Environmentality on the Canadian Prairies: Settler‐Farmer Subjectivities and Agri‐Environmental Objects

State and institutional actors have been shaping settler‐farmer subjectivities in order to transform the landscape and thus the history and geography of the Canadian Prairies. This paper expands the application of environmentality from its origins in colonial forestry to interrogate agriculture on prairie landscapes. The Canadian state used the technologies of environmentality to influence “common sense” attitudes and behaviours, which acted to deterritorialize Indigenous communities and then manipulated their subjectivities to guarantee settler‐farmer access to land. Later, institutions and states moulded settler‐farmer subjectivities of correct farming behaviour in an effort to convert soil, water, and seeds into economic resources. These environmental objects, in turn, acted upon settler‐farmer subjects by setting biophysical and genetic limits such as soil fertility, water quality and quantity, and plant hardiness and disease resistance. Resisting environmentality requires understanding processes of subjugation while also creating counter‐narratives of “good” farming behaviour and Indigenous‐settler relations.     

Labour after Land Reform: The Precarious Livelihoods of Former Farmworkers in Zimbabwe

What happens to labour when major redistributive land reform restructures a system of settler colonial agriculture? This article examines the livelihoods of former farmworkers on large‐scale commercial farms who still live in farm compounds after Zimbabwe's land reform. Through a mix of surveys and in‐depth biographical interviews, four different types of livelihood are identified, centred on differences in land access. These show how diverse, but often precarious, livelihoods are being carved out, representing the ‘fragmented classes of labour’ in a restructured agrarian economy. The analysis highlights the tensions between gaining new freedoms, notably through access to land, and being subject to new livelihood vulnerabilities. The findings are discussed in relation to wider questions about the informalization of the economy and the role of labour and employment in a post‐settler agrarian economy, where the old ‘farmworker’ label no longer applies.     

Contesting the Settler City: Indigenous Self‐Determination,New Urban Reserves,and the Neoliberalization of Colonialism

In settler colonial contexts the historical and ongoing dispossession and displacement of Indigenous peoples is foundational to understanding the production of urban space. What does it mean that cities in what is now known as Canada are Indigenous places and premised on the ongoing dispossession of Indigenous peoples? What roles do new urban reserves play in subverting or reinforcing the colonial‐capitalist sociospatial order? This paper examines these questions in relation to new urban reserves in Canada. Most common in the Prairie provinces, new urban reserves are satellite land holdings of First Nation communities located outside of the city. While the settler state narrowly confines new urban reserves to neoliberal agendas, First Nations are successfully advancing reserve creation to generate economic self‐sufficiency, exercise self‐determination, and subvert settler state boundaries. I argue that new urban reserves are contradictory spaces, as products and vehicles of settler‐colonial state power and Indigenous resistance and place‐making.     

On Abolition Ecologies and Making “Freedom as a Place”

This introduction calls for political ecology to systematically engage with the ways that white supremacy shapes human relationships with land through entangled processes of settler colonialism, empire and racial capitalism. To develop the analytic of abolition ecology, we begin with the articulation of W.E.B. Du Bois’ abolition democracy together with Ruth Wilson Gilmore’s spatially attuned analytic of abolition geography. Rather than define communities by the violence they suffer, abolition ecologies call for attention to radical place‐making and the land, air and water based environments within which places are made. To that end, we suggest that an abolition ecology demands attention to the ways that coalitional land‐based politics dismantle oppressive institutions and to the promise of abolition, which Gilmore describes as making “freedom as a place”.     

Grazing was not mining: managing Victoria's goldfields commons

The great land rush of the eighteenth and nineteenth centuries saw vast swathes of temperate grazing land around the world pass into private hands. Commons and common lands, however, provided a vital interim mechanism in this shift from state control to private property ownership. Commons ensured continued and widespread access to natural resources, including water, minerals, soil, grass, and timber, that was integral to the colonial settler project. The gold rush in nineteenth‐century Victoria sheds important light on this process, where almost 250,000 ha of Crown land were set aside as goldfields commons. These reserves maintained auriferous or gold‐bearing land in public hands and provided access to extensive tracts of grazing for the sheep and cattle of gold miners. In this paper, we examine how the traditional English notion of common lands was transferred to a New World environment and draw on the work of economist Elinor Ostrom to evaluate the use and function of Victoria's goldfields commons in terms of management, regulation, and sustainability.     

