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Race, Indigeneity, Settler Colonialism, and the Making of South Asian Diasporas in Canada N

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Race, Indigeneity, Settler Colonialism, and the Making of South Asian Diasporas in Canada N “WE’LL SAIL LIKE COLUMBUS”: RACE, INDIGENEITY, SETTLER COLONIALISM, AND THE MAKING OF SOUTH ASIAN DIASPORAS IN CANADA NISHANT UPADHYAY A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN SOCIAL AND POLITICAL THOUGHT YORK UNIVERSITY TORONTO, ONTARIO JUNE, 2016 © NISHANT UPADHYAY, 2016 Abstract This dissertation is an interrogation of colonial and racial formations in the making of white settler states. Through an intersectional and transnational exploration of proximities between South Asians and Indigenous peoples in Canada, the dissertation unravels South Asian complicities in ongoing processes of colonization of Indigenous peoples and lands. Theorizing “pernicious continuities”—overlapping experiences of racism and colonialism between Indigenous peoples and South Asians—the dissertation studies complexities, complicities, and incommensurabilities in the making of racialized diasporas. However, it argues that varying loci of power and privilege render these complicities ambiguous, entwined, and invisible. Deploying traces as a methodological tool to study settler colonial processes, the dissertation explores the intersections of colonialism, white supremacy, capitalism, and heteropatriarchy. Further, while anti-Native racism has its own genealogies in settler societies, these grammars of anti-Native racism function in relation to processes of casteism, anti-Black racism, Islamophobia, and border making in the making of “model” South Asian diasporas. The dissertation draws from varying theoretical frameworks and research in Vancouver, British Columbia and Fort McMurray, Alberta. It looks at three sites of resource extraction— logging and canneries in British Columbia in the 1970s-90s and tar sands in Alberta presently— as spaces of simultaneous dispossession of Indigenous peoples and racialized, gendered, and casted labour formations. In addition, the dissertation also conceptualizes “colonial intimacies” to trace desires between differently racialized and colonized peoples within settler colonial states. It uses multiple qualitative methods, including interviews with community members, activists and academics; oral histories of South Asian migrants; ethnographic methods; archival research; and analysis of literary and visual texts, and events. It also employs storytelling, prose, ii and semi-autobiographical writing methods. Overall, the dissertation centres Indigenous calls for resurgence and decolonization in theorizing racialized diasporic formations in white settler states. iii Dedication For Jiji, Babuji, Naniji, and Nanaji iv Acknowledgements Writing this dissertation has been a humbling, learning, and transformative experience. This section of the dissertation, perhaps, is the hardest to write, and the one that I have dreaded the most. Over the years, I have wondered how I would begin this section, who would I acknowledge, who would I not acknowledge, who would invariably be left out, and if I can actually put in words to express my gratitude. To acknowledge people, I have to acknowledge the journey. I may have reached the end in some ways, but I don’t know where the journey began. There is no one starting point. It would have been easier if I could demarcate my life between academic, professional, personal, and political commitments. In absence of that, this project has been my life in more than one ways, even as I have sustained myself by continuously attempting to find a life outside of the academy. This dissertation is a culmination of my nine- year relationship with York. One thing that York has taught me well is that everything is political. Even as I acknowledge this acknowledgement is political, I am bounded by the limitation of words. I am very conscious of the people I will forget to name here. I hope that those people whose names are left out know how much I value them in my life. First and foremost, I want to acknowledge Indigenous nations and peoples who have protected, and continue to protect, the stolen lands. Teh-dil-shukriyas for your generosity and hospitality for sharing your lands with non-Indigenous peoples. This dissertation is an attempt to express my solidarity with Indigenous struggles for self-determination and sovereignty. Each word in this dissertation is dedicated to the work Indigenous peoples and nations do towards the decolonization of these lands. I also want to acknowledge my gratitude to all South Asians, who despite all odds, have made Canada their home. I am thankful for everyone who spoke to me in Fort McMurray and Vancouver. Even as I theorize our complicities in settler colonialism, I v continue