African Hypersexuality: A Threat to White Settlers? The Stigmatization of “Black Sexuality” as a Means of Regulating “White Sexuality”

2021 ◽  
pp. 263-276
Author(s):  
Delphine Peiretti-Courtis
Keyword(s):  
Black Sexuality ◽  
White Settlers

Review: White Settlers

1998 ◽  
Vol 22 (First Serie (1) ◽  
pp. 129-133
Author(s):  
E. Mairi MacArthur
Keyword(s):  
White Settlers

The Reflection of Apartheidic Trauma / Traumatic Apartheid in None to Accompany Me by Nadine Gordimer

2017 ◽  
Vol 6 (2) ◽  
pp. 328
Author(s):  
Şahin KIZILTAŞ
Keyword(s):  
South Africa ◽  
Black People ◽  
Native People ◽  
Nadine Gordimer ◽  
Equal Rights ◽  
White People ◽  
Post Colonial ◽  
Violence Victimization ◽  
White Settlers ◽  
Almost All

The world has gone through a trauma for centuries. Almost all nations have experienced all sorts of traumatic events and feelings in this period. Among those nations, the black seem to be the most unlucky and ill-fated suffered from traumatic disasters. However, among those black nations, the natives of South Africa have been the most piteous and wretched ones. Their misfortune began in 1652 with the arrival of white colonists in the country. Since then, the oppression and persecution of white European colonists and settlers on natives increasingly continued. Those native people were displaced from the lands inherited from their ancestors a few centuries ago. They were not allowed to have equal rights with white people and to share same environment in public premises. The natives have put up resistance against the racial and colonial practices of white settlers which excluded them from all living spaces; yet, they could not manage, even they came into power in 1994. Today their exclusion and violence victimization still go on and they are still subjected to inferior treatment by (post)colonial dominant white powers. As a white intellectual and writer who had European origins, Nadine Gordimer witnessed the repression and torturing of European settlers on native people in South Africa. In her novels, she has reflected the racial discrimination practiced by white people who have considered of themselves in a superior position compared to the black. This study aims to focus on how Gordimer has reflected the trauma which the black people of South Africa have experienced as a consequence of racist practices. This will contribute to clarify and get across the real and true-life traumatic narratives of native people in the colonized countries.

“SAVING BRITISH NATIVES”: FAMILY EMIGRATION AND THE LOGIC OF SETTLER COLONIALISM IN CHARLES DICKENS AND CAROLINE CHISHOLM

2015 ◽  
Vol 43 (2) ◽  
pp. 261-280
Author(s):  
Terra Walston Joseph
Keyword(s):  
Nineteenth Century ◽  
Charles Dickens ◽  
British Literature ◽  
Settler Colonialism ◽  
The United States ◽  
Second Empire ◽  
Mother Country ◽  
The Social ◽  
White Settlers ◽  
Emotional Identification

As Cambridge historian J. R. Seeley writes inThe Expansion of England (1883), the fear of colonial secession, inspired by that of the United States, haunted Britons’ perception of their “second Empire” throughout the nineteenth century, effectively working against a sense of shared national destiny with the white settlers of Canada, New Zealand, and Australia (14–15). One important way Victorian writers combatted the “optimistic fatalism” Seeley observed in his fellow Britons was through an imperial economy of affect, which circulated sentiment and stressed emotional identification between settlers and metropolitan Britons (15). If mid-nineteenth-century British literature can be said to negotiate the tensions of Britain's empire through representations of racial, cultural, and linguistic difference, then narratives of sameness – of British families across the oceans – offer models for cohering the British settler empire. In such a model, techniques designed to reinforce the sentimental bonds of settlers to their families might also reinforce the social, political, and affective connections of the settlers to the metaphorical “mother country.”

