indicative of a process of settlercolonialism.
But while Knox, Washington and other officials often saw settlers as disruptive to an orderly process of the purchase of Indian land, they also understood that they were instrumental to a state-driven policy of securing these territories by settlement
expressions of what is now defined as settlercolonialism.
“The need to think about the History of the United States in the context of a global history of settlercolonialism seems obvious,” Matthew Crow has written recently, yet “the defining characteristic of settlercolonialism in North America” is
Settler societies are characterised by complex relations between settlers, indigenous peoples, and migrants. These relationships involve contestations over the rights of indigenous peoples, the place of ethnic minorities, and the position of settlers in de facto post-colonising settings. In Aotearoa, New Zealand, these tensions are overtly encapsulated in the contested ‘isms’ of biculturalism and multiculturalism. Adopted in the 1980s in response to the indigenous sovereignty movement, biculturalism stipulates equal partnership between Anglo settlers (Pakeha) and Indigenous Maori. Since then it has become the national governance framework of Aotearoa, New Zealand and an integral part of the decolonising imaginary of the country. At the same time though, a rapid increase in immigration has brought multiculturalism as a possible alternative to biculturalism to the fore, leading to debates about the compatibility of the two paradigms. In this chapter, I focus on the majority group of Pakeha and their position as stakeholders vis-à-vis bi- and multiculturalism. Drawing on thirty-eight life story interviews with Pakeha in New Zealand’s largest city, Auckland, I argue that respondents employ the globally hegemonic rhetoric of liberal multiculturalism as a discursive strategy to dismiss the continued relevance of settler colonialism and justify sustained patterns of ethnic inequalities. A number of specific discursive tropes will be presented and discussed as contemporary expressions of settler colonialism: Firstly, I will critically discuss the importance of temporality for advancing the settler colonial project. In this context, I will examine discourses in which respondents confine indigeneity to the realm of the past in order to progress to a less threatening multicultural future. Secondly, I will examine the discursive erasure of differences between Maori and migrants as a strategy to reject indigenous rights and to render coloniality irrelevant.
cultures, in the usa as well as Canada, New Zealand and Australia, supplanted indigenous peoples. According to Anthony Moran, settlercolonialisms were dominated by ideas of ‘newness’. Significantly, these ideas entailed an understanding of history and tradition as something absent. This meant ‘that
heroic figures and narratives, as significant figures tell their stories of processes and actions that led to Namibian independence from settlercolonialism in 1990. The writers represent different generations who contributed to, or were impacted by the liberation struggle. The works analysed vary in
By the end of the seventeenth century, Anglo-Americans on both sides of the Atlantic accepted the importance of surveying to any system of land ownership. Most historians of colonial British have similarly taken colonial surveying practices as a given. This article complicates these assumptions through an examination of Pennsylvania in a wider context. In fact, land policy in colonial Anglo-America differed significantly from practices elsewhere in the early modern world. English colonizers embraced a model of settler colonialism that created a market for land, thus encouraging the proliferation of modern surveying practices.
Gerald Horne, The Apocalypse of SettlerColonialism: The Roots of Slavery, White Supremacy, and Capitalism in Seventeenth-Century North America and the Caribbean . New York: Monthly Review, 2018. 239 pp. (Paper US $ 25.00) This latest work by Gerald Horne, born January 3, 1949 and still producing
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necessarily ethically sustainable or does it naturalise the status quo, rendering settlercolonialism an inevitable and eternal condition?
In this paper, I adopt Said’s (1984, 2001) ‘Traveling Theory’ and ‘Traveling Theory Reconsidered’, as well as Clifford’s (1989) ‘Notes on Travel and Theory’, to