All Ears to the Ground Both Palestinian and Rohingya examples of the use of historic ID documents, as a form of resistance or counter-practice, reveal how these approaches have been effective to the extent that they have been taken up and amplified or replicated by national or international actors as a form of solidarity. Collecting and showing historic documents or copies of them to outsiders including researchers was a practice common to both Palestinians in proving their national identity, and Rohingyas in proving their right to citizenship in Myanmar to researchers. These then developed into community-level group practices, for example, in the Bangladesh refugee camps, or in Palestinian protests.94 Tawil-Souri shows how, as acts of solidarity and protest, some Israelis who were critical of the treatment of Palestinians began to display colour-coded identity cards from Gaza to highlight citizenship hierarchies and the violence of the state borders.95 Rohingya diasporic communities used IDs and other documents as part of museum or other exhibitions for international audiences relating to Rohingya national identity. 96 In the Rohingya context, other international projects also started up in which international allies in conjunction with Rohingyas archived or showcased Rohingya documents as signifiers of national identity. This included The Rohingya Project, which digitises documents as part of a cultural preservation project, and Greg Constantine’s project, ‘Ek Khaale’, which provides a visual story-telling platform for Rohingya to showcase their national identity and history through photography of their documents.97 The strategies of collecting and exhibiting documents, then, have been drawn on by groups to counter state practices that erase group belonging through document stripping. In doing so, these groups do not only assert their right to citizenship and/or belonging, but also highlight that their statelessness is a result of state practices that breach international legal norms relating to the arbitrary deprivation of citizenship. In doing so, Rohingyas, for example, have helped shift international understandings of their statelessness, moving state persecution from backstage to centre state. This has played an important part in shifting international recommendations and approaches, with some human rights organisations no longer focusing on ‘pathways to citizenship’, but on ‘citizenship restoration’ as part of international justice initiatives.98 Despite these gains, the barriers to both accessing citizenship for Rohingya and preventing different forms of citizenship violence for Palestinians remain and have become further entrenched. New practices of citizenship stripping by Israel have emerged in the midst of the current conflict, including Palestinians with Israeli 94 95 96 97 98 Feldman (n 91). On Bangladesh refugee camps, see Brinham, Citizenship and Genocide Cards (n 4) 118–23. Tawil-Souri (n 33). See, eg, Larry Luxner, ‘Washington Museum of Palestine’, AramcoWorld (online, 4 November 2019) <https://www.aramcoworld.com/Articles/November-2019/Washington-sMuseum-of-Palestine>, archived at <perma.cc/84J3-N2X6>; ‘A Permanent Exhibition of Palestinian Heritage, Cultural and Daily Life’, Palestine Museum Cultural Centre (Web Page, 2025) <https://palmuseumbristol.org/index.php>, archived at <perma.cc/QBN2-TAJJ>. See ‘Restoring Rohingya Identity’, The Rohingya Project (Web Page, 2023) <https://rohingyaproject.com/>, archived at <perma.cc/FA9E-4CVA>. See also ‘Ek Khaale: Once Upon a Time, The Rohingya: A Visual Restoration’, Ek Khaale (Web Page, 2025) <https://www.ekkhaale.org/>, archived at <perma.cc/4FZ3-BWNG> (‘Ek Khaale’). Brinham, Citizenship and Genocide Cards (n 4) 107. 23