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Faint traces of Indigenous people and their histories abound in American media, memory, and myths. Indigeneity often remains absent or invisible, however, especially in contemporary political and intellectual discourse about white supremacy, anti-Blackness, and racism in general. In this ambitious new book, Kevin Bruyneel confronts the chronic displacement of Indigeneity in the politics and discourse around race in American political theory and culture, arguing that the ongoing influence of settler-colonialism has undermined efforts to understand Indigenous politics while also hindering conversation around race itself. By reexamining major episodes, texts, writers, and memories of the political past from the seventeenth century to the present, Bruyneel reveals the power of settler memory at work in the persistent disavowal of Indigeneity. He also shows how Indigenous and Black intellectuals have understood ties between racism and white settler memory, even as the settler dimensions of whiteness are frequently erased in our discourse about race, whether in conflicts over Indian mascotry or the white nationalist underpinnings of Trumpism. Envisioning a new political future, Bruyneel challenges readers to refuse settler memory and consider a third reconstruction that can meaningfully link antiracism and anticolonialism.
Taking the absence of Aboriginal people in South Australian settler descendants’ historical consciousness as a starting point, 'Memory, Place and Aboriginal–Settler History' combines the methodologies and theories of historical enquiry, anthropology and memory studies to investigate the multitudinous and intertwined ways the colonial past is known, represented and made sense of by current generations. Informed by interviews and fieldwork conducted with settler and Aboriginal descendants, oral histories, site visits and personal experience, Skye Krichauff closely examines the diverse but interconnected processes through which the past is understood and narrated. 'Memory, Place and Aboriginal–Settler History' demonstrates how it is possible to unsettle settler descendants’ consciousness of the colonial past in ways that enable a tentative connection with Aboriginal people and their experiences.
Focusing on the long history of contact between indigenous peoples and the white colonial communities who settled in Australia, Aotearoa New Zealand, Canada and South Africa, this book investigates how histories of colonial settlement have been mythologized, narrated and embodied in public culture in the twentieth century through monuments, exhibitions and images.
"The Oldest Guard tells the story of Zionist settler memory in and around the private Jewish agricultural colonies (moshavot) established in late nineteenth-century Ottoman Palestine. Though they grew into the backbone of lucrative citrus and wine industries of mandate Palestine and Israel, absorbed tens of thousands of Jewish immigrants, and became known as the "first wave" (First Aliyah) of Zionist settlement, these communities have been regarded-and disregarded-in the history of Zionism as sites of conservatism, lack of ideology, and resistance to Zionist Labor politics. Treating the "First Aliyah" as a symbol created and deployed only in retrospect, Liora Halperin offers a richly textured portrait of commemorative practices between the 1920s and the 1960s. Drawing connections to memory practices in other settler societies, she demonstrates how private agriculturalists and their advocates on the Zionist center and right celebrated and forged the "First Aliyah" past as a model of private ownership, political impartiality, and hierarchical relations with hired rural Palestinian labor. The Oldest Guard reveals the centrality of settlement to Zionist collective memory and the politics and erasures of Zionist settler "firstness.""--
From the Truth and Reconciliation Commission in South Africa to the United Nations Permanent Memorial to the Victims of Slavery and the Transatlantic Slave Trade, many worthwhile processes of public memory have been enacted on the national and international levels. But how do these extant practices of memory function to precipitate justice and recompense? Are there moments when such techniques, performances, and displays of memory serve to obscure and elide aspects of the history of colonial governmentality? This collection addresses these and other questions in essays that take up the varied legacies, continuities, modes of memorialization, and poetics of remaking that attend colonial governmentality in spaces as varied as the Maghreb and the Solomon Islands. Highlighting the continued injustices arising from a process whose aftermath is far from settled, the contributors examine works by twentieth-century authors representing Asia, Africa, North America, Latin America, Australia, and Europe. Imperial practices throughout the world have fomented a veritable culture of memory. The essays in this volume show how the legacy of colonialism’s attempt to transform the mode of life of colonized peoples has been central to the largely unequal phenomenon of globalization.
