Settler Colonialism Research Articles

Truth-telling about (Teacher) education as settler-colonial project: ‘The past is always with us’

ABSTRACT One of the Editors’ 2022 Challenges to the Field was: What is the story this government wants us to tell our children? What is education for? Continuing this conversation leads to a related question: What can be learnt from reviewing the history of schooling in Australia in this light? I argue here that the nation’s founding discourse of White Australia produced a purposeful project of schooling and teacher education designed to ‘keep rural Australia white’. This also led to the disassociation of rural education and Aboriginal education that remains problematic for rural schools today. As a form of truth-telling from a non-Indigenous perspective, I offer a basis for reflection on the extent to which 21st Century educational practices continue to (re)produce this discourse. Understanding the past – about how the newly federated Australian states century set out to educate their future citizens – is crucial for teacher education aiming for social and environmental justice and change. An anti-colonialist reading of this history of colonial settler schooling might help us understand why the discourse of White Australia (and the systematic regimes of ‘truth’ about our country, its original inhabitants, and its waves of new settler-citizens) has remained so powerful over time.

Indigenous Perspectives on Dismantling the Legacies of Settler Colonialism in Rural Sociology☆

AbstractRural Sociology has failed to incorporate Settler‐colonialism and Indigenous theory in studying rural social relations. This presents a serious gap in the discipline's conceptualization of land as the foundation of social reproduction. Indigenous theory provides rich insights about humans' relations among themselves and with the more‐than‐human that inform our understanding of Settler colonialism as a driver of social formation, and human–environmental interactions more generally. This paper, written by four Indigenous environmental social scientists and one Settler rural sociologist, invites the discipline to engage Indigeneity and Settler colonialism in methodologically, theoretically, and ethically appropriate ways.

Understanding school discipline and exclusion in Australia: key issues

AbstractExclusionary school discipline is an emerging field of research in Australia, whereas it is more established in contexts such as the United States and United Kingdom. In this article we, therefore, seek to understand how exclusionary school discipline has been examined by Australian education researchers working across a range of disciplines. We conducted a critical literature review, analysing research directly and indirectly investigating school discipline and exclusion and (1) disability; (2) racialisation; (3) teacher safety and relationships with students; and 4) non-punitive responses to ‘student disruption’. The insights from this body of research demonstrate the need for further research that seeks to understand exclusionary school discipline within longer histories of settler colonialism and influenced by structural factors such as racism and ableism. Further, there are opportunities for research that engages the collective capacity of schools and communities in imagining radically different approaches to school and inclusion, that transform injustices and build solidarities.

Looking Back When Moving Forward: Researching Sites of Former Disability Institutions

This article discusses an inclusive research program where colleagues and co-researchers (with intellectual disability) guide and inform future research practice to ensure research is targeted to areas of significance and relevance to them. The research program is about sites of former disability institutions. Many people with intellectual disability in Australia were segregated and forced to live in disability institutions until deinstitutionalisation efforts became mainstream in the late 20th Century. We are a team of four people based in New South Wales, Australia. Our team includes disability advocates and researchers who have contributed to a program of research exploring connections between sites of former disability institutions and contemporary disability rights. In this article, we reflect on conversations about our research undertaken so far and where the research goes from here. We explore five pillars of action informing how research relating to disability institutions can progress: 1. Current use: research exploring erasure of experiences of institutionalisation communicated through educational resources and maps about current use of sites of former disability institutions; 2. Reparative planning processes: research developing frameworks for alternative approaches to planning and heritage processes supporting alternative uses of former sites of disability institutions; 3. Official recognition and redress: research exploring perspectives on governments formally recognising and remedying experiences of people with disability who were institutionalised; 4. Community-led repair and remembrance: research identifying practices for both celebrating advocates with disability and reckoning with and repairing familial and social bonds broken through institutionalisation; 5. Community-inclusive practices: research exploring endurance of institutional practices in disability accommodation in community settings. These five pillars are underpinned by three foundational layers: advancing disability human rights; reckoning with intersections between disability institutions and settler colonialism, other dynamics of oppression, and eugenics; and using inclusive practices.

