Colonialism Research Articles

O Cinema e sua dimensão estético-pedagógica: Bacurau e a Lógica Exúlica

O artigo “O Cinema e sua dimensão estético-pedagógica: Bacurau e a Lógica Exúlica” tem como objetivo expressar a dimensão estético-pedagógica do cinema, atingindo muitos tecidos sociais por ser uma estrutura que permite uma ação contínua na produção da subjetividade e na formação do gosto e do interesse de seus agentes consumidores, por meio das representações e representatividades possíveis. Utilizamos como metodologia a Lógica Exúlica, de Souza (2016), para compreender as relações entre coletividade, infância, as marcações de gênero, a compreensão de ‘outro’ e a cidade, centralizando o saber na encruzilhada. Esta interlocução forja possibilidades de rompimento com a colonialidade do poder, viabilizando circularidade de saberes, que em si já propõe uma quebra com o raciocínio cartesiano que se baseia em uma construção imperialista, colonial, que privilegia: o eurocentrismo, em detrimento das cosmopercepções africanas, afrodiaspóricas e indígenas; o adultocentrismo, desconsiderando os saberes infantis e as práticas possíveis dos idosos. Mostrando-se, dessa forma, com um viés racista, utilitarista e capitalístico. É na retirada do ou, para o acréscimo do e, na valorização da somatória, que se observa que não há essa ordem de importância que o euro-hétero-macho-autoritário, de Prudente (2019), propõe. Palavras-chave: dimensão estético-pedagógica, lógica exúlica, infâncias, bacurau, saber na encruzilhada. Cinema and its aesthetic-pedagogical dimension: Bacurau and the Exulic Logic ABSTRACT. The article “Cinema and its aesthetic-pedagogical dimension: Bacurau and the Exulic Logic” aims to express the aesthetic-pedagogical dimension of cinema, reaching many social fabrics for being a structure that allows a continuous action in the production of subjectivity and in the formation of taste and interest of its consuming agents, through possible representativeness and representation. We use the Exulic Logic as a methodology Souza (2016) to understand the relationships between collectivity, childhood, gender markings, the understanding of 'the other' and the city, centralizing knowledge at the crossroads. This dialogue forges possibilities of breaking away from the coloniality of power, enabling circularity of knowledge, which in itself already proposes a break with Cartesian reasoning, which is based on an imperialist, colonial construction that privileges: Eurocentrism to the detriment of African, Aphrodiasporic and indigenous cosmoperceptions; adultcentrism, disregarding children's knowledge and the possible practices of the elderly, thus, with a racist, utilitarian and capitalistic bias. It is in the removal of or, for the addition of and, in the valuation of the sum, that it is observed that there is no such order of importance that the Euro-straight-male-authoritarian Prudente (2019) proposes. Keywords: aesthetic-pedagogical dimension, exulic logic, childhoods, bacurau, knowledge at the crossroads. El cine y su dimensión estético-pedagógica: Bacurau y la lógica Exulic RESUMEN. El artículo “El cine y su dimensión estético-pedagógica: Bacurau y la lógica Exulic” pretende expresar la dimensión estético-pedagógica del cine por ser una estructura que permite una acción continua en la producción de subjetividad y en la formación del gusto e interés de sus agentes consumidores, a través de posibles representaciones y representatividad. Utilizamos la Lógica Exulic como metodología Souza (2016) para entender las relaciones entre colectividad, infancia, marcas de género, la comprensión del ‘otro’; y la ciudad, centralizando el conocimiento en la encrucijada. Esta interlocución forja posibilidades de ruptura con la colonialidad del poder, posibilitando la circularidad del conocimiento, que en sí misma ya propone una ruptura con el razonamiento cartesiano que se fundamenta en una construcción imperialista, colonial, que privilegia: Eurocentrismo en detrimento de las cosmopercepciones africanas, afrodiaspóricas e indígenas; adultcentrismo, desconociendo los conocimientos de los niños y las posibles prácticas de los ancianos, mostrándose así con un sesgo racista, utilitario y capitalista. Es en la eliminación de o, por la suma de y, en la valoración de la suma, que se observa que no existe tal orden de importancia que propone el euro-heterosexual-masculino-autoritario Prudente (2019). Palabras clave: dimensión estético-pedagógica, lógica exúlica, infancia, bacurau, conocimiento en la encrucijada.

