Journal articles: 'Settler society'

1

Bennetts, Darrell. "Review Essay: `Unsettling' Settler Society." Thesis Eleven 92, no. 1 (February 2008): 122–33. http://dx.doi.org/10.1177/0725513607085048.

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Schick, Carol. "White resentment in settler society." Race Ethnicity and Education 17, no. 1 (October 29, 2012): 88–102. http://dx.doi.org/10.1080/13613324.2012.733688.

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Kimmerling, Baruch. "Jurisdiction in an Immigrant-Settler Society." Comparative Political Studies 35, no. 10 (December 2002): 1119–44. http://dx.doi.org/10.1177/001041402237945.

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Barnes, Helen Moewaka, Belinda Borell, and Time McCreanor. "Theorising the structural dynamics of ethnic privilege in Aotearoa." International Journal of Critical Indigenous Studies 7, no. 1 (January 1, 2014): 1–14. http://dx.doi.org/10.5204/ijcis.v7i1.120.

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Colonial praxis has been imposed on the culture, epistemologies and praxis of indigenous Maori in Aotearoa, entrenching the settler cultural project that ensures the continuation of the colonial state, producing damaging disparities. This article theorises ways in which settler privilege works at multiple levels supporting settler interests, aspirations and sensibilities. In institutions, myriad mundane processes operate through commerce, law, media, education, health services, environment, religion and international relations constituting settler culture, values and norms. Among individuals, settler discursive/ideological frameworks are hegemonic, powerfully influencing interactions with Maori to produce outcomes that routinely suit settlers. In the internalised domain, there is a symbiotic sense of belonging, rightness, entitlement and confidence that the established social hierarchies will serve settler interests. This structure of privilege works together with overt and implicit acts of racism to reproduce a collective sense of superiority. It requires progressive de-mobilising together with anti-racism efforts to enable our society to move toward social justice.

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Prescott, Cynthia, Nathan Rees, and Rebecca Weaver-Hightower. "Enshrining Gender in Monuments to Settler Whiteness: South Africa’s Voortrekker Monument and the United States’ This Is the Place Monument." Humanities 10, no. 1 (March 2, 2021): 41. http://dx.doi.org/10.3390/h10010041.

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This essay examines two monuments: the Voortrekker Monument in South Africa and the American This is the Place Monument in Utah. Similar in terms of construction and historical purpose, both employ gender as an important tool to legitimize the settler society each commemorates. Each was part of a similar project of cultural recuperation in the 1930s−1940s that chose as their object of commemoration the overland migration in covered wagons of a group of white settlers that felt oppressed by other white settlers, and therefore sought a new homeland. In a precarious cultural moment, descendants of these two white settler societies—the Dutch Voortrekkers of South Africa and Euro-American Mormons (Latter-day Saints or LDS) of Utah—undertook massive commemoration projects to memorialize their ancestors’ 1830s−1840s migrations into the interior, holding Afrikaners and Mormons up as the most worthy settler groups among each nation’s white population. This essay will argue that a close reading of these monuments reveals how each white settler group employed gendered depictions that were inflected by class and race in their claims to be the true heart of their respective settler societies, despite perceiving themselves as oppressed minorities.

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Mackey, Eva. "Unsettling Expectations: (Un)certainty, Settler States of Feeling, Law, and Decolonization1." Canadian Journal of Law and Society / Revue Canadienne Droit et Société 29, no. 02 (July 18, 2014): 235–52. http://dx.doi.org/10.1017/cls.2014.10.

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AbstractGuaranteeing “certainty” (for governments, business development, society, etc.) is often the goal of state land rights settlements with Indigenous peoples in Canada. Certainty is also often seen as an unequivocally desirable and positive state of affairs. This paper explores how certainty and uncertainty intersect with the challenges of decolonization in North America. I explore how settler certainty and entitlement to Indigenous land has been constructed in past colonial and current national laws, land policies, and ideologies. Then, drawing on data from fieldwork among activists against land rights, I argue that their deep anger about their uncertainty regarding land and their futures helps to reveal how certainty and entitlement underpin “settler states of feeling” (Rifkin). If one persistent characteristic of settler colonialism is settler certainty and entitlement, then decolonization, both for settlers and for jurisprudence, may therefore mean embracing uncertainty. I conclude by discussing the relationship between certainty, uncertainty, and decolonization.

