Journal articles on the topic 'Settler responsibility'
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1
Kouri, Scott. "SETTLER EDUCATION." International Journal of Child, Youth and Family Studies 11, no. 3 (July 8, 2020): 56–79. http://dx.doi.org/10.18357/ijcyfs113202019700.
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This paper begins with a critical exploration, from the location of a settler, of how land acknowledgements and practices of self-location function in child and youth care teaching and learning. I critically examine settler practices of acknowledgement, self-location, appropriation, consciousness-raising, and allyship. I use the concepts of settler ethics and responsibilities to underline the importance of accountability in child and youth care pedagogy. I argue that settlers have a responsibility to take action within the challenging ethical landscape of teaching and learning within the settler colonial context. My overall aim is to contribute to the critical and decolonizing literature in child and youth care from the location of a settler educator and child and youth care practitioner.
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Hogan, Adam. "Competing Administrations in Palestine: Imperial Power and Settler Regimes in the British Empire." Journal of Holy Land and Palestine Studies 19, no. 2 (November 2020): 191–209. http://dx.doi.org/10.3366/hlps.2020.0241.
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This paper investigates the similarities between the British experiences with settlers in other instances of colonisation, and mandatory Palestine. It addresses the extent to which British officials were aware of, and understood the aims, intentions, and methods of the Zionist movement, as well as the consequences for the indigenous population. Utilising primarily British documents from the mandatory period, and the literature on settler-colonialism, this paper will address a gap in research on the imperial responsibility, and role in, the mandate's development. This examines the knowledge and intent of the British in the settler-colonial context, and British imperial history.
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Poesche, Jurgen. "Coloniality of corporate social responsibility." International Journal of Discrimination and the Law 20, no. 2-3 (June 2020): 115–36. http://dx.doi.org/10.1177/1358229120938650.
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The objective of this article is to make the case horizontally that the intertwined legal compliance and corporate social responsibility (CSR) abet enduring coloniality in settler colonial states. The focus is on Indigenous nations and settler colonial states in the Americas. There are three key contributions. First, the jurisprudential, managerial, philosophical and political foundations of CSR are of Occidental extraction therefore making CSR susceptible to being a tool of coloniality directed against Indigenous nations. Second, CSR is constrained by compliance with Occidental jurisprudence. Third, firms’ compliance with Indigenous nations’ cosmovisions can be best safeguarded by legal pluralism-based compliance as this entails court-imposed coercive enforcement. CSR is not part of the solution; CSR is part of the problem.
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Stinson, Michela J., Bryan S. R. Grimwood, and Kellee Caton. "Becoming common plantain: metaphor, settler responsibility, and decolonizing tourism." Journal of Sustainable Tourism 29, no. 2-3 (March 9, 2020): 234–52. http://dx.doi.org/10.1080/09669582.2020.1734605.
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Cooke, Lisa. "Carving “turns” and unsettling the ground under our feet (and skis): A reading of Sun Peaks Resort as a settler colonial moral terrain." Tourist Studies 17, no. 1 (March 2017): 36–53. http://dx.doi.org/10.1177/1468797616685643.
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In this article, I take the recent mobilities and moralities “turns” in tourism studies to an autoethnographic contemplation of a site most dominantly known as Sun Peaks Resort in British Columbia, Canada. In so doing, I examine what the intersections of mobilities and moralities do on this settler colonial terrain. By thinking with mobilities for the moral structures they anchor in place, the ground under settler colonial feet (and skis) is unsettled. The result is that conversations about Indigenous-settler land relations become a shared responsibility to a practice of decolonization that is grounded, sustained, and meaningful.
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de Costa, Ravi, and Tom Clark. "On the responsibility to engage: non-Indigenous peoples in settler states." Settler Colonial Studies 6, no. 3 (July 31, 2015): 191–208. http://dx.doi.org/10.1080/2201473x.2015.1065560.
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Cook, Anna, and Bonnie Sheehey. "Metaphorical and Literal Groundings." Environmental Ethics 42, no. 4 (2020): 335–52. http://dx.doi.org/10.5840/enviroethics202042432.
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Accounts of grounded normativity in Indigenous philosophy can be used to challenge the groundlessness of Western environmental ethical approaches such as Aldo Leopold’s land ethic. Attempts to ground normativity in mainstream Western ethical theory deploy a metaphorical grounding that covers up the literal grounded normativity of Indigenous philosophical practices. Furthermore, Leopold’s land ethic functions as a form of settler philosophical guardianship that works to erase, assimilate, and effectively silence localized Indigenous knowledges through a delocalized ethical standard. Finally, grounded normativity challenges settlers to question their desire for groundless normative theory and practice as reflective of their evasion of ethical responsibility for the destruction and genocide of Indigenous communities.
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Carter, Mindy R. "Unsettling the Settler: An Arts-Based Exploration." Societies 12, no. 2 (March 9, 2022): 46. http://dx.doi.org/10.3390/soc12020046.
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This article considers how meta-narratives can be created through arts-based educational research as a way to shift personal positions and values, using a monologue called Unsettling the settler, written by the author. The creation of meta-narratives that disrupt ideas of national identity, the safety and security of patriarchal and colonial regimes, and who gets to decide what knowledge is worth knowing are essential as antiracist solidarity processes that seek to create belongingness, care and responsibility. This article picks up a thread from a long-term research project in which the author learnt from her participants (actors, audience members and the production team) that performing anti-racist, decolonizing work necessarily begins with an examination of one’s positionality (i.e., body/position/identity/race/cultural background, etc.). “Doing the work” means that one must be committed to sitting with discomfort and accept that there are no easy solutions as a part of the process of change.
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Elkchirid, Abdelfettah, Anh Phung Ngo, and Martha Kuwee Kumsa. "Narrating Colonial Silences: Racialized Social Work Educators Unsettling our Settlerhood." Studies in Social Justice 14, no. 2 (January 6, 2021): 287–305. http://dx.doi.org/10.26522/ssj.v14i2.2215.
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In this paper, three racialized social work educators unsettle our settled colonial silences as acts of self-decolonization and as a way of responding to the call to action by the Truth and Reconciliation Commission of Canada (TRC). Hailing from the uneven manifestations of global capitalism and coloniality in Morocco, Vietnam, and Ethiopia, we draw on various critical theories to interrogate our unique entanglements with the imperial project of entwined settler colonialism and white supremacy. We narrate our embodied coloniality and how the virulent materiality of global processes of displacement and dispossession plays out in each of our personal stories, everyday encounters, and practices as educators.
With the aim of teaching for social justice by modeling, we share the processes of unsettling our colonial settlerhood and puncturing our racialized innocence. Each story addresses three themes: contact and colonial relations with Indigenous peoples of Canada, complicity in global coloniality, and responsibility in responding to the TRC call to action. The first story provides a broad outline of our struggles with the Indigenous/Settler binary created to perpetuate the various forms of displacement and dispossession in settler colonialism. The second story probes the complexities in the Settler category by engaging difference-making as a central technology of dispossession. The third story probes the complexities in the Indigenous category through interrogating the perils and promises of recognition and reconciliation in the context of global hierarchies of nation-states and global Indigenous resistance. We conclude bymoving beyond our divergent trajectories and offering shared critical remarks on the human rights framework, the nation-state framework, and the coloniality of social work.
