غلين شون كولثارد
الاعتراف الذي تمنحه دولة المستوطنين لا ينهي الاستعمار بل يحمل المستعمَرين على قبول شروطه؛ وتبدأ الحرية من الممارسات والعلاقات المرتبطة بالأرض التي يحافظ عليها السكان الأصليون بأنفسهم.
التموضع
منظّر سياسي من أمة ييلونايفز دين الأولى، في جامعة كولومبيا البريطانية: يرى في «بشرة حمراء، أقنعة بيضاء» (2014) مع فانون أن اعتراف الدولة بهوية السكان الأصليين يعيد إنتاج الحكم الاستعماري، وأن المقاومة يجب أن تبدأ من الممارسات المتجذرة في الأرض – «المعيارية المتجذرة».
الأفكار الرئيسة
- نقد سياسة الاعتراف
- الاستعمار الاستيطاني نزعًا مستمرًا للملكية
- المعيارية المتجذرة
- النهضة الأصلانية
التأثير
تأثّر بـ 5
كارل ماركس
تأثّر بـ
Coulthard reworked Marx’s primitive accumulation in a place-based way: in settler colonies the decisive relation is the ongoing dispossession of land, not the making of wage labour (2014). G. S. Coulthard, Red Skin, White Masks (2014); K. Marx, Das Kapital I (1867), on so-called primitive accumulation
التوثيق: مسودة بالذكاء الاصطناعي
كارل ماركس › 1818–1883
فرانتس فانون
تأثّر بـ
Echoing Fanon’s title, Red Skin, White Masks (2014) uses his remark that the master wants ‘not recognition but work’ against recognition granted by the colonial state. G. S. Coulthard, Red Skin, White Masks (2014); F. Fanon, Peau noire, masques blancs (1952)
التوثيق: مسودة بالذكاء الاصطناعي
فرانتس فانون › 1925–1961
فاين ديلوريا الابن
تأثّر بـ
Coulthard followed Vine Deloria Jr. in treating land as an ontological framework for understanding relationships, not merely a resource (Red Skin, White Masks, 2014; God Is Red, 1973). G. S. Coulthard, Red Skin, White Masks: Rejecting the Colonial Politics of Recognition (2014); V. Deloria Jr., God Is Red (1973)
التوثيق: مسودة بالذكاء الاصطناعي
فاين ديلوريا الابن › 1933–2005
تاياياكي ألفريد
تأثّر بـ
In Red Skin, White Masks (2014), with a foreword by Alfred, Coulthard drew on Peace, Power, Righteousness (1999) and Wasáse (2005) for tradition-based self-determination against liberalism and capitalism. G. S. Coulthard, Red Skin, White Masks (2014), foreword by T. Alfred; T. Alfred, Peace, Power, Righteousness: An Indigenous Manifesto (1999); Wasáse: Indigenous Pathways of Action and Freedom (2005)
التوثيق: مسودة بالذكاء الاصطناعي
تاياياكي ألفريد › وُلد نحو 1964
ليان بيتاساموساكي سيمبسون أثّر في
تأثّر بـ
In the conclusion of Red Skin, White Masks (2014), with its ‘five theses on Indigenous resurgence’, Coulthard builds on Simpson’s Dancing on Our Turtle’s Back (2011). G. S. Coulthard, Red Skin, White Masks (2014), conclusion; L. B. Simpson, Dancing on Our Turtle’s Back (2011)
التوثيق: مسودة بالذكاء الاصطناعي
أثّر في
Simpson took up Coulthard’s ‘grounded normativity’, the ethics generated by land-based practices and knowledge, in As We Have Always Done (2017), after their joint article of 2016. L. B. Simpson, As We Have Always Done: Indigenous Freedom through Radical Resistance (2017); G. S. Coulthard & L. B. Simpson, “Grounded Normativity / Place-Based Solidarity”, American Quarterly 68:2 (2016)
التوثيق: مسودة بالذكاء الاصطناعي
ليان بيتاساموساكي سيمبسون › وُلد 1971
النقد
انتقده 1
براين بيركهارت
انتقده
Burkhart objected that Coulthard traces the shift from land as relationship to land as property to state power alone, not to Western concepts of land (Transmotion, 2017). B. Burkhart, contribution to “Red Pens, White Paper: Wider Implications of Coulthard’s Call to Sovereignty”, Transmotion 3/2 (2017); G. S. Coulthard, Red Skin, White Masks (2014)
التوثيق: مسودة بالذكاء الاصطناعي
براين بيركهارت › معاصر
ينتقد 3
جورج فيلهلم فريدريش هيغل
انتقد
In Red Skin, White Masks (2014) Coulthard followed Fanon’s critique of Hegel’s master–slave parable: in colonial settings, recognition granted by the state reproduces domination instead of overcoming it. G. S. Coulthard, Red Skin, White Masks: Rejecting the Colonial Politics of Recognition (2014), ch. 1 and conclusion
التوثيق: مسودة بالذكاء الاصطناعي
جورج فيلهلم فريدريش هيغل › 1770–1831
تشارلز تيلور
انتقد