Small Chemicals of Trauma: Epigenetics as Colonial Unknowing

In Australia, some Indigenous and non-Indigenous scientists, health workers, psychologists, and others have identified a resonance between epigenetics and Indigenous scholarship on intergenerational trauma. Epigenetics is a postgenomic science that seeks to demonstrate how environments can “get under the skin” to shape health outcomes by altering gene expression. Intergenerational trauma is a similar concept, as it describes how past harms such as colonial policies can make themselves felt in the present. Using ethnographic data from interviews with researchers across Australia and observations from scientific conferences, this article critically examines how the normative tools of epigenetic studies are increasingly positioned by scientists as the route to a valuable form of evidence for addressing intergenerational trauma and health injustice. Through the frame of “colonial unknowing,” we argue that the settler state functions by valuing certain forms of evidence of trauma over others; namely, epigenetics is positioned as offering objective scientific evidence seen as more valuable than narrative testimony and evidence rooted in Indigenous ontologies, thereby displacing prior knowledges of how trauma is embodied and enrolling communities into conditions of perpetual rediscovery. While many participants reject epigenetic knowledge production outright for this reason, we explore how others strategically engage with it in the present while simultaneously challenging its growing epistemic power and future promise.

Confronting the Colonial Roots of Global Health Inequities in Gaza; Comment on "The Rhetoric of Decolonizing Global Health Fails to Address the Reality of Settler Colonialism: Gaza as a Case in Point"

This response critically examines the editorial by Engebretsen and Baker, emphasizing the colonial underpinnings of global health as it pertains to Gaza. We argue that global health is not merely ineffective but complicit in perpetuating settler colonial structures that exacerbate health disparities. The health crisis in Gaza is intricately linked to Israeli occupation, challenging the reductionist frames of "conflict health" and "refugee health" often employed by global health institutions. The presence of NGOs in Gaza exemplifies how international health efforts can depoliticize the crisis, as they often operate within constraints that do not challenge the underlying power dynamics. Our call for localization and self-determination highlights the complexities of achieving these goals in a context where the state is unrecognized. To effect meaningful change, global health must confront and dismantle the colonial structures underpinning health inequities in Gaza, moving beyond superficial humanitarian approaches to advocate for justice and autonomy.

Stigmatisation as settler colonialism: designating humanitarian and civic society organisations in Palestine as security threats

ABSTRACT Since Hamas’s 7th October attacks on southern Israel, the Palestinian population living in the Gaza Strip has been subjected to an unprecedented level of destruction that has decimated every aspect of Palestinian life. The ongoing Israeli military invasion has been considered a ‘plausible case of genocide’, and the humanitarian catastrophe has been compounded by major restrictions on access to humanitarian aid. Accusations of supporting ‘terror’ have been levied against UNRWA, the major provider of humanitarian services in Gaza, leading to an initial suspension of donor support to the organisation by many western governments. In this article, we consider the Israeli government’s tactics used to delegitimise those involved in providing humanitarian and lifesaving support for the Palestinian population, concluding that the construction and dissemination of narratives that depict them as being ‘terroristic’ or having ‘terrorist’ connections is a sophisticated additional layer of the settler colonial logic of elimination and erasure.

Settler Midwifery: A Colonial Tool in Canada's Reproductive Healthcare System.

The land we call Canada is a settler colonial country where reproductive healthcare is used as a mechanism to control, subjugate, and erase Indigenous people and to advance the White settler state. Healthcare providers play an integral role in the healthcare system and contribute to Canada's colonization. In this piece, we critically analyze how settler midwifery is complicit with colonialism in reproductive healthcare by exploring the history of midwifery in Canada, midwifery education, and contemporary settler midwifery. European settlers omitted the history of Indigenous midwifery in Canada and to justify their erasure, they conceptualized Indigenous Peoples as uncivilized and their birthing practices as substandard. To establish a colonial healthcare system, settler midwives replaced traditional Indigenous birth attendants. When midwifery became regulated, midwives were required to train in formal post-secondary institutions that sustain colonial logics, systems, and practices. Midwifery education programs maintain colonialism by reinforcing medicalized Western practices and sustaining barriers to the growth of Indigenous midwifery. As a result, Western birthing practices are widespread among settler midwives and Indigenous Peoples face barriers to comprehensive and culturally sensitive care. To decolonize Canadian midwifery, we must dismantle stereotypes about Indigenous Peoples and their birthing practices in historical narratives, implement an anti-colonial approach to midwifery education, support Indigenous midwives in returning birth home, and improve the provision of culturally sensitive care. Settler midwifery in Canada is complicit in colonialism; building anti-colonial alliances can help support Indigenous midwives in leading a decolonial future for reproduction and birthing.