Od prawa do żywności do suwerenności żywnościowej: teoretycznoprawne i organizacyjne aspekty lokalnych systemów żywnościowych

Przedmiot badań: Lokalne systemy żywnościowe były podstawą suwerenności żywnościowej przed okresem kolonialnym, z powodzeniem zaspokajając potrzeby żywnościowe ludności na wszystkich kontynentach. Wydłużanie łańcuchów dostaw w ramach eksploatacji kolonialnej i po­kolonialnego „globalnego rolnictwa” doprowadziło do załamania tych systemów, powodując za­grożenie bezpieczeństwa żywnościowego w skali regionalnej.
 Cel badawczy: Odpowiedź na pytania: czy możliwe jest efektywniejsze radzenie sobie społecz­ności międzynarodowej z food insecurity poprzez realizację prawa do żywności, którego aktual­ne rozumienie obarczone jest „kolonialnym brzemieniem”, czy może raczej dzięki inicjatywom opartym na suwerenności żywnościowej będącej „powrotem do korzeni” w formie lokalnych systemów żywnościowych? 1
 Metoda badawcza: Badania oparte zostały na metodzie teoretycznej sprowadzającej się do ana­lizy poglądów doktrynalnych w zakresie prawa do żywności, suwerenności żywnościowej i syste­mów żywnościowych oraz dogmatycznej polegającej na analizie treści aktów prawnych.
 Wyniki: Ich wynikiem jest konkluzja, że ów „powrót do korzeni”, w przeciwieństwie do forso­wanego i nieefektywnego rolnictwa globalnego, powinien się opierać na gospodarce lokalnej, rolnictwie wspieranym społecznie i inicjatywach z nimi związanych. Krótsze łańcuchy dostaw, respektujące zasady wynikające z food sovereignty, w bardziej efektywny sposób zapewniają bezpieczeństwo żywnościowe.

THE ROLE OF INHERITANCE AND TAXATION ON WEALTH AND INCOME DISTRIBUTION IN BRAZIL AND THE STATE OF RIO GRANDE DO SUL

ABSTRACT This article analyzes the role of inheritance and donation on the distribution of wealth and income in Brazil and the state of Rio Grande do Sul. Although several scholars coming from branches of Social Sciences have already scrutinized the influence that slavery and colonial exploitation had - and still have - in the Brazil’s development, no work in the economic literature has thus far attempted to estimate Brazil’s current inheritance stock in monetary terms. With this in mind, this paper has three specific goals: i) to estimate, in accordance with an original framework, the inheritance stock of Brazil (and Rio Grande do Sul) and their flow with respect to national income and household disposable income; ii) to measure potential revenue through the application of a more progressive taxation of inheritance and donations based on inheritance stock estimates and iii) to simulate the distributional effect of reallocating these new fiscal resources. It is important to note, however, that the simulations presented in this paper are static exercises, and do not intend to capture general equilibrium or behavioral effects.

Silenced and Invisible Historical Figures in Zambia: An Analysis of the Visual Portrayal of Women in Senior Secondary School History Textbooks

ABSTRACT Despite their significant contribution to the country's historical development, women's influence is commonly underestimated and ignored in Zambian history literature. Subsequently, their role remains undocumented in secondary school textbooks to the extent that the sex blindness of traditional historiography, which sustains male dominance in history, remains unchallenged in the books. Through a qualitative approach and purposive sampling of two Zambian secondary school Grade 12 learners' history textbooks, the study examined the portrayal of women. Located within the decoloniality paradigm, it counters the coloniality of power manifested through the insularity of dominant patriarchal historical narratives entrenched in the secondary school history curriculum, largely reflecting the remnants of colonial epistemologies and historiographical traditions. The findings in both textbooks reveal that the female characters are silenced and invisible compared to their male counterparts, reflecting the patriarchy hegemony in the secondary school Zambian history curriculum. In decolonising colonial power manifested in the curriculum, the study recommends mainstreaming gender equality in the history curricula and teaching and learning materials, mainly the learners' textbooks, to reflect women's achievements. Keywords: Decoloniality; Visual images; Gender; History textbooks; Secondary school; Women; Zambia.

Earth Politics of the Spiritual Ground

Amid the coloniality of power, earth politics is a political spirituality. It fosters decolonizing practices that create what Colombian anthropologist Albán Achinte terms “re-existence”—a “redefining and re-signifying of life in conditions of dignity.” Earth politics’ spirituality can be read across the writings of Gloria Anzaldúa, Drucilla Cornell/Stephen Seely, and Paget Henry. Earth politics, in Henry’s words, is a “drama of consciousness” with a “spiritual ground,” a consciousness that is both “vertical” and “horizontal”—better, a spherical and ambient consciousness “grounding” an earthy awareness that is historical and poetic, local and planetary. Earth politics infused with such consciousness can become a force against even imperio-colonial practices of torture against colonized peoples. U.S. activist Sister Dianna Ortiz, embodies this counter-force of earth politics in her “life after torture,” in her collective struggle against the neo-imperialist torture-state that is the United States.

