scholarly journals I’taamohkanoohsin (everyone comes together): (Re)connecting Indigenous people experiencing homelessness and addiction to their Blackfoot ways of knowing.

2019 ◽  
Vol 14 (1) ◽  
pp. 42-59
Author(s):  
Janice Victor ◽  
Melissa Shouting ◽  
Chelsey DeGroot ◽  
Les Vonkeman ◽  
Mark Brave Rock ◽  
...  
Keyword(s):  
Indigenous People ◽  
Ways Of Knowing ◽  
Intergenerational Trauma ◽  
Safe Space ◽  
Residential School ◽  
Cultural Resources ◽  
Meaningful Activity ◽  
Southern Alberta ◽  
Key Informant ◽  
Indigenous Ways Of Knowing

Addiction and homelessness are closely related outcomes for many Indigenous Canadians who live with extensive intergenerational trauma caused by residential school and the 60s Scoop. In recent years, the rise of opioid addiction along with related overdoses and mortalities in many parts of Canada has led to what is being called an opioid crisis. (Re)connection to Indigenous ways of knowing and practices are frequently seen as a path to healing; therefore, an innovative grassroots program was developed recently in a southern Alberta city to address addictions and homelessness within a largely Blackfoot population. The program increased access to traditional cultural resources and activities in a visible, downtown location to a population who are among the most marginalized in society. A Two-Eyed Seeing framework was used perform a program evaluation and analyze participant and key informant interviews. The results indicated that attendance connected people with their spirits, inspiring strength and hope for the future, and ameliorated spiritual homelessness. The program formed a safe space where relationships were strengthened, people felt respected, and meaningful activity away from substances was available.

scholarly journals The Significance of a Relations-based Approach to Indigenous Research Ethics and Indigenous Data Sovereignty

2020 ◽  
Author(s):  
◽  
Keely Ten Fingers
Keyword(s):  
Research Ethics ◽  
Critical Discourse Analysis ◽  
Indigenous People ◽  
Current Knowledge ◽  
Ways Of Knowing ◽  
Self Determination ◽  
Indigenous Research ◽  
Knowledge Gap ◽  
Indigenous Ways Of Knowing ◽  
Ways Of Being

BACKGROUND: Indigenous people have been increasingly asserting self-determination in research to “research ourselves back to life”. There is a current knowledge gap regarding how gender is considered in Indigenous research ethics and its implications for Indigenous self-determination in research. METHODS: Utilizing critical discourse analysis and a decolonizing theoretical framework a systematic review was conducted to contribute to filling this knowledge gap. RESULTS: The dominant concept and language of gender as binary are being used in Indigenous research conducted in observance of Indigenous research and it is given significance through its continued use, particularly in relation to participant sampling and bias. The mainstream concept is also given significance because research involving Indigenous people is in response to inequities resulting from colonization. However, there is resistance to this concept and its significance by revitalizing and renewing Indigenous Ways of Knowing (research paradigms including epistemology, methodology, methods, and theories) such as language and most significantly, elevating relations (human-to-human and human-to-nature) as part of Indigenous Ways of Being (ontology). The implications of this recovery and renewal is alignment and strengthening of Indigenous Data Sovereignty. This is ethical Indigenous research. CONCLUSION: “Researching ourselves back to life” involves going back to the very beginning, to our very being as Indigenous peoples and relating this to how we understand, conduct, and utilize ethical research to express and reflect our reality for wellness, governance, and nation-(re)building.

scholarly journals Indigenous Reflections on Identity, Trauma, and Healing: Navigating Belonging and Power

Genealogy ◽  
2019 ◽  
Vol 3 (2) ◽  
pp. 26 ◽  
Author(s):  
Luis Urrieta
Keyword(s):  
Indigenous People ◽  
Indigenous Peoples ◽  
Interpersonal Relations ◽  
Healing Process ◽  
Ways Of Knowing ◽  
Intergenerational Trauma ◽  
Indigenous Identity ◽  
Native Peoples ◽  
Indigenous Philosophy ◽  
European Colonialism

Indigenous people are survivors of what some scholars have called the nexus of bio–psycho–social–cultural–spiritual intergenerational trauma. The effects of these multi-plex traumas brought on by European colonialism(s) reverberate into the present and affect Indigenous peoples at various scales, from local interpersonal relations to larger macro scales of geo-regional displacement. Indigenous peoples, however, have also survived the traumas of displacement, genocide, racism, surveillance, and incarceration by sustaining systems of ancestral and contemporary healing practices that contribute to individual and collective survivance. In this essay, I explore intergenerational rememberings of Indigenous identity, trauma, and healing based on personal, family, and community memory. Through rememberings, I seek to deconstruct the Western constructs of identity and trauma, arguing that these conceptions create trappings based on the exclusions of membership that support power hierarchies that perpetuate the dehumanization of Native peoples. By exposing these trappings, I will engage in my own decolonizing healing process by reclaiming, reconnecting, rewriting and rerighting histories. Finally, through an I/We Indigenous philosophy of belonging, I will argue that emotion can be an important saber (knowing) to help understand Indigenous identities as connected, collective, and ancestral ways of knowing and being that re/humanize Indigenous collective relational understandings.

