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This work charts the historical development of a postcolonial settlement that has given rise to a racialized distintion between the 'deserving' and 'undeserving' poor, the latest incarnation of which is a distinction between a deserving, neglected white working class and 'others' who are undeserving, not indigenous, and not white.

"An ideal student primer exploring why, and how, the study of politics should be decolonized"--

"Why have the struggles of the African Diaspora so resonated with South Pacific people? How have Maori, Pasifika and Pakeha activists incorporated the ideologies of the African diaspora into their struggle against colonial rule and racism, and their pursuit of social justice? This book challenges predominant understandings of the historical linkages that make up the (post- )colonial world. The author goes beyond both the domination of the Atlantic viewpoint, and the correctives now being offered by South Pacific and Indian Ocean studies, to look at how the Atlantic ecumene is refracted in and has influenced the Pacific ecumene. The book is empirically rich, using extensive interviews, participation and archival work and focusing on the politics of Black Power and the Rastafari faith. It is also theoretically sophisticated, offering an innovative hermeneutical critique of post-colonial and subaltern studies. The Black Pacific is essential reading for students and scholars of Politics, International Relations, History and Anthropology interested in anti-colonial struggles, anti-racism and the quests for equality, justice, freedom and self-determination"--Provided by publisher

This book is available as open access through the Bloomsbury Open Access programme and is available on www.bloomsburycollections.com. Why have the struggles of the African Diaspora so resonated with South Pacific people? How have Maori, Pasifika and Pakeha activists incorporated the ideologies of the African diaspora into their struggle against colonial rule and racism, and their pursuit of social justice? This book challenges predominant understandings of the historical linkages that make up the (post-)colonial world. The author goes beyond both the domination of the Atlantic viewpoint, and the correctives now being offered by South Pacific and Indian Ocean studies, to look at how the Atlantic ecumene is refracted in and has influenced the Pacific ecumene. The book is empirically rich, using extensive interviews, participation and archival work and focusing on the politics of Black Power and the Rastafari faith. It is also theoretically sophisticated, offering an innovative hermeneutical critique of post-colonial and subaltern studies. The Black Pacific is essential reading for students and scholars of Politics, International Relations, History and Anthropology interested in anti-colonial struggles, anti-racism and the quests for equality, justice, freedom and self-determination.

International Relations, as a discipline, tends to focus upon European and Western canons of modern social and political thought. Alternatively, this book explores the global imperial and colonial context within which knowledge of modernity has been developed. The chapters sketch out the historical depth and contemporary significance of non-Western thought on modernity, as well as the rich diversity of its individuals, groups, movements and traditions. The contributors theoretically and substantively engage with non-Western thought in ways that refuse to render it exotic to, superfluous to or

The purpose of this book is to use a set of geo-culturally diverse investigations in order to sketch out, on the grounds of IR, the theoretical and substantive contours of an engagement with non-Western thought that refuses to approach this body of thought as either exotic to, or derivative of, the orthodox Western canon. In fine, the book highlights and explores the global, rather than European or Western context within which knowledge of modernity has been developed.

A fundamental question for IR is whether the value system of liberalism can be universalized, or if, in fact, the illiberal reality of international politics systematically rules out such a universalisation. The book addresses this issue by focusing on the rise and fall of a specific liberal project supported by influential German intellectuals

AbstractOrlando Patterson's concept of "social death" has yet to receive a critical analysis congruent to the ethos of Black Studies, which impels us to contextualize struggles over knowledge formation as part of struggles for, against, and over Black community. In this article, I situate the early Patterson not only within an imperial academy but also within its contested Black spaces of post-emancipation independence. I demonstrate how Patterson's intellectual path was shaped by his interactions with the Rastafari movement around the cusp of Jamaica's independence. But I also argue that in his evaluation of the movement Patterson denuded Rastafari of reason. Examining the same concerns of Patterson but through Rastafari reasoning demonstrates that his concept of "social death" might be problematic in some important ways to the purposes of Black Studies.

In the summer of 2020, International Relations (IR) scholars rushed to respond to the national and global irruptions of support for Black Lives Matter. But the relationship of 'domestic' racism in the United States to foreign policy and IR is long standing in the field, and non-marginal at that: in 1960, Hans Morgenthau provided a clear analysis of such connections in light of Brown vs. Board of Education. The 'post' in postcolonial acts as an intellectual provocation: in the aftermath of an event, how might we rethink received traditions of inquiry that prove ill equipped to explain and evaluate the event itself? The explanatory value of the 'post' lies in both exposing the disciplinary conventions of absence and retrieving obfuscated presences that provide alternative modes of inquiry. Picking up on Morgenthau's lost intervention, I provide a contribution to what might be called post-Black Lives Matter (BLM) IR. I weave an intellectual archeology of the long-standing intimacy of republicanism and imperialism via the racialized concept of the 'frontier'. I bring together the arguments and narratives of four authors who are progenitors of and/or mainstream scholars in the field: William Francis Allen, Frederick Jackson Turner, Morgenthau, and Merze Tate. I claim that this archeology of the 'frontier' might help us to grapple responsibly and incisively with IR post-BLM. Républicanisme et impérialisme à la frontière : une archéologie des relations internationales post-Black Lives Matter

Shilliam approaches Adom Getachew's book Worldmaking after Empire: The Rise and Fall of Self-Determination as an intervention into political theory. The book provides three provocations to that field. Getachew helps recast the sources and materials by which political theory interrogates the prospect of global justice. Getachew's intervention is field-shaping and especially helpful to those who pursue political theory in the field of international relations (IR). In this article, Shilliam wants to orient Getachew's argument in a direction that she herself implicitly tacks toward. The question: to what degree should the conventional conceptual frameworks of political theory carry the weight of Getachew's challenge? Shilliam addresses this question by looking at a "little tradition" of worldmaking: Ethiopianism. He presents the challenge provided by Ethiopianism as an analytical one: its worldmaking requires no analytical or ethical scaling up.