NS 115 Indigenous Peoples and Technosci Lecture Notes (2)

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Week 2 - Theorizing Colonialism and Science Learning Goals: - There are two main learning goals for this week: - Introduce basic concepts and an analytical framework through which students can begin to understand the interrelationships between Indigenous peoples, colonialism, and science and technology - Introduce the three central roles that Indigenous peoples have with European or ‘western’ technoscientific fields: - 1. As objects/subjects of scientific inquiry or technological intervention - 2. As collaborators in research with non-Indigenous scientists - 3. As scientists themselves Reading Week 2 - “Where the Buffalo Go: How Science ignores the Living World” - Interview with Vine Deloria - https://www.thesunmagazine.org/issues/295/where-the- buffalo-go Vine Deloria is one the most important living Native American writers - For more than a quarter-century, he has produced a readable critique of Western culture - Central to his work is the understandfing that by subduing nature we have become slaves to technology and its underlying belief system - We have not given up only our freedom, but also our relationship with the natural world Deloria was born in 1933 on the Pine Ridge Sioux Reservation in South Dakota - For many generations, his family has straddled white and Indian cultures - One of his ancestors, the son of a fur trader and Yankton Sioux headman’s daughter, had a vision that his descendants would serve as mediators with the dominant society Deloria’s father, a Dakota Episcopal priest took his young son to the site of the 1890 Wounded Knee massacre and pointed out to him the survivors who still lived on the reservation - Deloria left home at 16 to go to a college preparatory school in Connecticut - After graduation, he turned down an acceptance to the University of Colorado and bought a used car with his tuition money - He went on to study geology for 2 years at the Colorado School of Mines (my own alma mater) before enlisting in the Marine Crops reserve - In 1956, he enrolled in Iowa State University where he met his future wife Barbara Jeanne Nystrom - They moved to Illinois so he could attend Luterhan seminary in preparation for becoming a minister, like his father - For four years, he studied philosophy and theology by day and earned money as a welder

by night - Although he completed his education, he grew disappointed with the glaring lack of solutions the seminary provided - In 1964, Deloria went to work as the executive director of the National Congress of American Indians, and there he began to see the importance of building a national power based on Indians through grassroots organizing - He soon came to appreciate the need for trained Indian lawyers who could defend tribal sovereignty and treat right within the legal system - In 1967, he enrolled in law school at the University of Colorado Deloria maintained his ties to Christianity - He posed a challenge to the religion of his childhood: If as they claim Christianity is for all people, why not let Indian people worship God after their own conception of HIm - Deloria no longer identifies himself as a Christian but offers that he is a Seven Day Absentist Since receiving his law degree, Deloria has written many books and lectured colleges all over the country - He never shied away from direct assaults on injustice, it as though he did not have time or patience for the polite indirectness that characterizes so much political dialogue today - His book alone testify to this directness: Red Earth, White lies won book of the year away and his other books won high rewards too - Deloria recently retired from his position as a professor of history, law, religious studies, political science - He lives in Golden, Colorado with his wide who edits much of his work Jensen: What would you say is the fundamental difference between the Western and the Indigenous way of life? - Deloria: I think the primary difference is that Indians experience and relate to a living universe, whereas Western people, especially scientists, reduce all things living or not to objects - The implications of this are immense, if you see a world around you as a collection of objects for you to manipulate and exploit, you will destroy the world while attempting to control it - By perceiving the world as lifeless, you rob yourself of the richness, beauty, and wisdom to be found by participating in its larger design Reading Week 2 - Londa Schiebinger - Forum Introduction: The European Colonial

