By Penelope Edmonds (auth.)
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Additional resources for Settler Colonialism and (Re)conciliation: Frontier Violence, Affective Performances, and Imaginative Refoundings
28 Here, the issue of whether the institutions of liberal democratic government should recognize distinctive ethnicities and cultural traditions is a key debate. In this context, Indigenous challenges to the settler liberal democratic state and calls for the acknowledgement of Indigenous sovereignties and for a differentiated citizenship are of crucial global importance. 30 Reconciliation, it is clear, is a term whose complexity is often greatly underestimated. As an aspirational concept, reconciliation must be understood within its historical, geographical and political specificities.
10 Wampum are significant, then, as both emblematic of the Haudenosaunee ‘Great Peace’ and its symbolic role in effecting and mediating dialogic exchange. The Dutch document verifying the Two Row or ‘Tawagonshi Treaty’ records the exchange of wampum for a silver chain, although there is some dispute over the document’s historical reliability. 12 The philosophical vision of the agreement is therefore multivalent in its possibilities, by turns commemorative, conciliatory, engendering of mutual respect, but also decolonizing.
At times the affective language of liberal humanitarianism re-emerges in the parlance of contemporary reconciliation discourse. Both conciliation and reconciliation are performative and seek to interpellate Indigenous peoples and settlers into a relationship, compact or covenant marked by hope for a new moral order and a new relationality. As I show, this continuity allows reconciliation as an expressive and performative repertoire to selectively call forth and revision conciliation as an echo in the present.