Displacement Elimination And Replacement Of Indigenous People

Colonial scholars have taken immense pleasure in portraying Africans as possessed by spirits but as lacking possession and ownership of their resources, including land. Erroneously deemed to be thoroughly spiritually possessed but lacking senses of material possession and ownership of resources, Africans have been consistently dispossessed and displaced from the era of enslavement, through colonialism, to the neocolonial era. Delving into the historiography of dispossession and displacement on the continent of Africa, and in particular in Zimbabwe, this book also tackles contemporary forms of dispossession and displacement manifesting in the ongoing transnational corporations land grabs in Africa, wherein African peasants continue to be dispossessed and displaced. Focusing on the topical issues around dispossession and repossession of land, and the attendant displacements in contemporary Zimbabwe, the book theorises displacements from a decolonial Pan-Africanist perspective and it also unpacks various forms of displacements – corporeal, noncorporeal, cognitive, spiritual, genealogical and linguistic displacements, among others. The book is an excellent read for scholars from a variety of disciplines such as Geography, Sociology, Social Anthropology, History, Linguistics, Development Studies, Science and technology Studies, Jurisprudence and Social Theory, Law and Philosophy. The book also offers intellectual grit for policy makers and implementers, civil society organisations including activists as well as thinkers interested in decolonisation and transformation.

While indigenous peoples make up around 370 million of the world’s population – some 5 per cent – they constitute around one-third of the world’s 900 million extremely poor rural people. Every day, indigenous communities all over the world face issues of violence and brutality. Indigenous peoples are stewards of some of the most biologically diverse areas of the globe, and their biological and cultural wealth has allowed indigenous peoples to gather a wealth of traditional knowledge which is of immense value to all humankind. The publication discusses many of the issues addressed by the Declaration on the Rights of Indigenous Peoples and is a cooperative effort of independent experts working with the Secretariat of the Permanent Forum on Indigenous Issues. It covers poverty and well-being, culture, environment, contemporary education, health, human rights, and includes a chapter on emerging issues.

As migration has not commonly been considered as part of the indigenous experience, the prevalent view of indigenous communities tends to portray them as static groups, deeply rooted in their territories and customs. Increasingly, however, indigenous peoples are leaving their long-held territories as part of the phenomenon of global migration beyond the customary seasonal and cultural movements of particular groups. Diverse examples of indigenous peoples' migration, its distinctive features and commonalities are highlighted throughout this report, and show that more research and data on this topic are necessary to better inform policies on migration and other phenomena that have an impact on indigenous people' lives.

In 2016, Canada’s newly elected federal government publically committed to reconciling the social and material deprivation of Indigenous communities across the country. Does this outward shift in the Canadian state’s approach to longstanding injustices facing Indigenous peoples reflect a “transformation with teeth,” or is it merely a reconstructed attempt at colonial Indigenous-settler relations? Prairie Rising provides a series of critical reflections about the changing face of settler colonialism in Canada through an ethnographic investigation of Indigenous-state relations in the city of Saskatoon. Jaskiran Dhillon uncovers how various groups including state agents, youth workers, and community organizations utilize participatory politics in order to intervene in the lives of Indigenous youth living under conditions of colonial occupation and marginality. In doing so, this accessibly written book sheds light on the changing forms of settler governance and the interlocking systems of education, child welfare, and criminal justice that sustain it. Dhillon’s nuanced and fine-grained analysis exposes how the push for inclusionary governance ultimately reinstates colonial settler authority and raises startling questions about the federal

This book is a collection of essays that explore the intersection of Earth, Gender and Religion in African literary texts. It examines cultural, religious, theological and philosophical traditions, and their construction of perspectives and attitudes about Earth-keeping and gender. This publication is critical given the current global environmental crisis and its impact on African and global communities. The book is multidisciplinary in approach (literary, environmental, theological and sociological), exploring the intersection of African creative work, religion and the environment in their construction of Earth and gender. It presents how the gendered interconnectedness of the natural environment, with its broad spirituality and deep identification with the woman, features prominently in the myths, folklores, legends, rituals, sacred songs and incantations that are explored in this collection. Both male and female writers in the collection laud and accept woman’s enduring motif as worker, symbol and guardian of the environment. This interconnectedness mirrors the importance of the environment for the survival of both human and non-human components of Mother Earth. The ideology of women’s agency is emphasised and reinforced by ecofeminist theologians; namely those viewing African women as active agents working closely with the environment and not as subordinates. In the context of the environmental crisis the nurturing role of women should be bolstered and the rich African traditions that conserved the environment preserved. The book advocates the re-engagement of women, particularly their knowledge and conservation techniques and how these can become reservoirs of dying traditions. This volume offers recorded traditions in African literary texts, thereby connecting gender, religion and the environment and helpful perspectives in Earth-keeping.

