Download Free The Colonial Problem Book in PDF and EPUB Free Download. You can read online The Colonial Problem and write the review.

Indigenous peoples are vastly overrepresented in the Canadian criminal justice system. The Canadian government has framed this disproportionate victimization and criminalization as being an "Indian problem." In The Colonial Problem, Lisa Monchalin challenges the myth of the "Indian problem" and encourages readers to view the crimes and injustices affecting Indigenous peoples from a more culturally aware position. She analyzes the consequences of assimilation policies, dishonoured treaty agreements, manipulative legislation, and systematic racism, arguing that the overrepresentation of Indigenous peoples in the Canadian criminal justice system is not an Indian problem but a colonial one.
In The Colonial Problem, Lisa Monchalin challenges the myth of the "Indian problem" and encourages readers to view the crimes and injustices affecting Indigenous peoples from a more culturally aware position.
Australia is wreaking devastation on Aboriginal and Torres Strait Islander people. Whatever the policy--from protection to assimilation, self-determination to intervention, reconciliation to recognition--government has done little to improve the quality of life of Indigenous people. In far too many instances, interaction with governments has only made Indigenous lives worse. Despite this, many Indigenous and non-Indigenous leaders and commentators still believe that working with the state is the only viable option. The result is constant churn and reinvention in Indigenous affairs, as politicians battle over the 'right' approach to solving Indigenous problems. The Colonial Fantasy considers why Australia persists in the face of such obvious failure. It argues that white Australia can't solve black problems because white Australia is the problem. Australia has resisted the one thing that Aboriginal and Torres Strait Islander people want, and the one thing that has made a difference elsewhere: the ability to control and manage their own lives. It calls for a radical restructuring of the relationship between black and white Australia.
Canada has never had an “Indian problem”— but it does have a Settler problem. But what does it mean to be Settler? And why does it matter? Through an engaging, and sometimes enraging, look at the relationships between Canada and Indigenous nations, Settler: Identity and Colonialism in 21st Century Canada explains what it means to be Settler and argues that accepting this identity is an important first step towards changing those relationships. Being Settler means understanding that Canada is deeply entangled in the violence of colonialism, and that this colonialism and pervasive violence continue to define contemporary political, economic and cultural life in Canada. It also means accepting our responsibility to struggle for change. Settler offers important ways forward — ways to decolonize relationships between Settler Canadians and Indigenous peoples — so that we can find new ways of being on the land, together. This book presents a serious challenge. It offers no easy road, and lets no one off the hook. It will unsettle, but only to help Settler people find a pathway for transformative change, one that prepares us to imagine and move towards just and beneficial relationships with Indigenous nations. And this way forward may mean leaving much of what we know as Canada behind.
First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.
In Pollution Is Colonialism Max Liboiron presents a framework for understanding scientific research methods as practices that can align with or against colonialism. They point out that even when researchers are working toward benevolent goals, environmental science and activism are often premised on a colonial worldview and access to land. Focusing on plastic pollution, the book models an anticolonial scientific practice aligned with Indigenous, particularly Métis, concepts of land, ethics, and relations. Liboiron draws on their work in the Civic Laboratory for Environmental Action Research (CLEAR)—an anticolonial science laboratory in Newfoundland, Canada—to illuminate how pollution is not a symptom of capitalism but a violent enactment of colonial land relations that claim access to Indigenous land. Liboiron's creative, lively, and passionate text refuses theories of pollution that make Indigenous land available for settler and colonial goals. In this way, their methodology demonstrates that anticolonial science is not only possible but is currently being practiced in ways that enact more ethical modes of being in the world.
Nineteenth-century French writers and travelers imagined Muslim colonies in North Africa to be realms of savage violence, lurid sexuality, and primitive madness. Colonial Madness traces the genealogy and development of this idea from the beginnings of colonial expansion to the present, revealing the ways in which psychiatry has been at once a weapon in the arsenal of colonial racism, an innovative branch of medical science, and a mechanism for negotiating the meaning of difference for republican citizenship. Drawing from extensive archival research and fieldwork in France and North Africa, Richard Keller offers much more than a history of colonial psychology. Colonial Madness explores the notion of what French thinkers saw as an inherent mental, intellectual, and behavioral rift marked by the Mediterranean, as well as the idea of the colonies as an experimental space freed from the limitations of metropolitan society and reason. These ideas have modern relevance, Keller argues, reflected in French thought about race and debates over immigration and France’s postcolonial legacy.
