studying the history of France and its empire, this special issue encourages scholars of French decolonization—or decolonizations, plural—to draw inspiration from the recent transnational and global turns as a way of facilitating a deeper engagement with
Globalizing the History of French Decolonization
Jessica Lynne Pearson
Keïta Fodéba and the Imagining of National Culture in Guinea
Andrew W. M. Smith
their author, Keïta Fodéba. In the difference between these editions lies a fascinating insight into the complicated narrative of decolonization and the many varied strands upon which it drew. 4 Independence was not an immediate break that forbade
Giuliana Chamedes and Elizabeth A. Foster
Scholarly attention to decolonization in the French Empire and beyond has largely focused on the political transitions from colonies to nation-states. This introduction, and the essays in this special issue, present new ways of looking at decolonization by examining how religious communities and institutions imagined and experienced the end of French Empire. This approach adds valuable perspectives obscured by historiographical emphasis on French republican secularism and on the workings of the colonial state. Bringing together histories of religion and decolonization sheds new light on the late colonial period and the early successor states of the French empire. It also points to the importance of international institutions and transnational religious communities in the transitions at the end of empire.
Indigenous Girls' Presencing as Decolonizing Force
Sandrina de Finney
This article calls for a reconceptualization of Indigenous girlhoods as they are shaped under a western neocolonial state and in the midst of overlapping forms of colonial violence targeting Indigenous girls. By disrupting the persistent construction of Indigenous girl bodies as insignificant and dispensable, I explore alternative conceptualizations of trauma, place, and girlhood that might enact a more critical, politicized girlhood studies. I link this analysis to Leanne Simpson's (2011) notion of “presence” as a form of decolonizing resurgence. Drawing from participatory research studies and community-change projects conducted with and by Indigenous girls between the ages of 12 and 19 years in western British Columbia, Canada, girls' everyday processes of resurgence and presencing are highlighted in the hope of expanding understandings of their cumulative effects as decolonizing forces.
Culture and Decolonization in the Dutch Caribbean, 1948–1975
This article explores the history of the Foundation for Cultural Cooperation between the Netherlands, Suriname, and the Netherlands Antilles (Sticusa), asking how cultural institutions partook in the process of decolonization. Analyzing the perspectives of Sticusa collaborators and critics in the Caribbean, I argue that cultural actors saw decolonization as an opportunity to reorient cultures toward an emergent world order. In this process, they envisioned a range of horizons, from closer integration with Europe to enhanced affinity with the broader Americas. By the 1970s, however, these horizons narrowed to the attainment of national sovereignty, and Sticusa’s cultural experiment ended as a result.
Solved by Migration?
Liesbeth Rosen Jacobson
This article examines the arrangements that authorities put in place for populations of mixed ancestry from two former colonies in Asia—the Dutch East Indies and British India—and compares them with those of French Indochina during decolonization. These people of mixed ancestry, or “Eurasians,” as they were commonly called at the time, were a heterogeneous group. Some could pass themselves off as Europeans, while others were seen as indigenous people. The arrangements were negotiated during round table conferences, at which decolonization in all three colonies was prepared. Which agreements were made, what consequences did they have, and how and why did these differ across the three colonial contexts? To answer these questions, I use material from governmental archives from all three former colonial contexts. The article shows that information on the paternal ancestry of Eurasians was decisive in the allocation of European citizenship and admission to the colonizing country.
Whiteness, Settler Coloniality, and the Mainstream Environmental Movement
Joe Curnow and Anjali Helferty
, Flowers argues that “settler decolonization is itself a self-interested process in the desire for recognition by the colonized” (2015: 37) and that this move by settlers to seek affirmation repurposes Indigenous activism in service to resolving settler
Nafissa Sid Cara and the Politics of Emancipation during the Algerian War
Algerian nationalists’ argument for independence. 41 The French colonial government therefore felt compelled to offer Algerian women the same rights as their newly decolonized neighbors. The 1956 Tunisian reforms to the status of Muslim women, known as the
Decolonization , trans. and ed. D. Wood . London : Rowman and Littlefield . Original: Análise de alguns Tipos de Resistência . Colecção de Leste a Oeste. Lisbon : Seara Nova . Geuss , R. 2008 . Philosophy and Real Politics . Princeton : Princeton
Renegade Indigenous Stewarding against Gender Genocide
Sandrina de Finney, Shezell-Rae Sam, Chantal Adams, Keenan Andrew, Kathryn McLeod, Amber Lewis, Gabby Lewis, Michaela Louis, and Pawa Haiyupis
“Sisters Rising” is an Indigenous-led research project that centers the gender knowledge of Indigenous youth and communities. In this article, members of “Sisters Rising” build on the notion of kinscapes to propose renegade stewardship as a generative concept through which to consider what kinds of responses are required at the community-scholarly-activist level to disrupt conditions of gender-based and sexual violence and racialized poverty that strip Indigenous bodies of sovereignty, land, and cultural connections while targeting us for genocide. Operating from a multimethod research standpoint that is land- and arts-based, community-rooted, and action-oriented, that engages youth of all genders, and that links body sovereignty to decolonization, this work seeks to build political, theoretical, ceremonial, and interpersonal channels that are crucial to restoring dignity with advocacy for and by Indigenous communities.