While Bitran and Tan (2013. Diaspora Nation: An Inquiry into the Economic Potential of Diaspora Networks in Canada. Toronto: Mowat Centre, University of Toronto, 8) believe that Canada (Turtle Island) is a ‘diaspora nation’, it is also evident that Canada as a settler colonial state has deeply rooted systemic and blatant forms of racism that have historically victimized and otherized diasporic communities of colour for the purpose of maintaining and perpetuating White hegemony. Even though cultural diversity and diasporic identities are often hailed to have underpinned Canadian ‘multiculturalism’, the aforementioned contradiction unravels the discourse or intent of multiculturalism in Canada – a country not fostering inclusivity, equality and justice for all the marginalized populations – but quite strikingly the opposite – the politics of Whiteness undergirded by the legacy of settler colonialism, historically. The identity of Canada as a country embracing ‘multiculturalism’ has a deeply rooted history of settler colonialism and its devastating consequences on Indigenous peoples living in this land for thousands of years before the arrival of White European settlers. And, of course, a plethora of studies have been done concerning those issues of racism, multiculturalism, settle colonialism and so forth in Canada. Similarly, a number of studies do exist that explore numerous diasporic identities based on their countries of origin. However, in this essay, I explore intersectional nature of three broad diasporic identities – Indigenous, Black and immigrant peoples of colour in Canada – who have common and intersecting experiences of forced/voluntary dispersal, homelessness, cultural alienation, marginalization, and so forth. Based on the intersecting experiences, the diasporas in Canada can ramp up an effective alliance to fight the injustices caused by White people through various institutions and state apparatuses. In order to critically examine the intersectionality of the three overarching diasporas and their issues, the essay uses Critical Race Theoretical (CRT) approach of intersectionality, postcolonial as well as Indigenous perspective to better understand how the diasporas are nuanced and interrelated despite their unique issues and existential characteristics. Similarly, viewing the diasporic intersection in Canada from critical race theoretical notion of intersectionality together with Indigenous perspective offers an understanding on how different diasporas in Canada and elsewhere share similar historical experiences and, at the same time, forge solidarity for their common good. On the one hand, the diasporic convergence with Indigenous peoples in it (re)fashions the Native space as an equitable space grounded on traditional Indigenous metaphor of common pot – inclusivity, renewal, mutual respect and responsibility, and on the other, it also highlights the necessity of critically (re)examining diasporas in Turtle Island by considering Indigeneity as an integral part of the discourse – study of diasporas not in isolation with Indigenous peoples, but as intersectional identities, so to speak.

虽然 Bitran 和 Tan（2013. Diaspora Nation: An Inquiry into the Economic Potential of the Diaspora Networks in Canada. Toronto: Mowat Centre, University of Toronto, 8）认为加拿大（海龟岛）是一个“侨民国家”，但它也是很明显，加拿大作为一个定居者殖民地国家，根深蒂固的系统性和公然形式的种族主义在历史上已经使有色人种流散社区受害和其他化，以维持和延续白人霸权。尽管文化多样性和流散身份经常被誉为加拿大“多元文化主义”的基础，但上述矛盾揭示了加拿大多元文化主义的话语或意图——一个不提倡包容性的国家，所有边缘化人口的平等和正义——但恰恰相反——历史上由定居者殖民主义遗产支撑的白人政治。加拿大作为一个拥护“多元文化主义”的国家，有着根深蒂固的定居者殖民主义历史，以及在欧洲白人定居者到来之前数千年对生活在这片土地上的土著人民造成的毁灭性后果。当然，关于加拿大的种族主义、多元文化主义、定居殖民主义等问题，已经进行了大量的研究。同样，确实存在许多研究，根据他们的原籍国探索许多侨民身份。然而，在这篇文章中，我探讨了三种广泛的流散身份的交叉性质——土著、加拿大的黑人和有色人种移民——他们在被迫/自愿驱散、无家可归、文化异化、边缘化等方面有着共同和交叉的经历。基于交叉的经验，加拿大的侨民可以通过各种机构和国家机器建立有效的联盟，以对抗白人造成的不公正。为了批判性地研究三个主要侨民的交叉性及其问题，本文使用交叉性、后殖民和土著视角的批判种族理论 (CRT) 方法来更好地理解侨民是如何微妙和相互关联的，尽管他们有独特的问题和存在的特征。相似地，从交叉性的批判性种族理论概念和原住民视角来看待加拿大的侨民交叉，可以理解加拿大和其他地方的不同侨民如何分享相似的历史经历，同时为了他们的共同利益而团结起来。一方面，与原住民的散居融合（重新）将原住民空间塑造为一个公平的空间，基于传统的原住民隐喻——包容、更新、相互尊重和责任，另一方面，它也突出了有必要通过将土著视为话语的一个组成部分来批判性（重新）审查海龟岛的侨民——可以说，对侨民的研究不是与土著人民隔离开来的，而是作为交叉身份的。