The essays in Formations of Colonial Modernity in East Asia challenge the idea that notions of modernity and colonialism are mere imports from the West, and show how colonial modernity has evolved from and into unique forms throughout Asia. Although the modernity of non-European colonies is as indisputable as the colonial core of European modernity, until recently East Asian scholarship has tried to view Asian colonialism through the paradigm of colonial India (for instance), failing to recognize anti-imperialist nationalist impulses within differing Asian countries and regions. Demonstrating an impatience with social science models of knowledge, the contributors show that binary categories focused on during the Cold War are no longer central to the project of history writing. By bringing together articles previously published in the journal positions: east asia cultures critique, editor Tani Barlow has demonstrated how scholars construct identity and history, providing cultural critics with new ways to think about these concepts--in the context of Asia and beyond. Chapters address topics such as the making of imperial subjects in Okinawa, politics and the body social in colonial Hong Kong, and the discourse of decolonization and popular memory in South Korea. This is an invaluable collection for students and scholars of Asian studies, postcolonial studies, and anthropology. Contributors. Charles K. Armstrong, Tani E. Barlow, Fred Y. L. Chiu, Chungmoo Choi, Alan S. Christy, Craig Clunas, James A. Fujii, James L. Hevia, Charles Shiro Inouye, Lydia H. Liu, Miriam Silverberg, Tomiyama Ichiro, Wang Hui
Once known as "Pariahs," Dalits are primarily descendants of unfree agrarian laborers. They belong to India's most subordinated castes, face overwhelming poverty and discrimination, and provoke public anxiety. Drawing on a wealth of previously untapped sources, this book follows the conception and evolution of the "Pariah Problem" in public consciousness in the 1890s. It shows how high-caste landlords, state officials, and well-intentioned missionaries conceived of Dalit oppression, and effectively foreclosed the emergence of substantive solutions to the "Problem"—with consequences that continue to be felt today. Rupa Viswanath begins with a description of the everyday lives of Dalit laborers in the 1890s and highlights the systematic efforts made by the state and Indian elites to protect Indian slavery from public scrutiny. Protestant missionaries were the first non-Dalits to draw attention to their plight. The missionaries' vision of the Pariahs' suffering as being a result of Hindu religious prejudice, however, obscured the fact that the entire agrarian political–economic system depended on unfree Pariah labor. Both the Indian public and colonial officials came to share a view compatible with missionary explanations, which meant all subsequent welfare efforts directed at Dalits focused on religious and social transformation rather than on structural reform. Methodologically, theoretically, and empirically, this book breaks new ground to demonstrate how events in the early decades of state-sponsored welfare directed at Dalits laid the groundwork for the present day, where the postcolonial state and well-meaning social and religious reformers continue to downplay Dalits' landlessness, violent suppression, and political subordination.
"If it isn't obvious from the title of this book that this is going to be full of postmodern jargon, it becomes clear quite quickly that Chaterjee prefers difficult terms like 'problematic', 'thematic' and 'discourse' without always defining them - he even admits his admiration for Rorty, Barthes, Foucault and Derrida. Nonetheless, underneath all of this verbiage is a strong and convincing argument about the three stages of nationalism in India: the moment of departure (epitomized by Bankimchandra Chatttopadhyay), the moment of manoeuvre (Gandhi) and the moment of arrival (Nehru). Chatterjee clearly shows how nationalism in India was akin to Gramsci's concept of the 'passive revolution' - i.e. merely a drive towards independence, not towards transforming or breaking up colonial instutions. He argues that, instead of supporting nationalism, we should instead challenge the marriage between reason and capital. From the title of this book one might expect Chatterjee to draw links to other anti-colonial nationalisms but he doesn't; rather he only discusses India (not even other parts of South Asia). While this approach doesn't really make this book too useful for examining anti-colonial nationalisms in general, for someone like me who has never read a book on Indian nationalism this is a good introduction." -- from Amazon.ca.