‘Poor Gordon’: What the Australian Cult of Adam Lindsay Gordon Tells Us About Turn‐of‐the‐Twentieth‐Century Masculine Sentimentality

The popularity of the British‐born Australian poet and sportsman, Adam Lindsay Gordon (1833–1870), flowered after his death. Between 1870 and 1920, he was widely extolled as an exemplar of the Australian bushman and of British imperial masculinity alike. Fans lauded Gordon as a daredevil horseman who had lived in the bush in the Australian colonies’ roaring days. Fascinatingly, though, they expressed their enthusiasm for him in sentimental terms. This article shows that sentimental expressions of devotion to Gordon were part of a distinctive form of masculine sentimentality emerging in Western culture at the turn of the nineteenth century. The proponents of this sentimentality encouraged the members of Western imperial and settler‐colonial publics to sympathise with rugged bushmen such as Gordon – to collectively experience their sorrows, griefs and joys. In so doing, they helped to reinforce masculine and settler‐colonial power, since they elevated the sentiments of hardy masculine types at the expense of feminine ones. In Australia, sentimental representations of Gordon also helped divert attention from the violence committed by settlers against Aboriginal peoples. Based on the insight that masculinity and sentiment were profoundly intertwined in the day, this article calls for a new way of thinking about the relationship between these two phenomena in the turn‐of‐the‐century era.     

Indigenous peoples,local communities,and Payments for Ecosystem Services

Payments for Ecosystem Services (PES) programs are reshaping the governance of ecosystems and natural resources around the world. These programs often occur in spaces that are unceded, contested, or otherwise not legally recognized as Indigenous homelands, customary areas, and territories. Building on the discourses of Indigenous self‐determination, nationhood, and cultural responsibilities, this paper examines how PES programs produce unique outcomes for Indigenous peoples as ecosystem services providers. Our findings demonstrate and substantiate three themes that impact Indigenous ecosystem services providers uniquely: (1) the internationally recognized right to Free, Prior and Informed Consent for Indigenous peoples; (2) the reinforcement of settler colonial jurisdiction; and (3) mismatches between Indigenous knowledges and PES‐type approaches. The ways that PES programs run the risk of reifying and reducing Indigenous knowledges have not yet been adequately considered within current PES approaches. Our findings enable a conceptualization of PES as a new conservation tool within ongoing histories of land management and dispossession by settler colonial governments. We assess the strengths and challenges of PES programs as a departure from previous conservation modalities.     

Messianic time,settler colonial technology and the elision of Palestinian presence in Jerusalem's historic basin

Advancing the settler colonial paradigm through a temporal perspective on territoriality, this article argues that the Jewish messianic idea is a distinctive feature of Israeli settler colonialism and an important element of Zionist territorial production. Specifically, the article contends that messianic time constitutes a specific settler colonial technology of domination which finds place-based expression in the ‘historic basin’ of occupied East Jerusalem. This is illustrated through two sites: the City of David archaeological park in the Palestinian village of Silwan and the Temple Mount/Haram al-Shariff, current home of the Dome of the Rock and prophesised location of the Third Jewish Temple. Both are at the frontier of settlement in the historic basin and the messianic conception of a mythical past and redemptive future aids claims to territorial exclusivity by ‘disappearing’ Palestinians in the present. The article concludes by reflecting on the value of an analytical focus on time for settler colonial scholarship on Israel-Palestine and in political geography more broadly.     

