Resettlers are settlers: Cristian Cercel, ‘The emigration solution and the coloniality of migration: postwar plans of resettling German expellees’, Settler Colonial Studies, 2026

27Mar26

Abstract: This article examines the so-called ‘emigration solution’ to the ‘refugee question’ in postwar Europe and the plans to resettle Germans expelled from the East of Europe in Latin America. After laying down the theoretical framework, articulated around the concept of ‘coloniality of migration’, the article contextualizes the German presence in the East of Europe and the flight and expulsion of Germans at the end of the Second World War, emphasizing the parallels and links with settler colonialism and settler migration to Latin America. It then discusses the emigration solution as a response to the European displacement crisis, showing that it drew on a repertoire of ideas with affinities to settler colonialism. Subsequently, it engages with three postwar projects of resettling German expellees to Brazil, Chile and Venezuela, discussing how they are related to settler colonialism and how the coloniality of migration informed them. The article concludes with a discussion on how the coloniality of migration provides a framework enabling an understanding of the links between settler colonialism and settler migration and with a consideration of the interconnections between the East of Europe and Latin America in the global history of settler colonialism and settler migration.


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The problem of the settler library out there: Dattatraya Kalbande, ‘Toward extraterrestrial librarianship: Designing knowledge systems for human settlements in space’, Journal of Space Safety Engineering, 2026

27Mar26

Abstract: As humanity moves closer to establishing settlements beyond Earth, libraries must be reconceptualized as autonomous, adaptive, and ethically grounded systems that support human survival, learning, and cultural continuity in extraterrestrial environments. This paper presents a conceptual framework for “extraterrestrial librarianship,” integrating insights from space science, digital preservation, human-computer interaction, and Library and Information Science (LIS). The proposed three-layered model—Sensing, Processing, and Interaction—guides the design of space libraries capable of functioning under extreme conditions such as microgravity, radiation, communication latency, and social isolation. Comparative and functional analysis tables distinguish traditional Earth-based libraries from their space counterparts and map practical use-cases ranging from mental health support to conflict mediation. The paper expands the librarian’s role into that of a knowledge architect, ethical curator, cultural diplomat, and emotional support agent. Through speculative yet grounded scenarios—including Martian knowledge pods, bio-encoded interstellar archives, and zero-gravity VR story lounges—the study demonstrates the transformative potential of libraries in future space civilizations. It affirms that wherever humans venture, libraries will remain critical infrastructure for preserving memory, fostering identity, and sustaining civilization beyond planetary boundaries.


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Indigenous-settler relations in urban Nigeria: Olutoyin Samuel Senbor, ‘Ethics, Culture, and Peaceful Co-Existence among Indigenous and Settler Communities in Ketu, Lagos State’, Interculturality, 1, 2, 2026

27Mar26

Abstract: In urban Nigeria, the indigenous and the settler groups meet on a daily, long-lasting basis, challenging the questions of belongingness, recognition, and power. The research explored how ethics and culture influenced peaceful coexistence between indigenous and settler people in Ketu, a multi ethnic neighbourhood in Kosofe Local Government Area in Lagos State. An exploratory qualitative design was employed; the interviews applied were semi-structured (n=8), paired (n=4), and nonparticipant observation in markets and communal settings. A total of twelve participants were chosen purposively to include indigenous residents, settler residents, and community gatekeepers. Thematic analysis showed that in Ketu, coexistence was considerably governed by ethical commonalities like respect, tolerance, hospitality, and common responsibility, which defined the day-to-day interaction and cooperation in economic and religious settings. Nevertheless, coexistence was not equal and unconditional. Authority systems based on indigeneity meant that settlers were limited in their participation in the leadership and decision-making processes, which strengthened the symbolic and practical limits of belonging. The effect of these dynamics was that they created a negotiated form of coexistence that was characterized by moral restraint in place of institutional inclusion as a means of containing peace. The research found that, although in Ketu, civic ethics prevailed in everyday life with peaceful relations, subtle forms of exclusion, which are based on indigeneity, nonetheless dictated the local way of governance and the social hierarchy.