Indigenizing the North American Model of Wildlife Conservation

Although a diversity of approaches to wildlife management persists in Canada and the United States of America, the North American Model of Wildlife Conservation (NAM) is a prevailing model for state, provincial, and federal agencies. The success of the NAM is both celebrated and refuted amongst scholars, with most arguing that a more holistic approach is needed. Colonial rhetoric permeates each of the NAM’s constituent tenets—yet, beyond these cultural and historical problems are the NAM’s underlying conservation values. In many ways, these values share common ground with various Indigenous worldviews. For example, the idea of safeguarding wildlife for future generations, utilizing best available knowledge to solve problems, prioritizing collaboration between nations, and democratizing the process of conserving wildlife all overlap in the many ways that the NAM and common models of Indigenous-led conservation are operationalized. Working to identify shared visions and address necessary amendments of the NAM will advance reconciliation, both in the interest of nature and society. Here, we identify the gaps and linkages between the NAM and Indigenous-led conservation efforts across Canada. We impart a revised NAM—the Indigenizing North American Model of Wildlife Conservation (I-NAM)—that interweaves various Indigenous worldviews and conservation practice from across Canada. We emphasize that the I-NAM should be a continuous learning process that seeks to update and coexist with the NAM, but not replace Indigenous-led conservation.

Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture by Eric Calderwood

Reviewed by: Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture by Eric Calderwood Claudia Hopkins Calderwood, Eric. Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture. Harvard UP, 2018. 408 pp. Spanish-Moroccan cultural relations are exceedingly complex. They cannot be understood through the well-worn notion of the exotic "Other" against which the West defines itself, and with which we have become familiar since Edward Said's classic analysis of French and British discourses on the Islamic world in his seminal book Orientalism (1978). In his 2002 prologue of a later Spanish edition, Said himself recognized that Spain offered a "notable exception" to his theory, an insight based on his increasing awareness of Spanish historiography on North Africa and his dialogue with the Spanish historian Juan Goytisolo. Said did not pursue the Spanish case. But the growing Spanish and international scholarship exploring Spanish representations of al-Andalus and Morocco during the nineteenth and twentieth centuries has exposed the brittleness of Said's paradigm based on binaries between East-West and Islam-Christianity. Eric Calderwood's Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture makes a major contribution to this field of studies. It traces how the memory of medieval Iberia under Muslim rule (al-Andalus) was interpreted not only by Spaniards but also by Moroccans between the Spanish-Moroccan War (1859-60) and Moroccan independence in 1956. Calderwood reveals surprising intersections between Spanish and Moroccan discourses. The construct of an idealized al-Andalus is at the heart of Spanish colonial discourse, but the same myth also served the Moroccan independence movement and shaped Moroccan national identity. The originality and strength of Calderwood's approach resides in the juxtaposition of Spanish and Moroccan perspectives, which are examined through Castilian, Catalan, and Arabic sources, some of which have never been studied before. Organized chronologically and adopting a contextualizing approach, each of the seven chapters analyzes cultural representations of al-Andalus through a key figure, work or a set of concepts. [End Page 295] An appropriate starting point is Pedro de Alarcón's Diary of a Witness to the War of Africa, a well-known source relating to the Spanish-Moroccan War in 1859-60, which serves Calderwood's argument well in order to outline the fundamental ideas that would become essential for Spanish colonial discourse: Tetouan is a reincarnation of Nasrid Granada, Morocco a palimpsest of al-Andalus. While Alarcón's writings will be familiar to scholars of nineteenth-century Spain, the second chapter introduces the neglected writings of Alarcón's contemporary, the Tetouani poet Mufaddal Afaylal, a figure hardly known outside Morocco. Calderwood's analysis or "thick reading" demonstrates Afaylal's interest in Andalusi writers, whose texts he deploys to complement his own empirical observations of Moroccan cities and the Spanish enclave Ceuta. Furthermore, Afaylal reflects on the Spanish occupation of Morocco in 1860 through the lens of Andalusi poetry on the Christian conquest of al-Andalus. Yet, as Calderwood notes, Afaylal's writings do not yet amount to the "Andalus-centric" discourse that takes shape with the establishment of the Spanish Protectorate of Morocco in 1912. The third chapter turns to Spanish colonial thinking via Andalusian nationalism (Andalucismo) and its leading intellectual Blas Infante, who conflates the memory of al-Andalus, modern Andalusia, and Morocco. Al-Andalus emerges as the key to Infante's vision of a new independent, multicultural Andalusia, comprising both sides of the Strait of Gibraltar. He positively defines Andalusian people as "Euro-Africans, Euro-Orientals, universalist men" needing to be freed from "colonial influence of a foreign, barbarous, and failed continent, like Europe" (129). As Calderwood writes, Blas Infante's assertion "there are no foreigners in Andalusia" works to repudiate the motto "Catalonia for the Catalans" in Catalanism (129). Infante's ambitions came to a brutal end with his execution at the start of the Spanish Civil War, but his conceptual conflation of medieval al-Andalus with modern Morocco intensified in Spanish colonial rhetoric, which, in turn, found echoes in the writings of Moroccan intellectuals. The notion of a Hispano-Moroccan brotherhood translated into a range of policies and initiatives under Franco, including the...

