"Statuomania" overtook Algeria beginning in the nineteenth century as the French affinity for monuments placed thousands of war memorials across the French colony. But following Algeria's hard-fought independence in 1962, these monuments took on different meaning and some were "repatriated" to France, legally or clandestinely. Today, in both Algeria and France, people are moving and removing, vandalizing and preserving this contested, yet shared monumental heritage. Susan Slyomovics follows the afterlives of French-built war memorials in Algeria and those taken to France. Drawing on extensive fieldwork in both countries and interviews with French and Algerian heritage actors and artists, she analyzes the colonial nostalgia, dissonant heritage, and ongoing decolonization and iconoclasm of these works of art. Monuments emerge here as objects with a soul, offering visual records of the colonized Algerian native, the European settler colonizer, and the contemporary efforts to engage with a dark colonial past. Richly illustrated with more than 100 color images, Monuments Decolonized offers a fresh aesthetic take on the increasingly global move to fell monuments that celebrate settler colonial histories.

Museum exhibitions focusing on Native American history have long been curator controlled. However, a shift is occurring, giving Indigenous people a larger role in determining exhibition content. In Decolonizing Museums, Amy Lonetree examines the co

Senegal's cultural heritage sites are in many cases remnants of the French empire. This book examines how an independent nation decolonises its colonial heritage, and how slave barracks, colonial museums, and monuments to empire are re-interpreted to imagine a postcolonial future.

How do museums confront the violence of European colonialism, conquest, dispossession, enslavement, and genocide?

Behold the sleazy logic of museums: plunder dressed up as charity, conservation, and care.

Monuments as Cultural and Critical Objects explores monuments as political, psychical, social, and mystical objects. Incorporating autoethnography, psychoanalysis, deconstruction, postcolonialism, and queer ecology, Houlton argues for a radical, interdisciplinary approach to our monument-culture. Tracing historical developments in monuments alongside contemporary movements such as Rhodes Must Fall and Black Lives Matter, Houlton provides an in-depth critique of monument sites, as well as new critical and conceptual methodologies for thinking across the field. Alongside analysis of monuments to the Holocaust, colonial figures, and LGBTQIA+ subjects, this book provides new critical engagements with the work of D.W. Winnicott, Marion Milner, Jacques Derrida, Edward Said, Eve Sedgwick, and others. Houlton traces the potential for monuments to exert great influence over our sense of self, nation, community, sexuality, and place in the world. Exploring the psychic and physical spaces these objects occupy—their aesthetics, affects, politics, and powers—this book considers how monuments can challenge our identities, beliefs, and our very notions of remembrance. The interdisciplinary nature of Monuments as Cultural and Critical Objects means that it is ideally placed to intervene across several critical fields, particularly museum and heritage studies. It will also prove invaluable to those engaged in the study of monuments, psychoanalytic object relations, decolonization, queer ecology, radical death studies, and affect theory.

Ngugi wrote his first novels and plays in English but was determined, even before his detention without trial in 1978, to move to writing in Gikuyu.