Indigenous identity, ‘authenticity’ and the structural violence of settler colonialism

In many ways, the structural violence of settler colonialism continues to dominate the lived experience of Indigenous populations, including Aboriginal and Torres Strait Islander peoples in contemporary Australia. One aspect of this structural violence concerns the regulation of Indigenous identity, today perpetuated through state monitoring of the ‘authenticity’ of Aboriginal people. This article argues that the contest over Indigenous identity perpetuates a form of symbolic political violence against Indigenous people. It considers the ways in which structural violence against Indigenous identity has featured in Australia's settler colonial regime and examines the particular violence faced by urban-dwelling Aboriginal people, who endure much contemporary scrutiny of the ‘authenticity’ of their Indigeneity. As a case study, the article examines the symbolic violence associated with a particular legal case in Australia and, in light of this analysis, concludes that settler colonies could make a decolonising gesture by legislating for the protection of Indigenous identity.     

Theorizing race in Hawai‘i: Centering place,indigeneity, and settler colonialism

Scholars have argued that the sociology of race in the United States should be theorized within a settler‐colonial framework, while others have advanced a turn toward empire. Theories of settler colonialism are only recently gaining traction within sociology, however, and insights from Indigenous studies remain unfamiliar to many sociologists of race and ethnicity. Contemporary scholarship on Hawai‘i addresses settler colonialism and indigeneity in ways that could inform the sociology of race. The recent scholarship on Hawai‘i reviewed here advances the theorizing of race in three ways. First, it shows the complexity, endurance, and creativity of Indigenous agency, as well as resistance to colonialism. Second, by critically describing settler colonialism, it distinguishes colonial domination from racial domination, while also demonstrating their entanglements. Third, this body of literature examines how racializations are triangulated, organized by selective assimilation, and shaped by contestations over land, places, and resources. By engaging with these three themes, contemporary scholarship on Hawai‘i suggests pathways for future research at the intersection of race, place, indigeneity, and settler colonialism.     

Disposable waste,lands and bodies under Canada’s gendered nuclear colonialism

ABSTRACT

Nuclear colonialism, or the exploitation of Indigenous lands and peoples to sustain the nuclear fuel cycle from uranium mining and refining to nuclear energy and weapons production and the dumping of the resulting nuclear waste, occurs in many parts of the world and has generated considerable protest. This article focuses on a contemporary and ongoing case of nuclear colonialism in Canada: attempts to site two national deep geological repositories (DGRs) for nuclear waste on traditional First Nations land in Southwestern Ontario near the world’s largest operational nuclear power plant. Through histories of the rise of nuclear power and nuclear waste policy-making and their relationship to settler colonialism in Canada, as well as actions taken by the Saugeen Ojibway Nation (SON) and white settler anti-nuclear waste movements, the article explores how gender is at work in nuclear colonialism and anti-nuclear waste struggles. Gender is explored here in terms of the patriarchal nuclear imperative, the appropriation of Aboriginal land through undermining Aboriginal women’s status and the problematic relationship between First Nations and white settler women-led movements in resistance to nuclear waste burial from a feminist decolonial perspective     

‘A Direct Act of Resurgence,a Direct Act of Sovereignty’: Reflections on Idle No More,Indigenous Activism,and Canadian Settler Colonialism

Abstract

In the winter of 2012, the Canadian political scene was shaken by the emergence of ‘Idle No More', a collection of protests directed by and largely comprised of Indigenous peoples. Originally, a response to a variety of legislation that was being passed through the Canadian government at the time, Idle No More spread across the country and around the world. In this paper, I argue that, drawing from Indigenous nationhood movements that extend back through five centuries, Idle No More represents a renewed assertion of Indigenous sovereignty in opposition to settler colonisation. Through transgressive actions, Idle No More has brought online activism into alignment with embodied defences of land and place, challenging Canadian sovereignty and Settler identity in multiple and creative ways. However, settler colonial tendencies in Canadian politics have sought to reinscribe Idle No More within established, generic political binaries. This paper positions Idle No More as a ‘movement moment’ that reveals significant insights about Indigenous activism, conservative politics, leftist resistance, and persistent settler colonialism in Canada.     

Building Indigenous Australian Social Work

Abstract

An Indigenous social work guided by Indigenous Australians’ participation and experience that has, at its heart, human rights and social justice is in its infancy in Australia. The present paper continues a discussion on Indigenous Australian social work theory and practice developments being generated by those working in this field. Aspects of this “praxis” include recognition of the effects of invasion, colonialism, and paternalistic social policies upon social work practice with Indigenous communities; recognition of the importance of self-determination; contemporary Indigenous and non-Indigenous colleagues working in partnership; the impact of contemporary racist and neocolonialist values; and rethinking contemporary social work values and practices. There is discussion of appropriation and reinterpretation of social work concepts, incorporation of international and local Indigenous theory, and the framing of social work by Indigenous Australians’ views and values.     

