A range of important ethical issues emerges from a consideration of the past interaction between colonizing and colonized peoples. This article first seeks to describe the key characteristics of colonialism as a system of domination and subjugation, before considering the legitimacy of contemporary judgments on the morality of historical colonialism. It then examines how the particular character of colonialism complicates arguments relating to the rectification of injustice. It concludes by asking what lessons those interested in ethics can (...) learn from the diverse body of work produced by writers in the postcolonial tradition. (shrink)

Colonialism and Neo-Colonialism is a classic critique of France's policies in Algeria in the 1950s and 1960s and inspired much subsequent writing on colonialism, post-colonialism, politics, and literature. It includes Sartre's celebrated preface to Fanon's classic Wretched of the Earth. Colonialism and Neo-Colonialism had a profound impact on French intellectual life, inspiring many other influential French thinkers and critics of colonialism such as Jean-Francois Lyotard, Frantz Fanon, Pierre Bourdieu and Jacques Derrida.

The current debate on why colonialism is wrong overlooks what is arguably the most discernible aspect of this particular historical injustice: its exreme violence. Through a critical analysis of the recent contributions by Lea Ypi, Margaret Moore and Laura Valentini, this article argues that the violence inflicted on the victims and survivors of colonialism reveals far more about the nature of this historical injustice than generally assumed. It is the arbitrary nature of the power relations between colonizers and (...) the colonized which is at the heart of the injustice of colonization, and violence was the way arbitrariness and domination was cemented. The example of colonialism in the Caribbean during the 16th and 17th centuries is used to expose the full extent of this historical injustice. (shrink)

Colonialism and Its Legacy brings together essays by leading scholars in both the fields of political theory and the history of political thought about European colonialism and its legacies, and postcolonial social and political theory. The essays explore the ways in which European colonial projects structured and shaped much of modern political theory, how concepts from political philosophy affected and were realized in colonial and imperial practice, and how we can understand the intellectual and social world left behind (...) by a half-millennium of European empires. (shrink)

_Colonialism and Neo-Colonialism_ is a classic critique of France's policies in Algeria in the 1950s and 1960s and inspired much subsequent writing on colonialism, post-colonialism, politics, and literature. It includes Sartre's celebrated preface to Fanon's classic _Wretched_ _of the Earth. Colonialism and Neo-Colonialism _ had a profound impact on French intellectual life, inspiring many other influential French thinkers and critics of colonialism such as Jean-Francois Lyotard, Frantz Fanon, Pierre Bourdieu and Jacques Derrida.

Nearly forty years after its first publication in French, this collection of Sartre’s writings on colonialism remains a supremely powerful, and relevant, polemical work. Over a series of thirteen essays Sartre brings the full force of his remarkable intellect relentlessly to bear on his own country’s conduct in Algeria, and by extension, the West’s conduct in the Third World in general. Whether one agrees with his every conclusion or not, _Colonialism and Neo-Colonialism_ shows a philosopher passionately engaged in using (...) philosophy as a force for change in the world. An important influence on postcolonial thought ever since, this book takes on added resonance in the light of the West’s most recent bout of interference in the non-Western world. (shrink)

This paper, rather than providing a comprehensive discussion around Paulo Freire’s ideas, focuses on one aspect of his body of work: colonialism. The emphasis is on the ‘oppressor consciousness’ and cultural invasion (seen in its broadest context to include institutional colonialism with special reference to the traditional, modernizing and prophetic church. It also deals with the complex issue of language in postcolonial contexts, with special reference to education in Guinea Bissau and its implications for other colonial contexts.

Settler colonialism is structured in part according to the principle of civilizational progress yet the roots of this doctrine are not well understood. Disparate ideas of progress and practices related to colonial dispossession and domination can be traced back to the Enlightenment, and as far back as ancient Greece, but there remain unexplored logics and continuities. I argue that civilizational progress and settler colonialism are structured according to the opposition between politics governed by reason or faith and the (...) figure of the child as sinful or bestial. Thus, it is not contingent, but rather necessary that justificatory frameworks of European empire and colonialism depict Indigenous peoples as children. To illustrate how the theoretical link between Indigenous peoples and children emerges not as a simple analogy, but rather, as the source of the premodern/modern and savage/civilized binaries, I trace the various historical iterations of the political/childhood opposition through the classical, medieval, enlightenment, and modern eras. I show how the model of civilizational progress from a premodern and savage state of childhood continues to serve as the model for settler colonial exclusion and domination of Indigenous peoples. (shrink)

