Colonialism Part 1 Ft. Andrew

of their own. We call nations that don't have their own state state less nations, the Kurds being one of the most notable examples. But it really is commonly seen that the ultimate accomplishment is for the libration of your people, is that you establish a state to rule that people for themselves. Of course, what for themselves actually means becomes quite clear, as in many cases foreign rulers and the practices of foreign rulers just take on a local face.

southern southwestern France. I believe their identity is not entirely, but quite significantly tied to their language, because it is a language that is completely distinct from any other language found in Europe or really anywhere else in the world. The language is just one aspect the nation. A nation I mean not in the sense of a state or a country or political constitution, but in the sense of an imagined community of people. An imagined community of people.

I think that imagined aspect of it is quite important as well. Student see, but an imagine the community of people formed on the basis of a common language, history, ancestry, society, or culture, who are conscious of their autonomy. So it's not enough that a group of people merely share a language, or share history, or share ancestry, or share society, or

share culture. It's important that firms we defined as a nation, that they are conscious of the fact that they share those things in common, and that they use that consciousness to develop some sense of an imagine shared identity, imagined community, whether or not each individual in that community knows all

the other individuals in that community. Nations are not necessarily geographically bound, like you know certain conceptions of nation maybe, but rather often diasporic, and some nations even united under a banner of nations, such as in the case of Pan Africanism, which is a form of nation movement or pan nation movement that seeks to unite the thousands of ethnic groups and also the diaspora of the consonants of

Africa in response to the exploitation of outsiders. In fact, the Pan Affic nation is really a quintessential example of how colonism creates nations while exploiting them. And although Native America and populations retained slightly more of their heritage than the placed African population in North America, though this is not to deny what was lost their force displacement also created something of a shared ethnic identity, which is where you see movements like Red Power popping up during the

heightened Soviets era. Prior to the process of colonization, they were distinct in their cultural groupings. This group would be blackfoot, this group would be Cree, this group would be Sioue or something right, this group would be Sue. But then as they had the shared experience of colonization, they can to develop a sense of shared identity against those that were colonizing them, a sense of solidarity that transcended their

previous cultural distinctions and designations. Not that those designations don't still exist, but many have adopted a sort of of panor nation above that as a vehicle through which they can undertake their struggle. However, mere opposition between a colonized group and a colonizing force is not the only way that clonism creates new nations. Also through social stratification, through hybridization, through the imposition of new religions, through new education systems,

new languages, and new administrative boundaries. All of those are

ways in which cluonism can develop unations. For example, the case of the meets, a cultural intermingling and intermarriage between two radically different groups ended up with the birth of the new nation of the meets in the unique colonial history of Canada and as we've see in nations or often the targets of subpraction and of subjugation and Eurasia, African peoples were stolen from the constant and thoroughly stripped of their languages, histories, and cultures, and continues to be

oppressed throughout much of the so called New World. In the United States, African Americans faced centuries of systemic racism. In Brazil, the afric Brazilian population also faced similar historical discrimination, similarly in Colombia and so on and so on. Indigenous nations across the world also continue to be denied their autonomy as minorities within a domineerian state. Palestinians and Israel have faced a long standing conflict due to the raisia

of their self determination. Colds and Released, as I've mentioned, spread across several countries and do not have a country of their own, so they have historically sought independence or at least autonomy. Aboriginal Australians have faced struggles related to land rights, cultural preservation, and self governance, and although New Zealand has made progress in recognizing the rights of the

delicious Mari people. Marian New Zealand have also dealt with issues related to land ownership and cultural preservation, whether be the Armenians under the Ottoman Empire in the past, or the current subjugation of Hawaiian in Puerto Rico under the US, or the Tibetan population still under the firm of the Chinese state. Really could go on and on. I really

could go on and on. Across the world, struggles have been an arbi and fought by nations for the liberation and much of the suffering a struggle is thanks to the process of colonization. Our present national borders and demographics were largely shaped and dictated by the colonization and conquest of a few nations from Europe. But what is colonialism Exactly?