Whose cultural value? Representation,power and creative industries

ABSTRACT

The debate around ‘cultural value’ has become increasingly central to policy debates on arts and creative industries policy over the past ten years and has mostly focused on the articulation and measurement of ‘economic value’, at the expense of other forms of value—cultural, social, aesthetic. This paper’s goal is to counter this prevalent over-simplification by focusing on the mechanisms through which ‘value’ is either allocated or denied to cultural forms and practices by certain groups in particular social contexts. We know that different social groups enjoy different access to the power to bestow value and legitimise aesthetic and cultural practices; yet, questions of power, of symbolic violence and misrecognition rarely have any prominence in cultural policy discourse. This article thus makes a distinctive contribution to creative industry scholarship by tackling this neglected question head on: it calls for a commitment to addressing cultural policy’s blind spot over power and misrecognition, and for what McGuigan (2006: 138) refers to as ‘critique in the public interest’. To achieve this, the article discusses findings of an AHRC-funded project that considered questions of cultural value, power, media representation and misrecognition in relation to a participatory arts project involving the Gypsy and Traveller community in Lincolnshire, England.     

Reformulating Identities: British Settlers in Early Nineteenth-Century South Africa

This paper examines the formation of a colonial identity among settlers from the British Isles who were relocated to the eastern frontier of the Cape Colony in 1820. It suggests that material aspirations united certain of the settlers in a political programme, and thus began the erosion of imported class (and other) divisions. However, it argues that their establishment as a capitalist colonial class is an insufficient explanation for their construction of a shared and emotive British settler identity. The settlers modified their inherited discourses of class, race, gender and nationality in order to forge solidarity, and the imperative for solidarity derived not so much from their mutual desire for accumulation, but from a corresponding collective insecurity. Not only were settlers afraid of Khoikhoi labour rebellion and Xhosa reprisals for land loss; they also feared abandonment by a seemingly unsympathetic metropole. Their aggressive capitalist endeavour, and collective fear of its destabilizing consequences, were two sides of the same coin, informing the development of a unifying social identity. The paper goes on to consider the mechanisms through which that identity was sustained, including acts of landscape representation, the textual generation of collective memory and the practice of communally binding, quotidian, gendered routines.     

Mosaic art in modern Israel and the construction of a sense of place

The article deals with the construction of a narrative and sense of place among the Jewish immigrant‐settler society in 20th century Israel in the context of its efforts to establish a national collective identity on indigenous (i.e. authentic) foundations and with the symbolic struggle with the Palestinian national movement as its backdrop. The case study under discussion is the instalment in public spaces of mosaic decorations inspired by ancient Jewish mosaics unearthed in archaeological excavations. I argue that intentionally or unintentionally, these decorations functioned as agents in the construction of an authentic narrative and a sense of place by producing a link between the current and the ancient Jewish presence in the place. This practice went hand‐in‐hand with the hegemonic national dogma about the link between an ancient, allegedly glorious era of the Jewish people in Palestine, and the modern Zionist project.     

Cadastral Politics: The Making of Community‐Based Resource Management in Zimbabwe and Mozambique

Projects promoting community‐based management of natural resources frequently encourage local smallholders to share flora, fauna, or land forms with state agencies and/or private companies. Ideals of common property and moral economy have inspired this agenda and helped spread it globally. In Southern Africa, however, the general model of shared landscapes has collided with a bitter history of white colonization and land grabbing. This article recounts the rise and fall of one CAMPFIRE (Communal Areas Management Programme for Indigenous Resources) project in eastern Zimbabwe. There, cadastral politics — struggles over the bounding and control of land — overwhelmed negotiations for joint management and eco‐tourism. Across the border, in Mozambique, community‐based resource management has engaged with cadastral politics in a more fruitful fashion. In the midst of latter‐day Afrikaner colonization, this project mapped smallholders’ claims to land. Thus, the Zimbabwean project ignored territorial conflict and ultimately succumbed to it. The Mozambican project jumped into the fray, with some success. On past or current settler frontiers, community‐based management may learn from this lesson: dispense with an ideology of sharing and join the rough‐and‐tumble of cadastral politics.     