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Imada, Adria. ""Aloha 'Oe": Settler-Colonial Nostalgia and the Genealogy of a Love Song." American Indian Culture and Research Journal 37, no. 2 (January 1, 2013): 35–52. http://dx.doi.org/10.17953/aicr.37.2.c4x497167lx48183.

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Hawai'i's most renowned song, "Aloha 'Oe," was composed by Queen Lili'uokalani before she was deposed by missionary settlers. Circulating in the cultural imaginary since the late nineteenth century, "Aloha 'Oe" was transformed from a love song into a dirge that erased the sovereign rights of Lili'uokalani in and beyond Hawai'i. This article theorizes "settler colonial nostalgia" as a gendered material and symbolic process of effecting indigenous displacement and expropriation. Providing an alibi for settler society and its beneficiaries, performances of the song center settler subjects as nostalgic witnesses to, rather than participants in, the loss of the Hawaiian kingdom. Yet the politics of melancholy prove unstable, as Kanaka Maoli (Native Hawaiian) and islander musicians continue to resignify "Aloha 'Oe" as performances that sustain Native counter-hegemonies.

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GOTT, RICHARD. "Latin America as a White Settler Society." Bulletin of Latin American Research 26, no. 2 (April 2007): 269–89. http://dx.doi.org/10.1111/j.1470-9856.2007.00224.x.

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Ahluwalia, Pal. "When Does a Settler Become a Native? Citizenship and Identity in a Settler Society." Pretexts: Literary and Cultural Studies 10, no. 1 (July 2001): 63–73. http://dx.doi.org/10.1080/713692599.

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Scruton, CJ. "“A kind of privilege to haunt”: Settler Structures, Land-Based Knowledge, and the Agency of the (Super)Natural in The House of the Seven Gables." Nathaniel Hawthorne Review 48, no. 1 (May 1, 2022): 28–49. http://dx.doi.org/10.5325/nathhawtrevi.48.1.0028.

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ABSTRACT The House of the Seven Gables constantly seems, on the surface, to separate settler civilization from North American Nature, from the obsession with cultivating garden space to the fear of moral decay within white American homes and lineages. However, a closer look at the actions and presence of Nature in the novel reveals a complex network of agential beings that are not so controllable or conquerable. I argue that the novel’s spectral conflict is a material conflict between Nature and settler institutions, a conflict that ultimately undermines this binary opposition and reveals the presence and agency of nonhuman Nature in settlers’ lives. Anxieties over the (super)natural presence of ghosts and witchcraft in the novel reflect the reality that beings in the natural environment have massive, invisible influence on settler society despite attempts to erase both Natural spaces and Native presence and relationships to the land.

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Scruton, CJ. "“A kind of privilege to haunt”: Settler Structures, Land-Based Knowledge, and the Agency of the (Super)Natural in The House of the Seven Gables." Nathaniel Hawthorne Review 48, no. 1 (May 1, 2022): 28–49. http://dx.doi.org/10.5325/nathhawtrevi.48.1.0028.

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ABSTRACT The House of the Seven Gables constantly seems, on the surface, to separate settler civilization from North American Nature, from the obsession with cultivating garden space to the fear of moral decay within white American homes and lineages. However, a closer look at the actions and presence of Nature in the novel reveals a complex network of agential beings that are not so controllable or conquerable. I argue that the novel’s spectral conflict is a material conflict between Nature and settler institutions, a conflict that ultimately undermines this binary opposition and reveals the presence and agency of nonhuman Nature in settlers’ lives. Anxieties over the (super)natural presence of ghosts and witchcraft in the novel reflect the reality that beings in the natural environment have massive, invisible influence on settler society despite attempts to erase both Natural spaces and Native presence and relationships to the land.

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Attwood, Bain. "Denial in a Settler Society: the Australian Case." History Workshop Journal 84 (2017): 24–43. http://dx.doi.org/10.1093/hwj/dbx029.

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13

Presser, Stephen B. "American Exceptionalism or Settler Society?: Towards Post-Imperialism." Reviews in American History 40, no. 3 (2012): 419–23. http://dx.doi.org/10.1353/rah.2012.0070.

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Bunting, Robert. "The Environment and Settler Society in Western Oregon." Pacific Historical Review 64, no. 3 (August 1, 1995): 413–32. http://dx.doi.org/10.2307/3641008.

