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This paper argues that land and resource rights are often essential in overcoming colonial inequality and devaluation of indigenous populations and cultures. It thereby criticizes global welfare egalitarians that promote the abolition of national sovereignty over resources in the name of increased equality. The paper discusses two ways in which land and resource rights contribute to decolonization and the eradication of the associated inequality. First, it proposes that land and resource rights have acquired a status-conferring function for (formerly) colonized peoples so that possession of full personhood and relational equality is partially expressed through the possession of land and resource rights. Second, it suggests that successful internal decolonization depends on access to and control over land and resources, especially for indigenous peoples.
This paper discusses two possible difficulties with Catherine Lu’s powerful analysis of the moral response to our shared history of colonial evil; both of these difficulties stem from the rightful place of shame in that moral response. The first difficulty focuses on efficacy: existing states may be better motivated by shame at the past than by a shared duty to bring about a just future. The second focuses on equity: it is, at the very least, possible that shame over past misdeeds ought to be brought into the conversation about present duties, in a manner more robust than Lu’s analysis allows.
This is the first article in our series on refugees.Attempts to address the current crisis often seek to make distinctions between ‘refugees’ and ‘migrants’ and between refugees / migrants and citizens. But, I suggest, these distinctions are part of the problem. Part of the solution is to rethink our histories of ‘national states’ – and the rights and claims they enable – through a ‘connected sociologies’ approach that acknowledges the shared histories that bring states and colonies together....
The text reframes the current debate about refugees in Germany by contrasting Germany’s recent history of racist violence and limitations of asylum laws with the resistance and agency of refugee movements across Germany. Both provide an important lens to re-examine the simultaneous heralding of „welcome culture“, a sharp rise in arson attacks on asylum centres and the current legislative roll-back of refugee rights in Germany.