Arrowsmith Goes Native: Medicine and Empire in Fiction and Film

This essay examines how evolving perceptions of America's role as a world power in the interwar period affect representations of medical research and practice. It argues that Sinclair Lewis's novel Arrowsmith, and the film based on that novel, construct imperial role for the United States in their depictions of American scientific medicine. In recent years, scholars of American literature and culture have applied insights from the study of European colonial discourse to their analyses of American texts written during the heyday of empire. As Amy Kaplan notes in her introduction to the anthology Cultures of United States Imperialism, this investigation of the project of American empire seeks to correct the tendency to treat American expansionism as an entirely separate phenomenon from European colonization of the nineteenth century rather than interrelated form of imperial expansion (11). In a similar vein, historians of American medicine have begun to identify the influence of the racial ideologies of nineteenth-century European tropical medicine on American scientific medicine of the nineteenth and twentieth century. Works such as Warwick Anderson's Immunities of Empire have demonstrated that the transition from climatological to germ-based understandings of disease in American medicine did not change the imperial role played by medical researchers in tropical countries: in fact, new understandings of disease transmission resulted in calls for greater intervention into the lives of colonial subjects. Both these recent fields of postcolonial inquiry have begun to have effect on the study of the relationship between medicine and American literature, enabling new understandings of how American literature engages the vexed dynamic between medicine and empire. There has, however, been little examination of colonial rhetoric in perhaps the most well-known work of American literature focussed on medicine, Sinclair Lewis's 1925 novel, Arrowsmith. In what is clearly the most dramatic portion of the novel, Martin Arrowsmith journeys to the fictional West Indian island of St. Hubert to test the effectiveness of his newly developed plague vaccine. Martin succeeds in establishing a controlled experiment, but a series of events--including the death of Martin's wife from plague--lead him to sabotage his own work. By focussing on the collapse of Martin's greatest scientific project, the St. Hubert chapters of Arrowsmith call into question the novel's otherwise unflappable faith in scientific medicine, thus compromisi ng what medical historian Charles Rosenberg has described as the moral (47) of the novel. More than that, the ruined experiment seems specifically to represent the failure of Western reason in the tropics: there is a suggestion, in Arrowsmith, that Martin Arrowsmith goes at the end of his stay in St. Hubert. In this essay, which is a reading of Lewis's Arrowsmith as well as the 1931 film based on Lewis's novel, I argue that the West Indies episodes in both texts are best understood by examining how Arrowsmith positions itself in respect to contemporary debates about the international role of American scientific medicine. I begin by considering a paradox in the structure of the Lewis's St. Hubert chapters. The novel's description of St. Hubert--blighted by British colonial rule as well as by plague--establishes Martin, a scientist and American, as the hero the island desperately needs. However, Martin does not plan to save St. Hubert; rather, he wants to perfect a vaccine for future use. When Martin's experiment is performed on the black bodies of the island's native population, the novel is unable to contain the contradictions between narrative expectations and diagetic action: in a sense, the novel collapses at the same time as does Martin. After considering the implications of this collapse for the novel, I show how the film version of Arrowsmith replaces the tension between Martin's experiment and St. …