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15

van Tol, Deanne. "The Women of Kenya Speak: Imperial Activism and Settler Society, c.1930." Journal of British Studies 54, no. 2 (April 2015): 433–56. http://dx.doi.org/10.1017/jbr.2015.5.

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AbstractThis article examines the politics of colonial voluntary work as an aspect of settler society and in relation to broader networks of imperial activism and reform. The East Africa Women's League, a predominant white women's organization in colonial Kenya, participated in settler politics during debates in 1930 concerning a Closer Union of British territories in East Africa. This involvement established connections between the voluntary welfare activities of settler women in Kenya and contemporary transimperial activist networks. Drawing on the private archives of the League, this article argues that the public lives of white women in colonial Kenya were entwined in the tensions of welfare in the twentieth-century British imperial project.

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Dooling, Wayne. "Cape settler society at the time of slave emancipation." Kleio 29, no. 1 (January 1997): 19–57. http://dx.doi.org/10.1080/00232089785380021.

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Hamilton, Douglas. "Settler society in the English Leeward Islands, 1670–1776." Journal for Maritime Research 15, no. 2 (November 2013): 245–46. http://dx.doi.org/10.1080/21533369.2013.852305.

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18

Pearson, Stephen. ""The Last Bastion of Colonialism": Appalachian Settler Colonialism and Self-Indigenization." American Indian Culture and Research Journal 37, no. 2 (January 1, 2013): 165–84. http://dx.doi.org/10.17953/aicr.37.2.g4522v766231r3xg.

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This article outlines and interrogates the neglected settler-colonial discourse of White Appalachians, in particular their construction of a White indigeneity. In order to justify occupation and reconcile themselves to the wider settler-colonial society, influential settler Appalachian scholars and activists positioned themselves as a colonized Indigenous people, advancing the once-paradigmatic Colonialist model of Appalachian exploitation. This discursive replacement of American Indians allows settler Appalachians to assert their own White subjectivity as a form of indigeneity and their ownership of the land as decolonization.

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Haque, Md Monoarul, Jesmin Akter, Kazi Rumana Ahmed, Hasina Akhter Chowdhury, Sharmin Hossain, and Nantu Bikash Tripura. "Nutritional Status of Settler and Indigenous Women of Reproductive Age Group in Khagrachari District, Bangladesh." Journal of Enam Medical College 4, no. 2 (July 24, 2014): 98–101. http://dx.doi.org/10.3329/jemc.v4i2.19677.

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Background: Reproductive health is closely related with nutritional status of a country. Women are regarded as the nerve centers of the families and society, maternal nutrition and health is considered as the most important regulator of human fetal growth. Objective: This study was conducted with a view to assess the nutritional status of settler and indigenous women of reproductive age group (15--49 years) in Khagrachari district. Materials and Methods: This cross sectional study was done in the purposively selected Panchari thana of Khagrachari district in Bangladesh from 01 May to 31 August 2013. A total of 200 reproductive aged women were interviewed. Among them 100 were indigenous and 100 were settlers. Their anthropometric measurements were taken and nutritional status was determined by body mass index (BMI) recommended by World Health Organization (WHO) for Asian people. Results: The mean age of the respondents was 29.8 ± 11.1 years and maximum were in the age group of 15--24 years. Among the indigenous subjects Chakma, Marma, Tripura and Boisnu were 20.5%, 20.5%, 6.5% and 2.5% respectively. Among 100 indigenous reproductive aged women 17 were underweight; but among settlers 19 were underweight. Forty nine settler women were normal and in case of indigenous women 46 were normal. But regarding overweight indigenous women went ahead than settler women and obesity was found equal in both groups. Mean difference of mid upper arm circumference (MUAC) was significantly different (p<0.005) between the groups. Conclusion: This study provided a vivid picture of the nutritional status of the settler and indigenous reproductive aged women. DOI: http://dx.doi.org/10.3329/jemc.v4i2.19677 J Enam Med Col 2014; 4(2): 98-101

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Caldwell, Lynn, and Darryl Leroux. "The settler-colonial imagination: Comparing commemoration in Saskatchewan and in Québec." Memory Studies 12, no. 4 (July 26, 2017): 451–64. http://dx.doi.org/10.1177/1750698017720258.

