# Epistemological lessons  
In dominant settler-colonial paradigms, the white settler holds power vis-àvis minority groups. However, we must begin to address how in the Caribbean and within settler States that fit the dominant model, such as the United States of America, those brought in as forced labour or racialized capital contribute to the disenfranchisement of Indigenous Peoples. They do so because of the ways in which they invert diasporic and Indigenous origins, using the timing of the former to make Indigenous Peoples diasporic in their precolonial, colonial and postcolonial homelands (reservations). This work is happening in other settler contexts such as Canada and Hawaii. In the latter, the focus is on how Asians brought to labour in Hawaii starting in the late nineteenth century now function as settlers vis-à-vis the Indigenous Kānaka Maoli. Bonita Lawrence and Enakshi Dua claim that critical race theory and postcolonial theory neglect Indigenous Peoples because they do not recognize how 'the entry of people of color into Canada put them in colonial relationships with Aboriginal peoples' (Lawrence and Dua, 2005, p. 134).  
An epistemological turn in Caribbean social and labour history can emerge from a perspectival shift in how we understand the master-slave dialectic, and from sustained engagement with settler, colonial and Indigenous studies, examining how peoples coercively brought into a territory in which Indigenous Peoples existed now hold identities through which settler colonial power works, and thereby extend the colonial subordination of Indigenous Peoples. In black diaspora scholarship, in particular, we must recognize that eclipsing native lives and native sovereignty becomes one way in which we extend the techniques of settler power and constrain our own true freedom. As Yellowknives Dene scholar Glen Coulthard and Michi Saagiig Nishnaabeg artist and scholar Leanne Betasamosake Simpson write,