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Elkchirid, Abdelfettah, Anh Phung Ngo, and Martha Kuwee Kumsa. "Narrating Colonial Silences: Racialized Social Work Educators Unsettling our Settlerhood." Studies in Social Justice 14, no. 2 (January 6, 2021): 287–305. http://dx.doi.org/10.26522/ssj.v14i2.2215.
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In this paper, three racialized social work educators unsettle our settled colonial silences as acts of self-decolonization and as a way of responding to the call to action by the Truth and Reconciliation Commission of Canada (TRC). Hailing from the uneven manifestations of global capitalism and coloniality in Morocco, Vietnam, and Ethiopia, we draw on various critical theories to interrogate our unique entanglements with the imperial project of entwined settler colonialism and white supremacy. We narrate our embodied coloniality and how the virulent materiality of global processes of displacement and dispossession plays out in each of our personal stories, everyday encounters, and practices as educators.
With the aim of teaching for social justice by modeling, we share the processes of unsettling our colonial settlerhood and puncturing our racialized innocence. Each story addresses three themes: contact and colonial relations with Indigenous peoples of Canada, complicity in global coloniality, and responsibility in responding to the TRC call to action. The first story provides a broad outline of our struggles with the Indigenous/Settler binary created to perpetuate the various forms of displacement and dispossession in settler colonialism. The second story probes the complexities in the Settler category by engaging difference-making as a central technology of dispossession. The third story probes the complexities in the Indigenous category through interrogating the perils and promises of recognition and reconciliation in the context of global hierarchies of nation-states and global Indigenous resistance. We conclude bymoving beyond our divergent trajectories and offering shared critical remarks on the human rights framework, the nation-state framework, and the coloniality of social work.
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Rotz, Sarah, and Lauren Wood Kepkiewicz. "Settler colonialism and the (im)possibilities of a national food policy." Canadian Food Studies / La Revue canadienne des études sur l'alimentation 5, no. 3 (September 30, 2018): 248–58. http://dx.doi.org/10.15353/cfs-rcea.v5i3.275.
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In this perspectives piece we ask: is it possible for a national food policy to form the foundation for sustainable and equitable food systems in Canada? First, we argue that under the current settler government, such a policy does not provide this foundation. Second, we consider what is possible to achieve within the scope of a national food policy, recognizing our responsibility as settlers to hold our government accountable so policies do not exacerbate food system inequities. To mitigate some of the harmful effects of current food-related policy, we make three suggestions: 1) restrict land access based on capital, number of properties owned, acreage, and interest in food provisioning; 2) support relevant and culturally appropriate markets by divesting from industrial scale food chains, and re-invest in marginalized food provisioners; and 3) direct funding to diverse non-consumptive food networks rather than export-oriented agro-food industries. To be clear, these suggestions will not decolonize a national food policy; rather, we argue they present short-term actions within the current settler state to address some of the ways the Canadian government inhibits Indigenous food systems.
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Jaworsky, Denise. "A settler physician perspective on Indigenous health, truth, and reconciliation." Canadian Medical Education Journal 9, no. 3 (July 29, 2018): e101-106. http://dx.doi.org/10.36834/cmej.43464.
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This brief report presents one settler physician’s perspectives on our responsibility to engage in reconciliation and decolonize our healthcare institutions. It draws from existing literature to identify key actions for reconciliation in health care. These include i) engaging Indigenous peoples as leaders and equal partners in developing health interventions, ii) increasing our awareness and education around the colonial history and settler presence in Canada, including our role in the ongoing oppression of Indigenous peoples, iii) providing services in ways that recognize and mitigate colonial determinants of health, and iii) practicing cultural safety at an individual level and advocating for it at a structural level. These actions can be realized through educational interventions and ongoing reflexivity among medical trainees and practicing physicians.
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Wilson, Nicole J., and Jody Inkster. "Respecting water: Indigenous water governance, ontologies, and the politics of kinship on the ground." Environment and Planning E: Nature and Space 1, no. 4 (July 25, 2018): 516–38. http://dx.doi.org/10.1177/2514848618789378.
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Indigenous peoples often view water as a living entity or a relative, to which they have a sacred responsibility. Such a perspective frequently conflicts with settler societies’ view of water as a “resource” that can be owned, managed, and exploited. Although rarely articulated explicitly, water conflicts are rooted in ontological differences between Indigenous and settler views of water. Furthermore, the unequal water governance landscape created by settler colonialism has perpetuated the suppression of Indigenous ways of conceptualizing water. This paper thus examines the “political ontology” of water by drawing on insights from the fields of critical Indigenous studies, post-humanism, and water governance. Additionally, we engage a case study of four Yukon First Nations (Carcross/Tagish, Kluane, Tr’ondëk Hwëch’in, and White River First Nations) in the Canadian North to examine their water ontologies through the lens of a politics of kinship including ideas about “respecting water.” We also examine the assumptions of settler-colonial water governance in the territory, shaped by modern land claims and self-government agreements. We close by discussing the implications of Indigenous water ontologies for alternate modes of governing water.
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Koban, John. "Walleye Wars and Pedagogical Management: Cooperative Rhetorics of Responsibility in Response to Settler Colonialism." Rhetoric Society Quarterly 50, no. 5 (September 25, 2020): 321–34. http://dx.doi.org/10.1080/02773945.2020.1813324.
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Vincent, Eve. "Storytelling, Statistics, and the Ethics of Responsibility." Commoning Ethnography 2, no. 1 (December 19, 2019): 27. http://dx.doi.org/10.26686/ce.v2i1.5467.
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In this essay, I reflect on the process of conducting research into an Australian welfare reform experiment that targets Indigenous people: the trial of a cashless debit card. Selectively deployed statistical research has been key to making and contesting the political case regarding the cashless debit card’s effectiveness. However, pursuing narrative research in contradistinction to this preponderance of statistical research does not necessarily salve ongoing questions about power and research ethics, which have been reinvigorated amid renewed calls for anthropology’s decolonisation. I draw on Eve Tuck’s (2009) analysis of ‘pain narratives’ and Sujatha Fernandes’ (2017) critical account of storytelling to probe aspects of my research. When settler anthropologists elicit, listen to, collect, and then disseminate stories gifted by Indigenous interviewees, this demands we take serious ‘responsibility for the decisions we make as writers’ (Birch 2019: 26). Demystifying the particular relations and everyday processes that lie at the heart of our research practice is thus warranted.
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Blackman, Galicia. "The Meeting of Multiple Words and Worlds." Language and Literacy 22, no. 1 (June 24, 2020): 6–23. http://dx.doi.org/10.20360/langandlit29513.
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As a newcomer to Canadian culture, I present an interpretive rendering of my encounters with settler and Indigenous relations. It is my humble attempt to respond to the Truth and Reconciliation Calls to Action ([TRC], 2015) for newcomers, by providing insight into what newcomers might experience in response to the complexities of Indigenous and settler dialogues. Newcomers are diverse groups, on the fringes of Indigenous-settler relations discourse, and outside of the protocols to enter such dialogues. Therefore, I ask, where and when can newcomers, temporary or long term, enter the dialogues in meaningful, respectful ways? I came to recognize that as a newcomer the more appropriate course of action would be to wait to be invited into the conversation; but that does not absolve me of the responsibility to inform myself about Indigenous-settler relations and confront my discomforts with how I am implicated in these relations. This led me to inquire, can newcomers be of value in the ways multiple ethnic groups live together, in a good way? Using a hermeneutic and mythopoetic lens I present a series of vignettes that attempt to grapple with these questions, to contribute to the discourse of responses to the Calls to Action (TRC, 2015).
