The article explores two intertwined ideas: that the United States is a settler colonial nation-state and that settler colonialism has been and continues to be a gendered process. The article engages Native feminist theories to excavate the deep connections between settler colonialism and heteropatriarchy, highlighting five central challenges that Native feminist theories pose to gender and women’s studies. From problematizing settler colonialism and its intersections to questioning academic participation in Indigenous dispossession, responding to these challenges requires a significant departure from how gender and women’s studies is regularly understood and taught. Too often, the consideration of Indigenous peoples remains rooted in understanding colonialism as an historical point in time away from which our society has progressed. Centering settler colonialism within gender and women’s studies instead exposes the still-existing structure of settler colonialism and its powerful effects on Indigenous peoples and settlers. Taking as its audience practitioners of both “whitestream” and other feminisms and writing in conversation with a long history of Native feminist theorizing, the article offers critical suggestions for the meaningful engagement of Native feminisms. Overall, it aims to persuade readers that attending to the links between heteropatriarchy and settler colonialism is intellectually and politically imperative for all peoples living within settler colonial contexts.

Decolonizing Feminism: Challenging Connections between Settler Colonialism and Heteropatriarchy

My study investigates the often obscured connections between the emergence of Eu ro pean liberalism, settler colonialism in the Americas, the transatlantic African slave trade, and the East Indies and China trades in the late eigh teenth and early nineteenth centuries. In Cuban Counterpoint (1940), Fernando Ortiz described " peoples from all four quarters of the globe " who labored in the " new world " to produce tobacco and sugar for Eu ro pean consumption. Observing that sugar linked the histories of colonial settlers, native peoples, and slave labor, followed by Chinese and other migrants, Ortiz commented that sugar was " mulatto " from the start. C. L. R. James asserted in The Black Jacobins (1938), that the eighteenth-century slave society in San Domingo connected Eu rope, Africa, and the Americas. He declared that the fortunes created by the slavery-based societies in the Americas gave rise to the French bourgeoi-sie, producing the conditions for the " rights of man " demanded in the Revolution of 1789. 2 These understandings that the " new world " of Eu ro-pean settlers, indigenous peoples, Africans, and Asians in the Americas was intimately related to the rise of liberal modernity are the inspiration for my investigation. 3 Yet I work with the premise that we actually know little about these " intimacies of four continents, " despite separate scholarship about single societies, peoples, or regions. The modern division of knowledge into academic disciplines, focused on discrete areas and objects of interest to the modern national university, has profoundly

The Intimacies of Four Continents

Indigenizing Agamben: Rethinking Sovereignty in Light of the "Peculiar" Status of Native Peoples

The Blackfeet: Raiders on the Northwestern Plains

This ambitious literary history traces the American novel from its emergence in the late eighteenth century to its diverse incarnations in the multi-ethnic, multi-media culture of the present day In a set of original essays by renowned scholars from all over the world, the volume extends important critical debates and frames new ones Offering new views of American classics, it also breaks new ground to show the role of popular genres - such as science fiction and mystery novels - in the creation of the literary tradition One of the original features of this book is the dialogue between the essays, highlighting cross-currents between authors and their works as well as across historical periods While offering a narrative of the development of the genre, the History reflects the multiple methodologies that have informed readings of the American novel and will change the way scholars and readers think about American literary history

The Cambridge history of the American novel

Trans-Indigenous: Methodologies for Global Native Literary Studies

Blood Narrative is a comparative literary and cultural study of post-World War II literary and activist texts by New Zealand Maori and American Indians—groups who share much in their responses to European settler colonialism. Chadwick Allen reveals the complex narrative tactics employed by writers and activists in these societies that enabled them to realize unprecedented practical power in making both their voices and their own sense of indigeneity heard.

Allen shows how both Maori and Native Americans resisted the assimilationist tide rising out of World War II and how, in the 1960s and 1970s, they each experienced a renaissance of political and cultural activism and literary production that culminated in the formation of the first general assembly of the World Council of Indigenous Peoples. He focuses his comparison on two fronts: first, the blood/land/memory complex that refers to these groups' struggles to define indigeneity and to be freed from the definitions of authenticity imposed by dominant settler cultures. Allen's second focus is on the discourse of treaties between American Indians and the U.S. government and between Maori and Great Britain, which he contends offers strong legal and moral bases from which these indigenous minorities can argue land and resource rights as well as cultural and identity politics.

With its implicit critique of multiculturalism and of postcolonial studies that have tended to neglect the colonized status of indigenous First World minorities, Blood Narrative will appeal to students and scholars of literature, American and European history, multiculturalism, postcolonialism, and comparative cultural studies.

Blood Narrative: Indigenous Identity in American Indian and Maori Literary and Activist Texts

During their nineteen-month occupation of Alcatraz Island in San Francisco Bay in 1969-1971, American Indian activists calling themselves Indians of All Tribes published a document in their protest newsletter titled "'We Hold the Rock': Alcatraz Proclamation to the Great White Father and his People."' The Indian activists announce that they "reclaim" Alcatraz Island "by right of discovery," then present "the Caucasian inhabitants of this land" a parodic "treaty" in order "to be fair and honorable in our dealings with all white men." In mock treaty provisions, the activists offer to purchase Alcatraz Island for twentyfour dollars "in glass beads and red cloth" and vow to establish a "Bureau of Caucasian Affairs." The treaty promises that this agency will set aside a portion of land for the benefit of Caucasians, "to be held in trust... in perpetuity-for as long as the sun shall rise and the rivers go down to the sea." In further provisions, the activists offer their Caucasian treaty partners "our religion, our education, our life-ways in

Chadwick Allen

Papers

Trans-Indigenous: Methodologies for Global Native Literary Studies

Blood Narrative: Indigenous Identity in American Indian and Maori Literary and Activist Texts

Postcolonial Theory and the Discourse of Treaties

Blood (and) memory

Charting Comparative Indigenous Traditions