African countries have become reliant on a few food items.

- 30,000 edible plant species, and 
- 7,000 were traditionally cultivated or foraged for food.

green colonialism

how do you reframe your idea of Hope to communities that this specific 01:19:33 conception that you've explained might not apply to as is specifically bipod communities and and just a side question if you have time how do you engage with degrowth theories 01:19:45 of capitalism in your work

And while European powers and settlers in their colonies did not set out to exterminate the peoples they conquered, they killed any who resisted, claiming that their hands were forced.

The Spanish thought they had been mandated by God to spread the faith and were thus justified in annexing all territories not populated by Christians in order to convert the heathens.

"Historia General de las Cosas de Nueva España" or "General History of the Things of New Spain."It ended up in a royal library in Italy, which led to the name it’s now known by: the Florentine Codex.

Locke even grants absolute power to the master over them

He argued against hereditary servitude, but the laws governing slavery in the New World allowed for it.

t mentions that Locke strongly opposes slavery, he was involved in forming a colony where owning slaves was allowed.

This portrayal made them enemies of mankind and justified wars against them.

He argued that colonization of America provided a solution to this problem, as it was seen as "free" land available for European settlers.

It is important to note that Locke's theory only included certain individuals, propertied European men

colonization in America was important for Locke's conceptualization of the state of nature and his defense of enclosure. Indigenous Americans were portrayed as hunter-gatherers, and only enclosed lands were seen as producing value.

Ogilvie uncovers the story of Anna Thorpe Wetherill, an anti-slavery activist who hid escaped enslaved people in her house in Philadelphia. Mrs Thorpe focused her efforts in the slips she sent to Oxford on recording the language of slavery, submitting definitions for ‘abhorrent’, ‘abolition’, ‘accursed’ and ‘attack’. Like Margaret Murray’s, her work ensured that the language of colonisation appeared in the dictionary not just as the lingua franca of jingoistic imperialism but shaded with the stories and the voices of the colonised.

we are left with questions of how to split the burden of collectively staying within the PBs. To know if e.g. a person or a company is absolute environmentally sustainable, we need to know that person’s or the company’s assigned SoSOS. How to determine a person’s or a company’s assigned SoSOS is not only normative, but essentially a question of distributive justice.

Hearing the Given and the Made in South African Maskanda Music

Colonialism

The specialist modelling groups (referred to as Integrated Assessment Modelling, or IAMs) have successfully crowded out competing voices, reducing the task of mitigation to price-induced shifts in technology – some of the most important of which, like so-called “negative emissions technologies”, are barely out of the laboratory.

Europe invented the practice of turning words around on themselves. You need only look to the treaties between American Indian peoples and various European governments to know that this is true. Draw your strength from who you are.

The first is the continuing effort of the United States to educate all of its citizens,which means, of course, at a minimum, to make them allliterate.

Margo Neale (featured at right) suggests that the Songlines project can be conceived as a Third Archive, a bridge between the First Archive of Indigenous knowledges, kept alive in the songlines that crisscross Australia, and the Second Archive, that of the Western Knowledge system, imported into Australia through colonisation and settlement and transmitted through our education systems and institutions of government, business and civil society.

Between 1914 and 1980, inequalities in income and wealth decreasedmarkedly in the Western world as a whole (the United Kingdom,Germany, France, Sweden, and the United States), and in Japan,Russia, China, and India, although in different ways, which we willexplore in a later chapter. Here we will focus on the Western countriesand improve our understanding of how this “great redistribution”took place.

Had their colonies not allowed European countries totranscend their territorial limits, it would have been necessary to findthese sources of supply elsewhere.

Those who are born today are not individu-ally responsible for this burdensome heritage, but we are all respon-sible for the way in which we choose or fail to take it into account inanalyzing the world economic system, its injustices, and the needfor change.

How did Europe and the United States attain such a dominant posi-tion on the global level, at least until recently? Although no single ex-planation exists, we shall see that slavery and colonialism played acentral role in the Western world’s acquisition of wealth.

