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[[File:USA settler expansion.png|thumb|Settler conquest of native land in the USA from 1783 to 1893]] | [[File:USA settler expansion.png|thumb|Settler conquest of native land in the USA from 1783 to 1893]] | ||
[[File:Colonization of Palestine.png|thumb|[[Zionism|Zionist]] conquest of Palestinian land from 1947 to the present]] | [[File:Colonization of Palestine.png|thumb|[[Zionism|Zionist]] conquest of Palestinian land from 1947 to the present]] | ||
'''Settler colonialism''' is a form of [[colonialism]] in which one population attempts to supplant another by dispossessing them of their land, creating a [[Social class|class]] relation between the '''settler''' population (which owns the land) and the [[Indigenous peoples|indigenous]] population (which is being dispossessed). This involves the destruction of the previously-existing society and the annihilation of its people through [[Genocide|mass murder]], [[Ethnic cleansing|deportation]], and/or [[forced assimilation]]. Modern examples of settler colonial states include [[Australia]], [[Canada]], [[Republic of South Africa|South Africa]], the [[State of Israel|Zionist Entity]], [[New Zealand]], and the [[United States of America|United States]]. The [[ruling class]] often uses settler colonialism as a tool to appease disgruntled members of society, allowing them to settle on indigenous land as a concession to prevent [[revolution]].<ref>{{Citation|author=Stephen Gowans|year=2018|title=Patriots, Traitors and Empires: The Story of Korea’s Struggle for Freedom|chapter=Imperialism|page=54|pdf=https://ipfs.io/ipfs/bafykbzaced4iiga4ngtxusr2civjxewbili5jne2sbpefbx2s3im2kphattzc?filename=Stephen%20Gowans%20-%20Patriots%2C%20Traitors%20and%20Empires_%20The%20Story%20of%20Korea%E2%80%99s%20Struggle%20for%20Freedom-Baraka%20Books%20%282018%29.pdf|city=Montreal|publisher=Baraka Books|isbn=9781771861427|lg=https://libgen.rs/book/index.php?md5=8435F6FF91279531705764823FDC2A7F}}</ref> | '''Settler colonialism''' is a form of [[colonialism]] in which one population attempts to supplant another by dispossessing them of their land, creating a [[Social class|class]] relation between the '''settler''' population (which owns the land) and the [[Indigenous peoples|indigenous]] population (which is being dispossessed). This involves the destruction of the previously-existing society and the annihilation of its people through [[Genocide|mass murder]], [[Ethnic cleansing|deportation]], and/or [[forced assimilation]]. Modern examples of settler colonial states include [[Australia]], [[Canada]], [[Republic of South Africa|South Africa]], the [[State of Israel|Zionist Entity]], [[New Zealand]], and the [[United States of America|United States]]. The [[ruling class]] often uses settler colonialism as a tool to appease disgruntled members of society, allowing them to settle on indigenous land as a concession to prevent [[revolution]].<ref>{{Citation|author=Stephen Gowans|year=2018|title=Patriots, Traitors and Empires: The Story of Korea’s Struggle for Freedom|chapter=Imperialism|page=54|pdf=https://ipfs.io/ipfs/bafykbzaced4iiga4ngtxusr2civjxewbili5jne2sbpefbx2s3im2kphattzc?filename=Stephen%20Gowans%20-%20Patriots%2C%20Traitors%20and%20Empires_%20The%20Story%20of%20Korea%E2%80%99s%20Struggle%20for%20Freedom-Baraka%20Books%20%282018%29.pdf|city=Montreal|publisher=Baraka Books|isbn=9781771861427|lg=https://libgen.rs/book/index.php?md5=8435F6FF91279531705764823FDC2A7F}}</ref><ref name=":2">{{Web citation|author=Matthew Wills|newspaper=JSTOR Daily|title=What Are Colonies For? France and Algeria, 1848|date=2023-11-12|url=https://daily.jstor.org/what-are-colonies-for-france-and-algeria-1848/|quote=But Algeria wasn’t just where a repressive military machine made its figurative and literal bones. It wasn’t just a place to send political exiles. It was also where France’s Second Republic (1848–1852) wanted to export the unemployed and turn them into settlers, thereby neutralizing dissent in the metropole. “Colonization promised to simultaneously satisfy workers’ demands for employment and ally these worries [of the political threat of poverty and unemployment],” writes Sessions.}}</ref><ref name=":3">{{Citation|author=Vladimir Lenin|year=1916|title=Imperialism: The Highest Stage of Capitalism|title-url=https://en.prolewiki.org/wiki/Library:Vladimir_Lenin/Imperialism,_the_highest_stage_of_capitalism|chapter=The division of the world among the great powers|chapter-url=https://en.prolewiki.org/wiki/Library:Vladimir_Lenin/Imperialism,_the_highest_stage_of_capitalism#The_division_of_the_world_among_the_great_powers|quote=The journalist, Stead, relates the following remarks uttered by his close friend Cecil Rhodes, in 1895, regarding his imperialist ideas: | ||
