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When it comes to settler-colonialism — it literally is black and white. Both in the “epidermalization” of colonial dehumanization unfolding in history as white supremacy vs black and brown inferiority; but also in the fabric of colonialism and colonial relations in general. The colonizer makes the colonized into the embodiment of all evil, so the colonizer can be the embodiment of all good in oppressing them. “Civilization vs barbarity” as espoused by all European colonialists and likewise espoused by the earliest (explicitly settler-colonial) Zionists like Theodor Herzl, who wrote in such terms to arch-racist and settler-colonial genocidaire Cecil Rhodes asking for support; as well as stated explicitly now by Netanyahu in public international forums and to US congress.
Those “civilized” colonialists engage in worse barbarism than any of their victims could have imagined; and need necessarily for their victims to be made into an effigy of irredeemable unsolvable-but-through-violence evil to escape the dissonance and contradiction. And this contradiction between the inherent inner-demand of the colonized to embrace, embody, and express their humanity against the inherent and inherently violent colonial dehumanization perpetrated and perpetuated against them by the colonizer sharpens itself, by the resistance of the colonized producing fear and anger in the colonizer, and indignation that the “civilized good” would be challenged and assailed by the “barbarous bad,” and as such this is taken as PROOF of the inhumanity and savagery of the colonial subject; and so reprisals are carried out to reestablish the existing exploitation and dehumanization and further deepen and entrench it. And in doing so, the colonialist becomes more the embodiment and executor of the ‘barbarism and inhumanity’ that they project onto the colonized, which then spurs more resistance in the colonized against their own dehumanization.
In this way colonialism and the colonial relationship dehumanizes both the colonized and the colonizer, in very black and white ways. The colonized only regain their humanity by realizing and embracing the truth of their own humanity in defiance to the colonizer’s violence-backed assertions (in word and deed) of the inhumanity of the colonized. And in doing so, the colonized realizes that it is infact the colonizer who lacks humanity, by engaging in violently stripping and denying the humanity of the colonized for their own gain; and it is the colonizer who is the embodiment of the evil that is projected onto the victim; and hating them is righteous because to embrace and assert the colonized subject’s own humanity is to accept and express-in-full the total intolerability and grotesque violent reality of the colonial relationship. And the full expression of this acceptance means the full-frontal challenge and assault upon the very core structures of colonialism and the colonizers in the only language it and they understand — which is violence. The colonized is only able to embody and express their full humanity when they cease to be colonized; which means the ceasing, through any means necessary, of the colonizer and the colonial relationship. Which is and has always been maintained through extreme violence; and as such can only be overcome by more extreme and greater violence which is sufficiently organized and strategically, tactically, and politically educated and disciplined to overcome the immense power imbalance arrayed against them. This is a material reality, and a historically borne-out reality.
The colonizer likewise can only regain their humanity through being destroyed as colonizer. Whether that is through:
destruction of the individual (in which they bleed and die like any other human being, they regain their connection to humanity, and to their own humanity; death being the great equalizer)
or through surrender to the terms of the colonized and abolishment of the colonial relationship which means abolishment of the pre-existing power dynamic and total unequivocal submission to the new rule of the previously-subjugated, in which by accepting surrendering of any and all special privileges over another human being, they become equal to other humans, reconnected to humanity and to their own humanity
or otherwise fleeing or being expelled in sufficient numbers that the colonial regime collapses, in which the previous-colonizers, in their new places of refuge, will not and can not maintain the same differential of violence and power that they had left behind over the local population, their new neighbors. The local population, established and entrenched with sovereign governance, would not tolerate those welcomed in to wage a violent colonial dehumanization campaign for exploitation, and the previous-colonizer, understanding this, accepts their new station as equal to other human beings, and so the previous-colonizer, is a *previous-*colonizer ie not any longer a colonizer, and as such regains their connection to humanity and to their own humanity.
As the colonizer, benefiting immensely in material terms from being the colonizer in the colonial relationship, is loathe to give it up, this can only ever be done through organized violence against them, combined with sufficient threat of its expansion and continuation out-competing and out-stripping the total capability for the colonial military, police, and settler-militias to continue on in the way they had previously, and out-stripping the ability for the colonizer’s foreign sponsors to maintain or justify domestically maintaining the colonial project which itself necessarily requires wildly disproportionate and extreme violence, oppression and repressions, in order to enforce the implicit understanding of “the proper place” of the colonized, and make the colonizer and the colonial relationship seem to the colonized as unassailable and eternal as if it were a fundamental law of nature.
