A Little Give and Take: What Garneau’s Paintings Give When They Take, and Other Stories From Future Past

2021 ◽  
Vol 59 ◽  
pp. 1-14
Author(s):  
Daria Sleiman
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
Power Distribution ◽  
Ways Of Knowing ◽  
Visual Artist

This article examines the possibilities related to conciliation that are closed, and those that might be opened, through Métis contemporary visual artist David Garneau’s paintings, Aboriginal Curatorial Collective Meeting and Aboriginal Advisory Circle Meeting. I argue that Garneau’s explicit and manifest exclusion of settlers and the colonial gaze on his paintings is also, at the same time and in actuality, a form of invitation into something else. To do this, I first briefly explore how thinkers have problematized settlers’ recognition of Indigenous knowledge, ways of knowing, and art. I then pose the question of what ought to be the normative limits around settlers’ access to Indigenous knowledge and spaces, using Garneau’s own written work about his paintings. I then bring several scholars into conversation around why certain spaces should remain exclusive, some or all of the time, to Indigenous peoples. Finally, I conclude by explaining how the existence of these spaces—and the communication of their existence—is a necessary and otherwise impossible step in the conciliation process. Indeed, I propose in this paper that to experience and confront our own limits to comprehension, as settlers, is a gift; that by creating and sharing his paintings with settlers, Garneau simultaneously reveals settlers’ exclusion from Indigenous spaces to ourselves and invites us into new imaginary spaces of conciliation—ones that are actually possible, because not predicated on an ongoing colonial system of power distribution, but instead on uncertainty, a condition of continued and active relatedness.

Juvenile Fiction

2018 ◽  
Author(s):  
Mavis Reimer ◽  
Clare Bradford ◽  
Heather Snell
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
British Literature ◽  
Ways Of Knowing ◽  
Indigenous Ways Of Knowing ◽  
Juvenile Fiction

This chapter focuses on the juvenile fiction of the British settler colonies to 1950, and considers how writers both take up forms familiar to them from British literature and revise these forms in the attempt to account for the specific geography, politics, and cultures of their places. It is during this time that the heroics associated with building the empire had taken hold of British cultural and literary imaginations. Repeatedly, the juvenile fiction of settler colonies returns to the question of the relations between settlers and Indigenous inhabitants—sometimes respecting the power of Indigenous knowledge and traditions; often expressing the conviction of natural British superiority to Indigenous ways of knowing and living; always revealing, whether overtly or covertly, the haunting of the stories of settler cultures by the displacement of Indigenous peoples on whose land those cultures are founded.

scholarly journals Indigenous knowledge and research: The míkiwáhp as a symbol for reclaiming our knowledge and ways of knowing

2020 ◽  
Vol 3 (1) ◽  
pp. 83-90 ◽  
Author(s):  
Michael Hart
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
Ways Of Knowing ◽  
Review Of The Literature ◽  
Colonial Oppression

This paper is based on the unique learning that the author obtained from various Cree and Anishinaabe Elders regarding Indigenous knowledge. The author’s experience with learning about Indigenous Knowledge is expressed through a review of the literature conducted on Indigenous knowledge and through symbolic imagery using the míkiwáhp (or “lodge”). Included is a discussion on appropriate considerations to utilizing Indigenous knowledge and its development in the context of colonial oppression over Indigenous peoples.

scholarly journals Reflections On Resistance, Decolonization, and the Historical Trauma of Libraries and Academia

2018 ◽  
Author(s):  
Nicola Andrews
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
Personal Narrative ◽  
Historical Trauma ◽  
Ways Of Knowing ◽  
Trauma Theory ◽  
Colonial Power ◽  
Power Structures ◽  
Diversity Initiatives ◽  
Indigenous Participation

This personal narrative explores the tensions between libraries and academia as sites that reinforce colonialism, and what is required of vulnerable and minoritized populations in order to secure livelihood in the profession of librarianship. This paper explores the culture of diversity initiatives through the framework of conditional hospitality, and attempts to reconcile indigenous participation in libraries and academia as colonial power structures through historical trauma theory. Barriers to inclusion for indigenous peoples are also explored, including examination of how indigenous knowledge and ways of knowing are included within the LIS curriculum. This chapter is included in The Politics of Theory and the Practice of Critical Librarianship, edited by Karen P. Nicholson and Maura Seale, and published by Library Juice Press in March 2018.

