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Settler Colonial Studies, 2015
Decolonization: Indigeneity, Education & Society, 2014
Our goal in this article is to intervene and disrupt current contentious debates regarding the predominant lines of inquiry bourgeoning in settler colonial studies, the use of ‘settler’, and the politics of building solidarities between Indigenous and non-Indigenous peoples. Settler colonial studies, ‘settler’, and solidarity, then, operate as the central themes of this paper. While somewhat jarring, our assessment of the debates is interspersed with our discussions in their original form, as we seek to explore possible lines of solidarity, accountability, and relationality to one another and to decolonization struggles both locally and globally. Our overall conclusion is that without centering Indigenous peoples’ articulations, without deploying a relational approach to settler colonial power, and without paying attention to the conditions and contingency of settler colonialism, studies of settler colonialism and practices of solidarity run the risk of reifying (and possibly replicating) settler colonial as well as other modes of domination.
Shima: The International Journal of Research into Island Cultures
Shima, 2019
Settler responsibility is a worldview grounded in profound relationships, exchanges, and solidarities between Indigenous and non-native communities. When put into practice, settler responsibility requires constant collaboration, articulation, and radical care to support a rich re-envisioning of peace and justice. Through a critique of white settler colonial discourse, I demonstrate that shared histories of US imperialism link Caribbean and Pacific Islands. Building upon kuʻualoha hoʻomanawanui's notion of kuleana consciousness, I argue that decolonial awareness in local spaces is a necessary step towards creating better worlds. Applying the Hawaiian concept of kuleana, my qualitative and archival findings from Bieke (Vieques), Guåhan (Guam), and Hawaiʻi calls settlers to deepen our approaches and ethical responsibilities to the Indigenous peoples whose lands we occupy. Bringing to the fore that Indigenous movements for demilitarisation respatialise dissent in "America" beyond continental borders, I seek to raise white settler consciousness about our own ignorance of these islands, histories, and peoples.
2017
Settler colonialism presents a serious conceptual challenge: as the degree to which the settler comes to dominate is also the degree to which the settler, as the peremptory political subject, is disappeared. Moreover, the common sensical story of polities like Canada, the United States, or Israel occludes their origins in, and continuing organization of, a politics of settlement that itself necessitates the erasure of indigenous populations. It is with this double move, to disappear the settler and erase indigenous peoples, that I concern myself in this paper. Following the work of other scholars of settler colonialism, I assert that both moves are contained within a singular spatialized logic. Unlike other observers, however, my work takes as a central consideration the elusive subject which at once preforms and is constituted by settler colonialism’s spatialized logic. In something of a spiral dance, I assert that the settler at once produces the spatiality of settler colonialism and is (re)produced as a subject by those spaces. Moreover, I suggest that despite a desire to disappear the settler, the psychic investments of settler colonialism potentiate perpetual failure of the process.
Analyses of settler-colonial narrative have focused on how settlers imagine the past, identifying a problem of origins that makes history an object of anxiety. The meaning settlers attribute to the future has been less thoroughly examined. This article addresses that gap by analysing literary texts from South Africa, Australia, and Canada that posit an ‘end’ to settler colonialism, imagining futures beyond the settler-colonial present. It argues that a key metaphor of the settler future is extinction. This concept allows the death of the settler subject to be constructed as comparable to the elimination of indigenous peoples, superseded societies, maladapted species, or even – through the invocation of climate change – to the end of humanity itself. The article analyses the implications of settler extinction, arguing that the works in question rely on a slippage between the settler subject and ‘the human’ that replicates features of settler-colonial and patriarchal ideology. The article suggests that while extinction does offer a path for settlers to contemplate futures without them, it also operates as a mechanism of disavowal. Extinction is thus a metaphor of ending that enables survival, allowing settlers to avoid a true reckoning with the disestablishment of settler-colonial power structures.
Decolonization Indigeneity Education Society, 2014
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Frontiers in Psychology, 2024
Журавлев Д. В., Смокотина А. В. Позднеримская и ранневизантийская краснолаковая керамика с акрополя Пантикапея // Этнокультурные процессы на северных границах Восточной Римской империи: сборник статей / Отв. ред. А. И. Айбабин, Э. А. Хайрединова. Симферополь: ООО «Антиква», 2024. С. 114–122., 2024
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