Being an Indigenous CRC in the era of the TRC #Notallitscrackeduptobe

Gabel, Chelsea

doi:10.5663/aps.v7i2.29356

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aps

2019

DOI: 10.5663/aps.v7i2.29356

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Being an Indigenous CRC in the era of the TRC #Notallitscrackeduptobe

Chelsea Gabel¹

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Cited by 2 publications

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“…At institutions across the homeland, Métis scholars, support staff, and administration with the best intentions attempt under the "Indigenous" umbrella to support Métis students, creating projects and opportunities from the sides of their desks when they can steal the time. Gabel (2019) warns of the workload placed on Indigenous students, faculty, and staff in campus reconciliation efforts, which speaks to the larger issue of the lack of dedicated time. In that context, ten hours seemed like a gift.…”

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confidence: 99%

Easing the culture shock of being in a space dominated by the educated

Forsythe¹

2022

aps

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I want to share my unique perspective on being the first (and thus far only) Métis Inclusion Coordinator in a post-secondary institution, even though Métis make up 40%-55% of Indigenous students on campuses across the Métis homeland, which ranges from Ontario through to British Columbia. I begin with a land acknowledgment in Michif to ground this work and demonstrate the significance of the Métis Inclusion Coordinator's role in understanding who we are at the University of Manitoba. Daañ lii Michif leu teeraeñ d'niikinaahk eekwaa Daañ lii Anishinaabeg, lii Krii, lii Oji-Krii, lii Syoo pi lii Dene nishtam leu peeyii, lii kampoos d'yuniversitii di Manitoba pi lii kampoos d'yuniversitii di Winnipeg ashteewa. University of Manitoba campuses are located on the original lands of Anishinaabeg, Cree, Oji-Cree, Dakota, and Dene Peoples and on the homeland of the Métis Nation; this is where I live, work, and study.Laura Forsythe d-ishinikaashon. My name is Laura Forsythe. Ma famii kawyesh Roostertown d-oshciwak. My family a long time ago was from Rooster Town. Anosh ma famii Winnipeg wikiwak. Today, my family lives in Winnipeg. Ma Parenti, or my ancestors, are Huppe, Ward, Berard, Morin, and Cyr. My ancestors worked for the North West Company and the Hudson's Bay Company. En Michif La Rivyeer Roozh kaaoschiyaan niya. I am a Michif who is from the Red River. Niya la primere la ko-ordinatrees kaa-akimaahk lii Michif. I am the first Métis Inclusion Coordinator employed at a postsecondary institution. My lineage includes Joseph Huppe, who fought in the Victory of Frog Plain, and my maternal great-grandmother Nora Berard was born in Rooster Town on land known as Lot 31 and owned by my ancestor Jean-Baptiste Berard. I am descended from voyageurs and buffalo hunters. I am descended from farmers, ranchers, teamsters, seamstresses, and tradespeople; I come from the working class that built Manitoba and the Métis nation. I am not descended from doctors, lawyers, or engineers. I tell you this as a demonstration of the total anomaly that I, Laura Forsythe, am writing this at all. I share this to establish my experience in the academy as foreign, with no familial support and no one within my kinship ties, to ease the culture shock of being in a space dominated by the educated (Forsythe 2021).Many Métis scholars share my experience in the academy; colonial actors enforced a historical disconnect from the academy affecting those with deep roots in the homeland. Despite this disconnect, a momentum has been creating waves of first-generation Métis scholars who have been entering the academy in the 2000s. According to Statistics Canada, in 2006, only 8.9% of self-identifying Métis aged 25-64 reported having a bachelor's degree

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confidence: 99%

Easing the culture shock of being in a space dominated by the educated

Forsythe¹

2022

aps

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“Reconciliation” in undergraduate education in Canada: the application of Indigenous knowledge in conservation

Littlechild

Finegan

McGregor

2021

FACETS

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Both the Truth and Reconciliation Commission (TRC) and the National Inquiry into Missing and Murdered Indigenous Women and Girls (MMIWG) explicitly emphasized the role of educators in “reconciliation.” Alongside this, conservation practitioners are increasingly interacting with Indigenous Peoples in various ways, such as in the creation and support of Indigenous protected areas and (or) guardian programs. This paper considers how faculty teaching aspiring conservation practitioners can respond appropriately to the TRC and MMIWG Inquiry while preparing students to engage with Indigenous Peoples in a way that affirms, rather than questions Indigenous knowledge and aspirations. Our argument is threefold: first, teaching Indigenous content requires an approach grounded in transformational change, not one focused on an “add Indigenous and stir” pedagogy. Second, we assert that students need to know how to ethically engage with Indigenous Peoples more than they need knowledge of discreet facts. Finally, efforts to “Indigenize” the academy requires an emphasis on anti-racism, humility, reciprocity, and a willingness to confront ongoing colonialism and white supremacy. This paper thus focuses on the broad change that must occur within universities to adequately prepare students to build and maintain reconciliatory relationships with Indigenous Peoples.

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Being an Indigenous CRC in the era of the TRC #Notallitscrackeduptobe

Cited by 2 publications

References 3 publications

Easing the culture shock of being in a space dominated by the educated

Easing the culture shock of being in a space dominated by the educated

“Reconciliation” in undergraduate education in Canada: the application of Indigenous knowledge in conservation

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