A lot of interesting material has been published over at Migrant Knowledge since its inception nearly three years ago. If the material could just as easily have found a home here, it was produced for our sister website as part of a specific research program linked to a broad network of scholars, on the one hand, and related research activities coordinated by the GHI’s Pacific Office, on the other. The site’s conceptualization is different from ours, but its contributions deserve to be read by all who are interested in histories of knowledge. Indeed, we have occasionally crossposted on both blogs in order to point out this overlap.
Canada’s definition and documentation of “Indians” is a project of bureaucratic knowledge production in service of the continued assertion of settler colonial political visions.1 The Indian Act was introduced in 1876 to assert the terms of the political relationship between the Dominion of Canada and certain peoples the Act defines as “Indians.” The Act has been amended many times, but is remains a current piece of legislation in Canada and still defines “Indian” as a political and legal category of person.2 Defining and identifying “Indians” served the broader project of managing Canada’s so-called Indian problem. From the perspective of nineteenth-century legislators, the “problem” was one of Indigenous peoples asserting nationhood and insisting on claims to the lands where they have lived since time immemorial, thus creating obstacles for settler claims to sovereignty. But it is also a problem of knowledge, which Indian Affairs administrators sought to address through a practice of classification. To apply and enforce the provisions of the Act designed to undermine Indigenous sovereignty and compel their assimilation, “Indians” had to be made visible to state legislators, bureaucrats, and other agents. The definitional work of the Indian Act is both a technique of classification and a way of seeing.
The s that is now often added to turn the history of knowledge into the history of knowledges marks a huge challenge. While scholars working within European academic traditions increasingly recognize in principle that there are many kinds of knowledges and endeavor to respect them, any attempt to bring fundamentally different kinds of knowledge into sustained contact is extremely difficult.