Science Complex Reading Week 2 - Adam Gaudry and Danielle Lorenz - “Indigenization as Inclusion, Reconciliation, and Decolonization: Navigating the Visions for Indigenization the Canadian Academy” Watch Week 2 - Kim TallBear - Science and Whiteness The topic of genetic research with Indigenous communities current challenges and future directions first step Kim TallBear May 2013 - Historian Ian Mosby published an article in social history that detailed shocking unethical mid 20th century nutrition experiments conducted on First Nations people in Northern Manitoba and in 6 residential schools across Canada - Aboriginal people are malnourished and “Starved and plainly not enough food to enable them to much more than keep alive” - “We are victims of colonial state that had disrupted traditional lifeways and then subsequently deprived peoples of adequate government support, which would be necessary when they very basis of one's material life, one's ability to live off the land is cut from beneath one's feet “ - On top of the considerable hardships already suffered by Aboriginal peoples, they were used as human laboratory - Aboriginal people were then used as a living human laboratory for nutrition scientists to pursue lines of inquiry about which they were curious - Scientists research questions included - number one was the shiftless indolent inert Indian really simply a malnourished subject? - Number 2 - where food supplies by traders after the Indian was removed from his or her land, inadequate and light of modern nutritional knowledge? - Colonial state - dictates the knowledge - The assumption is that white folks, usually heteresexual men, do the research - Indians and other people of color, women, are disabled, get poked measured photographed and written about - Western mind shapes everything - Mosby points out that colonial research always does little to alter structural conditions - For example, the conditions of colonialism that led to hunger in the first place - For example 2, structural conditions that make possible yet another ongoing and arguably colonial research project - the incessant examination of Indingeous

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population and bodies marked by type 2 diabetes like the starvation and malnutrition of mid 20th century Aboriginal people - Type 2 diabetes is a condition prompted in no small part by the dispossession of Indigenous peoples from our lands and life ways We are looking for genetic trigger as a source of the problem - not a question of the history - Not about helping people, but pushing careers 1996 - Columbia River - skeleton - 85 year old men was related to native americans - Kinship with Ancient one - Tribes claimed him as ancestry and want him returned to them - Protested and not genetic sample to link them to tribes - Judge ruled and did not give them to the tribe - Cultural affiliation, genetic affiliation is more straightforward, but proving it is complicated - They promise to legitimize our claims, but research agendas are there = race is biological which leads to the current tensions Her grand-father was murdered in 1863 by a settler - remains was drugged, decapitated, stored in archives - Petitioned for the remains for reburial Eske Willersley - sequenced by a lap with DNA expert, he published the first full sequence of ancient native american genome - Based on small child in Montana Anzac - Favourable press for asking for participation - if more tribes agree, then more local DNA would be available and it could be clarified - Hesitant from mistreatment of the past - Whose interest is served? Watch Week 2 - Dr. Kim TallBear - Indigenous people ‘very clearly’ suffered genocide We need to use the UN definton of genocide - Genocides of Indigeous people in US and Canada fall into this definition In 1492, it is estimated that over 60 million Indigenous lived on the land now known as the Americas - Today 7 millions live on Canada and US

There are so many policies that are meant to cause harm to members of the group or that were designed to assimilate, steal Native land with complete disregard for their physical and mental health The UN defines genocide as any of the following acts commited with the intent to destroy in whole or in part - a national, ethnic, raical, or religious group: - 1. Killing members of the group - Disease warfare - Bounty hunting - 2. Causing serious bodily or mental harm to members of the group - Contemporary police brutality - Forced religious conversion - Forced cultural assimilation - Forced removals and land thefts - 3. Deliberately inflicting… conditions.. To bring about its physical destruction in whole or in part - Reservation and ‘pass’ systems - Resource extraction including environmental pollution - Scorched earth campaigns including food source destruction - 4. Imposing measures intended to prevent births within the group - Forced sterilizations - 5. Forcibly transferring children of the group to another group - Residential schools - Sixties Scoop: forced placement in non-native families - Foster care system There was a 19th century attitude - save the man, kill the indian - Killing cultures, not always physical - Elimination a people as a people After recent Canadian inquiry found that the epidemic of MMIWG is ongoing - denial swept Canada - The argument is that Genocide requires intent - but this is wrong, there was intent Tallbear says one current method of forcibly transferring Indigenous children is through foster care system - 7% of all children are First nations There is idea that Native families are dysfunctional and poor - Continually take kids

