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The purpose of this paper is to show, with reference to the writings of important decolonization theorists and liberationists, how Nazism in Europe and the establishment…
The purpose of this paper is to show, with reference to the writings of important decolonization theorists and liberationists, how Nazism in Europe and the establishment of the UN had a significant impetus in awakening the sense of injustice in colonised peoples in Africa and the Lesser Antilles. Colonized peoples were denied human rights through a process of dehumanization, which involved seizing “native” histories and representing them as backward, depraved and savage, awaiting the arrival of European civilization. Marxism, further supported this narrative by denying that “primitive” peoples had histories, and being unable to account for race and racism because of its emphasis on class. Colonization evolved, not into decolonization, but neo-colonialism because of the complicity of “native” bourgeois elites.
The methodology combines historical narrative with theoretical insight from the point of view of the colonised, such as Fanon, Cabral, Mimmi, Ceasare, Nkrumah, etc. It is hermeneutic in its methodology.
Peoples of the Lesser Antilles and Africans were dehumanized; denied human rights; and dehistoricized. Prominent liberation theorists develop these themes and reject elements of Marxism in order to reflect the unique experiences of the colonised. Colonization gets under the skin of the colonised and persists in contemporary societies. Colonization was replaced by neo-colonialism, not decolonization.
The implications are to bring to the fore the importance of colonialism in relation to western practises of anti-Fascism and the promotion of human rights, while perpetrating Fascist modes of behaviour and denying human rights in colonised countries. Far from being simply an historical phenomenon the insidious implications persist.
The demonstration of how deep the roots of colonialism go, and how difficult the task of decolonization has become as a consequence of systematic western “penetration”.
It looks at colonialism and its widespread injustices through the activists who suffered at the hands of a system of rule based exploitation and dehumanization effected not only by seizing their land, but also their history language and culture, ensuring that decolonization became transformed into neo-colonialism.
This chapter reflects on calls for and processes of the de-colonisation of academia and the study of media, communication and the digital. It asks: what does it mean to…
This chapter reflects on calls for and processes of the de-colonisation of academia and the study of media, communication and the digital. It asks: what does it mean to de-colonise academia and the study of media, communication and the digital? How can academia be transformed in progressive ways? This essay takes a Radical Humanist and Political Economy perspective on de-colonisation, which means that it is interested in how capitalism, power and material aspects of academia such as resources, money, infrastructures, time, space, working conditions and social relations of production shape the possibilities and realities of research and teaching. This essay stresses the importance of defining (neo-)colonialism as foundation of debates about de-colonisation and engages with theoretical foundations and definitions of (neo-)colonisation. It identifies how material forces and political economy shape and negatively impede on the university and academic knowledge production. It provides perspectives for concrete steps that can and should be taken for overcoming the capitalist and colonised university and creating the public interest and commons-oriented university and academic system.
Anthropologists have long discussed the ways in which their discipline has been entangled, consciously and unconsciously, with the colonized populations they study. A…
Anthropologists have long discussed the ways in which their discipline has been entangled, consciously and unconsciously, with the colonized populations they study. A foundational text in this regard was Michel Leiris' Phantom Africa (L'Afrique fantôme; Leiris, 1934), which described an African ethnographic expedition led by Marcel Griaule as a form of colonial plunder. Leiris criticized anthropologists' focus on the most isolated, rural, and traditional cultures, which could more easily be described as untouched by European influences, and he saw this as a way of disavowing the very existence of colonialism. In 1950, Leiris challenged Europeans' ability even to understand the colonized, writing that “ethnography is closely linked to the colonial fact, whether ethnographers like it or not. In general they work in the colonial or semi-colonial territories dependent on their country of origin, and even if they receive no direct support from the local representatives of their government, they are tolerated by them and more or less identified, by the people they study, as agents of the administration” (Leiris, 1950, p. 358). Similar ideas were discussed by French social scientists throughout the 1950s. Maxime Rodinson argued in the Année sociologique that “colonial conditions make even the most technically sophisticated sociological research singularly unsatisfying, from the standpoint of the desiderata of a scientific sociology” (Rodinson, 1955, p. 373). In a rejoinder to Leiris, Pierre Bourdieu acknowledged in Work and Workers in Algeria (Travail et travailleurs en Algérie) that “no behavior, attitude or ideology can be explained objectively without reference to the existential situation of the colonized as it is determined by the action of economic and social forces characteristic of the colonial system,” but he insisted that the “problems of science” needed to be separated from “the anxieties of conscience” (2003, pp. 13–14). Since Bourdieu had been involved in a study of an incredibly violent redistribution of Algerians by the French colonial army at the height of the anticolonial revolutionary war, he had good