Voice and Marginality at the Nexus of Racism and Colonialism Blog

On November 17, 2021, our student group had the distinct privilege of hosting IKAARVIK, an Inuit organization working towards research in the North that is both meaningful for local communities, and carried out in ways that align with Inuit Traditional Knowledge, or "Inuit Qaujimaqatuqangit". Inuit Qaujimaqatuqangit is not only a complete knowledge system, it is also a way of seeing and being in the world, encompassing a philosophical worldview and value system. The recording for this event is shared below. 

Together with Shelly Elverum and Justin Sigluk Milton from Mittimatalik (Pond Inlet), Nunavut, who lead the IKAARVIK project, we explored how one might carry out good research in the North. While dominant narratives in polar research state that the pandemic has all but ground Arctic research to a halt, researchers who have partnered closely with communities have been able to double down on local relationships to deliver critical research insights. 

How might we change the evolving narrative on what constitutes ‘good northern research’? How might we design funding proposals to encourage research that strengthens communities?

ABOUT OUR SPEAKERS

Shelly Elverum is engaging Inuit youth to reclaim their roles as the Arctic’s first scientists, capable of managing resources, determining their cultural and economic futures, and adapting to rapid climate and cultural change in the North. Shelly is a Fellow of the RCGS and an Ashoka Changemaker, a recipient of the Governor’s General for Innovation, and a double laureate of the Arctic Inspiration Prize (Ikaarvik 2013, SmartICE 2016).

Justin Sigluk Milton is an Inuk from Mittimatalik (Pond Inlet), Nunavut, and he is the new manager of an Inuit-led group called Ikaarvik. Justin is currently living in Ottawa, and he is passionate about Inuit and the world of science and research. His career background includes working in the federal government as an indigenous outreach worker, as well as working in indigenous, not-for-profit organizations. Justin’s current role as manager (among others) is to identify gaps in Arctic research with the context of Inuit in the North. Building meaningful connections with Inuit and addressing community priorities is key to better research and Inuit engagement in the Arctic.

This conversation is the third in a series of fireside chats by the "Voice and Marginality at the Nexus of Racism and Colonialism" interdisciplinary research working group at the Calgary Institute for the Humanities, led by graduate students. This chat, in particular, was led by Suzanne Chew, a PhD candidate in the Department of Geography at the University of Calgary, researching environmental decision-making and inclusive public participation in Nunavut.

RESOURCES

Watch IKAARVIK's videos:

• ArcticNet video presentation with Inuit Youth and researchers 
• IKAARVIK introduction video

Learn about IKAARVIK: https://ocean.org/our-work/arctic-connections/ikaarvik-barriers-to-bridges/

Read the full report here: ScIQ: Science & Inuit Qaujimajatuqangit - Research and Meaningful Engagement of Northern Indigenous Communities

Read the IKAARVIK peer-reviewed journal article here: 

Citation: C. Pedersen, M. Otokiak, I. Koonoo, J. Milton, E. Maktar, A. Anaviapik, M. Milton, G. Porter, A. Scott, C. Newman, C. Porter, T. Aaluk, B. Tiriraniaq, A. Pedersen, M. Riffi, E. Solomon, and S. Elverum. ScIQ: an invitation and recommendations to combine science and Inuit Qaujimajatuqangit for meaningful engagement of Inuit communities in research. Arctic Science. 6(3): 326-339. https://doi.org/10.1139/as-2020-0015

In recognition of the 144 years[1] since the signing of Treaty 7 at Blackfoot Crossing in southern Alberta, on September 22^nd, we invite students and scholars to renew their relationships with Indigenous communities in Canada, toward honouring the “true spirit and original intent”[2] of the treaties.

As part of this, we, the graduate student research working group, “Voice and Marginality at the Nexus of Racism and Colonialism”, call on the Government of Alberta to recognize the National Day for Truth and Reconciliation which has been federally established for September 30^th. This day is an important day of reflection and action intended to bring together Indigenous and settler communities. We believe that it is essential that our government recognize this National Day immediately.   

Here in Southern Alberta, Treaty 7 calls upon each of us to honour the promises of peace and friendship with the Indigenous peoples here – the Blackfoot Confederacy (comprising the Siksika, Piikani, and Kainai First Nations), the Tsuut’ina First Nation, the Stoney Nakoda (comprising the Chiniki, Bearspaw, and Wesley First Nations), and the Métis Nation of Alberta, Region 3.

In the oral form of Treaty 7, Indigenous peoples agreed to make peace instead of war, by loaning only “the topsoil of the land and one foot only, to plant seeds to grow wheat for flour”, thus allowing settlers to farm, in exchange for non-interference with and support for Indigenous sovereignty and ways of life such as hunting, as well as when desired, provisions of medicine and food, protection and education. Land was neither surrendered nor ceded[3].