“I was in the East End of London yesterday and attended a meeting of the unemployed. I listened to the wild speeches, which were just a cry for “bread,” “bread,” “bread,” and on my way home I pondered over the scene and I became more than ever convinced of the importance of imperialism. … My cherished idea is a solution for the social problem, i.e., in order to save the 40,000,000 inhabitants of the United Kingdom from a bloody civil war, we colonial statesmen must acquire new lands to settle the surplus population, to provide new markets for the goods produced by them in the factories and mines. The Empire, as I have always said, is a bread and butter question. If you want to avoid civil war, you must become imperialists.” | |||
This is what Cecil Rhodes, millionaire, king of finance, the man who was mainly responsible for the Boer War, said in 1895.}}</ref> | |||
== Resistance == | == Resistance == | ||
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The later phase of national liberation struggle in Zimbabwe against the settler regime of "[[Republic of Rhodesia (1965–1979)|Rhodesia]]" came to be known as the [[Second Chimurenga]].<ref name=":0" /> The Battle of Chinhoyi in 1966 is often regarded as the opening battle of the Second Chimurenga.<ref name=":0" /> Zimbabwe achieved independence in 1980,<ref name=":0" /> although the struggle against [[imperialism]], [[neocolonialism]], and the effects of settler colonial rule and land dispossession have continued.<ref>{{Web citation|author=Michelina Andreucci|newspaper=The Patriot|title=ESAP and the West’s double standards|date=2019-04-17|url=https://www.thepatriot.co.zw/old_posts/esap-and-the-wests-double-standards/}}</ref><ref>{{Web citation|author=Gregory Elich and Sam Moyo|newspaper=MR Online|title=Reclaiming the Land: Land Reform and Agricultural Development in Zimbabwe: An Interview with Sam Moyo|date=2009-01-02|url=https://mronline.org/2009/01/02/reclaiming-the-land-land-reform-and-agricultural-development-in-zimbabwe-an-interview-with-sam-moyo/}}</ref><ref>{{Web citation|author=George T. Mudimuand Gregory Elich|newspaper=MR Online|title=The Dynamics of Rural Capitalist Accumulation in Post-Land Reform Zimbabwe|url=https://monthlyreview.org/articles/the-dynamics-of-rural-capitalist-accumulation-in-post-land-reform-zimbabwe/}}</ref> | The later phase of national liberation struggle in Zimbabwe against the settler regime of "[[Republic of Rhodesia (1965–1979)|Rhodesia]]" came to be known as the [[Second Chimurenga]].<ref name=":0" /> The Battle of Chinhoyi in 1966 is often regarded as the opening battle of the Second Chimurenga.<ref name=":0" /> Zimbabwe achieved independence in 1980,<ref name=":0" /> although the struggle against [[imperialism]], [[neocolonialism]], and the effects of settler colonial rule and land dispossession have continued.<ref>{{Web citation|author=Michelina Andreucci|newspaper=The Patriot|title=ESAP and the West’s double standards|date=2019-04-17|url=https://www.thepatriot.co.zw/old_posts/esap-and-the-wests-double-standards/}}</ref><ref>{{Web citation|author=Gregory Elich and Sam Moyo|newspaper=MR Online|title=Reclaiming the Land: Land Reform and Agricultural Development in Zimbabwe: An Interview with Sam Moyo|date=2009-01-02|url=https://mronline.org/2009/01/02/reclaiming-the-land-land-reform-and-agricultural-development-in-zimbabwe-an-interview-with-sam-moyo/}}</ref><ref>{{Web citation|author=George T. Mudimuand Gregory Elich|newspaper=MR Online|title=The Dynamics of Rural Capitalist Accumulation in Post-Land Reform Zimbabwe|url=https://monthlyreview.org/articles/the-dynamics-of-rural-capitalist-accumulation-in-post-land-reform-zimbabwe/}}</ref> | ||