Drawing on Fanon, Coulthard argued against Taylor’s ‘The Politics of Recognition’ (1992) that recognition granted by the settler state reproduces colonial rule (Red Skin, White Masks, 2014). G. S. Coulthard, Red Skin, White Masks (2014), ch. 1; C. Taylor, “The Politics of Recognition”, in A. Gutmann (ed.), Multiculturalism (1992)
التوثيق: مسودة بالذكاء الاصطناعي
تشارلز تيلور › وُلد 1931
نانسي فريزر
انتقد
Coulthard applied his objection to the politics of recognition also to Nancy Fraser’s model: recognition granted within a settler-colonial order reproduces that order (Red Skin, White Masks, 2014). G. S. Coulthard, Red Skin, White Masks: Rejecting the Colonial Politics of Recognition (2014); N. Fraser, “Rethinking Recognition”, New Left Review 3 (2000)
التوثيق: مسودة بالذكاء الاصطناعي
نانسي فريزر › وُلد 1947
الأعمال
لماذا لا يُنهي اعتراف دولة المستوطنين الاستعمار – ولماذا تستند المقاومة الأصلية إلى الأرض بوصفها منظومة علاقات.
الموقف
Coulthard’s starting point is the turn in Canadian politics since the 1970s towards recognising Aboriginal rights, land claims and self-government, and its best-known philosophical defence, Charles Taylor’s essay “The Politics of Recognition” (1992). With Fanon, who observed that what the master wants from the slave is “not recognition but work”, he argues that recognition granted by a colonial state does not free the colonised; it leads them to identify with the terms on which they are recognised, and so reproduces the power it was supposed to transform. He applies the same objection to Nancy Fraser’s model of recognition. Against an orthodox reading of Marx he proposes a “place-based” version of primitive accumulation: in settler colonies the decisive relation is not the making of wage labourers but the ongoing dispossession of land. Following Vine Deloria’s contrast between spatial and temporal world views and the Dene struggles of the 1970s and 1980s, he describes “grounded normativity”, the ethical frameworks that come from land-based practices and knowledge, in which land is a system of reciprocal relations and obligations. Negotiated land claims, he argues, turned a struggle informed by land as relationship into a struggle for land as property. He defends Indigenous resentment against an official language of reconciliation, examines the gendered politics of self-government, and ends with theses on Indigenous resurgence drawn from Idle No More (2012–13). Brian Burkhart objected in 2017 that Coulthard locates the change from land as relationship to land as property only in the power of the state, not in Western concepts of land and being; reviewers have also noted that the argument is worked out mainly for Canada.
الحياة والسياق
Glen Sean Coulthard was born in 1974 and is a member of the Yellowknives Dene First Nation in the Northwest Territories of Canada. He studied at the University of Victoria, first in its Indigenous Governance programme, and then in political science, where James Tully supervised his doctorate (2009). He teaches Indigenous studies and political science at the University of British Columbia. His article “Subjects of Empire: Indigenous Peoples and the ‘Politics of Recognition’ in Canada” (2007) won the annual prize of the journal Contemporary Political Theory. He is a co-founder of Dechinta Centre for Research and Learning, a land-based university programme in the Northwest Territories, where he has spent part of each teaching year since 2015. Red Skin, White Masks (2014) received the C. B. Macpherson Prize of the Canadian Political Science Association and the Frantz Fanon Award of the Caribbean Philosophical Association.
أعمال رئيسة أخرى
- “Subjects of Empire: Indigenous Peoples and the ‘Politics of Recognition’ in Canada” (Contemporary Political Theory, 2007)
- Introduction to George Manuel and Michael Posluns, The Fourth World: An Indian Reality (new edition, 2019)
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