In this, our call to action and personal reflections, we also acknowledge that we are situated on land adjacent to where the Bow River meets the Elbow River, and that the traditional Blackfoot name of this place is “Moh’kins’tsis”, which we now call the City of Calgary.

PERSONAL REFLECTIONS FROM THE GROUP

Suzanne Chew:

As an international student, I remember how shocked I was to learn about Canada’s genocidal colonization of the First Nations, Métis and Inuit peoples and the systemic colonialism that endures today. I was even more surprised to learn that as a person living in Calgary, Treaty 7 lays upon me the responsibility of being in-relation with the peoples to whom these traditional territories belong. As Dr. Linda Many Guns[4] says,

“Treaties are not just with government, they’re with all the people the government represents too, so every single person here, in the Alberta Treaty 7 region, is a relation of ours now, and considered a friend.”

In the past many months, with the mounting numbers of unmarked graves of children who did not survive the residential school system, I have seen and felt the heavy hearts and deep grief of my Indigenous friends and communities I have worked with. I seek to become a better Treaty person through learning from, listening to, and uplifting Indigenous voices.

Harrison Campbell:

As a domestic student, who was born and raised within the treaty 7 territory in Southern Alberta I have had to deeply consider my own place within the systemic colonialism which Suzanne mentioned previously. By being in relation to both this place (Moh’kins’tsis/Calgary) and the traditional people of this treaty region I have a responsibility to move forward in a good way – and to do my part in supporting the important work of reconciliation. Suzanne also discussed the importance of relationality above as well as the importance of coming together with Indigenous communities. As a settler on this land, I undertake this work with the guidance of Indigenous community members through the Making Treaty 7 Cultural Society (MT7). MT7, which is Indigenous-led and settler-supported, is committed to the promotion of healing through the sharing of Indigenous knowledge. This is done within the mandate of using contemporary and traditional art and performance to tell inspiring stories that educate, entertain and forge relationships across cultures and generations. I fully believe that the arts are transformative and have the power to both educate and to heal. On this, the 144^th anniversary of the signing of Treaty 7 and the National Day for Truth and Reconciliation I invite us all to reflect on the power of education through the arts as a means of healing and promise to continue my own personal quest to become a better Treaty person through the examples set by Indigenous voices.    

Gwen van der Wijk:

I am an international student, an uninvited guest on Turtle Island and a citizen of the Netherlands, a colonizing nation which has yet to officially recognize and set right most of the harms our nation has done to others. I have only recently begun to learn about and reflect on the devastating impacts of colonialism on people around the world, including Indigenous Peoples in so-called Canada, and my role in upholding and supporting the oppressive systems that were shaped by this process and are still in place today. I know I have a personal responsibility to do much more, but as this is a call to our provincial government I also want to comment on our collective responsibility. While recognizing and respecting everyone's individual journey and all the amazing work some are already doing, I think it is clear that collectively we need to do a lot more. By ‘we’ in this case I mostly mean settlers, as Indigenous People are already working relentlessly to dismantle colonialism, reclaim and live their cultures on their lands, sharing their stories and experiences and telling us what they need us to do through reports and calls to action - it is past time we follow their lead and act on their calls. Recognizing September 30th as a National Day for Truth and Reconciliation and using that day to learn, reflect and act is the least we can do to collectively work towards Reconciliation.

RESOURCES

Watch these short films:

• ᐃᑭᓖᑦ ᒪᒥᓴᐃᔩᑦ | Wounded Healers

https://www.youtube.com/watch?v=ErLuPakgc1s (28 min)

ᐃᑭᓖᑦ ᒪᒥᓴᖅᑎᓂᑦ, ᑐᑭᒧᐊᒃᑎᑦᑎᔨ ᕉᒪᓂ ᒪᒃᑭᒃ ᓇᖕᒥᓂᖅ ᐃᖏᕐᕋᓂᖃᖅᐳᖅ ᓴᐃᒻᒪᖃᑎᒌᖕᓂᕐᒧᑦ. ᒪᒃᑭᒃ ᐅᖃᖅᐳᖅ, ‘ᖃᓄᖅ ᐅᕙᒍᑦ ᐃᓅᓪᓗᑕ ᓴᐃᒻᒪᖃᑎᒌᒍᓐᓇᖅᐱᑕ ᐅᕙᑦᑎᓐᓄᑦ’? ᐱᒋᐊᓚᐅᖅᑐᒥ ᐃᓱᓕᑦᑎᓂᐅᔪᒥ ᖃᐅᔨᓴᐃᓂᕐᒧᑦ ᖃᐅᔨᓴᕈᑕᐅᔪᒥ ᓴᖑᓚᐅᖅᐳᖅ ᐃᓗᑐᔪᒥ ᐃᓚᐅᖃᑕᐅᓂᐅᔪᒥ ᐃᓅᓯᓕᕆᓂᐅᔪᒥ ᐱᓕᒻᒪᒃᓴᕐᓂᕐᒧᑦ ᐱᓕᕆᐊᖑᔪᒥ, ᓴᙱᔪᐊᓗᖕᒥ ᐊᑐᕐᓂᑯᒥ ᐃᒻᒥᓂᒃ−ᐃᖅᑲᐃᓂᕐᒧᑦ, ᐊᒻᒪᓗ ᐃᓕᑦᑎᓂᕐᒥ ᖃᓄᖅ ᐊᑕᐅᓯᖅ ᑲᑐᔾᔨᖃᑎᒌᖑᔪᑦ ᐊᒻᒪ ᐊᑕᐅᓯᖅ ᓄᓇᓕᐅᔪᖅ ᐃᓅᓯᖏᓐᓂ ᓴᖑᑎᑦᑎᓲᖑᓂᖓᓂ ᐱᓕᕆᐊᖃᖅᖢᑎᒃ ᓇᖕᒥᓂᖅ ᓴᙱᓂᖏᓐᓂ.