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The authors present a comparative analysis of the Saskatchewan Centennial celebrations (2005) and the Québec quatercentenary celebrations (2008) informed by critical race theory, cultural studies, and studies of commemoration as overarching frameworks of analysis. This collaborative work considers two sites rarely analyzed together and examines how these major commemorative events narrate and represent relations among settlers and Indigenous peoples in Saskatchewan and in Québec. The analysis focuses on two significant events in each commemorative celebration: the Centennial Gala in Saskatchewan and Rencontres [Encounters] in Québec. While the contexts and narratives differ in significant ways, the two commemorations reveal their mutual investments in a national settler project. The authors contend that examining how Canada as a nation is remembered and currently imagined through such disparate sites and local histories provides critical insight into ongoing contentions about its constitution as a White settler society.

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Jacobs, Margaret D. "Seeing Like a Settler Colonial State." Modern American History 1, no. 2 (March 16, 2018): 257–70. http://dx.doi.org/10.1017/mah.2018.5.

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In 1998, the Canadian historian and politician Michael Ignatieff wrote: “All nations depend on forgetting: on forging myths of unity and identity that allow a society to forget its founding crimes, its hidden injuries and divisions, its unhealed wounds.” Ironically, Ignatieff's home country has belied his assertion. Canada has engaged in collective remembering of one of its hidden injuries—the Indian residential schools—through a Truth and Reconciliation Commission (TRC) from 2009 to 2015. Australia, too, has reckoned since the 1990s with its own unhealed wounds—the separation of Aboriginal and Torres Strait Islander children from their families, or, in common parlance, the “Stolen Generations.”

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22

Lindberg, Tracey, and Sherene H. Razack. "Race, Space and the Law: Unmapping a White Settler Society." Labour / Le Travail 51 (2003): 299. http://dx.doi.org/10.2307/25149356.

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Lawn, Jennifer. "Settler Society and Postcolonial Apologies in Australia and New Zealand." Sites: a journal of social anthropology and cultural studies 5, no. 1 (2008): 20–40. http://dx.doi.org/10.11157/sites-vol5iss1id.

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Lawn, Jennifer. "Settler Society and Postcolonial Apologies in Australia and New Zealand." Sites: a journal of social anthropology and cultural studies 5, no. 1 (2008): 20–40. http://dx.doi.org/10.11157/sites-vol5iss1id88.

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Pitkänen, Pekka. "Pentateuch–Joshua: a settler-colonial document of a supplanting society." Settler Colonial Studies 4, no. 3 (October 17, 2013): 245–76. http://dx.doi.org/10.1080/2201473x.2013.842626.

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Mayo, Peter. "Antonio Gramsci, Settler-Colonialism and Palestine." Journal of Holy Land and Palestine Studies 21, no. 2 (October 2022): 151–75. http://dx.doi.org/10.3366/hlps.2022.0293.

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This article explores Gramsci’s relevance to colonialism with particular reference to the situation in Palestine and the Palestinians. It historically oscillates between the Italy and larger world contexts of Gramsci's time and the Palestinian and larger Arab contexts in more recent times, especially, in the latter case, from the onset of settler colonialism in the Middle East. While it covers a broad range of writings by Gramsci, notably the notes contained in the Prison Notebooks, it provides special attention to his discussion on the Southern Question. It tackles recurring themes in colonial discourse such as those of ‘divide and rule’ and ideology residing in language besides the ever so pertinent theme of Hegemony. It posits the resonance of appropriated or reclaimed knowledge with a different ‘whole way of life’ (Raymond Williams). Palestinian society is represented warts and all, with specific strengths and differences highlighted, especially that of country and the city.

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Skrynsky, Hannah. "From Dystopic to Decolonial." Extrapolation: Volume 61, Issue 3 61, no. 3 (December 1, 2020): 317–36. http://dx.doi.org/10.3828/extr.2020.17.

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This paper looks to Haisla-Heiltsuk writer Eden Robinson’s short story “Terminal Avenue” (2004) as a literary example of what Canada’s future might look like if the collectively felt anxiety that underpins settler society remains unchecked. I analyze “Terminal Avenue” as a work of speculative fiction that represents what I term the genre’s “ideology of indeterminacy” as a politically productive condition under which Indigenous/settler relations in contemporary Canada can be reassessed. My analysis builds on the work of settler scholars David M. Higgins and Conrad Scott published in Extrapolation, vol 57, nos. 1-2, 2016.

