Suchergebnisse

"In 1914, the SS Komagata Maru arrived in Vancouver Harbour and was detained for two months. Most of its 376 passengers were then forcibly returned to India. "Unmooring the Komagata Maru" challenges conventional Canadian historical accounts by considering the international colonial dimensions of the incident. By situating South Asian Canadian history within a global-imperial context, the contributors offer a critical reading of Canada's multicultural credentials. Ultimately, they caution against narratives that present the incident as a dark moment in the history of an otherwise redeemed nation. A hundred years later, the voyage of the Komagata Maru has yet to reach its conclusion."--

Unter kritischer Bewertung von Gerechtigkeitsparadigmen analysiert der Aufsatz die Art und Weise, wie liberal-multikulturelle Interpretationen von "Kultur" die Analyse der Intersektionen verschiedener Formen der Ungerechtigkeit verdecken. Die Verfasserin behauptet, dass der liberal-multikulturelle Gebrauch von "Kultur" in seiner Breite als auch Tiefe begrenzt ist, insbesondere weil er eingeschränkte und homogene Auffassungen von Identität produziert. Letztendlich vernachlässigt diese Interpretation von "Kultur" die Analyse der Art und Weise, wie sexuell und rassistisch begründete Ungerechtigkeiten zusammenwirken. Als Alternative dazu erarbeitet sie die Implikationen einer konzeptuellen Verschiebung von "Kultur" als begrenztem Gegenstand zum "Kulturellen" als einem umkämpften Prozess. Insbesondere berücksichtigt sie, inwieweit die Verschiebung hin zum "Kulturellen" Möglichkeiten eröffnet, einem eindimensionalen und essenzialistischen Ansatz zu entgehen, und weist auf Intersektionen von Identität und Machtkonstellationen hin, die von liberal-multikulturellen Interpretationen von "Kultur" verdeckt werden. Sie plädiert dafür, das Konzept der "Kultur" durch das Konzept des "Kulturellen" zu ersetzen, da dies die Analyse von Identitäts-/Differenzpolitiken radikalisiert. (ICF2)

Political Thought in Canada: An Intellectual History,
Katherine Fierlbeck, Peterborough ON: Broadview Press, 2006, pp. 178.Katherine Fierlbeck's project to provide "a brief exegesis
of some of the more important political and philosophical debates in
Canada's history" (6) is a difficult one, as she herself notes,
because the criteria for determining which thinkers and ideas to include
are contested. Fierlbeck selects a rich range of well known and
under-theorized thinkers and, more importantly, she historicizes the links
between political ideas and events so as to contextualize the development
of political thought. Although she recognizes that there is no single
school of Canadian thought, the unifying theme of the book is that of
national identity.

My main contention is that racism should be read beyond the registers of discrimination, human rights, or harassment – rather, I approach racism as a workload issue that labour organizations and employers need to address at the level of collective bargaining. To illustrate this argument, I focus on racism and workload as it relates to Black faculty, faculty of colour, and Indigenous faculty in universities and colleges in Canada, although the argument can be applied to other job types and other places. While many unions have policies and statements in support of local, national and international anti-racist struggles, the idea of racism as a workload issue has not been seriously taken up by unions/associations, or for that matter by anti-racist activists on university/college campuses. I offer reasons why racism is a workload issue, and consider the potential role of unions in addressing racism.

AbstractIn settler societies like Canada, United States, and Australia, the bourgeoning discourse that frames colonial violence against Indigenous people as genocide has been controversial, specifically because there is much debate about the meaning and applicability of genocide. Through an analysis of the Canadian Museum for Human Rights, this paper analyzes what is revealed about settler colonialism in the nexus of difficult knowledge, curatorial decisions, and political debates about the label of genocide. I specifically examine competing definitions of genocide, the primacy of the Holocaust, the regulatory role of the settler state, and the limits of a human rights framework. My argument is that genocide debates related to Indigenous experiences operationalize a range of governing techniques that extend settler colonialism, even as Indigenous peoples confront existing hegemonies. These techniques include: interpretative denial; promoting an Oppression Olympics and a politics of distancing; regulating difference through state-based recognition and interference; and depoliticizing claims that overshadow continuing practices of assimilation, extermination, criminalization, containment, and forced movement of Indigenous peoples. By pinpointing these techniques, this paper seeks to build on Indigenous critiques of colonialism, challenge settler national narratives of peaceful and lawful origins, and foster ways to build more just relations between Indigenous and non-Indigenous peoples.

This article identifies five key considerations for adopting and mainstreaming intersectionality: the language and concepts that are used; the complexities of difference and how to navigate this complexity; the choice of focusing on identities, categories, processes, and/or systems; the model that is used to explain and describe mutually constituted differences; and the principles that determine which interactions are analyzed. The author argues that in the process of mainstreaming intersectionality, it is crucial to frame it as a form of social critique so as to foreground its radical capacity to attend to and disrupt oppressive vehicles of power. Adapted from the source document.