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On settler colonialism as (urban) planning: Ed Wensing, Libby Porter, ‘Unsettling planning’s paradigms: towards a just accommodation of Indigenous rights and interests in Australian urban planning?’ Australian Planner, 2015

18Dec15

Abstract: Cities and urban settlements in Australia exist on lands that are the traditional lands of Australia’s Aboriginal peoples (The focus of this article is on Aboriginal land claims in our capital cities and regional centres on mainland Australia rather than the Torres Strait, and consequently the term Aboriginal is used throughout except where the context makes it necessary to refer to Aboriginal and Torres Strait Islander or Indigenous.). Yet the fact of continued Aboriginal presence, ownership and stewardship of Australian territory remains unrecognized in Australian planning. As a result, the profession is yet to grapple in a just and meaningful way with the fact of Aboriginality in Australian cities. Indeed, planning persistently renders Aboriginal people invisible, and perpetuates colonial dispossession. In this paper, we argue that planning in Australia must urgently shift to appreciate these issues, and begin to make amends. This involves understanding how Australian cities and towns can be understood as Aboriginal places, and the contemporary ways in which Aboriginal people are seeking recognition of their rights in cities and towns through processes like native title claims and determinations. We analyse urban native title applications as a key example of the challenges of recognition and the responsibility this lays down to planning and we make some suggestions for how the planning profession, practitioners, scholars and educators might proceed.


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On settler colonialism as cruelty: Bryanne Young, ‘”Killing the Indian in the Child”: Death, Cruelty, and Subject-formation in the Canadian Indian Residential School System’, Mosaic : a Journal for the Interdisciplinary Study of Literature, 48, 4, 2015, pp. 63-76

18Dec15

Abstract: Provoked by the religious and state ethos for the Canadian Indian Residential Schools, to kill the Indian in the child, this essay engages Lacanian psychoanalysis and theories of biopolitics to conceptualize processes and practices of subject-formation and self-making within the circuitry of the Canadian Indian Residential School
System.


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On the settler colonialism of subaltern ‘Others’ (on Hawaii as a settler colonial locale): Monisha Das Gupta, Sue P. Haglund, ‘Mexican migration to Hawai‘i and US settler colonialism’, Latino Studies, 13, 2015, pp. 455-480

18Dec15

Abstract: This article examines the significance of the growing presence of Mexican immigrants in Hawai‘i. Drawing on Census Bureau data, qualitative surveys and in-depth interviews, we discuss Mexican immigrants’ experiences as economic and cultural outsiders in Hawai‘i and their encounters with police and immigration enforcement. We argue that Hawai‘i’s case requires an analysis of the role of US settler colonialism and its intersections with racism and economic inequality currently absent in theoretical models developed to understand the volatility that Latinos introduce to Black–White dynamics.


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On the language of settlers (on the need of recalibrating and indigenising): Sten Pultz Moslund, ‘The Settler’s Language and Emplacement in Patrick White’s Voss (1957)’, in Sten Pultz Moslund, Literature’s Sensuous Geographies, Springer, 2015, pp. 153-177

16Dec15

Abstract: Moving on to Patrick White’s Australian novel Voss (1957), the viewpoint shifts from that of imperial conquest in Dusklands and Heart of Darkness to the complexity of place relations in the new settler nation (which we have partially touched on in Blixen’s quasisettler novel). The literature of colonial settlement is unique for the study of the relation between place and language for several interconnected reasons. On the one hand, literature of the settler experience both partakes in colonization by teaching the landscape to speak, to use Carter’s fitting expression (Carter, 1987, 58–59; see also introduction). On the other hand, the language of this literature probes deep into the existential relations between humans, language, and place (whenever it dissents from the colonial utilization of language in possessing the land, whether explicitly or implicitly so). In the 1800s, the relation between settlers and the English language was of course one of unquestioned familiarity, but the relation between the settlers’ language and the land they were settling was new and fraught with difference. It is this state of unfamiliarity, or crisis between language and land, which causes the existential significance of place to break out from the state of silence it occupies in habitual places where place-body-language routinely conjoin seamlessly through the implicitly “shared organization of the sensible” (Rancière), (as we shall see in Chapter 10, the state of crisis goes for the literature of the Caribbean as well.


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Settlers restrict everyone else’s mobility: Jonathan Hyslop, ‘Oceanic Mobility and Settler-Colonial Power: Policing the Global Maritime Labour Force in Durban Harbour C. 1890–1910’, The Journal of Transport History, 36, 2, 2015, pp. 248-267

16Dec15

Abstract: Recent scholarship on seafarers in the late nineteenth and early twentieth century has tended to emphasise the mobility and diverse geographical origins of the global steamship workforce. This article, while sharing that perspective, cautions that a more nuanced view is called for, which also recognises the limits of their mobility. In doing so, it suggests, more broadly, that the period before the First World War cannot be thought of simply as an ‘Age of Acceleration’, but also needs to be seen as a period in which new kinds of limitation to mobility emerged. In the British colonial port of Durban, although there was in this period a vast increase in shipping activity, seamen were subject to an intense regime of restriction. An immigration bureaucracy initially created to exclude Indian immigrants, also shut out sailors of all nationalities and races. A particular precipitant of this policy was the hostility of Natal officials to the crews of ‘cattleboats’, ships bringing livestock to southern Africa from the Mediterranean, Argentina, Australia, the US and elsewhere. Across the globe, immigration controls in this period were in general less intense than they became after 1914, but in some places, such as Durban, new forms of limitation on mobility were being tried out. The article also highlights the vast worldwide system of labour documentation operated by the British merchant marine through Shipping Offices and Consuls in almost every significant port. Mobility in the British Empire was radically differentiated, with numerous centres of power making their own claims to control movement.


