Search Results (129)

This paper investigates the cultural landscapes established by nineteenth-century German immigrants in South Australia and the southern Riverina of New South Wales, with particular attention to settlement patterns, architectural traditions and toponymic transformation. German immigration to Australia, though numerically modest compared to the Americas, significantly shaped local communities, especially due to religious cohesion among Lutheran migrants. These settlers established distinct, enduring rural enclaves characterized by linguistic, religious and architectural continuity. The paper examines three manifestations of these cultural landscapes. A rich toponymic landscape was created by imposing on natural landscape features and newly founded settlements the names of the communities from which the German settlers originated. It discusses the erosion of German toponyms under wartime nationalist pressures, the subsequent partial reinstatement and the implications for cultural memory. The study traces the second manifestation of a cultural landscapes in the form of nucleated villages such as Hahndorf, Bethanien and Lobethal, which often followed the Hufendorf or Straßendorf layout, integrating Silesian land-use principles into the Australian context. Intensification of land use through housing subdivisions in two communities as well as agricultural intensification through broad acre farming has led to the fragmentation (town) and obliteration (rural) of the uniquely German form of land use. The final focus is the material expression of cultural identity through architecture, particularly the use of traditional Fachwerk (half-timbered) construction and adaptations such as pug-and-pine walling suited to local materials and climate. The paper examines domestic forms, including the distinctive black kitchen, and highlights how environmental and functional adaptation reshaped German building traditions in the antipodes. Despite a conservation movement and despite considerable documentation research in the late twentieth century, the paper shows that most German rural structures remain unlisted and vulnerable. Heritage neglect, rural depopulation, economic rationalization, lack of commercial relevance and local government policy have accelerated the decline of many of these vernacular buildings. The study concludes by problematizing the sustainability of conserving German Australian rural heritage in the face of regulatory, economic and demographic pressures. With its layering of intangible (toponymic), structural (buildings) and land use (cadastral) features, the examination of the cultural landscape established by nineteenth-century German immigrants adds to the body of literature on immigrant communities, settler colonialism and landscape research. Full article

The Mutanchis, known by their derogatory exonymic term ‘Lepcha’, are autochthonous to Sikkim, India. The name ‘Mutanchi’ derives from the phrase ‘Mutanchi Rumkup Rongkup’, eliciting the response ‘Achulay’, meaning ‘Beloved children of It-bu-mu, who have come from the snowy peaks’. The nomenclature prompts an ontological understanding rooted in the community’s eco-geographical context. Despite possessing a well-developed script categorised within the Tibeto-Burman language family, the Mutanchis remain a largely oral community. Their diminishing, scarcely documented repository of Mutanchi clan narratives underscores this orality. As a Mutanchi, I recognise these narratives as a medium for expressing Indigenous value systems upheld by my community and specific villages. Mutanchi clan narratives embody spiritual and cultural significance, yet their fantastic rationale reveals complex epistemological tensions. Ideally, each Mutanchi clan reveres a chyu (peak), lhep (cave), and doh (lake), which are propitiated annually and on specific occasions. The transmigration of an apil (soul) is tied to these three sacred spatial geographies, unique to each clan. Additionally, clan etiological explanations, situated within natural or supernatural habitats, manifest beliefs, values, and norms rooted in a deep ecology. This article presents an ecosophical study of selected Mutanchi clan narratives from Dzongu, North Sikkim—a region that partially lies within the UNESCO Khangchendzonga Man-Biosphere Reserve. Conducted in close consultation with clan members and in adherence to the ethical protocols, this study examines clans in Dzongu governed by Indigenous knowledge systems embedded in their narratives, highlighting biocentric perspectives that shape Mutanchi lifeways. Full article

The North American Great Lakes offer a dynamic case study of inundated cultural landscapes. These bodies of water and the life around them have never been static. While submerged lands offer avenues for archaeological research, it is essential to first understand that these cultural landscapes have also been flooded with invasive power dynamics through settler colonialism. For example, the land and water systems in Anishinaabe Akiing (the northern Great Lakes) have fundamentally shifted from flourishing life systems to poisoned areas and now struggle to deal with invasive species. When seeking to learn from or otherwise engage Indigenous knowledge, it is essential to work from a perspective that takes all these changes into consideration. There are Indigenous communities who are interested in these inundated landscapes, and in this research, but a pause, naandamo, is needed to ethically consider the ongoing process of settler colonialism and Indigenous perspectives. Here we address ethical considerations for researchers participating in, or interested in participating in, submerged site research. By incorporating settler colonialism as a methodology of understanding, we will provide an ethical starting place for working with Indigenous communities and inundated landscapes. Full article

