Abstract: This dissertation examines the operations of contemporary Israeli security machinery as it unfolds in the course of expanding the Israeli colonial frontier over Palestinian rural areas of the occupied West Bank. Since the early 1990s and up to the present, Israeli security measures and monitoring technologies multiplied and have come to operate across various public, hybrid and civilian actors and institutions that orchestrate control over Palestinian bodies as a mean to dispossess them and expand the Israeli frontier over their lands through the erection of settlements. In order to study how the Israeli frontier is made today, this dissertation follows Palestinian villagers’ everyday experiences of (in)security and control as they play out through a multitude of formal and informal colonial actors, institutions and technologies — in other words, through a settler-colonial assemblage. Informed by Gilles Deleuze and Félix Guattari’s ontology of ‘assemblage thinking’, and drawing on their theorizations regarding power, politics and contemporary war-making, this dissertation pays attention to various domains in which the Israeli assemblage operates today in relation to Palestinian bodies and landscapes. More specifically, the dissertation identifies dominant features of Israeli power as they play out across imaginative and spatiotemporal domains of the Israeli assemblage, highlighting relations between political and security discourses, securitization practices, and the movement and intensity of control and violence. By investigating the operations of Israeli power in rural areas of the West Bank, this dissertation offers novel conceptual insights regarding political processes and logics that inform contemporary Israeli regimes of control and colonization in the occupied Palestinian territory more broadly.

Abstract: This dissertation is an Indigenous, decolonial, and autoethnographic account of the genealogical formation and function of Nativeness within biopolitical formations and racializing assemblages, as well as the visual, ontological, narrative, and affective imaginings of the northern bloc of settler colonialism (the United States and Canada). As an autoethnographic work it centres my own lived and embodied experiences to chart the corridors of settler-colonial power and knowledge production, in particular my experiences as a diasporic, urban and liminally enrolled Native person, and the very real, and at times overwhelming, affective burdens that come with such a positionality. In doing so this work situates my journey within the structures of settler colonialism, and in particular against what the late Patrick Wolfe referred to as the “logic of elimination,” as well as what many scholars have identified and referred to as the Coloniality of Power and the Colonial Order of Things. Further, it works to centre Indigenous resurgence, insurgence, decolonization, self-determination, and a politics of refusal. In thinking through in particular the centering of practices of refusal, this work proposes and engages in a kind of methodological-pedagogical-praxiological movement of autoethnographic refusal, where the dissertation begins its first of two narrative movements by charting Indigenous damage narratives within frames of political ontology, biopolitics and racializing assemblages, visuality, and community loss and disruption, before moving towards actively no longer telling those stories. The second narrative movement of this dissertation moves then from telling of my own stories of damage under settler-colonial regimes of power/knowledge, towards theorizing about Native damage narratives, most especially why they are so readily consumed within digital, filmic, and academic settings and the economies of late capitalism/colonialism. This is referred to within as the imaginarium of late capitalist/colonialist storytelling. In doing so, it continues to ask fundamentally onto-existential questions about Natives through frames of Savageness and Wildness, temporality, and what the late cultural theorist Mark Fisher referred to as the Weird.

Abstract: The past two decades have seen the dramatic emergence and, according to some accounts, the seeming rise to dominance of settler colonial studies across a broad range of disciplines. As an approach has become a field, and has perhaps become institutionalised, a series of critiques and debates has prompted both revision and rearticulation. This special issue reflects on the current state of what might now be called the ‘field’ of settler colonial studies. It showcases new directions in scholarship in North America and Australia, regions which have been pivotal in the articulation of settler colonialism as a distinct political, territorial, and epistemological phenomenon.

Most narratives of the development of settler colonial studies suggest that it emerged first in Australia and (to some extent) New Zealand before spreading roughly to Hawaii and Israel/Palestine and eventually to Europe and North America. It was only with this last move that its status as a major new scholarly intervention was confirmed. As Penelope Edmonds and Jane Carey explain, in the 1990s ‘a range of scholars began to view the singular category of “colonialism” as too blunt a tool’. They began to argue that colonies where the settlers ‘came to stay’ were distinctive colonial formations with specific dynamics that required separate interrogation. In short: settler colonial studies began as a response to the perceived limitations of postcolonial theory. Where the ‘post’ in postcolonialism refers to the ongoing effects of colonial rule in states that have been formally decolonised, settler colonial studies consider those political and geographic contexts in which the colonisers never left. This scholarly position emerged through Black and Indigenous criticism. A key aim of this special issue is to return this context to current assessments of the field.