The reading critiques the role of the Oslo Accords and the “peace process” — as mechanisms that have legitimized settler-colonial domination.
What does Khalidi suggest about the limits of diplomacy under conditions of power asymmetry? Can a “peace process” be legitimate if it reinforces occupation?
Given this critique, what alternative forms of internationalism or solidarity might challenge rather than reproduce imperial logics?
How do we avoid co-optation in transnational organizing?
Resistance is portrayed not just as military or political, but as a refusal to be erased.
In what ways do narratives, memory, and storytelling function as resistance in this context? How might this relate to Edward Said’s idea of “permission to narrate”?
What does it mean for UNRWA to be a "temporary" agency that has existed for over 70 years? How does this shape the lives and political imagination of Palestinian refugees?
UNRWA was created to be apolitical, yet it plays a deeply political role. Can any humanitarian agency avoid being political in a settler-colonial context?
Bocco notes that international donors have shaped UNRWA's policies through neoliberal reforms and conditional funding. How does this reflect broader trends in the NGO-ization of liberation struggles? What are the limits of humanitarianism in anti-colonial movements?
What do the authors mean by “social suffering,” and how does it help us understand the health impacts of occupation beyond the hospital or clinic?
The paper describes checkpoints, curfews, and demolitions as public health issues. How does that shift our understanding of what counts as a health determinant?