scholarly journals Towards best-practice inclusion of cultural indicators in decision making by Indigenous peoples

2021 ◽  
pp. 117718012110156
Author(s):  
Te Kīpa Kēpa Brian Morgan ◽  
John Reid ◽  
Oliver Waiapu Timothy McMillan ◽  
Tanira Kingi ◽  
Te Taru White ◽  
...  
Keyword(s):  
Decision Making ◽  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
Best Practice ◽  
Ways Of Knowing ◽  
Culturally Specific ◽  
Specific Knowledge ◽  
Indigenous Epistemologies ◽  
Scientific Paradigms ◽  
Made In

Acknowledgement that Indigenous Knowledge cannot be assimilated and readily generalised within reductionist scientific paradigms is emerging. The reluctance of Indigenous Peoples to adopt reductionist science-based interpretations is justified. Science that stops at the point where reality is universal excludes consideration of how outcomes are understood and experienced by more holistic epistemologies including those of Indigenous Peoples. Culturally derived ways of knowing are beyond the realm of reductionist science and require approaches to decision-making frameworks that are capable of including culturally specific knowledge. Cultural indicators are a geographically specific means of enabling measurement of a particular culture’s attributes; however, to be appropriately recognised, the method of inclusion is at least as important. Therefore, cultural indicators, their definition and their measurement are the sole prerogative of Indigenous Peoples, and how Indigenous epistemologies are effectively empowered in frameworks is critical, as decisions are no longer being made in purely Indigenous contexts.

scholarly journals “In the mountains, we are like prisoners”: Kalinggawasan as Indigenous Freedom of the Mamanwa of Basey, Samar

2020 ◽  
Vol 12 (5) ◽  
Author(s):  
Apple Jane Molabola ◽  
◽  
Allan Abiera ◽  
Jan Gresil Kahambing ◽  
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
The Philippines ◽  
Indigenous Studies

The Lumad struggle in the Philippines, embodied in its various indigenous peoples (IPs), is still situated and differentiated from modern understandings of their plight. Agamben notes that the notion of ‘people’ is always political and is inherent in its underlying poverty, disinheritance, and exclusion. As such, the struggle is a struggle that concerns a progression of freedom from these conditions. Going over such conditions means that one shifts the focus from the socio-political and eventually reveals the ontological facet of such knowledge to reveal the epistemic formation of the truth of their experience. It is then the concern of this paper to expose the concept of freedom as a vital indigenous knowledge from the Mamanwa of Basey, Samar. Using philosophical sagacity as a valid indigenous method, we interview ConchingCabadungga, one of the elders of the tribe, to help us understand how the Mamanwa conceive freedom in the various ways it may be specifically and geographically positioned apart from other indigenous studies. The paper contextualizes the diasporic element and the futuristic component of such freedom within the trajectory of liberation. The Mamanwa subverts the conception of freedom as a form of return to old ways and radically informs of a new way of seeing them as a ‘people.’ It supports recent studies on their literature that recommend the development of their livelihood rather than a formulaic solution of sending them back to where they were. The settlement in Basey changes their identification as a ‘forest people’ into a more radical identity.

Rights to the Benefits of Research: Compensating Indigenous Peoples for their Intellectual Contribution

1997 ◽  
Vol 56 (2) ◽  
pp. 127-137 ◽  
Author(s):  
Fundación Indígena (FSI) ◽  
Brij Kothari
Keyword(s):  
Intellectual Property ◽  
Medicinal Plants ◽  
Indigenous Knowledge ◽  
Intellectual Property Rights ◽  
Indigenous Peoples ◽  
Research Process ◽  
Local Communities ◽  
Ethical Guidelines ◽  
Self Reflection ◽  
Written Form

Research on indigenous knowledge has resulted in innumerable benefits to the Outsider(s). Indigenous peoples should be compensated in return. This article argues for integrating compensation and empowerment into the heart of the research process itself rather than viewing them as post-project undertakings. "Rights to the Benefits of Research" (RBR) is proposed as a unifying term to coalesce ideas of compensation for benefits to the Outsider(s) obtained from a noncommercial research process. In contrast, compensation of indigenous peoples via "Intellectual Property Rights" (IPR) is seen as predicated primarily upon commercial benefits. A strategy to implement RBR based on ethical guidelines and indigenous peoples' empowerment is suggested. A participatory ethnobotanical research project conducted in Ecuador serves to illustrate benefits for which compensation would fall under RBR but not IPR. The project involved the local communities in documenting their oral knowledge of medicinal plants in a written form, primarily for themselves. It is assessed along extractive, compensatory, and empowering tendencies through post-project self-reflection. The article posits that the conservation of indigenous knowledge for and by the local peoples could have positive implications for protecting their intellectual property from predations by the Outsider(s).