Ken Pomeranz’s study, published in 2000, on the “greatdivergence” between Europe and China in the eighteenth and nine-teenth centuries,1 prob ably the most important and influential bookon the history of the world-economy (économie-monde) since the pub-lication of Fernand Braudel’s Civilisation matérielle, économie etcapitalisme in 1979 and the works of Immanuel Wallerstein on “world-systems analysis.”2 For Pomeranz, the development of Western in-dustrial capitalism is closely linked to systems of the internationaldivision of labor, the frenetic exploitation of natural resources, andthe European powers’ military and colonial domination over the restof the planet. Subsequent studies have largely confirmed that conclu-sion, whether through the research of Prasannan Parthasarathi orthat of Sven Beckert and the recent movement around the “new his-tory of capitalism.”3

Biometrics play an important role in colonial history: British administrators began experimenting with them in the 1850s as a way to control and intimidate their subjects in colonial India. Worldcoin’s activities in India, as well as other former British colonies such as Zimbabwe, where banks are banned from processing crypto transactions, and Kenya, where a new law forbids the transfer of biometrics data beyond the country’s borders, evoke Silicon Valley’s history of ignoring sensitive cultural issues and skirting regulations.

Mostof the knowledge shared in this book is what might be consideredthe ‘lower levels’, meaning it is equivalent to primary school intraditional cultures. Star knowledge is far more complex and in-depththan we discuss in this book, but even this is a lot to absorb.

Councillors accused Westminster of treating Welsh people as children, or as the empire’s last colony, and said they were fed up with going “like Oliver Twist” to London to ask for concessions. They complained it was not fair that an extra bank holiday had been granted to mark the Queen’s platinum jubilee but Wales was not allowed to celebrate its patron saint.

Chinua Achebe explained that Nigeria, “had some of the very best secondary schools in the British Empire. As a group, these schools were better endowed financially, had excellent amenities, and were staffed with first-rate teachers, custodians, instructors… and librarians. Of course today, [writing in 2012] under Nigerian control, these schools have fallen into disrepair, and are nothing like they were in their heyday.” (See, There Was a Country: A Personal History of Biafra, p 20). 

people end up being told their needs are not important, and theirlives have no intrinsic worth. The last, we are supposed to believe, isjust the inevitable effect of inequality; and inequality, the inevitableresult of living in any large, complex, urban, technologicallysophisticated society. Presumably it will always be with us. It’s just amatter of degree.

i 00:35:57 think that's really important but i want to come back to a bigger issue which is the lack of the hundred billion dollars and also loss and damage and i think that actually goes back to a lack 00:36:09 of knowledge and education in the developed world about our history and i think this is incredibly important that we need to think not just about the science but actually educating people 00:36:20 about colonization about how much we've actually admitted i think that if we can get the developed world to actually understand uh the crimes of our past to 00:36:32 be able to understand why there is this trust issue i think that's actually critical and it sounds really strange to deal with history to actually save the planet to deal with climate change but 00:36:44 i've become more convinced having heard politicians who supposedly studied history and politics at university must admit it was a very strange small oxford university you know they're not very 00:36:56 good but again i think we really have that whole education piece to do before we can acknowledge those crimes and move forward

And at the end of the day, Gates is not accountable to governments or to communities. He was not elected, and there is no mechanism for him to be recalled, challenged, or held responsible for faulty policies. He could suddenly decide that he was no longer interested in supporting agriculture in Africa. In that case, the new food system Gates is importing to the African continent would collapse. Political and economic systems are being drastically altered, all at the whim of one person, one foundation.In fact, the differences between this situation — powerful individuals and institutions deciding to mess with the social, political, and economic realities of countries — and the earlier form of colonialism are thin. It’s still advertised as “good intent” and the desire to “civilize” an “uncivilized” people. The only difference is that neocolonialism is quieter and more covert. By design, it provokes less outrage. But the essential power structures remain the same.

espite the foundation’s claims to be investing “within” Africa, The Nation “examined 30,000 charitable grants the foundation has awarded over the past two decades and found that more than 88 percent of the donations — $63 billion — have gone to recipients in the wealthiest, whitest nations, including the United States, Canada, Australia, and European countries.”African groups received only 5 percent of their total funding for NGOs.By withholding critical funding from African institutions, Gates ensures that any technologies developed are owned externally to the continent, keeping power consolidated in Global North institutions.