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Assimilate or die! Gracelen Hawkins, ‘Comparing Assimilationist and Non-Assimilationist Approaches in Settler Colonialism: From Ancient Times to the Present’, Honors dissertation, Wright State University, 2025

27Mar26

Excerpt: Settler colonialism is multi-faceted and widely debated. Emerging in the 1990s through foundational scholars like Patrick Wolfe and Jürgen Osterhammel, the field of settler colonial studies is relatively young. Even amongst scholars, finding a definition for the term is a difficult task. Osterhammel expresses this difficulty, calling colonialism a “phenomenon of colossal vagueness.” Scholars differ in their priorities for what constitutes settler colonialism; thus, the term varies in interpretation and often conflicts between authors. Beginning by defining settler colonialism from the perspectives of Osterhammel and Veracini, I stress the universal question of settler polities: What should be done with the native population? I explore the ways in which settlers decide to deal with indigenous populations, either through assimilation of natives into the settler colonial society or via non-assimilationist, exclusionary tactics. In examining historical examples of settler colonialism, I argue that assimilation, as an expression of settler colonial removal and replacement of indigenous people, is one of the defining characteristics of settler colonialism. To further develop a framework of assimilation in settler colonialism, one must also understand exceptions to this element. Nonassimilationist practices occurred to claim lands, prevent indigenous uprisings, and promote exclusion through racial hierarchy. Conversely, assimilation occurred in settler societies as part of a demand for labor, reproduction, and land acquisition. While not present in all examples, such as the ancient Greeks, early United States, and present-day Israel, assimilation is a core strategy in suppressing indigenous peoples as seen in Rome, New Spain, and New Zealand.



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They wear settler ignorance: Kai Handfield, Thomas Delawarde-Saïas, ‘Indigenous facilitators raising awareness about colonialism within settler colonies: tensions and ambivalence’, AlterNative, 2026

27Mar26

Abstract: Despite the wide interest toward the impact of antiracism or anticolonial trainings on White and settler peoples, there is
a lack of consideration of the experience of racialized or Indigenous trainers. Yet, the few existing studies suggest major
negative impacts: stress, emotional labor, burnout. This study explores the experience of 12 Indigenous facilitators raising
awareness about colonialism in “Quebec” and the risk of negative effects on them, through participatory research, using
qualitative methods and thematic analysis. The results show that the main difficulties are dealing with the participants,
namely their questions, comments, emotions, and the ambivalence in navigating the power dynamic between settlers
and First Peoples, expressed through various contradicting injunctions. This seems tolerable to the trainers as facing
White settlers is worse in their daily lives. The workshops appear as an interpersonal reflection of settler-colonialism
and White supremacy, through White and settler fragility and normalization of colonial violence.


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Indigenising or abolishing it? Ashley Kyne, Justin Piché, ‘The Prison as Reconciliation? Considering the “Indigenization” of Carceral Spaces in Canada’, Yellowhead Institute, 10/03/26

26Mar26

Excerpt: In 2015, the Truth and Reconciliation Commission of Canada (TRC) documented the realities and the longstanding impacts of Indian Residential Schools and released its 94 Calls to Action. Among them was Call to Action 30 that called “upon the federal, provincial, and territorial governments to commit to eliminating the overrepresentation of Indigenous peoples in custody over the next decade, and to issue detailed annual reports that monitor and evaluate progress doing so”. To this end, Call to Action 31 recommended that federal and provincial-territorial levels of government “implement and evaluate community sanctions that will provide realistic alternatives to imprisonment for Aboriginal offenders and respond to the underlying causes of offending”. Both recommendations, along with others such as Call to Action 36, which urged these “governments to work with Aboriginal communities to provide culturally relevant services” to Indigenous prisoners, were made as an acknowledgement that imprisonment, like residential schools, is a settler colonial institution that causes great harm to Indigenous peoples through cultural erasure and state violence, necessitating action to reduce the use and consequences of incarceration.


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German Indianhusiasts: Anna Luisa Maria Veronika Schneider, Beyond Indianthusiasm: Tracing Connections between Self-Indigenization, Nationalism, and Settler Coloniality within Contemporary German Public Discourse, doctoral dissertation, University of Saskatchewan, 2026

24Mar26

Abstract: This project engages long-standing paradoxes surrounding the German imaginary of Indigenous Peoples of Turtle Island by moving the study of ‘Indianthusiasm’ beyond predominant Eurocentric frames. Indianthusiasm gained its prominence as a broader GermanEuropean infatuation with North American indianness, largely centering on “playing indian” within Europe’s many hobbyist scenes. Too little attention has been paid to the ongoing political functions of self-indigenization within contemporary German and European national(ist) movements. Despite Germany’s undying yearning for ‘indigenousness’ through fictionalized indian narrative across media, pop-culture, and politics, the relevance of Indigenous critiques and critiques of Indigeneity in Germany often remains contested. I therefore scrutinize the structural factors that condition the hyperpresence of indian imagery, symbolism, and rhetoric in German public discourse but simultaneously disconnect them from structures of Indigenous dispossession and erasure like settler colonialism, self-indigenization, and genocide. Applying Critical Discourse Analysis, I problematize Indianthusiasm as a cultural placeholder for German exceptionalism that inverts settler-colonial logics of (self-)indigenization as a nativist politic of normalizing, redeeming, and securing white supremacist and heteropatriarchal modes of German sovereignty. While the desire for a racial-territorial prerogative to eliminatory dominance animated Germans’ performance as Aryan indians during the Third Reich, settler-colonial politics of ‘indigeneity’ continue to shape contemporary German politics of reconciliation, remembrance, and rehabilitation via redemptive performances: as also moral-territorial claims to dominance. By proving the breadth of Indigenous Studies’ theories, methodologies, and disciplinary commitments applicable beyond settler-state boundaries, this project calls to center Indigenous sovereignty (of critique) as a necessary component of the critical study of whiteness in Europe.


