The Concept of Decolonization - Essay Sample

Introduction

Decolonization is defined as the process where colonies become self-independent and free of the colonizing power, usually dependent on them. The approach takes past events, and it was steady and peaceful among various British colonies, mainly settled by colonials but ferocious for others, as native upheavals were thrilled by nationalism. When World War II ended, European nations lacked the political and wealth support required to suppress faraway rebellions. Further, the countries faced resistance from new superpowers like the Soviet Union and the U.S, who replaced against colonialism. Audra Simpson studied decolonization based on North America's indigenous people. She explained the concept of colonization and decolonization differently from other theories.

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Indigeneity

The indigeneity entails colonialism and decolonization, where the indigenous people are known, and others are still known. Through anthropology, people in different voices contain some disciplinary iterations, which entails the colonized people's voice (Simpson, 2011). Therefore, the colonial anthropologists have considered a modern interlocutory duty of no self-ascription to colonial. At the same time, it did not contain ideational and weighty materials, thus as given imperatives of empires (Simpson, 2011). In the colonial period, it was difficult to know and represent people's voices as superpowers ruled them. Value is defined as the study of human composition based on different aspects of human experiences (McGranahan, 2016). The anthropology approach takes the past events that include archeology to explain people's living behavior thousands of years ago and the things that mattered to them.

The human elements include culture and biology to understand the evolution and origin of different social customs and beliefs. In such places demanded more both physique and military might. And it required the modality of categorization, linguistic translation, ethnographic comparison, decolonization, and ethnography. Therefore, the techniques once identified were useful in predicting the profound need. The distributions in possibility and power made empire were documentary and heuristic requirements in administrative and metropolitan leadership (Simpson, 2014). The accounts required governance and the people in the metropolis who perceived themselves according to global processes. Culture is explained as the changes in varied places and mark the ontological end of the exchange. Such differences were contained in ethically-defined territories required for making an order, ranks, and government. As a result, the form of politics is more than just figurative. It was disciplinary and governmental possession of territories and bodies that include existing history, philosophy, and social life, which entails speech and actions (Simpson, 2014).

Different Institutional Structures

According to Simpson, there are different institutional structures, including the independence of Native people, tentative and estrangement from Native people in the part of America and Canada. Her response is purely on North America's city to survive the genocidal and acquisitive process attributed to the settlement's political and historical process (Simpson, 2016). Simpson explains the ways of meaning political sovereignty of the people of Kahnawa and the struggles they underwent. She expressed concern about the politics of refusal and opposed cultural recognition. She expounds on the concept as an anthropological method where asymmetrical power dealings act as the basis for writing and research about inherent lives and politics. She then refuses to write in a manner that compromises the tribal sovereignty. Additionally, Simpson challenges readers to understand the freedom that exists within a given group of people. The belief of sovereignty power is bestowed upon the people and must be upheld.

The refusal includes collectives and individuals refusing identities, affiliations, and relationships based on class struggles or domination (Simpson, 2016). However, the ways underlie all relationships, including sociality and political ones. Therefore, refusals are linked to resistance. The rejection has also been linked to earlier anthropology in that context. Refusal is considered as part of exclusion and inclusions, of material denial and categorical in the wake of such divisions. Audra believes creative refusal is based on world history. People rethink culture as not ways of acting and being in the world but as active political projects that always work through explicit rejection (Simpson, 2016). In refusal, political action and movements used for self-determination and decolonization for recognition and rights, for rejecting specific systems and structures. Also, refusal is politics like the case of Medicins san Frontieres that explains refusal as both rejection and troubled conscience of status quo and apologies (Simpson, 2014). Simpson sketched decolonization in four ways.

Territorial Scarcity

Decolonization is affiliation and social through the state where refusal reproduces society and community. For instance, refugees like Tibetan forge a culture in exile as they refuse to get citizenship. As a result, it has led to political claims instead of formally laying roots in North America (Simpson, 2014). Simpson explains the history of territorial scarcity captured in legislative action, such as the Canadian Indian Act of 1890, where St. Laurence Seaway was constructed in 1957, and a blood quantum code was implemented (Simpson, 2016). They have shaped how the Mohawk people relate to themselves and others in the outside world. Simpson carries an interview with Richard as she acknowledges suspicions on Richard's claims, which was spurred by the inability to make himself clear on within a demarcated genealogy. She then acknowledges the roles played in cultural revival activities of the 1970s (Simpson, 2014). Simpson keenly handles account with care as she records.