Introduction

Introduction Roy Scranton I WON'T WASTE YOUR TIME with another litany of doom. Yes, statisticians at the University of Washington recently estimated there's a 95 percent chance the planet will exceed 2 degrees Celsius warming. Yes, current trajectories for CO2 emissions match the IPCC's worst-case scenarios, which predict we'll reach global temperature increases of 4 degrees Celsius or more by 2100, perhaps as early as 2061. And yes, leading ecologists and biologists have warned us that we face "a ghastly future of mass extinction, declining health, and climate-disruption upheavals (including looming massive migrations) and resource conflicts this century." But let's be honest: such abstractions have never seemed quite real. What does seem real are names like Dixie, Bootleg, August Complex, Caldor, Lionshead, Beachie Creek, Holiday Farm, and Hayman as forests across the American west turn into energy, pluming stored carbon into the sky, bloodying the sun half a continent away. Yet by what name do we call more than 400 million acres of burning Siberian taiga, releasing more carbon dioxide in three months than Germany does in a year? What sense can be made of the vast planetary transformation we euphemistically call "climate change" will only be apparent in the aftermath, to whatever survivor is lucky enough to find themselves picking through the charred rubble of a civilization so many of us publicly despise yet just as desperately cling to. But to get from here to there could take a hundred years—or a thousand—so even that comfort, the idea that someone will bear witness and rebuild, remains an abstraction. Meanwhile, here we are in the midst of it—or as Frank Kermode called it, the "middest"—with no better option than to keep stumbling backward into the future. Our dilemma: that we must see without sight, imagine without vision, hope without hope, and somehow persist even as we are consumed with grief and terror. [End Page 616] Grief and terror—or grief and error. The latter are two of the main themes of the last book from perhaps one of our last great "nature writers," Barry Lopez, who died from cancer in December 2020, after fleeing the Holiday Farm Fire, which took his home, his workshop, and his archive. That book, Horizon, tracks a lifetime of crossing beyond the limit of the known, in spite of the grief that inevitably arises and in spite of the fear of having gone awry that inevitably dogs the explorer's steps, all the more when, after five hundred years of Baconian scientific extraction and racialized colonial exploitation, we can no longer distinguish between exploring and oppressing. In this special issue, dedicated to the climate crisis and those being destroyed and changed by it, and dedicated as well to the memory of Barry Lopez, pride of place goes to Thoreau scholar Laura Walls, who traces the intellectual development of Lopez's lacerating, spiritual commitment to alterity, through Lopez's writerly encounters with Trappist monk Thomas Merton and the American transcendentalist Henry David Thoreau. We are also proud, humbled, and lucky to be publishing, for the first time and with the cooperation of Lopez's partner Debra Gwartney, a talk he gave in 1996 as part of the Three Rivers Lecture Series in Pittsburgh, where he discusses, with his characteristic passion and precision, just what exactly he sees the writer doing, or being able to do, in a time of precarity, dispossession, and ecological crisis—which, it's easy to forget, has been "our time" now for decades. "The best definition I ever encountered of what it meant to be a storyteller in a human society," Lopez writes, his voice echoing off the page, "is a translation of … the Inuktitut word for storyteller: isumataq. It means: the person who creates the atmosphere in which wisdom reveals itself." Lopez's avowed hope, as a writer in nature, was that in connecting "the interior landscape of the individual mind together with the shared exterior landscape of the physical earth, it is possible [End Page 617] to create a useful and enduring pattern of factual or emotional truth." It is our hope and luck, as editors and guest...

The Virtual Child, or Six Provocations on Children’s Literature and (Pre-) Digital Culture

The Virtual Child, or Six Provocations on Children’s Literature and (Pre-) Digital Culture Derritt Mason (bio) What comes to mind when you hear the word “virtual”? Today, we tend to associate it with digital technology: virtual offices, virtual worlds, virtual reality, the newly virtual dimensions of our lives in the wake of COVID-19. The term, however, has a much longer and often controversial history. Rob Shields opens his book, The Virtual, with the following illustrative example: in 1556 a Calvinist archbishop named Thomas Cranmer asserted a “doctrine of Virtualism” in regards to the Eucharist—Christ does not have a “Real Presence” in bread and wine, the Calvinists argued, but rather a virtual one (5–6). The Eucharist, in other words, is the blood and flesh of Christ in essence but not actually. This claim proved so contentious that Cranmer was executed for heresy. Now: what comes to mind when you think about children and the virtual? This combination could recall any number of contemporary debates, some of which might feel as heated as the fight over the Eucharist probably did in the sixteenth century. How much screen time should children be permitted? How and when are children vulnerable in virtual space? What can digital technology teach children, and when does it risk harming them? Are virtual worlds and spaces ruining the minds (and abilities) of future generations? These anxious questions, among many others, seemingly belong to what Samantha A. Smith and Simon A. Cole call “a new breed of techno-scientific moral panics” that concern themselves with the relationship between young people and emergent technologies (208). Anxieties about children and the virtual might feel unique to the digital age, but as this essay clarifies, a longer, pre-digital history of “the virtual child” demonstrates that the child itself has long been “virtual,” not merely—and only recently—confronted by the perils of virtual space. Such [End Page 1] a history illuminates the peculiarity of our current cultural moment, wherein worries about the digital virtual collide with the child’s enduring construction (by adults) as a virtual being that is, simultaneously and paradoxically, both promising and threatening. As I will explain, we need only reexamine the endless attempts to define the child and delineate its characteristics to see the anxious tensions aroused by the child’s ostensible virtuality. Given the etymology of “virtual,” I argue that we can characterize children’s literature as part of a broader apparatus, one that includes schooling and related sociocultural institutions, that seek influence over the child’s virtuality. Children’s literature often aims to instill virtue, or moral quality, in the child, while mapping and regulating their Virtù, or power, creativity, and possible lack of morality. The child’s virtuality has been the subject of adult concern for centuries, such that worried attempts to manage the child’s virtuality end up producing virtual spaces for this management to take place. Frequently, these virtual spaces take shape inside imperialist narratives of colonial exploitation that assign distinctly gendered tasks to its participants, grooming them for heterosexual adulthood. Such narratives survive today, yielding not only apprehensions about and hopes for the virtual child in a digital era, but also new forms of resistance to these enduring conventions. Instead of a refined and—we could say—fully-grown essay, I offer something “child-like” in the popular sense: six unformed, unfinished, playful provocations, which are occasionally unruly and requiring discipline (perhaps, even, a good spanking). These provocations span genre and form—fairy tales, digital apps, young adult literature, film, and poetry—to consider various iterations of the virtual child over the years, culminating in a brief examination of discourse about young activists; I offer “the activist child” as a noteworthy contemporary version of the virtual child. I begin, however, with a history and etymology of “virtual.” Provocation 1: Historicizing Virtù and the Virtual In The Virtual, Shields provides the dictionary definitions and etymology of his key concept: “The virtual: Anything, ‘that is so in essence or effect, although not formally or actually; admitting of being called by the name so far as the effect or result is concerned’” (OED qtd. in Shields 2). This first definition is...

