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In the 1990s, many Evangelical Christian organizations and church leaders began to acknowledge their long history of racism and launched efforts at becoming more inclusive of people of color. While much of this racial reconciliation movement has not directly confronted systemic racism's structural causes, there exists a smaller counter-movement within Evangelicalism, primarily led by women of color, who are actively engaged in antiracism and social justice struggles. In Unreconciled Andrea Smith examines these movements through a critical ethnic studies lens, evaluating the varying degrees to which Evangelical communities that were founded on white supremacy have addressed racism. Drawing on Evangelical publications, sermons, and organization statements, as well as ethnographic fieldwork and participation in Evangelical events, Smith shows how Evangelicalism is largely unable to effectively challenge white supremacy due to its reliance upon discourses of whiteness. At the same time, the work of progressive Evangelical women of color demonstrates that Evangelical Christianity can not only be an unexpected place in which to find theoretical critique and social justice organizing; it demonstrates how critical ethnic studies' interventions can be applied broadly across political and religious divides outside the academy

Following the decolonization movements that swept the globe after World War II, between four and six million people were 'returned' to Europe from the colonies. From an exporter of people, Europe turned to a site of immigration for the first time in the twentieth century. Until now, these migrations have been overlooked as scholars have highlighted instead the parallel migrations of former 'colonized' peoples. Europe's Invisible Migrants corrects this bias. This multidisciplinary volume presents essays by prominent sociologists, historians, and anthropologists on their research with these 'invisible' migrant communities. Their work highlights the experiences of colonists returning to France, Portugal and the Netherlands, the intersection of race, citizenship, and colonial ideologies, and the ways these migrations reflect the return of the 'colonial' to Europe. This volume offers fresh insights into immigration, racism and ethnic conflict in post-colonial Europe by presenting colonial repatriates as another 'immigrant' population. - Na de Tweede Wereldoorlog kwam er een golf van dekolonisatie over de wereld. Dit had tot gevolg dat tussen de vier en zes miljoen mensen de voormalige kolonien verlieten en terugkeerden naar hun vaderland in Europa. Deze migranten zijn altijd over het hoofd gezien, aangezien onderzoekers de nadruk hebben gelegd op migraties van de voormalig gekoloniseerde bevolking, die gelijktijdig plaatsvonden. Europe's Invisible Migrants vult deze lancune. Het boek is een verzameling van essay's van sociologen, geschiedkundigen en antropologen over deze 'onzichtbare' migranten. De nadruk ligt op ervaringen van ex-kolonisten bij hun terugkeer in Frankrijk, Portugal en Nederland. De nationale en koloniale verschillen in opvattingen over etniciteit en burgerschap waren vaak bepalend voor de mate waarin de migranten werden opgenomen in de Europese samenleving.

Antiviolence advocates often find themselves working with the contradictions of struggling for a vision of justice within the constraints of the United States legal system. Perhaps the greatest contradictions are those felt by many Native advocates who understand the United States to be a settler colonial state. The incidence of violence against Native women has reached epidemic rates. People who perpetrate sexual assault against Native women are generally white. Because of the complex jurisdictional issues involving tribal lands, most sexual assaults against Native women are committed with impunity. The intersections of gender violence and colonialism in Native women's lives force numerous contradictions upon Native antiviolence advocates. Adapted from the source document.

This study is a qualitative and quantitative analysis of textbook content regarding the Arab-Israeli conflict, among three of the top textbook publishers in the United States from the 1950s to the present. The goal of this study was to highlight whether there has been more or less emphasis on particular events over time, and identify major patterns and changes in textbook content on the Arab-Israeli conflict. This thesis also addresses some of the historic, political, social, and educational implications of those changes. The conclusions and recommendations portion of the research contains suggestions for overcoming the limitations of textbook portrayals of the Arab-Israeli conflict.

Queer studies highlights the importance of developing analyses that go beyond identity and representational politics. For Native studies in particular, queer theory points to the possibility of going beyond representing the voices of Native peoples, a project that can quickly become co-opted into providing Native commodities for consumption in the multicultural academic-industrial complex. The subjectless critique of queer theory can assist Native studies in critically interrogating how it could unwittingly re-create colonial hierarchies even within projects of decolonization. This critique also sheds light on how Native peoples function within the colonial imaginary—including the colonial imaginary of scholars and movements that claim to be radical. At the same time, Native studies can build on queer of color critique's engagement with subjectless critique. In the move to go "postidentity," queer theory often reinstantiates a white supremacist, settler colonialism by disappearing the indigenous peoples colonized in this land who become the foils for the emergence of postcolonial, postmodern, diasporic, and queer subjects. With respect to Native studies, even queer of color critique does not necessarily mark how identities are shaped by settler colonialism. Thus a conversation between Native studies and queer theory is important, because the logics of settler colonialism and decolonization must be queered in order to properly speak to the genocidal present that not only continues to disappear indigenous peoples but reinforces the structures of white supremacy, settler colonialism, and heteropatriarchy that affect all peoples.