JADMAG Issue 5.1 "Settler Colonialism"

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Edited by Maya Mikdashi.  

For those interested in settler colonialism as a form of domination and rule, as well as for those currently navigating settler societies as spaces of living, working, and acting—we have gathered a selection of articles published on Jadaliyya since the site’s founding in 2010. The articles focus on the technologies, histories, and quotidian practices of settler colonialism in states such as the United States, Algeria, Canada, Israel, Australia, and South Africa. Questions of ethics, transnationalism, epistemology, intersectionality, race, indigeneity, gender and sexual difference, comparative analysis, solidarity, and political action are paramount to this collection of articles.

This volume analyzes the totality of the experiences of settler colonialism in its many facets across many indigenous groups, the mobilization of solidarity groups, and what it means in an ongoing contemporary context.


Table of Contents


Definition: What is Settler Colonialism? | 4

by Maya Mikdashi

Introduction | 8

by Maya Mikdashi




Acts and Omissions: Framing Settler Colonialism in Palestine Studies | 10

by Brenna Bhandar and Rafeef Ziadah

Algeria’s Impact on French Philosophy: Between Poststructuralist Theory and Colonial Practice | 16

by Muriam Davis

Aloha Aina: Notes from the Struggle in Hawai’i | 21

by Noura Erakat

Sexual Violence, Women’s Bodies, and Israeli Settler Colonialism| 25

by Nadera Shalhoub-Kevorkian, Sarah Ihmoud, and Suhad Dahir-Nashif

New Texts Out Now: Maya Mikdashi, What is Settler Colonialism?
and Sherene Seikaly, Return to the Present | 30

by Sherene Seikaly and Maya Mikdashi

Settler Colonialism and Alliance: Comparative Challenges to Pinkwashing and Homonationalism | 38

by Scott Morgensen 

Teaching Thanksgiving | 41

by Maya Mikdashi


About the Authors


About the Authors | 45

About the Editor | 47

Pedagogical Resources Bibliography | 48





Colonialism is most broadly understood as the conquest and rule of a far away territory by, and for, the economic, political, and social benefit of an imperial metropole. Thus “postcolonial” most often refers to the era following the end of formal colonial rule in those territories, even if the metropole and the former colony continue to unevenly shape each other economically, politically, socially, and culturally. Both colonialism and settler colonialism derive from imperialism—an archive, practice, and ideology based on and constituted through civilizational, racial, and gendered hierarchy. But settler colonialism has a different, though related, teleology. In a settler colony, colonial authorities (and later, nation state authorities) facilitate the settlement (later called “immigration”) of non-indigenous people on indigenous land. In a settler colony, colonial authorities build structures (laws, bureaucracies, infrastructure, states, and social/kinship relations) that privilege non-indigenous peoples over indigenous bodies, communities, sovereignty, political, social and economic structures and systems, and moral and intellectual cosmologies. Settlers come to replace. Given the foundational and sustained importance of settlement/ immigration to settler colonies, many contemporary settler societies—most notably the USA, Australia, Canada, Israel, and South Africa— have built a national identity out of the language of immigration, diversity, and multiculturalism. In these nation states, as in all contemporary settler societies and colonies, we have never been post-colonial . . .



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