Library resources For IAS themes

This study focuses on the ways in which the British settler colonies of Australia, Canada, New Zealand and South Africa treated indigenous peoples in relation to political rights, commencing with the imperial policies of the 1830s and ending with the national political settlements in place by 1910. Drawing on a wide range of sources, its comparative approach provides an insight into the historical foundations of present-day controversies in these settler societies.

This it the first full study about the biggest and longest lasting group of female imperialists in the British Empire - the Imperial Order Daughters of the Empire (IODE). After placing the Imperial Order Daughters of the Empire in the context of recent scholarly work in Canadian, gender, imperial history, and post-colonial theory, the book follows the IODE’s history through the 20th century. Chapters focus upon the IODE’s attempts to create a British Canada through its maternal feminist work in education, health, welfare, and citizenship. In addition it reflects on the IODE’s responses to threats to Anglo-Canadian hegemony posed by immigration, World Wars, and Communism, and examines the complex relationship between imperial loyalty and settler nationalism.

Laura Chrisman's Colonial Discourse and Postcolonial Theory: A Reader, was published in 1993. It became a landmark of postcolonial studies. This new text offers insights into the field she helped establish. Both polemical and scholarly, Postcolonial contraventions is challenging in its analysis of black Atlantic studies, colonial discourse analysis and postcolonial theory.

On paper, post-apartheid South Africa is a smoothly functioning liberal democracy, with regular elections, multiple political parties, and a range of progressive social rights. And in a certain sense, that's not untrue. Nonetheless, a darker reality lurks in the background: an all-too-pervasive politics of the extraordinary, where the political discourse relies on threats and violence, and conflicts are presented in starkly racial terms. In this book, Thiven Reddy exposes that other South Africa, showing how conventional approaches to understanding democratization in the nation have failed to capture the complexities of the post-apartheid transition. She draws clear lines between the troubling legacies of imperialism and the problems in today's South Africa, showing how lingering modes of imperialist domination continue to shape both capitalism and individual identity. A powerful, revealing work, Reddy's book will change the way that both political scientists and citizens think about contemporary South Africa.

This innovative study demonstrates how Japanese empire-builders invented and appropriated the discourse of overpopulation to justify Japanese settler colonialism across the Pacific. Lu defines this overpopulation discourse as 'Malthusian expansionism'. This was a set of ideas that demanded additional land abroad to accommodate the supposed surplus people in domestic society on the one hand and emphasized the necessity of national population growth on the other. Lu delineates ideological ties, human connections and institutional continuities between Japanese colonial migration in Asia and Japanese migration to Hawaii and North and South America from 1868 to 1961. He further places Malthusian expansionism at the center of the logic of modern settler colonialism, challenging the conceptual division between migration and settler colonialism in global history. This title is also available as Open Access.

Dominant history would have us believe that colonialism belongs to a previous era that has long come to an end. But as Native people become mobile, reservation lands become overcrowded and the state seeks to enforce means of containment, closing its borders to incoming, often indigenous, immigrants. In Mark My Words, Mishuana Goeman traces settler colonialism as an enduring form of gendered spatial violence, demonstrating how it persists in the contemporary context of neoliberal globalization. The book argues that it is vital to refocus the efforts of Native nations beyond replicating settler models of territory, jurisdiction, and race. Through an examination of twentieth-century Native women's poetry and prose, Goeman illuminates how these works can serve to remap settler geographies and center Native knowledges. She positions Native women as pivotal to how our nations, both tribal and nontribal, have been imagined and mapped, and how these women play an ongoing role in decolonization. In a strong and lucid voice, Goeman provides close readings of literary texts, including those of E. Pauline Johnson, Esther Belin, Joy Harjo, Leslie Marmon Silko, and Heid Erdrich. In addition, she places these works in the framework of U.S. and Canadian Indian law and policy. Her charting of women's struggles to define themselves and their communities reveals the significant power in all of our stories.

"Native Space explores how indigenous communities and individuals sustain and create geographies through place-naming, everyday cultural practices, and artistic activism, within the boundaries of the settler colonial nation of the United States. Diverging from scholarship that tends to treat indigenous geography as an analytical concept, Natchee Blu Barnd instead draws attention to the subtle manifestations of everyday cultural practices--the concrete and often mundane activities involved in the creation of indigenous space. What are the limits and potentials of indigenous acts of spatial production? Native Space argues that control over the notion of "Indianness" still sits at the center of how space is produced in a neocolonial nation, and shows how non-indigenous communities uniquely deploy Native identities in the direct construction of colonial geographies. In short, "the Indian" serves to create White space in concrete ways. Yet, Native geographies effectively reclaim indigenous identities, assert ongoing relations to the land, and refuse the claims of settler colonialism. Barnd creatively and persuasively uses original cartographic research and demographic data, a series of interrelated stories set in the Midwestern Plains states of Kansas and Oklahoma, an examination of visual art by contemporary indigenous artists, and discussions of several forms of indigenous activism to support his argument. With its highly original, interdisciplinary approach, Native Space makes a significant contribution to the literature in cultural and critical geography, comparative ethnic studies, indigenous studies, cultural studies, American Studies, and related fields."

WINNER OF:Frantz Fanon Outstanding Book from the Caribbean Philosophical AssociationCanadian Political Science Association's C.B. MacPherson PrizeStudies in Political Economy Book Prize Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term "recognition"shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples' right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics--one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a "place-based"modification of Karl Marx's theory of "primitive accumulation"throws light on Indigenous-state relations in settler-colonial contexts and how Frantz Fanon's critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

A vivid exploration of the history of a very powerful and long lasting idea: building European worlds outside of Europe. Veracini outlines how the founding of new societies was envisaged and practiced and explores the specific ways in which settler colonial projects tried to establish ideal and regenerated political bodies.

Since the 1980s, poets in Canada and the U.S. have increasingly turned away from the use of English, bringing multiple languages into dialogue--and into conflict--in their work. This growing but under-studied body of writing differs from previous forms of multilingual poetry. While modernist poets offered multilingual displays of literary refinement, contemporary translingual poetries speak to and are informed by feminist, anti-racist, immigrants' rights, and Indigenous sovereignty movements. Although some translingual poems have entered Chicanx, Latinx, Asian American, and Indigenous literary canons, translingual poetry has not yet been studied as a cohesive body of writing. Its linguistic verve and variety has prevented scholars from fully engaging this work.

The White Possessive explores the links between race, sovereignty, and possession through themes of property: owning property, being property, and becoming propertyless. Focusing on the Australian Aboriginal context, Aileen Moreton-Robinson questions current race theory in the first world and its preoccupation with foregrounding slavery and migration. The nation, she argues, is socially and culturally constructed as a white possession. Moreton-Robinson reveals how the core values of Australian national identity continue to have their roots in Britishness and colonization, built on the disavowal of Indigenous sovereignty. Whiteness studies literature is central to Moreton-Robinson's reasoning, and she shows how blackness works as a white epistemological tool that bolsters the social production of whiteness--displacing Indigenous sovereignties and rendering them invisible in a civil rights discourse, thereby sidestepping thorny issues of settler colonialism. Throughout this critical examination Moreton-Robinson proposes a bold new agenda for critical Indigenous studies, one that involves deeper analysis of how the prerogatives of white possession function within the role of disciplines.