As one anthropologist, Chris quote Right put it, colonialism is the establishment and control of a territory for an extended period of time by a sovereign power over a subordinate and other people which are segregated and separated from the

rule and power. He goes on to say that features the colonal situation and include political and legal domination over the other society, relations of economic and political dependence, and institutionalized racial and cultural inequalities to impose their dominant physical force through raids, expropriation of labor and resources, Imprisonment and objective murders. Enslavement of both the indigenous people and their

land is the primary objective colonization. Through colonization, theseive cultures must be destroyed either strict crushed, emptied, subsumed, cooperated, or dismantled. And since colonism relies on a dichotomy of superiority and inferiority, the colonialists must impose their own culture over the native population, from language to dressed daily practice, that culture, which, by

the way, becomes native through that process of colonization. And that already gets into the whole discussion of what makes something native, what makes a people native. There are two definitions that I balance or try and dance between, one being indigenity through land relationship and the other being indignity

through colonial relationship. And so I'm referring to the indignacy through colonial relationship when I say that a culture or people becomes native through that process of colonization, because prior to colonial inclusions, there was no non native to define themselves against. They just will. You'll need to define yourself as native to a place when an outsider or an invasive force is pushing you out of that place or

trying to dominate you within that place. The old forms of colonization are largely over, but the spirit of colonization still linkers. It is a specter in the spheres of culture and politics and economics. The colonial complex created the world we see today and left quite the impression psychologically on both the colonized and the colonizer. French Tunisian writer Albert Mami wrote but against it to be a very essential work on the relationship between the colonizer and the colonized.

That work, that book is called The Colonized and the Colonized. It was published in nineteen fifty seven, and it was written and of course in a very important time, in a time when many national liberation movements were quite active. And so this work is often held up with other important words in that anti colonial milieu, including France phen Noons, the Direction of the Earth, Black Skin, White Masks, and

A's discourse on clonialism. In the book The Colonized and the Colonized, now mean he spent some time discussing the psychology of both, and he splits the condition psychological conditions, the colonizing the colonized into four parts, the colonizer who accepts, the colonizer who refuses, the colonized who accepts, and the colonized who refuses. So first there's the colonizer who accepts. I've called that colonizer Christopher for obvious reasons, that being Columbus.

And so the Christopher accepts his role as a colonizer, he becomes a colonist. That means he has to accept the fact that his position of privilege is non legitimate. So the any way he could really enjoy his position would be to absolve himself of the conditions, of the guilt, of the conditions under which he was attained. That's why Christopher forcifies history, creates racist mythology, rewrites laws, and attempts to whitewash his legacy. That's why he emphasizes his superiority

while castness, persions and the colonized. He has to do whatever it takes to justify his evils, to uplift himself to the skies while grinding those below him underground. Deep down, Christopher knows all this semester, but he can't admit that to himself. He has to keep degrading the colonized, and so just as the colonal situation manufactures the colonized, Christopher the colonialist is also transformed. Now he chairs on torture, discrimination,

and massacre. He becomes a reactionary, a conservative, and a fascist, But the condemnation that he carries in his heart can ever truly be raised. It pisses him off that he relies on the colonize to maintain the colony, even though he came looking for profit and already has a homeland. But he has to direct his anger somewhere, so it becomes a racist, and not just any racism, a racism so fundamentally ingrained in his personality. Racism built on three

major components. One there exists some major gulf between him and the colonized. Two that he can exploit these differences to his benefit, and three that these differences are absolute and cannot be changed. Therefore, he's able to remain separate from the community the colonized by holding any social mobility, and he's able to continue to justify superiority because honestly

circular logic. Right, these people are inferior because they aren't at my level, and they answered my level because I keep them in it, because I keep them in their inferior position, and on and on and on. Added bonus, of course, he gets to feel good about himself. While doing so, he becomes a humanitarian. Surely the colonize needed him to bring the light of civilization. Look at them, so stupid and servile. All this is natural and e tonal, So he has nothing to worry about. It is divine

grace that has brought him to this place. It is a manifest destiny that he continues this tradition. And I mean if he enjoys a couple of perks in his quest to civilize them, well, surely is just justice. Colonized should be grateful Christopher benevolent master of the natural order, no question. And really, this is why missus there was right to say. The colonization dehumanizes even the most civilized man.

It inevitably tends to change him who undertakes it that the colonizer, who, in order to ease his conscience, gets into the habit of seeing the other man as an animal, accustoms himself to treating him like an animal, and tends objectively to transform himself into an animal. No offense to animals, of course, I'm just Cootins. There. On the flip side of the coin is the colonizer who refuses John. You see, not every colonizer becomes a colingless. John tries to resist

the role, but he is still a colonizer. He tries to ignore his position of privilege, but he kind of escaped mentally from a concrete situation. He kind of refused the ideology of crinalism while continuing to live with actual relationships, while continuing to benefit from the privileges he half heartedly denounces. See. Colonial relations can't be boiled down to individual feelings, so it doesn't matter much materially if John accepts or rejects it.

