White Zimbabwean authors write from a sustained Rhodesian supremacist mindset even after losing land

Evidence

However, part of the problem of this argument is that it minimizes the possibility of coming face to face with the “Rhodesians never die” (Godwin & Hancock, 1993) mind-set that constitutes the centre-piece of white identities in post-1980 Zimbabwe. Javangwe (2016) identifies that mentality in, among other manifestations, “the presence of conceived white spaces and symbols [that] continue to be valorized and celebrated in white Rhodesian writings despite the new political dispensation ushered in 1980” (p. 129). This article “destabilize[s] [such] Rhodesian imaginations of privilege” (Javangwe, 2016, p. 129) as portrayed in the texts under study. It is also important to note that Harrison and Barker only start writing after losing their lands. We utilize the collusion of the time in which they write and the loss they incurred to engage the ways in which the memoirs speak to their authors’ immersion in colonial settler values, Rhodesian identities, and Hegelian supremacist ideas. — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists, 13

Categorization

• XREF: Directly serves the reader’s stated purpose: testing whether a threatened-dominant settler group’s grievance circuit persisted decoupled from power after displacement. — connects to: White Zimbabwean memoirs contest land loss via colonial-era ideology. — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists:…, 4; White Zimbabweans helped cause the post-2000 crisis by clinging to colonial identities — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists:…, 11; White farmer memoirs undercut their own entitlement claims by clinging to Rhodesian supremacist discourse — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists:…, 82 (+11 more)
• QUESTION: Worth chasing: does the ‘Rhodesians never die’ identity persist because the authors write from a stance of grievance/manque even after the land is gone, meaning grievance survived its material cause?

Broader Connections

• White farmer memoirs undercut their own entitlement claims by clinging to Rhodesian supremacist discourse #corroborates (0.93) — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists, 82
• Harrison’s memoir frames Rhodesian land acquisition as earned by white work ethic #exemplifies (0.90) — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists, 48
• White Rhodesian memoirs recast Black land reclamation as incomprehensible criminality lacking popular support #expands (0.88) — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists, 80
• Rhodesian memoirism erases 90 years of black land hunger as legitimate motive #expands (0.85) — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists, 80
• Rhodesian farm memoirs framed all development as exclusively white achievement #expands (0.82) — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists, 75
• White supremacist land claims rest on race rather than citizenship or history #expands (0.80) — Khaled A. Beydoun, The New Crusades_ Islamophobia and the…, 909
• Whiteness severs victims from land claims and legitimates ownership #expands (0.78) — Khaled A. Beydoun, The New Crusades_ Islamophobia and the…, 906
• Both Rhodesian settler novels and ZANU-PF patriotic history erase fluid identities #qualifies (0.75) — Tavengwa Gwekwerere, Davie E. Mutasa, and Kudakwashe Chitofiri, Settlers, Rhodesians, and Supremacists, 44
• White power rhetoric reframes whites as a threatened global demographic minority #expands (0.72) — David Theo Goldberg, John Solomos, A Companion to Racial and Ethnic Studies, 2581