(and, therefore, an agent of decolonization), and it seems no accident that they were published during the years that Canada’s Truth and Reconciliation Commission (TRC) convened. The picturebooks were published after the chapter books; the first of them
The Girl in the Text in Olemaun’s Residential School Narratives
Recontextualizing the French Army in Algeria, 1954–1962
Terrence G. Peterson
confront decolonization as a specifically global process and why those efforts in turn resonated internationally. As they honed their operational doctrines in Algeria, French military thinkers looked abroad not only to understand the war in Algeria, but
Remembering and Forgetting Crémieux during the Franco-Algerian War
citizens who practiced Judaism. Within a few weeks’ time in spring of 1962, the French state orchestrated to “reject the Muslims” from the decolonized French Republic, even as they accepted Jews and pieds noirs . 7 In the move toward decolonization
The Founding of the United Nations and the Limits of Colonial Reform
Jessica Lynne Pearson
would map onto new international institutions and vice versa. 8 Whereas the British were reasonably hopeful about the prospect of using the UN to forestall decolonization, their French counterparts were substantially less confident. Torn between their
Simpson ”. Yes! Magazine, 5 March . http://www.yesmagazine.org/peace-justice/dancing-the-world-into-being-a-conversation-with-idle-no-more-leanne-simpson . Lawrence , Bonita , and Enakshi Dua . 2005 . “ Decolonizing Anti-racism ”. Social
Racing towards Eurafrica?
postindependence economic planning. While the Eurafrican push for improved roadways and hotels died in the early 1960s, newly independent states maintained the assumption that tourism was a key industry. After the wave of decolonization in the early 1960s, and
From French Others to Othering Frenchness
(Fanon), West Africa (Sembène), and the Maghreb (Lellouche Othmani)—when conflicts over the politics of decolonization in the empire were at their most intense (from World War II to the 1970s). They also cut across complex gender, racial, and religious
Report on the Panel on Ethnographic Museums and Indigenous People, ICOM Kyoto, September 2019
At the twenty-fifth triennial ICOM International General Conference, which took place in Kyoto, Japan, on 1 to 7 September 2019, decolonization and restitution were discussed during a whole afternoon under the heading “Decolonization and Restitution: Moving Towards a More Holistic Perspective and Relational Approach.” Two consecutive sessions with simultaneous translation in English, French, Spanish, and Japanese were attended by almost one thousand people in each session. Speakers for both sessions were representatives of their respective ICOM National Committees. ICOM’s Code of Ethics for Museums, adopted in 1986 at the fifteenth General Conference in Buenos Aires, is recognized worldwide and serves as a guideline in museum work, especially the sixth principle: “Museums work closely with both the communities from which their collections originate and those they serve.”
The Rise, Fall, and Rise of Colonial Studies, 1951-2001
When Georges Balandier published “The Colonial Situation” in 1951, colonial empires were at the heart of profound debates and struggles. By the 1970s, colonialism had been banished from the realm of legitimate forms of political organization. What remained “colonial” in world politics passed itself off as something else. The burst of scholarship on colonial societies in the 1980s and 1990s thus appears paradoxical, and so too does the lack of response and follow-up to Balandier’s brilliantly incisive article in the two decades after its appearance.
German Television and Colonialism
Over the last decade, an increasing number of documentaries and fictional films broadcast on German television has established an image of German colonialism that claims to be informed by postcolonial criticism but, as I argue in this article, often resembles the image created by colonialism itself. Das Weltreich der Deutschen (The Global German Empire, 2010), a documentation produced by Guido Knopp, serves as an example for the close connection between practices of representation and colonial fantasies, and demonstrates how the combination of entertainment and education obscures the fact that colonialism has been not only a practice of political domination and economical exploitation, but also a practice of representation.