Theorizing race and settler colonialism within U.S. sociology

Settler colonialism expands race and racism beyond ideological perspectives and reveals the links between historical and contemporary racialized social relations and practices–the racial structure–of American society. In this article, we define settler colonialism, highlight sociological scholarship that uses settler colonial theoretical frameworks, and explore ways in which this work enriches, intersects with, complicates, and contradicts key assumptions within the sociology of race.     

Decolonial Hip Hop: Indigenous Hip Hop and the disruption of settler colonialism

ABSTRACT

Contemporary Detroit has gone through many changes – or so it appears. From streets lined with vehicles made by Chrysler, Ford, and General Motors and driven by the nearly 2 million people who called the city home in 1950 to certain parts of the city looking like ghost towns; from a population that dwindled to 670,000 to the revival of downtown. Yet, what has been remarkably consistent is the invisibility of the Motor City’s Indigenous population. Indeed, Indigenous erasure, combined with rhetoric and policies that continue to marginalize and subjugate African Americans in Detroit, create a place rooted in multiple colonialisms. This essay examines how Detroit’s Indigenous Hip Hop artists resist settler colonialism through art, creativity, and culture as well as the practices of Detroit 2.0, a rhetoric and policy used by Detroit elites to reimagine it as a place of opportunity. By making visible the connections between blackness and indigeneity, as well as by linking the struggle of colonized peoples in Detroit to those in Palestine, Indigenous artists are not only asserting their humanity and challenging the longstanding idea of their erasure, but also constructing pathways for artists and activists to disrupt the effects of multiple colonialisms that continue to marginalize people of colour in urban areas. Detroit’s Indigenous Hip Hop artists make socially conscious music and also participate as activists in the city of Detroit. They serve as a window onto contemporary Indigenous identity, represent an exemplar of the urban Indigenous experience, and combine activism with art in a variety of ways.     

Open letter to the (light) brown‐skinned woman in my neighborhood

The author reflects on the experiences of everyday life during the pandemic. Exploring ideas of community, suburban contradictions, and brown people's attachments to the logics of settler colonialism.     

Law,love and being in relation

ABSTRACT

This article takes up Agozino's call for love. Yet this call is not a straightforward one. In response, I press for an appreciation of love which avoids collapsing love into 'protection', engaging instead with the Aboriginal World View described by Kombumerri and Wakka Wakka woman and scholar, Mary Graham, as a form of conduct, reflection and a practice in listening. Through two quite distinct stories offered by young people in their encounters with Australia's criminal justice system, I explore the ethics of listening and respectful relations in social and institutional settings. While the first story reveals the denial of colonial violence accompanying protectionist policies for the ‘care' of Indigenous communities, the second story shows how such patterns of denial underpin western ‘justice' systems, including for settler peoples. Responding to Agozino’s call requires that we examine the ethical act of listening and reflect on the repercussions of the failure to listen.     

South Africa’s settler-colonial present: Khoisan revivalism and the question of indigeneity

ABSTRACT

South Africa’s settler-colonial past is widely acknowledged. And yet, commonplace understandings of the post-apartheid era and a focus on the end of segregation make an appraisal of settler colonialism in present-day South Africa difficult and controversial. Nonetheless, we argue that an understanding of South Africa’s “settler-colonial present” is urgent and needed. We suggest that settler colonialism as a specific mode of domination survives apartheid. In particular, we focus on the recent revival and political mobilisation of indigenous Khoisan identity and cultural heritage to show that settler colonialism and apartheid should be understood as distinct yet overlapping modes of domination. A settler-colonial mode of governance aiming at “the elimination of the native” in two interrelated domains, dispossession and transfer, characterises past and present South Africa. An understanding of this continuity offers opportunities for an original interpretation of both Khoisan revivalism and contemporary South African society.     

White settler death drives: settler statecraft,white possession,and multiple colonialisms under Treaty 6

ABSTRACT

This article analyzes histories of white settler colonial violence in Treaty 6 territory by arguing that the 1870 Hudson’s Bay Company charter and transfer of Rupert’s Land and the North-Western Territory to the Dominion of Canada helped to make past imperial violence an ongoing settler colonial terror structure into the present. It argues that this transition from imperial to settler colonial control of territory is best understood by using a multiple colonialisms framework, to examine the ways in which heteropatriarchal family structures transitioned from Indigenous-European to white settler kin networks that crystallized whiteness as a racialized means to control land as private property. Following Kanien’kehá:ka feminist scholar Audra Simpson’s work, I suggest that this territory’s multiple and overlapping colonial histories (French, English/British, and Canadian) are a crucial lens through which to understand the historical and ongoing formation of Canada as a white settler state, and that these histories still relationally drive anti-Indigenous violence and the settler killing of Indigenous peoples today. The essay concludes by arguing that the seeming daily placidity of white settler violence against Plains Indigenous peoples under Treaty 6 ultimately supports a relational violence that supports a killing state and its armed citizens in the name of protecting private property for white settlers.     