Revisiting the Labrador Boundary Decision to Include Indigenous Interpretations of the Region

2019 ◽  
Vol 53 (1) ◽  
pp. 123-151
Author(s):  
John Andrew Klain ◽  
Mario Levesque
Keyword(s):  
Decision Making ◽  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
Final Decision ◽  
Colonial History ◽  
Privy Council ◽  
Trade Patterns ◽  
Grand River ◽  
Definition Of

This article examines the lack of Indigenous considerations in settling the Labrador boundary dispute between Quebec and Newfoundland. The Dominion of Newfoundland granted timber permits to the Grand River Pulp and Lumber Company in Labrador in 1902, an act Quebec contested, given its claim to the territory. The final decision by the Judicial Committee of the Privy Council (JCPC) in 1927 largely relied on Newfoundland’s definition of the word coast, granting Newfoundland significant territory at Quebec’s expense. Ignored throughout the process were the Indigenous peoples of Northern Quebec and the Labrador region. This is significant and, as our analysis of the Inuit, Innut, and Algonquian peoples reveals, their concept of the Labrador territory differed greatly from that of both governments. Influenced by their semi-nomadic lifestyle and trade patterns, their understanding of the Labrador territory was larger than that conceived of by Newfoundland or Quebec. This is substantial and provides us with a fuller understanding of the Labrador boundary dispute, and how the inclusion of Indigenous understandings in the dispute may have impacted decision making. On a broader scale, the paper contributes to regional scholarship on the historical relationships between the governments of Quebec and Newfoundland and the Indigenous peoples of the Labrador region. The fact the JCPC ignored known Indigenous knowledge and worldviews is a reflection of Canada’s colonial history.

Indigenous Studies in the United States and Canada

2021 ◽  
Author(s):  
Aubrey Jean Hanson ◽  
Sam McKegney
Keyword(s):  
United States ◽  
Native American ◽  
First Nations ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
The United States ◽  
Literary Studies ◽  
Indigenous Voices

Indigenous literary studies, as a field, is as diverse as Indigenous Peoples. Comprising study of texts by Indigenous authors, as well as literary study using Indigenous interpretive methods, Indigenous literary studies is centered on the significance of stories within Indigenous communities. Embodying continuity with traditional oral stories, expanding rapidly with growth in publishing, and traversing a wild range of generic innovation, Indigenous voices ring out powerfully across the literary landscape. Having always had a central place within Indigenous communities, where they are interwoven with the significance of people’s lives, Indigenous stories also gained more attention among non-Indigenous readers in the United States and Canada as the 20th century rolled into the 21st. As relationships between Indigenous Peoples (Native American, First Nations, Métis, and Inuit) and non-Indigenous people continue to be a social, political, and cultural focus in these two nation-states, and as Indigenous Peoples continue to work for self-determination amid colonial systems and structures, literary art plays an important role in representing Indigenous realities and inspiring continuity and change. An educational dimension also exists for Indigenous literatures, in that they offer opportunities for non-Indigenous readerships—and, indeed, for readers from within Indigenous nations—to learn about Indigenous people and perspectives. Texts are crucially tied to contexts; therefore, engaging with Indigenous literatures requires readers to pursue and step into that beauty and complexity. Indigenous literatures are also impressive in their artistry; in conveying the brilliance of Indigenous Peoples; in expressing Indigenous voices and stories; in connecting pasts, presents, and futures; and in imagining better ways to enact relationality with other people and with other-than-human relatives. Indigenous literatures span diverse nations across vast territories and materialize in every genre. While critics new to the field may find it an adjustment to step into the responsibility—for instance, to land, community, and Peoplehood—that these literatures call for, the returns are great, as engaging with Indigenous literatures opens up space for relationship, self-reflexivity, and appreciation for exceptional literary artistry. Indigenous literatures invite readers and critics to center in Indigeneity, to build good relations, to engage beyond the text, and to attend to Indigenous storyways—ways of knowing, being, and doing through story.

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