scholarly journals Using Two-Eyed Seeing in Research With Indigenous People: An Integrative Review

2019 ◽  
Vol 18 ◽  
pp. 160940691986969
Author(s):  
A. L. Wright ◽  
C. Gabel ◽  
M. Ballantyne ◽  
S. M. Jack ◽  
O. Wahoush
Keyword(s):  
Indigenous People ◽  
Ways Of Knowing ◽  
The State ◽  
Integrative Review ◽  
Quality Data ◽  
Practical Application ◽  
Indigenous Ways Of Knowing ◽  
To Come

Background: The Two-Eyed Seeing approach has been advocated for use in research with Indigenous people as it creates a space for Western and Indigenous ways of knowing to come together using the best of both worldviews to aid understanding and solve problems. Foundational literature presents its use as a promising way to promote ethical exchanges between Indigenous and non-Indigenous people, but the practical application of its concepts to research remains vague. Method: This integrative review, using the Whittemore and Knafl approach, describes the state of the literature pertaining to the interpretation and application of Two-Eyed Seeing. Following a search of the literature, 37 articles were selected for inclusion, and primary studies ( n = 11) were critiqued for quality. Data were extracted, analyzed, and synthesized into themes. Results: Three themes were compiled from the literature including (a) defining characteristics of Two-Eyed Seeing, (b) suggested attributes of those engaging with Two-Eyed Seeing, and (c) the application of Two-Eyed Seeing in research. Conclusions: This review demonstrates inconsistencies in how to date researchers have interpreted and applied Two-Eyed Seeing in research with Indigenous people. The collection of key attributes of researchers and application procedures to research discussed in this review present a new standard for the application of Two-Eyed Seeing to research with Indigenous people. Researchers using Two-Eyed Seeing should thoroughly describe their application of its concepts to promote its maturation into a well-defined framework for research with Indigenous people.

scholarly journals Walking on This Earth, Finding Belonging: Ruminations of an Unsettled Settler

2021 ◽  
Vol 18 (2) ◽  
pp. 212-237
Author(s):  
Stephanie Bartlett
Keyword(s):  
Indigenous People ◽  
School System ◽  
Ways Of Knowing ◽  
Residential School ◽  
Poetic Inquiry ◽  
Truth And Reconciliation ◽  
Personal Experiences ◽  
Life Journey ◽  
Indigenous Educators

In this paper, I contemplate my positionality as a non-Indigenous settler of Scottish, English and German descent. I (re)visit places that have shaped my life-journey and engages in a thoughtful participation between language, land and my positionality as an emerging researcher within an Indigenist paradigm. I consider Regan’s (2010) concept of the unsettled settler, defined as non-Indigenous people learning to embrace the struggle to face truths of colonialism and the consequences of the Indian Residential School system. Through photovoice and poetic inquiry, I reflect on my own encounters with the land and more-than-human relatives as a way to disrupt colonial assumptions. Ruminations, pictures and a collection of poems invite an exploration of the curricular implications of land-based teachings and reconciling ways of knowing with the land. By delving into and sharing my own personal experiences on the land, I hope to invite non-Indigenous educators to consider their own positionality and relationship with the land as part of their response to the Truth and Reconciliation (2015) calls to action.

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 If We Show Them Will They Come? Attitudes of Native American Youth Towards Higher Education

2020 ◽  
Vol 4 (2) ◽  
pp. 99-105
Author(s):  
Emmerentine Oliphant ◽  
Sharon B. Templeman
Keyword(s):  
Native American ◽  
Health Research ◽  
Indigenous Health ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Native Community ◽  
Research Methodologies ◽  
General Validity ◽  
Native Canadian ◽  
Indigenous Ways Of Knowing

Indigenous health research should reflect the needs and benefits of the participants and their community as well as academic and practitioner interests. The research relationship can be viewed as co-constructed by researchers, participants, and communities, but this nature often goes unrecognized because it is confined by the limits of Western epistemology. Dominant Western knowledge systems assume an objective reality or truth that does not support multiple or subjective realities, especially knowledge in which culture or context is important, such as in Indigenous ways of knowing. Alternatives and critiques of the current academic system of research could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous protocols, which are increasingly becoming more prominent both Native and non-Native societies. This paper contains a narrative account by an Indigenous researcher of her personal experience of the significant events of her doctoral research, which examined the narratives of Native Canadian counselors’ understanding of traditional and contemporary mental health and healing. As a result of this narrative, it is understood that research with Indigenous communities requires a different paradigm than has been historically offered by academic researchers. Research methodologies employed in Native contexts must come from Indigenous values and philosophies for a number of important reasons and with consequences that impact both the practice of research itself and the general validity of research results. In conclusion, Indigenous ways of knowing can form a new basis for understanding contemporary health research with Indigenous peoples and contribute to the evolution of Indigenous academics and research methodologies in both Western academic and Native community contexts.

