Icelandic settlers everywhere: Sveinn M. Jóhannesson, ‘The Icelander in the Angloworld: Race and rethinking world order in the fin de siècle North’, Journal of Global History, 2026

23Feb26

Abstract: This article recovers the international thought of Jón Ólafsson—an Icelandic journalist, transatlantic migrant, and settler colonialist—to illuminate how visions of world order were articulated from the Northern European periphery at the fin de siècle. While scholars have emphasized the rise of AngloSaxonist ideas—particularly the notion of a racial-imperial union between the United States and Britain— as central to late nineteenth-century reimaginings of global politics, little attention has been paid to how such ideas were adapted beyond the English-speaking world itself. Tracing how Ólafsson reworked this paradigm for a transnational audience, the article argues that he expanded the imagined boundaries of the Angloworld through appeals to what he saw as Teutonic whiteness. The result was what might be termed a ‘Teutonisphere’: a vision of racial solidarity illustrating how great-power narratives were refracted, appropriated, and creatively reconfigured by intellectuals in peripheral regions. Cast as pristine exemplars of the Teutonic race, Icelanders were imagined as ideal agents to rejuvenate Anglo-Saxon colonization from the US frontier and Canadian prairies to the South African veldt.


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Settlers outdoors: Julie Bremner, Leigh Potvin, ‘Decolonizing Outdoor Education: Toward Fostering an Embodied, Relational Learning Practice’, Journal of Experiential Education, 2026

23Feb26

Abstract: Background: Outdoor education in North America remains complicit in perpetuating settler-colonialism. Purpose: This paper uses a relational literature review methodology to explore how settler outdoor educators come to understand and (un)learn about colonialism. Method: Using relational literature review and Root’s model of settler learning stages: priming, unconscious and conscious, we explore examples of each learning stage. Findings: Finally, we suggest that a fourth stage is warranted to describe ways in which settler practitioners are embodying learnings from Root’s three stages. Implications: Practicing collective embodiment in cross-cultural settings presents an opportunity to shift outdoor education culture towards land mediated, transformative and emergent learning outcomes.


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Dwelling as a settler: Natalie Osborne, ‘Dwelling: Domesticity, Decay and Inhabiting Otherwise’, in Stories of Place: Geographies of Meaning, Memory and Connection, Palgrave, 2026, pp. 125-142

23Feb26

Abstract: This chapter considers how modes of dwelling and inhabitation on stolen land are shaped by settler-colonialism, and how suburban dwelling is both troubled and constituted by non-human others and environmental change. Through a poem about a dilapidated and beloved timber house, where the white settler author dwells in collaborative and contested community with plants, critters, fungi and floodwater, this piece confronts the myths of the bordered and bounded self, and settler-colonial-patriarchal notions of mastery and control over the domestic space. Storying these intimate, everyday encounters demonstrates how self, place and Others are blurred, in a form that suggests ambivalence, uncertainty, contingency and open-endedness. Through practices of care and through lively decay, some forms of being are undone; in the undoing, other modes of living and dwelling become possible.


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Indigenous at the border: James M. Hundley, We are Coast Salish: Indigeneity, Settler Colonialism, and Border Securitization, Bloomsbury, 2025

23Feb26

Deascription: Through immersive ethnographic research, We are Coast Salish: Indigeneity, Settler Colonialism, and Border Securitization explores the lives of the Coast Salish First Nations of the Pacific Northwest and the various ways they respond to the challenges of navigating the Canada/US border following the events of 9/11. Decades of securitization policies have led to cultural and political changes which entail the creation of a transnational political identity that is used to resist the negative effects of the Canada/US border on their lives. Through cultural revitalization projects, environmental activism, and transnational political maneuvering, this book argues the Coast Salish resist the artificial separation of their people by the international border.
James M. Hundley utilizes ethnographic methods in sociocultural anthropology to argue that the resistance to security policies that threaten to divide the Coast Salish simultaneously reinforces the hegemony of the state and the ongoing forms of settler colonialism that continue to shape Indigenous lifeways across the continent. Ultimately, their ongoing efforts are a form of decolonization from those disenfranchised by the state and located outside the halls of power.


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Exposure to settler colonialism: Adhika Ezra, Amber J. Fletcher, Laurie Clune, ‘Beyond exposure: neoliberal homeless governance and climate vulnerability in a settler colonial context’, Environmental Sociology, 2026

21Feb26

Abstract: Governance of homelessness influences the risk faced by people experiencing homelessness during climate extremes. Based on a qualitative case study in Regina, Saskatchewan, Canada, involving 22 service providers, city officials, and advocates, this article presents a critical study of homeless governance in Regina, theorizing it as a driver of climate vulnerability for people experiencing homelessness. By analyzing the operation of neoliberal governmentality, we examine how existing barriers to accessing shelters or care institutions, displacements, maladaptation, and injuries during climate extremes are all outcomes of governing techniques and rationalities such as neoliberal responsibilization (following cuts to social services), governing through the milieu, and the imposition of a capitalist conception of land as property. Homeless governance in Regina, which continues to inhibit dignified human–environment relations, is a mechanism through which the violence of the settler colonial capitalist structure endures.