This is also why historically, in independence and decolonization struggles and uprisings, for every 10 colonizers killed, 400 colonized are killed and entire villages burned or bulldozed in reprisal, and their bodies made symbols of “what might happen to you if you raise your head like they did.” It is a deliberate reassertion of the colonial relationship of the superior vs the inferior, the human vs the inhuman, the powerful vs the weak. But the reality of this relationship is ineffable, can not be spoken of in these clear (real) terms, because the implication of its naked reality inherently proves the inhumanity of the colonizer and undermines their basis of being the ‘eternal good against the eternal bad;’ but and even more urgently, this real reality of the colonial relationship being known is damning for the colonizer, as it proves the necessity on the part of the colonized to engage in violent armed struggle with extreme severity against the colonizer to win the humanity that is denied them, and which will otherwise never be won. In all of this, it is very black and white.
I highly recommend reading Frantz Fanon for more understanding of colonialism and settler-colonialism in these ways; and the dialectical nature of the relationships and psychologies between the colonizer and colonized. Right now resources are up on the Internet Archive. The Wretched of the Earth (which should be required reading for anyone in the west to be honest); and Black Skin, White Masks are essential to speak with knowledge on these relationships if you’re not subject to them, and so live the experiences; though the texts can give language and concrete materialist analysis to those lived experiences and so are valuable regardless. Fanon was writing about the Algerian independence struggle but the concepts are as universal as European colonialism is. It has inspired many anti-colonial revolutionary struggles since his time, including as a core inspiration for the Black Panther Party and Black Liberation Army. It is necessary to engage with these works to understand colonialism.
If you then feel inclined to broaden understanding of the material interests of organized society and build out understanding of the underlying economic systems and frameworks behind the evolution of these colonial and imperial states coming into being into a ‘wider picture,’ Marx and Lenin can help; but I don’t think they are at all necessary precursors, as Fanon does an immense deal of his own unique legwork to illustrate everything cohesively without need for external resource; and does an excellent job of encapsulating and expressing his own analyses in a concrete historical and dialectical materialist methodological framework himself without additional work of the reader, and simply “stretching” Marxist conceptions where it didn’t reach far enough or grip the road enough in order to encompass colonialism and independence struggles in its actual internal relationships-between-peoples — as Marx mostly spoke of colonialism in broad terms of how it served the primitive accumulation of capital on which the industrial revolution was built and so followed the division of society into bourgeoisie and proletariat classes; and that the self-liberation of proletariat could only happen through first the liberation of slaves, as a necessity of historical evolution of societal social relations. Lenin wrote about nations’ right to self-determination and the capitalist evolution into capitalist-imperialism; though with a more external and structural perspective in broad political conceptions relevant to the revolutions in Europe and Eurasia during his time. Exceedingly incisive and still-valuable information, but is less focused and relevant to the topic of the relationships themselves. But if you struggle with Fanon, some basic Marx and Lenin might help lay a foundation.
When it comes to settler-colonialism — it literally is black and white. Both in the “epidermalization” of colonial dehumanization unfolding in history as white supremacy vs black and brown inferiority; but also in the fabric of colonialism and colonial relations in general. The colonizer makes the colonized into the embodiment of all evil, so the colonizer can be the embodiment of all good in oppressing them. “Civilization vs barbarity” as espoused by all European colonialists and likewise espoused by the earliest (explicitly settler-colonial) Zionists like Theodor Herzl, who wrote in such terms to arch-racist and settler-colonial genocidaire Cecil Rhodes asking for support; as well as stated explicitly now by Netanyahu in public international forums and to US congress.
Those “civilized” colonialists engage in worse barbarism than any of their victims could have imagined; and need necessarily for their victims to be made into an effigy of irredeemable unsolvable-but-through-violence evil to escape the dissonance and contradiction. And this contradiction between the inherent inner-demand of the colonized to embrace, embody, and express their humanity against the inherent and inherently violent colonial dehumanization perpetrated and perpetuated against them by the colonizer sharpens itself, by the resistance of the colonized producing fear and anger in the colonizer, and indignation that the “civilized good” would be challenged and assailed by the “barbarous bad,” and as such this is taken as PROOF of the inhumanity and savagery of the colonial subject; and so reprisals are carried out to reestablish the existing exploitation and dehumanization and further deepen and entrench it. And in doing so, the colonialist becomes more the embodiment and executor of the ‘barbarism and inhumanity’ that they project onto the colonized, which then spurs more resistance in the colonized against their own dehumanization.
