And, it also means that there’s a kind of shared guilt or complicity that all non-indigenous people have in the original sin of colonization. So, it doesn’t matter if your ancestors came over on the Mayflower or if you just got off the boat yesterday. You are still considered a settler in this framework.
And, I think that’s part of the power of this idea of settler colonialism, is that it sort of collapses all non-indigenous people into this category of settler. And, it creates a kind of solidarity or shared responsibility for the past injustices that were committed.
Russ Roberts: It’s a powerful idea. It’s a very provocative one. And, it certainly makes you think about the history of the United States and other countries in a very different way. We’ve been talking about settler colonialism with Adam Kirsch. Adam, thanks for being part of EconTalk.
on the topic of settler colonialism.
Adam Kirsch, a poet, author, and literary critic, recently published a book titled “Settler Colonialism: Ideology, Violence, and Justice.” In a recent interview with Russ Roberts on EconTalk, Kirsch delved into the concept of settler colonialism and its implications for countries like the United States, Canada, Australia, and Israel.
Settler colonialism, as Kirsch explains, is the idea that countries founded by European colonialism are permanently shaped by the original sin of colonization. Even hundreds of years after the initial settlement, these countries remain influenced by the legacy of settler colonialism. This concept has gained traction in academic circles in recent years, particularly in discussions of the United States and other settler colonial societies.
The term “settler colony” historically referred to colonies like Algeria or Rhodesia, where European settlers coexisted with native populations. Decolonization in these contexts often involved taking power and property from the settlers, sometimes resulting in their expulsion. However, in countries like the United States, where the indigenous population is vastly outnumbered by non-indigenous people, decolonization takes on a different meaning.
In the context of settler colonialism, all non-indigenous people are considered settlers, regardless of their ancestry or arrival date. This framework creates a sense of shared guilt or complicity among non-indigenous populations for the injustices of colonization. It also prompts a reexamination of immigration and the historical narratives surrounding the founding of settler colonial societies.
Kirsch’s book challenges readers to confront the lasting impacts of settler colonialism and consider what it would mean to decolonize societies like the United States. While the practicalities of decolonization may be difficult to imagine, the idea of settler colonialism forces us to confront uncomfortable truths about our shared history and responsibilities.
Overall, Kirsch’s discussion of settler colonialism sheds light on a complex and contentious topic, inviting readers to reevaluate their understanding of history, power, and justice in settler colonial societies.
But, what’s new is that we’re now being asked, or expected, to think of this history not just as something that happened in the past, but as something that is still present and relevant today. And to see ourselves not as the inheritors of a great civilization or as participants in a great experiment in democracy, but as the beneficiaries of theft and violence.
So, I think that the attraction of the land acknowledgments is that they’re a way of making this history present to us in our daily lives. They’re a way of saying, ‘You may not be a slave owner, you may not be a conqueror, you may not have ever done anything bad to a Native American, but you’re still benefiting from a system that was set up by and for people who did those things.’
And so, in a way, they’re a kind of reminder of our complicity in these historical crimes. And, I think that’s a powerful way of thinking about history and about the present. And, I think that’s why they’ve caught on and why they’ve become so common.
But, on the other hand, as you say, there’s a kind of emptiness to them, because they don’t actually change anything. They don’t give back any land, they don’t change any laws, and they don’t help any living Native Americans. And so, in a way, they can be a kind of distraction or a kind of evasion of the real problems that our society faces.
So, I think that’s the kind of mixed feelings that a lot of people have about them.
Settler colonialism, as a theory, raises important questions about the moral obligations we have in the aftermath of historical events in countries like the United States, Australia, and Canada. It doesn’t necessarily present new factual claims about the past, but rather challenges us to consider how we should remember, analyze, and address the consequences of colonization.
In the United States, for example, the concept of settler colonialism forces us to confront the idea that the country’s foundation was rooted in acts of war and genocide against indigenous peoples. This perspective views the ongoing presence of non-indigenous people on native lands as a continuation of that oppression. It is a harsh judgment that questions the legitimacy of the American project as a whole.
This stands in contrast to a more traditional view of American history that emphasizes ideals of liberty and democracy, as well as the Civil Rights Movement’s call to fulfill the promise of equality for all citizens. This narrative acknowledges the country’s flaws and injustices but sees them as deviations from the core values of freedom and equality that America was founded upon.
