In his 1966 essay 'A Report from Occupied Territory' , James Baldwin wrote that 'occupied territory is occupied territory, even though it be found in that New World which the Europeans conquered'. Though written 50 years ago, Baldwin's observations continue to resonate, indicating historical trends across geographical experiences affected by the legacy of colonialism. A growing theme in development and peace building studies relates to a kind of boundary crossing that sees academics and activists drawing linkages across spatial and temporal divides. The situation in Palestine-Israel has taken an increasingly central role in mobilising transnational solidarities that cross such boundaries. By examining James Baldwin's analysis of Harlem's 'occupation'-as well as drawing from a range of voices such as Achille Mbembe, Frantz Fanon, Edward Said, Toni Morrison and Laleh Khalili-this paper will explore the shared experiences of racism, colonialism, military occupation and dispossession that separate and divide, and the possibilities for transnational solidarities that defy those separations. Edward Said Award 2016 TWQ/Global Development Studies paper Third World Quarterly (TWQ) and Global Development Studies (GDS) of the International Studies Association (ISA) are pleased to introduce a new annual feature to the journal, the Edward Said Award. In the spirit of Professor Said's patronage of incisive and critical research, the Award showcases emerging scholarship in the politics of global development. He was a founding editorial board member of TWQ. Introduction: 'occupied territory is occupied territory' Occupied territory is occupied territory, even though it be found in that New World which the Europeans conquered; and it is axiomatic, in occupied territory, that any act of resistance, even though it be executed by a child, be answered at once, and with the full weight of the occupying forces. 1

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This special issue emerges from the debates around the ideas of violence, liberation, and national consciousness. The catalyst that prompted us to interrogate both the necessity of the nation-state form within decolonization, and the need to excavate and illuminate what Gary Wilder (2015, Freedom Time: Negritude, Decolonization, and the Future of the World. Durham, NC: Duke University Press, xi) called "non-national orientations to decolonization" was provided by Frantz Fanon's reflections on national consciousness. In Wretched of the Earth, Fanon (2004, The Wretched of the Earth. Translated by Richard Philcox. New York: Grove Press, 179) states that "[n]ational consciousness, which is not nationalism, is alone capable of giving us an international dimension." The immediate and obvious question that took shape was: what exactly is national consciousness, and how is it different from nationalism? Taking Fanon's prompt, the contributions to this special issue launch the following provocations: what anti-colonial imaginaries and projects existed that did not envisage the end of colonialism as the beginning of nationalism? How

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Within the larger framework of peace building, reconciliation processes aim to restore broken relationships so that a society can move from a divided past to a shared future, learning to live nonviolently with difference. Reconciliation processes involve personal, communal, institutional, and sociocultural initiatives in which community members across a society engage to restore a peaceful set of relationships with their enemies. They address painful histories of violence and victimhood, while also recognizing that the positive peace of reconciliation and psychosocial healing runs through justice. Reconciliation processes emerge from local cultural and traditional approaches, with local actors such as religious leaders playing a critical role in cultivating mass support and long‐term sustainability for peace agreements. Finally, integrating reconciliation mechanisms into peace processes is important for ensuring some level of postagreement political stability, underscoring the importance of community approval and the danger of neglecting relationships on the ground.