By Audra Simpson
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Additional info for Mohawk Interruptus: Political Life Across the Borders of Settler States
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We might, however, want to test this reading further through empiricism. Indigeneity and its imbrication with settler colonialism question the conditions of seeing (perhaps of writ ing) that are laid out in the master-bondsman allegory; this allows us to consider another vantage point in another perceptual and argumentative theater or space of recognition. Settler colonialism structures justice and injustice in particular ways, not through the conferral of recognition of the enslaved but by the conferral of disappearance in subject.
Hall engages with the notion of nationhood as both a traditional and contemporary form of political organization that is especially attractive to the Kanien’keha:ka. Nationhood is a construct, in the Warrior's Handbook, that is a cultural and political "right" and a "good,” and a matter of principle rather than procedure. ” Quoted directly from the text: 1. be brave and fearless, as there can be no peace on earth for those who are in fear. 2. be strong. In this hard cruel world, only the strong may know peace and happiness.
The second is from Arthur Parker's version of the Great Law of Peace, in which the Peacemaker predicts the imminent death, or perhaps loss of reason, of the Iroquois people. She then enlayed on the anger of the Great Spirit against the red man, and especially those of her own nation, nearly all of whom had perished: and, melting into tenderness, she concluded that herself and children, the remnant of her race, would soon sleep in the ground: that there would be none to gather them at the feast of the dead, or celebrate their obsequies.