Powerful Global North governments, corporations, and individuals today don’t need to resort to explicit violence — invasion, seizure, genocide, and enslavement — in order to control other countries. Instead, they can use structural violence — leveraging aid, market access, and philanthropic interventions in order to force lower-income countries to do what they want.

Typically, what they want is more control over markets. The initial interventions end up creating debt for lower-income countries (because they give more power to Global North corporations). That debt ultimately becomes the most deadly form of leverage, giving Global North governments the justification for more interventions and allowing them to shape economic and trade policy in the way they see fit.In short, colonialism never ended. It just changed form.

To date, there is no single accounting of how much money flowed from the slave economy into coffers of American higher education. But Wilder says most American colleges founded before the Civil War relied on money derived from slavery. He suspects that many institutions are reluctant to examine this past. "There's not a lot of upside for them. You know these aren't great fundraising stories," Wilder says. Some people say that institutions must do more than make apologies and rename buildings. They insist that scholarships and other forms of monetary reparations are due. And others argue that whatever colleges and universities are doing to acknowledge their slave-holding past — a campus memorial to slaves, for example — is motivated by public relations and does nothing to ameliorate the legacy of slavery and systemic inequality. Brown University was the first to confront its ties to slavery in a major way. In 2003, Brown president Ruth Simmons appointed a commission to investigate. "What better way to teach our students about ethical conduct than to show ourselves to be open to the truth, and to tell the full story?" she says.

"The story of the American college is largely the story of the rise of the slave economy in the Atlantic world," says Craig Steven Wilder, a historian at MIT and author of "Ebony and Ivy: Race, Slavery, and the Troubled History of America's Universities."

But, and this is a big but, replacing Welsh place names with English ones, just because some people can't pronounce them or they just don't like the sound of them, is not ok.It's deleting your cultural distinctiveness. Your heritage and the uniqueness of these British islands. It's getting rid of one of the oldest languages in Europe, one place name at a time.

Australia's giant monolith Ayers Rock was renamed Uluru in 1993, switching from its colonial namesake, former South Australian Premier Sir Henry Ayers, to the language of its traditional owners, the Anangu people.In 2002, that dual name was officially reversed, making it Uluru/Ayers Rock. Almost all Australians now refer to it as Uluru.

The highest mountain in the world, Mount Everest, is not commonly known by its Tibetan name Chomolungma, meaning goddess mother of the world.Many Sherpas, a community indigenous to the Himalayan region, believe that the summit of Chomolungma is home to the Buddhist goddess Miyolangsangma.Its English name comes from Colonel Sir George Everest, who was born in Crickhowell, Powys, in 1790, who was a Surveyor General of India.

I know tech policy pretty well, and this absolute dumpster fire of a policy area isn’t just a cool new place to build a blockchain-based commons, but a hard-right haven of male libertarians asset-stripping the social democratic state to build global monopolies that re-run nineteenth century colonialism, but bigger.

“We understand that under colonialism African and Indigenous people had very different experiences,” Dr. Nelson said. “To conflate everything in one is to erase, which is the very nature of genocidal practice.”

The scholars Nick Couldry and Ulises Mejias have called it “data colonialism,” a term that reflects our inability to stop our data from being unwittingly extracted.

A similar superstition was once prevalent, as I have heard, in ancient Greece and Rome; not applying, however (as in India), to a diamond devoted to the service of a god, but to a semi-transparent stone of the inferior order of gems, supposed to be affected by the lunar influences

mahogany-coloured

Escobar casts wide the net of his critique, his objective is not merely to tackle neoliberal capitalism, rampant individualism, patriarchy or colonialism — although each of those topics are explored in detail. He is writing against nothing less than all of modernity, a “particular modelo civilizatorio, or civilizational model… an entire way of life and a whole style of world making.” Our toxic, modern lifestyle in the Global North and the way it understands (or fails to understand) the relationality between humanity and other forms of life plays the dominant role in creating the contemporary crises. To preserve the future we need a different way of life and way to relate to all of life, “no less than a new notion of the human.” The crises are inseparable from our social lives. We need to step outside of our established worldviews to bring about significant transformations. Is this possible? How can we achieve such a transition?