== Mechanisms == | |||
[[File:Southern Rhodesia Settler Handbook.png|alt=Cover of a book featuring a portrait of the imperialist Cecil Rhodes.|thumb|322x322px|A 1935 handbook for prospective settlers in occupied Zimbabwe, then known as Southern Rhodesia. The imperialist [[Cecil Rhodes]] is featured on the cover.]] | |||
=== Settlers === | |||
==== Pressure valve for contradictions in metropole ==== | |||
Settler-colonialism is one way in which the ruling class of the imperial core attempts to suppress revolution and relieve internal pressures generated in their society.<ref name=":2" /><ref>{{Citation|author=Jennifer E. Sessions|year=2015|title=Colonizing Revolutionary Politics: Algeria and the French Revolution of 1848|title-url=https://www.jstor.org/stable/26378218?read-now=1&seq=1|publisher=French Politics, Culture & Society|series=The Politics of Empire in Post-Revolutionary France (Spring 2015)|volume=Vol. 33, No. 1}}</ref><ref name=":3" /> One form of this is encouraging the movement of some of the metropole's discontented population to become settlers in a colonial territory. The settler, who was previously (for example) a poor peasant, an unemployed proletarian, or a failed entrepreneur, sees a chance to raise their standard of living and/or their social status in the colonial territory. The prospect of land ownership, of employment, of special benefits awarded to settlers by the colonial administration, of the chance to start a business, of a cheaper cost of living, of a raised social status, or even the idea of a supposed "adventure"<ref>{{Citation|author=Frederick Russel Burnham|year=1926|title=Scouting on Two Continents|title-url=https://archive.org/details/bwb_W7-BLI-215/|page=80-88|quote=While I was mining for gold in Arizona, my attention was vigorously caught by the personality of Cecil Rhodes. [...] Thrilled to the core of my being, I was as one summoned by an irresistible call, and I determined to go to Africa and cast my fortune with this unknown leader who so constantly fired my imagination. I believed that my knowledge of scouting, gained on the American frontier and in fighting Indians, could be made of value to him. [...] After a great storm, ridden out by the help of oil bags, we neared the coast of Africa, toward which all eyes were strained. I was the first to sight land. How I had longed for this moment! Here at last, after years of striving and many defeats, lay the kingdom of my heart's desire before my eyes! Its dream shores stretched before me, inviting exploration of the unknown. However the adventure might end, I felt I could die content. Those who know me intimately will understand why I was more thrilled by the first low, sandy dunes of Africa than by all the wonders of Europe. The lure of this oldest yet newest of lands had held me in thrall for many years.}}</ref> or an identity-affirming experience<ref>{{Citation|author=Casper Erichsen, David Olusoga|year=2010|title=The Kaiser's Holocaust: Germany's Forgotten Genocide and the Colonial Roots of Nazism|title-url=https://en.prolewiki.org/wiki/Library:The_Kaiser%27s_Holocaust|chapter=A People Without Space|chapter-url=https://en.prolewiki.org/wiki/Library:The_Kaiser%27s_Holocaust#A_People_without_Space|quote=Another important book set in German South West Africa was Verschüttete Volksseele: Nach Berichten aus Südwestafrika (The Buried Folk Soul: Reports from South-West Africa). It was the work of Dr Mathilde Ludendorff, the mystic philosopher and wife of General Erich Ludendorff—the man who had been one of the driving forces behind schemes for German settlement in Poland, the Baltic and the Ukrainian Crimea during World War I. Verschüttete Volksseele was based on a collection of letters from settlers in German South-West Africa that had been collated by Mathilde Ludendorff over several years. It painted the settler society, as it had existed in German South-West Africa just before World War I, as one in which the settlers had discovered their true German identity.}}</ref> are among some of the various points which are promoted to settlers to draw them to colonial territories.<ref name=":2" /> | |||