to learn so much from your stories, histories, and struggles. The presence of all racialized communities, and their resilience, on these lands is a daily reminder that we are connected to Indigenous struggles through shared colonial and racial continuities. At York University, I would not have survived graduate school without the unconditional support and guidance from my supervisor, Shobna Nijhawan. Even though we have worked together on this dissertation for a very short time, she has truly pushed me to bring the best out of me. I am also in awe of the way Shobna has been an advocate for me and my project. She has not only restored my faith in the academy through her generosity, critical insight, and openness, but Shobna has inspired me to reimagine the academy as a place where it is possible to nurture love and respect in co-existence with critical thinking. My dissertation committee members, Bonita Lawrence and Ananya Mukherjee-Reed, have seen this project through its inception. They have stood by me against many odds and I am grateful for their tireless support. This project was born through many critical conversations with Bonita in her graduate seminar. Even as the project has changed many times, I have always been humbled by Bonita’s invaluable encouragement and rigorous engagement at each step of the project. The project has been deeply shaped by her constructive and thoughtful interventions. Ananya held me thorough several critical moments in my academic life and her unfailing faith in me has allowed me to reach where I am today. Her precise and practical mediations have been foundational in shaping the project. I am also very thankful to the dissertation examining committee members, Jodi Byrd, Enakshi Dua, and Lily Cho for their critical and productive engagement with my work. Their confidence in my work will be instrumental in shaping the project going forward. Fraser MacPherson and Nadia Hasan have read and re-read multiple drafts of each and everything that I have written. They are my first and last readers, supporters, and critics. Without vi their constant and continued labour, I would have struggled to reach this stage. Also, I offer many, many shukriyas to Özlem Aslan, Kamal Arora, Alannah Johnson, Prasad Khanolkar, Sailaja Krishnamurti, Shaista Patel, Omme Salma Rahemtullah, Meghana Rao, Melanie Richter- Montepetit, Tina Virmani, Harshita Yalamarty, and Nikki Yeboah, for reading and engaging my work over the years. They all have been my primary internal and external committees. Thank you for holding me, always. Kamala Kempadoo, Mona Oikawa, and Jin Haritaworn have been involved in various stages of this project and have given me pertinent and invaluable support. I have also deeply benefited with the many critical conversations with Gamal Abdel-Shehid, Andil Gosine, Eve Haque, Arun Mukherkjee, Michael Nijhawan, Linda Peake, Stephanie Ross, and Mark Thomas. Outside of York, without the tremendous support given by Rita Dhamoon and Richa Nagar, this project would not have reached completion. In their own ways, their mentorship and love has not only foundationally impacted my scholarship, but also has taught me that the academy can be a space for fostering feminist friendships, respect, and solidarity. Hokulani Aikau, Shefali Chandra, Brian Chung, Monisha Das Gupta,J. Kēhaulani Kauanui, Nhu Le, Scott Morgensen, Saadia Toor, Kamala Visveswaran, and Lee Ann Wang have all, in different ways, have given me the motivation and encouragement to produce scholarship that is emotionally, ethically, and politically grounded. Through the course of the project, I have been fortunate to present and publish my work in different avenues. Publishing, and most importantly collaborating, has been very important to find methods to express myself in collective, political, and nurturing ways. In addition to those mentioned above, I also want to thank Michael C. Jackman, Ghaida Moussa, Paulo Ravecca, and Begüm Uzun, for our different collaborations. I am grateful for Sikh Formations and Feral vii Feminisms to provide opportunities to guest edit their special issues. In addition, it has been an honor to be published in Feminist Studies, Jindal Global Law Review, and Women’s Studies Quarterly, and to be part of other edited anthologies. Sharing my work at Sikh Studies Forum and with Shobna Nijhawan’s graduate students were both crucial learning experiences. Presenting at academic conferences in Honolulu (2015), Kolkata (2012), Montreal (2011), New York (2013), Ottawa (2011), Oxford (2012), and Victoria (2014), has invaluably shaped my work. I have also benefited from presenting my work at academic association conferences, including Canadian Sociological Association (2011), Critical Race and Anti-Colonial Studies Conference (2014), Association Asian American Studies (2012, 2013 & 2015),
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