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Matthews, Rolfe. "member remembers." Toposcope 52 (October 4, 2021): 17–19. http://dx.doi.org/10.21504/tj.v52i.2388.

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Rolfe Matthews, an Honorary Member of LAHS, joined the Society on his retirement in 1997 and now lives in Bathurst. He is probably a descendant of William Matthews, the 1820 Settler who settled at Salem and was its schoolmaster, but Rolfe feels this lineage has not been properly confirmed. However, behind the church in Salem is a graveyard where a lady called 'Min' is buried. “Aunt Min was my Dad’s aunt and I think I still remember her,” says Rolfe. It seems too coincidental that the famous teacher Matthews and his wife are buried there, too.

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Jafri, Beenash. "Reframing Suicide." GLQ: A Journal of Lesbian and Gay Studies 27, no. 4 (October 1, 2021): 577–602. http://dx.doi.org/10.1215/10642684-9316852.

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Abstract What can narratives of suicide tell us about diasporic and Indigenous relationships to the white settler state? This article engages relational critique to examine trans/femme/bisexual South Asian Canadian filmmaker Vivek Shraya's short film I want to kill myself (2017) and queer Cree/Métis filmmaker Adam Garnet Jones's feature film Fire Song (2015). Both films challenge the spectacularity of suicide, effectively situating suicide on a continuum of “slow death.” However, the films also stage distinct relationships between suicide, community, and the state that emerge from diasporic and Native positionalities within a white settler society. Whereas Shraya's diasporic struggle with suicide is alleviated by forging community within settler spaces, Fire Song counters pathologizing depictions of reserve communities by emphasizing resurgent Indigenous practices and their refusal of settler logics.

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Monaghan, Jeffrey. "Settler Governmentality and Racializing Surveillance in Canada's North-West." Canadian Journal of Sociology 38, no. 4 (December 31, 2013): 487–508. http://dx.doi.org/10.29173/cjs21195.

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Abstract. Examining archival materials from the mid-1880s, this article details practices of racializing surveillance carried out in the North-West. I focus on the reports from an undercover agent from the Department of Indian Affairs named Peter Ballendine. Contributing to literature on Foucauldian interpretations of race and racialization, Ballendine’s correspondence reveals a campaign of covert surveillance and infiltration that imbued indigenous leaders with characteristics of dangerousness, abnormality, and deviance, translating indigenous demands for rights and dignity into threats to security of the budding Canadian settler state. Stressing that settler colonialism follows a structured logic of elimina- tion, I use the concept of settler governmentality to stress that the rationalities of colonial governance in the North-West approached indigeneity — especially expressions of counterconduct — as threats to the health, prosperity, and legit- imacy of settler society.

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Kelly, Clare. "The Vanishing Acheron House of Refuge. A Case of "Frontier Chaos"?" Architectural History Aotearoa 7 (October 30, 2010): 28–40. http://dx.doi.org/10.26686/aha.v7i.6788.

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The Acheron House of Refuge built between 1863 and 1864 near the junction of the Guide River with the Acheron River in the South Island high country was one of a chain of accommodation houses on the Inland Stock Route between Nelson and Canterbury. In 1865 the Nelson Provincial Engineer John Blackett wrote to the Nelson Provincial Government that he feared "the entire destruction of the house without the possibility of it being prevented" and blamed "the character of some of the travellers who pass this road." By the end of 1865, it was destroyed without trace. This paper considers incidents of lawlessness at the accommodation houses in the mid 1860s and the brief existence of the Acheron House of Refuge. It questions whether its demise was the result of "frontier chaos," a term which was first used by historian Miles Fairburn in 1989 to describe how rapid frontier expansion in New Zealand had scattered settlers and engendered transience, loneliness and lawlessness. Using settler diaries, letters and manuscripts this paper considers Fairburn's "frontier chaos" theory. It examines his assertions that in the New Zealand settler world prior to 1890 "seldom ... were goods and services exchanged," and that an atomised New Zealand settler society had "no institutions ... to facilitate mixing and meeting" (Fairburn "Local Community or Atomised Society?" pp 169-170,192,195,206,217). This paper concludes that incidents of lawlessness at the accommodation houses were linked to the South Island gold rushes, were short term and often the result of ill-prepared men desperate to survive in an unforgiving climate. At the accommodation houses on the Nelson to Canterbury Inland Stock Route travellers, keepers and neighbours shared an unwritten code of reciprocity. These accommodation houses formed the unofficial nuclei of small, loose-knit high country communities.