This article examines the controversy that has arisen concerning the interpretation of Immanuel Kant's account of European colonialism. One the one hand there are those interpreters such as Robert Bernasconi who see Kant's account as all of a piece with his earlier views on race which demonstrate a certain narrow mindedness in relation to black and coloured people and, on the other hand, there are those such as Pauline Kleingeld and Allen Wood who argue that the earlier writings on (...) race are not wholly typical of Kant's approach and suggest that Kant's later discussions of colonialism in Perpetual Peace and the Metaphysics of Morals provide a better indication of Kant's progressive views on the treatment of non-European societies. The article draws attention to the very strong evidence of Kant's dislike for the pattern of European expansion to other parts of the globe and indicates that within Kant's writings there are the seeds of a wholly unconventional critical understanding of western colonialism that have yet to be developed fully. The article suggests that this critical understanding surpasses the unsystematic objections made to colonialism in post - modernist thought and also the critique proffered by the determinist Marxist account. (shrink)

Why hasn't Africa been able to respond to the challenges of modernity and globalization?

In ‘Colonialism, territory and pre-existing obligations,’ Cara Nine argues that Lea Ypi’s account of the wrongness of colonialism has a hole in it: Ypi leaves open the possibility of justified settler colonialism. Nine suggests that we can patch this hole by attaching value to existing political associations. But Nine’s solution has its own hole. Many political associations exist due to settler colonialism, and thus if we endorse the value of these associations we seem to endorse (...) class='Hi'>colonialism. In response, we could say that past colonial injustices have been remediated or superseded. Or, we could leave the hole open: colonialism is sometimes justified. I argue that, surprisingly, the second option is likely preferable, because it does not require us to say that the injustices of colonialism are gone, and because it points towards a better theory of colonialism’s wrongness than Ypi’s: cosmopolitan instrumentalism, according to which colonialism is wrong only when it is unjust according to one’s overall theory of cosmopolitan justice. (shrink)

Originally premiering in 1963, the BBC television series Doctor Who has long been criticized for essentializing colonial scenarios and failing to address issues of race and post-colonial realities. As a white male with the privilege to explore time and space, the titular Doctor stands in contrast to his human companion Martha Jones, a Black woman who represents the first and only main character in the show to be a medical professional of color. The relationship between the Doctor and Martha inherently (...) demands an exploration of the meaning of doctorhood. In studying the ways in which these characters embody the idea of “doctor,” we examine how race structures their approach to medicine, heroism, and colonialism. Whereas the Doctor personifies the figure of colonizer and post-colonial white savior, Martha emerges as a radical figure whose doctorhood potentially challenges and dismantles the colonial history of medicine. Through Afrofuturist and Afrosurrealist lenses, Martha represents a potentially subversive figure who offers a visionary medicine rooted in social justice. (shrink)

Colonialism and Its Legacy brings together essays by leading scholars in both the fields of political theory and the history of political thought about European colonialism and its legacies, and postcolonial social and political theory. The essays explore the ways in which European colonial projects structured and shaped much of modern political theory, how concepts from political philosophy affected and were realized in colonial and imperial practice, and how we can understand the intellectual and social world left behind (...) by a half-millennium of European empires. (shrink)

Widely regarded as one of the most important and influential sports books of all time, C. L. R. James's _Beyond a Boundary_ is—among other things—a pioneering study of popular culture, an analysis of resistance to empire and racism, and a personal reflection on the history of colonialism and its effects in the Caribbean. More than fifty years after the publication of James's classic text, the contributors to _Marxism, Colonialism, and Cricket_ investigate _Beyond a Boundary_'s production and reception and (...) its implication for debates about sports, gender, aesthetics, race, popular culture, politics, imperialism, and English and Caribbean identity. Including a previously unseen first draft of _Beyond a Boundary_'s conclusion alongside contributions from James's key collaborator Selma James and from Michael Brearley, former captain of the English Test cricket team, _Marxism, Colonialism, and Cricket_ provides a thorough and nuanced examination of James's groundbreaking work and its lasting impact. Contributors. Anima Adjepong, David Austin, Hilary McD. Beckles, Michael Brearley, Selwyn R. Cudjoe, David Featherstone, Christopher Gair, Paget Henry, Christian Høgsbjerg, C. L. R. James, Selma James, Roy McCree, Minkah Makalani, Clem Seecharan, Andrew Smith, Neil Washbourne, Claire Westall. (shrink)