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Hjorthén, Adam. "Transatlantic Monuments: On Memories and Ethics of Settler Histories." American Studies in Scandinavia 53, no. 1 (April 30, 2021): 95–120. http://dx.doi.org/10.22439/asca.v53i1.6221.
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This article explores the meanings and significances of memories of settler histories in transatlantic relations. Looking specifically at the medium of monuments, it asks what functions they have played, and continue to play, in relations between the United States and certain European countries. The first section of the article offers an anatomy of transatlantic monuments, outlining its key characteristics through a discussion of some prominent examples that range from Christopher Columbus to Leif Eriksson and the Plymouth Colony. In the second section, this typology is further explored through an in-depth analysis of the 1938 monument of the New Sweden colony (1638–1655) designed by Swedish sculptor Carl Milles. The third section deals with memory and ethics, focusing on the analytical consequences and contemporary ramifications of applying a transatlantic perspective on monuments of settler histories. The article argues that a framing of memories of European settlement in America as transatlantic encourages us to rethink its meanings and functions, but also to reappraise questions of responsibility. As monuments of settlement appear to be politically relevant in Euro-American relations, we need to address consequential questions of inclusion, authority, accountability, and agency, that are central to an ethics of memory in transnational settings.
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Nobe-Ghelani, Chizuru, and Mbala Lumor. "The Politics of Allyship with Indigenous Peoples in the Canadian Refugee Serving Sector." Refuge: Canada's Journal on Refugees 38, no. 1 (April 29, 2022): 111–25. http://dx.doi.org/10.25071/1920-7336.40841.
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What does it mean for the refugee-serving sector to be an ally to Indigenous Peoples? This is the entry point to our reflexive journey on Indigenous–refugee relations. In this conceptually orientated article, the authors seek to consider decolonizing in the refugee-serving sector in the context of settler colonial Canada. The article examines the politics of the refugee-serving sector and argue that for it to meaningfully establish with Indigenous people, we must continue to the whiteness that has constructed and organized our sector. The authors highlight the tensions that exist in between Indigenous and refugee communities and discuss ways to work with those tensions. Three concrete approaches are suggested that may lead to decolonizing in the refugee-serving sector: critical reflexivity, settler responsibility, and renewing relationships with local Indigenous communities and lands.
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Brousseau. "“Unrefutable Responsibility”: Mapping the Seeds of Settler Futurity and Seeding the Maps of Indigenous Futurity." Native American and Indigenous Studies 8, no. 1 (2021): 112. http://dx.doi.org/10.5749/natiindistudj.8.1.0112.
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Sinclair, Rebekah. "Righting Names." Environment and Society 9, no. 1 (September 1, 2018): 91–106. http://dx.doi.org/10.3167/ares.2018.090107.
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Controlling the names of places, environments, and species is one way in which settler colonial ontologies delimit the intelligibility of ecological relations, Indigenous peoples, and environmental injustices. To counter this, this article amplifies the voices of Native American scholars and foregrounds a philosophical account of Indigenous naming. First, I explore some central characteristics of Indigenous ontology, epistemic virtue, and ethical responsibility, setting the stage for how Native naming draws these elements together into a complete, robust philosophy. Then I point toward leading but contingent principles of Native naming, foregrounding how Native names emerge from and create communities by situating (rather than individuating) the beings that they name within kinship structures, including human and nonhuman agents. Finally, I outline why and how Indigenous names and the knowledges they contain are crucial for both resisting settler violence and achieving environmental justice, not only for Native Americans, but for their entire animate communities.
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Snow, Kathy. "What Does Being a Settler Ally in Research Mean? A Graduate Students Experience Learning From and Working Within Indigenous Research Paradigms." International Journal of Qualitative Methods 17, no. 1 (May 2, 2018): 160940691877048. http://dx.doi.org/10.1177/1609406918770485.
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Research with Indigenous peoples is fraught with complexity and misunderstandings. The complexity of negotiating historical and current issues as well as the misunderstandings about what the issues really mean for individuals and communities can cause non-Indigenous researchers to shy away from working with Indigenous groups. In conducting research for my doctoral dissertation, I was a novice researcher faced with negotiating two very different sets of social contracts: the Western Canadian university’s and my Indigenous participants’. Through narrative inquiry of my experience, this article explores issues of ethics, institutional expectations, and community relationships. Guided by Kirkness and Barnhardt’s “Four R’s” framework of respect, relevance, reciprocity, and responsibility, I aimed to meet the needs of both the groups, but it was not without challenges. What do you do when needs collide? This article shares my process of negotiating the research, the decisions made, and how I came to understand my role in the process as a Settler Ally. It closes with some implications for other researchers who are considering their own roles as Settler Allies.
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Bryers-Brown, Tarapuhi, and Catherine Trundle. "Indigenizing military citizenship: remaking state responsibility and care towards Māori veterans’ health through the Treaty of Waitangi." AlterNative: An International Journal of Indigenous Peoples 13, no. 1 (March 2017): 43–50. http://dx.doi.org/10.1177/1177180117695410.
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How does militarism reshape indigenous peoples’ relationships with settler states? In this article, we explore how military service both opens up and forecloses avenues for indigenous groups to claim new modes of responsibility, care and relationality from the state. Through a discussion of New Zealand Māori nuclear test veterans’ recent legal claims through the Waitangi Tribunal, we detail the range of ways that Māori veterans utilize and rework ethnic identity categories to encompass wider notions of citizenship, care and responsibility, and challenge neoliberal models of reparations. Claimants argue that their ongoing wellbeing sits at the centre of their partnership with the state, revealing how uneasily the Māori military body fits within mainstream logics of Treaty claim-making. Seeking healthcare and wellbeing here does not demand greater autonomy or independence, but requires ongoing interdependence, practices of care and attention to ongoing intergenerational obligations that, like radiation harm, have no clear endpoints.
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Edwards, M. Kathryn, and Eric Jennings. "AN INDOCHINESE VICHY SYNDROME?" French Politics, Culture & Society 37, no. 2 (July 1, 2019): 27–55. http://dx.doi.org/10.3167/fpcs.2019.370202.
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This article analyzes the complex memorial stakes of the events that unfolded in French Indochina during World War II. It first considers the wartime years and analyzes the French frameworks for understanding the Vichy period and the Japanese takeover. It then delves into two memorial trends: the rehabilitation of the French resistance in Indochina and the commemoration of victims of the 9 March 1945 Japanese coup. These trends have produced a double elision: the focus on resistance to the Japanese has displaced previous allegiance to Vichy, and the emphasis on the victimhood of the French settler community has overshadowed responsibility for colonial violence.
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Dickenson, Rachelle. "Mind the Gap: Admin Activism, a Thought Piece in Process." Public 32, no. 64 (December 1, 2021): 164–71. http://dx.doi.org/10.1386/public_00080_1.
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In this article, I describe the methodology I understand as admin activism within the context of cultural institutions to consider how we may generate sustainable, productive and enjoyable relationships in decolonial work. Admin activism includes specific priorities, behaviours, and strategies associated with decolonial resistances that can be mobilized by people working within art galleries, museums, and universities. Drawing from scholarly and grassroots practices of settler responsibility and Indigenous methodologies, my professional experience as a curator and educator, as well as important lessons learned from friends, colleagues and family, I intend this article to contribute to growing toolboxes for institutional change.
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SHAW, MARTIN. "Britain and genocide: historical and contemporary parameters of national responsibility." Review of International Studies 37, no. 5 (November 29, 2011): 2417–38. http://dx.doi.org/10.1017/s0260210510001245.