Mining the past for a better future of African waters: Historical changes in the fish and fishery of Lake Bam (Burkina Faso) before rehabilitation

Terrestrial waters provide multiple goods and services to human kind, but they have been severely diminished by increasing human exploitation of water and the landscapes surrounding aquatic communities. This research illuminates such dynamics in the recent history of exploitation of the Lake Bam fishery in Burkina Faso. To do so, from 2009 to 2015 we collected data on the ecology, exploitation and governance of the Lake Bam fishery. Direct sampling of fish documented the erosion of fish diversity and the reduction of fish size and the number of landings. Interviews with leaders of riverside community suggest a halting and uncertain transition in the governance of natural aquatic resources from the traditional (pre-colonial) approach to a republican (European democratic) one. The number of fishermen exceeds the fishery’s carrying capacity, but the number of fishermen continues to rise, driven by the low level of opportunities in alternative livelihoods. National and international awareness regarding the lake’s ecological and socio-economic importance has driven restoration projects that can benefit from these findings. Key words: Water, fishery, sahel, ecological awareness, exploitation, governance.

Narratives of Persistence: Indigenous Negotiations of Colonialism in Alta and Baja California.

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Changes and Existence of Rivers in Cirebon City 1900-1942

In the Hindu-Buddhist period until the VOC, the role of the river was very important, because the river was the main highway that was easy and needed by the people of Cirebon as a means of transportation to connect the coastal area (Port) with the interior (hinterland). But during the Dutch East Indies, the existence of rivers in the city of Cirebon has been changed. As the underlying factors, the change in the existence of a river is: firstly, Along with the time and technology development also the increasing of goods and services needs that continue to the needs of exploitation of colony, as well as for make efficient the distribution of goods and services, which then continues to the Government of the Indies-Netherland make the change from river transportation modes to many modes of land transportation development like highways and trains, secondly, unhealthy river ecological conditions also influence, so many people are often affected by disease outbreaks due to unhealthy river conditions and when the rainy season comes, the river overflows and floods people's homes (flooding). These factors are the background of the Indies-Netherland government to make a change to the existence of rivers in the city of Cirebon, such as dredging the Old River "Kali Bacin", normalizing Sukalila River, normalizing Sipadu River and making drainage (culverts).

Neda Genova in Conversation with Mijke van der Drift: A Conversation on Transfeminism as Anti-Colonial Politics