Rez dogs and reflections: how Decolonizing Methodologies informs Indigenous research

PurposeThe purpose of this paper is to reflect on the role of Linda Tuhiwai Smith's book Decolonizing Methodologies in our work as Indigenous scholars.Design/methodology/approachThis article explores the application of Indigenous-centered research methodologies as outlined by Linda Tuhiwai Smith in Decolonizing Methodologies: Research and Indigenous Peoples. Through the collaborative work of two Indigenous scholars, we examine how traditional academic structures rooted in settler colonialism can be challenged and transformed.FindingsWe did not have findings as this is not a research paper, but a reflection on how we used Tuhiwai Smith's work in the development and implementation of an Indigenous centered research project.Originality/valueThe originality of this submission is that it reflects on how Tuhiwai Smith's work was used in the natural sciences as opposed to just education/social science research.

Gazacide: Palestinians From Refugeehood to Ontological Obliteration

This article addresses the ongoing genocide in Gaza and argues that it must be understood in a larger historical context of settler colonialism. While Israel has always sought the completion of its settler-colonial project, I argue that the current genocide seeks immediate results of dispossession and annexation. My study examines the plight of refugees and contends that the right of return is at the center of Palestinians’ struggle. Return, land, and resistance are three key elements of the Palestinian identity that should be stressed in genocide studies. I argue that Israel’s approach before 7th October constituted slow-motion genocide and after that date its approach marked an accelerated form of genocide. I employ the new term Gazacide to encompass Israel’s approach in Gaza since the 1948 Nakba. To gain a deeper understanding of genocide and the destruction inflicted upon Gazans as a social group, I employ figurational sociology. I conclude with a discussion on culpability and intent and argue that all levels of the Israeli bureaucratic system as well as individuals must be held accountable.

Settler Ecologies: The Enduring Nature of Settler Colonialism in Kenya

Settler Ecologies: The Enduring Nature of Settler Colonialism in Kenya

Food security and the ma(s)king of indigenous peoples’ dispossession: the example of Inuit in Canada

ABSTRACT Focusing on constructions of food security in settler colonial contexts, this article demonstrates how its contemporary conceptualization is heir to long-standing schemes to reform Indigenous peoples and validate state projects. It highlights how discursive regimes of food security in the areas of health, conservation, and economics were conceived within frameworks that instruct Indigenous peoples as to correct behaviour, blame them for their misconduct, and ignore the role of settler states and populations in defining notions of right and wrong and in creating the conditions that promote and sustain those definitions. Ignorance, blame, and indoctrination are thus constitutive features of state interventions aimed at promoting Indigenous peoples’ food security. Using instructional publications directed at Inuit, the article demonstrates how, through the provision of services, and in the exercise of settler nation-building, Indigenous peoples have been subjected to programmes of indoctrination and ideological pacification whilst larger contexts of dispossession are bracketed out.

Cabecitas Blancas: settler colonialism, racial capitalism and the (im)mobility of borders for Yucatecan migrant families

In this paper, I analyse the intersection of settler colonialism, racial capitalism and border violence by examining Cabecitas Blancas a project run by the Yucatecan government to reunite families divided by the US-Mexican border. A unique program in Mexico, Cabecitas Blancas helps elders who have not seen their children living in the United States for at least 10 years, due to their children’s precarious immigration status, reunite for a short period of time. I have developed the term tramitología to show the way the settler colonial state monitors and restrict Indigenous mobility by designating who is “worthy” of government support. I demonstrate how the flow of mostly Maya elders via Cabecitas Blancas between borders is facilitated only because they become state commodities that sustain racial capitalism via tourism and multicultural policies. Ultimately, I argue that reform programs such as Cabecitas Blancas enable and (re)produce exploitation, settler colonialism and border violence. This paper draws on semi-structured interviews with government officials as well as YouTube videos and online news articles depicting different stages of the program.