Today, I had the privilege of speaking on a panel at the Comparative and International Education Society’s Annual Conference with representatives of two open education projects that depend on Creative Commons licenses to do their work. One is the OER publisher Siyavula, based in Cape Town, South Africa. Among other things, they publish textbooks for use in primary and secondary school in math and science. After high school students in the country protested about the conditions of their education – singling out textbook prices as a barrier to their learning – the South African government relied on the Creative Commons license used by Siyavula to print and distribute 10 million Siyavula textbooks to school children, some of whom had never had their own textbook before. The other are the related teacher education projects, TESSA, and TESS-India, which use the Creative Commons Attribution Share-Alike license on teacher training materials. Created first in English, the projects and their teachers rely on the reuse rights granted by the Creative Commons license to translate and localize these training materials to make them authentic for teachers in the linguistically and culturally diverse settings of sub-Saharan Africa and India. (Both projects are linked to and supported by the Open University in the UK, http://www.open.ac.uk/, which uses Creative Commons-licensed materials as well.) If one wakes up hoping to feel that one’s work in the world is useful, then an experience like this makes it a good day.

the prevalence of liberal multicultural discourses today effectively works to maintain settler colonialism because they make it easy to assume that all minorities and ethnic groups are different though working toward inclusion and equality, each in its own similar and parallel way. Justice is often put in terms that coincide with the expansion of the settler state

The power of that scene in Black Panther lies in its critique of Western museums as symbols and products of colonialism and repositories of empire’s loot.

Yesterdays anti-colonialists are trying to humanize today’s generalized colonialism.

(If the map were to be a valid academic resource, he adds, it would also need a time slider to specify different time periods, separate existing and historical nations, and highlight the movement of nations across time. That would be a huge logistical challenge, Temprano says, requiring time, sources, and resources not currently available to him.)

young activists can feed a constant conflict over racist Native-American sports mascots, even as actual Native Americans, when surveyed, consistently say that they do not care about the mascots, and instead are far more concerned about poverty, addiction, and violence in their communities.

I am not concerned here to enter into debates about whether Joyce shoidd be considered a postcolonial writer nor whether Ireland can properly be located under the increasingly capacious umbrella of the postcolonial.4

At the back of the changing room, I open a door and suddenly find myself in a new country/[planet]/[town]/[village]/[landscape] (choose appropriate) and embark on a new adventure in which I will meet the inhabitants and learn to adapt myself to their/my/our? world.

This is what their claims are about, and this is why they say their claims must be settled before a pipeline is built.

seismic trail

The native economy refuses to die

Consuming and propagating my culture and history as if it were an internet meme might seem revolutionary on the surface; but, in reality, it’s just another form of capitalist consumption and isn’t revolutionary, at all.

Engagement with decolonization and decolonial practices is central to the work of most cultural rhetorics scholars.

The “patriotic” and supposed “Spanish Only” blanquit@s also can articulate English and Spanish very well while the poor and scrutinized in public schools learn only Spanish. Isn’t it easier and more fruitful to speak about race, language, diaspora openly instead of having a racist and irrational “todos somos iguales” discourse? I guess white supremacy and privilege are more important than caring for our own people. But yes, many white Puerto Ricans have done incredible work for Afro-Puerto Ricans, other black bodies and low-income Puerto Ricans of all hues but rest assured; they are the overwhelming minority.

"I would also say, and here I wish to be quite clear, as was St. John Paul II: I humbly ask forgiveness, not only for the offenses of the church herself, but also for crimes committed against the native peoples during the so-called conquest of America," he said to applause from the crowd.