In Wounded Healers, director Romani Makkik takes us on a personal journey into reconciliation. Makkik asks, ‘how can we as Inuit come to reconcile amongst ourselves’? What started as graduate study research turned into deep engagement with a counsellor training program, a powerful experience of self-reflection, and learning how one organization and one community transforms lives by drawing on its strengths.

• The Unforgotten

https://theunforgotten.cma.ca/film/ (35 min)

Exploring the health and well-being of Inuit, Métis and First Nations peoples across five stages of life: birth, childhood, adolescence, adulthood and elderhood. Featuring stories rich in visuals, poetry and music, the film uncovers instances of systemic racism, the impacts of colonialism and the ongoing trauma experienced by Indigenous peoples in the Canadian health care system. The Unforgotten is a five-part anthology. While the film is meant to be watched as a whole, each story can also be watched individually.

• Angry Inuk
  The anti-sealing industry has had dire impacts on Canada's Inuit families - CBC Docs POV

https://www.youtube.com/watch?v=85Ns94DWAQ8 (44 min)

Canada's seal hunt has been protested and condemned for decades, with targeted anti-sealing campaigns and political sanctions having a real impact on the Inuit families that hunt the seal for survival. These families are stewards of the land, but are being punished for their subsistence hunting - and they want to meet these protesters face to face. #CBCdocsPOV

Seal meat is a staple food for Inuit, and many of the pelts are sold to offset the extraordinary cost of hunting. Inuit are spread across extensive lands and waters, and their tiny population is faced with a disproportionate responsibility for protecting the environment. They are pushing for a sustainable way to take part in the global economy, but in opposition stands an army of well-funded activists and well-meaning celebrities.

Arnaquq-Baril and her cameras travel through the Canadian Arctic, giving voice to the people the animal activists rarely bother to meet: the hunters, the craftspeople, the families for whom the seal hunt is a critical part of their livelihood and survival. She follows a group of students to Europe, where they plead the Inuit case before a European Union panel.

The film interweaves the reality of Inuit life with the story of their challenge to both the anti-sealing industry and those nations that mine resources on Inuit lands while simultaneously destroying the main sustainable economy available to the people who live there. As one student said, “We need to stop the cultural prejudice that is imposed on us by not being allowed to benefit from our natural surroundings without having to drill into the ground. And that’s really all we want as a people.”

• nîpawistamâsowin: We Will Stand Up

https://www.nfb.ca/film/nipawistamasowin-we-will-stand-up_52-min/ (English, 52 min)

https://www.nfb.ca/film/nipawistamasowin-we-will-stand-up/ (English, full 1 hr 38 min)

https://www.nfb.ca/film/nipawistamasowin-we-will-stand-up-cree-version/ (Cree, full 1 hr 38 min)

ohpahowi-pīsimohk kēkā-mitātaht ēhakimiht, nēhiyāsis ēhisiyihkāsot Colten Boushie ēkīnipahiht ēpāskisoht nāway ostikwānihk ēkīsipihtokwēpayicik Gerald Stanley otaskīm wiya asci owīcēwākana. owiyasiwēwak kāwīyasiwātahkik ēwako itwēwak namoya ēmāyinikēt Stanley pikwihtē askiy pēhtācikātēw, kakwēcihikēmonāniwiw iyikohk pakwāsiwēwin ēhitakohk anita kanāta wiyasiwēwinihk ēkwa Colten opēyakohēmāwa ōta askiy ēkwa misiwihtē askiy nīpawistamwak kwayask kapaminikawiyak wiyasiwēwinihk isi. kwayask nansihkāc atoskātam Tasha Hubbard, nīpawistamāsowin: We Will Stand Up ita ēhācimot kākīhotiniht, pēhci-nāway ēwako ōma opaminikēwin ōta kāpaskwāk, ēkwa tān’si ōte nīkān kēsi miyopimātisicik iyiniwawāsisak ōta ēnehiyawāstēk.

māyitōtamowin wāpahcikātēw ōta cikāscēpayis. kwēyāci kiwihtamākawin ēwako pāmayēs kakanawāpahtaman ōma.