There is a growing body of literature which argues that the two major theories of liberal citizenship (those of John Locke and J.S. Mill) were deeply enmeshed with both colonization (the processes by which the imperial state takes over the land and/or sovereignty of another country) and colonialism (the theoretical framework by which colonization is justified). This article, builds upon this literature but asks whether the existence of hundreds of domestic colonies within (as opposed to outside) the borders of (...) Britain and British settler states for citizens (as opposed to foreigners) at the turn of the twentieth century challenges the scope and definition of 'colonialism' in previous literature. Liberal colonialism, it is argued, seeks to transform those deemed to be 'idle', 'irrational' and/or custom bound, both at home and abroad, into 'industrious and rational' citizens. Domestically this meant housing the idle poor and mentally ill/disabled in labour and farm colonies, respectively in order to break them free through segregation from their bad customs/habits and teaching them, through education and agrarian labour, to become proper citizens. Ultimately, it is hoped that this analysis will help to explain how liberal states could come to embrace rather than reject within their own borders such deeply illiberal practises as segregation and assimilation against 'internal' others well into the twentieth century. (shrink)

This book presents the first full exploration of Kant's position on colonialism. Leading experts in both political thought and normative theory place Kant's thoughts on the subject in historical context, examine the tensions that colonialism produces in his work, and evaluate the relevance of these reflections for current debates on global justice.

: Ethnicity is a complex concept which is easily taken as a primordialnotion inherited from previous generations. This primordial understanding ofethnicity continues to dominate post-independence Malaysian authority andeveryday actors based on two factors. First, the lack of any critical historicalanalysis for understanding the present situation. Second, there are social,economic and political needs for maintaining the separation of ethnicitieswhich consequently maintain the imperial and colonial epistemologicalunderstanding of ‘race’ in the present State ethnic bureaucratic system. Themain objective of this article is to (...) present a sociological review of the longtermeffects of imperialism and colonialism on the formation and developmentof the two principal Malaysian ethnic groups – Malays and Chinese – throughselected major phases in Malaysia’s history. The outcomes suggest that theethnic boundaries of Malaysian Malays and Chinese were gradually built,institutionalized and intensified over time rather than being primordiallyinherited from their ancestors. (shrink)

In ‘What’s Wrong with Colonialism,’ Lea Ypi argues that the wrong of colonialism can be expressed as procedural wrongs, not as wronging territorial rights. On her view, colonial practices went wrong in two ways: they forced residents into political associations, and the terms of the political association were not established through equal and reciprocal negotiations. I argue that because Ypi’s account successfully side-lines all but essential claims to territory, her theory ends up being vulnerable to an objection it (...) means to avoid. Historical residents may be subject to unequal treatment under newly formed political associations because their historical patterns of land use are not considered to have any independent moral weight. My analysis does not rely on any appeal to property or territorial rights. Instead, I appeal to pre-existing obligations holding between residents. (shrink)

On 27 March 2014, Loreal Tsingine, a 27-year-old Navajo woman was shot and killed by Austin Shipley, a white male police officer, also 27 years old, who said he was trying to apprehend her for a suspected shoplifting. Shipley was never charged, and the Department of Justice declined to investigate the Winslow police on the matter. This article explores Shipley’s killing of Loreal Tsingine and the police investigation of the shooting as quotidian events in settler colonial states. Police shootings of (...) Indigenous people and the legal response to police use of force (along with everyday settler violence) are a part of the racial terror that is a central part of settler colonialism. Both the shooting and the official narratives of it as a justifiable use of force reveal the psychic and material underpinnings of a settler state, a state that continually imagines and consolidates itself as a community of whites imperiled by Indians among others. White settler violence directed at those imagined as threats lives just beneath the surface of everyday settler life, and importantly, flows through institutions such as policing, embedding itself in everyday professional routines. The extractive relations that are the basis of settler colonialism require and produce white subjects for whom Indigenous lands and bodies are the resource for white identity; policing is one site where white men and women (as well as those aspiring to whiteness), can enact racial hierarchy on behalf of the colonial state with impunity. (shrink)

1. Empire, Colonialism, and Globalization -- 2. Consumerism and Overconsumption -- 3. Nature and "Han" -- 4. Transformative Power of the Spirit -- Conclusion.