In this way colonialism and the colonial relationship dehumanizes both the colonized and the colonizer, in very black and white ways. The colonized only regain their humanity by realizing and embracing the truth of their own humanity in defiance to the colonizer’s violence-backed assertions (in word and deed) of the inhumanity of the colonized. And in doing so, the colonized realizes that it is infact the colonizer who lacks humanity, by engaging in violently stripping and denying the humanity of the colonized for their own gain; and it is the colonizer who is the embodiment of the evil that is projected onto the victim; and hating them is righteous because to embrace and assert the colonized subject’s own humanity is to accept and express-in-full the total intolerability and grotesque violent reality of the colonial relationship. And the full expression of this acceptance means the full-frontal challenge and assault upon the very core structures of colonialism and the colonizers in the only language it and they understand — which is violence. The colonized is only able to embody and express their full humanity when they cease to be colonized; which means the ceasing, through any means necessary, of the colonizer and the colonial relationship. Which is and has always been maintained through extreme violence; and as such can only be overcome by more extreme and greater violence which is sufficiently organized and strategically, tactically, and politically educated and disciplined to overcome the immense power imbalance arrayed against them. This is a material reality, and a historically borne-out reality.
The colonizer likewise can only regain their humanity through being destroyed as colonizer. Whether that is through:
As the colonizer, benefiting immensely in material terms from being the colonizer in the colonial relationship, is loathe to give it up, this can only ever be done through organized violence against them, combined with sufficient threat of its expansion and continuation out-competing and out-stripping the total capability for the colonial military, police, and settler-militias to continue on in the way they had previously, and out-stripping the ability for the colonizer’s foreign sponsors to maintain or justify domestically maintaining the colonial project which itself necessarily requires wildly disproportionate and extreme violence, oppression and repressions, in order to enforce the implicit understanding of “the proper place” of the colonized, and make the colonizer and the colonial relationship seem to the colonized as unassailable and eternal as if it were a fundamental law of nature.
This is also why historically, in independence and decolonization struggles and uprisings, for every 10 colonizers killed, 400 colonized are killed and entire villages burned or bulldozed in reprisal, and their bodies made symbols of “what might happen to you if you raise your head like they did.” It is a deliberate reassertion of the colonial relationship of the superior vs the inferior, the human vs the inhuman, the powerful vs the weak. But the reality of this relationship is ineffable, can not be spoken of in these clear (real) terms, because the implication of its naked reality inherently proves the inhumanity of the colonizer and undermines their basis of being the ‘eternal good against the eternal bad;’ but and even more urgently, this real reality of the colonial relationship being known is damning for the colonizer, as it proves the necessity on the part of the colonized to engage in violent armed struggle with extreme severity against the colonizer to win the humanity that is denied them, and which will otherwise never be won. In all of this, it is very black and white.
I highly recommend reading Frantz Fanon for more understanding of colonialism and settler-colonialism in these ways; and the dialectical nature of the relationships and psychologies between the colonizer and colonized. Right now resources are up on the Internet Archive. The Wretched of the Earth (which should be required reading for anyone in the west to be honest); and Black Skin, White Masks are essential to speak with knowledge on these relationships if you’re not subject to them, and so live the experiences; though the texts can give language and concrete materialist analysis to those lived experiences and so are valuable regardless. Fanon was writing about the Algerian independence struggle but the concepts are as universal as European colonialism is. It has inspired many anti-colonial revolutionary struggles since his time, including as a core inspiration for the Black Panther Party and Black Liberation Army. It is necessary to engage with these works to understand colonialism.
If you then feel inclined to broaden understanding of the material interests of organized society and build out understanding of the underlying economic systems and frameworks behind the evolution of these colonial and imperial states coming into being into a ‘wider picture,’ Marx and Lenin can help; but I don’t think they are at all necessary precursors, as Fanon does an immense deal of his own unique legwork to illustrate everything cohesively without need for external resource; and does an excellent job of encapsulating and expressing his own analyses in a concrete historical and dialectical materialist methodological framework himself without additional work of the reader, and simply “stretching” Marxist conceptions where it didn’t reach far enough or grip the road enough in order to encompass colonialism and independence struggles in its actual internal relationships-between-peoples — as Marx mostly spoke of colonialism in broad terms of how it served the primitive accumulation of capital on which the industrial revolution was built and so followed the division of society into bourgeoisie and proletariat classes; and that the self-liberation of proletariat could only happen through first the liberation of slaves, as a necessity of historical evolution of societal social relations. Lenin wrote about nations’ right to self-determination and the capitalist evolution into capitalist-imperialism; though with a more external and structural perspective in broad political conceptions relevant to the revolutions in Europe and Eurasia during his time. Exceedingly incisive and still-valuable information, but is less focused and relevant to the topic of the relationships themselves. But if you struggle with Fanon, some basic Marx and Lenin might help lay a foundation.