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
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.
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
://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 Justice 32 ( 4 ). Lefevre , Tate A . 2015 . “ Settler Colonialism ”. In Oxford Bibliographies in Anthropology, ed. John L. Jackson , published online with no
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
Indigenous Resurgence, Decolonization, and Movements for Environmental Justice
attempts to extract and distill bits and pieces of Indigenous knowledge to work in the service of climate recovery? What is lost in this process of “integration” when it is not occurring in conjunction with moves toward decolonization that center the
Dustin William Louie
sexual exploitation prevention education for Indigenous girls is understood as a community-based one, grassroots approaches are the preferred mechanism. Indigenous frameworks must take precedence to support a decolonizing agenda; technologies of
Repatriation Narratives and Ritual Performances
Stein R. Mathisen
decolonization. An important part of these practices redefines ideas and practices in museums and challenges the long-established identity of ethnographic museums. Repatriation has become an important element in decolonizing discourses over the past decades
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.