In July 1958, then-seventeen-year-old Mahmoud Darwish and nineteen-year-old Samih al-Qasim participated in an Arabic poetry festival in Acre, where hundreds of residents had gathered in the town square and on surrounding rooftops to listen to them and other local poets recite from their work. For Palestinians living under Israeli military rule (1948-66), poetry festivals offered one of the few-albeit limited-outlets for oppositional political expression. Darwish's piece, "Martyr," was dedicated "to every martyr in every battle for freedom," while al-Qasim's poem expressed his admiration for the Algerian people in their anticolonial struggle against French rule. 1 These poems were not atypical: decolonization was a major theme in much of the Palestinian poetry produced in Israel during this period, particularly among the generation of poets who grew up as a minoritized community under Israeli rule. Settler colonialism has achieved scholarly prominence as an analytical lens through which to understand Palestinian-Israeli relations. However, as Rana Barakat notes, its utility for comprehending Palestinian history is quite limited because of its emphasis on the actions of the settlers rather than of those resisting them. 2 In addition, Palestinian citizens of Israel have had to contend with what Shira Robinson calls a "liberal settler state" that incorporates elements of both settler colonial rule and liberal democracy, further complicating the settler colonial paradigm. 3 This is not to say that discussions of settler colonialism in the Palestinian context are irrelevant, but rather that more attention needs to be paid to the perspectives and agency of Palestinians themselves. In this essay I show how Palestinian intellectuals and political activists in Israel have long adopted decolonization as both a conceptual tool and a political framework to resist their minoritization and sectarianization within the state and to articulate an alternative vision of pluralism that connected them to communities around the world struggling for freedom. In doing so, I argue that cultural production-especially poetry-is a key source for helping scholars understand how minoritized communities have reimagined pluralist spaces within and beyond the nation-state, especially in cases where oppositional political actions are constrained. The minoritization of the Palestinians in Israel emerged out of early debates among state officials about how to treat the approximately 160,000 Palestinians who remained within the 1949 Armistice Lines, as well as the tens of thousands of displaced Palestinians who were trying to return to their homes and lands within the newly declared State of Israel. Facing international pressure to repatriate the refugees, yet seeking to minimize the number of non-Jews in the state, state officials developed a series of administrative measures to determine which Palestinians would be allowed to remain and which would not. Yet even after most of the Palestinians remaining in Israel were granted citizenship in 1952, th...