“In search of our better selves”: Totem Transfer Narratives and Indigenous Futurities

2018 ◽  
Vol 42 (1) ◽  
pp. 71-90 ◽  
Author(s):  
Dallas Hunt
Keyword(s):  
Global Warming ◽  
Science Fiction ◽  
Cultural Production ◽  
The Self ◽  
Intergenerational Transfer ◽  
Canadian Literature ◽  
Indigenous Knowledges ◽  
Contemporary Science ◽  
White Settlers ◽  
Sustainable Futures

Much contemporary science fiction urges us to focus on eco-activism and sustainable futures in order to prevent environmental catastrophe. From a critical Indigenous and anticolonial perspective, however, the question becomes “for whom are these futures sustainable”? Set in a nondescript desert dystopia, George Miller's film Mad Max: Fury Road 2015 alludes to the westerns of yesteryear and the Australian “outback”—spaces coded as menacing in their resistance to being tamed by settler-colonial interests. This article charts how Miller's film, while preoccupied with issues pertaining to global warming and ecological collapse, replicates and reifies settler replacement narratives, or what Canadian literature scholar Margery Fee has referred to as “totem transfer” narratives (1987). In these narratives, ultimately the “natives” transfer their knowledges and then disappear from view, helping white settlers remedy the self-created ills that currently threaten their worlds and enabling them to inherit the land. In the second half, I also consider how Indigenous futurist texts offer decolonizing potentials that refute the replacement narratives that persist in settler-colonial contexts. In particular, I examine how Indigenous cultural production emphasizes the importance of the intergenerational transfer of Indigenous knowledges and refuses the hermeneutic of reconciliation that seeks to discipline Indigenous futures in the service of a settler-colonial present.

Trapped?

2021 ◽  
Vol 90 (1) ◽  
pp. 1-27
Author(s):  
Ashley Riley Sousa
Keyword(s):  
North American ◽  
Fur Trade ◽  
San Jose ◽  
Hudson's Bay Company ◽  
Trade Network ◽  
Central California ◽  
The North ◽  
White Settlers ◽  
Hudson’S Bay Company

This article re-evaluates the nature of Indigenous labor at Central California’s New Helvetia colony. The fur trade in Central California was not simply a vehicle for settler exploitation of Indigenous labor but a dynamic trade network shaped by Plains Miwok– and Valley Nisenan–speaking trappers and traders, Mission San José, the Hudson’s Bay Company, and white settlers. Analysis of the financial aspects of trade for the Indigenous trappers and ethnohistorical examination of their motives for engaging in the trade suggest that the fur trade was not a source of degradation and dependency, but a vehicle by which they creatively and purposefully engaged colonial forces and markets. This article orients the histories of Plains Miwok– and Valley Nisenan–speaking communities into the larger story of the North American fur trade and suggests New Helvetia and its fur trade can be better understood as what historian Lisbeth Haas calls “Indigenous colonial” creations.

Imperialism and the Liberation Struggle in Southern Africa

1979 ◽  
Vol 9 (1-2) ◽  
pp. 14-16
Author(s):  
Nzongola Ntalaja
Keyword(s):  
South Africa ◽  
Southern Africa ◽  
Settler Colonialism ◽  
Racial Oppression ◽  
Extreme Form ◽  
Popular Movement ◽  
Liberation Movements ◽  
Liberation Struggle ◽  
White Settlers ◽  
Portuguese Colonialism

After the victories of the Front for the Liberation of Mozambique (FRELIMO) and the Popular Movement for the Liberation of Angola (MPLA) against Portuguese colonialism, the liberation struggle in Southern Africa today consists of the heroic efforts being made by the black and brown peoples of South Africa, Namibia, and Zimbabwe to destroy the system of racial oppression established in these countries by white settlers. This system, known in its extreme form of economic explotation and political and cultural oppression as apartheid in South Africa and Namibia, is closely tied to the survival of imperialist interests in Southern Africa. This is why any analysis of the difficulties being faced by the liberation movements of Southern Africa must include a discussion of the specific articulation of imperialism and settler colonialism in this area. For it provides the context in which the African liberation struggle must be understood.

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