Race, sovereignty, and White settler colonial studies: placing settlers at the Cultural Interface

ABSTRACT White settler colonial studies has been widely criticised for representing settler colonialism as an impenetrable and inevitable structure. This article therefore turns to explore how race preconditions and limits the construction of settler subjects. We draw on Torres Strait Islander theorist Martin Nakata’s Cultural Interface theory to unsettle ‘common-sense’ theories of race, and reconceive of the place where European and Indigenous cultures meet as sovereign Indigenous land. We extend Cultural Interface theory to locate White settler standpoints within the intertwined histories of racial capitalism and European and US imperialism. We argue that these histories orient settlers towards White possessive sovereignty. This article then deploys this framework to provide a deeper understanding of the disciplinary limits of White settler colonial studies through two case studies. First, we analyse Liberia’s construction as a settler colonial nation to denaturalise and historicise White settler standpoints. Second, we analyse the White settler standpoint institutionalised in White settler colonial studies’ descriptions of the settler/Indigenous binary, the logic of elimination, and settler sovereignty. In both cases, White settler standpoints are shaped and limited by the racialised logics of White possessive sovereignty. We nevertheless conclude that settlers may reorient themselves towards Indigenous sovereignty.

Unravelling settler ideology: navigating treaty dynamics in settler-colonial contexts

ABSTRACT Indigenous activism in North America often hinges on the conceptual apparatus of the treaty relationship between Indigenous peoples and the settler state to ground struggles waged in a wide array of political, cultural, and social sites. Yet, a persistent question lingers: Why do Indigenous activists continue to emphasize treaties, despite a history of broken promises by the settler state? This article scrutinizes the ideological role of treaties as a means of concealing the underlying systemic violence of settler colonialism through Marxist ideology critique. I challenge the notion that treaties can supply a solid foundation for decolonial justice, and further suggest that a heavy focus on treaties and rights-based discourse risks inadvertently offering an ideological alibi to the settler state and legitimizing its claims to sovereignty and territory. This deeply complicates struggles for reconciliation and justice within the socio-political context of settler colonialism, and there is an urgent need to encourage exploration of alternative strategies for achieving decolonial justice beyond the structures of settler colonialism.

Prophecy redux: a critique of Leanne Simpson’s concept of autogenocide

ABSTRACT This article examines the thought of Leanne Betasamosake Simpson as a case study in Indigenous decolonial theory. Primarily by engaging with Simpson’s approach in As We Have Always Done, it develops a critique of the concept of ‘autogenocide’. It argues that the liberatory potential of grounded normativity is undercut by Simpson’s juxtaposition of resistance with the immediate threat of self-destruction. This is signalled by the failure to exist in an adequately Indigenous ontological domain. The result arguably summons myths about Indigenous disappearance – that Indigenous peoples are a ‘dying race’ responsible for their own demise, and thus may read as injurious to Indigenous peoples who defy the markers of indigeneity outlined by Simpson in her Radical Resurgence Project. This critique is framed with reference to biopolitics, resilience, and Indigenous suicide. Transposing autogenocide to the Indigenous suicide crisis in Canada demands that the utility of the concept be evaluated in terms of another anti-colonial imaginary, where death by suicide exposes the structural violence of settler colonialism. It further contends that Critical Indigenous Studies is uniquely charged with confronting the intellectual, political, and philosophical consequences produced by the autogenocide concept. Most importantly, the alternative forms of essentialism and erasure that it heralds.

‘Australia’ as competing projects of settler nationalism

ABSTRACT Nationalism has fallen out of academic fashion over the past several decades. In this article, we refocus on nationalism as a crucial dimension of the continuing settler-colonial project that is ‘Australia'. Across the settler political spectrum, nationalist teleologies envisage a moment of completion, in which conflictual settler-colonial relations will be resolved in the form of an imagined-as unified, coherent and legitimate settler nation. Here, we trace the dynamics of settler nationalism within and beyond the recent debate over an Indigenous Voice to Parliament, identifying a ‘good colonist/bad colonist' dynamic which we contend works to conceal the eliminationist logics of the Australian settler-colonial project at large. Whereas conservative settler nationalists attempt to (re)construct a white settler nation founded on fantasies of terra nullius, ‘progressive' settler nationalists seek to build a ‘mature’, reconciled nation-to-come by incorporating limited forms of Indigenous difference within the settler national body. Between these apparently opposing modes of settler nation-building, the unity and coherence of the nation is maintained, while prior and persisting Indigenous sovereignties are denied and disavowed (despite this, they endure). We conclude with our reflections on the necessity of undoing settler investments in the idea/l of Australia, and the political limitations they continue to impose.

