among African Americans, Chicanos and Latinos, Asian Americans, andNative Americans. As we can see from the earlier passage from Murase,what became kn

Culture” served a purpose of describing the difference (always against a norm of sameness) that was encountered in those places.

heir readiness for absorption was owing to their “civilised state” (contra the Aboriginal example cited by Moreton-Robinson above) which was tied to the perceived death of Iroquois culture – the death really, of difference

Aileen Moreton-Robinson links this form of differential access to power and historical knowing to an a priori privilege, one that is gendered7 and racialised by the relationships mentioned above (warfare, commerce, sex, trade, missionisation) in the exchange-based histories that became reified and thus possessive, relationships that dialectically shaped those engagements as well as colonial possibilities in the present.

But though this conclusion from the coherence of appearances may seem to be of the same nature with our reasonings concerning causes and effects; as being derived from custom, and regulated by past experience; we shall find upon examination, that they are at the bottom considerably different from each other, and that this inference arises from the understanding, and from custom in an indirect and oblique manner. For it will readily be allowed, that since nothing is ever really present to the mind, besides its own perceptions, it is not only impossible, that any habit should ever be acquired otherwise than by the regular succession of these perceptions, but also that any habit should ever exceed that degree of regularity. Any degree, therefore, of regularity in our perceptions, can never be a foundation for us to infer a greater degree of regularity in some objects, which are not perceived; since this supposes a contradiction, viz. a habit acquired by what was never present to the mind. But it is evident, that whenever we infer the continued existence of the objects of sense from their coherence, and the frequency of their union, it is in order to bestow on the objects a greater regularity than what is observed in our mere perceptions. We remark a connexion betwixt two kinds of objects in their past appearance to the senses, but are not able to observe this connexion to be perfectly constant, since the turning about of our head or the shutting of our eyes is able to break it. What then do we suppose in this case, but that these objects still continue their usual connexion, notwithstanding their apparent interruption, and that the irregular appearances are joined by something, of which we are insensible? But as all reasoning concerning matters of fact arises only from custom, and custom can only be the effect of repeated perceptions, the extending of custom and reasoning beyond the perceptions can never be the direct and natural effect of the constant repetition and connexion, but must arise from the co-operation of some other principles.

a greater exactness in the comparison of objects or ideas, than what our eye or imagination alone is able to attain

they are both involved in their way with the reduction and command of the social individual.

the opposite of professionalization is that criminal impulse to steal from professions, from the university, with neither apologies nor malice, to steal the enlightenment for others, to steal oneself with a certain blue music, a certain tragic optimism, to steal away with mass intellectuality; i

critical aca-demic who lives by fat (of others) gets no answer, no commitment, from the undercommons, well then certainly the conclusion will come: they are not practical, not serious about change, not rigorous, not productive.

challenging disciplines like gender and women’s studies to take seriously the notion that settler colonialism is a structure, and not an event, that continues to shape the everyday lives of Indigenous and non-Indigenous peoples.

Native women’s critiques implicate the historical and ongo-ing imposition of colonial, heteropatriarchal structures onto their societies.

he boarding-school process of “kill the Indian and save the man” attempted to mold Native children into Western gender roles, and often also subjected them to sexual violence

5Native feminist theories focus on compound issues of gender, sexuality, race, indigeneity, and nation.

“whitestream,” feminism,

achieving substantial independence from a Western nation-state—independence decided on their own terms.

all minorities and ethnic groups are different though working toward inclusion and equality, each in its own similar and parallel way.