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Laidlaw, Zoë. "Settler Society in the Australian Colonies: Self-Government and Imperial Culture." Australian Historical Studies 47, no. 1 (January 2, 2016): 161–62. http://dx.doi.org/10.1080/1031461x.2016.1124359.

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Perry, Adele. "Race, Space, and the Law: Unmapping a White Settler Society (review)." Canadian Historical Review 85, no. 1 (2004): 189–91. http://dx.doi.org/10.1353/can.2004.0043.

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Ryan, Lyndall. "Settler Society in the Australian Colonies: self-government and imperial culture." Social History 41, no. 2 (March 31, 2016): 225–26. http://dx.doi.org/10.1080/03071022.2016.1148365.

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McCabe, Jane. "Settler society in the Australian colonies: self-government and imperial culture." Women's History Review 27, no. 3 (January 17, 2018): 503–5. http://dx.doi.org/10.1080/09612025.2018.1426181.

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Burnard, T. "A Failed Settler Society: Marriage and Demographic Failure in Early Jamaica." Journal of Social History 28, no. 1 (September 1, 1994): 63–82. http://dx.doi.org/10.1353/jsh/28.1.63.

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Clarsen, Georgine. "Pedaling Power: Bicycles, Subjectivities and Landscapes in a Settler Colonial Society." Mobilities 10, no. 5 (July 8, 2014): 706–25. http://dx.doi.org/10.1080/17450101.2014.927201.

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Delahaye, Agnès. "Jeremy Belknap’s History of New Hampshire in Context: Settler Colonialism and the Historiography of New England." Journal of Early American History 8, no. 1 (March 24, 2018): 60–91. http://dx.doi.org/10.1163/18770703-00801002.

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This essay is a contextual analysis of the History of New Hampshire (1784–1792) by Jeremy Belknap, founder of the Massachusetts Historical Society. I situate Belknap’s historical and institutional achievements within the framework of settler colonialism studies to argue that Belknap used his profound knowledge of previous New England historiography to write a settler history of American colonization—a narrative of expansionist settlement over indigenous land sustained by cultural, political, racial and social norms at the root of its enduring success. Belknap’s settler history effectively negated both British and indigenous sovereignty and shifted the historical focus prevalent in his time away from the empire and onto the specific, and in his mind, unique, story of the violent formation of white, self-governing and autonomous expansionist settler societies that he believed were the real locus of American identity.

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Pitkänen, Pekka. "Ancient Israelite Population Economy: Ger, Toshav, Nakhri and Karat as Settler Colonial Categories." Journal for the Study of the Old Testament 42, no. 2 (November 28, 2017): 139–53. http://dx.doi.org/10.1177/0309089216677665.

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This article looks in detail at the often-studied categories for aliens and foreigners, together with the karat (‘cutting off from his people’) command in the Pentateuchal legal materials from the perspective of ancient Israel as a settler society. In conversation with previous approaches to these categories, this study explores how relating them to concepts of population economy in settler colonial societies can help us better understand the text. Issues such as the tripartite division into settler community, indigenous population and exogenous others are considered, while comparisons with other corresponding societies are also made. This article then also looks at how these categories could fit in with various potential settings in ancient Israel, including pre-exilic and postexilic times.

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Masri, Mazen. "Colonial imprints: settler-colonialism as a fundamental feature of Israeli constitutional law." International Journal of Law in Context 13, no. 3 (February 15, 2017): 388–407. http://dx.doi.org/10.1017/s1744552316000409.

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AbstractMany constitutional questions in Israel are dealt with through the lens of the nation-state paradigm where the state is constitutionally associated with an ethnically and religiously defined majority group. Thus, many of the challenges that face Israeli society and the legal system are often presented as a result of an exceptionally antagonistic majority–minority relationship in a nation-state. This paper offers a novel way of analysing the Israeli constitutional regime using the framework of settler-colonialism. It argues that adding the settler-colonial lens will help better understand many features of Israeli constitutional law. Drawing on theoretical frameworks developed by theorists of colonialism, the paper explores a number of foundational aspects of Israeli constitutional law and demonstrates how they were shaped, and continue to be shaped, by settler-colonialism. The paper argues that settler-colonialism is one of the central features that animate Israeli constitutional law.