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AbstractThis article (originally given as the Annual War Studies Lecture at King's College, London, on 25 January 2010) challenges the assumption that Britain's relationship to genocide is constituted by its ‘vigilance’ towards the genocide of others. Through a critical overview of the question of genocide in the historical and contemporary politics of the British state and society, the article suggests their wide-ranging, complex relationships to genocide. Utilising a conception of genocide as multi-method social destruction and applying the interpretative frames of the genocide literature, it argues that the British state and elements of identifiably British populations have been involved directly and indirectly in genocide in a number of different international contexts. These are addressed through five themes: the role of genocide in the origins of the British state; the problem of genocide in the Empire and British settler colonialism; Britain's relationships to twentieth-century European genocide; its role in the genocidal violence of decolonisation; and finally, Britain's role in the genocidal crises of the post-Cold War world. The article examines the questions of national responsibility that this survey raises: while rejecting simple ideas of national responsibility as collective guilt, it nevertheless argues that varying kinds of responsibility for genocide attach to British institutions, leaders and population groups at different points in the history surveyed.
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Koleth, Elsa. "Unsettling the Settler State: The State and Social Outcomes of Temporary Migration in Australia." Migration, Mobility, & Displacement 3, no. 1 (August 24, 2017): 33. http://dx.doi.org/10.18357/mmd31201717072.
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The exponential growth of temporary migration to Australia since the late 1990s has unsettled the model of permanent migration, state supported settlement and multicultural citizenship on which Australia has been built. This article draws attention to the emergence of a gulf between Australia’s immigration policies and social policy frameworks for migrant integration in the course of Australia’s transition from a permanent to a temporary migration paradigm. It does so through an analysis of interviews with migrants, government officials at federal and local levels, and migrant service providers. It argues that the system by which temporary migration has been governed in Australia has enabled the Australian state to strategically divest itself of responsibility for the social welfare of temporary migrants and the long-term outcomes of temporary migration policies. Specifically, this has been achieved through the construction of temporary migrants as disposable, risk-bearing subjects, the exclusion of temporary migrants from social policy frameworks for migrant integration, and the elision of long-term social outcomes of migration policies through a focus on short-term economic outcomes. It concludes by pointing to changes required for instituting a temporal re-orientation of government policies from short-term economic outcomes towards the long-term social outcomes of migration.
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Sloan Morgan, Vanessa. "Moving from rights to responsibilities: extending Hannah Arendt’s critique of collective responsibility to the settler colonial context of Canada." Settler Colonial Studies 8, no. 3 (May 19, 2017): 332–48. http://dx.doi.org/10.1080/2201473x.2017.1327011.
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Preston-Whyte, Robert A. "The Politics of Ecology: Dredge-mining in South Africa." Environmental Conservation 22, no. 2 (1995): 151–56. http://dx.doi.org/10.1017/s0376892900010201.
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The objective of interest-groups is to influence policy. Conflict is inevitable when two or more interest-groups are in competition for scarce resources. It then becomes the responsibility of the state to accommodate or resolve the conflict. However, an additional complexity occurs if the state agencies are themselves undergoing transformation, as has recently occurred in South Africa.These issues are explored, using as a case-study the conflict that occurred between environmental interestgroups and a mining company over an application to dredge-mine the sand dunes that line the eastern shores of Lake St Lucia in Natal. The nature and objectives of these groups is discussed, and the role of the press in the controversy is analysed. The interests of black settlers who wish to return to their ancestral lands following the collapse of apartheid are shown to complicate further the dilemma that confronts state policymakers. The changing nature of the ‘decision environment’ in South Africa is addressed, and group theory is used to explain the relationship between state agencies and the mining, environmental, and black settler group, interests. Stages in the policy environment to match the modes of change over the period of political transformation in South Africa are identified by levels of conflict and ambiguity in a contingency model.
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Shaw, Richard. "A Tale of Two Stories: Unsettling a Settler Family’s History in Aotearoa New Zealand." Genealogy 5, no. 1 (March 23, 2021): 26. http://dx.doi.org/10.3390/genealogy5010026.
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On the morning of the 5 November 1881, my great-grandfather stood alongside 1588 other military men, waiting to commence the invasion of Parihaka pā, home to the great pacifist leaders Te Whiti o Rongomai and Tohu Kākahi and their people. Having contributed to the military campaign against the pā, he returned some years later as part of the agricultural campaign to complete the alienation of Taranaki iwi from their land in Aotearoa New Zealand. None of this detail appears in any of the stories I was raised with. I grew up Pākehā (i.e., a descendant of people who came to Aotearoa from Europe as part of the process of colonisation) and so my stories tend to conform to orthodox settler narratives of ‘success, inevitability, and rights of belonging’. This article is an attempt to right that wrong. In it, I draw on insights from the critical family history literature to explain the nature, purposes and effects of the (non)narration of my great-grandfather’s participation in the military invasion of Parihaka in late 1881. On the basis of a more historically comprehensive and contextualised account of the acquisition of three family farms, I also explore how the control of land taken from others underpinned the creation of new settler subjectivities and created various forms of privilege that have flowed down through the generations. Family histories shape the ways in which we make sense of and locate ourselves in the places we live, and those of us whose roots reach back to the destructive practices of colonisation have a particular responsibility to ensure that such narratives do not conform to comfortable type. This article is an attempt to unsettle my settler family narrative.
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Riley, Kathryn. "Posthumanist and Postcolonial Possibilities for Outdoor Experiential Education." Journal of Experiential Education 43, no. 1 (October 14, 2019): 88–101. http://dx.doi.org/10.1177/1053825919881784.
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Background: Teaching and learning in outdoor experiential education is often conducted on lands with troubled histories of settler colonialism. This calls for new and creative forms of socioecological responsibility to attend to human supremacism and exceptionalism that marginalizes, exploits, dominates, and objectifies Other(s) in these Anthropocene times. Purpose: Through posthumanist philosophy (re)conceptualizing Western binary logics, this article explores possibilities for postcolonial land ethics in outdoor experiential education to address past, present, and future socioecological injustices and threats. Methodology/Approach: Adopting new materialist methodologies, this article examines affective materiality emerging from a series of multisensory researcher/teacher enactments, as set within pedagogies attuning-with land with a Grade 4/5 class in Canada. Findings/Conclusions: The affective materiality of sense-making in the researcher/teacher enactments provided opportunities to challenge discursively positioned land ethics, suggesting a transforming-with Other(s) through relationally co-constituted existences. Implications: Understanding that no separate and discrete worldviews exist in which individuals act through autonomous agency, but that worlding emerges through relational agency, teaching, and learning in outdoor experiential education can generate an intrinsic sense of responsibility to attend to more equitable relationships with Other(s) for/with/in these Anthropocene times.
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Darrah-Okike, Jennifer. "“The decision you make today will affect many generations to come”: Environmental assessment law and Indigenous resistance to urbanization." Environment and Planning E: Nature and Space 2, no. 4 (July 15, 2019): 807–30. http://dx.doi.org/10.1177/2514848619861043.
