{"version":"1.0","type":"rich","provider_name":"Acast","provider_url":"https://acast.com","height":250,"width":700,"html":"<iframe src=\"https://embed.acast.com/$/6a21c23dac951431d77bc774/6a66f7f8a7fbf9da1430c0ea?\" frameBorder=\"0\" width=\"700\" height=\"250\"></iframe>","title":"Ep:11 The land that was never empty","description":"<p>There is a map on the wall of a government building somewhere. On that map, land has lines drawn through it. Those lines rest on a legal fiction: that the land was nobody's before the settlers arrived. Terra nullius. It was not true. The settlers knew it was not true. The fiction was not a mistake. It was a method.</p><p>This episode is about settler colonialism as a structural analysis rather than a historical grievance. Drawing on Patrick Wolfe's foundational distinction between extractive and settler colonialism, Roxanne Dunbar-Ortiz's history of dispossession in the United States, and Glen Coulthard's critique of recognition politics, it traces how the logic of elimination — of land, of language, of governance — operates not as a past event but as an ongoing structure embedded in the legal and political order of settler states.</p><p>From the Doctrine of Discovery and Johnson v. M'Intosh, still active precedent in US courts, to the Dawes Act's transfer of ninety million acres from Indigenous nations to white settlers, to the boarding school systems on both sides of the Canadian border, to the Land Back movement and the question of what decolonisation actually requires, the episode refuses to treat any of this as settled.</p><p><br></p><p>It also names what most anglophone discussions of settler colonialism leave out: Palestine, where the same logic is operating right now. New Caledonia, where France continues to manage Kanak sovereignty through referendums designed to fail. The structure is not North American. It is global.</p><p>The philosophical question the episode holds: can you oppose the state while benefiting from the land it stole? There is no clean answer. That is the point.</p><p><br></p><p><strong>Further reading:</strong></p><p> Patrick Wolfe, \"Settler Colonialism and the Elimination of the Native,\" Journal of Genocide Research (2006) — free to access</p><p> Roxanne Dunbar-Ortiz, <em>An Indigenous Peoples' History of the United States</em> (2014)</p><p> Glen Coulthard, <em>Red Skin, White Masks: Rejecting the Colonial Politics of Recognition</em> (2014)</p><p> Leanne Betasamosake Simpson, <em>As We Have Always Done: Indigenous Freedom Through Radical Resistance</em> (2017)</p><p> Klee Benally, <em>No Spiritual Surrender: Indigenous Anarchy in Defense of the Sacred</em> (2023)</p><p> Yellowhead Institute Land Back report (2019) — free at yellowheadinstitute.org</p><p> Eve Tuck and K. Wayne Yang, \"Decolonization is Not a Metaphor\" (2012) — free to access</p><p><br></p><p><strong>Tags:</strong> settler colonialism, decolonisation, Land Back, Indigenous sovereignty, Patrick Wolfe, Roxanne Dunbar-Ortiz, Glen Coulthard, Doctrine of Discovery, terra nullius, Dawes Act, residential schools, boarding schools, Zapatistas, Palestine, New Caledonia, Kanak, anarchism, grounded normativity, Klee Benally, anarcho-indigenism</p><p><br></p><p><strong>A question to carry:</strong></p><p> What does it mean to take dispossession seriously — not as a historical fact, but as something still happening, on land you are standing on right now?</p>","author_name":"A thousand small fires"}