For this piece we were provoked by an anti-trans moment that took place during the School of Politics and Critique in September 2020. Instead of engaging in a mere “rebuttal” of anti-trans discourse and its reductive, exclusionary claims, with this text we aim to open up a space of exchange and learning that takes the form of a feminist conversation. We discuss the historical and political entrenchment of colonial, capitalist and anti-trans projects to emphasise why a solid trans politics will always hold an anti-colonial agenda to the fore. Critically appraising some unfortunate intellectual and political impasses—as the capturing of feminist politics in schemata of biological determinism or the complicity of white bourgeois feminism in anti-Blackness and colonial exploitation—we shed light on the emancipatory potential of radical transfeminism. The conversation draws on lessons from the writings and practice of many engaged in formulating the stakes of black feminist, anti-colonial and trans politics of solidarity, thus actualizing the insight that we never think or act in isolation from one another. Author(s): Neda Genova and Mijke van der Drift Title (English): Neda Genova in Conversation with Mijke van der Drift: A Conversation on Transfeminism as Anti-Colonial Politics Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 17, No. 2-3 (Winter 2020) Publisher: Institute of Social Sciences and Humanities - Skopje Page Range: 102-108 Page Count: 7 Citation (English): Neda Genova and Mijke van der Drift, “Neda Genova in Conversation with Mijke van der Drift: A Conversation on Transfeminism as Anti-Colonial Politics,” Identities: Journal for Politics, Gender and Culture, Vol. 17, No. 2-3 (Winter 2020): 102-108. Author Biographies Mijke van der Drift, Royal College of Art/University of Cambridge Philosopher and educator Mijke van der Drift works on ethics as a focal point in a multi-disciplinary research about social transformation. Van der Drift is tutor at the Royal College of Art, London and the Royal Academy of Art, the Hague. They are a Research Associate at the University of Cambridge in 2020-21, as part of the Revolutionary Papers project, in collaboration with the London School of Economics and the University of the Western Cape. In addition, van der Drift is currently working on their book Non normative Ethics: The Dynamics of Trans Formation. They obtained a Ph.D. from Goldsmiths, University of London. Their current project focuses on multilogical ethics and generosity, and is provisionally titled The Logic of Loss in Bonding. The book chapter “Radical Transfeminism: Trans as Anti-Static Ethics Escaping Neoliberal Encapsulation” co-written with Nat Raha is recently published in New Feminist Studies: Twenty-first-century Critical Interventions, ed. Jennifer Cooke, with Cambridge University Press. Neda Genova, London Bank University/Goldsmiths Neda Genova teaches at Goldsmiths University of London and London South Bank University and holds a Ph.D. in Cultural Studies from Goldsmiths. Her research is situated at the intersection of post-communist studies and media and cultural theory. She is interested in feminist and postcolonial theory, the politics of humour and laughter and post-communist digital culture. She is a member of the editorial collective of the Bulgarian-language activist-academic magazine dVERSIA (dВЕРСИЯ)

Colonial Spain in Africa: Building a Shared History from Memories of the Spanish Protectorate and Spanish Guinea

This article compares Spanish, Riffian and Equatorial Guinean memories to address Hispano-African history and understand their colonial experiences. Examining Africans’ voices in the 21st century from Postcolonial and Decolonial perspectives allows us to uncover Spanish colonial rhetoric about Moroccans and Equatorial Guineans and the racialised inequalities they had to face during the Spanish settlement. This approach shows the urgency of conciliating different versions and promoting a decoloniality process for Spain: the colonial past must be rebuilt for all and different sociocultural encounters must be rewritten to include expressly African voices. The final aim is to offer a contested version of Spanish colonial history in 20th century Africa, promoting a more shared social colonial history.

Gênese das hostilidades entre o Irã e os Estados Unidos.

Este trabalho procura entender o que levou o Irã a passar de um papel de “aliado” ao de um “inimigo” dos Estados Unidos. Busca entender como as hostilidades que passaram a existir somente entre Irã e Estados Unidos foram produzidas como uma “ameaça” para toda “comunidade internacional”. O ponto de ruptura entre estas nações ocorreu, segundo a visão norte-americana, no ano de 1979 com a chamada Revolução Iraniana – e, por conseguinte, com o sequestro da embaixada americana no Irã-, em contrapartida o momento de ruptura desta relação na visão iraniana se deu em 1953 com o Golpe de Estado que depôs o primeiro-ministro Muhammad Mossadeq. Este trabalho tenta desnaturalizar essa imagem “ameaçadora” que o Irã tem na “comunidade internacional”, que, cria as condições de possibilidade para práticas violentas dirigidas a esse Estado. Para isso, será utilizada a teoria pós-colonial, uma vez que os autores pós-coloniais acreditam que a dominação econômica do Ocidente sobre o Oriente, viabilizada principalmente pelo colonialismo, foi capaz de abarcar também a dominação cultural destes povos.

КОНСЕНСУАЛЬНІ ТА КОНФЛІКТНІ СТРАТЕГІЇ ОБМЕЖЕННЯ СУВЕРЕНІТЕТУ ЧЕРЕЗ ЗОВНІШНІЙ ВПЛИВ: СОЦІОЛОГІЧНИЙ АСПЕКТ (НА ПРИКЛАДАХ ВІРМЕНОЦИДІВ ТА АФГАНСЬКОЇ ВІЙНИ). ЧАСТИНА 2.