This article introduces the Third Space of Indian child welfare to theorize how Indigenous nations simultaneously engage and disrupt settler legal systems while building sovereign, care-based alternatives. Drawing from legal analysis, Indigenous political thought, and sociohistorical synthesis, I trace the historical continuity from boarding schools to today’s foster care removals, showing how child welfare operates as a colonial apparatus of family separation. In response, Native nations enact governance through three interrelated strategies: strategic legal engagement, kinship-based care, and tribally controlled family collectives. Building on Bruyneel’s theory of third space sovereignty, Simpson’s nested sovereignty, and Lightfoot’s global Indigenous rights framework, I conceptualize the Third Space as a dynamic field of Indigenous governance that transcends binary settler logics. These practices constitute sovereign abolitionist praxis. They reclaim kinship, resist carceral systems, and build collective futures beyond settler rule. Thus, rather than treating the Indian Child Welfare Act (ICWA) as a federal safeguard, I argue that tribes have repurposed ICWA as a legal and political vehicle for relational governance. This reframing challenges dominant crisis-based narratives and positions Indigenous child welfare as the center of a “global Indigenous politics of care” with implications for theories of sovereignty, family, and abolitionist futures across disciplines, geographies, and social groups. The article concludes by reflecting on the broader implications of the Third Space for other Indigenous and minoritized communities navigating state control and asserting self-determined care. Full article

The emergence of Lamanite Studies exemplifies the need for decolonial and Indigenous-centered reevaluations of Mormon–Indigenous relations. This article advocates for the reclamation of Indigenous identity independent of the constraints imposed by Mormon doctrine. The incorporation of Indigenous genealogies into Mormon theology results in epistemic violence, disconnecting Indigenous peoples from their ancestral identities and substituting the latter with the settler/invader colonial construct of “Lamanite”. This paper advocates for the decolonization of Indigenous identities within Mormonism, emphasizing the need for a radical intervention that prioritizes Indigenous sovereignty and self-definition over the maintenance of colonial categories. I present approaches and scholarship in Lamanite Studies that align with Indigenous land and spiritual repatriation, promoting the restoration of Indigenous epistemologies to Indigenous communities. Theoretical colonialism must be supplemented by grassroots initiatives that empower Indigenous communities to reclaim their spiritual and cultural identities. Full article

Māori wisdom revolutionized the child welfare system through the now manualized Family Group Conferencing method. The global trend of adopting and adapting this culturally grounded child welfare practice has been well documented. However, as this service model is adapted and imported to other countries, so is its legacy of settler colonialism. This qualitative case study applies Settler Colonialism Theory to unpack the settler colonialism embedded in the process of adopting an adapted Indigenist family engagement program in Taiwan. Research findings indicate that cultural adaptation reproduces settler colonialism. To implement family engagement within a paternalistic CPS system, program implementers struggled between authoritative decision making and building meaningful state–family partnerships. Although adhering to a model that ostensibly involves family decision making may ease settler anxiety among program implementers, settler colonialism remains the elephant in the room. It frequently undergirds the cultural adaptation process. Liberatory social work practice calls for unpacking settler anxiety, systems of power, and cultural imperialism embedded in program implementation. Full article

‘Marriage equality’ has been a widely used slogan and mobilizing concept for LGBTQ+ rights’ movements across the globe striving for formal recognition for ‘same-sex’ or ‘same-gender’ marriages. In this article, we critically interrogate the terminology and political rationality that have given shape to ‘marriage equality’ campaigns. We demonstrate the structural erasure of non-monogamous relations and populations from the changes hoped for and envisioned in these mobilizations. The lack of any genuine and substantial concern with consensual non-monogamies (CNMs) from most of the literature in the field highlights the close entanglement of marriage with monogamy. As a result, ideas are scarce about how meaningful and adequate legal recognition and social policy provisions for a wide range of intimate, sexual, familial, and/or caring bonds or constellations on the CNM continuum could look like. We argue that the critique of the mononormativity inherent to marriage is fundamental to understanding the role of this in the 21st century. We identify the roots of the mononormativity of marriage in its governmental role as a necropolitical and biopolitical technology, evidenced by its ‘civilizing’ function in white settler colonial projects. Because of this, an expansion of the call for equality to include non-monogamous populations does not resolve but rather aggravates the problem. We conclude that any truly queer politics of CNM consequently needs to be anti-marriage. Full article