Ambedkar denounced caste system for violating the respect and dignity of the individual; yet his critique of caste-ridden society also foregrounds the limits of the theory and practice of citizenship and liberal politics in India. Since membership of a caste group was not a voluntary choice, but determined by birth and hence a coercive association, the liberal view of the self as a totally unencumbered and radically free subject seemed plagued with difficulties. Though the nation state envisages a political community (...) co-extensive with one cultural community, it need not, Ambedkar argued, necessarily lead to abolition of discriminatory caste practices in civil society. To restore the cultural rights of stigmatised populations, unredeemed by the nation state, propelled Ambedkar to seek solution in B. (shrink)

The paper argues that the theme of cultural and racial oppression is present throughout Freire’s work. In particular, it explores Paulo Freire’s contribution to the discussion of colonialism and decolonization. To this purpose, first of all it takes into consideration some writings elaborated between the end of the 1950s and the 1970s, enhancing the dialogue with authors such as Albert Memmi, Frantz Fanon and Amílcar Cabral. Then it focuses on concepts which, although not directly linked to the analysis of (...) colonialism, can help reinvent and expand Freire’s proposal in a decolonial key. The last part is dedicated to Freire’s influence on decolonial pedagogy and intercultural critical pedagogy, developed in recent decades starting from the Latin American context. (shrink)

This article argues that within the context of settler colonialism, the goal of transitional justice must be decolonisation. Settler colonialism operates according to a logic of elimination that aims to affect the disappearance of Indigenous populations in order to build new societies on expropriated land. This eliminatory logic renders the death of Indigenous peoples “ungrievable”. Therefore, this article proposes a decolonising transitional justice premised on a politics of grief that re-conceptualises Indigenous death as grievable, posing a challenge to (...) the logic of elimination and advancing a “decolonisation of the mind”, and resists a purely affective concept of grief in order to mobilise grief as a political resource to demand transformative structural justice. This article consider deaths at Canada’s Indian Residential Schools as a case study of ungrievability under settler colonialism and the Project of Heart as an illustration of a decolonising form of informal transitional justice. (shrink)

This essay examines the relationship between African American internal colonialism and democracy, highlighting the complexities of democracy that make it both susceptible to oppressive violence at home and abroad, as well as a potential resource for emancipation and equality. I understand “internal colonialism” here to encompass various terms used by African Americans beginning in the 1830s, including semi-colonialism, domestic colonialism, and a nation within a nation. Much political philosophy assumes that society is “nearly just” or “generally (...) just,” or that oppression and injustice are found in societies that we nonetheless deem legitimate. Centering the complexities and possibilities of democracy instead shifts the focus to how democracy is compatible with violence and injustice, as well as their overcoming. Such a focus leads to a consideration of abolition democracy and the question of what the process of overcoming internal colonialism demands. (shrink)

This volume explores three significant issues - absence, the consciousness of the contemporary, and new philosophical episteme - relevant to thought-systems in the Indian subcontinent. The author discusses the present lack of original philosophical discourse in the context of South Asia, especially India and investigates the reasons of such absences. It also investigates the reasons for decline in traditional philosophical schools and Sanskritic studies in the subcontinent. The book discusses the manner in which Indian thinkers from the times of nineteenth (...) century social reforms to the present day have interacted with the contemporary issues of philosophical engagement the world over. (shrink)

This volume explores the relevance of classical texts and thought-systems alongside contemporary philosophical consciousness. It also evaluates the absences in contemporary thought patterns and the new epistemes relevant to the Indian subcontinent. The book discusses the present lack of original philosophical discourse in the context of South Asia, especially India. Raghuramaraju investigates the reasons for the decline of traditional philosophical schools and Sanskritic studies in the subcontinent.

The growth of European colonial empires occurred during a period of intense international conflict. This article examines how the international position of colonial states altered the distribution of wealth within indigenous societies. Colonial administrators favored precolonial elites only if they were militarily and financially secure, a pattern that stems from balancing the advantages of working with these groups against their higher probability of revolt. This theory is tested using data on the wealth of Indian caste groups. In areas annexed at (...) times of European war, precolonial elites are poorer than other groups, whereas they remain richer in areas annexed at other times and in indirectly ruled areas. These results appear not to stem from preexisting differences between regions. The results highlight the variable impact of colonialism within societies, and the importance of the international system in shaping colonial and postcolonial outcomes. (shrink)

Islam, Colonialism and the Modern Age in the Netherlands East Indies. A Biography of Sayyid ʿUthman By KapteinNico J. G., xiv + 317 pp. Price €122. EAN 978–9004278691.

