Settler magic: Tyler McCreary, Rebecca Hall, ‘The Healer, the Witch, and the Law: The Settler Magic That Criminalized Indigenous Medicine Men as Frauds and Normalized Colonial Violence as Care’, Annals of the American Association of Geographers, 2023 | settler colonial studies blog

Settler magic: Tyler McCreary, Rebecca Hall, ‘The Healer, the Witch, and the Law: The Settler Magic That Criminalized Indigenous Medicine Men as Frauds and Normalized Colonial Violence as Care’, Annals of the American Association of Geographers, 2023

02Dec23

Abstract: This article examines the puissance of psychospiritual geographies to Witsuwit’en–settler relations during the 1920s and 1930s in British Columbia, Canada. Specifically, we track the ontological politics of the psychospiritual that inhere to relationships between Indigenous healing traditions and a complex array of colonial institutions, including police detachments, courts, churches, residential schools, and asylums. Our entry point is the 1931 witchcraft trial of two Indigenous healers who police apprehended treating a person with cin sickness, a form of animal-spirit dream possession. The article highlights three central elements of the contested nature of psychospiritual care. First, it demonstrates the role that policing witchcraft played within the expansion of settler surveillance and control over Indigenous life. Second, we critically unpack court transcripts from the witchcraft trial, exploring how the Indigenous healers explained the treatment of dream sickness on the stand, as well as how courtroom mistranslations facilitated their criminalization. Third, we flip our gaze and interrogate the substance of colonial care, particularly focusing on the role of churches, residential schools, and asylums in causing psychospiritual harm to their Witsuwit’en wards. Through the article, we reveal the colonial deception that produces the illusion of benevolent settler institutions caring for Indigenous well-being while they actively disrupt the psychospiritual connections that define wellness within Witsuwit’en ontologies. To decolonize this foul settler magic, we argue that we must disrupt the universality of colonial ontologies, expose the violence inherent to settler regimes of care, and recognize the vitality of Indigenous psychospiritual relations to the more-than-human world.

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