scholarly journals Perspectives on Openness: Honouring Indigenous Ways of Knowing

2020 ◽  
Author(s):  
Stacy Allison-Cassin ◽  
Sean Hillier ◽  
Alan Odjig Corbiere ◽  
Deborah McGregor ◽  
Joy Kirchner
Keyword(s):  
Open Access ◽  
Panel Discussion ◽  
Scholarly Communication ◽  
Ways Of Knowing ◽  
Research Community ◽  
University Libraries ◽  
Cultural Expression ◽  
Indigenous Ways Of Knowing ◽  
Taking Action ◽  
Equity And Inclusion

York University Libraries Open Access Week 2020 panel discussion entitled, "Perspectives on Openness: Honouring Indigenous Ways of Knowing", moderated by Stacy Allison-Cassin, in conversation with Alan Ojiig Corbiere, Deborah McGregor, and Sean Hillier, that took place online on October 20, 2020. The theme for Open Access Week 2020 is Open With Purpose: Taking Action to Build Structural Equity and Inclusion. The basis of the discussion for the panel is the question, "In an era of open scholarship and research, how do we as a research community navigate and balance openness while respecting Indigenous knowledge and cultural expression?". This panel discussion offers the opportunity to encourage broader participation in conversations and actions around emerging scholarly communication issues, by centering on Indigenous approaches to open scholarship and research.

scholarly journals Highlighting the potential of peer-led workshops in training early career researchers for conducting research with Indigenous communities

2018 ◽  
Author(s):  
Gwyneth A. MacMillan ◽  
Marianne Falardeau ◽  
Catherine Girard ◽  
Sophie Dufour-Beauséjour ◽  
Justine Lacombe-Bergeron ◽  
...  
Keyword(s):  
Collaborative Research ◽  
Cultural Awareness ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Early Career ◽  
Early Career Researchers ◽  
Indigenous Representation ◽  
Indigenous Ways Of Knowing ◽  
Conducting Research ◽  
Community Collaborative

For decades, Indigenous voices have called for research practices that are more collaborative and inclusive. At the same time, researchers are becoming aware of the importance of community-collaborative research. However, in Canada, many researchers receive little formal training on how to collaboratively conduct research with Indigenous communities. This is particularly problematic for early-career researchers (ECRs) whose fieldwork often involves interacting with communities. To address this lack of training, two peer-led workshops for Canadian ECRs were organized in 2016 and 2017 with the following objectives: (a) to cultivate awareness about Indigenous cultures, histories and languages; (b) to promote sharing of Indigenous and non-Indigenous ways of knowing; and (c) to foster approaches and explore tools for conducting community collaborative research. Here we present these peer-led Intercultural Indigenous Workshops and discuss workshop outcomes according to five themes: scope and interdisciplinarity, Indigenous representation, workshop environment, skillful moderation and workshop outcomes. We show that peer-led workshops are an effective way for ECRs to cultivate cultural awareness, learn about diverse ways of knowing, and share collaborative research tools and approaches. Developing this skill set is important for ECRs aiming to conduct community-collaborative research, however broader efforts are needed to shift toward more inclusive research paradigms in Canada.

A personal perspective on pedagogical structures and strategies that uphold Indigenous ways of knowing

2021 ◽  
Vol 20 (2) ◽  
pp. 129-140
Author(s):  
Justine Nabaggala
Keyword(s):  
Visual Art ◽  
Formal Education ◽  
Ways Of Knowing ◽  
Knowledge Systems ◽  
Personal Perspective ◽  
Effect Change ◽  
Art Educator ◽  
Indigenous Knowledge Systems ◽  
Indigenous Ways Of Knowing ◽  
Learning Development

This article gives a brief background of where I come from and how my experiences in Africa and North America have framed the ‘philosophy of teaching’ that defines me as a visual art educator. I reflect on the postcolonial concept of ‘decolonization’ as a means to identifying possible pedagogical alternatives of practice. Acknowledging that my knowledge embraces both ‘western’ and ‘Indigenous’ ways of knowing, poses a question for me as an art educator about ways to design and implement pedagogies that embrace contextualized experiences in order to achieve meaningful learning within formal education. I conclude by stating that nothing will effect change within Uganda’s education sector, particularly in reference to visual art education and practice, without educators having a firmer grasp of their scholarly standpoint on knowledge and learning. Development of concrete ways of bringing together diverse ontological, epistemological and axiological positions of western and Indigenous knowledge systems as well as art pedagogies to facilitate learning, will require educators to develop structures and strategies that progress from the bottom up in order to benefit from the values, beliefs and ways of knowing within diverse local communities.

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