One declaration by Angola's [[União das Populações de Angola|UPA]] issued in 1960 described the dynamic as follows: "For years the Portuguese colonialist policy has been to send to Angola all the poverty stricken, the failures from the metropolitan areas, and the poor and illiterate peasant families of Portugal in order to establish them as colonists on this land wrested from the native peoples. [...] To reduce the number of unemployed Portuguese, the colonial administration grants them a monopoly over all kinds of labour". As the declaration describes, Portuguese settlers gained exclusive access to certain jobs and higher pay while Africans were forced to work for low pay in subordinate or unskilled positions, as well as being pressed into a form of slave labor when unable to find work.<ref>{{Citation|author=Aquino de Bragança and Immanuel Wallerstein|year=1982|title=The African Liberation Reader, Volume 1: The Anatomy of Colonialism|title-url=https://en.prolewiki.org/wiki/Library:The_African_Liberation_Reader,_Volume_1:_The_Anatomy_of_Colonialism|chapter=Portuguese Settlement in Angola (1960)|chapter-url=https://en.prolewiki.org/wiki/Library:The_African_Liberation_Reader,_Volume_1:_The_Anatomy_of_Colonialism#Portuguese_Settlement_in_Angola|quote=For years the Portuguese colonialist policy has been to send to Angola all the poverty stricken, the failures from the metropolitan areas, and the poor and illiterate peasant families of Portugal in order to establish them as colonists on this land wrested from the native peoples. As a result, the natives, to whom the land rightfully belongs, know only the blackest misery. | |||
The influx of peasants has brought competition between Portuguese and African workers. To reduce the number of unemployed Portuguese, the colonial administration grants them a monopoly over all kinds of labour; taxi drivers, waiters in hotels and restaurants, street sweepers, clerks in shops - all such occupations are reserved for Portuguese workers. In construction work, the foremen and artisans are all Portuguese, while only the unskilled labour is left to the Africans. Because of this gross discrimination, the Portuguese labourers are better paid and enjoy all the social advantages that are denied to their African colleagues. | |||
All the Africans who fail to find work, either in the cities or in the country, are recruited with or without their consent as contratados. Thus, it is that today, in spite of the abolition of forced labour by the International Labour Conference held at Geneva in 1931, Portuguese colonialism upholds a slave economy, of which Angola is an outstanding example.|pdf=https://ia800300.us.archive.org/18/items/the-african-liberation-reader-volume-1-the-anatomy-of-colonialism-1/the-african-liberation-reader-volume-1-the-anatomy-of-colonialism-1.pdf}}</ref> | |||
Herbert Chitepo, a leader in Zimbabwe's national liberation struggle, highlighted the motivations and living standards of the post-WWII cohort of white settlers in Zimbabwe in the 1970s, summarizing that they were essentially seeking fortune, status, ease, and comfort: "they left England after it had been war-torn, they left Europe after the war, to seek greater opportunities, to seek more fortunes, more money, more status in society which they couldn't even have got in their own country. In short, what they were seeking is comfort. Big homes, servants, large salaries, an economy that made life easy for them."<ref name=":1" /> Similarly, a 1977 article in ''The Atlantic'' quotes a "Rhodesian" journalist who described the life of the "average white Rhodesian" as "idyllic" and emphasized "In America you clean your own shoes. Not here. In Rhodesia, your wife is not cleaning your clothes, cooking your meals. The black man is. He brings you breakfast in bed. [...] You've got someone to look after the garden, someone else to take care of the swimming pool." The journalist concludes, "Nobody wants to give this up. It's bloody paradise on earth."<ref>{{Web citation|author=Joseph B. Treaster|newspaper=The Atlantic|title=Twilight in White Rhodesia|date=1977|url=https://cdn.theatlantic.com/media/archives/1977/05/239-5/132612825.pdf}}</ref> | |||