The Cripps mission of 1942: A reinterpretation

In 1926, the Empire Marketing Board (EMB) was established to foster empire trade without the use of tariffs. It was to simulate imperial preference by redirecting consumer choice away from ‘foreign’ goods and towards the produce of ‘home and empire’. Using newspapers, pamphlets, film, exhibitions and poster displays, the EMB aimed to ‘bring the empire alive’ to British consumers. This paper analyses the presentation of three settler dominions—Australia, New Zealand and Canada—in the EMB's advertising campaigns. The EMB's large visual archive has been the subject of only limited study, most of which has focused on a homogeneous reading of empire. This article argues that the work of the EMB reveals the presence of a separate discourse of empire—a ‘dominion discourse’—that has not been recognised in cultural histories of empire, which, with the recent exception of ‘British world’ studies, have been more interested in mapping and conceptualising the formation of identities in other colonial settings. The ‘dominion discourse’ emphasised the familiar, white and ‘British’ nature of the former colonies of settlement, attributes that are clearly displayed in the campaigns of the EMB, but can also be found in settler culture much more widely. In doing so, the white dominions stressed not only their difference from the dependent colonies, but their similarity to Britain. Though the inter-war period is often associated with the rise of distinctive national identities and the loosening of imperial bonds, the production of these attributes in an imperial and metropolitan context draws attention to both the transnational nature of identity formation and the continuing importance of Britain and empire in the construction of settler culture in this period.     

“To see things in an objective light”: the Dakota Access Pipeline and the ongoing construction of settler colonial landscapes

ABSTRACT

This paper examines the discourses used by proponents of the Dakota Access Pipeline (DAPL) as claims of universality to which the Standing Rock Sioux tribe and allied activists mounted a movement of opposition in 2014–2017. We position our analysis within the historical context of Lakota and Dakota resistance to settler colonialism, which has endured since the nineteenth century. From publicly available texts circulated by key actors in the conflict over the construction of this pipeline project, we identify themes that proponents of this project drew upon to articulate their representations of the land as universal. We suggest that claims like these, when naturalized in practice, have historically materialized in settler colonial landscapes. With the concept of settler colonial landscapes, we focus on ways of seeing and representing places that have facilitated the dispossession of Indigenous people from their territory as well as the construction of a settler-dominated community. In this way, we develop a cultural geographical understanding of the ongoing construction of settler colonial landscapes as a process dependent on claims to neutrality and objectivity.     

White Settler Society as Monster: Rural Southeast Kansas,Ancestral Osage (Wah‐Zha‐Zhi) Territories,and the Violence of Forgetting

This article provides a critical analysis of the practices and discourses of white settler “men” in Southeast Kansas (Ancestral Osage Territories) by examining the inextricable links rural masculinity has with settler colonialism. I begin by underscoring how efforts in erasing Indigenous histories have been sanctioned through processes of dispossession, bordering, and nation‐state building. I then explore how hetero‐patriarchal rural hierarchies are assembled via capitalistic desires for private property; conservative Christianity's rhetoric of altruism and good intentions; white supremacist conceptions of race; and masculinist perspectives regarding work and gender. Next, I highlight how the spatial assertion of white settler masculinity reproduces colonial oppressions based upon interlocking subject positions and notions of difference. I continue by suggesting denial and disaffiliation are banal exercises of disavowal employed by white settler societies as attempts to forget colonial violence. I then finish by illustrating how a masculinist status quo might be disrupted, resisted, and transformed.     

The Symbolic Politics of Belonging and Community in Peri‐urban Environmental Disputes: the Traveston Crossing Dam in Queensland,Australia

This paper examines a recent dispute generated by the Queensland State Government proposal to build the Traveston Crossing Dam on the Mary River in southeast Queensland, Australia. It is particularly concerned with the ways in which interrelated issues of belonging, community identity, and social diversity were negotiated during the anti‐dam campaign. As an unusual alliance of farmers, environmentalists, urban retirees, some Aboriginal people and others, it takes a view of the anti‐Traveston Crossing Dam campaign as a fluid network of people and approaches the notion of community identity as the symbolic construction of similarity. Locally specific, the paper describes pertinent aspects of community politics in the context of rural socioeconomic change, and the mobilisation of heritage. With regard to local senses of belonging, it also discusses the involvement of Aboriginal people during the campaign. More broadly then, this paper attempts to make an ethnographic contribution to the study of environmental disputes and the politics of alliance in peri‐urban areas of settler‐descendant societies such as Australia.     

