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Historically, colonial domination has involved subjecting innocent populations to atrocities such as murder, torture, and exploitation. But pointing at these wrongs is not enough to explain the distinctive way in which colonialism is wrong. After all, murder, torture and exploitation are wrong whether or not they occur in the context of colonial occupation. If all we can do to explain the nature of colonialism is point at the fact that it typically involves the perpetration of these crimes, we cannot vindicate the thought that there is something distinctively wrong with it. And yet, intuitively the victims of colonial domination have suffered a distinctive wrong over and above those associated with these crimes. How should we understand the nature of this wrong? I answer this question by arguing that that colonial domination undermines the capacity of political communities to exercise their self-determining agency in a particular way.

Kant is widely regarded as a fierce critic of colonialism. In Toward Perpetual Peace and the Metaphysics of Morals, for example, he forcefully condemns European conduct in the colonies as a flagrant violation of the principles of right. His earlier views on colonialism have not yet received much detailed scrutiny, however. In this essay I argue that Kant actually endorsed and justified European colonialism until the early 1790s. I show that Kant's initial endorsement and his subsequent criticism of colonialism are closely related to his changing views on race, because his endorsement of a racial hierarchy plays a crucial role in his justification of European colonialism. He gave up both in the mid 1790s while he was developing his legal and political philosophy, and he adopted a more egalitarian version of the cosmopolitan relationship among peoples.

[ES] En este capítulo se examinan las relaciones entre arqueología europea y discurso y práctica colonial, tanto durante la época del colonialismo moderno como en el actual período poscolonial. ; [EN] In this chapter, the relationships between European archaeology and colonial discourse and practice are examined, both during the period of modern colonialism and in the present post-colonial era.

Vogl's new book relates finance to the internet industry and economics to politics. Introducing questions of colonial history and racism would further sharpen his view of the drivers and dynamics of contemporary capitalism.

In 1876, the Kaitakushi, the Japanese government agency responsible for the settlement of the northern island of Hokkaido, hired three Americans from Massachusetts Agricultural College: William Smith Clark, William Wheeler and David Pearce Penhallow. Their task was to establish a comparable institution in Hokkaido, Sapporo Agricultural College, that would spread American-style scientific agriculture among new settlers. Although recent historical research has highlighted the colonial nature of the modern settlement of Hokkaido and other American advisors' role in transmitting modern technologies of settler colonialism, the tenure of these three professors has never been examined from a postcolonial perspective. This article will investigate the writings of engineer William Wheeler, who served as president of the new college for several years and advised the Kaitakushi on numerous infrastructure projects, to look for clues about his attitudes towards and role in Japanese settler colonialism in Hokkaido. Textual evidence reveals Wheeler's awareness of and complicity in this undertaking.

A review of Donald S. Moore, Jake Kosek and Anand Pandian's (Eds) Race, Nature, and the Politics of Difference (Duke University Press, Durham, 2003).

This paper examines the eliminatory speed of Israeli settler colonialism, particularly the ways in which settler organizations aim to accelerate the pace of elimination at the colonial frontiers in Palestine. We show, by focusing on the settler NGO Regavim, how such settler entrepreneurs constantly develop new techniques that challenge the slow and creeping eliminatory pace of state's administrative, legal and security bodies with an intensifying eliminatory speed we call 'dromoelimination'. By closely elaborating the ongoing events in the West Bank village of Susiya, we argue that dromoelimination operates, firstly, through accelerative state-settler dynamics that traverses beyond the eliminatory functions of the state while at the same time fundamentally reconfiguring them; and secondly, by turning Palestinian life and struggle against dispossession, forced displacement and destruction increasingly vulnerable to intensified temporalities of 'depleting time'. Settler colonialism, we contend, becomes comprehensible in a more tangible, complex and spatially nuanced terms when looked through the speed and pace of its movement: that is, through intensified and accelerated eliminatory rhythms – of dromoelimination. ; publishedVersion ; Peer reviewed