It doesn't matter if he feels guilty or not. His identity is fundamentally defined in relation to colonization. He's still part of the oppressant group. He shares in their good fortune and will likely share their faith. Makes it clear

that the truth is between colonizer and colonized. There is only room for forced labor, intimidation, pressure, police, taxation, theft, rape, compulsory crops, contempt, mistrust, arrogance, self complacency, swinishness, brainless elites, degraded masses, no human contact, but relations of domination and submission or shin the colonizing man into a classroom monitor, an army sergeant, a prison guard, a slave driver, and

the indigenous man into an instrument of production. Even if John is a leftist, a progressive trying his best to assist the national liberation, to colonize people's he's still in a rough situation. Of course, not many colonizers have actually been you know about it like that. But even if John was to create a world or colonization, it maybe hard for him to picture his situation change in all that much. He's accustomed to privilege, and so equality is

probably going to feel like oppression. You can't imagine not being who he is with the comfortable domination of his culture and language. He's never had to accommodate others before. He's never had to think, oh wait, maybe I should try and learn their language, try and incorporate elements of their cultural mores. He still holds the subtle vessiges of the racist ideology that his country was built on, and he will have to fight his own class interests and

his own fellow colonizers. Revolution would require the decimation of his current identity and the rebooth of another. And that decision, that gargantuan task maybe too challenging for some people to undertake. So Mia, what do you think of the position of the colonizer who accepts and the colonizer who refuses.

just automatically have privilege that like other people didn't. And this has been sort of like I don't know, I like, the original sort of context of what this analysis was has been sort of worn down. But I think I don't know, Like I think I think it is colonizers, like this is this is a structural position, right, like you know, the sort of you can't sort of individualism,

you're way out of a structural condition. Yeah, And I think that's something people sort of have this incredible capacity to sort of believe about themselves and it's just not really true. And that's something that's very difficult to sort of like actually substantively confronts. But I think it's why this analysis of stuff.

or rather the confrontation against colonizations really added zenith. And so for those of us in the twenty first century in twenty twenty three now who are looking back, were saying, we might think, oh, well, surely this is a data analysis, a dated way of looking at these relationships. But upon further inspection it really continues to be quite topical when

you look at, for example, self proclaimed allies. Looking at how Mami discusses the colonizer who refuses really gives you a sense of I think, at least how far you need to be willing to go in your allyship versus how far most people have reached even today. We can ask ourselves and those who maybe see themselves a bit in the colonizer who refuses, Ask yourself how far I mean you may recognize your privileges even while still you know, enjoying them, But how far might you be willing to

go to see an end to this system? We speak about how the loss of privilege can make equality feel like oppression, but truly grappling with that, what would it mean for, for example, English to no longer be the dominant language, you know, what would it mean for us to get used to will in which we might have to learn another language? And then I've been thinking about recently, even while occupying the position of a colonized subject, I

speak English, and that is a privilege. I speak English natively, and I mean I'm trying to learn another language. I'm trying to learn Spanish, which is another colonized language.

recreate pre colonial society. Right, so everybody tries to learn the languages that they feel as though they might have spoken if not under clonal system, if not, if clual's history had not happened. And then we try to re implement those languages and reimpose those languages and mantle certain institutions and structures and whatever the case may be, try to basically erase the impact of colonization from history. And then there's another path where we recognize, well, maybe we

cannot undo colonization, and truthfully we can't write. But going forward, how do we intend to dismantle and to rework and to create a new you know, taking from the past to build the future, but not being bound to that past. How do we, for example, let go of certain binds on language, or certain ways of communicating, or certain ways we organize systems, or certain customs and roles and obligations.

And I'm varying a bit from the intended topic of psychology of colonization, but I do want us to think about whether what role we regardless of what role we see ourselves in this discussion, how do we pursue an anti colonial future? What does that look like? What path should we be taken? And how might that path chafe against our current identity? How amight that path chafe against

our current privileges, our current comforts. Yes, we are, as workers all oppressed and exploited, but at the same time, as we recognize there are certain privileges that some have over others, whether it be in the realm of race or gender, or ability or language. And if we are going to be pursuing artechulan, so we have to ask ourselves, how might those privileges be affected? And have we truly

confronted our comfort level with those privileges being affected. I think that's part of the broader effort of decolonizing the mind. And when I speak about in my video and why Revolutionary's therapy, the idea of like really truly breaking down a lot of these ideas that we have about ourselves and about the world and questioning all of it, deconstructing, reconstructing all of it. But then when I get too far, of course, sincere called the colonization thingification. So let's turn

our attention now to those things. Let's discuss this situation of the colonized in this case, and and that defined by the images and myths that surround them and tell them who they are. The colonized have no way out of their condition within the colonial order. They aren't free to choose between being colonized or not being colonized. They just are colonized. And so Candice understands this in her whole life, She's had to grapple with the negative portraits