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In the early 2000s, the rural and predominantly Native Hawaiian Moloka‘i community faced another episode in a decades-long struggle against the commodification of sacred lands in the context of settler colonialism. In this paper I analyze a decisive moment in the land struggle: a public hearing over a legally mandated environmental impact assessment. Environmental assessments promise to improve environmental outcomes via public participation, but have often fallen short as a means to assert the values and interests of Indigenous communities. This paper adds insight into why this happens and shows how one community overcame the political limitations of the environmental assessments process. Through an analysis of public records and interview data, I show how corporate landowners engaged in extensive community consultation to pursue their commercial interests, in anticipation of the environmental assessments and in hopes of securing land-use approvals. However, in response, community members articulated Indigenous values and agency within (and beyond) a legal setting and environmental review process partially at odds with such values. I argue that defenders of a culturally sacred place, Lā‘au Point, both deployed and resisted Hawai‘i’s land-use and environmental laws. They leveraged the formal legal criteria of the environmental review process, yet they affirmed cultural meanings and relationships of moral responsibility to land by deploying multiple literacies—legal literacies as well as land and culture-based literacies—to protect a cherished place. Overall, this case study reveals the diversity, complexity, and resilience of Native Hawaiian resistance to urbanization and settler colonialism.
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Spiers, Amy. "#MirandaMustGo: Contesting a settler colonial obsession with lost-in-the-bush myths through public and socially engaged art." Art & the Public Sphere 8, no. 2 (December 1, 2019): 217–34. http://dx.doi.org/10.1386/aps_00022_1.
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In January 2017, settler Australian artist, Amy Spiers, launched a creative campaign to contest habitual associations at the site of Hanging Rock in Central Victoria with a white vanishing myth. Entitled #MirandaMustGo, the campaign’s objective was to provoke thought and unease about why the missing white schoolgirls of Joan Lindsay’s fictional novel, Picnic at Hanging Rock, prompted more attention and feeling in the general public than the actual losses of lives, land and culture experienced by Indigenous people in the region as a consequence of rapid and violent colonial occupation. The campaign incited significant media attention, substantial public debate and some reconsideration of the stories told at Hanging Rock. In this article, Spiers will describe how she conceptualized the artwork/campaign as a propositional counter-memorial action that attempted to conceive ways in which non-Indigenous Australians can acknowledge, and take responsibility for, the denial of colonization’s impact on Indigenous people. She will do so by discussing the critical methodology that underpinned this socially engaged artwork and continue by analysing the public reception and dissensus the campaign provoked. She will conclude in presenting some thoughts about what #MirandaMustGo produced: a rupture of the public secret of Australia’s violent colonial past, a marked shift to the discourse concerning Hanging Rock and an ongoing, unresolved agitation stimulated by Picnic at Hanging Rock’s persistent reproducibility.
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Millington, Rob, Lyndsay M. C. Hayhurst, Audrey R. Giles, and Steven Rynne. "“Back in the Day, You Opened Your Mine and on You Went”: Extractives Industry Perspectives on Sport, Responsibility, and Development in Indigenous Communities in Canada." Journal of Sport Management 34, no. 6 (November 1, 2020): 521–32. http://dx.doi.org/10.1123/jsm.2019-0345.
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Over the past two decades, significant policy shifts within Canada have urged corporations from all sectors, including the extractives industry, to fund and support sport for development (SFD) programming in Indigenous communities, often through corporate social responsibility strategies. The idea that sport is an appropriate tool of development for Indigenous communities in Canada and that the extractives industry is a suitable partner to implement development programs highlight profound tensions regarding ongoing histories of resource extraction and settler colonialism. To explore these tensions, in this paper, the authors drew on interviews conducted with extractives industry representatives of four companies that fund and implement such SFD programs. From these interviews, three overarching discourses emerged in relation to the extractives industry’s role in promoting development through sport: SFD is a catalyst to positive relationships between industry and community, SFD is a contributor to “social good” in Indigenous communities, and extractives industry funding of SFD is “socially responsible.”
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Bouvier, Victoria, and Jennifer MacDonald. "Spiritual Exchange: A Methodology for a Living Inquiry With All Our Relations." International Journal of Qualitative Methods 18 (January 1, 2019): 160940691985163. http://dx.doi.org/10.1177/1609406919851636.
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Brought to life by an exchange with a crocus, we respond to our challenges with methodologies that privilege cognitive ways of theorizing and sharing together. As a Michif (Metis) woman and a woman of White settler descent, we engage in a layered dialogue across cultural understandings—what we call a spiritual exchange—guided by ethical relationality and the teachings of Spirit Gifting. The spiritual exchange offers a process to make meaning of experiences and to collaborate in ways that help us generate and live out ethical relationships. We question: How can we proceed in ways that might rehumanize the research process and honor the living earth? How might research look and feel if stories of respect, love, reciprocity, and responsibility were at the center? In this article, we offer an inquiry process that honors the act of study from an Indigenous sensibility, the multiplicity of kinetic and relational knowing, and the reanimation of the more-than-human.
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McDougall, JD, and Nancy Van Styvendale. "Reading Experience as Communitist Practice: Indigenous Literatures and Community Service-Learning." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 5, no. 2 (June 1, 2019): 213–32. http://dx.doi.org/10.15402/esj.v5i2.68346.
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Our paper analyzes a community service-learning class on Indigenous literatures from the perspectives of graduate student and instructor. Enacting Jace Weaver’s theory of communitism (a portmanteau of “community” and “activism”), the class asks students to read Indigenous texts through the lens of their experiences at communitybased organizations in Saskatoon, Saskatchewan, and to consider how these readings shape their interactions with and responsibilities to Indigenous communities. First, the instructor discusses the complexities of community service-learning as an engaged approach to literary study in a settler colonial context. Informed by Tomson Highway’s novel Kiss of the Fur Queen, the second author then analyzes their1 contributions to the social justice club at Oskāyak High School, highlighting Oskāyak’s unique academic culture, where music and Indigenous language learning are incorporated into the fabric of everyday life. Ultimately, we argue that a communitist approach to Indigenous literary scholarship creates or furthers relationships with/in and responsibility to Indigenous communities, while encouraging an integrative approach to literary study through critical embodiment.
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Troester, Patrick T. "“No Country Will Rise above Its Home, and No Home above Its Mother”: Gender, Memory, and Colonial Violence in Nineteenth-Century Texas." Western Historical Quarterly 52, no. 2 (April 7, 2021): 143–66. http://dx.doi.org/10.1093/whq/whab001.
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Abstract This article examines Anglo-American colonization in nineteenth-century Texas and the construction of its historical memory, highlighting the interwoven roles of kinship, women’s labor, and gendered ideology. Building upon social, economic, and cultural roots in the U.S. Southeast, settler colonialism in Texas was a multi-generational project structured heavily by kinship. Anglo-Texan women served as active colonial agents through their productive and reproductive labor, which bound them firmly to more overt forms of colonial violence by men and the emerging state. In the face of Native resistance, Anglo-Texans highlighted Indigenous acts of violence against White women and families in order to invert responsibility for colonial violence and to justify the dispossession and destruction of Native peoples. Beginning as early as the 1830s, direct Anglo participants, including many influential women, wrote the first histories of Texas colonization, interpreting that process and its violence from within the deeply gendered and personal framework of kinship. Their efforts have marked both popular memory and historical scholarship to the present day.
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Fukuzawa, Sherry, Veronica King Jamieson, Nicole Laliberte, and Darci Belmore. "Community-engaged Learning (CEL): Integrating Anthropological Discourse with Indigenous Knowledge." Teaching Anthropology 9, no. 2 (April 16, 2020): 43–50. http://dx.doi.org/10.22582/ta.v9i2.561.
