10.2.1 Colonialism and Migration as Global Forces

The global movement that characterizes our current period in history is not preordained. The volatile and powerful nature of multinational cultural change and economic exploitation associated with this global movement is connected with specific historical forces. One of the most consequential early global forces was colonialism, an exploitative relationship between state societies in which one has political dominance over the other, primarily for economic advantage. Colonialism did not only affect the countries enmeshed in colonial relationships; it also established world alliances and enduring social, political, and economic changes.

Some scholars date the earliest emergence of colonialism to the city-states of Mesopotamia in western Asia, an area occupied today by parts of Iran, Iraq, Turkey, Kuwait, and Syria. Evidence indicates that by around 3500 BCE, the northern and southern regions were connected by exploitative trade relationships and intense and prolonged warfare. US archaeologists Guillermo Algaze and Clemens Reichel (Algaze 2013; Wilford 2007), in excavations at Uruk in ancient Mesopotamia, have unearthed trade goods that indicate a vast exchange network involving items such as pottery, jewelry, metalwork, and even wine. There is also a pattern of destruction and warfare at Uruk and, more recently, at Tell Hamoukar in modern-day Syria, which indicates the movement of populations as well as trade goods. Tell Hamoukar was a major site of obsidian tool and blade manufacture as early as 4500 BCE, with raw materials coming from as far away as modern-day Turkey, some 100 miles to the north. At Tell Hamoukar, collapsed walls and a large number of penetrating clay bullets, likely delivered by slingshots, are some of the oldest known artifacts of organized warfare. The archaeological sites indicate that there was armed conflict and that groups of people were moving between locations. The patterns of destruction across these various sites suggest that populations were most likely vying for control over resources and production sites, similar to conflicts associated with more modern colonialism, which also were primarily characterized by a drive for political control based on access to raw materials and resources.

After these early beginnings, colonialism spread, including the development of European and Mediterranean settlements in northern Africa. The Phoenicians, from what is now modern-day Lebanon, established the city of Carthage in what is now Tunisia to facilitate and control trade throughout the Mediterranean area. Carthage remained an important hub for trade from its founding in the 9th century BCE until it was destroyed by the Roman Empire in 146 BCE. In what is now modern-day Egypt, the Macedonian king Alexander the Great founded the city of Alexandria in 331 BCE. Alexandria rapidly grew in economic and political influence because of its control over Mediterranean trade routes; in the Greek confederation of city-states, only Rome was more powerful. As colonizing nations consolidated their political and economic influence, they increasingly sought to expand their access to the natural resources and human labor of other societies. Colonial occupations were repeatedly marked by violence.

By the end of the 15th century, when Christopher Columbus began the first of what would be four voyages (1492–1504) to the New World, many of the nations of Europe were aggressively seeking new territories, establishing what is now called the Age of Discovery (1500s–1700s). During this period, Spain, Portugal, the Netherlands, Belgium, France, Germany, and Great Britain all funded sea and land voyages to seek out new territories in order to expand their global influence. The modern-day European world order of developed and developing nations emerged from the colonialism begun during of the Age of Discovery.

Across the globe, generations of Indigenous peoples contested European colonizers. Often fighting with less effective weaponry; having little or no immunity to Old World diseases such as smallpox, measles, typhus, and cholera, which decimated their populations; and balancing efforts to defend their homelands and families with the desperate need to maintain agricultural production to fend off famines, Indigenous people frequently migrated from one area to another, leaving behind land and crops. In the Andean area, forasteros, a group of Indigenous peoples, became nomadic to flee oppression. Declaring ownership and control over lands and people who had few effective means to challenge them, European nations quickly established colonies throughout North and South America, the Caribbean, Africa, and Asia. Politically, most colonies were beset with conflict and periodic uprisings, such as the Great Rebellion of Tupac Amaru II from 1780 to 1783 in Cuzco, Peru, during which Andean peoples came very close to toppling the Spanish government after almost 250 years of oppression. During this period, there also emerged new sociocultural institutions and rituals blending colonizing and Indigenous cultures as aspects such as food and religious beliefs became entangled (Carballo 2020). This blending is referred to as creolization. Culturally, the dismantling of Indigenous languages, religions, and other institutions continues to be devastating.

