Abstract: Narratives about queer Canada, or queering Canada, continue to normalize the nation-state and its settler-colonial roots. During the summer of 2019, the release of the Inquiry into Missing and Murdered Indigenous Women and Girls made it impossible to ignore settler colonialism in the Canadian context, and yet celebrations of 1969’s Criminal Codechanges attempted to frame the country as a safe haven for lesbian, gay, bisexual, trans and queer + (LGBTQ+) rights. This article will explore rhetoric surrounding Prime Minister Pierre Elliot Trudeau’s era including the Just Society, the criminal reforms of 1969, as well as Prime Minister Justin Trudeau’s moment as celebrations of the 1969 reforms unfurl. In particular, this article will look at the contrast in rhetoric between the Just Society and protests by Indigenous peoples for whom 1969 nearly ended with the passing of the white paper and subsequent extinguishment of Indigenous rights. Assimilation, and, therefore, disappearance, frames Indigenous experiences of the Just Society, while settler-colonial aspirations frame mainstream understandings of 1969’s LGBTQ+ Criminal Code reforms. At the same time, as Indigenous peoples reframe this moment, and as Canadians prepare to celebrate its meanings, a surging Far Right has announced itself across the country. In response to this problem and to the liberal problem of doublespeak and Just Society rhetoric, this article will centre the aspirations and voices of Indigenous women and Two-Spirit folks as temporal and spatial alter-Natives to the rise of homonationalism rooted in ongoing settler colonialism.

Abstract: Common university spaces are often lauded as inclusive spaces where everyone is welcomed, but is that really the case? Universities in Aotearoa New Zealand receive social, material, and financial benefits from positioning themselves as ethnically and culturally diverse, yet these institutions were established through acts of colonial invasion that severed Indigenous communities from land, language, and culture. The silencing of violent colonial histories is typical of settler societies and in institutions like universities in order to progress the idea of harmonious settler-Indigenous relations. Historical amnesia caters to settler sensibilities and the need to feel a sense of belonging to migrated territories, yet colonial violence continues to negatively impact Indigenous peoples’ lives. In this article, we consider how the logics of settler-colonialism underpin the workings of a large communal university space at one Aotearoa New Zealand university, to explore how the ideals of equity and inclusion function in normal day-to-day operations. Our research applied collaborative focused ethnographic methods to the performative and cultural dimensions of whiteness, to reveal ways in which settler normativity – settler ways of being, thinking, and doing – were evident in this communal space. Settler normativity was constructed by the predominance and location of settlers in space, the comfort settlers displayed, design of the space, and normalisation of wealth. We argue that common university spaces function as a microcosm of settler colonialism, where indigeneity is displaced, settlers assert their permanence, and universities profit.

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Abstract: Euro-Western girls are well represented within the field of girlhood studies. However, there exists a silence in the girlhood literature vis-à-vis the ways that white settler girls maintain and resist systems of colonial injustice. Everything that is known about white, North American girlhood is, therefore, predicated on a foundation of settler colonialism that has never been interrogated. The current research disrupts the colonial fixation on Indigenous “dysfunction” in order to interrogate settler identity. More precisely, drawing on girlhood theory, Indigenous feminist theories, and settler colonial theory, I examine the ways that white settler girls negotiate recently emerging discourses related to colonial violence against Indigenous women and girls. Using feminist, qualitative, narrative methods, I conducted twelve in-depth, semi-structured interviews with white settler girls, aged fifteen to seventeen, living in Winnipeg, Thunder Bay and Montreal. My analysis of the interviews offers critical insights into white settler girlhood in the following ways: the complex ways that Canadian identity and whiteness are intricately linked; the ways that white settler girls disrupt and support national narratives that erase Canada’s relationship to colonialism; the ways that Canadian curricula fail to adequately prepare settler girls to make sense of colonial violence; and the complex ways that settler girls tend to situate colonialism in the past. These insights reveal the on-going structure of colonialism in Canada and the way it shapes the identities and lived realties of settler and Indigenous girls. They also create space for further discourses surrounding the socio-political interventions required to restructure relations of colonial oppression in radical ways.


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