"[I]ntersects with very active areas of research in history and anthropology, and links these domains of inquiry spanning Europe and North Africa in a creative and innovative fashion." --Douglas Holmes, Binghamton University Maltese settlers in colonial Algeria had never lived in France, but as French citizens were abruptly "repatriated" there after Algerian independence in 1962. In France today, these pieds-noirs are often associated with "Mediterranean" qualities, the persisting tensions surrounding the French-Algerian War, and far-right, anti-immigrant politics. Through their social clubs, they have forged an identity in which Malta, not Algeria, is the unifying ancestral homeland. Andrea L. Smith uses history and ethnography to argue that scholars have failed to account for the effect of colonialism on Europe itself. She explores nostalgia and collective memory; the settlers' liminal position in the colony as subalterns and colonists; and selective forgetting, in which Malta replaces Algeria, the "true" homeland, which is now inaccessible, fraught with guilt and contradiction. The study provides insight into race, ethnicity, and nationalism in Europe as well as cultural context for understanding political trends in contemporary France.
This edited collection presents perspectives from a range of disciplines on the challenges of dismantling coloniality in settler societies. Showcasing a variety of pedagogies and case studies, the book offers approaches to the praxis of decolonisation in diverse settings including tertiary education, activism, arts curatorial practice, the media, trans-Indigeneity, and psychosocial therapy. Chapters centre on the personal, relational, and political work needed to support decolonisation in settler societies in Aotearoa New Zealand, Australia, the United States, and Canada. Drawing from experiences in the field, contributors argue that to decolonise research and build authentic relationships with Indigenous communities, settler researchers must learn from Indigenous worldviews without appropriating them, disrupt colonial epistemologies, and reconcile their place in colonialism. Indigenising is discussed as a counterpart to the decolonisation process, involving restoring and centring the Indigenous voice within Indigenised socio-cultural, economic, legal, and political structures and institutions, including the return of land. The book is a rich resource for researchers seeking to understand and support decolonisation in settler societies, and will appeal to non-Indigenous scholars, students, and those involved in decolonisation work in community and institutional settings.
Violence and Public Memory assesses the relationship between these two subjects by examining their interconnections in varied case studies across the United States, South America, Europe, the Middle East, and Africa. Those responsible for the violence discussed in this volume are varied, and the political ideologies and structures range from apartheid to fascism to homophobia to military dictatorships but also democracy. Racism and state terrorism have played central roles in many of the case studies examined in this book, and multiple chapters also engage with the recent rise of the Black Lives Matter movement. The sites and history represented in this volume address a range of issues, including mass displacement, genocide, political repression, forced disappearances, massacres, and slavery. Across the world there are preserved historic sites, memorials, and museums that mark places of significant violence and human rights abuse, which organizations and activists have specifically worked to preserve and provide a place to face history and its continuing legacy today and chapters across this volume directly engage with the questions and issues that surround these sometimes controversial sites. Including photographs of many of the sites and events covered across the volume, this is an important book for readers interested in the complex and often difficult history of the relationship between violence and the way it is publicly remembered.
We find our way forward by going back. The invented history of the Western world is crumbling fast, Anishinaabe writer Patty Krawec says, but we can still honor the bonds between us. Settlers dominated and divided, but Indigenous peoples won't just send them all "home." Weaving her own story with the story of her ancestors and with the broader themes of creation, replacement, and disappearance, Krawec helps readers see settler colonialism through the eyes of an Indigenous writer. Settler colonialism tried to force us into one particular way of living, but the old ways of kinship can help us imagine a different future. Krawec asks, What would it look like to remember that we are all related? How might we become better relatives to the land, to one another, and to Indigenous movements for solidarity? Braiding together historical, scientific, and cultural analysis, Indigenous ways of knowing, and the vivid threads of communal memory, Krawec crafts a stunning, forceful call to "unforget" our history. This remarkable sojourn through Native and settler history, myth, identity, and spirituality helps us retrace our steps and pick up what was lost along the way: chances to honor rather than violate treaties, to see the land as a relative rather than a resource, and to unravel the history we have been taught.
In Alien Capital Iyko Day retheorizes the history and logic of settler colonialism by examining its intersection with capitalism and the racialization of Asian immigrants to Canada and the United States. Day explores how the historical alignment of Asian bodies and labor with capital's abstract and negative dimensions became one of settler colonialism's foundational and defining features. This alignment allowed white settlers to gloss over and expunge their complicity with capitalist exploitation from their collective memory. Day reveals this process through an analysis of a diverse body of Asian North American literature and visual culture, including depictions of Chinese railroad labor in the 1880s, filmic and literary responses to Japanese internment in the 1940s, and more recent examinations of the relations between free trade, national borders, and migrant labor. In highlighting these artists' reworking and exposing of the economic modalities of Asian racialized labor, Day pushes beyond existing approaches to settler colonialism as a Native/settler binary to formulate it as a dynamic triangulation of Native, settler, and alien populations and positionalities.