Valeria Luiselli’s Lost Children Archive (2019) captures the challenges that “lost”, or undocumented children experience in their attempts to cross the US-Mexico border and provides a stringent critique of the unjust and arbitrary nature of border laws. In this paper, I argue that Luiselli’s novel merges the narrative with the archival to form an “archival novel”, which generates what I call “archival narrative justice”, a form of achieving justice through an archival narrative when legal and institutional justice is absent or inadequate. In doing so, I demonstrate how the narrative form and the practice of archiving, both independently and collectively, are significant avenues for re-conceptualizing “justice” through generating counterhistories and making visible multiple marginalized perspectives. I connect Luiselli’s archival-narrative practice with how the borderlands house such counterhistories by building on Gloria Anzaldúa’s work on borderlands. I develop the concept of “borderland as archive” to understand how Lost Children Archive recognizes the interstitial space of the borderlands as coded with the knowledges, histories, memories, lived experiences, and resistance of border crossers and border dwellers, from undocumented immigrants to dispossessed Native Americans who have been illegalized by settler-colonial and capitalistic immigration laws. Full article

Previous research has shown that Appalachian Studies as a field, by drawing upon Appalachian Studies scholars and activists such as Harry Caudill, Helen Lewis, and Chris Irwin, misapplied the colonialism model to whites in the region, which resulted in clear remnants of self-Indigenization in the field. I show through a rhetorical analysis of recent (2020–2023) editions of the Journal of Appalachian Studies that these critiques have been left largely unaddressed in the field. In reviewing these issues, a tenet of Appalachian Studies is to employ “Appalachian” as an identity (rather than as solely a regional analytic) that is claimable by whites as distinct from other white settler colonizer identities. Applying the peoplehood matrix, which is a theory of that which imbues Indigenous peoples with Indigeneity and sovereignty, I reveal that white Appalachia often rhetorically presents itself as a colonized Indigenous people—though not necessarily as American Indians. Full article

This paper uses the example of negatively racialised refugees from the African continent to reiterate the racialised nature of migrant and refugee experiences in Australia. This is a context that remains deeply influenced by a violent history of British colonisation and racist migration laws, including the restrictive White Australia Policy (1901–1973). Drawing on the authors’ research and personal experiences of working with, and navigating, the Australian resettlement system this article examines the racialised violences inherent in expectations of ‘integration’ for (former) African refugees in a settler colonial country. This paper proffers a principle level re-imagining of refugee resettlement in Australia that challenges patriarchal white sovereignty. It proposes a meaningful consideration of resettlement practices that are community-led, localised, relational and that recognise the agency of refugees who settle in Australia. This paper disrupts dominant tropes of refugees as perpetually vulnerable and deficit, by centering the agency, needs and expectations of a good life as it is lived in community, rather than dictated by the state. Full article

Building on the idea of religion and science as conceptual maps of intellectual territory, I use a settler colonial analysis as a framework for thinking about decolonizing religion and science in a way that moves away from abstraction and towards action; addressing not just the ideas, but the tools of control—the fences—that impose ideas on the territory itself. Comparing the Wyoming prairie with the epistemological prairie, I describe the maps, fences and other tools and technologies of settler colonialism used to appropriate Indigenous Land and knowledge, eventually turning it into private property. It is in this last step—the creation of private property—that fences are most important, because they are tools of ownership that do not merely restrict access to parts of the prairie (land and knowledge), but restrict movement on the prairie itself. I describe patents and intellectual property as examples of fences on the epistemological prairie. Because they are legally and historically connected to technologies of settler colonial appropriation of land—including terra nullius and land patents—they are an excellent example of the connection between land and epistemological territory, and show what epistemological decolonization can look like in practice. Full article

The religious landscape of Aotearoa New Zealandis a dynamic and shifting field. One of the most riveting dimensions of religion is blooming via an indigenous Māori renaissance, which is displayed in a struggle over narratives, language, and tikanga (protocol) around sacred sites. In the digital age, social media platforms have become sites of negotiation, contestation, and the clarification of Māori religious authority in relation to sacred places. One of the hallmarks of digital culture is the flattening of traditional modes of hierarchical authority. In this article, we explore the discourse in an online news article’s comment section debating tikanga around nudity on the summit of Taranaki Mountain, a place widely regarded as sacred to Māori. This project follows the work of Neumaier and Klinkhammer in tracing the contours of what we identify as a form of mediatised interreligious contact between settler secularity and Indigenous Māori. Using this frame, we argue that this case study affords a deeper understanding of Māori perspectives, settler appeals to secularity, and the digital environment shaping and forming these points of contact. Full article