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Water is not for settlers to monopolise: K. Harriden, ‘Aqua Nullius’, in Nathanaël Wallenhorst, Christoph Wulf (eds), Encyclopedia of the Anthropocene: Pluriversal Perspectives, Springer, 2026

21Feb26

Excerpt: Aqua nullius, or how the settler-state “governments’ lack of inclusion of Indigenous water rights and interests resembles Australia’s western framing of Indigenous land rights—shaped by the doctrine of terra nullius—and reconstructs Indigenous water rights as aqua nullius or ‘water belonging to no one’”.


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The struggle against settler colonial climate change: Sadie Beaton, Emily Eaton, Michelle Paul, ‘Peace and Friendship on the Sipekne’katik: Treaty as a Transformational Practice in the Resistance against Alton Gas’, ACME: An International Journal for Critical Geographies, 2026

21Feb26

Abstract: Drawing on the successes of the Mi’kmaq-led struggle against the Alton Gas natural gas storage project from 2014-21, this paper proposes the Peace and Friendship Treaties as the Peace and Friendship on the Sipekne’katik relational framework best equipped to address the worsening climate crisis and build liveable futures in Mi’kma’ki. We argue that existing government and social movement approaches have been unable to adequately arrest climate pollution, and often work to reinscribe the settler-colonial land relations at the heart of intersecting socio-ecological crises. The Treaty Truckhouse movement, which emerged from the successful resistance to Alton Gas, however, builds a resurgent geography capable of addressing both climate change and settler colonialism in the way that it holds Mi’kmaw and settlers together in evolving relations of care that embrace relational responsibilities to the lands, waters, and climate. The paper draws on both research interviews with people involved in climate action in Mi’kma’ki and on the authors’ own involvement with the movement.


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Settler colonial Zimbabwe: Robert Zeinstra, ‘Where have the Chapungu gone?What connects Zimbabwe’s chimurenga spirit, the disappearing bateleur eagle, and the stubborn afterlife of colonial capital?’ Africa is a Country, 2026

20Feb26

Excerpt: “Fast Track Land Reform” was rhetorically aimed at “white farmers,” not at colonial-era investor-owned land which posed a much larger threat to Zimbabwe’s future than the remnant white farmers. Gains were made: A Union Carbide–owned ranch near Zvishavane was resettled, one of two major parcels owned by De Beers was partially resettled, and jambanja activists resettled a small section of Austrian-Swiss-German-owned Border Timbers land in Chimanimani. In all three examples, the government turned their back on resettled families, which, coupled with the dearth of international aid in resettlement areas, made life in these places increasingly precarious. Small and abandoned mines made their way into the hands of elite and middle-class Zimbabweans, but in the same era, international capital reinvested in Zimbabwe’s colonial-era mines along the Great Dyke.


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Settler colonial greater Rhodesia: Charlton Cussans, ‘”Our Greater Rhodesia”: Settler Aspirations, Indigenous Fears, and Whitehall Concerns Regarding Amalgamation, 1919-1945’, South African Historical Journal, 2026

20Feb26

Abstract: In the interwar period, and even into the Second World War, white Southern and Northern Rhodesians tried and failed to ‘amalgamate’ their colonies. An examination of this failure allows useful lessons to be drawn about the divergences and differences between colonial and metropolitan opinion regarding the purpose of the British Empire and the relationship between coloniser and colonised. The British Empire, ultimately, was defined by sets of interlocking contradictions. These contradictions were between the interests and demands of white settlers, metropolitan colonial officials, and the black African subjects.


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The cumulative effects of settler colonialism: Indigenous Centre for Cumulative Effects, ‘Cumulative Effects 101’, 2026

20Feb26

Excerpt: Settler colonialism is a governing system where a foreign power moves in, seizes the land, and works to permanently replace Indigenous inhabitants, dismantling their existing political structures and ways of life. As the Truth and Reconciliation Commission’s final summary report stated: “The Canadian government pursued this policy of cultural genocide because it wished to divest itself of its legal and financial obligations to Aboriginal people and gain control over their land and resources” (TRCC 2015: 3). This project of dispossession is ongoing in Canada and has created the foundation for cumulative effects experienced by Indigenous communities today.


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