reason to be sensitive to Leiris' criticisms (Bourdieu & Sayad, 1964). Rodinson called Bourdieu's critique of Leiris' thesis “excellent’ (1965, p. 360), but Bourdieu later revised his views, noting that the works that had been available to him at the time of his research in Algeria tended “to justify the colonial order” (1990, p. 3). At the 1974 colloquium that gave rise to a book on the connections between anthropology and colonialism, Le mal de voir, Bourdieu called for an analysis of the relatively autonomous field of colonial science (1993a, p. 51). A parallel discussion took place in American anthropology somewhat later, during the 1960s. At the 1965 meetings of the American Anthropological Association, Marshall Sahlins criticized the “enlistment of scholars” in “cold war projects such as Camelot” as “servants of power in a gendarmerie relationship to the Third World.” This constituted a “sycophantic relation to the state unbefitting science or citizenship” (Sahlins, 1967, pp. 72, 76). Sahlins underscored the connections between “scientific functionalism and the natural interest of a leading world power in the status quo” and called attention to the language of contagion and disease in the documents of “Project Camelot,” adding that “waiting on call is the doctor, the US Army, fully prepared for its self-appointed ‘important mission in the positive and constructive aspects of nation-building’” a mission accompanied by “insurgency prophylaxis” (1967, pp. 77–78). At the end of the decade, Current Anthropology published a series of articles on anthropologists’ “social responsibilities,” and Human Organization published a symposium entitled “Decolonizing Applied Social Sciences.” British anthropologists followed suit, as evidenced by Talal Asad's 1973 collection Anthropology and the Colonial Encounter. During the 1980s, authors such as Gothsch (1983) began to address the question of German anthropology's involvement in colonialism. The most recent revival of this discussion was in response to the Pentagon's deployment of “embedded anthropologists” in Afghanistan and elsewhere in the Middle East. The “Network of Concerned Anthropologists” in the AAA asked “researchers to sign an online pledge not to work with the military,” arguing that they “are not all necessarily opposed to other forms of anthropological consulting for the state, or for the military, especially when such cooperation contributes to generally accepted humanitarian objectives … However, work that is covert, work that breaches relations of openness and trust with studied populations, and work that enables the occupation of one country by another violates professional standards” (“Embedded Anthropologists” 2007).3 Other disciplines, notably geography, economics, area studies, and political science, have also started to examine the involvement of their fields with empire.4
The purpose of this paper is to develop an understanding of requirements for firms’ codes of conduct when addressing homophobia in the context of continued colonialism and…
The purpose of this paper is to develop an understanding of requirements for firms’ codes of conduct when addressing homophobia in the context of continued colonialism and coloniality.
This paper is a literature study.
First, occidental firms’ codes of conduct are shown to endanger indigenous homosexual individuals by endangering the protection offered by their indigenous ethics and society. Second, it is shown that tackling homophobia in firms’ codes of conduct on the foundation of occidental ethics forces homosexual individuals to conform to occidental homosexual identities in a world of a multitude of indigenous and hybrid homosexualities and identities render firms’ codes of conduct expressions of continued colonialism and coloniality. Third, a sole reliance on occidental conceptualizations of homophobia is shown to potentially camouflage unethical nationalistic and xenophobic intents.
Additional research is needed on the dynamics of coexisting multiple indigenous homosexual identities, and reliable ways to determine the substance of indigenous homosexual identities need to be developed in the context of continued colonialism and coloniality.
Firms need to be cognizant of conflicting identities, hybrid identities and changing identities over time while avoiding to use purported protection against homophobia as a camouflage for nationalistic and xenophobic purposes.
The paper ways to address the protection against homophobia in firms' codes of conduct in the context of continued colonialism and coloniality.
This paper closes a gap in the literature by considering firms’ codes of conduct as favouring homophobia as a result of continued colonialism and coloniality.
This chapter analyzes the semiotic construction of US claims to sovereignty in Hawai‘i. Building on semiotic theories in sociology and theories within critical Indigenous…
This chapter analyzes the semiotic construction of US claims to sovereignty in Hawai‘i. Building on semiotic theories in sociology and theories within critical Indigenous and settler colonial studies, it presents an interpretive analysis of state, military, and academic discursive strategies. The US empire-state attempts to construct colonial narratives of race and sovereignty that rehistoricize the history of Hawaiians and other Indigenous peoples. In order to make claims to sovereignty, settler-colonists construct narratives that build upon false claims to superiority, advancement, and discovery. Colonial resignification is a process by which signs and symbols of Indigenous communities are conscripted into the myths of empire that maintain such sovereign claims. Yet, for this reason, colonial resignification can be undone through reclaiming such signs and symbols from their use within colonial metanarratives. In this case, efforts toward decolonial resignification enacted alternative metanarratives of peoples' relationships to place. This “flip side” of the synecdoche is a process that unravels the ties that bind layered myths by providing new answers to questions that underpin settler colonial sovereignty.