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Johnstone, Marjorie. "Settler Feminism, Race Making, and Early Social Work in Canada." Affilia 33, no. 3 (April 19, 2018): 331–45. http://dx.doi.org/10.1177/0886109918762518.

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Canada was one of the civilizing outposts that formed part of the British plan of imperial hegemony. This liberal democratic white settler society is the context where the new female-dominated social work profession developed. Using various historical archives of the mission statements and practice of early Canadian social work, I critically examine how first-wave feminisms, hegemonic imperial discourses, and settler colonial structures of governance worked as formative factors in the birth of Canadian social work and illustrate this with the life of an early Toronto social worker, Joan Arnoldi (D.O.B. 1882).

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Karsgaard, Carrie, and Maggie MacDonald. "Picturing the pipeline: Mapping settler colonialism on Instagram." New Media & Society 22, no. 7 (July 2020): 1206–26. http://dx.doi.org/10.1177/1461444820912541.

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Through mainstream discourses that infuse all components of society, settler superiority is naturalized in Canada. This process occurs at the expense of Indigenous peoples who continue to be displaced from the land, which is conceptualized as a ‘resource’. Despite the seemingly static nature of settler colonialism, its hegemony is both contested and reinforced through the participatory social space of Instagram. Though it is primarily known for its aesthetic and visual communication properties, Instagram’s visuality contributes substantially to public discourse, enabling resistant and political expressions around specific issues. Using data collected from Instagram, this article maps the social life of Canada’s controversial Trans Mountain pipeline issue, as it develops under medium-specific affordances. Around the Trans Mountain pipeline issue, hashtags and imagery mutually inform one another on Instagram, connecting highly located and temporal experiences with national policies, as users performatively challenge and reinforce social relations as they exist under settler colonialism.

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Doble, Josh. "Can Dogs be Racist? The Colonial Legacies of Racialized Dogs in Kenya and Zambia." History Workshop Journal 89 (2020): 68–89. http://dx.doi.org/10.1093/hwj/dbaa003.

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Abstract Can dogs be racist? Posing this question may seem odd and at worst, unhelpfully provocative at a time when the discourse of ‘colour-blindness’ is so pervasive. Yet the idea of ‘racist dogs’ remains salient within the post-settler societies of eastern and southern Africa, where dogs have been an integral if overlooked tool of colonial practices of racialization. This article traces the colonial demarcation of ‘native dogs’ – juxtaposed to white settlers’ ‘pet’ dogs – to understand how racial categories were imposed on domesticated animals, and how these racialized animals were then colonized through rabies legislation. Although the formal racialization of dogs ended with the dawn of political decolonization in the early 1960s, dogs continued to be co-opted for postcolonial racial discourse. Dogs were in a prominent position in postcolonial society due to their prevalence in the security arrangements of white homes as well as in the security forces of white supremacist Rhodesia and apartheid South Africa. The intensity of the relationship between white minorities, their canine pets and the surrounding African population points toward the uncomfortable conclusion that in the heightened racial environments of decolonizing settler Africa, dogs could be made to be racist.

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Johnson, Morgan Brie. "Settler Colonial Structures of Domestication: British Home Children in Canada." Genealogy 5, no. 3 (August 31, 2021): 78. http://dx.doi.org/10.3390/genealogy5030078.

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There has been a surge of research on Home Children in the past several decades, as the phenomenon previously unknown to many came into the spotlight. However, much of the historical research has focused on either the psychological and physical impacts on the children at the hands of their new “families” (there were many reports of child abuse and neglect) or the ways they were saved from their poverty in Britain by being sent to the colonies. This article will put this existing historical research into conversation with theories of settler colonialism, considering Home Children as a tool of domestication for the social reproduction of Canadian white settler society, which was paired with the forced removal of Indigenous peoples from their lands. This analysis stems from and is intertwined with personal reflections on my own family history as a white settler woman descending from a Home Child to explore the gendered labour of social reproduction as a crucial pillar in creating and maintaining settler colonial Canada. Following Lorenzo Veracini’s argument that settler colonialism is a distinct structure that uses domestication as one of its key tenets and relies on its “regenerative capacity”, this paper will explore how British Home Children were a key component of settler colonialism in Canada and how this history has manifested in the current gendered, racialized, and classed politics of “settling”.