Oral histories of Latina domestic workers in the United States feature hybrid narratives combining accounts of illness and “toxic discourse”. We approach domestic workers’ illnesses and disabilities in a capacious, extra-medical context that registers multiple axes of precarity (economic, racial, and migratory). We are naming this context “settler maintenance”. Riffing on the specific and general valences of “maintenance” (i.e., as a synonym for cleaning work, and as a term for the practices and ideologies involved in a structure’s upkeep), this term has multiple meanings. First, it describes U.S. domestic workers’ often-compulsory use of hazardous chemical agents that promise to remove dirt speedily, yet that imperil domestic workers’ health. The use of these chemicals perpetuates two other, more abstract kinds of settler maintenance: (1) the continuation of socioeconomic hierarchies between immigrant domestic workers and settler employers, and (2) the continuation of (white) settlers’ extractive relationship to the land qua private property. To challenge this logic of settler maintenance, which is predicated on a lack of care for care workers, Latina domestic workers have developed alternative forms of care via lateral networks and political activism. Full article

The Oxford Times ran a headline in May 1896 that stated in bold capitals ‘STRANGE DEATH OF A HINDOO’, detailing the circumstances of the death of Baboo Mookhi Singh, who, it seems, was the first (known) Indian grocer in Oxford. While today, the pioneering research by Rozina Visram related to the presence of Asians in Britain, that of Antoinette Burton in the late-Victorian period, or Michael Fisher’s work on counterflows to colonialism, is not new, the majority of research regarding the presence of Indians in the British Isles is either scant for this period of time, or related to ayahs and lascars, or to poets, intellectuals, and aristocrats, with considerable research also related to the Indian military. The majority of times, that research has also focused solely on London. The originality of this research paper provides material heretofore undocumented related to an early settler in Oxford from India (1880s–1890s): Baboo Mookhi Singh (1867–1893), Oxford’s first grocer, and tea importer from India. He originated from Benaras (Varanasi) and arrived in Britain, where he set up a business in the centre of Oxford. However, what he encountered there was name-calling, verbal as well as physical harassment, and ultimately his death in strange circumstances. He seemingly came alone, although his import business, which boasted the best tea not only in Oxford, but in the whole country, was run by the ‘Singh Brothers’ (his brother remaining in India). While Singh most certainly travelled via the Suez Canal to Britain, the country to which he was travelling would have been both familiar and unfamiliar to him. However, due to the lack of resources available, all too often common people, such as Singh, have been neglected. In this article, newspaper reports and material from the numerous trials (mostly initiated by Singh against the local people and his immediate neighbours) are brought together, as well as the coroner’s reports, and the police notes to determine Singh’s struggle for recognition, and his attempt at resistance. This paper documents his struggle for cultural/geographic space, to redress the imbalance of power, and gain agency. Despite his attempts at resilience, he did, in the end, die. However, Singh was a pioneer in a struggle for power, a stand for resistance, and how the law perceived him, in his difference, changing the community around him, albeit on a small scale. It is a telling story that resurfaces an early Indian settler in Britain, his alterity in Victorian society, and the latter’s attitudes towards race. It steps outside of the traditional image of the empire at home, in Britain, in everyday life. Full article

In 1978, the United States enacted the Indian Child Welfare Act (ICWA) “to protect the best interest of Indian Children and to promote the stability and security of Indian tribes and families by the establishment of minimum Federal standards for the removal of Indian children and placement of such children in homes which will reflect the unique values of Indian culture.” The ICWA was codified to address centuries of genocidal government policies, boarding schools, and coercive adoptions that ruptured many Native families. Now one of the strongest pieces of legislation to protect Native communities, the ICWA was designed to ensure that Native foster children are placed with Native families. Implementing the ICWA has not been smooth, however, as many non-Native foster parents and state governments have challenged the ICWA. While the ICWA has survived these legal challenges, including the recent 2023 Haaland v. Brackeen Supreme Court case, the rise of non-Natives claiming Native heritage, also known as self-indigenizers or “pretendians,” represents a new threat to the ICWA. This Article presents a legal history and analysis of the ICWA to unpack the policy implications of pretendians in the U.S. legal context. This Article demonstrates how the rise of pretendians threatens to undermine the very purpose of the ICWA and thereby threaten the sovereignty of Native peoples. By legally sanctioning the adoption of Native children into non-Native pretendian homes, the ICWA can facilitate a new era of settlers raising Native children, rather than preventing this phenomenon as intended. In response, this Article offers concrete policy recommendations to bolster the ICWA against this threat. Full article