This chapter captures the extent to which journalism fields marginalize African journalists in the coverage of international events unfolding on the continent. This marginalization leads to a continuation of bifurcation in the field that was also present during colonization. It shows that the effect of this bifurcation is that African audiences primarily learn about events happening across the continent from the Global North as opposed to African journalists. Chapter 4 shows how African journalists are marginalized in their fields and how they understand and explain this marginalization.

The nineteenth century saw a transformation in the concept of colonization as political economists recast the term to refer to directed migration and settlement processes. Brazilian statesmen, intellectuals, and businessmen in the newly independent Brazilian Empire (1822–1889) embraced this new brand of colonization as an advantageous policy expedient because it aligned with old regime peopling practices, promised to resolve the question of slavery, and, significantly, held the prospect of individual profits, particularly if carried out by colonization companies. Brazilian engagement with colonization fit within a wider series of colonization processes unfolding within European empires or their overseas dominions as well as throughout the new republics in the Americas. Comparing and connecting the Brazilian case to concurrent peopling efforts across the globe unsettles understandings of colonization as part of a global settler revolution of which Brazil figured as a peripheral case. The key role played by companies as the harbingers of a new colonization paradigm underscores profit as a guiding principle in Brazilian colonization schemes in the nineteenth century.

The genre at the center of this essay—the Anglophone transmasculinity narrative in the long eighteenth century—was a popular and ubiquitous genre for imagining gender transformation and queer relations to sex, desire, and embodiment. I argue that the transmasculine figure was a crucial one for imagining transatlantic biopolitics, often embodying aspects of transformability long associated specifically with white masculinity in a settler colony. Thus, the genre is arguably more representative for the history of whiteness than it is for the history of either queer or trans imaginative or embodied life in the eighteenth-century Atlantic world. However, it offers a compelling case study of a genre that can seem spectacularly hyperlegible for contemporary identification. These texts show how sexuality and gender came to be narrative genres in a print/public sphere with privileged relations to intertwined origin stories of the nation, American literary history, and modern queer/trans identities—and a very useful case study in the limits of looking for queer/trans representation in the genres that seem most readily assimilable into a legible prehistory of “queer American literature.”

Horses represented an expensive and logistically challenging aspect of early expeditions, as they had to be brought by boat and then bred in colonial settlements to aid in expansion. This scarcity only elevated the cultural and political significance of horses, evident in the narratives of early Spanish or Indigenous chroniclers and also in strategic efforts to breed horses in colonial settlements, despite the challenging and varied new environments. Beyond the military lore of conquest, horses literally and materially served as the measure for establishing social status, access to political office, and territorial control by colonial representatives, shaping the structure and strategy of colonial expansion in powerful ways.

The introduction outlines the systemic violence that supports liberal society in early America. Focused on the Boston Massacre, it uses the courtroom representations of John Adams in defense of British soldiers to understand how hostile racial difference organized society and how such differences opened the way for the empowerment of White individuals. Here Whiteness and racial hierarchy become key markers in the formation of how violence is deployed in America.

Chapter 8 investigates several aspects of low-road market capitalism across regions of the United States. It tackles Black soldier protest and military discipline, the post-Civil War sale of guns and munitions, and the development of railroads as a physical and economic vehicle for the dispersal of violence in the United States. Labor strikes, the Panic of 1873, and the centrality of the federal governmment to the interests of industrial capitalism are prominent features of this chapter.

Representations of race are intimately bound to representations of the struggle for freedom and autonomy, made more complex by focusing on novels written by women. These representations of race in Irish women’s literature challenge the ability of Irish women to achieve independence alongside rather than against the colonized peoples of the nineteenth-century Irish literary landscape. From Sydney Owenson to Kate O’Brien, from the Act of Union to Ireland’s independence and its joining the European Economic Community, the way in which Irish women’s fiction has defined freedom has depended upon a politics of race, a politics that is sometimes sympathetic and rooted in affective anti-imperialism, and other times is a politics of denial and erasure. If studies of Irish women’s literature is to contend fully with the history of race, we must be attuned to these politics even, or especially, if the narratives of self-fulfilment and independence become the objects of critique.

Chapter 4 retraces how oil infrastructural projects, technology transfers, and the social relations underpinning them turned the Ecuadorean Amazon into an agro-industrial landscape: The ecology of the forest became enmeshed with the economy of oil due to the large-scale extraction since the 1970s. The oil companies’ interest to develop the region converged with the national governments’ aspiration to incorporate the Amazon into the national territory through agricultural colonization. To realize these goals, Texaco set up an extensive network of transportation infrastructure in the rainforest. A multitude of subcontracting firms, however, did the actual work of constructing platforms, roads, pipelines, and camps. Far from being a linear success story, the technological conquest of the Amazon suffered constant setbacks caused by the geological, geographical, and tropical climatic conditions of the rainforest. The progress of technology and colonization also faced opposition from local communities. One such story of resistance against an access road built in the territory of the A’i Kofán is woven into a broader story of how the region underwent a profound material metamorphosis.

This chapter offers the account of an underexplored subgenre of Indigenous writing, namely, the Native American essay. Historically, these essays bore witness to individual and collective loss and injustice and told the history of murder, dispossession, forced reeducation, exploitation, and mistreatment that characterizes the encounter with European colonizers. In their essays, Indigenous people have proclaimed their existence and continuance and argued for sovereignty. Many of these essays appear embedded in the forms of stories, sermons, appeals, ethnographies, autobiographies, journals, and periodicals, as well as in scholarship. Their style and subject matter are wide ranging, with reflections on the natural world, identity, tradition, self-governance, and spirituality. The contributions of important Indigenous essayists like Samson Occom, E. Pauline Johnson, N. Scott Momaday, Charles Eastman, Winona LaDuke, and Leslie Marmon Silko show the breadth, depth, and beauty of Indigenous writing from the eighteenth century to today.

This chapter presents a case study of kaupapa Māori theory applied to the leadership perspectives of ten Māori women leading “mainstream” (i.e., non- Māori) early childhood education services in Aotearoa New Zealand. The chapter recounts how, as the research progressed, it became increasingly clear that the perspectives of the participants had been, and continued to be, shaped by continuing traces of the colonial history of Aotearoa New Zealand. The chapter portrays the participants’ acute awareness of a variety of mechanisms of racism and white privilege, including self-silencing, appropriation of cultural knowledge, and, for some, shame at not being able to speak the Māori language. These mechanisms of erasure are traced back to key initiatives and legislation in the country’s colonial history. The later part of the chapter recounts how the participants were able to draw on their cultural knowledge as a source of strength and to to exert resistance to ongoing oppression. The chapter ends with a call for the early childhood field to recognize and respond to the ongoing harmful effects of colonization for Māori.

This chapter connects Black Atlantic and Indian diasporas in the Caribbean while also noting differences between them. Although a particular aspect of diaspora theory suggests a nostalgic longing for the original homeland in a dual home–host binary, the authors discussed here prefer not to ground themselves in a bounded ethnonational identity tied to a specific location. Rather, the very concept of diaspora is open-ended and multifaceted in their works. Even as they retain memory of and loyalty toward their several homelands and hostlands, they are also critical of the experience of continuing displacement, gender violence, and racism. Their embrace of different and evolving horizons avoids the melancholia associated with diasporic identities. Against the troubling narratives of their sense of unbelonging, they articulate a disjointed, provisional, productive sense of subject formation that is a critical counterpart to exclusionary discourse based on nationalist jingoism and nostalgic idealizations of the homeland.