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The Indigenous Action Group (IAG) is an alliance of solidarity between Indigenous and settler faculty at the University of Toronto Mississauga with the Mississaugas of the Credit First Nation (MCFN), whose Treaty lands the campus is located on. This partnership of responsibility supports the MCFN goals of truth (through public knowledge and recognition of their history), and reconciliation (through the support and equitable sustenance of Indigenous pedagogy, knowledge systems, and research methodologies in educational institutions). The IAG has developed a Community-Engaged Learning (CEL) course to bring ontological pluralism to the Academy to legitimize Indigenous knowledges, epistemologies, and involve the placemaking of local Indigenous communities (Tuhiwah Smith, 2012). This second year undergraduate course entitled “Anthropology and Indigenous Peoples of Turtle Island (in Canada)” was developed and implemented by the Indigenous Action Group to prioritize first person voices from the local Indigenous community. We are hoping this diverse educational model will change the discourse in anthropology courses to begin a collective understanding of ongoing power imbalances and oppression in education from colonial mechanisms.
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Koch, Jordan, Jay Scherer, and Rylan Kafara. "Structural Inequality, Homelessness, and Moral Worth: Salvaging the Self through Sport?" Journal of Contemporary Ethnography 49, no. 6 (June 21, 2020): 806–31. http://dx.doi.org/10.1177/0891241620931908.
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This urban ethnography explores how a group of men experiencing homelessness collectively produced an economy of moral worth and socially beneficial labor within and through a weekly sport-for-development program in the distinct settler-colonial context of Edmonton, Alberta. For over two decades, weekly floor hockey games have been organized by local health workers as part of a broader sport-based intervention/corrective aimed, in part, at reforming Edmonton’s urban ‘underclass’, one that is decidedly Indigenous. Drawing upon three-years of ethnographic field notes and interviews with ten men aged 25–42 years, our analysis revealed how these weekly sporting interludes served as convivial, safe, and consistent events that nurtured the development of long-term meaningful relationships with other participants and social workers, as well as a genuine sense of community. The weekly floor hockey matches were, thus, powerful sites in the broader struggle for what David Snow and Leon Anderson (1993) have called “salvaging the self” for men who embodied a repertoire of trauma and who are regularly positioned as morally devalued subjects who lacked personal responsibility and self-governance.
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Kerr, Asa M. "The Sand Creek Massacre." IU Journal of Undergraduate Research 1, no. 1 (June 1, 2015): 6–12. http://dx.doi.org/10.14434/iujur.v1i1.13265.
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The 1864 massacre of Cheyenne and Arapaho Native Americans by a Colorado territorial militia regiment is investigated through a genocidal lens, both as a component of the larger destruction of Native American cultures and peoples by U.S. forces and in its own specific economic and ideological context. Using the work of many other scholars in the field of genocide studies and the established definition of genocide provided by the UN Convention on Genocide, this essay initially defines how the gradual dwindling of Native American populations from the onset of European colonization through the next three centuries can be viewed as genocide. Following this groundwork, the question of culpability for the massacre is brought forth and three main categories of suspects are identified: local government and military leaders, the White settler population of Colorado, and the U.S. federal government. All three potential areas of culpability are shown to possess varying degrees of responsibility in effecting the massacre. Upon conclusion of the investigation, there is a brief discussion of possible means of reconciliation accompanied by an examination of the nature of current reconciliation efforts.
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Curran, Deborah, Eugene Kung, and Ǧáǧvi Marilyn Slett. "Ǧviḷ̕ás and Snəwayəɬ: Indigenous Laws, Economies, and Relationships with Place Speaking to State Extractions." South Atlantic Quarterly 119, no. 2 (April 1, 2020): 215–41. http://dx.doi.org/10.1215/00382876-8177735.
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A discussion about Indigenous economies, governance, and laws begins with relationships. These relationships are centered in a place, a traditional territory, and include responsibilities towards that place. Such a relational approach to Indigenous economies is in conflict with capitalist modes of extraction and the settler Canadian court’s narrow conception of the duties of “consultation and accommodation” as the state’s primary responsibility when an activity or project will infringe Aboriginal rights in a traditional territory. The purpose of this article is to explore the conflict between Indigenous economies and state-sponsored extraction drawing on the experience of two Indigenous nations in British Columbia, Canada—the Heiltsuk and Tsleil-Waututh Nations—who are upholding their relationship with their traditional territories through the assertion of jurisdiction. The Heiltsuk continue to challenge the federal Department of Fisheries and Oceans’ permitting commercial herring fisheries, and have dealt with a marine diesel spill using their own legal processes. The Tsleil-Waututh are opposing the construction of another fossil fuel pipeline in their territory that would increase tanker traffic in the habitat of endangered orcas by seven hundred percent by conducting their own assessment of the project based on Coast Salish law. These exercises of jurisdiction demonstrate relations with and responsibilities towards these Nations’ traditional territories that underscore ecosystem health and wellbeing as the foundation of Indigenous economies. While these examples effectively demonstrate the Nations’ responsibility towards their territories, the regimes of state-sponsored extractions require radical reformulation to be able to engage relational processes of consent.
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Anderson, David. "Stock theft and moral economy in colonial Kenya." Africa 56, no. 4 (October 1986): 399–416. http://dx.doi.org/10.2307/1159997.
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Opening ParagraphFrom the earliest years of colonial government in Kenya, cattle raiding by Africans against their neighbours, and in particular livestock thefts from European farmers, presented the administration with their most persistent policing problem in the rural areas of the colony. As the period of colonial rule in Kenya was drawing to a close, reported cases of stock theft were once again showing a sharp increase, climbing from 1578 cases in 1955 to 4243 in 1962 (Kenya Police Dept, 1955 and 1962). In a pattern by then familiar to the Kenya administration, this prompted the renewal of demands from the European settler community for more extensive and concerted government action to deal with the activities of the thieves. Settler opinion held that the continuing prevalence of stock theft had much to do with the ‘social prestige’ attached to the crime in many African communities. The unwillingness of the African public to assist in the prevention and detection of stock theft had long been interpreted as a tacit sanctioning of such theft, leading to the conclusion that, within the ‘moral economy’ of many African communities, stock theft was not thought of as a crime at all. ‘After all,’ commented the Provincial Commissioner of the Rift Valley Province in 1959, ‘stock theft is the traditional sport of the young men of many tribes, and the elders cannot be expected to act as kill-joys and stamp it out unless they themselves are liable to suffer.’ This view was applied most readily to the pastoralists of the Rift Valley and western Kenya, the Maasai and Kalenjin, who were commonly involved in crimes of this sort. The belief that stock theft was an acceptable form of accumulation within Kalenjin and Maasai society determined the nature of the legislation put forward by the colonial administration to deal with the crime. Policing and punishment were accordingly based upon the notion of collective responsibility for acts of stock theft, with wide powers to extend collective punishments to families, villages and even entire locations found to be implicated in thefts.
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Vergara, Dante Gideon, Jesusita Coladilla, Evangeline Alcantara, John Christian Mapacpac, James Elwyn Leyte, Cherry Padilla, Clarissa Ruzol, and Deddy Romulo Siagan. "Conservation under Regional Industrialization: Fragmentation and Cover Change in a Forest Reserve." Journal of Environmental Science and Management 22, no. 1 (September 25, 2019): 36–53. http://dx.doi.org/10.47125/jesam/2019_1/04.