Sexual agency,risk and vulnerability: a scoping review of young Indigenous Australians’ sexual health

This review of qualitative research examining young Indigenous Australians’ sexual health highlights the profoundly social nature of young people’s sexual lives. Nineteen peer reviewed published papers were identified for inclusion. Findings reveal efforts made by some young Indigenous Australians to control their sexual lives, mitigate risk and maintain their sexual health. The review identified factors which are conducive to sexual health risks and vulnerability, including incomplete knowledge about STIs and safer sexual practices; gossip and ridicule concerning sexual activity and its consequences; damaging expectations about male prerogatives with respect to sexual relationships; limited inter-generational communication about sexual health issues; inadequate school-based sexual health education; and tensions between Indigenous and biomedical explanations of sexual health issues. Future research priorities include a focus on young Indigenous people in cities and towns across Australia, and in regional and remote settings in New South Wales and Victoria; understanding how Indigenous cultural values support young people’s sexual health; young men’s sexual and service-based practices; and the experiences of same-sex attracted and gender diverse youth. This research would inform the design and delivery of culturally safe and acceptable sexual health services and programmes, underpinned by an understanding of factors in young Indigenous Australians’ everyday sexual lives.     

Fuck the law: decolonizing nomophilitis with the discourse of love

ABSTRACT

This papyrus questions the assumption that global cultures and especially Indigenous peoples are to be civilized and modernized by being subjected to the rule of European law, Euro Reschtaat, under racist, patriarchal imperialism as a result of centuries of dehumanizing conquest, genocide, slavery, apartheid and colonization. Giannacopoulos raised similar questions about how feasible it is to expect that the love of the law, nomophilia, would be the answer to the institutionalized racism-sexism-classism that Indigenous peoples and poor refugees face under settler colonialism? This papyrus raises the additional question of whether young people around the world are crazy for giving the middle finger salute to the empire of law or whether defiant Hip Hop artists may be expressing understandable decolonization discourse against legal imperialism without criminologists and legal scholars being aware.     

Life course analysis of gambling trajectories: an Indigenous Australian study

Traditional card gambling is a culturally acceptable recreational activity for generations of Indigenous Australians. Commercial gambling activities are popular as well. This study drew on a life course approach and a sample of 57 Indigenous Australian people to examine their gambling trajectories over time that resulted in recreational gambling or in disordered gambling. To gain in-depth insight into various gambling trajectories, this study used an interpretative phenomenological methodology. At early childhood, teenage, young adult and mature adult stages, major gambling influences appeared as dependence, independence, timing of major shifts and transitions, and rationalization, respectively. The study showed that being a recreational or disordered gambler was a shifting or fluctuating position, subject to transitions and events in people's lives rather than a one-way path in either direction. Within a complex cultural environment, the dynamic interplay between social density, context and individual choice appears to influence gambling trajectories for these Indigenous Australians.     

A Troubling Presence: Indigeneity in English‐Language Canadian Sociology

Over the past decade Canadian sociology has engaged in spirited debates on the sociology of sociological research, but it has barely begun to address its relation to Indigenous theorizing, scholarship, and politics. How does the discipline deal with the settler colonial history and current realities of Indigenous social lives, and where is the place in our field for Indigenous voices and perspectives? Drawing on Coulthard's politics of recognition and Tuck's damage‐centered research, we present here the first systematic empirical analysis of the place of Indigeneity in the Canadian Review of Sociology and the Canadian Journal of Sociology. We situate the presence of Indigeneity in Canadian sociology journals in the sociopolitical context of the time, and examine how imperialism, statism, and damage are oriented within the two journals. Most importantly, we challenge the silence in the discipline's intellectual frames and research programs with respect to Indigenous theorizing about the social world.     

