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Religiously decolonising settlers: Richard A. Davis, ‘The Christian ministry of reconciliation and settler decolonization in Aotearoa New Zealand’, in Pauline Kollontai, Sue Yore (eds), Religion in Diverse Societies: Crossing the Boundaries of Prejudice and Distrust, Routledge, 2024

25Nov24

Abstract: In this chapter, Richard A. Davis, a Pakeha New Zealander, navigates the terrain of decolonization and reconciliation in the context of Aotearoa New Zealand’s settler colonialism. He examines the allure of reconciliation to Christians and the critical challenges it faces, particularly in resistance from indigenous communities. From the perspective of Decolonial Settler Theology, Davis identifies five boundaries between settlers and indigenous peoples that cannot be ignored in addressing settler colonialism. He advocates for a reconciliation grounded in corrective justice, repentance, and genuine transformation, cautioning against superficial gestures that perpetuate assimilationist agendas. This chapter offers valuable insights into the imperative of decolonial reconciliation and the potential role of Christians as leaders in this ongoing work in Aotearoa New Zealand.


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Deliberative democracy vs settler colonialism: Justin McCaul, ‘Deliberative democracy must first engage with settler colonialism’, Centre for Deliberative Democracy & Global Governance working paper series, 2024

25Nov24

Abstract: Settler colonialism and its effects on deliberative engagement between Indigenous peoples and government is, I believe, under-theorised and therefore largely absent in the literature of deliberative democracy. Before the field of deliberative democracy asks, can it be decolonized, the field must first engage with the work of Indigenous scholars on settler colonialism and political struggle.


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Deacay against settler colonialism: Soile Ylivuori, ‘Settler Colonialism and Infrastructural Decay: A Historical Perspective’, Eighteenth-Century Studies, 58, 1, 2024, pp. 11-18

23Nov24

Abstract: This essay provides an overview of analytical possibilities provided by a historical investigation of infrastructure’s temporal fragility within a settler colonial context. Since infrastructure was a tool for forging white supremacy through the creation of a capitalist and exploitative plantationoscene, the essay suggests that the tropicality-induced accelerated decay of plantation works, dwellings, and roads worked to both entrench and subvert colonial power relations. Examining infrastructure as assemblages of human and non-human animals, matter, space, labor, and emotion can bring out the tensions embedded in Enlightenment racial thought, European imperial power, and economic, ecological, and epistemological subjugation of colonized space. Moreover, the essay concludes, such analyses can help us shift our analytical gaze towards less anthropocentric actors, agencies, and histories.


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Settlers, parked (illegally): Ghada Sasa, ‘American Colony in Jerusalem: Rebuilding the Eight Palestinian Villages Buried by USA Independence Park’, Middle East Critique, 2024

23Nov24

Abstract: In 1976, Israel physically planted USA Independence Park over the ruins of eight Palestinian villages it depopulated during the Nakba, which are located near Jerusalem. The creation of this ‘protected area’ over ‘Allar, Bayt ‘Itab, Dar al-Sheikh, Dayr Aban, Dayr al-Hawa, Jrash, Khirbat al-Tannur, and Sufla was sponsored by US taxpayers. This article critically analyzes Israel’s design of this park as a device to seize Palestinian land, bar the original inhabitants from returning, purge their memories, and greenwash its settler colonial undertaking. Zionism and Western environmentalism are featured as the ideological underpinnings of Israeli green colonialism. Subsequently, this research unearths the history of the eight villages Israel desperately attempted to bury, comprising the Arabic names of central landmarks, and reaffirms the claims of the Indigenous inhabitants to their stolen lands. By translating and transcribing interviews with Nakba survivors, the article not only salvages Palestinian memory, but also maps the return of refugees. Its aim is to serve as an anticolonial archive, while sketching the pre-1948 lifeways, wisdoms, and values of these villagers to galvanize readers into action oriented towards universal justice.


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Settlers dig settlers: Rebecca Weaver-Hightower, ‘Settler mining and mineral extraction: new developments in an old discussion’, Settler Colonial Studies, 2024

23Nov24

Access the review article here.


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The settlers’ home at the settlers’ home: Eileen Chanin, ‘Australia House: shaping Dominion status in the imperial capital, 1907-63’, in Alex Bremner , Daniel Maudlin (eds), Inner empire: Architecture and Imperialism in the British Isles, 1550-1950, Manchester University Press, 2024

23Nov24

Excerpt: Australia House was the first of London’s so-called Dominion Houses, those High Commission buildings that housed offices for the governments of Britain’s self-governing colonies, or ‘Dominions’, as they were known from 1907.1 These buildings opened in central London from 1918. To federationists of the New Imperial era, who held hopes of uniting a Greater Britain, these prominent semi-public government buildings materially expressed the empire (much like the Greenwich Meridian confirmed London’s central world position). More than the ‘nerves of empire’ (over 121,000 miles of submarine telegraph cable linking the Britannic world), these prominent buildings embodied the connectedness of a hoped-for ‘imperial commonwealth’ to London as ‘the “heart” of the imperial organism’.2 In the first quarter of the twentieth century, imperialists believed that the Dominions would be the key to maintaining British power. Thus, these ‘Empire Houses’ also became a key part of London’s transformation when it was ascendant as a self-consciously financial, imperial, and regal capital. Architectural landmarks occupying prime sites, designed by eminent architects , and characterised by a high order of finish, they invested London with an imperial character, even long after the term ‘British Dominions’ applied in the process of decolonisation. The Dominion houses reveal, as Alex Bremner has argued, how enmeshed were London-centric and Dominion conditions and experience.