Genealogies -- Psychoanalysis and archaeology -- Freud in the sacred grove -- Colonial rescriptings -- War, decolonization, psychoanalysis -- Colonial melancholy -- Haunting and the future -- The ethical ambiguities of transnational feminism -- Hamlet in the colonial archive.

One component in the vote to leave the European Union was a nostalgic image of Empire and the assertion by Brexiteers like Boris Johnson that after Britain had left the EU new trade links would be made with countries who were members of the Commonwealth, countries that Britain had previously governed as colonies. The foundation for this idea was the understanding that Britain’s governing of its colonies had been benign and, indeed, that British control had brought with it the benefits (...) of civilisation. This view of the British empire was pervasive in the UK. This article focuses on the sitcom As Time Goes By in which the male protagonist, Lionel, is writing a book about his time in Kenya in the 1950s and 1960s. Everybody who reads the ms considers it boring. Yet Kenya during those decades was subject to a grass-roots uprising against the British colonists known as Mau Mau and Kenya was granted independence in 1963 by which time large numbers of white settlers had left the country. The portrayal of Lionel’s book as boring elides this history and reinforces the perception that British colonialism was well received by the indigenous population. (shrink)

"The fields of settler colonial, decolonial, and postcolonial studies, as well as Critical Animal Studies are growing rapidly, but how do the implications of these endeavours intersect? Colonialism and Animality: Anti-Colonial Perspectives in Critical Animal Studies explores some of the ways that the oppression of Indigenous persons and more-than-human animals are interconnected. Composed of twelve chapters by an international team of specialists plus a Foreword by Dinesh Wadiwel, the book is divided into four themes: Tensions and Alliances between Animal (...) and Decolonial Activisms Revisiting the Stereotypes of Indigenous Peoples' Relationships with Animals Cultural Perspectives Colonialism, Animals, and the Law This book will be of interest to undergraduate, postgraduate students, activists, as well as postdoctoral scholars, working in the areas of Critical Animal Studies, Native Studies, postcolonial and Critical Race Studies, with particular chapters being of interest to scholars and students in other fields, such as Cultural Studies, Animal Law, Critical Prison Studies, and radical criminology"--. (shrink)

I point to a colonial care discourse that enabled colonizers to define themselves in relationship to "inferior" colonized subjects. The colonized, however, had very different accounts of this relationship. While contemporary care discourse correctly insists on acknowledging human needs and relationships, it needs to worry about who defines these often contested terms. I conclude that improvements along dimensions of care and of justice often provide "enabling conditions" for each other.

This article builds on the food sovereignty literature to ask pointed questions about the interplay of market forces and political liberalism. Specifically, we use cuisine as a lens to interrogate the assumption that multiculturalism is compatible with Indigenous food sovereignty. Because multicultural inclusion is the means by which Indigenous Peoples’ gastronomies are commodified and alienated, they experience not gastronomic multiculturalism but culinary colonialism. Accordingly, food sovereignty in colonial contexts must embrace both the active sharing and the mindful withholding of (...) food as political acts, and acknowledge that culinary culture is not simply a market commodity but also a politically-embedded process. In drawing together the threads of this argument, we advocate for a broadening of the discussion on Indigenous food sovereignty to include the resistance and resurgence enacted through gastronomy. (shrink)

This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of "tribalism," regarding the language and laws of U. S. colonialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper (...) proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as "indigenous kinship" in traditional communalism; today, these Native American societies are called "tribal nations" in contrast to the Supreme Court Marshall Decision which labeled them "domestic dependent nations." This history up to the present state of affairs as it affects Native American women is contextualized as "patriarchal colonialism" and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a "trickle down patriarchy" that marks male dominance in tribal politics. A final statement calls for "Native Womanism" in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism. (shrink)

This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of "tribalism," regarding the language and laws of U. S. colonialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper (...) proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as "indigenous kinship" in traditional communalism; today, these Native American societies are called "tribal nations" in contrast to the Supreme Court Marshall Decision which labeled them "domestic dependent nations." This history up to the present state of affairs as it affects Native American women is contextualized as "patriarchal colonialism" and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a "trickle down patriarchy" that marks male dominance in tribal politics. A final statement calls for "Native Womanism" in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism. (shrink)