Late European colonialism of the 18th to the 20th century, sometimes called classic colonialism, was a period in which the institutions of control and extraction were standardized, especially in Africa. This period of colonialism is characterized by very specific goals, policies, and attitudes. The colonial relationship was symbolically depicted as one of benevolence between the “mother country” and the colony, with people such as missionaries, colonial advisors, settlers, businesspeople, and teachers all working together to promote economic development and Europeanization in the colony. The official justification for these practices was that European Christians had a “White man’s burden” to spread their civilization worldwide. Beneath this rhetoric, however, the goals were power and control. Colonialism was an extractive and exploitative economic venture with a social structure designed to dehumanize Indigenous peoples. Raw materials were extracted from the colonies using low-paid Indigenous labor and sent to European nations, where they were transformed into goods that were then sold back to the colony and its Indigenous peoples at an enormous profit for the Europeans. Indigenous cultures were severely damaged or destroyed. Frequently, Indigenous peoples were removed from their homelands and settled on reservations or within territories that were of less use to the Europeans, freeing up large swaths of land for European immigrants. Many young Indigenous people, handpicked for their skills and aptitude, were sent to European countries to be educated and acculturated as future leaders in the colonies. The intention of this preparatory system was to disrupt the influence of Indigenous cultures and create enduring pro-European institutions within the colonies. It also served to divide the Indigenous populations, further weakening them. In other cases, Indigenous peoples were bought, sold, and traded as commodities, moving them away from their languages, cultures, and families. From the 16th to the 19th century, it is estimated that between 10 and 12 million Africans were enslaved and transported from Africa to the Americas in the transatlantic slave trade. The massive scale of this forced migration changed the world ethnically, culturally, linguistically, and economically. Untold millions of Africans died in the enslavement process, fracturing families, communities, and societies. While the movement and mixing of so many different peoples resulted in expansive cultural innovation in areas such as languages, foods, religions, and rituals, the cost of this massive displacement in human lives and human potential was incalculably high, leaving scars and challenges that continue today.

These policies, of removing peoples from their homelands and of sending young people far from home for schooling and enculturation, are just two examples of the ways in which colonialism forced people onto new lands and into new cultures. As colonies grew into empires, with many different nations under the control of a single European nation—such as Great Britain, which had colonies in places as far apart as Kenya, Australia, and Canada—there was a global movement of people and cultures across continents.

Colonization also affected those living in European countries, influencing contemporary identities in many ways. The area of modern-day Poland was partitioned several times by neighboring nation-states and was colonized by both Germany and Russia during World War II and its aftermath. In this eastern European nation, the impacts of migration and change continue to affect the way Poland sees itself today. The various movements of peoples and cultures have left Poland uneasy with its own history and national identity. In her research on culture-focused museums in Poland, sociocultural anthropologist and curator Erica Lehrer (2020) studies the contested narratives within the legacies of collecting, categorizing, and displaying objects in postcolonial countries where prior migrations have changed the nature of national identity.

In its history, Poland has been both the colonizing nation (in regard to neighboring states in eastern Europe) and the colonized (in regard to its long history as a colony of Russia and its later occupation during World War II). Depleted by wars, out-migration, territorial shifts, and genocide, Poland’s contemporary population is far more homogeneous by race, class, and religion than it was prior to World War II. Museum depictions of Poland’s culture and national identity have created a host of what Lehrer calls “awkward objects” (2020, 290) that hark back to earlier, and sometimes darker, historical periods. These include museums objects made by non-Jewish Poles representing their memory and imagination of Jews in the pre–World War II era, some depicting ambiguous racial stereotypes, as well as hybrid objects that could have been artifacts of either Jewish or Catholic communities but are depicted by object origin and associated with only one of those communities. One example is a collection of children’s noisemakers, which were depicted in the museum as artifacts from a Catholic Polish community without noting that Jewish Polish children would have played with similar toys at that time. And how should a Polish cultural museum handle darker awkward artifacts, such as carvings of a gas chamber at Auschwitz? The roles and responsibilities that contemporary societies have in telling these parts of their history are relevant to museums and cultural institutions around the globe. Museums often house artifacts of colonialism. Think about cultural and historical museums that you have visited. How did they tell the story of the darker parts of history? Are certain historical periods overlooked or underdeveloped?

Lehrer calls for pluralist contextualization, meaning that museums should not just include the cultural origins of the object but also indicate how they were obtained and how they connect with other cultural communities. Citing a need for ethical curatorial principles, she says:

Strategic curatorial approaches can frame objects to function as a source of ethical inspiration and empathy, spurring people to acknowledge and address those histories that are unchosen by national or communal authorities. . . . Decolonising the museum here is not about restitution. These “awkward objects” are most valuable to us curated in ongoing, caring conversation wherever historical injuries still resonate, reminding us that we are tied together by our wounds. (307, 311)