Positing the notions of coloniality of ignorance and geopolitics of ignorance as central to coloniality and colonisation, this book examines how colonialists socially produced ignorance among colonised indigenous peoples so as to render them docile and manageable. Dismissing colonial descriptions of indigenous people as savages, illiterate, irrational, prelogical, mystical, primitive, barbaric and backward, the book argues that imperialists/colonialists contrived geopolitics of ignorance wherein indigenous regions were forced to become ignorant, hence containable and manageable in the imperial world. Questioning the provenance of modernist epistemologies, the book asks why Eurocentric scholars only contest the provenance of indigenous knowledges, artefacts and scientific collections. Interrogating why empire sponsors the decolonisation of universities/epistemologies in indigenous territories while resisting the repatriation/restitution of indigenous artefacts, the book also wonders why Westerners who still retain indigenous artefacts, skulls and skeletons in their museums, universities and private collections do not consider such artefacts and skulls to be colonising them as well. The book is valuable to scholars and activists in the fields of anthropology, museums and heritage studies, science and technology studies, decoloniality, policymaking, education, politics, sociology and development studies.

Tracing recent bouts of globalised Mugabephobia to Robert Mugabes refusal to be neoimperially penetrated, this book juxtaposes economic liberalisation with the mounting liberalisation of African orifices. Reading land repossession and economic structural adjustment programmes together with what they call neoimperial structural adjustment of African orifices, the authors argue that there has been liberalisation of African orifices in a context where Africans are ironically prevented from repossessing their material resources. Juxtaposing recent bouts of Mugabephobia with discourses on homophobia, the book asks why empire prefers liberalising African orifices rather than attending to African demands for restitution, restoration and reparations. Noting that empire opposes African sovereignty, autonomy, and centralisation of power while paradoxically promoting transnational corporations centralisation of power over African economies, the book challenges contemporary discourses about shared sovereignty, distributed governance, heterarchy, heteronomy and onticology. Arguing that colonialists similarly denied Africans of their human essence, the tome problematises queer sexualities, homosexuality, ecosexuality, cybersexuality and humanoid robotic sexuality all of which complicate supposedly fundamental distinctions between human beings and animals and machines. Provocatively questioning queer sexuality and liberalised orifices that serve to divert African attention from the more serious unfinished business of repossessing material resources, the book insightfully compares Robert Gabriel Mugabe, Thomas Sankara and Julius Kambarage Nyerere who emphasised the imperatives of African autonomy, ownership, control and sovereignty over natural resources. Observing Africans interest in repossessing ownership and control over their resources, the book wonders why so much, queer, international attention is focused on foisting queer sexuality while downplaying more burning issues of resource repossession, human dignity, equality and equity craved by Africans for whom life is not confined to sexuality. With insights for scholars in sociology, development studies, law, politics, African studies, anthropology, transformation, decolonisation and decoloniality, the book argues that liberal democracy is a faade in a world that is actually ruled through criminocracy.

Placing security studies in the context of contemporary discourses about the colonial comeback and posthumanism, this book postulates the notion of staticide which avers that the effacement of African state sovereignty is crucial for the security of the oncoming empire. Understood in the light of posthumanism, antihumanism, animism, postanthropocentrism and transhumanism; African human security has evidently been put on a recession course together with African state security. Much as African states are demonised as so failed, defective, corrupt, weak and rogue to require recolonisation; transhumanism also assumes that human bodies are so corrupt, imperfect, defective, failed, rogue and weak to require not only enhancements or augmentation but also to beckon recolonisation. Also, deemed to be ecologies, human bodies are set to be liberalised and democratised in the interest of nonhuman viruses, nanobots, microchips, bacteria, fungi and other pathogens living within the bodies. The book critically examines the security implications of theorising human bodies as ecologies for nonhuman entities. Reading staticide together with transhumanism, this book foresees transhumanist new eugenics that are accompanying the new empire in a supposedly Anthropocene world that serves to justify the sacrifice and disposability of some surplus humans living in the recesses and nether regions of the empire. Paying attention to the colonial comeback, the book urges African scholars not to mistake imperial transformation for decolonisation. The book is invaluable for scholars and activists in African studies, anthropology, decoloniality, sociology, politics, development studies, security studies, sociology and anthropology of science and technology studies, and environmental studies.