The settler colonialist perspective, however, presents a more absolute condemnation of America’s past and present, suggesting that the country is irredeemable due to its origins in violence and displacement. This view offers little hope for the future and raises challenging ethical questions about the responsibility of later generations for the sins of their ancestors.
In considering the implications of settler colonialism, we must grapple with how to address historical wrongs and build a more just society for all people. While it may be tempting to wish for a reversal of past injustices, the reality is that we cannot undo the past. Instead, we must work towards reconciliation, restitution, and a more equitable future for all members of society.
Ultimately, the debate over settler colonialism forces us to confront uncomfortable truths about our national identities and histories. It challenges us to consider how we can move forward in a way that acknowledges the past while striving for a better future for all people, regardless of their backgrounds or origins.
It’s important to acknowledge that the history of Native Americans is complex and cannot be reduced to a simple narrative of good versus evil. Just like any other group of people, indigenous societies had their own flaws and struggles. To idealize them as perfect and pristine is not only inaccurate but also disrespectful to their rich and diverse cultures.
Furthermore, the concept of settler colonialism fails to capture the dynamic and evolving nature of history. Native American societies were not static entities frozen in time; they too experienced change, conflict, and adaptation over the centuries. By ignoring this complexity, we risk oversimplifying a complex historical reality.
Instead of trying to erase the past or romanticize a mythical “Edenic” state, we should strive to understand and learn from history in all its messy and multifaceted glory. This means grappling with the uncomfortable truths of our past, acknowledging the injustices that have been committed, and working towards a more just and equitable future for all people.
Ultimately, the goal should not be to rewrite history or assign blame to one group over another. Rather, it should be to foster dialogue, reconciliation, and healing in a way that honors the diverse experiences and perspectives of all people involved. Only by confronting the complexities of our shared history can we move forward towards a more inclusive and compassionate society.
When people talk about the history of North America as a genocide, it’s easy to see why that term is used. The treatment of indigenous peoples by Europeans and later Americans was undeniably brutal and resulted in the deaths of millions. However, it’s important to recognize that this was not a deliberate, systematic attempt to exterminate every member of these peoples, as was the case in the Holocaust. The history of North America is much more complex and nuanced than that.
One aspect of this complexity is the tendency of Americans and Westerners to romanticize native history as an idyllic Eden, free from the injustices and inequalities that plague our own societies. This romanticization dates back to the early days of European exploration, with works like Thomas More’s Utopia painting a picture of a perfect society untouched by the problems of the Old World.
This idealization of native societies as a contrast to European sins has persisted through American literature, with authors like James Fenimore Cooper portraying Native Americans as noble savages living in harmony with nature. This narrative feeds into the ideology of settler colonialism, which suggests that returning to a pre-colonial way of life could solve the problems of our own society.
But the reality is much more complicated. Native American advocacy groups do not see themselves as fighting a decolonization struggle but rather as holding the U.S. government accountable to treaties and agreements. The concept of settler ways of being, which encompasses both public and private aspects of settler culture, is a way of critiquing and purging the sins of European settlement.
Acknowledging oneself as a settler is akin to admitting original sin in Christianity, a recognition that one has inherited a legacy of exploitation and injustice. By identifying as a settler and acknowledging the need to purge oneself of settler ways of being, individuals can gain social prestige within these circles.
This structure of settler colonialism is not just a historical event but a living reality that shapes our present society. Those who deny their settler identity or critique the concept are seen as proof of their own settler mindset, reinforcing the need to acknowledge and address the ongoing impacts of colonization.
In the end, understanding settler colonialism requires a nuanced approach that recognizes the complexity of history and the ongoing legacy of exploitation and injustice. By grappling with our settler identity and working to dismantle settler ways of being, we can begin to address the systemic issues that continue to shape our society. The concept of settler colonialism and the associated guilt and responsibility that comes with it can be complex and difficult to understand for those who are not familiar with the terms and ideas within settler colonial studies. To many people outside of the group, the idea of acknowledging oneself as a settler may seem strange or eccentric. However, within the group, it is a way of recognizing one’s moral sensitivity and taking responsibility for the historical injustices committed against indigenous peoples.
