Tag Archives: anti-Blackness

Slavery is a Metaphor

Antipode

A Critical Commentary on Eve Tuck and K. Wayne Yang’s “Decolonization is Not a Metaphor”

By Tapji Garba & Sara-Maria Sorentino, Antipode Journal, Volume 52, Issue 3, May 2020

This essay offers a critical analysis of the metaphysical and methodological presuppositions of Eve Tuck and K. Wayne Yang’s “Decolonization is Not a Metaphor”. While Tuck and Yang position settler colonial spatiality as structured by a settler-native-slave triad, we argue that their critique of metaphor entails the collapse of the triad into a settler-native dyad, the reduction of slavery to forced labour, and a division between the material and the symbolic that forecloses not only an analysis of slavery, but also the constitution of settler colonialism itself. Through an immanent critique of “Decolonization is Not a Metaphor” we identify what animates their critique of metaphor, and drawing on scholarship in Black studies, we offer an alternative theorisation of slavery and settler colonialism.

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Comeback as Re-Settlement: Detroit, Anti-Blackness, and Settler Colonialism

As cities are gentrified by developers and new residents, their work is often cast as saving the city and repopulating an empty city in crisis, despite the fact that those spaces are occupied by longtime residents and workers. This is not a race-neutral discourse. Jessi Quizar’s research on Detroit shows the connection between the discourse around “urban pioneers” to Detroit and settler colonialism. And while Quizar’s work makes this connection eminently clear about white gentrifiers in a majority–African American Detroit, her work forces us to consider the language around gentrification more broadly: who is made visible and who is erased in policies about and discussions of urban development?

As cities are gentrified by developers and new residents, their work is often cast as saving the city and repopulating an empty city in crisis, despite the fact that those spaces are occupied by longtime residents and workers. This is not a race-neutral discourse. Jessi Quizar’s research on Detroit shows the connection between the discourse around “urban pioneers” to Detroit and settler colonialism. And while Quizar’s work makes this connection eminently clear about white gentrifiers in a majority–African American Detroit, her work forces us to consider the language around gentrification more broadly: who is made visible and who is erased in policies about and discussions of urban development?

By , Social Science Research Council

Land in the Americas was categorized by the British Crown as terra nullius—nobody’s land—thereby discursively erasing Indigenous people themselves and legally eliminating their claims to land and territory. And Indigenous people themselves were continually literally made to disappear through displacement and genocidal campaigns, which were driven by white settler desire for land. Since colonization, Native Americans’ racialization has largely been geared toward disappearance, which has been crucial for both the justification and logistics of white occupation of Native land. By contrast, Black Americans historically have been racialized as hypervisible.

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Stolen people on stolen land: decolonizing while Black

Stolenpeoplestolenland - Hari Ziyad (2016)

Stolenpeoplestolenland – Hari Ziyad (2016)

By Adele Thomas, RaceBaitr

Settler privilege, as I’ve understood it broadly, is having specific rights, advantages or immunities granted or available only to a particular group of people (settlers), while the Indigenous groups are excluded from those benefits.  But when you are neither the colonizer nor the Indigenous group, where do you fit in? More specifically, can African Americans claim access to this privilege?

Often, I find myself feeling the guilt of anti-Indigeneity and Native erasure, contemplating my role in systems oppressive of Indigenous people alongside colonizers who are also charged with African genocide. Taken or sold into bondage and used to develop a global economy, most Africans did not arrive in this country by choice but instead for the purposes of chattel slavery, and while it may be arguing semantics, if Black people cannot claim economic, educational, financial, or cultural privilege, what exactly defines our privilege on stolen land?

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Otherwise Worlds: Against Settler Colonialism and Anti-blackness Conference

Otherwise Worlds: Against Settler Colonialism and Anti-Blackness” is a conversation that takes seriously the intellectual and political exchange between Native Studies and Black Studies, focusing on how anti-Black racism intersects with settler colonial logics. An opportunity for exploration and critical conversation, “Otherwise Worlds” stages a series of discussions that seek to interrogate concepts such as “people of color” and how such concepts operate to dilute the specificity of state violence. Particularly with the rise of Afropessmissm, increasingly more scholars in Black studies are focusing on the centrality of anti-Black racism within U.S. society. This work has intervened within Ethnic Studies by insisting on the specificity of anti-Black racism that cannot be addressed through either “people of color” politics or Ethnic Studies intellectual models. Similarly, scholars in Native Studies have often positioned Native studies in opposition to Ethnic Studies under the argument that Native peoples should be analyzed under the rubric of colonial domination rather than racial domination.

Not just a conversation of abstraction and critique, “Otherwise Worlds” proposes ways forward, ways to produce otherwise modes of being, otherwise modes of existence, that do not assent nor submit to the current epistemological ordering of the modern world. “Otherwise Worlds” presumes that possibilities for resistance, for refusal, are germane to otherwise existences, subaltern modalities, marginalized ways of life. In this event, we wish to explore the relationality between these forms of racisms and colonialisms as well as explore the political implications of these relationalities.

Date

Friday, April 10, 2015

Location

University of California, Riverside
Humanities and Social Sciences (HMNSS) 1500

Conference Organizers

Ashon Crawley, Ethnic Studies, and Andrea Smith, Media and Cultural Studies

More information on conference schedule coming soon.

Recommended reading from Unsettling America:

Heteropatriarchy and the Three Pillars of White Supremacy by Andrea Smith [PDF]

The Colonialism That is Settled and the Colonialism That Never Happened: While both Black and Native studies scholars have rightfully argued that it is important to look at the distinctness of both anti-Blackness and Indigenous genocide, sometimes this focus on the distinctness obscures how, in fact, they are mutually reinforcing. There is much to be said about these interconnections, and this work has been explored by many in this blog series, in the #decolonizesaam Twitter discussion on anti-Blackness, and elsewhere. Here, I want to focus on how anti-Blackness and Indigenous genocide are connected through colonialism, and further expand on how colonialism constructs both the labor of Indigenous and Black peoples, in particular and different ways, in order to secure the settler state. In this article I want to focus on how settler colonialism is enabled through the erasure of colonialism against Black peoples as well as the erasure of Indigenous labor, with a particular emphasis on some of the legal proceedings that undergird these processes. Read more…