politics, could be reinterpreted and reassessed in a historical context where formal empires largely ceased to exist. The imperial formation of modernity is a major issue for postcolonialists, while the capitalist drive for imperialism remains the ground for a long debate among Marxists. Our main argument profits from both. We suggest empires should not be analytically understood only by their formal political institutions, but also by the articulation they have historically produced between the colonial difference and accumulation by dispossession. The examination of
47 THREE Indigenous peoples: dispossession, colonisation and discrimination Introduction This chapter reviews the experience of indigenous peoples, that is, those who are also referred to as aboriginal or native peoples. It identifies some of the major populations of indigenous peoples living in rural areas within Westernised welfare structures, including: the Aborigines and Torres Strait Islanders of Australia; the Maori of New Zealand; the Inuit, Métis and the First Nations (Indians) of Canada and the US. Currently, the proportions of these indigenous
‘ indvandrerdrenge ’ to highlight its specific contextual meaning, yet in quotation marks to problematise it. Frederiksen’s attack on ‘ indvandrerdrenge ’ and proposal to confiscate their belongings is illustrative of a broader trend within western states’ reception of refugees ( Ziadah, 2016 ) and treatment of racialised migrants more broadly ( Bhandar, 2016 ; Cahill et al, 2016 ; Farris, 2016 ). In this chapter, I situate Frederiksen’s attack within the Danish state’s ongoing use of dispossessive practices to manage, control and eliminate racialised groups. Through a close
The understanding that a system is responsible for these pains. The executioner is an exploitative, patriarchal, pyramidal, racist, thievish, and criminal system: capitalism. The EZLN To understand extractivism, it is essential to realise it is rooted in dispossession, has its historical origins in colonialism, and is now facilitated primarily by corporations and states. Extraction has traditionally and continues to be a hallmark of (neo)imperial domination and neoliberal policies (for example, ‘cash crops’, fossil fuels, minerals, biofuels, precious
projects, can precipitate the rapid, and very visible, decantation of the existing population to make way for incomers. In either instance, the lives of people in existing communities, and their modes of habitation, are threatened and undermined. Such threats and corresponding modes of displacement can be considered to be part of inherently anti-democratic processes and indicative of construction as a form of violence against people and nature. I develop the understanding that construction, as implicated in displacement and dispossession, is a form of violation that
101 SIX Rethinking gentrification in India: displacement, dispossession and the spectre of development Sapana Doshi Introduction Over the last decade, a surge in scholarship on the displacement of the urban poor in Indian cities has highlighted the need for post-colonial engagement with theories of gentrification. While urban projects and en masse displacement warrant the kind of political concern that a globally minded gentrification studies offers (see Smith, 2002), this chapter follows others (see Lees, 2012) in arguing for the need to push the
various forms of dispossession and precarity. The lockdown and the urban poor As COVID-19 spread around the world in the beginning of 2020, urban societies, as nodes of international connection, concentration of economic activities, and public life, came to a standstill in order to contain the spread of the virus. Consequently, most countries around the world imposed lockdowns and suspended a host of economic activities, rules which were heavily monitored by governments. In India, a countrywide lockdown was enforced on March 25, 2020 (Gettleman and Schultz, 2020
Recently, there has been a global resurgence of demands for the acknowledgement of historical and contemporary wrongs, as well as for apologies and reparation for harms suffered.
Drawing on the histories of injustice, dispossession and violence in South Africa, this book examines the cultural, political and legal role and value of an apology. It examines the multiple ways in which ‘sorry’ is instituted, articulated and performed, and critically analyses its various forms and functions in both historical and contemporary moments. Bringing together an interdisciplinary team of contributors, the book’s analysis offers insights which will be invaluable to global debates on the struggle for justice.
Issues of displacement and dispossession have become defining characteristics of a globalised 21st century. People are moving within and across national borders, whether displaced, relocated or moving in search of better livelihoods.
This book brings theoretical understandings of migration and displacement together with empirical illustrations of the creative, cultural ways in which communities reflect upon their experiences of change, and how they respond, including through poetry and story-telling, photography and other art forms, exploring the scope for building communities of solidarity and social justice.
The concluding chapters identify potential implications for policy and professional practice to promote communities of solidarity, addressing the structural causes of widening inequalities, taking account of different interests, including those related to social class, gender, ethnicity, age, ability and faith.
The law is heavily implicated in creating, maintaining, and reproducing racialised hierarchies which bring about and preserve acute global disparities and injustices. This essential book provides an examination of the meanings of decolonisation and explores how this examination can inform teaching, researching, and practising of law.
It explores the ways in which the foundations of law are entangled in colonial thought and in its [re]production of ideas of commodification of bodies and space-time. Thus, it is an exploration of the ways in which we can use theories and praxes of decolonisation to produce legal knowledge for flourishing futures.