This paper seeks to explain the “great continuity” in Spanish American development: the fact that territories in the region have maintained their relative levels of social…
This paper seeks to explain the “great continuity” in Spanish American development: the fact that territories in the region have maintained their relative levels of social development since precolonial times. It tests competing explanations associated with neo-modernization theory, geographic perspectives, and institutional approaches emphasizing property rights versus ethnicity. The paper uses comparative-historical methods to evaluate competing explanations. These methods include cross-case matching and within-case process tracing. The paper finds that patrimonial institutions of ethnic stratification are a fundamental cause of social development and the great continuity in Spanish America. These institutions help explain why areas with a dense indigenous population tend to have low levels of social development, whereas areas with a sparse indigenous population tend to have high levels of social development. This paper suggests that the institutions of ethnic stratification may be more important than the institutions of private property as a cause of development. Scholars of development need to focus more attention on the ways in which ethnic institutions shape identities and create collective groups.
This chapter looks at how the concept of biopolitics can be used to understand the settler colonial legal orders. The focus is on the evolution of the definition of…
This chapter looks at how the concept of biopolitics can be used to understand the settler colonial legal orders. The focus is on the evolution of the definition of ‘Indian status’ in the Indian Act, which is the central piece of legislation in Canada’s Indian administration regime. Historically, the legal concept of Indian status was used as a way to constitute a population in relation to colonial sovereignty, and later was adapted as a mechanism to internally dividing the population through complex forms of legal domination. Scholars have turned to Michel Foucault’s studies of biopolitics and racism to understand how settler colonial sovereignty relates to a population on a territory. This chapter argues that Foucault’s analysis was radically historically embedded in a way that shapes its relevance to understanding settler colonialism. In Foucault’s original analysis, racism emerges as tool of the state in the relation between territory and sovereignty, which was characteristic in feudal Europe. In settler colonial legal orders such as Canada, however, sovereignty’s relation to the population is constituted in the absence of a prior connection to the land.
This paper uses the case of the English East India Company to consider the impact of colonialization on patterns of trade. The East India Company went through a commercial…
This paper uses the case of the English East India Company to consider the impact of colonialization on patterns of trade. The East India Company went through a commercial and a colonial period in Asia and therefore provides a rare case in which fixed national effects are held constant while the degree of colonialism varies. We use this variation to consider the impact of colonial institutions on the degree of concentration in overseas trade. We find that the onset of colonialism is linked to increasing inequality in the distribution of traffic across ports. This finding is significant because of the relationship between overseas trade and the potential for long-term economic development: the development trajectories of the individual ports were likely to have been affected by these different rates of trade. Our findings also highlight how the negotiation between political and commercial goals in early modern trade and imperialism produced different macro-structural outcomes for global trade patterns.
To examine the trend of “witness tours” that travel to the North American Arctic to experience, document, and then advocate on behalf of environmental issues in the North…
To examine the trend of “witness tours” that travel to the North American Arctic to experience, document, and then advocate on behalf of environmental issues in the North. These tours are presented as part of a colonial legacy that has long witnessed the North as a space of potential investment from the South. Especially in their reliance upon suffering as a narrative practice to justify their experience, these tours repeat patterns that reduce the agency of Northern communities and peoples to address changes they are facing. The chapter also provides best practices for such excursions and compares their approach to Northern-based expeditions that also advocate for environmental conservation and protection.
In the first part of the chapter, the history of colonialism and exploration sets the foundation for understanding the recent trend in witness tours. These tours are then examined through a discourse analysis of their narratives to highlight their connection with colonial approaches to the North. The final section of the chapter presents three necessary steps to reduce the reliance upon colonial legacies for these tours.
The witness tours examined are heavily dependent upon using their resilience of the travels to travel through harsh landscapes to make their case for caring about these landscapes. Far from being an innocent narrative strategy, this reliance upon suffering provides a level of elitism to these narratives at the same time as it reproduces colonial patterns. The chapter suggests three steps to avoid these problems: (1) Recognize the stories of people who live in the North; (2) Do not present the Arctic as a timeless wilderness landscape; and (3) Understand our limited perspective on the North as outsiders.
The chapter suggests that witness tours need to be understood within the context of a history of colonial exploration in the Arctic as well as the agency of Northern peoples to address both environmental change and colonialism.