- Poverty is seen as a crime - Result of exploitation - It is not a crime to be poor, it is not a crime to live differently - There are disagreements on what is a good family Tallbear sees parallels to what is happening to migrant children at the US southern border - People are saying this is not us, you only have to look at history of treatment and it is not new Week 2 - Lecture Notes Terminology is always political and situated - Politically appropriate changes over time and space, no universally correct term - Indian? Aboriginal? Native? Indigenous? - Terms evolve over time and place. No universally (always and forever) correct terms - Insider v. Outsider matters when using terms. Indian is antiquated, and also sometimes used inside communities. Outsiders should probably not use it - We are not always the same - We cannot use the term insiders use - Indians is used inside communities, older generations use it, but it is incorrect - insider term, do not use as outsider - Also, it is okay to ask. Which term is best? - It is ok to ask what they prefer or what is best - It is okay to apologize and correct yourself - You can say sorry if you use the wrong term - They are deeply embedded, so it is ok to make mistakes - Nation/People specific terms are often best. Listen closely, ask how to pronounce and spell - Nation terms are often best, be very specific - Indigenous is the safest global term to used - Canadian government not using Aboriginal anymore - Listen closely, ask how to pronounce and slow - It takes practice - Politically correct? Or politically appropriate? For now. “Indigenous” - More comprehensive definition from an Indigenous standpoint - Indigenous peoples themselves also privilege biological connection to ancestors (alongside connection to land, but they have evolved a more multifaceted definition of indigenous that entangles political self-determination and mutual

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networking for survival in a global world…For them, Indigeneity is much more complex than biological relations alone…Rather, Indigenous peoples understand themselves to have emerged as coherent groups and cultures in intimate relationship with particular places, especially living and sacred landscapes. In short, Indigenous peoples’ ‘ancestry’ is not simply genetic ancestry evidenced in ‘populations’ but biological, cultural, and political groupings constituted in dynamic, long-standing relationships with each other and with living landscapes that define their people-specific identities and, more broadly their Indigeneity (TallBear 2013: 510) - Standard dictionary definition - “originating or occurring naturally in a particular place; native” - Similar: native, aboriginal, local, original, earliest, first, initial, ancient - Does not tell us anything - The UN working definition of Indigenous peoples centers on 3 primary elements: - 1. A pre-colonial presence in a particular territory - land is important - 2. A continuous cultural, linguistic, and/or social distinctiveness from the surrounding population - 3. A self-identification as “indigenous” and/or recognition by other indigenous groups as “Indigenous” - She has history, land, identification in her defintion Londa Schiebinger on the European Colonial Science - Science : systematic knowledge of ‘nature’ - The sciences can be used to mean both ‘natural’ and ‘social’ sciences in this course - Usually, we will focus on natural sciences - Colonial science : any science done in Europe that drew on colonial resources and also science done in areas that were part of Europe's trading or territorial empires - As a historian of science, her analyses do not extend to the present day - Our analyses will extend to the present day - ongoing - IN this course, we understand colonial science as in part ongoing. We include present day European scientific traditions as historical and cultural inheritances of scientists working in NA and other settler colonial states (US, canada) - Settler - colonialism : an ongoing system of power that perpetuates the genocide and repression of Indigenous peoples and cultures.. Cultures… - [S]ettler colonialism normalizes the continuous settler occupation, exploiting lands and resources to which Indigenous peoples have genealogical relationships… - [S]ettler colonizers are Eurocentric and assume that European values with respect to ethnic, and therefore moral, superiority are inevitable and natural. (Oxford bibliographies)

- Londa Schiebinger, Professor History of Science, Stanford U USA - Feminist scholars of science and technology (technoscience) make similar critical anylsis as do Indigenous critics of how (colonial) science has studied women, nature, and other marginalized subjects or populations - Feminist and indigenous science studies are in conversation - Some social scientists who study science were trained first as scientists and engineers - They all make similar claims and critiques, she wants diverse people to make comments not just Indigenous people - Science has grown with colonial tandum Co-production or co-constitution - Co - production (not in reading, from Jasanoff) - scientific knowledge is not simply a transcendent mirror of reality. - The knowledge humans create via science both embeds and is embedded in social practices, identities, norms, conventions, discourses, instruments, and institutions - Natural orders (‘nature’) and social orders (‘culture’) are produced together. Not evenly. - Natural orders = nature and scientific knowledge of nature - Social orders = culture in its institutions - Also called co-constitution - C-P seeks to avoid both social determinism and natural determinism (eg: genetic fetishism) - tries to avoid overly constructions of the world, too much credit ot humans and attempts to understand the way the world shapes the way we see the natural world - It rejects nature v. culture debates - We see through our lenses - Everyone has a different lense - I will call attention to many examples during the semester - Shane Willis - MC Mechanic - Hand Fixing Hand, a homage to MC Escher - Sheila Jasanoff - Kennedy School of Government, Harvard Situated Knowledges, Feminist Objectivity, God Trick - The God Trick v. Situated Knowledge - Identity, including self-identity, does not produce science; critical positioning (situated within a body/language/gender/culture/class, etc) that enables the would- be-scientist to see differently - That is, stronger objectivity - Image of eye over the mountain - God is everywhere but no one - He sees everything, he has objective view - Scientists see everything but from nowhere - they are objective, not

