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A hard, haunting, and hopeful history that will leave an indelible mark and transform your understanding of both Christianity and the United States. Reckoning with History confronts the histories of settler colonialism and slavery and illumines how these two devastating realities informed and ultimately deformed Protestant Christianity in the North American colonies and antebellum United States. In this book, William Yoo analyzes primary sources from Indigenous, African, European, and American perspectives to construct a narrative that honors the stories of Indigenous peoples, enslaved and free persons of African descent, Indigenous rights advocates, and abolitionists. The book's broad scope—which covers individuals and movements representing Baptists, Congregationalists, Episcopalians, Methodists, Presbyterians, and other Christian traditions—provides a timely and telling message for every Christian seeking racial justice today. This urgently needed book expresses a powerful call for reformation and change within American Christianity that is grounded in precise research and compelling prose. It explains how Christians engaged the sinful realities of Indigenous land dispossession and Black enslavement, shaping American Christianity in distinctive and enduring ways. It further underscores how white Christians justified land theft and racial oppression against Indigenous and Black persons with scriptural interpretations and theological expositions that remade Christianity into an American religion that bolstered economic, political, and social interests. Along the way, Yoo also features inspiring accounts of resistance to the Indian Removal Act of 1830 and the westward expansion of slavery. A final chapter draws lessons from these histories for the possibilities of what ministries of racial justice could be in American churches today. Yoo integrates cogent historical analysis with contemporary lessons for Christians that make Reckoning with History a definitive resource for understanding racism and pursuing racial justice in the United States.

Among the most progressive of Zionist settlement movements, Hashomer Hatzair proclaimed a brotherly stance on Zionist-Palestinian relations. Until the tumultuous end of the British Mandate, movement settlers voiced support for a binational Jewish-Arab state and officially opposed mass displacement of Palestinians. But, Hashomer Hatzair colonies were also active participants in the process that ultimately transformed large portions of Palestine into sovereign Jewish territory. Areej Sabbagh-Khoury investigates this ostensible dissonance, tracing how three colonies gained control of land and their engagement with Palestinian inhabitants on the edges of the Jezreel Valley/Marj Ibn 'Amer. Based on extensive empirical research in local colony and national archives, Colonizing Palestine offers a microhistory of frontier interactions between Zionist settlers and indigenous Palestinians within the British imperial field. Even as left-wing kibbutzim of Hashomer Hatzair helped lay the groundwork for settler colonial Jewish sovereignty, its settlers did not conceal the prior existence of the Palestinian villages and their displacement, which became the subject of enduring debate in the kibbutzim. Juxtaposing history and memory, examining events in their actual time and as they were later remembered, Sabbagh-Khoury demonstrates that the dispossession and replacement of the Palestinians in 1948 was not a singular catastrophe, but rather a protracted process instituted over decades. Colonizing Palestine traces social and political mechanisms by which forms of hierarchy, violence, and supremacy that endure into the present were gradually created.

\"This book develops from the position that the colonization of Palestine - like other imperial and settler colonial projects - cannot be understood outside the grammar of race. Race and the Question of Palestine explores how race operates as a technology of power and colonial rule, a political and economic structure, a set of legal and discursive practices, and a classificatory system. Offering a wide-ranging set of essays by historians, legal scholars, political scientists, sociologists, literary scholars, and race critical theorists, this collection illuminates how race should be understood in terms of its political work, and not as an identity category interchangeable with ethnicity, culture, or nationalism. Essays build on a long-standing tradition of theorizing race in Palestine studies and speak to four interconnected themes - the politics of racialization and regimes of race, racism and antiracism, race and capital accumulation,

'Timely and clearly written, To See In the Dark is a manifesto to solidarity' - Stephen Sheehi, co-author of Psychoanalysis Under Occupation To see Palestine is to see the world. Since October 7th 2023, the forces of racial capitalism and settler colonialism have become all too visible in Israel's genocidal war on Gaza. In T o See In the Dark , Nicholas Mirzoeff explores how images, and especially video, viewed outside Palestine enabled a dramatic switch in public opinion, leading to a global uprising against the genocide. In this groundbreaking analysis, he connects the personal and the political through his own anti-Zionist Jewishness and its histories of violence. The result is a new collective and anti-colonial way of seeing, intersecting online and embodied experience.

Encountering Palestine: Un/making Spaces of Colonial Violence , edited by Mark Griffiths and Mikko Joronen, sits at the intersection of cultural and political geographies and offers innovative reflections on power, colonialism, and anti-colonialism in contemporary Palestine and Israel. Organized around the theme of encountering and focusing on the ways violence and struggle are un/made in the encounter between the colonizer and colonized, the essays focus on power relations as they manifest in cultural practices and everyday lives in anti/colonial Palestine. Covering numerous sites in Gaza, the West Bank, East Jerusalem, and Israel, Encountering Palestine addresses a range of empirical topics-from marriage and queer aesthetics to policing, demolition, armament failure, and violence. The contributors utilize diverse theoretical frameworks, such as hyperreality, settler capitalism, intimate biopolitics, and politics of vulnerability, to help us better understand the cultural making and unmaking of colonial and anti-colonial space in Palestine. Encountering Palestine asks us to rethink how colonialism and power operate in Palestine, the ways Palestinians struggle, and the lifeways that constantly encounter, un/make, and counter the spaces of colonial violence.

