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The 'savage Indian' and the 'foreign...

Mawani, Renisa.

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The 'savage Indian' and the 'foreign plague': Mapping racial categories and legal geographies of race in British Columbia, 1871--1925.

紀錄類型:	書目-語言資料,印刷品 : Monograph/item
正題名/作者:	The 'savage Indian' and the 'foreign plague': Mapping racial categories and legal geographies of race in British Columbia, 1871--1925./
作者:	Mawani, Renisa.
面頁冊數:	357 p.
附註:	Adviser: Carolyn Strange.
Contained By:	Dissertation Abstracts International62-04A.
標題:	Geography. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=NQ58938
ISBN:	0612589382

The 'savage Indian' and the 'foreign plague': Mapping racial categories and legal geographies of race in British Columbia, 1871--1925.
Mawani, Renisa.

The 'savage Indian' and the 'foreign plague': Mapping racial categories and legal geographies of race in British Columbia, 1871--1925. - 357 p.

Adviser: Carolyn Strange.

Thesis (Ph.D.)--University of Toronto (Canada), 2001.

This dissertation explores how the myth of British Columbia as a white settler society was socially, legally, and spatially constituted from 1871–1925. Drawing from a wide range of archival sources, including government and missionary correspondence, police court records, trial transcripts, maps, and photographs, I examine how the exclusion of Aboriginal and Chinese peoples—two communities who were racially marked in distinct ways and subjected to unique forms of regulation—enabled state and religious administrators to assert a “pure” British identity in the province.

ISBN: 0612589382Subjects--Topical Terms:

524010
Geography.

The 'savage Indian' and the 'foreign plague': Mapping racial categories and legal geographies of race in British Columbia, 1871--1925.
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245 1 0 $a The 'savage Indian' and the 'foreign plague': Mapping racial categories and legal geographies of race in British Columbia, 1871--1925.
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520 $a This dissertation explores how the myth of British Columbia as a white settler society was socially, legally, and spatially constituted from 1871–1925. Drawing from a wide range of archival sources, including government and missionary correspondence, police court records, trial transcripts, maps, and photographs, I examine how the exclusion of Aboriginal and Chinese peoples—two communities who were racially marked in distinct ways and subjected to unique forms of regulation—enabled state and religious administrators to assert a “pure” British identity in the province.
520 $a Throughout the late nineteenth and early twentieth centuries, the desire for white supremacy in British Columbia was largely constituted geographically. Government officials, I contend, relied on a variety of segregationist strategies in their efforts to carve up the province into racially marked districts. This process commenced with the enactment of reserves and was followed by the initiatives of government and non-government administrators who in various ways supported the social and legal creation of racialized spaces. In much the same way that Indigenous peoples were managed through the reserve system, Chinese immigrants came to be governed through the formal and informal spatial confines of Chinatowns. Racism was not only about keeping whites up and the “lower orders” down. Instead, it was also about placing whites and communities of color in their “proper” <italic>spaces</italic>.
520 $a The making of distinct racial geographies was never a forgone conclusion, however. Racialized areas were not entirely closed off from white society, nor was segregation always a desired goal at all times and by all colonizers. To begin with, the boundaries that separated reserves, Chinatowns, and white cities were porous and permeable. Although government authorities and missionaries enacted a series of legal and quasi-legal policies through which to police racial borders, spatial governance was often frustrated. While Native and Chinese peoples sometimes overtly resisted spatial boundaries and at other times simply ignored them, the competing and contradictory colonial agendas of state, church, and capital meant that many whites also challenged the making of particular racialized geographies. The spatial organization of race proved to be a constant struggle for government and religious authorities in Canada's most westerly province.
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