Furthermore, Simpson explains the disciplinary formations and the relationship to the continuing history of settler colonialists. It started with eth ethnographic cooperation between Ely Parker and Lewis Henry Morgan (Simpson, 2007). According to Simpson, terms the formation is "Iroquois canon," which is regulatory for monographs that have been used to construct Kahnawake, a place where culture was regenerated and lost (Simpson, 2007). The implication of the delineation of canon bleed. She further explains that concepts are useful tools that should be considered as they significantly affect canon bleed. She noted that people might have undergone as they return without clear explanation by saying at hat "concepts have teeth, they can bite and teeth bite with time in a manner that colonies are moved into nations. Simpson expounds on the refusal methodology and then changes into historical aspects. The Native peoples and everyday engagements in ethnographic refusals which may cause otherwise look theoretical and ethical (Simpson, 2007).

Audra Simpson wrote a thought-provoking and challenging story as an anthropologist, the book of Indigenous North America explaining their behavior and culture (Simpson, 2014). The indigenous people's history illustrates border shows; the colonial studies of people have well explained in the survey a sit interacts (Simpson, 2014). Also, Audra criticized other anthropologists for the call by political scientists and anthropologists who argued that colonial tasks are complete as she demonstrated that more transformations be made on the indigenous politics of colonial governance (Simpson, 2014). Instead of the narrow and dominant politics of recognition that restricts indigenous people from the rights to discernable and essentialized cultural transformations.

Various Authorities' Legitimacy

Audra Simpson and Carole McGranahan consider refusal based on the concept when marginalized people turn their backs on and refuse to accept various authorities' legitimacy to accord social services, grant rights, protection, and recognition (Simpson, 2020). According to them, refusal makes people think through articulating inclusionary demand to the country or "shadow state" (Simpson 2014). They advised other scholars to use generative aspects of refusal. According to them, turning away people who have refused is not necessarily disengaging but is enacting and imagining new subjectivities, new freedoms outside the state, and new ways of interpreting histories. The imperative to understand the freedom comes beyond what hegemonic forces give is imaginable to those who refuse to "stop a story that is always being told" (Simpson, 2020). Therefore, it is difficult to cat and imagine how dominant ideological forces such as nationalism, capitalism, imperialism, neoliberalism, and militarization should structure. However, it should not determine what is politically imaginable.

Other theorists who explained anthropology's concept include Lewis Morgan, who noticed that kinfolk's anthropological term was not added to the English terms. To him, terminologies are part of decolonization, noting that the period for cousin is different based on whether it is credited to the fraternal or maternal (Ortner 2006). Morgan discovered that the Iroquois are matrilineal, and membership of a clan is determined by the female links only (Harris, 2001). Therefore, individual fathers, brothers, or sisters belong to another different clan. It should be noted that the intervention of the concept of anthropology involves cultural differences, which explains the variation among people. However, it should be understood that all humans come from one species. People can be identified based on color. Nonetheless, the common factor is that all people everywhere are responsible for sharing their need to fight and survive diseases. More significantly, every clan or society has fundamental group units like families whose primary duty is to raise children. Furthermore, the biological inferior and superior races were mutual to colonialists who considered the notion "white man's burden," which was to civilize the savages or classify groups according to the intended slot (Ellen. 2010). For instance, the idea that some races are thought to act solely as servants biologically.

Conclusion

Finally, Edward Burnet also talked about culture as an ethnographic and primitive sense that includes the complex context like knowledge, beliefs, customs, art, morals, and other habits and capability acquired by humans within society (Ortner, 2006). The differences in culture are attributed due to religious practices. Furthermore, Franz Boas studied language and framed cultural anthropology based on holism. He relied on the cultural and historical background of behavior instead of enhancing biology's difference, which dismantles the concept of race. Boas explained the cultural and historical differences based on a particular culture (Harris, 2001). He emphasized the idea that there is no correlation between language, culture, and race. Therefore. Individual; appearance does not determine the ability to learn any language or culture.