coloniality, even in the most ‘benign’ of research and policy areas, like international aid and humanitarianism. Coloniality can be understood as the perpetuation of colonial systems and technologies of domination into the present. As discussed by scholars such as Quijano, Grosfoguel, Dussel and Ndlovu-Gatsheni, the concept of decoloniality encourages systemic and historical analysis of the organised (re)production of injustice and mass human suffering. Formal colonialism (which arguably existed from 1492 to the 1960s) and transatlantic enslavement are but

Journal of Humanitarian Affairs
Editors’ Introduction

’s increasing involvement in humanitarian aid, focusing in particular on humanitarian wearables. She demonstrates how such wearables and the data generated by them may turn the relationship between beneficiaries and humanitarian actors on its head, in that beneficiaries provide the goods, not least in the form of marketable data, to humanitarian actors. This raises important ethical concerns and, as Sandvik suggests, requires a considered debate about data colonialism. Two further contributions engage

Journal of Humanitarian Affairs
Open Access (free)
Digital Bodies, Data and Gifts

field ( Sandvik, 2017 ) and consider humanitarian pasts and futures: earlier humanitarian uses of body tracking devices for care and control, together with how contemporary affordances in emergencies shape ideas about what wearables can be used for, on whom and how. I suggest that what the ‘humanitarian wearable’ tells us about the nature of digital humanitarianism can be the point of departure for articulating a critique of aid in the age of data colonialism ( Couldry and

Journal of Humanitarian Affairs
A Focus on Community Engagement

authority in Sierra Leone is similarly emblematic of state–society relations. British colonialism left behind a bifurcated state ( Mamdani, 1996 ), with despotic chieftaincies in the hinterlands and a central state without roots in society. The civil war (1991–2002) was the culmination of decades of alienation and socio-economic exclusion, and rebel factions directed their anger at representatives of the ‘rotten system’, including chiefs, as symbols of abuses of

Journal of Humanitarian Affairs
The fate of Namibian skulls in the Alexander Ecker Collection in Freiburg

This article explores the history of the Alexander Ecker Collection and situates it within the larger trajectory of global collecting of human remains during the nineteenth and early twentieth centuries. This is then linked to the specific context of the genocide in then German South West Africa (1904–8), with the central figure of Eugen Fischer. The later trajectory of the collection leads up to the current issues of restitution. The Freiburg case is instructive since it raises issues about the possibilities and limitations of provenance research. At the same time, the actual restitution of fourteen human remains in 2014 occurred in a way that sparked serious conflict in Namibia which is still on-going four years later. In closing, exigencies as well as pressing needs in connection with the repatriation and (where possible) rehumanisation of human remains are discussed.

Human Remains and Violence: An Interdisciplinary Journal

his paternity leave to write an extremely aggressive statement in a major Indian newspaper on 28 December, accusing critics of misrepresenting Facebook’s plans. 50 This backfired spectacularly by raising the spectre of economic colonialism, which is a very emotive issue for India, even 70 years after gaining independence from the UK. Guha and Aulakh explain that

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