situated - She advocates for situated knowledge - critical eye within body of language, class, etc - See differently - Feminist Objectivist (critical of masculinity hierarchy) refines objectivity as not supposed neutrality, but seeing from a position/community that enables a critical vision - Situated knowledge are about communities, not about isolated individuals - The only way to find a larger vision is to be somewhere in particular - As Shiebinger says “Europeans devised taxonomies and nomenclatures in order to comprehend and often appropriate colonial subjects and territorial resources; these European-made categories then tended to be taken to represent objective and universal ways of knowing - Her way of talking about situatedness of Europeons - Professor Donna Haraway - UC Santa Cruz (primatologist turned feminist science studies scholar) - God is everywhere but nowhere - God sees everywhere but we do not see him - The ‘God Trick’ v Seeing from somewhere in particular - Situated knowledges - critical vision - People say we do not not have to only know your culture, but our culture too - more critical and complex view to survive - Those in power do not understand other cultures to get by in society Objectivating the Intersubjective - European science ‘objectivates the intersubjective” - What does that mean? - “We should avoid… understanding human relational activities as things” - Shorter - “Objectivity by definition requires us to abstract relationships into categories, reifications, and structures” - Objectivity is turning relations into objects and thing- he is against it - “When we turn relational activities into things, we lose sight of the ethical commitment to respecting realms of authority. Maintaining proper relations with others provide social checks and balances” - Examples: ‘sexuality’ and ‘nature’ are both objectification of the intersubjective or relations - spirituality is an example too - Sex and nature are objects that science studies, that state manages, and the church morally regulates - Nature takes it objectify, we turned it into nature - now the state manages Nature and our sexuality, religion - Dominant institutions - church, state, science, make them into objects to manage us - Recognize ‘sexuality not as a thing or object that is constituted once and unchanging;

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rather, sexuality might prove to be relating, a sharing of power, reconstituted over and over based on the intersubjective dynamism of two or more persons” - Seen this way, sexuality would then appear as a way of being that which directly and intentionally mediates social relations across the family, clan, pueblo, tribe, and other forms of relations including other than human persons - David Delgado Shorter - Professor in the Department of World Arts and Cultures/Dance, UCLA - H talks about objetivating the intersubjective Vine Deloria, Jr.- similar as Shorter with their ideas - Deloria on objects (v. relations) - I think the primary difference is the Indians experience and relate to a living universe, whereas Western people, especially scientists, reduce all things, living or not, to objects - The implications of this are immense. If you see the world around you as a collection of objects for you to manipulate or exploit, you will inevitably destroy the world while attempting to control it - Not only that, but by perceiving the world as lifeless, you rob yourself of all the richness, beauty, and wisdom to be found by participating in its larger design - Deloria on objectivity and the greater aliveness (animacy v de-animation) of non-humans - In order to maintain the fiction that the world is dead and that those who believe it to be alive have succumbed to primitive superstition, science must reject any interpretation of the natural world that implies sentience or an ability to communicate on the part of non-humans - Science insists at a great pice in understanding that the observer be as detached as possible from the event he or she is observing - Contrast that with the attitude of Indigenous people, who recognize that humans must participate in events, not isolate themselves - Eg: recent scientific discoveries that crows are self-aware, that trees communicate with each other - Native people have greater aliveness than other individuals - European science uses to describe the world there is a hierarchy of life, inherited from religious traditions, and they are pervasive in our society and they tend to put greater awareness to higher beings and lower to lower beings - Ex: crows are self aware, Indigenous laugh since they knew - Trees speak and Indigenous knew this before as well - They never doubted it before - Deloria on material/spirit divide - If you objectify other living things, then you are committing yourself to a totally materialistic universe - Spirituality is another form of objectivating the intersubjective, making ways of

