Description: As modern versions of the settler nation took root in twentieth-century Canada, beauty became a business. But beauty pageants were more than just frivolous spectacles. Queen of the Maple Leaf deftly uncovers how colonial power operated within the pageant circuit. In this astute critical investigation, Patrizia Gentile examines the interplay between local or community-based pageants and more prestigious provincial or national ones. Contests such as Miss War Worker, Miss Black Ontario, and Miss Civil Service often functioned as stepping stones to competitions such as Miss Canada. At all levels, pageants exemplified codes of femininity, class, sexuality, and race that shaped the narratives of the settler nation. A union-organized pageant such as Queen of the Dressmakers, for example, might uplift working-class women but immigrant women need not apply. Not unlike sports leagues linked from minor to major, pageants from local to national formed a network that entrenched white settler nationalism in the context of the beauty industrial complex. Queen of the Maple Leaf demonstrates that these contests are designed to connect female bodies to white, middle-class, respectable femininity and wholesomeness, and that their longevity lies squarely in their capacity to reassert the white heteropatriarchy at the heart of settler societies. Students, scholars, and researchers will want to add this significant contribution to gender and sexuality studies to their bookshelves, particularly for its insights into settler femininity.


Description: Canada is a country of bounded spaces – a nation situated between rock and cold to the north and a political border to the south. In A Bounded Land, Cole Harris seeks answers to a sweeping question: How was society reorganized – for Indigenous and non-Indigenous people alike – when Europeans resettled this distinctive land? Through a series of vignettes that focus on people’s experiences on the ground, Harris exposes the underlying architecture of settler colonialism as it grew and evolved, from the first glimpses of new lands and peoples, to the immigrant experience in early Canada, to the dispossession and resettlement of First Nations in British Columbia. In the process, he explores how Canada’s settler societies differed from their European progenitors and, more theoretically, how colonialism managed to dispossess. At a time when Canada is seeking to overcome the legacies of colonialism, A Bounded Land is essential reading. By considering the whole territory that became Canada over 500 years and focusing on sites of colonial domination rather than on settler texts, Harris unearths fresh insights on the continuing and growing influence of Indigenous peoples in Canada and argues that country’s boundedness is ultimately drawing it toward its Indigenous roots. This book will appeal to readers from all walks of life – general readers interested in the history or geography of Canada, students and scholars of settler societies and Indigenous-settler relations, and politicians and senior civil servants engaged with Indigenous peoples and reconciliation.


Abstract: The dominant global capitalist food system is contributing significantly to social, political, ecological, and economic crises around the world. In response, food movements have emerged to challenge the legitimacy of corporate power, neoliberal trade policies, and the exploitation of people and natural resources. Despite important accomplishments, food movements have been criticized for reinforcing aspects of the dominant food system. This includes settler colonialism, a fundamental issue uniquely and intimately tied to food systems that has not received the attention it deserves in food movement scholarship or practice. While there is a small but growing body of literature that speaks to settler colonialism in contemporary food movements and a burgeoning scholarship on Indigenous food sovereignties, there are few studies that
examine practical examples of how settler colonialism is being actively addressed by and through food movement organizations. This research asks: How are food movement organizations addressing settler colonialism? Using a community-based methodology informed by settler colonial theory/studies, anti-colonial and decolonizing approaches, and food sovereignty, research partnerships were formed with two food systems networks, the Thunder Bay and Area Food Strategy and Sustain: The Australian Food Network. Purposeful sampling was used to conduct in-depth, semi-structured interviews with 23 settlers and 4 Indigenous participants in Northwestern Ontario, Canada, and Australia (Victoria, South Australia, and Western Australia). Findings from thematic analysis are presented in three parts: 1) Settler inaction; 2) Problematic inclusion; and, 3) Productive engagements, organizational commitments, and long-term visions. Based on these findings, three areas are proposed where food movement organizations can more deeply engage in addressing settler colonialism: Situating our(settler)selves, (re)negotiating relationships, and making organizational commitment. Several broad methodological limitations of this research are considered, underscoring the need for additional place-based research that traces anti-colonial and decolonizing food movement processes and holds them up to the dreams and demands of specific Indigenous communities whose lands they occupy.



Abstract: Critical Indigenous Studies scholars assert that our imperative is to support Native sovereignty and self-determination, especially as it is constituted under American settler occupation and to enact decolonization through theory and practice. However, as Indigenous feminist scholars demonstrate, Native nation-building must be understood historically as an American colonial project intended to remake Indigenous peoples into mirror images of citizens of western democracies that privilege heterosexual patriarchy. Patriarchy signifies how relations of dominance and subjection marks our lives, from our relationship to the land, to non-human beings and to each other. Indigenous adaptation to the structures of a settler government has meant presumed authority over all manners of Indigenous living under settler authority, including formations of intimate and domestic spaces where the categories of gender and sexuality have been naturalized as constructions of the binary—feminine/masculine. In order to build democratic Native nations, it was crucial to transform Indigenous ways of thinking and being to accept heteropatriarchy as the natural evolution of modern democracy. This essay addresses the construction of the modern Navajo nation’s intersection with gender, and how leadership, laws and policies shape citizenship and belonging in ways that exclude gender diversity. Beyond the constraints of living within nations that surveil how we belong as its citizens, I find that Diné and Indigenous forms of ceremony speak to my thinking on Navajo narratives of kinship and belonging and how these ways of belonging persist against formations of modern tribal nation-building that are rooted in settler colonialist formations. I marvel that the spaces of traditional ceremonies and Indigenous drag shows, seemingly different spaces, create similar feelings of freedom, love and compassion. What is it about these spaces that recreates and affirms a sense of belonging that belies the kinds of nationalist belonging to a nation that institutionalizes heteropatriarchy, to exact belonging and unbelonging by race and gender? Traditional Diné principles of K’é, of kinship and belonging, continue to be practices, whether it be in participation in the ceremonies of blessing and renewal, or in drag show performances. In these spaces we remember who we are: Diné who honor the teachings of our Holy People, through K’é. In those spaces of freedom, we imagine once again our capacity to be loving, generous and compassionate.









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