of herself. They were created by the colonizer, all the images that were used to support the clonal situation that raised the colonizer and humbled the colonized, That justified the colonizer's privilege, that painted the colonized as inerate and the colonizer as active. That made it seem as though the colonizer, as the colonizer, was doing the colonized a fever, that their labor was actually and the employment was actually necessary, that it was charity that the colonizer was bringing to

their otherwise lazy masses. Being exposed to that kind of message and from a young age, really does a number on people, not just in the realm of colonization, but in other spheres as well. We see that with patriarchy, of course, how messages from an early age affect how boys and girls and others perceive themselves and perceive the world around them and perceive others. In the clear context, this means that some who are colonized end up internalizing

and accepting wholesale the messages that they're receiving. So kind of thinks to herself, perhaps the colonizer's right. Perhaps we are lazy, perhaps we are shifted, perhaps we are timid and week, and this degrading portrait ends up being accepted. It's usually one of the final steps of colonization, the colonization of the mind. Once the colonize begins to tolerate rather than resist colonization, all they can really look to do is attempt to assimilate, which is impossible by a

design does mean that Candice won't try. She sheds the memories of her ancestors and the practices and institutions of her culture. She embraces the colonizers will and all these institutions is right and just. The colonizers salve, and the colonizers whip the colonizes God and the Colonizers' school. Her children are sent to these schools built by the colonizer to erase and replace a people's history, traditions, and language.

She and her kin are imbued with double consciousness. She's trapped in the sun, in place, performing for the colonizer, in a home country that don't feels foreign. Double consciousness is a particularly useful concept, first coined by WB. Du Bois in the Souls of Black Folk in nineteen oh three. He was speaking specifically about African Americans, but the concept does apply in other contexts as well. Double consciousness is the dual self perception experienced by subordinate peoples in an

oppressive society. It is looking at yourself through your own eyes and simultaneously looking at yourself through the eyes of a racist society, looking at who you are, and also looking at what the dominant society sees and thinks of who you are. Of course, the voice concept was further built upon, and you know, people speak about her things such as triple consciousness, and in some ways the idea of double consciousness can't be tied with the conversation of intersectionality.

But they are those who experience that double consciousness, and rather than reasserting their view of themselves and their people, they accept the negative view held by the dominant society. They surround themselves the language of that dominant society. Candace's world from the street signs, the documents to the courts,

the bureaucracy, needy industry, or use the colonizing language. While her mother tongue, the one used tenderly by her ancestors, the one that sustains in a most feelings, emotions and dreams, is he valued and degraded. Candace loses far more than she gains by history a culture future she rejects herself, self love, and liberation itself. She rejects herself, self love and liberation itself, a tending to model herself after the colonizer,

or rather crush herself into conformity. She gains self hate, shame, and alienation. She sees her own people through the eyes the coldinations and accusations of the colonizer. She's atomized, estranged from her people, and rejected by the colonizer, utterly defeated. But then he offers another path, an alternative mindset in the colonized who refuses. You see, like Candace, not knows that there will never be emancipation within the colonial relationship.

But unlike Candace, they know that there is no liberty in a similation. Revolt is the only way out. An absolute condition requires an absolute solution, and there can be no compromise. Deliberation is a process of self recovery and autonomous dignity. They must shake off the force images and boldly attack the institutions of oppression. But even in their resistance that still bears the traces of colonization. They still share some of the values, techniques, and methods of the colonizer.

They still speak the language the colonizer can understand to be truly emancipated, that must work to rebuild a new, authentic and self assured identity for themselves and the other people, that must reclaim and transform that which the colonizers consider negative, must take pride in all their wrinkles and moods, never shying away from their colonization, but accepting it as a fact of their experience and their history, and yet overcoming

that colonization is the risk of continuing to define yourself in relation to protest, in relation to revolt, and in relation to colonization. At some point, maybe not now, but at some point that we'll need to move beyond that means of definition. What that future looks like is anyone's guess and also up to everyone to help build. I hope you appreciated this. Sometimes be under and dive into the minds of the colonizer and the colonized. The fight

is not over. The psychological, political, and economic consequences of colonization are still fell to this day. The mentalities and conditions that discussed still exist in very extents today. Hopefully this helps us to better understand colonization's impact on us, so that we can deconstruct that LEVI them together to

create a FREEO and motevos and what humane world. Next time, I'll be discussing the rule of national liberation in the struggle for freedom and what precisely that would enter you as I didn't have time to get into it in this part.