#LandAcknowledgements (or Territorial Acknowledgements) have come up quite a few times on Twitter and in person this week, so while it’s fresh I thought I’d share my perspective/practice in relation to #Science and #Academia (a thread 🧵)
I budget time for a personal introduction + land acknowledgment at the start of each talk, seminar, course etc.
I prefer to make this as meaningful as possible, but often we’re so time constrained I’m forced to kept it brief (2-3 min is as ‘brief’ as I’ll go) /2
I prefer to make this as meaningful as possible, but often we’re so time constrained I’m forced to kept it brief (2-3 min is as ‘brief’ as I’ll go) /2
Since the sciences are not accustomed to intros+ land acknowledgements I often include an explanation as to why we do such things
E.g., significance as Indigenous protocol, importance unsettling settler spaces, process reality of colonialism, value of representation, etc. /3
E.g., significance as Indigenous protocol, importance unsettling settler spaces, process reality of colonialism, value of representation, etc. /3
If there’s time I’ll introduce myself in nehiyawewin (Cree language) and give the translation, saying who I am, who my community is, what I do (study/learn about plants and flowers 💐🌱🌿🌾🌸🌺), and where I do it (which leads into the land acknowledgements) /4
I’ll do my best to learn the name of the city/region in the local Indigenous language (e.g., Odawa = Ottawa, Tiohtià:ke = Montreal), recognize treaties for the area, identify specific communities or reserves in the territory, and broader cultural groups historic/recent /5
An important aspect of my practice is to convey that this is an ongoing discussion about the realities of colonialism and Indigenous dispossession that everyone can/should engage with /6
Land acknowledgements have evolved from shocking settlers into realizing they’re inhabiting occupied Indigenous lands (an important paradigm shift at the time), into a discussion on how each can reflect on that reality and adjust/react as needed (see cbc.ca/amp/1.4973371) /7
Upon my own reflections on being an uninvited guest on occupied Indigenous lands, I’ve realized three ways to engage with that relationship /8
1) LEARN about the local Indigenous people, demonstrated by my efforts to learn the names, communities, treaties, etc. for the territories/lands I either live on or visit (including conferences, seminars, job talks) /9
2) RESPECT the local Indigenous communities’ authority and autonomy as stewards for their land. This involves listening, respecting, supporting their decisions /10
(Note, I often wrestle with this if I disagree with their acceptance of certain projects, though I understand it’s for economic stability. Indigenous people are not monoliths and opinions/values/priorities often disagree (some folks need to hear that) /11
3) SUPPORT local Indigenous communities in their times of need. This is very broad and the most actionable. Pay attention, where ever you are there is likely something happening, whether social, environmental, health-related, etc. Be a good neighbour and support. /12
There are numerous examples of the latter from IdleNoMore to COVID care/response to the anniversary of Oka to the land defenders in Wet’suwet’en and now Caledonia.
How does your interpretation/action of those events change upon reflecting on the land and colonial history? /13
How does your interpretation/action of those events change upon reflecting on the land and colonial history? /13
I’ll mention that my reflections/actions can grow and change and were borne of a time when I had little time/money, so we’ll see how they evolve as I gain income and research autonomy
The point is they’re fluid, adaptable, reflective, responsive /14
The point is they’re fluid, adaptable, reflective, responsive /14
I’ll mention that I fully support and encourage everyone to take time to give a land acknowledgement, if it is meaningful and respectful.
What doesn’t look good is the lip-service acknowledgements that are hastily read and include no personal reflection /15
What doesn’t look good is the lip-service acknowledgements that are hastily read and include no personal reflection /15
Personally, I respect folks who have the courage to identify as #Settlers when they give land acknowledgements. It clears up any potential ambiguity. It’s not derogatory it’s contextual and honest. /16
It’s also necessary to state that descendants of formerly enslaved Black people and refugees are not settlers. They were brought to these lands by contextual and unfathomable circumstances. Self-id as you wish. /17
Similar for recent immigrants. They often have strong ties to their home country and don’t engage/benefit in colonial structures as multigenerational settlers (though all these relationships evolve over time so be reflective/honest) /18
Last but not least, I’m by no means the final authority on the subject! I listen, learn, grow from each land acknowledgement and ideas/perspectives change over time.
Other Indigenous people, communities, regions will have different ways. Become comfortable with that fluidity /19
Other Indigenous people, communities, regions will have different ways. Become comfortable with that fluidity /19
I’ll finish with a funny video that pokes fun at the empty land acknowledgement and need for deeper reflection and change.
In my realm, I think universities and academic societies have a lot of room to voluntarily engage/do more with the subject
In my realm, I think universities and academic societies have a lot of room to voluntarily engage/do more with the subject
Also, If you’re curious or unsure about the land you’re on, may I suggest this website as a good starting point
native-land.ca
native-land.ca
Also also, if you made it this far, have a wonderful weekend 🌺✌🏻✌🏻
May you be safe, healthy, and cautious as we navigate this covid pandemic
May you be safe, healthy, and cautious as we navigate this covid pandemic
