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This themed section examines how inequality constrain and enable contemporary human movement at state border crossings. It responds directly to questions, practices, and knowledge gaps that arise from critical migration/refugee studies, critical tourism studies, border studies, and/or mobility justice research by denaturalizing assumptions about the rights of some to choose to move across borders freely and others who are forced to leave, denied access, or detained. In so doing, we highlight research on human mobilities and borders in Canada to advance understandings on the dynamics of territorial control and access to state borders. What links the articles is the commitment to examining the reproduction of power through the following three shared understandings and starting points: (1) a critique of the Canadian nation state’s global reputation as exceptionally humanitarian (Nguyen and Phu 2021); (2) a consideration of the global entanglements of racial capitalism and colonialism that structures human movement (Gutiérrez Rodríguez 2018); and (3) an understanding that the mobilities of some and the immobilities of others coexist and are in fact co-produced (Ahmed et al. 2020; Bauman 1998; Sheller 2018).

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This article lays out the ethical, epistemological, and methodological reasons for radical care ethics in research in forced migration. Drawing on a growing body of literature and recent initiatives to codify ethics in forced migration studies, it highlights the transformational potential of a radical feminist care approach to the “ethical turn” in the field. I suggest that radical care ethics re-centers reciprocal human relationships in forced migration research to address specific ethical challenges posed by the criminalization of migration, extreme power asymmetries, precarities in migration status and politicization of migration policies. It is incumbent on all forced migration researchers to think proactively and carefully about ethics beyond procedures prescribed by institutional processes. I conclude with ways in which we can build on examples of radical care ethics in forced migration studies to imagine an “otherwise” (Povinelli 2012b) in our field.

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The production of fruit, vegetables, and other horticultural crops in Canada relies upon the embodied labour of migrant agricultural workers who plant, prune, and harvest these crops. Using a feminist geopolitical lens, I foreground the bodies of these workers as these bodies are situated at the intersection of everyday lived experiences and systems of capitalist production through, in this case, Canada’s Seasonal Agricultural Worker Program (SAWP). Drawing on workers’ experiences of their bodies in the context of the regulatory provisions of the SAWP, I highlight the contradictory disembodiment of agricultural workers at the same time that their bodies are necessary to provide the physical labour at the heart of fruit and vegetable production. The disembodiment of these workers is possible because of their status as racialized non-citizens: while Canadians can insist upon the recognition of their bodies, migrant agricultural workers cannot. The disjuncture between embodied labour and embodied subjectivities was exacerbated with the onset of the COVID-19 pandemic, which disproportionately affected on migrant agricultural workers – through their bodies – while in Canada. Given the relative safety afforded to those who held citizenship (and other permanent) status in Canada, I argue that the active disembodiment of migrant agricultural workers in Canada demonstrates the ways that embodiment is a privilege that is tightly bound to citizenship.

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Remembering Refuge: Between Sanctuary and Solidarity is a counter-archive based on oral history interviews with people who crossed the Canada-US border to seek refuge and advocacy groups working at this border in two moments of crisis: the 1980s Central American crisis and the 2017-19 crisis at Roxham Road. This paper foregrounds counter-archiving as a methodology, building from the oral histories to illustrate how borders and bordering practices are navigated and contested and how these lived experiences push back at state-directed logics and narratives of migration. By drawing connections across past and present struggles over mobilities and borders, we offer a critical genealogy of refuge around the Canada-US border. The oral histories collectively and individually contest state-led narratives of migration as a ‘crisis,’ the need for borders to be further securitized, and specifically of the Canadian state’s generous humanitarianism towards a select few. We introduce the methodological choices, contexts, and limitations of the project’s research design, and present two themes that emerged from the oral histories: the contested element of ‘choice’ in migration movements and the important roles played by resistance and refusal in the working out of borders. Finally, we emphasize that relationships between borders are crucial to understanding the histories of asylum around this border, and the political shift activated by the counter-archive of centering borders as lived, experienced, contested or refused.

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Critical scholarship can be a way of enacting insurrections against entrenched and enduring dogmatisms of the nation-state and its inalienable right to systematically deploy violence against selective Others. This article focuses upon the violent bordering practices of the nation-statist system, their connexion to the bordering of knowledges, and their impact upon specific kinds of bodies at the border, which together enforce a systemic vulnerability that is tied to legacies of colonialism, slavery, and capitalism. In the first part, I reflect upon the violence of bordering practices in the nation-statist system, foregrounding how those who predominantly receive this violence in the form of death and debility are the racialized Others. I put forth four specific implications of these violent bordering practices: they enable a cascade of interlinked dehumanizations of people within the nation-state borders; they occlude from view how any nation-state is not homogeneous over time in terms of what one might see as national culture; they allow economic processes to be perceived as scientific and abstract rather than as embedded in the realms of contested political jurisdictions; and they render and sustain the nation-state itself as a racialized construct that both produces and profits from class inequality in contemporary capitalism. In the second part, I argue for the need to perceive the link between violent bordering practices and bordered knowledges, highlighting and synthesizing insights from across disciplines that can aid in asking counter-hegemonic questions. In conclusion, and as part of necessary anti-national scholarly enquiry, I call for a multidimensional and sustained critical stance towards the nation-states’ rights to enforce borders.

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As part of a violent project US imperial expansion into Indigenous lands, the 1862 Morrill Act endowed and continues to accrue lasting benefits for Land Grant/Grab Universities (LGUs). The last three years have seen a surge in nationwide attention and mobilization for redress and calculations of debts owed to Indigenous Peoples for the land dealings of the 52 original LGUs. This article intervenes in the LGU question in two parts. First, I demonstrate culpability of LGUs by illustrating how the Morrill Act was part of a set of US imperial policies that expanded jurisdiction into Indigenous territories through violent and imperial acts of dispossession which are maintained today. Second, I argue that any terms of debt and redress for this dispossession must be framed within Indigenous and Indigenous feminist analytics of land and territory. Restitution cannot occur on the same terms as dispossession and instead must be built through repairing and maintaining good relations within specific Indigenous protocols. These interventions inform my concluding analysis of university administrations’ responses to growing advocacy around LGUs, with a focus on Cornell University where I am situated as a researcher.