Clearly, on Bruce Pascoe’s Dark Emu: Kim Alley, Dan Tout, ‘Backlash: Dark Emu, Settler Nationalism, and Indigenous Sovereignty’, in Dan Tout, Emma-Jaye Gavin, Julia Hurst (eds), Barriers to Truth and Justice in Settler-Colonial Australia: Why Won’t Settlers Listen? Springer, 2026, pp 129-153

21Apr26

Abstract: Over the past decade, Bruce Pascoe’s Dark Emu has become a flashpoint in Australia’s ongoing History Wars. By challenging colonial myths that depicted Aboriginal peoples as ‘mere hunter-gatherers’ and demonstrating the complexity of pre-colonial practices of cultivation and land management, Pascoe directly unsettled the legal fiction of terra nullius and, with it, the legitimacy of the settler-colonial nation-state. This chapter situates the backlash against Dark Emu—and against Pascoe himself—within the politics of Australian settler nationalism. It argues that what is at stake in this controversy is less the technical question of whether Aboriginal peoples were ‘farmers’ or ‘hunter-gatherers’ (whether ‘mere’ or ‘complex’) than the threat posed to foundational settler narratives and their enduring ideological, cultural, and legal force. The often vitriolic responses to Pascoe, including attempts to delegitimise his identity and work, exemplify a reactionary effort to extinguish the basis for Indigenous sovereignty and self-determination. In tracing these dynamics, we show how the Dark Emu debate represents a twenty-first-century iteration of the History Wars, illuminating both the persistent anxieties of dispossession structuring settler nationalism and the possibilities opened up by truth-telling for unsettling its shaky foundations.


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Paralysed settler colonialism: Lorenzo Veracini, ‘Fear and Loathing in Settler Australia’, in Dan Tout, Emma-Jaye Gavin, Julia Hurst (eds), Barriers to Truth and Justice in Settler-Colonial Australia: Why Won’t Settlers Listen? Springer, 2026, pp. 155-167

21Apr26

Abstract: A widely shared assumption is that truth-telling about colonial violence can facilitate reconciliation between settlers and Indigenous peoples. This paper addresses the psychological disposition of the settlers of Australia as it was manifested in recent public contestations, including in the lead-up to the Voice referendum of October 2023, when the proposal of amending the Australian Constitution and establishing an Indigenous body capable of making representations to parliament was rejected. The paper focuses on foreclosure and disavowal as specific defensive mechanisms displayed by Australian settler publics, the former prompted by fear, the latter leading to paralysing loathing.


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Tone deaf settler colonialism: Dan Tout, Emma-Jaye Gavin, Julia Hurst (eds), Barriers to Truth and Justice in Settler-Colonial Australia: Why Won’t Settlers Listen? Springer, 2026

21Apr26

Description: This collection brings together Indigenous and non-Indigenous scholars and experts from Australia and beyond to examine the persistent settler-colonial patterns of denial, ignorance and antipathy that continue to constrain the possibilities of truth and justice in settler-colonial societies. Written from diverse cultural and disciplinary perspectives, the chapters identify and analyse the social, cultural and political barriers to listening, hearing, and responding on the part of settlers, and the settler state/s. Prompted by the unsuccessful 2023 referendum on an Indigenous Voice to Parliament and the constitutional recognition of the First Peoples of Australia as the First Peoples of Australia, the volume reorients the discussion. Rather than returning to questions of how truth-telling might be improved or made more persuasive, it shifts the focus towards the continuing refusal of settlers (and the settler state/s) to adequately and ethically engage with the truths that have already been told. The chapters investigate patterns of denial, deflection, and structural resistance, exposing their contradictions and points of vulnerability with the express aim of contributing to their undoing. While a number of contributions paint a sobering picture of the enduring impediments to meaningful change, others—particularly those from First Nations authors—highlight the continuing, generative, healing work of truth-telling and/as activism already underway. These contributions foreground the transformative potential of Indigenous-led truth-telling practices, not only as responses to settler inaction, but as active forces for reimagining and reshaping settler–Indigenous relations.