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Buffer zones are established along the perimeters of reserves for their protection. The literature is replete with examples of development in buffer zones that have been detrimental to the conservation efforts of the reserve. Barangay Puting Lupa in Calamba City, Philippines is adjacent to Zone 3 of the Mount Makiling Forest Reserve (MMFR). Despite industrial and settlement development in the periphery, the forest recovered its northwestern sub-watershed, as evidenced by satellite imagery, showing reduced fragmentation. Although the conservation strategy for MMFR changed from settler antagonism to a participative approach, other factors were involved that brought about the possible unassisted forest regrowth. Low density settlement development with corporate social responsibility committed to wildlife conservation; high demand for skilled labor due to rapid regional industrialization and urbanization; an aging corps of original farmers; the high regard of Filipino families for their children’s education for better opportunities in life; and the livelihood preference of family members other than farming in lands with no security of tenure; all combined in an auspicious mix of factors to bring about apparent partial abandonment of farming within Zone 3 of the MMFR and conservation in the buffer zone. The forest recovered, and with decreased fragmentation, indicative of enhanced forest integrity.
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Schultz, Katie, and Emma Noyes. "“Then Who Are You?”: Young American Indian and Alaska Native Women Navigating Cultural Connectedness in Dating and Relationships." Genealogy 4, no. 4 (December 18, 2020): 117. http://dx.doi.org/10.3390/genealogy4040117.
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Despite disproportionately high rates of intimate partner violence among American Indian and Alaska Native (AI/AN) women and associations between adolescent dating violence and partner violence in adulthood, little to no research has focused on dating and relationships among AI/AN adolescents. Using exploratory thematic analysis with focus group data (N = 16), we explore this topic among a sample of young AI/AN women (ages 15–17). Results suggest that dating may enhance or inhibit connections to culture or tribal identity. Moreover, responsibility for sustaining cultural knowledge, practices, and lineage may influence choices of reproductive partners for Native women living within colonial structures of governance. The greatest threat in relationships were similar to those from settler colonialism—loss of culture and consequently, self. Promoting healthy relationships among this population should include cultural safety, identity, and involvement, as well as a focus on broader systems, including enrollment policies, that may influence these relationships. Supportive networks and mentorship related to identity and cultural involvement should be available for young AI/AN women. In response to this Special Issue’s call for work that offers creative approaches to conveying knowledge and disruptions to what are considered acceptable narrative approaches we offer illustrations as well as text.
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Minai, Naveen, and Sara Shroff. "Yaariyan, Baithak, Gupshup: Queer Feminist Formations and the Global South." Kohl: A Journal for Body and Gender Research 5, Spring (April 1, 2019): 31–44. http://dx.doi.org/10.36583/kohl/5-1-5.
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In this essay, we join Linda Tuhiwai Smith’s (1999) and Eve Tuck’s (2009) call to decolonize and de-center “damage-centered” research, embedded in settler/colonial ways of knowing. We attend to the ethical responsibility and intimate relationalities that this contemporary moment requires of us as privileged feminist, queer, global south, and South Asian scholars. We introduce yaariyan, baithak, and gupshup to theorize queer feminist care in/as research practices. As ethics of care, compassion, and collectivity, these practices enable us to study and share knowledges together. Building on transnational feminist and queer scholarship (Chowdhury and Philipose 2016; Banerjea et al. 2017), we argue that responsible knowledges mean thinking about methods as relational rather than transactional and relationality as activated and not automatic. We explore how gupshup and baithak provide methodologies of co-production of knowledge, inclusion, accountability, sharing, and reflection. This work must be located in different frameworks of home, diaspora, and language. Pakistan, we contend, is always already a transnational space in which gender and sexuality have been categorized (to deadly consequences) but not contained as words which denote experiences, identities, practices, desires, and histories. It is these words that we reach for in and through our friendship as a condition of possibility of a different kind of knowledge-making.
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Rigney, Lester, Robyne Garrett, Megan Curry, and Belinda MacGill. "Culturally Responsive Pedagogy and Mathematics Through Creative and Body-Based Learning: Urban Aboriginal Schooling." Education and Urban Society 52, no. 8 (January 2, 2020): 1159–80. http://dx.doi.org/10.1177/0013124519896861.
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Global neoliberal imperatives that numerically measure student success through standardized testing undermine the educational outcomes of students, in particular Indigenous students, and construct a seemingly fixed reality that avoids State responsibility to address structural inequality in Australia. Achievement gaps between Indigenous and non-Indigenous school students in mathematics have become an urgent international problem. Although evidence suggests that culturally responsive pedagogies (CRPs) improve student academic success for First Nations peoples in settler colonial countries such as the United States, Canada, New Zealand, and Australia, less prominent is a focus on how CRP is enacted and mobilized in Australian classrooms. Although some initiatives exist, this article explores how creative and body-based learning (CBL) strategies might be utilized to enact CRP. Using an ethnographic case study approach, we examined how two early career teachers serving Indigenous and ethnically diverse students implemented CBL to reengage students with mathematics. Findings suggest that the teachers were able to mobilize a number of CRP principles using CBL strategies to facilitate engagement in mathematics for urban Aboriginal students. Specifically, when teachers repositioned students as “competent” and designed embodied learning experiences that connected to their cultural backgrounds, students let go of their cautious learner histories and remade themselves as clever and competent.
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Tran, Tanya C., Douglas Neasloss, Jonaki Bhattacharyya, and Natalie C. Ban. "“Borders don’t protect areas, people do”: insights from the development of an Indigenous Protected and Conserved Area in Kitasoo/Xai’xais Nation Territory." FACETS 5, no. 1 (January 1, 2020): 922–41. http://dx.doi.org/10.1139/facets-2020-0041.
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Indigenous Protected and Conserved Areas (IPCAs) have gained global attention because of renewed interest in protecting biodiversity during a time of Indigenous resurgence. However, few examples in academic literature illustrate Indigenous Peoples’ rationale and processes for developing IPCAs. This paper fills that gap, describing a participatory action research collaboration with the Kitasoo/Xai’xais Nation. We used document analysis, interviews, and community engagement to summarize the Nation’s perspectives while assisting Kitasoo/Xai’xais efforts to develop a land-and-sea IPCA. IPCAs are a tool for the Nation to address ongoing limitations of state protected area governance and management, to better reflect the Nation’s Indigenous rights and responsibilities, and to preserve cultural heritage and biological diversity while fostering sustainable economic opportunities. The Kitasoo/Xai’xais process benefits from research on other IPCAs, includes intergenerational community engagement, and is rooted in long-term territory planning and stewardship capacity building. The Kitasoo/Xai’xais IPCA faces challenges similar to other protected areas but is influenced by ongoing impacts of settler-colonialism. The Kitasoo/Xai’xais Nation applies Indigenous and western approaches along with responsibility-based partnerships to address many anticipated challenges. Our case study demonstrates that more efforts are needed by state and other actors to reduce burdening Indigenous Nations’ protected area governance and management and to create meaningful external support for Indigenous-led conservation.
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Shamir, Hila, and Guy Mundlak. "Spheres of Migration: Political, Economic and Universal Imperatives in Israel’s Migration Regime." Middle East Law and Governance 5, no. 1-2 (2013): 112–72. http://dx.doi.org/10.1163/18763375-00501004.
