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In thinking about Wolfe’s logic of elimination as a defining feature of settler colonialism, what is the difference between thinking about settler colonialism in the context of elimination and exploitation (as Wolfe and Veracini do) as opposed to accumulation by dispossession (as David Harvey and Englert do)?

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Kelley and Englert emphasize the importance of decentering the settler colonial subject (as a critique of Wolfe). What epistemologies are missing from Wolfe’s work, and why is it important to bring place-specific contexts into our analyses of settler-colonialism and resistance?

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According to Wolfe, “Indians and Black people in the US have been racialized in opposing ways that reflect their antithetical roles in the formation of US society. (p. 387), In what ways do the various examples of settler colonialism given by Wolfe connect to racialization?

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Whyte argues that the disentanglement of food and human institutions is a strategy complicit in Indigenous erasure and proposes a “model of justice and sovereignty that…can be used to justify expressions of food sovereignty beyond those associated with, for example, federally recognized tribal governments or treaty organizations.” (p. 364) What does Whyte mean by this? How might this be imagined and acted upon today?

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Whyte chooses food as a lens to analyze the collective capacities of the Nisqually, Nuu-cha-nulth, Kwakwaka’wakw, and Karuk. Within the paper, they discuss both food sovereignty and food justice. How do you understand the difference between these two concepts and what work does this distinction do?

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Wolfe plainly writes, “once evacuated, the Red man’s land would be mixed with Black labour to produce cotton, the white gold of the Deep South.” (p. 392). Are land and labor inextricably linked in the processes of settler colonialism? How would each author differ in their perspectives? And, moving away from the settler colonial view, how is land linked to labor from an Indigenous worldview?

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Wolfe describes, on pp. 395-396, the centrality of agriculture to settler colonial ideologies both as a site of ceaseless expansion and primitive accumulation, disrupting Indigenous modes of production, while erasing Indigenous agriculture and land relations. As Englert and Kelley write, the processes/tactics of settler colonialism are ongoing and ever-changing. Is agriculture still the primary site of settler colonial violence today? How are settler colonial ideologies manifesting and cementing themselves in other industries and places (physical and metaphysical). E.g. waterways, technology, universities, etc.

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Englert discusses the racial organization of labor (“whether settler, enslaved, or indigenous” p.1655) as essential to settler colonialism. “This-perhaps obvious- characteristic leads to the development of internal class relations and conflicts, alongside confrontations between settlers and indigenous peoples” (p.1658). How does this impact our abilities to collectively organize? What is at stake for all of these groups?

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Whyte discusses the irony of settler colonialism which is, that settlers came in order to further their own collective continuance. What conditions, both material and conceptual, situate groups' respective collective continuance in competition with one another?

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In the examination of potlatch systems, Whyte (and Trosper) describe that one consequence of potlatch is that “cooperation not individual hoarding” is reiterated as “the correct strategy.” Are there ways to scale up this idea to create conditions that move groups toward compatible or cooperative collective continuance?

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Food sovereignty, for Whyte, is understood as constitutive of collective continuance because of the ways in which food systems are intertwined with human institutions that build strong relationships, both with nature and between people. Thinking about Whyte’s last paragraph (p 364), what might it look like to “go beyond” the expressions of food sovereignty written about here?

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https://www.youtube.com/watch?v=yC3XeIFJDnc
From 19:36- 20:26 is the clip we picked to share in class, but the whole series is worth watching

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https://cagj.org/salmonpeople/

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Read the Report-Back and watch the video of our April 9, 2019 screening of Salmon People & Discussion with leaders featured in the film, including Valerie Segrest and President Fawn Sharp.

We are thrilled to share this film! Watch "Salmon People" (just under 4 minutes), share it widely, and check out the Study Guide and resources to Take Action below!
SALMON PEOPLE: The risks of genetically engineered fish for the Pacific Northwest from New Canoe Media on Vimeo.

Salmon is a cultural and ecological keystone species in the Northwest, making the approval of GE salmon a distinct point of concern for communities in this region. Northwest tribes and tribal members have voiced strong concerns around the potential impacts of corporations producing and distributing GE salmon, and have initiated political opposition at state and national levels in response to the biotech firm, AquaBounty Inc.'s submission for approval to market GE salmon in the U.S. The film tells the story about why we should reject GE salmon from the perspective of NW tribal leaders, and features Valerie Segrest - Muckleshoot Food Sovereignty Project, Fawn Sharp - President of the Quinault Nation, and Louie Ungaro, Muckleshoot fisherman and tribal council member.

"Salmon People" was produced by Muckleshoot Food Sovereignty Project and Community Alliance for Global Justice with New Canoe Media.

Film Study Guide

Take Action: Contact your Senators to Label GE Salmon!

Media

We are grateful for the generous support from the Muckleshoot Tribe Charity Fund Grant Program.

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Read the Report-Back and watch the video of our April 9, 2019 screening of Salmon People & Discussion with leaders featured in the film, including Valerie Segrest and President Fawn Sharp. We are thrilled to share this film! Watch "Salmon People" (just under 4 minutes), share it widely, and check out the Study Guide and resources to Take Action below!

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Salmon People: Northwest Native Opposition to GE Fish

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Salmon People: Northwest Native Opposition to GE Fish

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https://cagj.org/2019/04/report-back-on-film-screening-and-panel-event-salmon-people-northwest-native-opposition-to-genetically-engineered-fish/

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Report-Back on Film Screening and Panel Event: Salmon People: Northwest Native Opposition to Genetically Engineered Fish - Community Alliance for Global Justice

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By Noël Hutton On Tuesday April 9, CAGJ partnered with Town Hall to hold a screening and panel discussion regarding our recently released short film, Salmon People. The film was produced in partnership with New Canoe Media and the Muckleshoot Food Sovereignty Project. Over 100 people attended the ev…

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TBA

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controlling land as controlling the labour force: thinking about South Africa case study

Where is settler colonialism happening: agriculture, extractive industries, the commons (especially water ways), 2nd homes/tourism
Not that agriculture isn't a site of settler colonialism but in late stage capitalism, there are multiple sites. The idea of being a primary site doesn't seem to apply now.

pollution/poisoning the waterways as part of ongoing settler colonialism
Took the land. Now degrading the land so it becomes unusable. The commons as a site of continuation of that violence.

Not just negative industries. Green technologies or social goods can also operate in settler logics. Who are the 'we' these things are aiming to help.

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diff b/t food sov and justice. significance of sovereignty for Whyte and language?

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Notes: Informal settlements in cape town. Rhetoric in that work - relationship of the land and the people is enshrined in the constitution. Land plays a particular part in politics. Relationships of people to land prior to colonization? There's not this explicitly stated connection between Indigeneity and colonialism in South Africa.

There can be a romanticization of place - ("place attachment"), narrates connection to place in a fixed way. After the trail of tears how did the Cherokee remake their sense of place in their homeland?

Wolfe - right to domination via "discovery" - what lands/areas did Europeans think this right extended to?