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The settlers’ frozen prairies: Nicole Aminian, Grace O’Hanlon, ‘The History of the Living Prairie Museum: Conservation, Preservation, and Tall Grass Prairie’, Prairie History, 19, 2026, pp. 15-28

21Apr26

Abstract: The Living Prairie Museum (LPM) initially called the St. James Prairie Park, or the St. James-Assiniboia Living Prairie Museum is a tall grass prairie conservation area and park in Winnipeg established in 1976. It was set aside by municipal leaders to preserve an area that is home to a diverse range of prairie grasses and flowers which had been largely unaffected by agriculture or urban development. Its purpose is to promote conservation and preservation of tall grass prairie, increase ecological awareness and provide educational opportunities for teaching about the prairie ecosystem. For the past several decades, the LPM has hosted school field trips, community workshops, and educational programming designed to explain past prairie ecologies that endured for thousands of years before European colonization, industrialization, and urbanization. The 13-hectare preserve traces its roots back to the time of the Red River Settlement. A firm vision began to emerge during the interwar period, the more so in the post-Second World War era of urban expansion. It came to full fruition in 1976, four years after a number of small municipalities surrounding Winnipeg were incorporated into the City of Winnipeg. This article tells the stories of the key scientists, community members, and city councillors who were instrumental in identifying and preserving the LPM. Ultimately, it was the foresight of these key figures that safeguarded a beautifully preserved, albeit small, representation of what so much of Winnipeg and its surrounding area once was.


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Ultimately, decolonial theory does not consider settler colonialism: Sindre Bangstad, ‘The Aporias of Decolonial Anti-imperialism’, The Journal of Imperial and Commonwealth History, 2026

21Apr26

Abstract: Following the 2015 #RhodesMustFall movement in South Africa and amidst calls to «decolonize academia», decolonial theory has become increasingly read and cited in many academic disciplines. But as I seek to demonstrate in this essay, decolonial theory as elaborated by the leading exponent of it, Walter D. Mignolo, is beset with internal contradictions and inconsistencies relating to its view of non-Western imperialism and settler colonialism, which has led it to not only being appropriated by a transnational far-right, but also to increasingly work in tandem with it. These, then, are the aporias of decolonial anti-imperialism.


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Settler vandalism: Feras Hammami, ‘Cultural Heritage Barrenness: The Case of Dispossession, Social Death, and Liberation in Palestine’, in I. Saloul, B. Baillie (eds), The Palgrave Encyclopedia of Cultural Heritage and Conflict, Springer, 2026

21Apr26

Abstract: The ongoing Israeli genocide in Gaza is not only a humanitarian catastrophe but also a cultural one, marked by the systematic erasure of Palestinian identity, memory, and cultural heritage. This entry examines the destruction of Gaza through the lens of settler colonialism, tracing its roots to the early Zionist project and the violent establishment of the Israeli state. It argues that the dominant discourses on Gaza’s cultural heritage—centered on monumentality, pastness, and global relevance—fail to recognize the contemporary history of Palestine under Israeli settler colonialism, the lived cultural heritage of refugeeism, sumud (steadfastness), and Gaza’s cosmopolitan legacy. Drawing on settler colonial studies and cultural herita ge theory, the entry critiques how international heritage frameworks often replicate colonial values, overlooking the cultural and political agency embedded in refugee camps. These camps have become vital space s of memory work, resistance, and cultural production, embodying a cultural that challenges both local and global narratives. By foregrounding the cultural heritage of refugeeism, this work reveals how Palestinian sumud is not only a response to violence but also a form of cultural continuity, political expression, and resistance to dispossession. It calls for a rethinking of cultural heritage practices that center Indigenous experiences and confront the colonial foundations of cultural heritage discourse in the context of genocide.


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The wind of unchange: Elle Eriksson, May-Britt Öhman, ‘Wind Power, the EU (Un)Green Deal, SDG7, and Environmentally Destructive Settler Colonialism in Indigenous Sámi Territories: Hällberget’, in Reetta Toivanen, Vladislava Vladimirova, Carl-Gösta Ojala (eds), Decolonizing the Sustainable Development Goals: Community Perspectives, Social Justice, and the Challenges of Pluralism, Springer, 2026, pp. 135-153