In a paradoxical way, those who acknowledge their guilt and take responsibility for it are seen as better because they are aware of the moral issue at hand. By acknowledging the guilt and taking steps to address it, individuals within the settler colonialism movement are demonstrating their commitment to righting the wrongs of the past.
This sense of moral responsibility can be likened to experiences of individuals who have been on the receiving end of historical injustices. For example, in a recent trip to Vienna, Russ Roberts, a Jewish individual, felt a sense of extra kindness and thoughtfulness from some individuals in the city. This was a way for them to acknowledge the shameful past and show their willingness to make amends. While Roberts appreciated the gesture, he also recognized that it was unnecessary and felt strange to be burdened by the sins of the past.
Similarly, the settler colonialism movement aims to address the historical injustices committed against indigenous peoples in countries like North America, Australia, and Canada. By acknowledging the role of settlers in colonizing and exploiting indigenous lands, members of the movement are engaging in a form of social critique aimed at understanding and critiquing the underlying structures of settler societies.
It is important to note that the focus of the settler colonialism movement is not solely on practical issues affecting indigenous communities today. Instead, it is a broader critique of settler societies and the ongoing legacies of colonialism, capitalism, and environmental degradation that continue to impact these societies.
While it is crucial to recognize and address the historical injustices of the past, it is also important to avoid burdening individuals with the sins of their ancestors. By fostering a sense of collective responsibility and working towards reconciliation and justice, the settler colonialism movement seeks to create a more equitable and just society for all. In a recent conversation between Adam Kirsch and Russ Roberts, the topic of historical reckoning and the complexities of understanding Western civilization were discussed. Kirsch pointed out that there has been a shift in post-World War II Western civilization towards a more honest assessment of history, particularly in relation to colonialism and slavery. This reassessment has led to a more humble and accurate understanding of Western civilization, acknowledging both its positive and negative aspects.
The conversation then turned towards the specific example of Israel, with Roberts highlighting the complexities of the country’s founding in 1948. While the traditional narrative portrays Israel as a triumphant return to the ancestral homeland of the Jewish people, Kirsch pointed out the more nuanced and complicated reality. He mentioned how Israeli historians have shed light on the coercion and displacement of Arab residents during the establishment of the State of Israel, with hundreds of thousands becoming refugees.
Roberts added that the establishment of Israel was not a straightforward victory, as some Arab residents were forced to leave, while others chose to stay. He emphasized the importance of telling the truth about history, even if it complicates the narrative. Kirsch agreed, mentioning the work of Israeli new historians in uncovering the true complexities of Israel’s founding.
The conversation then delved into the settler colonialist movement and its impact on Israel. Kirsch highlighted the importance of acknowledging the full history of Israel, including the displacement of Arab residents and the ongoing complexities of living in a Jewish state. Roberts mentioned the presence of Arab citizens in Israel today, who have full civil rights and a higher standard of living than their neighbors.
Overall, the discussion between Kirsch and Roberts emphasized the importance of historical truth-telling and the need to grapple with the complexities of Western civilization and the founding of Israel. By acknowledging the full history, including the negative aspects, society can move towards a more honest and nuanced understanding of the past and its implications for the present and future. Many people around the world have strong opinions about the Israeli-Palestinian conflict, with some viewing it through the lens of settler colonialism. This perspective has gained traction in recent years, especially among progressive groups and on university campuses. The idea that Israel is a settler colonial state has led some to justify violent resistance against it, viewing any means as justified in the fight against what they see as an unjust occupation.
Author Adam Kirsch highlights how the concept of settler colonialism has influenced the way people talk about and think about the Israeli-Palestinian conflict. He notes that some individuals celebrate attacks on Israelis as resistance to settler colonialism, arguing that all Israelis are settlers and therefore legitimate targets. This viewpoint has led to a dangerous justification for violence and terrorism, with some even waving flags of groups like Hamas and Hezbollah in solidarity with their anti-colonial struggle.
Kirsch points out that the focus on Israel-Palestine as a symbolic issue reflects larger concerns and judgments about Western civilization. The conflict has become a battleground for debates about imperialism, capitalism, and justice, with some viewing the establishment of Israel as illegitimate and seeking to unravel it. This extreme political view, which rejects the existence of a Jewish state, goes beyond calls for a two-state solution or right of return and aims to undo the events of 1948.