==== Vigilante invasion, terror, and occupation force ==== | |||
==== Source of tax revenue for metropole ==== | |||
== See also == | |||
* [[Primitive accumulation of capital|Primitive accumulation]] | |||
* [[Lebensraum]] | |||
== References == | == References == | ||
Revision as of 08:24, 29 October 2025
Settler colonialism is a form of colonialism in which one population attempts to supplant another by dispossessing them of their land, creating a class relation between the settler population (which owns the land) and the indigenous population (which is being dispossessed). This involves the destruction of the previously-existing society and the annihilation of its people through mass murder, deportation, and/or forced assimilation. Modern examples of settler colonial states include Australia, Canada, South Africa, the Zionist Entity, New Zealand, and the United States. The ruling class often uses settler colonialism as a tool to appease disgruntled members of society, allowing them to settle on indigenous land as a concession to prevent revolution.[1][2][3]
Resistance
United States
The Shawnee leaders Tecumseh and Tenskwatawa organized a pan-indigenous resistance against settler colonialism in the late 18th and early 19th centuries. In the late 19th century, the Paiute leader Wovoka founded the Ghost Dance movement.[4]
Palestine
See main article: Hamas
Zimbabwe
In the 1890s, indigenous peoples of Zimbabwe fought against the invading settler-colonial forces of the British South Africa Company's "Pioneer Column" in a series of battles and uprisings, including what is known as the First Chimurenga in 1896.[5] The word "chimurenga" is a Shona word which means rebellion or resistance.[6]
Though these initial uprisings did not ultimately repel the settler forces, the peoples of Zimbabwe continued to resist settler colonialism.[5] Over time, organizations such as the Zimbabwe African People's Union (ZAPU) and Zimbabwe African National Union (ZANU) and their respective military wings were formed to combat the settler regime. As ZANU leader Herbert Chitepo explained in 1973, "No doubt our old people then, our grandfathers in 1893, '94, '95, '96, '97, during those wars, fought gallantly with bows and arrows [...] and they were faced against muskets, they were faced against Maxim guns. And they were defeated. To that day our African people have never accepted that position. Quietly, sometimes, without words, they have continued to look upon that land as theirs, continued to prepare the day, for the day when they must wrest it back into their own control."[6]
The later phase of national liberation struggle in Zimbabwe against the settler regime of "Rhodesia" came to be known as the Second Chimurenga.[5] The Battle of Chinhoyi in 1966 is often regarded as the opening battle of the Second Chimurenga.[5] Zimbabwe achieved independence in 1980,[5] although the struggle against imperialism, neocolonialism, and the effects of settler colonial rule and land dispossession have continued.[7][8][9]
Mechanisms
Settlers
Pressure valve for contradictions in metropole
Settler-colonialism is one way in which the ruling class of the imperial core attempts to suppress revolution and relieve internal pressures generated in their society.[2][10][3] One form of this is encouraging the movement of some of the metropole's discontented population to become settlers in a colonial territory. The settler, who was previously (for example) a poor peasant, an unemployed proletarian, or a failed entrepreneur, sees a chance to raise their standard of living and/or their social status in the colonial territory. The prospect of land ownership, of employment, of special benefits awarded to settlers by the colonial administration, of the chance to start a business, of a cheaper cost of living, of a raised social status, or even the idea of a supposed "adventure"[11] or an identity-affirming experience[12] are among some of the various points which are promoted to settlers to draw them to colonial territories.[2]
