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

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.


Filed under: Uncategorized   |  Closed