The intense attention on the Israeli-Palestinian conflict, despite there being larger and more deadly conflicts in the world, underscores its symbolic significance in global discourse. The conflict has become a litmus test for attitudes towards Western civilization and colonialism, with individuals and groups using it to express their broader ideological views.
As younger generations increasingly adopt these perspectives, sympathy for Hamas and other anti-Israel groups has grown among certain demographics in the United States. This shift in attitudes could have serious consequences for the future of the Israeli-Palestinian conflict and for how the international community engages with it. The debate over settler colonialism in the context of Israel is far from settled, and the implications of this framing continue to shape perceptions and actions surrounding the conflict.
The ongoing conflict between Israel and Palestine has been a contentious issue that has sparked heated debates and protests around the world. Many on the Left view Israel as a symbol of colonialism, settler colonialism, and racism, similar to the history of Europe and the West. They argue that undoing the creation of the Jewish state is necessary to address the legacy of white supremacy and colonialism. However, the reality is much more complex than this simplistic narrative.
Zionism, the movement that led to the creation of Israel, was driven by the desire to establish a homeland for the Jewish people, who had faced centuries of persecution and discrimination in Europe. For Jews, Israel is not a colonial project but a return to their ancestral homeland. They see themselves as the indigenous people of the land of Israel, with a deep historic connection to the region.
On the other hand, Palestinians view the establishment of Israel as a form of colonization that resulted in their displacement and loss of land. They have never fully accepted the presence of a Jewish state in their midst and have continued to resist it for over seven decades. The conflict between Israelis and Palestinians is deeply rooted in competing narratives of history, identity, and rights to the land.
The international community, particularly Western Progressives, often frame the conflict in terms of settler colonialism and call for the dismantling of Israel as a solution. However, this approach fails to address the reality on the ground, where millions of Jews and Arabs live side by side in a small territory. The question is not about historical grievances but about how to ensure the peaceful coexistence of these two peoples.
The recent escalation of violence in Gaza and the West Bank has highlighted the urgent need for a resolution to the conflict. The idea of destroying the Jewish state is not a viable solution and would only lead to more suffering and bloodshed. Both Israelis and Palestinians have a right to self-determination and security, and any lasting peace agreement must take into account the legitimate aspirations and concerns of both sides.
As we grapple with the complexities of the Israel-Palestine conflict, it is crucial to move beyond simplistic narratives and ideological positions. The focus should be on finding practical solutions that address the needs and rights of all parties involved. Only through dialogue, understanding, and compromise can a just and sustainable peace be achieved in the region.
The road to peace in the Middle East is long and challenging, but it is not impossible. By acknowledging the legitimate grievances and aspirations of both Israelis and Palestinians, and working towards a shared future based on mutual respect and coexistence, we can pave the way for a better tomorrow for all. As I’ve gone around discussing my book, “On Settler Colonialism,” I often find myself grappling with the complexity of the Israeli-Palestinian conflict. It’s a topic that evokes strong emotions and deep-seated beliefs on both sides. In a recent conversation with Russ Roberts, I shared my thoughts on the issue and the potential for a solution.
One point that I emphasized is the importance of finding a resolution that does not perpetuate injustice against either Jews or Arabs. In my view, the two-state solution appears to be the most viable option for achieving a lasting peace in the region. Without it, the cycle of hatred, resentment, and desire for revenge will continue to fuel the conflict.
Since October 7th, the prospects for a two-state solution have only grown dimmer. Both sides seem more entrenched in their positions, with little interest in reaching a compromise. This lack of willingness to engage in meaningful dialogue only serves to further exacerbate tensions and increase the likelihood of a more destructive outcome.
As someone who has lived through decades of conflict in the region, I am acutely aware of the challenges and complexities involved in finding a resolution. The Israeli-Palestinian conflict has persisted for generations, and it is unclear whether a lasting solution can be achieved without significant changes in the political landscape.
However, I firmly believe that demonizing one side or advocating for the expulsion of either Jews or Arabs will only lead to more bloodshed and suffering. Such a simplistic and divisive approach only serves to deepen the divide and prevent any meaningful progress towards peace.
In conclusion, my book delves into the nuances of settler colonialism and its impact on the Israeli-Palestinian conflict. It is my hope that by shedding light on these complexities, we can foster a greater understanding and empathy for all those affected by this long-standing conflict. Thank you for considering my perspective on this important issue.