Is the classic diaspora transnational and hybrid? The case of the Ukrainian Canadian Congress

Scholars studying migration processes through the transnational prism have expanded the concept of ‘diaspora’ with a new meaning as a transnational, hybrid identity and condition, which has displaced the classical interpretation constructed around ethnicity and territory. By analyzing the activities of the Ukrainian Canadian Congress, which represents the organised Ukrainian community in Canada, an old‐type diaspora, this paper argues that transnationality and hybridity have always been the inner attributes of diaspora identity and experience and stresses the importance of an essential characteristic of diaspora: the conscious effort to maintain a distinctive collective identity. Only if a community succeeds in maintaining its collective identity throughout multigenerational change can it qualify as a diaspora. These two dimensions – the self‐consciousness of diaspora as a distinctive group and the survival of its distinctive identity through multigenerational change – set diasporas apart from transnational communities.     

Human–animal relations and the celebration of place‐identity: A case study of the Scone Racing Carnival,New South Wales

Festivals and carnivals are social‐cultural assemblages of human and non‐human entities. This paper investigates interactions between humans and animals by focusing on the Scone Racing Carnival, a key event in the Scone and Upper Hunter Horse Festival. This paper contributes to existing studies of non‐metropolitan festivals and animal–human relations by questioning how and why non‐humans are enrolled in these cultural events, and the impact this has on place identity. The central argument is that the relationship between humans and thoroughbred horses, in particular, has played a significant role in the creation of a distinctive landscape, a regional identity for the Upper Hunter region of New South Wales, and a local identity for Scone. In turn, the carnival has assisted in maintaining an ‘eque‐cultural’ identity through the marketing and annual public celebration of human–horse relationships.     

Gendered Geographies of Elimination: Decolonial Feminist Geographies in Latin American Settler Contexts

Gendered geographies of elimination further settler colonialism's influence on conceptual discussions in human geography on contemporary forms of the place‐based death of indigenous peoples. Through work stemming from scholarship on the gendering of settler colonialism, this paper adds to narratives on place annihilation and dispossession of indigenous territory tied to the slow death of racialised, gendered and sexualised populations. Building on incipient reflections in geography with settler colonialism, I explore the geographic implications from the perspective of Epera women, indigenous women belonging to a trinational ethnicity experiencing elimination along the Ecuador–Colombia borderland from the perspective of decolonial feminist geography frameworks. I claim that attrition implied in settler colonialism's logic of elimination is a territorial project demonstrated in place‐based elimination and gendered embodied elimination.     

Mining sick: Creatively unsettling normative narratives about industry,environment, extraction,and the health geographies of rural,remote, northern,and Indigenous communities in British Columbia

Rural, remote, northern, and Indigenous communities on Turtle Island are routinely—as Cree Elder Willie Ermine says—pathologized. Social science and health scholarship, including scholarship by geographers, often constructs Indigenous human and physical geographies as unhealthy, diseased, vulnerable, and undergoing extraction. These constructions are not inaccurate: peoples and places beyond urban metropoles on Turtle Island live with higher burdens of poor health; Indigenous peoples face systemic violence and racism in colonial landscapes; rural, remote, northern, and Indigenous geographies are sites of industrial incursions; and many rural and remote geographies remain challenging for diverse Indigenous peoples. What, however, are the consequences of imagining and constructing people and places as “sick”? Constructions of “sick” geographies fulfill and extend settler (often European white) colonial narratives about othered geographies. Rural, remote, northern, and Indigenous geographies are discursively “mined” for narratives of sickness. This mining upholds a sense of health and wellness in southern, urban, Euro‐white‐settler imaginations. Drawing from multi‐year, relationship‐based, cross‐disciplinary qualitative community‐informed experiences, and anchored in feminist, anti‐colonial, and anti‐racist methodologies that guided creative and humanities‐informed stories, this paper concludes with different stories. It unsettles settler‐colonial powers reliant on constructing narratives about sickness in others and consequently reframes conversations about Indigenous well‐being and the environment.