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This article seeks to describe the piecemeal process of creation of what may, arguably, be a new immigration regime in Israel. In order to do so, we focus on three distinct waves of non-Jewish entry to Israel. The first is the day-labor entry of Palestinian workers from the Occupied Palestinian Territories (OPT) since 1967; the second is the entry of migrant workers from various countries, primarily since 1993; and the third is the entry of asylum-seekers, primarily from Africa, since 2007. Each of these waves was carved out by the state as a distinct sphere of migration, a narrow exception to Israel’s general Jewish Settler Regime, which is based on a different functional imperative. The entry of Palestinians is justified primarily by a political imperative – the political relationship between Israel and the Palestinians under occupation. The entry of migrant workers is, first and foremost, seen as the result of economic imperatives – a way to supply cheap labor to cater to the needs of the domestic labor market and fulfill the economic needs of the state. The entry of asylum-seekers (and their rights upon entry) rests primarily on a universal humanitarian imperative led by the state’s moral and convention-based responsibility toward those who are in dire need, and particularly in need of a safe territorial haven.
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Coates & Philip Leech-Ngo, Tracy. "Overview of Benefits of First Nations Language Immersion." Canadian Journal of Children's Rights / Revue canadienne des droits des enfants 3, no. 1 (November 24, 2016): 46–67. http://dx.doi.org/10.22215/cjcr.v3i1.76.
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In the wake of the Truth and Reconciliation Commission of Canada report into the ‘cultural genocide’ perpetrated by the State of Canada against First Nations, Métis and Inuit peoples, through the widespread use of Residential Schools, the federal government offered an apology and an apparent opportunity for reconciliation[i]. Part of this programme was new legislation that would govern the relationship between First Nations and the federal government over First Nations education. Entitled the First Nations Control of First Nations’ Education (FNCFNE), the proposed bill promised a new deal and an apparent chance to renew a tarnished relationship. Yet in spite of its name, the bill offered very little in terms of progress. Indeed if it had been implemented, in many cases, the bill would have done little to increase First Nations’ control over the education of First Nations’ children and likely would have made effective language education extremely difficult. Indeed, this article’s analysis of the bill shows that, at its core, the law represents little more than the reinforcing of existing settler-colonial power dynamics. In particular, while it would have shifted virtually the totality of administrative responsibility for on-reserve education to First Nations it would have reserved ultimate power – manifest through control over funding – to Ottawa. As a result the FNCFNE would have represented a profound step in undermining First Nations language rights and language education in Canada. [i] “Prime Minister Stephen Harper's statement of apology”, CBC News, 11 June 2008
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Robertson, Sean. "Practising an Anti-Colonial Citizenship Education Through a Blended Learning Course on Aboriginal Law." Windsor Yearbook of Access to Justice 37, no. 1 (May 16, 2022): 377–401. http://dx.doi.org/10.22329/wyaj.v37i1.7284.
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In the wake of the Truth and Reconciliation Commission, Indigenous peoples and non-Indigenous Canadians find themselves aspiring towards transitional justice. Yet they do so with a democracy in need of some repair. One prime site for fostering democratic renewal – the post-secondary sector – is under pressure from corporatization and political forces working to narrow freedom of expression and academic freedom. This sector, however, continues to offer some hope through liberal, anti-oppressive, anti-colonial, and Indigenous pedagogies that promote a public ethical responsibility beyond the self. Yet encouraging these pedagogies is not straightforward, including for those teaching courses such as Aboriginal law in a blended learning format. In the context of the spread of online education and the dearth of scholarship on anti-oppressive pedagogies therein, on the one hand, and the reluctance of legal educators to adopt anti-colonial pedagogies, on the other, there is an urgency to build knowledge about how to develop citizenship education. Anti-colonial citizenship education includes content about the establishment of settler society and the status of Indigenous nations. Furthermore, it is operationalized through active learning practices. Based on Indigenous and non-Indigenous pedagogical theories, these practices are argued to support a tripartite “intellectual framework” comprised of critical thinking, collaboration, and self-directed learning. Through a case study of an undergraduate course, the argument is made for the efficacy of a number of active learning practices to produce this intellectual framework. It is suggested that, in addition to better learning outcomes, an anti-colonial citizenship education is materialized insofar as the intellectual framework inspires a sensibility for complexity and independent thinking, “civic culture,” and autonomous inquiry and openness to alternative epistemologies.
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Wagner, Tamara S. "INTRODUCTION: THE NINETEENTH-CENTURY PACIFIC RIM: VICTORIAN TRANSOCEANIC STUDIES BEYOND THE POSTCOLONIAL MATRIX." Victorian Literature and Culture 43, no. 2 (February 25, 2015): 223–34. http://dx.doi.org/10.1017/s1060150314000527.
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the Victorians’ driving interest in exploration and expansion is perhaps one of the best-known scholarly truisms about the age and its literature. While the British Empire was rapidly expanding and commercial competition began to stretch across the globe with a newly perceived urgency, Victorians at home throughout this expanding empire were at once fascinated and anxious in reading about the wider world. Armchair explorers might have confined themselves to a vicarious enjoyment of the gold-nuggets that seem to lay scattered throughout the expanding settler world, of adventures in an excitingly exoticised “bush,” and of shipwrecks and dubious impostors who sometimes seemed to return from the middle of nowhere. Readers could even indulge in a smugly self-congratulatory sense of amusement when witnessing the satirised ignorance of Flora Finching in Charles Dickens's Little Dorrit (1857), when she famously evokes semi-colonial China as such a country to live in for so long a time, and with so many lanterns and umbrellas too how very dark and wet the climate ought to be and no doubt actually is, and the sums of money that must be made by those two trades where everybody carries them and hangs them everywhere, the little shoes too and the feet screwed back in infancy is quite surprising, what a traveller you are! (152; ch. 13) With its bizarre juxtaposition of exotic references and vague gesticulations towards imperial commerce's impact at home, Flora's confusion is first and foremost funny, and readers were clearly meant to recognise it as such. In the same vein, adventure tales set in far-off islands in the Pacific or in new settlements in Australia and Aotearoa/New Zealand certainly continued to feature the enticingly wild and exotic. Yet increasingly, popular fiction made it clear that we ought to know more about the world out there, and that this entailed a different sense of responsibility as well. It is tellingly the satirised, pompous characters who wildly joke about the hero's escapades “down under” in Anthony Trollope's John Caldigate (1879), while the novel instead shows that the widespread notion “that anything done in the wilds of Australia ought not ‘to count’ here, at home in England” (322; ch. 42) does no longer hold in a world that is clearly not only expanding, but contracting and narrowing in the process. But if these widely read Victorian triple-deckers show how aware readers were becoming of the British presence throughout the world – including such indisputably still mystified, exoticised places as China – and how this impacted on literature and culture “back home,” the way the Victorians thought about, imagined, and discussed their own shifting place in this changing world was markedly wide and varied. Public interest in sinology, for example, as reflected in the magazines of the time, or contradictory accounts by missionaries, military officers, and emigration societies, and how these discourses were worked into popular culture productions, all testify to an ambiguous, contested field. The depiction of settler societies in particular underwent enormous shifts in the course of the century. How the most persistent images of the expanding settler and commercial empire were generated and circulated in Victorian Britain can be gleaned from shipboard diaries, popular ballads, broadsides, as well as from more official accounts such as the manuals and pamphlets produced by emigration societies. A close analysis of this rarely discussed material, in turn, compels a reconsideration of the way literary works engaged with discourses on emigration, travel, and imperial adventure. In going beyond what we see merely reflected in Victorian canonical literature, this special issue on nineteenth-century representations of the region spanning, roughly, what we now consider the Pacific Rim allows us to get a wider perspective on what “the Victorians” made of the changing world around them.