В статті побудовано описово-аналітичну характеристику обмеження суверенітету як результату зовнішнього впливу одних суспільств на інші та реалізовано завдання щодо визначення сценаріїв примусового обмеження суверенітету в рамках двох кейсів конфліктів (конфлікту в Нагірному Карабасі та Афганській війні). В результаті проведеного аналізу автором зроблено висновки про те, що конфлікти, які є пов’язаними із примусовим обмеженням суверенітету держав, розглянуті в даній статті, є зумовленими геополітичним медіаторством зовнішніх центрів влади в особі політичних еліт наддержав-імперій або макрорегіональних лідерів. З боку цих акторів щодо нестабільних держав мають місце різноманітні втручання, предметом яких стає нав’язування нестабільним державам курсу розвитку, несумісного із засадами їх культурної та соціальної ідентичності. Наголошено на тому, що наддержави-імперії та макрорегіональні лідери керуються при цьому звичними для них сценаріями культурної та політичної уніфікації без урахування ключового чинника конфліктів, яким є релігійний чинник. В протиборствах між православними та мусульманськими суспільствами виражений радикалізм останніх, їх ідеологічна запеклість у боротьбі з «невірними» стають ключовими чинниками формування міждержавних альянсів і розв’язання проблеми суверенітету переважно військовим шляхом при мінімізації переговорного процесу, взаємних поступок, взаєморозуміння і довіри. Відзначено, що віддання переваги протиборству і військовому насильству є спричиненим довготривалими колоніальним визиском цих суспільств та використанням завуальованих форм етнічної агресії з усім арсеналом політичного макіавеллізму. Саме політичний макіавеллізм з блоку Туреччини призвів до етнічних чисток вірменів та формування тотальної недовіри при розв’язанні територіального конфлікту в Нагірному Карабасі. Констатовано, що щодо Афганістану проявом подібного макіавеллізму стала практика вирішення долі малих етнічних спільнот у вузькому колі кабінетних нарад. Політичні еліти Туреччини та СРСР при обмеженні суверенітету як Вірменії, Азербайджану, так і Афганістану, керувалися культурною та соціальною картографією великих імперій минулого. При цьому майже повністю ігнорувався ісламський культурний та соціальний лад та відповідні механізми мобілізації громад в арабо-ісламських соціумах.

Elise van Nederveen Meerkerk, Women, Work and Colonialism in the Netherlands and Java. Comparisons, Contrasts, and Connections, 1830-1940

Elise van Nederveen Meerkerk, Women, Work and Colonialism in the Netherlands and Java. Comparisons, Contrasts, and Connections, 1830-1940

Gênero, corpo e colonialidade: deslocamentos epistemológicos e feminismos a margem do sul global

No presente artigo proponho evidenciar os elementos centrais que demarcam os feminismos latino-americanos a partir dos deslocamentos epistemológicos engendrados no Sul global em contraposição às perspectivas eurocentradas e, em especial, ao feminismo hegemônico/ocidental. Para tanto, recorro a uma revisão da literatura em torno da crítica à colonialidade do poder, colonialidade de gênero e colonialidade discursiva dos feminismos hegemônicos no sul a partir dos debates engendrados pelas críticas feministas decoloniais, no sentido da construção de um conhecimento situado para a produção de epistemologias feministas latino-americanas a partir das margens (BIDASECA et al, 2011). O objetivo é situar teoricamente o conceito de feminismos decoloniais como categoria-ferramenta de análise.

Young Muslim Women, Willfulness, and the Honor Crime.

In this paper I suggest that Muslim women’s emotional and affective relation to ‘culture’, ‘honor’ and Islam, often evident in transgressive acts but also attributed to them to serve other interests, becomes elided in feminist rhetorical and discursive struggles over the interrelationship between colonialism, Islam, gender and culture in existing scholarship on ‘the honor crime.’ As a Pakistani–Canadian Muslim woman, I draw from experiences in my own classes to reflect on young Muslim women’s emotional responses to cultural and honor-related regulation. Conceptualizing Canada and Pakistan as culturally, politically and affectively entangled transnational sites, I consider a strategy to validate the emotions of my students in Toronto by describing, sharing and theorizing the story of young Pakistani Muslim women’s disruptive acts, as demonstrated in Aurat (Women’s) March. I draw on Sarah Ahmed’s concept of willfulness as one possible strategy for young Muslim women to understand their own – and other Muslim women’s – transgressive desires, emotions and acts, which may run counter to identitarian constructs of Muslim/Western, Islamic/unIslamic, good/bad women. In doing so, this paper draws upon, but also diverges from, postcolonial and critical feminist approaches that have responded variously to the dilemma of confronting honor-related violence against Muslim women, which is (always) intersected by colonialism, racism and imperialism.