In Susan A. Brewer's fascinating The Best Land , she recounts the story of the parcel of central New York land on which she grew up. Brewer and her family had worked and lived on this land for generations when the Oneida Indians claimed that it rightfully belonged to them. Why, she wondered, did she not know what had happened to this place her grandfather called the best land. Here, she tells its story, tracing over the past four hundred years the two families-her own European settler family and the Oneida/Mohawk family of Polly Denny-who called the best land home. Situated on the passageway to the west, the ancestral land of the Oneidas was coveted by European colonizers and the founders of the Empire State. The Brewer and Denny families took part in imperial wars, the American Revolution, broken treaties, the building of the Erie Canal, Native removal, the rise and decline of family farms, bitter land claims controversies, and the revival of the Oneida Indian Nation. As Brewer makes clear in The Best Land , through centuries of violence, bravery, greed, generosity, racism, and love, the lives of the Brewer and Denny families were profoundly intertwined. The story of this homeland, she discovers, unsettles the history she thought she knew. With clear determination to tell history as it was, without sugarcoating or ignoring the pain and suffering of both families, Brewer navigates the interconnected stories with grace, humility, and a deep love for the land. The Best Land is a beautiful homage to the people, the place, and the environment itself.

This article investigates the role of the Israeli border in the process of criminalising Palestinians. Defining Israel in contrast to the Arab 'terrorists', waiting to attack, necessitates a grand, looming settler- colonial border and the sequestration of an entire population behind a manufactured prison. The justification for this form of border 'control' is made possible by the historic truths established by the West in the colonial era. The paper outlines this understanding of Arabs as a 'bestial', 'bellicose' group that thrives in conflict situations. It moves on to note that the consequence of this characterisation is the global, all-encompassing understanding of the Arab threat. It finally narrows the border wall down as an Israeli tool of segregation, justified by understandings of a racialised, 'threatening Arab'. The Israeli 'defence' of its borders will be reimagined from a Southern perspective as an oppressive system of segregation justified by the ways in which Arabs have historically been constructed.

Analyzes favela, quilombola, and indigenous communities' responses to settler colonialism in urban Brazil.Based on ethnographic research and her experiences growing up in Brazil, the author tells the stories of communities in Rio de Janeiro, São Paulo, and Belo Horizonte Unsettling Brazil offers a powerful account of five urban Indigenous and.

Across the world, universities are grappling with the colonial legacies that have shaped them. That struggle is especially vital in South Africa where the Rhodes Must Fall and Fees Must Fall movements have catalysed decolonial activism and discourse against the legacy of apartheid in higher education. This collection asks what epistemic justice might look like in teaching, learning and research across multiple academic disciplines. Each author writes from first-hand experience of teaching at the University of Cape Town, an institution that was and remains a key site of complicity with and resistance against settler colonialism, apartheid, and their ongoing oppressions. The contributors trace power relations that are embedded in various teaching and learning spaces at UCT, asking critical questions about the kinds of subjects and objects of knowledge that are produced by their disciplines. Further, they explore new ideas, texts, and intellectual and pedagogical practices that can help academics interrogate, challenge and transform the dominant power relations in the South African academy. Collectively, these chapters work to imagine new subjects of knowledge in the postcolonial university through an ethic of epistemic justice. At a time when debates on decolonisation have gained urgency in academic, civic and public spaces, this interdisciplinary collection serves as a valuable archive documenting and reflecting on a turbulent period in South African higher education. It is an important resource for academics looking to grasp debates on decoloniality both in South Africa, and in university and teaching spaces further afield. Calling for concerted and collaborative work towards greater epistemic justice across diverse disciplines, the book puts forward a new vision of the postcolonial university as one that enables excellent teaching and learning, undertaken in a spirit of critical consciousness and reciprocity. At a time when debates on decolonisation have gained urgency in academic, civic and public spaces, this interdisciplinary collection by authors based at the University of Cape Town, South Africa, serves as a valuable archive documenting and reflecting on a turbulent period in South African higher education. It is an important resource for academics looking to grasp debates on decoloniality both in South Africa, and in university and teaching spaces further afield. Calling for concerted and collaborative work towards greater epistemic justice across diverse disciplines, the book puts forward a new vision of the postcolonial university as one that enables excellent teaching and learning, undertaken in a spirit of critical consciousness and reciprocity.

For some time, scholars have devoted considerable attention to the law as a force of repression, one that replicates and enforces structural inequalities through violence and legally sanctioned modes of punishment. But it is the means by which the law functions as a tool of governmentality that occupies the contributors to this volume. Through the exploration of how to deconstruct law’s power, how to expose the violence the law produces, and finally how to identify modes of resistance that have transformative potential, these essays contribute to the ongoing interrogation of settler colonialism, racism, and structural violence in Canada.