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Storytelling in settler colonial times: Shantel Martinez, Kelly Medina-López (eds), Monsters and Saints: LatIndigenous Landscapes and Spectral Storytelling, University Press of Mississippi, 2024

23Nov24

Description: Monsters and Saints: LatIndigenous Landscapes and Spectral Storytelling is a collection of stories, poetry, art, and essays divining the contemporary intersection of Latinx and Indigenous cultures from the American Southwest, Mexico, and Central and South America. To give voice to this complicated identity, this volume investigates how cultures of ghost storytelling foreground a sense of belonging and home in people from LatIndigenous landscapes. Monsters and Saints reflects intersectional and intergenerational understandings of lived experiences, bodies, and traumas as narrated through embodied hauntings. Contributions to this anthology represent a commitment to thoughtful inquiry into the ways storytelling assigns meaning through labels like monster, saint, and ghost, particularly as these unfold in the context of global migration. For many marginalized and displaced peoples, a sense of belonging is always haunted through historical exclusion from an original homespace. This exclusion further manifests as limited bodily autonomy. By locating the concept of “home” as beyond physical constructs, the volume argues that spectral stories and storytelling practices of LatIndigeneity (re)configure affective states and spaces of being, becoming, migrating, displacing, and belonging.


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With a chapter on the Irish settler diaspora: Ciaran O’Neill, Power and Powerlessness in Union Ireland: Life in a Palliative State, Oxford University Press, 2024

23Nov24

Description: The history of Union Ireland is typically told through its best-known historical events and leaders – from the 1798 Rising, the Great Famine, and the Irish Revolution, to Parnell and De Valera — and as moments of sectarian division and high parliamentary politics. Instead, Ciaran O’Neill here makes the case for a broader, more inclusive, and decentred approach that emphasizes transnational phenomena, a settler-colonial diaspora, and minority groups on the island. Through the lenses of ‘power’ and ‘powerlessness’, he demonstrates that the received historiographical wisdoms suffer from several misconceptions: on the one hand they misconstrue the nature of power and the powerful, perpetuating historical myths about the ‘ungovernability’ of Ireland. After securing the Union, the British state proceeded to govern Ireland with less and less certainty of ever persuading its citizens of its legitimacy. Despite all reforms and investment, there was a widespread sense that Ireland would never recover and be a willing partner in the Union. And on the other hand they take at face value the nature of the so-called ‘powerless’, ignoring the myriad ways in which marginalized and diasporic groups negotiated and asserted their agency during the Union period, influencing and transforming the powerful centre in the process. The result is an untraditional and thought-provoking reappraisal of Union Ireland that raises important questions about colonialism and resistance – of what it means to govern and be governed, and the long-lasting legacies of the spaces in between.


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The humanitarian legacy of settler colonial transfer: Pietro Stefanini, ‘Settler-Humanitarianism: Dispossession, “Humanitarian Transfer” and the 1948 Nakba’, Millennium, 2024

21Nov24

Abstract: This article revisits the history of the 1948 Nakba and suggests that hitherto literature has not explored in depth how the racialised liberal world order has come to bear on settler colonial strategies of dispossession. It was the international relations practice of ‘population exchanges’ that afforded a humanitarian operational logic to structure the mass expulsion of Palestinians in the name of creating a racially homogenous nation-state. The article shows how the idea of humanitarian population transfers was debated in the 1930s – particularly after the proposals of the 1937 British Peel Commission – and later a settler colonial form of humanitarianism was mobilised amid warfare in 1948, first to concentrate Palestinians internally inside enclaves, and then to entrench the expulsion of refugees. The conclusion reflects on the ways in which a similar notion of ‘humanitarian transfer’ has re-emerged during the contemporary Israeli genocide against Palestinians in Gaza.


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The familiar settler colonialism of family science: Theresa J. Ambo, Stephen M. Gavazzi, ‘Family science, land-grant universities, and the daunting legacy of the land-grab institution, Journal of Family Theory & Review, 2024

21Nov24

Abstract: This paper wrestles with the nexus of settler colonialism, the expropriation of Indigenous lands to establish the United States land-grant system, and the field of Family Science. Family Science programs are embedded within the power structures of the universities to which they belong; certain characteristics of these academic units—especially their emphasis on engagement and professional credentialing—theoretically could produce an idiosyncratic and nuanced context in which academy members operate. First, we grapple with the history of US settler colonialism and the land-grab concept, focusing attention on the enormous transfer of Native American lands into universities through the Morrill Act. Second, we examine the convergence between the applied activities of family scientists and the tripartite land-grant mission of teaching, research, and engagement. Consequently, our final aim is to investigate the impact of being a family scientist within a land-grant university grappling with the historical injustices surrounding its foundation.


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