This video article examines the author's embodied research in the Sinai region of the Egyptian Red Sea. It asks how embodied research can interrupt touristic and capitalistic frameworks of experiencing land and seascapes to better understand our collective responsibility to the indigenous humans and wildlife who's habitats are claimed by tourism. It considers the ways in which embodied research is uniquely suited to support postcolonial ecological inquiry.Arguing against environmental discourse which separates land and animal conservation from the indigenous humans who have lived among them for centuries, this video article considers the multiple losses suffered by the Bedouin peoples of the Sinai- from the annexation of Bedouin lands by nation states including Egypt and Israel, to neoliberal development schemes which displace them and their ancestral nomadic routes. This video article considers devastation to the environment from the countries, colonization and institutions directly affecting their food sources, homes and livelihoods.The author joins a legacy of artists of color examining the touristic within their own countries. Blending critical race theory and environmental criticism by scholars of color, the author rethinks the normalizing of extractive underwater practices and reflects on the ways in which tourism, scuba diving and commercial fishing extend colonial structures of invasion.Conducted between 2013 and 2016, this research took place just before new massive touristic development began in the area. This video article looks across political, historical and environmental landscapes to reflect on life and loss within Sinai's interspecies communities.Problematizing embodied practices and methodologies which invisibilize the lived experiences of BIPOC peoples, the author proposes a more politically integrated somatics through which to re-sense human bodies as extensions of our earth. This article reflects on possibilities for using embodied research for more sustainable futures.2021

Colonialism in Southeast Asia was marked by the response of local communities, especially farmers, in various forms of protest. The protests were rooted in problems with the economic system. The colonial rulers brought a different economic logic with a new mode of production for traditional farmers. In response to these protests, the colonial government was assisted by the presence of local elites. This article will describe peasant resistance in Indonesia, Vietnam and the Philippines with the argument that although local elites were involved, they had different ways of dealing with resistance. In addition to the problems of the economic system, colonialism also brought modernity which had an impact on the disintegration of the social system.

Postcolonial theory looks at history, and it links to culture, sociology, psychology, and even politics and law. This study aims to analyze Aphra Behn Oroonoko with respect to post-colonialism, in particular, investigation of the extent colonialism, slavery, and being other. Oroonoko displays literary fiction and reality at the same time; thus, Immanuel Kant's concepts of the noumenal world and phenomenal world have significant meaning. It draws on these theories and worlds: while the phenomenal world is day-to-day life conditions, the noumenal world is impossible to experience. On the other hand, Tzvetan Todorov's perspectives on stories and novels are different, and he puts them in scales such as fantastic, uncanny and marvelous. For Oroonoko, readers can decide the scales only if they are willing to understand Todorov's aims. The aim of this study is to examine Kant's concepts of the noumenal world and the phenomenal world, and Todorov's scales, as well as colonialism, slavery and being other.

The humanitarian sector has emerged as a powerful mechanism of legitimation for blockchain technology. Platform developers in the aid sector have been eager to showcase the promise of decentralization and encrypted blockchain data as the inheritance of the world's poor and developing nations. This article claims that humanitarian blockchain projects are inextricably linked to the politics of the crypto-economy, proprietary platforms, and a class of solutionists championing Silicon Valley's cultural values. Blockchain humanitarianism has emerged through a private-public partnership (PPP) model in the non-governmental organization (NGO) sector that embraces tech disruption and innovation. Ethically sound blockchain humanitarian projects are precluded by the inherent obscurantism of the technology, the inability to transpose blockchain's governance logic in the social realm, and inextricable ties to the political economy of cryptocurrencies. Projects in the developing world have thus embodied a colonial logic of techno-experimentation for platform developers and imbricate the NGO sector into the PR logic of blockchain solutionism.

