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Who is welcoming immigrants? Harald Bauder, Rebecca Breen, ‘Indigenous Perspectives of Immigration Policy in a Settler Country’, Journal of International Migration and Integration, 2022

03Apr22

Abstract: The immigration policies in settler colonial countries rarely consider Indigenous perspectives or solicit their input—a reality that is particularly problematic given the key role that immigration policies have played and continue to play in the colonialization process. In this paper, we use Canada as a case study to examine the intersection of Indigenous experiences and the country’s immigration policy, and why and how Indigenous voices have been excluded from decision-making about immigrant selection. In addition, we review the academic and grey literature to investigate what the Indigenous perspectives that have been shared surrounding immigration policy currently are. Some perspectives affirm the need and desire for new immigrants while simultaneously engaging with the Canadian state’s problematic treatment of temporary migrants. Other perspectives fundamentally challenge the Westphalian state and its claim to regulate human mobility in the name of sovereignty. We connect these perspectives with academic open borders and no border debates.


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Primitive accumulation right now: Justin Paulson, Julie Tomiak, ‘Original and Ongoing Dispossessions: Settler Capitalism and Indigenous Resistance in British Columbia’, Journal of Historical Sociology, 2022

03Apr22

Abstract: This paper draws on archival research and theoretical work to articulate the specific histories, processes, and structures of primitive accumulation in British Columbia. Such processes of accumulation appear differently here than in the comparably more well-theorized contexts of imperial colonialisms. As we highlight the agents and infrastructures of dispossession, our research also aims to foreground the importance of agents and infrastructures of resistance. Different dispossessions generate different antagonisms, and we argue that Indigenous subjects are situated antagonistically to capital not only as laborers partially or wholly subsumed into capitalist social relations, but as Indigenous peoples as such, whose Indigeneity has been ‘in the way’ of development from the 1850s onward. Private property requires before all else the deterritorialization of those whose relations with the land do not revolve around its commodification. Violence against Indigenous nations, and especially Indigenous women, is not incidental to capitalist development but is a prerequisite to capitalist subsumption in the settler-colonial context. In requiring the death of either Indigeneity or the person, capital constitutes Indigenous struggle as an antagonist, interrupting both the subsumption of labor and the circulation of capital (even as such struggles may also self-constitute themselves in a variety of ways).


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Settler colonialism’s ‘right’ relations: Marianne O. Nielsen, Barbara M. Heather, Finding Right Relations: Quakers, Native Americans, and Settler Colonialism, University of Arizona Press, 2022

03Apr22

Description: Quakers were one of the early settler colonist groups to invade northeastern North America. William Penn set out to develop a “Holy Experiment,” or utopian colony, in what is now Pennsylvania. Here, he thought, his settler colonists would live in harmony with the Indigenous Lenape and other settler colonists. Centering on the relationship between Quaker colonists and the Lenape people, Finding Right Relations explores the contradictory position of the Quakers as both egalitarian, pacifist people, and as settler colonists. This book explores major challenges to Quaker beliefs and resulting relations with American Indians from the mid-seventeenth century to the late nineteenth century. It shows how the Quakers not only failed to prevent settler colonial violence against American Indians but also perpetuated it. It provides historical examples such as the French and Indian War, the massacre of the Conestoga Indians, and the American Indian boarding schools to explore the power of colonialism to corrupt even those colonists with a belief system rooted in social justice. While this truth rubs against Quaker identity as pacifists and socially conscious, justice-minded people, the authors address how facing these truths provide ways forward for achieving restitution for the harms of the past. This book offers a path to truth telling that is essential to the healing process.


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A settlers’ convoy! Peter McLaren, ‘Some thoughts on Canada’s “Freedom Convoy” and the settler colonial state’, Education Philosophy and Theory, 2022

03Apr22

Excerpt: But it is difficult to find common ground with their concept of freedom, which I wish to emphasize is historically linked to settler colonialism, that is, a form of colonialism grounded in exogenous domination, a form of colonialism that seeks to displace the original population of the colonized territory with new groups of settlers who typically justify such colonization through an identification with imperial authority.


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Camping settlers: Hope Rumford-Rodgers, Audrey R. Giles, Willow Scobie, ‘Christian summer camps for Indigenous youth in Canada: a settler colonial analysis’, Leisure, 2022

29Mar22

Abstract: The Truth and Reconciliation Commission of Canada’s Final Report and Calls to Action highlighted the need for the truth about Indian residential schools to be known and the responsibility of churches and religious groups to take action to enact reconciliation with Indigenous peoples. Summer camps for Indigenous youth run by Christian organizations in Canada are sites that have not yet been given scholarly attention. Within this context, ‘What is happening in these spaces’ is a simple question, but one behind which is the heavy weight of residential school history and the TRC’s Calls to Action. In this paper, we share the results of our research, which was informed by a settler colonial studies lens, and internet-mediated document analysis of camp websites, as well as questionnaires and semi-structured interviews completed with those who operate and work at these camps. Our research addresses an important, but neglected, area of study and makes a timely and applied contribution to leisure studies.