On August 9, 2016, a young Cree man named Colten Boushie died from a gunshot to the back of his head after entering Gerald Stanley’s rural property with his friends. The jury’s subsequent acquittal of Stanley captured international attention, raising questions about racism embedded within Canada’s legal system and propelling Colten’s family to national and international stages in their pursuit of justice. Sensitively directed by Tasha Hubbard, nîpawistamâsowin: We Will Stand Up weaves a profound narrative encompassing the filmmaker’s own adoption, the stark history of colonialism on the Prairies, and a vision of a future where Indigenous children can live safely on their homelands.

Read these:

• The Yellowhead Institute’s “Land Back” Red Paper[5], an incisive analysis calling for the repatriation of stolen lands and honouring of treaties, and Indigenous sovereignty on Indigenous terms.
• “The True Spirit and Original Intent of Treaty 7”[6], a riveting collection of Elders’ narratives of the making of Treaty 7, and rich analysis of Treaty understandings among the signatories.

Support these:

• The Making Treaty 7 Cultural Society (MT7). This Indigenous-led, settler-supported, arts organization and theatre company is committed to the promotion of healing through the sharing of Indigenous knowledge. 

REFERENCES

[1] Alex Tesar, “Treaty 7,” The Canadian Encyclopedia, 2019, https://www.thecanadianencyclopedia.ca/en/article/treaty-7.

[2] Sarah Carter, Walter Hildebrandt, and Dorothy First Rider, The True Spirit and Original Intent of Treaty 7 (Montreal, QC.: McGill-Queen’s University Press, 1996).

[3] Carter, Hildebrandt, and First Rider. Page 145.

[4] Calgary Public Library, “Treaty Day: The Making of Treaty 7,” September 30, 2020, https://www.youtube.com/watch?v=HgUCUser3xY.

[5] Shiri Pasternak, Hayden King, and Yellowhead Institute, “Land Back: A Yellowhead Institute Red Paper,” 2019, https://doi.org/10.2307/j.ctvrf8922.22.

[6] Carter, Hildebrandt, and First Rider, The True Spirit and Original Intent of Treaty 7.

Welcome! If you are new to this blog, or our working group in general, we explore how the concepts of voice and marginality are intrinsically intertwined with racism and colonialism. 

We endeavour to pay attention to the nuances across our research, asking whose voice is being heard? Who speaks for whom? Western academic spaces are often shaped by power, and Western research paradigms, in general, leave little space for other ways of being and doing. 

We share Mahtani’s (2014) concern that there is an entrenched marginalization of scholars of colour in Western academia despite, paradoxically, the growth of scholarship on race and colonialism. Through this working group’s focus on voice and marginality, we seek to privilege the perspective and priorities of the vulnerable communities with whom we conduct research, across the diverse focus areas of our members, including Indigenous sovereignty, environmental and natural resource governance, curriculum, literacy and participatory communication, with rural and remote communities, Indigenous communities, diasporic and immigrant populations. Both within this blog and within the wider working group, we are seeking to create an inclusive forum for students and faculty for interdisciplinary research and engaged scholarship (Nightingale, 2021) – crucially and critically led by graduate students as active agents of change.  

The space we co-create together here seeks to foster opportunities for both enriched perspectives and revitalized scholarly engagement. We hope that you will join our members for ongoing scholarly conversations relating to critical reflection, racial equity, Indigenous politics and geographies, and innovative ways of sharing scholarship in ways that honour our research communities, such as research storytelling, scholar activism, and more.

We strive, within this group, to model a collaborative, creative, and critical research space stemming from the common call against imperialism and paternalism, toward a new epistemic community that fosters productive intersectionality, praxis, and engaged scholarship. 

We invite you to reflect on your own positionality, and the stories which shape your epistemological and ontological ways of knowing and being in the world. We welcome you to join us in co-creating a space that validates different ways of knowing and being, building relational trust with each other towards a network of solidarity and support. If you are curious to know more, please join us at one of our monthly public meetings, or join our mailing list at vmrc-l@mailman.ucalgary.ca.   

We look forward to connecting with you over the coming year! 

REFERENCES

Mahtani, M. (2014). Toxic geographies: Absences in critical race thought and practice in social and cultural geography. Social & Cultural Geography, 15(4), 359-367.  

Nightingale, A. (2021). Chimeric Scholarship: situated knowledges, mixing methods and the challenges of interdisciplinary research [Conference presentation]. 58th Annual Department of Geography Conference, Calgary, AB.