21Apr26

Abstract: The 2019 EU Green Deal and the 2015 United Nations Agenda for Sustainable Development, with the Sustainable Development Goal (SDG) 7 on sustainable energy, both strongly encourage investments in renewable energy sources, amongst others wind power. However, wind power is but the latest in a long line of encroachments on the Indigenous Sámi peoples’ territories, leading to environmental destruction and negative impacts on Sámi reindeer herding, livelihood, and wellbeing. From the nineteenth century, alongside increasing racism and discrimination, the Swedish state took control of Sámi lands. Today, due to their mobilization, the Sámi are recognized as a people within the Swedish constitution and as a national minority. Sámi reindeer herding territories are protected in Swedish legislation. Yet, wind power establishment is promoted by politicians and authorities at the expense of Sámi reindeer husbandry and the reindeer. Discussing the case of the planned wind power area at Hällberget within Váhtjer (Gällivare) Forest Sámi community, we argue that the EU Green Deal and SDG7 are in conflict with Swedish legislation, as well as core values of human, minority, and Indigenous rights, and that wind power is neither sustainable nor green, and a continuation of destructive settler colonial policies.


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Dreaming of settlement: Jessica Vasquez-Tokos, Alejandra Pedraza, ‘Reimagining the American dream: redefining, decolonizing, and reclaiming a national ethos’, Ethnic and Racial Studies, 2026

20Apr26

Abstract: In a time of declining belief in the American dream (the U.S.-based meritocratic ethos that hard work results in socioeconomic mobility), this article asks how people are reacting to the concept. Drawing on interviews with 65 respondents in Oregon, this article demonstrates that critiques of the American dream as a tool of settler colonialism and racial capitalism serve as a springboard for transforming it. We argue that respondents endeavor to cultivate belonging in the context of racial, class, cis-heteropatriarchal and settler-colonial hierarchies by reimagining the American dream in three ways: (a) personalizing it to prioritize happiness and wellbeing beyond material gain, (b) collectivizing it to emphasize care, connection, and multigenerational family relations and (c) advancing a decolonial and racially-, class-, and culturally-inclusive vision that rejects oppressive systems. Respondents reframe the American dream from an exclusionary ideal into one that emphasizes individualized self-expression, connection to a collective and a more inclusive future.


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Nursing the wounds of settler colonial violence: Amélie Blanchet Garneau, Joannie Gill, Christine Cassivi, Shenda Collin, ‘Allyship with Indigenous Peoples as a Practice of Resistance in Nursing: Uniting Our Voices’, Aporia, 18, 1, 2026

20Apr26

Abstract: Allyship is increasingly recognized as a key concept in nursing to support the rights, resurgence, and healing of Indigenous Peoples. It is presented as a practice of resistance that challenges settler colonialism, disrupts the status quo, and fosters social justice. Yet, allyship remains difficult to define and operationalize in practice. This discussion paper contributes to the critical reflection on allyship by exploring its meaning and practice in nursing. The paper draws on a dialogue among two Indigenous graduate nursing students, one white graduate student, and one white professor, who share their experiences and perspectives through a series of questions on the definition of allyship, identity, engagement, and challenges. Grounded in lived and professional experiences and the literature, the paper positions allyship as both an individual and systemic commitment. It calls on nurses to actively resist Indigenous-specific racism and take part in the collective effort toward Indigenous self-determination, healing, and justice.


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Grief against settler colonialism: Melike İşleyen, ‘Unsettling settler colonial management of life and death through decolonial gestures’, Settler Colonial Studies, 2026

20Apr26

Abstract: This article is located in decolonial perspectives, framing grief and mourning as a liberatory praxis against carceral coloniality and settler colonial violence. As decolonial, Indigenous, and Black feminist thinkers propose, there is hope for justice so long as we do not forget injustice. This proposal takes us to the conundrum: How not to forget systematically erased children towards resistance and re-existence. How does this conundrum turn into an even more complicated one when we think of grief, mourning, and refuturing in the context of Gaza, in a modern colonial world, in which ways of seeing are determined to indiscriminately erase the land, culture, and history from Palestinian presence? By focusing on the settler colonial management of death through frameworks of settler colonial theory, the coloniality of childhood, and decolonial mourning and aesthesis, this article highlights how art-based practices challenge the settler colonial logic of elimination. It argues that these practices delink from the sovereign settler ‘I’ and the occupation of senses towards projects, ways of being, seeing, and sensing through decolonial gestures, which are often overlooked in scholarship that analyses such works without attending to the coloniality of visuality and its entanglement with broader modern colonial power structures.


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