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Settler colonial projects erase Indigenous peoples and their histories to justify expropriation of sovereign land. Educational curriculum plays a central role in settler colonialism by denying both long-standing connections to the land and dehumanizing those on it, relegating them to objects to be controlled or assimilated by colonizers, positioned as the colonized land's rightful owners. This has long been the case for Palestinians. Violent expulsion from their land began with the settler colonial Zionist project in the late-19th century, a time of global colonization, and continues into the present, alongside the denial of Palestinian subjectivity and 'permission to narrate' their own history in public, political, and academic discourses. This paper examining US-based college-level introductory sociology textbooks finds that they replicate and perpetuate colonial narratives through Orientalist ascriptions and Palestinian de-Indigenization, while eliding the settler colonial and apartheid conditions under which they live, thereby contributing to the settler project themselves.

AbstractDecolonial theory offers sociologists, especially critical race scholars, powerful theoretical and methodological tools to understand historical and contemporary injustice and resistance. As a revolutionary epistemology, decolonial theory and methods feature critical insights into knowledges from subaltern voices concerned with how the implementation of modern technologies shape colonial structures, inequalities, the daily lives of the colonized, and resistance strategies. However, decolonial studies have long been the purview of the humanities and remain marginal to the social sciences due, partially, to a dearth of foundational theorizing. Challenging scientific colonialism, historicism, and Eurocentric conceptions of civilization while simultaneously linking these phenomena to racialized exploitation of labor within a modern global capitalist system and resistance to it, W. E. B. Du Bois's sociological theories, methods, and advocacy offer insightful ways to begin decolonizing the discipline, theoretically and in practice, in scholarship and in the world. This article outlines Du Bois's theoretical and empirical contributions by putting him in dialogue with a century of decolonial scholarship before offering suggestions for how to mobilize Du Bois's decolonial theory and methods for a pluriversal decolonial sociology.

Although U.S. scholars have long documented the stereotypical appearance of Africa in textbooks, scant research does so in the Netherlands. The Dutch, internationally recognized for generous aid, contributed to Africa's historical underdevelopment by kidnapping, trading, and enslaving Africans. In this study, the author uses content and discourse analysis to examine how Africa, African independence, and European, particularly Dutch, aid organizations operating in Africa are represented in all Dutch primary school history textbooks published since 1980. A Eurocentric neocolonial master narrative homogenizes and essentializes Africa as a poor, primitive, and violent continent; discursively denies Dutch historical responsibility for African underdevelopment; excludes African nationalist efforts; and depicts the Dutch engaging in benevolent aid efforts toward African nations and peoples unable to help themselves. These textbooks, in constructing and perpetuating racialized conceptions of Africa and African peoples, constitute a continued legacy of colonialist conceptions that justify neoliberal intervention and exploitation. Given the denial of race and racism among both academics and the general populations in the Netherlands, these findings have critical implications for contemporary conceptions of Africa, Africans, and Afro-Dutch people living in the Netherlands today.

AbstractTextbooks are explicitly racial texts that offer important insights into national memories of slavery and colonialism. The Dutch have long engaged in the social forgetting of slavery even as race served as an organizing principal during centuries of colonial domination of the Dutch West Indies and Suriname. While the Dutch have recently begun to address their history of enslavement, they have yet to sufficiently address how the discursive legacies of slavery continue to impact the lives of Afro-Dutch descendants of enslaved2AfricansandWhite Dutch in The Netherlands today. This paper uses qualitative content and discourse analytic methods to examine the depiction of slavery, The Netherlands' role in the slave trade and enslavement, and the commemoration of slavery in all Dutch primary school history textbooks published since 1980 to address questions of whether textbooks feature scientific colonialism to perpetuate The Netherlands' social forgetting of slavery in a nation that denies the existence of race even as racialized socioeconomic inequalities persist. A Eurocentric master narrative of racial Europeanization perpetuates Dutch social forgetting of slavery and scientific colonialism to both essentialize Afro-Dutch and position their nation squarely within Europe's history of enslavement even while attempting to minimize their role within it. Findings have important implications for both The Netherlands and all nations with histories of enslavement as the discourses and histories presented in textbooks impact generations of students, who shape local and national policy regarding racial minorities, racial identities, and ideologies.

AbstractMany in The Netherlands deny the existence of race and racism even as significant research strongly suggests otherwise. This paper synthesized existing literature to illuminate The Netherlands' unique form of racism, which is rooted in racial neoliberalism, anti‐racialism (i.e. the denial of race), racial Europeanization, and the particular Dutch history of colonial exploitation. This article summarizes existing scholarship addressing racism in wide array of social institutions in The Netherlands before addressing the historical roots of Dutch racism and how Dutch aphasia and racial Europeanization deny the links between contemporary and historical oppression before, finally, offering an explanation for this disconnect.

AbstractThe meanings attached to "race" across the globe are myriad, particularly as anti‐Islamic discourse once again links race and religion. Yet scholars lack a common terminology to discuss this phenomenon. This article hopes to expand critical race theory and scholarship across national lines. This critical examination of recent race‐related scholarship provides scholars with empirical suggestions to uncover and document the different processes, mechanisms, trajectories and outcomes of potentially racialized practices that essentialize, dehumanize, "other," and oppress minority groups while imbuing privileged groups with power and resources in nations across the globe. Ten empirical indicators will allow international researchers to assess the particular situation of different groups in different nations to determine whether, and the extent to which, they are subject to racialization. Specifically, this paper calls for a unified terminology that can accurately account for and address race when and where it occurs and a global broadening of a critical comparative dialogue of racial practices.

"Smash the Pillars builds on the efforts by scholars and activists to decolonize Dutch history and memory, as they resist the epistemological violence imposed by the state, its institutions, and dominant narratives. Contributions offer an unparalleled glimpse into decolonial activism in the Dutch kingdom and provide us with a new lens to view contemporary decolonial efforts. The book argues that to fully decolonize Dutch society, the current social organization in the Kingdom of the Netherlands relying on separate pillars for each religious and/or racial group, must be dismantled."--Publisher's description

The tension between one's private life and larger public obligations has been the subject of much speculation, captured powerfully in works as diverse as those of Alexis de Tocqueville and Robert Putnam. This matter is explored to an extent not previously undertaken in a study of Americans' interpersonal ties and civic attachments at the end of the 20th century. Evidence from the GSS for 1974, 1984, and 1994 suggests that a person's gender, race, age, education, occupation, and mobility became a little more strongly associated with the way one socialized informally and less strongly associated with the kinds of organizations one joined. Regardless of where they live or what generation they came from, Americans have managed the tension between their private lives and broader public duties better and more creatively than we could have imagined.