Racial Capitalism: From British Colonialism to the Settler Colonial Apartheid State

This article explores the development of capitalism in Palestine under British colonialism and the Zionist settler colonial project. It examines first, Israel's internal and external capitalist dynamism, including its treatment of its non-European citizens, namely indigenous Palestinians, and non-Ashkenazi (Arab) Jewish settlers. Second, it explores the state's interdependent relationship with Western, especially US imperialism. The article argues that the British colonial state was crucial in enabling the Zionist project to materialize, leading to weakening the socio-economic fabric of the Palestinians in their own lands and homeland, creating a favourable condition for the Zionist project to gradually penetrate the land of Palestine and dispossess its population. As a European (Jewish) settler colonial movement, Zionism, founded on racism and racialization, aimed at establishing a new Jewish enclave separate and independent from the indigenous Palestinians. This separateness made it resemble apartheid South Africa, yet the historical specificity of Palestine, where the Zionist settlers did not just alienate, exclude and when needed, use and exploit the Palestinians, but also expelled the indigenous Palestinians and claim Palestine as a ‘pure’ Jewish state.

Representation, Settler Colonialism and ‘the Aboriginal Child’: a Politics of Subalternity?

Gayatri Chakravorty Spivak famously thematised the question ‘can the subaltern speak?’ through the dual meanings of ‘representation,’ as both depiction and political proxy. This paper draws on Spivak’s analysis to question the capacity of the settler-colonial Australian imagination to represent (or recognise) the sovereignty of Aboriginal peoples – and especially of children, as infants (in-fans, literally speechless). The former sense of representation (depiction) bears implications for the second, as Indigenous sovereignty is displaced by settler representations of indigeneity – and particularly of Indigenous ‘childhood’ and ‘children’ as neglected ‘piccaninnies,’ without parentage or inheritance. Such portrayals, in this light, may even be read as continuous with colonial logics of elimination, as strategies to sever the connection to land that undergirds Indigenous conceptions of sovereignty and to thwart Indigenous futures. The article interrogates settler colonial investments in representing Aboriginal childhood in the context of recent public discourse about the constitutional recognition of First Peoples, and a political imperative to re-present the Australian ‘nation’ as post- (rather than currently) colonial. The questions that animate this inquiry include: what, if anything, can a settler-Australian politics of recognition offer First Peoples? Is it possible to represent (or recognise) Blak sovereignty through modifications to the settler constitution? And how does the settler image repertoire of Aboriginal children speak to this possibility? If that fabricated ‘Aboriginal child’ could speak, what would this ultimate ‘subaltern’ say?

Capital’s Genocide: A Conversation on Racial Capitalism, Settler Colonialism, and Possible Worlds after Gaza

Taking as a starting point the desire of many to locate the unfolding genocide in Gaza in the irrationality of its perpetrators — the Israeli state and/or its imperial backers — this article proposes instead to understand it as an extreme expression of the continuous violence necessary to maintain not only local settler colonial rule, but the global capitalist system as a whole. Building on the existing literature on settler colonialism and racial capitalism, and insisting on the ways that both should be understood not as discrete, self-contained objects of study, but as co-constitutive elements of the global order, this article attempts to illuminate the structural logics at play in Israel’s latest and most brutal assault on Palestinian life. In doing so, the article emphasises Zionism’s role in maintaining western imperialism at a crucial nodal point of the world economy and, in turn, the latter’s commitment to guaranteeing its stability and dominance. The article resists, however, the urge to move from explaining current structures of domination to declaring them as final or unshakable. It therefore ends by proposing possible different tomorrows, through an engagement with the Palestinian revolutionary tradition.