relating into an object - Shorter also writes on so-called spirituality and explain its inadequate terminology for relations that are also material - Deloria on standpoint - He critiques key scientific theories about indigenous peoples historically - We can’t dig into this today, but we will return later this semester to science done from Indigenous critical standpoints, which is what he is advocating in his polemical rejections of widely accepted for now scientific theories (migration routes and means, extinctions, etc) - Also, identify is a poor substitute for relations - He advocates that we need to be asking different kinds of questions - He says you take facts and bring them together and now what is the real question, and often you find it is deeper and the point is to keep asking the questions - Deloria does not necessarily use the same words as Haraway or Shorter but raises similar ideas - Notice he uses the word Indian, the term of his generation - Vine Deloria, Jr - 1933-2005, Standing Rock Dakota - Was a professor of political science, American Indian Studies, and Law at universities including Western Washington State U, U of Colorado, U of Arizona - He is perhaps the most prominent US-based Indigenous scholar of the 20th century - He also served as the director of the National Congress of American Indians (NCAI) Week 2 - Questions Schiebinger situates colonial science in a historical context; however, Dr. Tallbear uses this term in an ongoing context Week 3 - Indigenous Peoples and Colonial Experimentation Learning Goals - There are two main learning goals for this weel - Further, explore the historical and contemporary ways in which Indigenous peoples have and in some cases continue to be treated as experimental objects/subjects in research and their communities treated as living labs - Contextualize the history in relation to our understanding of the concept of genocide Week 3 - Lecture - Objects/Subjects

Convention of the Prevention and Punishment of the Crime of Genocide - Article II - passed by UN, force in 1951, response to genicidal horrors of the past - In the present Convention, genocide means any of the following acts committed with intent to destroy in whole or in part, a national, ethnical, racial, or religious group, as such: (group as an entity) - Killing members of the group - Causing serious bodily or mental harm to members of the group - Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part - Imposing measures intended to prevent births within the group - Forcibly transferring children oof the group to another group - The convention of the prevention and punishment of the crime of genocide was unanimously adopted by the UN General Assembly Indigenous Health History, Race, and Colonialism in Canada - 4 words involved in the colonial genocide - 1. Starvation - 2. Experimentation - 3. Segregation - 4. Trauma - Again, there are historical details (names and dates) but it is not necessary to memorize those details - We are interested in key concepts and ideas in this course - Especially those that explain how science (natural order) and colonialism (social order) are co-produced/co-constituted - Science ideas loop into the development of social order and loops back to enforce science Mary Jane McCallum - “My paper argued that in medical and public health experts wrote about indigenous people as ‘isolated’, ‘primitive’, and ‘susceptible’ and used images of ‘vast’ and ‘empty’ Indigenous territories to inspire a vision for colonial health services that would efficiently integrate indigenous bodies into the nation through various means, including relocation, surveillance, and assimilation - Colonial gaze looking at beings in the empty landscape - Colonial gaze - sees everything from vantage point and looks down upon Native - Can you see the co-constitution of the colonial structure and narrative with science? - Primitive, deviant Indigenous bodies make it imperative to do science. The advanced, civilized, knowing inquirer must build “objective” knowledge, Canadian research institutions, labs, build non-Indigenous Canadians’ careers &

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wealth by extracting knowledge from marginalized Indigenous bodies upon a “vast, empty” stolen land. Starvation James Daschuk on Clearing the Plains and Starvation - Book - McCallum cites Daschuk - In an early, acute period [of colonization] new diseases resulted in unprecedented mortality. The second period of devastation followed in the nineteenth century in the context of the numbered treaties, the loss of the bison, and, as Daschuk asserts, measured federal relief policy to manage widespread famine, malnutrition, and starvation as part of a larger effort to ‘‘clear the plains’’ for white settlement. Starvation not only led directly to death but also contributed to high mortality rates from diseases like tuberculosis (101). - If you get rid of bison, you can get rid of Nations - James Daschuk, assistant professor, Faculty of Kinesiology and Health Studies, University of Regina - “By naming and explaining starvation and malnutrition as policy, and, more specifically, as a policy of the Canadian Pacific Railway and Prime Minister John A. Macdonald to withhold food with intentional consequences, Daschuk asks readers to reject the dominant understanding that ‘‘dying off ’’ was a natural, inevitable thing for Indigenous people to do in the last few hundred years.” (102) - Withhold food, they will submit and hand over land - It was active policy to starve them Politics of Starvation - Daschuk uses this term - Removal, relocation, bison eradication, etc - Demonstrates b) Causing serious bodily or mental harm to members of the group - Demonstrates c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part - Can be cultural destruction as well - McCallum says Daschuk do not use the word genocide, but we can see how his work demonstrates it Experimentation - 2nd word of Mary Jane Mary Jane McCallum - “Experimentation’’ fixes our attention on the role and influence of health knowledge production about Indigenous people and, especially, the unique dimensions of knowledge production in the postwar era. It was set in coercive conditions, without consultation or consent, with little benefit to Indigenous people, and intimately tied to government