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Gardner, Helen Bethea. "From Site to Text: Australian Aborigines and The Origin of the Family." Itinerario 34, no. 3 (December 2010): 25–38. http://dx.doi.org/10.1017/s0165115310000665.

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Missions were not simply sites of modernity, they were also the source of key data for the modernist theories of human progress. The idea that so called “primitive peoples” provided a window to the origins of human institutions seemed axiomatic to nineteenth-century theorists of human society who sought evidence for these ideas from settlers, administrators and particularly missionaries. The 1870s and 1880s were the high point of missionary engagement with study-bound anthropologists, as questionnaires and letters were sent from the centres to the edges of empires. Missionary responses, augmented with settler and explorer observations, became the footnotes in early anthropological texts on “primitive” societies. These analyses were then mined for the foundation texts of the other social sciences in the late nineteenth century. Along with many other scholars, Karl Marx and Friedrich Engels read the anthropology of the period and slotted the findings into their analyses of human society.

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Hall, Laura. "Revisiting ’69 Celebrations and Challenging Settler Homonationalism in the (Un)Just Society." Journal of Canadian Studies 54, no. 2-3 (December 2020): 228–44. http://dx.doi.org/10.3138/jcs-2020-0063.

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Newman, Simon P. "Natalie A. Zacek. Settler Society in the English Leeward Islands, 1670–1776." American Historical Review 119, no. 4 (October 2014): 1314–15. http://dx.doi.org/10.1093/ahr/119.4.1314.

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Anderson, David M. "Sexual Threat and Settler Society: ‘Black Perils’ in Kenya,c. 1907–30." Journal of Imperial and Commonwealth History 38, no. 1 (February 16, 2010): 47–74. http://dx.doi.org/10.1080/03086530903538194.

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Carroll, Shawna M. "“Language Lives in Our Bodies Not Just in Our Heads”: Embodied Reading and Becoming Beyond the Molar." Canadian Modern Language Review 78, no. 4 (November 1, 2022): 326–43. http://dx.doi.org/10.3138/cmlr-2022-0067.

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This article focuses on one aspect of a literacy research project: how reading and language enable embodied processes that allow for fluidity and becomings outside of the static, molar normative discourse in society and consequently in language education. I explain how one research participant continues becoming outside of white settler-colonial understandings of bilingual-immigrant-racialized-woman, through reading a counternarrative fiction in a book club. Using a feminist Deleuzian methodology, I blend different data to make connections drawing on Coloma, Deleuze and Guattari, and Sumara. Through the analysis of one hot spot, I explain how the participant continues becoming through her self-identification as a speaker of Spanish and English, Venezuelan, Latinx immigrant-settler woman, in ways that resist molar, binary white settler-colonial understandings of her subject positions within education and literature, and how she creates a more liveable life through molecularity or fluidity. The inclusion of counternarrative fiction is pertinent for language classrooms, as creating a more liveable life beyond white settler-colonial binaries through embodied processes of reading fiction creates many possibilities for minoritized students.

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Crosby, Andrew, and Jeffrey Monaghan. "Settler governmentality in Canada and the Algonquins of Barriere Lake." Security Dialogue 43, no. 5 (October 2012): 421–38. http://dx.doi.org/10.1177/0967010612457972.

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In September 2009, Canadian Prime Minister Stephen Harper declared to the global media that Canada had ‘no history of colonialism’. Such expressions of the post-colonial Canadian imaginary are common, despite Canada’s dubious legacy of settler colonialism. This article uses Canada’s Access to Information Act to examine how mechanisms of security are mobilized against members of the Algonquins of Barriere Lake (ABL), whose persistent calls for sovereign control of their land and customary governance system have been translated by Canadian authorities into a security threat to settler society. Contributing to the literature on postcolonialism, as well as works on critical security studies and colonial governmentality, this article suggests that distinct rationalities underline colonial activities in settler states. The authors contend that the term ‘settler governmentality’ is more appropriate for settler states such as Canada, and they present the case study of the ABL to argue that (in)security governance of indigenous groups in Canada incorporates techniques that are necessarily grounded in a logic of elimination. The authors detail how an analysis of the interventions in the traditional governance of the ABL contributes to understanding recent security trends regarding ‘Aboriginal extremism’ and indigenous ‘hot spot’ areas in Canada, which are often framed as matters of ‘national security’.

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Journal articles on the topic 'Settler society'

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