Standing on the Shore with Saaban: An Anthropological Rapprochement with an Indigenous Intellectual Tradition

Chiixuu Tll iinasdll: Indigenous Ethics and Values Lead to Ecological Restoration for People and Place in Gwaii Haanas

“…Indigenous governance systems are based on relationships, knowledge, and practices that reflect a deep history of interdependence between people and the places they live, sustaining biological and cultural diversity over millennia (e.g., Trosper 2009, Atleo 2011, Brondizio and Le Tourneau 2016. A rapprochement with Indigenous peoples' worldviews, governance, and knowledge systems offers a transformative path forward for ecological restoration and conservation (sensu Menzies 2013). Here, we present a case study of Chiixuu Tll iinasdll (Nurturing Seafood to Grow), a kelp forest restoration project in Gwaii Haanas National Park Reserve, National Marine Conservation Area Reserve, and Haida Heritage Site (hereafter Gwaii Haanas) on Xaayda Gwaay (Haida Gwaii), a remote archipelago in northern British Columbia, Canada (Figure 1).…”

Assembling “Effective Archaeologies” toward Equitable Futures

“…Clearly, collaboration and cocreating (Bollwerk, Connolly, and McDavid ) will be key to assembling effective archaeology (e.g., Croes, Carriere, and Stapp ). But if we agree that archaeology holds potential to expand horizons of “the possible” by illuminating alternative understandings of present and future, key to doing so is taking seriously Indigenous ontologies and “epistemologies of the South” (Santos , ; see also Green ; Menzies ). This requires strategies of dialogue and interpretation that encourage us to resist too quickly assimilating what we are learning to what we “know” (Weismantel ) and allow for the copresence of different ways of knowing (Santos's [, ] “ecologies of knowledges”).…”

Unsettling Gadamerian Hermeneutic Inquiry: Engaging the Colonial Difference

“…The inquiry involved the texts of Indigenous scholars who write about knowing and knowledges from their traditional territories in Southern BC. I engaged primarily with the following texts by Indigenous scholars that are well respected in both Indigenous communities and academic contexts as professors, also noting the scholars’ full names and communities: Archibald (2008) (Jo-ann Archibald, Stó:lō and Xaxli’p First Nation), Armstrong (2000; 2008) (Jeannette Armstrong, Sqilxw Okanagan), Atleo (2004; 2011), (E. Richard Atleo, Umeek, Nuu-chah-nulth), Cohen (2010) (William A. Cohen, Okanagan Band), Gardner (2002), (Ethel B. Gardner, Stelómethet, Stó:lō), Green (2008) (Kundoque Jacquie Green, Haisla Nation), and Menzies (2013) (Charles R. Menzies, Laxyuup Gitxaała). I chose these scholars as their texts provide expert translations of Indigenous knowledges, perspectives and histories into academic contexts, and would likely limit some of my own errors.…”