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On the geopolitics of settler colonialism: Sveinn M. Jóhannesson, ‘Teutonic Horizons: Geopolitical Thought and Anglo-Saxon Empire in Late-Nineteenth Century Iceland’, Global Studies Quarterly, 6, 2, 2026, #ksag034,

23Mar26

Abstract: This article makes the case for studying fin de siècle geopolitical thought from the margins—at the Nordic periphery. While recent scholarship in the history of international thought has revisited canonical figures or turned to non-Western contexts, the Nordic margins of Europe have remained largely unexplored. This article addresses that lacuna by examining the geopolitical thought of Jón Ólafsson, an Icelandic journalist, transatlantic migrant and settler colonialist. Writing from Iceland and within Icelandic-speaking communities in North America, he engaged with and reworked dominant Anglo-Saxonist discourses of imperial federation. Blending these ideas with emerging geopolitical themes, Ólafsson developed an ambitious, Darwinist vision of geopolitical transformation: a world shifting from a European system of nations to one dominated by global racial empires. While adopting the racialized logic of Anglo-Saxonism, he extended its boundaries on the grounds of transnational whiteness—proposing a imperial federation encompassing the Teutonic race to both safeguard smaller nationalities against rising “alien” powers and empower the Anglo-Saxons in the race to enclose the world’s interiors. A reluctant Teutonist, Ólafsson was sharply critical of Anglo-American imperial conduct toward weaker states, but concluded that moral principles had to adapt to the evolutionary imperatives dictating the future shape of world order. By reconstructing these arguments, the article contributes to efforts to globalize the history of international thought, demonstrating how creative and critical geopolitical imaginaries emerged from peripheral actors beyond the traditional canon.


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Entwining settler colonialism: Jeremy Laity, ‘Entwined Existences: Rethinking Coast Salish/Settler Relationships in Rural Nineteenth-Century British Columbia’, BC Studies, 228, 2026

21Mar26

Abstract: While traditional views of British Columbian history, articulated by historians such as Robin Fisher, have seen white settlement as a force fundamentally at odds with Indigenous prosperity, a closer examination of rural settler communities in nineteenth-century Coast Salish British Columbia reveals a highly hybridized social and economic landscape. Drawing on a range of sources, this paper demonstrates that early settler agricultural communities were precarious and largely dependant on their Indigenous neighbours for labour and resources. Conversely, the Coast Salish peoples in whose territories these settlements were established integrated settlers into their traditional economies, leveraging their skills and abilities for financial gain and utilizing this nascent settler presence as a resource within their traditional territories. This arrangement largely favoured the Coast Salish people, whose prosperity would eventually be curtailed by the legislative agendas of late nineteenth-century federal, provincial, and municipal governments.


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Space settler colonialism: Victoria E. Collins, Dawn L. Rothe, ‘Space Expansionism: A Pre-Disaster Legacy in the Making, International Journal for Crime, Justice and Social Democracy, 2026

21Mar26

Abstract: It has been well documented that the impacts and force of European colonialism were built upon the subjugation of Indigenous people and their lands, the consequences of which are both long-enduring and devastating. Yet the same logics and discourse continue to be employed around the potential benefits of space expansionism – both economic and military – and contribute to the rationale offered to justify the conquest of outer space. Space expansionism relies on imperial claims over resources, involves activities that subjugate marginalized peoples, contributes to the growing climate catastrophe and exacerbates existing inequalities where spacefaring countries – the most powerful states on Earth – are engaged in efforts to not only consolidate power but to emerge as the dominant military and economic force, often at the expense of local and/or Indigenous populations. Here, drawing from post-colonial studies and politics of exclusion, we examine the inherent harms to the colonial mission of the space industry as a capitalistcolonial project and demonstrate how the same colonial logics of old are being used to justify state and private expansionism into space.


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