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This thesis draws upon literature from the fields of oral history and Indigenous Studies to look at how Palestinians are using memories and shared narratives in spaces of indigenous resistance in Haifa and the Galilee. Looking beyond collecting and archiving, I have focused on commemorative activities and projects lead by various civil society actors in which oral history plays a central role. Taking a bottom-up qualitative approach my data is derived from in-depth interviews, informal conversations, participant observation and textual analyses, gathered between 2013-2016. This has resulted in an interdisciplinary thesis which conceptualizes Palestinian memory as a form of Indigenous resistance. The Palestinian community in the 1948 Territory, unlike many of their brethren, remained on the physical site of the Nakba and the ethnic cleansing. This fact is an important and defining one, their physical presence on their land has influenced their identity and their collective narrative which is so heavily influenced by oral histories. Their subsequent exclusion and segregation from the Israeli Jewish settler population whilst creating spatial and temporal limitations, has at the same time allowed for an assertive Palestinian identity and narrative to develop without being assimilated into the settler structure. Memory in particular plays a huge role in the assertiveness of this Palestinian community and this thesis examines how they are being harnessed to challenge both the epistemic and physical erasure of Palestine whilst at the same time creating new forms of political and cultural agency to recreate Palestinian space. At the same time as their exclusion from Israel, the Palestinian community in the 1948 Territory have also been largely marginalized from the Palestinian national project. Therefore, it has mostly been up to them to create space for themselves in which futures can be imagined. This imagined future is based on memories of Palestine before the settler colonization and reinforced by commemorations return activities, which actively challenge the reality that the Zionist State deems irreversible. The outcome of this research is the understanding that in certain Palestinian spaces in the 1948 Territory, there has been the development of a memory politics which is distinctly future orientated and has decolonizing potential.

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Between the founding of the French post of Detroit in 1701 and the end of Pontiac's War in 1766, several native American peoples settled in distinct clusters around the French (and later British post) near current-day Detroit, Michigan, and Windsor, Ontario. Focusing on the interactions among these communities, this dissertation makes two interrelated arguments. It first argues that, although these peoples had been challenged and changed by the forces of colonialism during the seventeenth century, they nonetheless emerged from that century as discrete ethnic, social, and political entities, rather than shattered or disintegrated refugees. A set of interconnected, mutually constituting, and consistent relationships between these separate and autonomous peoples, secondly, shaped affairs in the region just as much as the relationship between Europeans and native peoples. That colonial relationship, in fact, was embedded within and reciprocally tied to the web of relationships between native peoples. Only by understanding both exchanges between French and native peoples as well as modes of interaction between different indigenous peoples can scholars make sense of events at Detroit.;To demonstrate both the survival of these native groups as discrete peoples and the consequences of that survival, each of the first four chapters explores one of the salient relationships between native peoples at Detroit, while the final charts how these relationships shaped one event, Pontiac's War. The first chapter charts the way in which the Huron man, Cheanonvouzon, sought to compensate for his peoples' weakness by forming a "southern alliance" with two powerful groups in the region, the Miamis and Five Nations, or Iroquois. The second chapter investigates how the closely related Anishinaabe peoples---the Ottawas, Ojibwas, and Potawatomis---cooperated to meet the challenge posed by the southern alliance. The emergence of these two rival blocs led to conflict between the Hurons and Ottawas in 1738, and the third chapter places that violence within a longer pattern of competition between these peoples. Chapter Four uses a controversy among the Hurons in the 1740s and 1750s to understand the bonds which held that community together. Finally, the fifth chapter demonstrates how all of these patterns shaped one event, the Anglo-Indian conflict frequently called Pontiac's War, and situates that conflict within a local context. as scholars investigate how these relationships mutually constituted not only one another but also the colonial relationship, intercultural relations at Detroit, as well as the rest of the New World, become at once more complicated and more comprehensible.

British forts in the colonial American backcountry have long been subjects of American heroic myth. Forts were romanticized as harbingers of European civilization, and the Indians who visited them as awestruck, childlike, or scheming. Two centuries of historiography did little to challenge the image of Indians as noble but peripheral figures who were swept aside by the juggernaut of European expansion. In the last few decades, historians have attacked the persistent notion that Indians were supporting participants and sought to reposition them as full agents in the early American story. But in their search for Indian agency, historians have given little attention to British forts as exceptional contact points in their own rights. This dissertation examines five such forts and their surrounding regions as places defined by cultural accommodation and confluence, rather than as outposts of European empire. Studying Indian-British interactions near such forts reveals the remarkable extent to which Indians defined the fort experience for both natives and newcomers. Indians visited forts as friends, enemies, and neutrals. They were nearly always present at or near backcountry forts. In many cases, Indians requested forts from their British allies for their own purposes. They used British forts as trading outposts, news centers, community hubs, diplomatic meeting places, and suppliers of gifts. But even with the advantages that could sometimes accrue from the presence of forts, many Indians still resented them. Forts could attract settlers, and often failed to regulate trade and traders sufficiently to please native consumers. Indians did not hesitate to press fort personnel for favors and advantages. In cases where British officers and soldiers failed to impress Indians, or angered them, the results were sometimes violent and extreme. This study makes a start at seeing forts as places that were at least as much a part of the Native American landscape as they were outposts of European aggression. at Forts Loudoun, Allen, Michilimackinac, Niagara, and Chartres, Indians used their abilities and influence to turn the objectives of the British fort system upside down. as centers of British-Indian cultural confluence, these forts evoke an early America marked by a surprising degree of Indian agency. at these contact points people lived for the moment. The America of the future, marked by Indian dispossession and British-American social dominance, was an outcome few could imagine.