Review essay: on Mamdani’s mode of thought

This essay tracks the formation of a global intellectual, perhaps the only one, whose work moves across Africa, America and Asia. Mahmood Mamdani has been a central figure engaging in explaining the most controversial issues such as refugees, popular versus state nationalism, mass killings (Rowanda), settler versus native, colonial citizenship and its governed subject, September 11, the Dafur movement (and its self-indulgence), Imperial Human Rights, decolonizing university and knowledge production (the US as the first and never decololinzed), settler colonialism, etc. Fearless and thoroughly grounded, Mamdani’s mode of thought is to historicize the conditions of the existence of the problematics in question with a theorization emerging out of the analyses. As a whole, Mamdani’s political practices as educator and public intellectual and the body of brilliant work have been inspirational. The essay is written as an introduction to Decolonizing the World: A Mahmood Mamdani Reader, a collection of his selected work, to open the channel of interaction between Asia and Africa.     

Settler solidarities as praxis: understanding ‘granny activism’ beyond the highly-visible

Across Canada, the Raging Grannies are renowned for appearing, invited or not, in spaces not typically open to older women, with outrageous ‘Granny’ costumes and satirical songs. A movement of predominantly non-Indigenous, settler women, the Raging Grannies regularly work in diverse activist coalitions in pursuit of social and environmental justice; many are seeking to ally themselves with contemporary Indigenous movements. However, while analyses have so far focused on their highly visible and iconic activist strategies, their solidarity-building efforts remain under-examined. Based on focus groups, interviews, and participant observation carried out in 2014–2015, this paper probes why and how Raging Grannies are building alliances with Indigenous movements in Canada. What emerges is an important tension. While many view their irreverent and theatrical strategies as quintessential to their ‘Granny Activism,’ such tactics were unanimously deemed inappropriate for engaging with Indigenous movements. Underpinned by reflections on their own settler histories, feelings of outrage at ongoing and state-sanctioned colonial practices, fears of inadvertently reproducing colonial relations, and a sense of interconnected futures with Canada’s First Peoples, they sought different, less-visible ways of practicing their solidarities. Many chose to attend rallies dressed in their everyday clothes, provide resources to Indigenous-led protests, invite Indigenous activists to speak at their gatherings, and work through their churches to redress past harm. Their solidarity efforts incorporated small acts, often pivoting around individual members’ personal connections. This article thus depicts the Raging Grannies as more diverse in their practices than typically recognized. It also addresses an important gap in scholarship on older women’s roles in solidarity movements. Finally, it extends existing scholarship on solidarity-building, suggesting that how solidarity is understood cannot be disconnected from how it is practiced, and thus demonstrating how solidarity can be relational, performative, and contingent.     

‘So God Made a Farmer’: The US Agrarian Imaginary and the Lived Assemblages of Settlement and Empire

ABSTRACT

In support of the National FFA Organization (formerly, the Future Farmers of America), Ram Trucks declared 2013 the ‘Year of the Farmer.’ Their commemorative Super Bowl commercial featured radio broadcaster Paul Harvey’s iconic 1978 speech, ‘So God Made a Farmer.’ This essay interrogates Harvey’s speech and its aestheticization and reception during Super Bowl XLVII in order to trace how U.S. settler colonialism is embodied and recognized, particularly in relation to narratives of the ‘secularization’ of the United States and U.S. political life. It argues that the resolutely Christian visions of social life and selfhood, modes of ethics, and place-making within the nostalgic speech and commercial continue to order and naturalize the interface between heteropatriarchy, white supremacy, and U.S. settler colonialism. It also argues that although such religiose forms of relationality are reproduced and amplified in the spectatorship of the Super Bowl, they are imbued with ostensibly secular national and imperial meaning, and thus obfuscated as such. This essay ultimately argues that such religiose invocations of proper relationality – as a node of racialization and the production of power – can shuttle between religious and secular contexts while continuing to encode and reproduce formations of U.S. settler colonialism and imperialism.     

‘Can you get more American than Native American?’: drag and settler colonialism in RuPaul’s Drag Race

ABSTRACT

Many scholars argue for an epistemological shift from romanticizing marginalized politics and praxis to understanding them within a spectrum of resisting and reproducing normative and dominant power structures. Scholarship on drag demonstrates that drag as a performative practice that seeks to challenge gender and sexual normativities is often not beyond the logics of hegemony and normativity. Drawing on these critiques, this paper contends that drag as an art form can reproduce the racial and colonial logics of the settler state. The paper traces the workings of settler colonialism that shape drag creativity through the TV show RuPaul’s Drag Race. To do so, I theorize how Raja, the winner of season 3, performed, imitated, and appropriated indigeneity. I argue that Raja’s act as the ‘Native,’ after Lumbee drag queen Stacy Layne Matthews’s elimination from the show, demonstrates how queer people of colour can become complicit in settler colonial processes. The paper is a call to rethink drag creativity beyond assumed transgressive aesthetics, and to critically engage with racial and settler colonial formations.