policies intended to eradicate Indigenous populations through assimilation and integration. - “Kill the Indian, Save the Man” - Mantra in the US explicitly, and Canada - If you can't eliminate through physical destruction, then assimilate them Ian Mosby on Administering Colonial Science and Experimentation - In 2013, historian Ian Mosby published an article in Social History that detailed shocking unethical mid-20th century nutrition experiments conducted on First Nations people in Northern Manitoba and in six residential schools across Canada. Indigenous peoples were then used as a living human laboratory for nutrition scientists to pursue lines of inquiry about which they were curious. Scientists’ research questions included: - 1. Was the shiftless, indolent, and inert Indian really simply a malnourished subject? (lazy, slow moving Indian) - 2. Were food supplies by traders after the Indians had been removed from their land inadequate in light of modern nutritional knowledge? - They were participating in research that was no their benefit, forced to do it Experimentation - Inadequate consent, no benefit to the subject - Article 2b) Causing serious bodily or mental harm to members of the group Segregation - 3rd word Segregation - Racial segregation in healthcare: Canadian medicare vs Indian Health Service - Underfunded, nursing shortages, outdated procedures, underpaid and therefore pious and over-controlling doctors - Patronizing - Inadequate consent and experimentation - Not the moment for research when they are trauma - Medicare in Canada…was not a universal or watershed moment for everyone and (shockingly) involved no consultation with Aboriginal people. Indeed, it cemented unequal, segregated health care in Canada by increasing funding for a public health system that excluded many Aboriginal people (McCallum citing Lux’s analysis) (106- 07). Historical Trauma - 4th word (Historical) Trauma - “Indigenous injury across many generations” - we hear about this, historical trauma, changes in genome from trauma

- Especially through boarding/residential schools, relocations, segregated medical care - Disruptions to Indigenous familial relations (e.g. imposition of nuclear family, theft of children, forced sterilizations & adoptions to non- Indigenous people.) - Stealing children from homes for residential schools - Forced sterilization - Adoptions to non indigneous people - Still happening - Professional “discourses” from social work, psychiatry, and psychology that frame “Indigenous families as irrational…” - Discourse a way, language, terminology, view of Indigenous people - Social work is patronizing to Indigenous - What is a good family, good mother, it is not just heterenormative - Not always the best western - Our traditional ways of family is not healthy - indigneous people - Such one-dimensional histories fail to acknowledge the continuation of colonial structures and trauma in our institutions today and can serve to legitimate state- sanctioned intrusions into Indigenous family life.32 The premise that Indigenous suffering is inherited biologically, culturally, socially, or psychologically has significant social implications, she argues, not least of which is that it prioritizes individual professional mediation and sidesteps efforts for large-scale decolonization. (McCallum citing Million’s analysis) (110). - Biosocial beings - Dr. Dian Million - Tanana Athabascan, Associate prof, Indian Studies, University of Washington Historical Trauma maps onto genoicide articles - b) Causing serious bodily or mental harm to members of the group - d) Imposing measures intended to prevent births within the group - e) Forcibly transferring children of the group to another group Week 3 - Reading - Mary Jane McCallum - Starvation, Experimentation, Segregation and Trauma Week 3 - Watch - Media Indigena - Starvation, Experimentation, Segregation, Trauma: Indigenous Health History - Episode 74 These four words are critical concepts for Indigenous concepts - Mary Jane McCullum - The four words factors into every encounter of indigenous people with the mainstream systems, policies, and research Guest star - McCallum