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Storying against settler colonialism: Cammi Murrup-Stewart, Petah Atkinson, Karen Adams, ‘Storying Ways to Reflect on Power, Contestation, and Yarning Research Method Application’, The Qualitative Report, 27, 3, 2022, pp. 777-791

29Mar22

Abstract: Internationally within academia settler-colonial processes occur in various ways alongside a growth in the use of research methods conceived with Indigenous knowledges. However, most research environments and practices are built upon and privilege dominant non-Indigenous settler-colonial knowledge systems. It is within this power imbalance and contested space that Yarning research method is being applied and interpreted. Underpinned by an Indigenous Research Paradigm, we employed storying ways to examine researcher experiences of settler-colonialism and the Yarning research method. The story outlines challenges and pitfalls that researchers can fall into and critically examines how researchers can fail to recognise the depth of Indigenous knowledge embedded within the practice. This story is gifted by creating an imagined narrative interview with a character called Settler-Colonisation, whereby we identify a litany of settler-colonial processes impacting Yarning research. Scrutinising the epistemological and methodological practices and processes enacted in academia is imperative for better-informed application of Indigenous research methods and create sustainable research more generally.


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Black and Indigenous: Laura J. Feller, Being Indigenous in Jim Crow Virginia: Powhatan People and the Color Line, Oklahoma University Press, 2022

29Mar22

Description: Virginia’s Racial Integrity Act of 1924 recodified the state’s long-standing racial hierarchy as a more rigid Black-white binary. Then, Virginia officials asserted that no Virginia Indians could be other than legally Black, given centuries of love and marriage across color lines. How indigenous peoples of Virginia resisted erasure and built their identities as Native Americans is the powerful story this book tells. Spanning a century of fraught history, Being Indigenous in Jim Crow Virginia describes the critical strategic work that tidewater Virginia Indians, descendants of the seventeenth-century Algonquian Powhatan chiefdom, undertook to sustain their Native identity in the face of deep racial hostility from segregationist officials, politicians, and institutions.Like other Southeastern Native groups living under Jim Crow regimes, tidewater Native groups and individuals fortified their communities by founding tribal organizations, churches, and schools; they displayed their Indianness in public performances; and they enlisted whites, including well-known ethnographers, to help them argue for their Native distinctness. Describing an arduous campaign marked by ingenuity, conviction, and perseverance, Laura J. Feller shows how these tidewater Native people drew on their shared histories as descendants of Powhatan peoples, and how they strengthened their bonds through living and marrying within clusters of Native Virginians, both on and off reservation lands. She also finds that, by at times excluding African Americans from Indian organizations and Native families, Virginian Indians themselves reinforced racial segregation while they built their own communities.Even as it paved the way to tribal recognition in Virginia, the tidewater Natives’ sustained efforts chronicled in this book demonstrate the fluidity, instability, and persistent destructive power of the construction of race in America.


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Pioneer or squatter? Settler! Leyland Cecco, ‘Pioneer or squatter? YouTuber’s cabin sparks fight over Canada’s wilderness’, The Guardian, 27/03/22

28Mar22

Excerpt: Since last year, officials have been trying to get Clarke and another self-styled pioneer, Simon Tourigny, to leave. The territory says they are illegally occupying public land and have defied orders to vacate. They are now petitioning a court to intervene. Originally from Newfoundland, Clarke operates a popular YouTube channel called “Skote outdoors”, which documented his 2020 journey up the Yukon River to stake a mining claim and a real-life tutorial on building a log cabin. In the videos, he is seen felling trees and chopping notches into the logs. “This is the real dream for me here now,” he says in one video as he speeds along a snowy landscape on a snowmobile. “It’s a good life out here. Everyone told me it was going to be a real struggle. And it was … But the hard times are vastly outweighed by the good times.”


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Restoration after settler colonialism? The Howard Journal of Crime and Justice, Juan Marcellus Tauri, ‘What exactly are you restoring us to? A critical examination of Indigenous experiences of state-centred restorative justice’, 61, 1, 2022, pp. 53-67

26Mar22

Abstract: Over the past 30 years the restorative justice (RJ) movement has become increasingly accepted within the creases of formal justice systems everywhere, but most especially within the systems of settler-colonial states. From a critical Indigenous perspective one especially powerful driver for the elevation of RJ to its current exalted place in state crime control, has been the purposeful utilisation of Indigenous cultural artefacts by the movement to market their wares. Utilising research on Indigenous peoples’ experiences of state-centred RJ programmes, this article challenges claims made by RJ practitioners and state functionaries regarding the emancipatory potential of RJ practices for Indigenous peoples residing in settler colonial contexts.


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Incommensurable? Grant Arndt, ‘The Indian’s White Man: Indigenous Knowledge, Mutual Understanding, and the Politics of Indigenous Reason’, Current Anthropology, 2022

23Mar22

Abstract: This article uses three Ho-Chunk discussions of “whiteness” (from first contact to the mid-twentieth century) to outline an approach to Indigenous knowledge that challenges approaches that depict other cultures as constituting incommensurable worlds. Arguing that the idea of ontological alterity leads to a form of ethnographic entrapment, it instead theorizes Indigenous knowledge production as a process rooted in empirical observation, moral evaluation, and critical engagement within a common but contested world. The Ho-Chunk examples illustrate a long-term, collective process of inquiry that produced an understanding of settler whiteness emphasizing its relationship to practices of dispossession and governance. They also show events in which such knowledge was used by Ho-Chunk people in efforts to compel white interlocutors to self-awareness and more reasonable forms of behavior.


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