Encountering concepts of privilege and the politics of representation can be unsettling, sometimes having a 'paralysing' effect on students' practice. As one put it, it involves "transforming our perception of the world," which takes "time and emotional energy." This article considers how we can support this process of reflection and identity formation, without shying away from our our collective responsibilities to confront histories of oppression. --- The concepts outlined in the article are also explored further in the following podcast episode, recorded in September 2020: The Messy Truth: Dr Jennifer Good - On Ethics https://podcasts.apple.com/gb/podcast/dr-jennifer-good-on-ethics/id1459128692?i=1000492347357

This paper seeks to discuss the idea of paternalistic colonialism in William Hodges' travelogue, Travels in India. This idea adheres to the discourse in which actions and decisions are made for another person or group with the intention of benefitting them. By executing the critical idea, "Paternalism" advanced by Nicholas Cornell and Fiona Robinson, this researcher draws the conclusion that Hodges, here, stands for an altruistic colonial rule that can set India's destiny. By placing spotlight on ruinous lands and landscapes, the writer makes an attempt to appropriate the presence of British Empire therein for the reconstruction of India. It is thugh the rhetoric of ruin, he strives to justify the British colonialism in India as an inevitable force for the over­all development of the country. He favors the glorious presence of British government as a passport to transform the ignominious destiny of India and Indians. By critically analyzing Hodges' recurrent emphasis on the presence of British government in order for India to take a gigantic leap from rags to riches, this article gives sustained attention to argue that the writer is in favor of paternalistic colonialism.

Sultanate of Bima has been bound by government of Dutch colonial with Lange Contract agreement (long contract), occurred in 1908-1909 That the Sultanate of Bima is a very strategic area. These conditions caused the VOC and the government of Dutch to seek intervention through the Lange Contract agreement (long contract) which has led to the entry of the Sultanate of Bima in the Pax Neerlandica neighborhood. War of Ngali occurred for several reasons namely 1) Feelings of dissatisfaction with the actions of the Dutch government which impose various tax rules in the Sultanate of Bima. 2) The Sultanate of Bima as part of the Dutch East Indies sovereignty was seized by a Lange Contract agreement in 1908. 3) Customary law and Islamic law were replaced by Dutch law. 4) The head or belasting duty system is denied and punished for taxing the unbelievers. The conclusion in this study is that people of Ngali against the government of Dutch colonial because they wanted to control the entire Milky, the resistance made by people Ngalisolely to maintain the customs, religions, and independence owned by the people of Bima.

The controversy around Bruce Gilley's article The Case for Colonialism has drawn global attention to a stream of revisionist claims and visions on the history of colonialism that has emerged in academia and in the media in recent years. Authors such as Nigel Biggar in the UK, Niall Ferguson in the USA, and Pieter Emmer in the Netherlands, have all published similarly revisionist claims about colonialism, arguing that postcolonial guilt and political correctness blind the majority of their colleagues to the positive side of the colonial project. Their argument chimes with wider societal trends, transforming the revisionist defenders of empire into heroes of a reinvigorated nationalist right within and beyond academia. The public influence attained by these approaches to colonialism requires historians to expose the deep methodological flaws, misreading of historical facts, and misrepresentations of prior scholarship that characterize the writings of this emerging revisionist trend. It is for this reason that the Editorial Committee of the International Review of Social History (IRSH) has decided to devote its first ever Virtual Special Issue to labour history's case against colonialism. This article, also an introduction to the Virtual Special Issue, sifts through the logical implications of the claims made by Gilley and like-minded scholars, providing both a contextualization and a rebuttal of their arguments. After assessing the long absence of colonial labour relations from the field of interest of labour historians and the pages of the IRSH itself, this article shows the centrality of a critique of colonialism to labour history's global turn in the 1990s. Using a selection of articles on colonial labour history from the IRSH's own archive, the article not only reconstructs labour history's case against colonialism, but also shows why labour history's critical insights into the nature of colonialism should be deepened and extended, not discarded.