One declaration by Angola's UPA issued in 1960 described the dynamic as follows: "For years the Portuguese colonialist policy has been to send to Angola all the poverty stricken, the failures from the metropolitan areas, and the poor and illiterate peasant families of Portugal in order to establish them as colonists on this land wrested from the native peoples. [...] To reduce the number of unemployed Portuguese, the colonial administration grants them a monopoly over all kinds of labour". As the declaration describes, Portuguese settlers gained exclusive access to certain jobs and higher pay while Africans were forced to work for low pay in subordinate or unskilled positions, as well as being pressed into a form of slave labor when unable to find work.[13]
Herbert Chitepo, a leader in Zimbabwe's national liberation struggle, highlighted the motivations and living standards of the post-WWII cohort of white settlers in Zimbabwe in the 1970s, summarizing that they were essentially seeking fortune, status, ease, and comfort: "they left England after it had been war-torn, they left Europe after the war, to seek greater opportunities, to seek more fortunes, more money, more status in society which they couldn't even have got in their own country. In short, what they were seeking is comfort. Big homes, servants, large salaries, an economy that made life easy for them."[6] Similarly, a 1977 article in The Atlantic quotes a "Rhodesian" journalist who described the life of the "average white Rhodesian" as "idyllic" and emphasized "In America you clean your own shoes. Not here. In Rhodesia, your wife is not cleaning your clothes, cooking your meals. The black man is. He brings you breakfast in bed. [...] You've got someone to look after the garden, someone else to take care of the swimming pool." The journalist concludes, "Nobody wants to give this up. It's bloody paradise on earth."[14]
Vigilante invasion, terror, and occupation force
Source of tax revenue for metropole
See also
References
- ↑ Stephen Gowans (2018). Patriots, Traitors and Empires: The Story of Korea’s Struggle for Freedom: 'Imperialism' (p. 54). [PDF] Montreal: Baraka Books. ISBN 9781771861427 [LG]
- ↑ 2.0 2.1 2.2 “But Algeria wasn’t just where a repressive military machine made its figurative and literal bones. It wasn’t just a place to send political exiles. It was also where France’s Second Republic (1848–1852) wanted to export the unemployed and turn them into settlers, thereby neutralizing dissent in the metropole. “Colonization promised to simultaneously satisfy workers’ demands for employment and ally these worries [of the political threat of poverty and unemployment],” writes Sessions.”
Matthew Wills (2023-11-12). "What Are Colonies For? France and Algeria, 1848" JSTOR Daily. - ↑ 3.0 3.1 “The journalist, Stead, relates the following remarks uttered by his close friend Cecil Rhodes, in 1895, regarding his imperialist ideas:
“I was in the East End of London yesterday and attended a meeting of the unemployed. I listened to the wild speeches, which were just a cry for “bread,” “bread,” “bread,” and on my way home I pondered over the scene and I became more than ever convinced of the importance of imperialism. … My cherished idea is a solution for the social problem, i.e., in order to save the 40,000,000 inhabitants of the United Kingdom from a bloody civil war, we colonial statesmen must acquire new lands to settle the surplus population, to provide new markets for the goods produced by them in the factories and mines. The Empire, as I have always said, is a bread and butter question. If you want to avoid civil war, you must become imperialists.”
This is what Cecil Rhodes, millionaire, king of finance, the man who was mainly responsible for the Boer War, said in 1895.”
Vladimir Lenin (1916). Imperialism: The Highest Stage of Capitalism: 'The division of the world among the great powers'. - ↑ Nodrada (2021-05-19). "Decolonization and Communism" Orinoco Tribune. Archived from the original on 2022-06-06. Retrieved 2022-06-17.
- ↑ 5.0 5.1 5.2 5.3 5.4 "History of Zimbabwe". Official Government of Zimbabwe Web Portal.
- ↑ 6.0 6.1 6.2 Herbert Chitepo. Herbert Chitepo at the National Press Club (ca. 1973). YouTube.