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Social work is settler colonialism: Marjorie Johnstone, ‘The Pervasive Presence of the Discourse of White Civility in Early Canadian Social Work in Immigration Services (1900–30)’, The British Journal of Social Work, 2015

16Dec15

Abstract: The first half of the twentieth century was formative for the Canadian social work profession. White settler Canada was at an intersection between the social forces of capitalism, socialism, feminism, nationalism, imperialism and social reform ( Cohen, 1996; Gaudet, 2001). A discourse of British imperial ideas was in wide circulation, although there was contestation and diverging ideas. Through the osmotic transmission process of cultural imperialism, many of these imperial ideas became part of the fabric of social work. Using a comparative historical archival approach, I examine two politically different social work organisations—the Imperial Order of the Daughters of the Empire and Toronto University Settlement—in order to show that this discourse crossed the political spectrum. I consider the influence of imperial discourses on the formation of Canadian social work and the legacy this has left us with.


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Settler colonialism (and other interactions) in the ancient world: Pekka Pitkänen, ‘Ancient Israel and Philistia: Settler Colonialism and Ethnocultural Interaction’, Ugarit Forschungen, 45, 2014, 233-263

16Dec15

Abstract: This essay, concentrating on the Iron Age I period, looks at the possibility of seeing the early Israelite and Philistine societies as two settler colonial societies formed through colonising migration. An important part of the processes of settler colonialism involves intermixing and mutual influence between colonisers and indigenes, and an analysis of these aspects will be included. Some reflection will be made on the interplay of textual and archaeological evidence in trying to construct a settler colonial model. The essay will also include reflection on broad patterns of group identity formation based on consideration of ethnicity.


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On the relationship between postcolonial and settler colonial studies: Diana Brydon, ‘Postcolonial and Settler Colonial Studies Offer Human Rights a Revised Agenda’, in Pavan Kumar Malreddy, Birte Heidemann, Ole Birk Laursen, Janet Wilson (eds), Reworking Postcolonialism: Globalization, Labour and Rights, Springer, 2015, pp. 183-198

16Dec15

Abstract: This essay puts postcolonial and settler colonial studies in dialogue with human rights imaginaries to consider what a reworked postcolonial studies can offer educational workers committed to advancing human rights, as a scholarly discipline, a politics and an engaged social practice. The paper works through this question from the perspective of a Canadian settler colonial positioning, which complicates both hegemonic postcolonial and human rights thinking. By putting these different discourses into dialogue, the essay concludes that postcolonial and settler colonial studies can offer human rights a revised framework within which to set agendas for achieving social justice in contemporary times.


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Avoiding the pitfalls of settler decolonisation (II): Jeremiah Chin, Nicholas Bustamante, Jessica Ann Solyom, Bryan McKinley, Jones Brayboy, ‘Terminus Amnesia: Cherokee Freedmen, Citizenship, and Education’, Theory into Practice, 2015

13Dec15

Abstract: In 2007, the Cherokee Nation of Oklahoma amended its constitution to limit membership to only those who can trace lineal descent to an individual listed as “Cherokee by Blood” on the final Dawes Rolls. This exercise of sovereignty paradoxically ties the Dawes Rolls, the colonial instruments used to divide the lands and peoples of the Cherokee Nation, and self-determination. In the process it effectively disenrolls Cherokee Freedmen, the descendants of Blacks enslaved by the Cherokee Nation. In this article, we explore the implications of this history in the context of self-determination and sovereignty, particularly looking at the influence of colorism on the Dawes Rolls and its ongoing effects. Our goal is to share a piece of history that is often obscured or unknown; to explore how and to what extent the exercise of self-determination and sovereignty in Indigenous nations is impacted by colorism; and finally to consider implications for practice created by the disenfranchisement of peoples from Indigenous nations.


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Avoiding the pitfalls of settler decolonisation (I): John Lowe, ‘Multiculturalism and its exclusions in New Zealand: the case for cosmopolitanism and indigenous rights’, Inter-Asia Cultural Studies, 16, 4, 2015 , pp. 496-512

13Dec15

Abstract: In light of biculturalism’s prevalence as a power-sharing agreement between New Zealand Maori and the Crown, any attempts to establish a state-sponsored project of multiculturalism have been treated by Maori with suspicion and controversy. This article presents cosmopolitanism as an appropriate solution to citizenship and cultural diversity in New Zealand that can coexist in harmony with the country’s biculturalism that enjoys a constitutional-like status. A state-sponsored policy of liberal multiculturalism comparable to the legal species found in Western democracies, it is argued, would remain mutually exclusive and hostile towards biculturalism. This work concludes with a discussion on the theoretical applications of cosmopolitanism in New Zealand and how it could work empirically, in practice, without attenuating biculturalism.


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