- ↑ Michelina Andreucci (2019-04-17). "ESAP and the West’s double standards" The Patriot.
- ↑ Gregory Elich and Sam Moyo (2009-01-02). "Reclaiming the Land: Land Reform and Agricultural Development in Zimbabwe: An Interview with Sam Moyo" MR Online.
- ↑ George T. Mudimuand Gregory Elich. "The Dynamics of Rural Capitalist Accumulation in Post-Land Reform Zimbabwe" MR Online.
- ↑ Jennifer E. Sessions (2015). Colonizing Revolutionary Politics: Algeria and the French Revolution of 1848. The Politics of Empire in Post-Revolutionary France (Spring 2015), vol.Vol. 33, No. 1. French Politics, Culture & Society.
- ↑ “While I was mining for gold in Arizona, my attention was vigorously caught by the personality of Cecil Rhodes. [...] Thrilled to the core of my being, I was as one summoned by an irresistible call, and I determined to go to Africa and cast my fortune with this unknown leader who so constantly fired my imagination. I believed that my knowledge of scouting, gained on the American frontier and in fighting Indians, could be made of value to him. [...] After a great storm, ridden out by the help of oil bags, we neared the coast of Africa, toward which all eyes were strained. I was the first to sight land. How I had longed for this moment! Here at last, after years of striving and many defeats, lay the kingdom of my heart's desire before my eyes! Its dream shores stretched before me, inviting exploration of the unknown. However the adventure might end, I felt I could die content. Those who know me intimately will understand why I was more thrilled by the first low, sandy dunes of Africa than by all the wonders of Europe. The lure of this oldest yet newest of lands had held me in thrall for many years.”
Frederick Russel Burnham (1926). Scouting on Two Continents (pp. 80-88). - ↑ “Another important book set in German South West Africa was Verschüttete Volksseele: Nach Berichten aus Südwestafrika (The Buried Folk Soul: Reports from South-West Africa). It was the work of Dr Mathilde Ludendorff, the mystic philosopher and wife of General Erich Ludendorff—the man who had been one of the driving forces behind schemes for German settlement in Poland, the Baltic and the Ukrainian Crimea during World War I. Verschüttete Volksseele was based on a collection of letters from settlers in German South-West Africa that had been collated by Mathilde Ludendorff over several years. It painted the settler society, as it had existed in German South-West Africa just before World War I, as one in which the settlers had discovered their true German identity.”
Casper Erichsen, David Olusoga (2010). The Kaiser's Holocaust: Germany's Forgotten Genocide and the Colonial Roots of Nazism: 'A People Without Space'. - ↑ “For years the Portuguese colonialist policy has been to send to Angola all the poverty stricken, the failures from the metropolitan areas, and the poor and illiterate peasant families of Portugal in order to establish them as colonists on this land wrested from the native peoples. As a result, the natives, to whom the land rightfully belongs, know only the blackest misery.
The influx of peasants has brought competition between Portuguese and African workers. To reduce the number of unemployed Portuguese, the colonial administration grants them a monopoly over all kinds of labour; taxi drivers, waiters in hotels and restaurants, street sweepers, clerks in shops - all such occupations are reserved for Portuguese workers. In construction work, the foremen and artisans are all Portuguese, while only the unskilled labour is left to the Africans. Because of this gross discrimination, the Portuguese labourers are better paid and enjoy all the social advantages that are denied to their African colleagues.
All the Africans who fail to find work, either in the cities or in the country, are recruited with or without their consent as contratados. Thus, it is that today, in spite of the abolition of forced labour by the International Labour Conference held at Geneva in 1931, Portuguese colonialism upholds a slave economy, of which Angola is an outstanding example.”
Aquino de Bragança and Immanuel Wallerstein (1982). The African Liberation Reader, Volume 1: The Anatomy of Colonialism: 'Portuguese Settlement in Angola (1960)'. [PDF] - ↑ Joseph B. Treaster (1977). "Twilight in White Rhodesia" The Atlantic.