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- University of Winnipeg - 4 key historical concepts - We will start with an anecdote - history of medicine day - With the use of anti-indigenous imagery in journals, the first thing they heard back is they thought colonialism was a good thing for the Indians and all she replied back is no - She was not the only one taken back by the question - It seemed like she assumed that we progressed in history and relation and knowledge, but she was shocked that we had not - Things are not perfect 14 years later - Why did you choose the moment of ignorance with the audience members? - The essay is a historiography - attempting to count for accumulation of ideas, the history of history - She has been asked to write 3 in the last year, and they are very difficult - Most historians only write 1 in their career - The moment in time that has changed and now are interested in Indigenous history, while they were not before - She is interested in reflecting on what it is to write Indigenous history in this time - It gives us energy, but we are still faced with marginalization in Canada - She struggled to get started and the editors held up the whole process, it took her ages to write and the way in was through a story - She was in a HUB of services at the university and it was an important palace to talk about history, but it was lost in discussions - People still ask the question that was asked at the beginning - I thought colonialism was good for Indians? - Often times in Indigenous history, you put things in quotes since there are few Indigenous people working to spread their voice - McCallum carried two books with her, these are important books both of the 1990s - Mary Kelm - talked about colonization in health, the way it moves through Indian health services - Lux - talks about starvation, argues that the concepts we have about susceptibility are constructed through ideas about race and health science and we basically put onto biology processes that happen to be made through policy and by people - It is political - Starvation - She hopes the terms take on meaning - Starvation implies there was a policy to starve people and facilitate their death - This suggests Indigenous people did not just go and die - Starvation as intentional action desiring a certain outcome - Jim Daschuk - book covers the huge history of indigenous health and he argues in the second phase that the federal government worked to intervene in the health

and worked to lead to death to clear the plains for settlement - Canadian historians focus on small eras, and Daschuk looks at health in a longer scale which makes it stand out - The writing of Indigenous health focuses on the 19th century, it is dynamic and ongoing - We must examine modern Canadian medical history - Historians tend to love the era of 1870 to the first World war since signals huge change - loss of bison, dividing land, treaties are made, pivotal Canadian steps - Aboriginal people decline and nothing happens until 60s and 70s when Indigenous people rise up angry - We need to look at the 20th century to understand the legacy we face today - The more we foreground humans make history, the better since historians choices need to be questioned - Tuberculosis history - written by doctors who look back on lives and want to celebrate themselves and their friends, the story is one of progress and control over the disease - But if we look at the story with Indigenous people it changes - Daschuk chooses not to use the term genocide, what is the reason? - Suggested that it may be the term genocide closes the discussion and turns people off of the discussion, loses interest in engaging - Shy away from genocide - Robert - say that genocide is not used because of the unicorn myth - People believe that Canadian is a benevolent state Week 4 - Plants and Colonialism Learning Goals - The learning goal for this week is to build from last weeks content and consider how non- human relatives have been similarly treated as objects/subjects of colonial science Week 4 - Lecture The politics of terminology - Native - “By the late 18 th century, botany used ‘native’ as ”a catchall conception for uncultivated or undomesticated biota. The use of the term was not limited to plants…” - Native meant not cultivated and domesticated - Where you stand (in Native Studies) might condition how you hear this term. How does it sound to your ear after reading this? Inclusion, Reconciliation, and Decolonization

Indigenization and Inclusion - Gaudry and Lorenz 1st level - “Conceptually, indigenization represents a move to expand the academy’s still-narrow conceptions of knowledge, to include Indigenous perspectives in transformative ways.” - Rauna Kuokkanen - Level of Inclusion - Indigenization - Transformation has to occur and required - First level is inclusion - Indigenous Inclusion: “indigenization is conceived of primarily as a matter of inclusion and access, and by merely including more Indigenous peoples, it is believed that universities can indigenize without substantial structural change.” - Indigenization as inclusion, reconciliation, and decolonization navigating the different visions for indigenizing the Canadian Academy - Adam Gaudry and Danielle Lorenz Reconciliation Indigenization - 2nd level - “What sets reconciliation and indigenization apart from mere Indigenous inclusion is an attempt to alter the University’s structure, including educating Canadian faculty, staff, and students to change how they think about, and act toward indigenous people - Gaudry and Lorenz - Not just about getting along, but asking non indigeous to educate themselves to change their behaviour - Opening the mind - Journey of Reconciliation - TRC calls to Action - What is the Truth and Reconciliation of Canada - The TRC is a component of the Indian Residential Schools Settlement Agreement - Its mandate is to inform all Canadians about what happened in Indian Residential Schools - The Commission documented the truth of survivors, families, communities, and anyone personally affected by the Indian Residential School experience - This includes First Nations, Inuit and Metis formed Indian Residential School students, their families, communities, the Churches, former school employees, Government, and other Canadians Decolonial Indigenization or Decolonization - Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking” turns decolonization into a metaphor.” - Giving back land and life - How do you give life back?

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- Land Back - The project of land back is about reclaiming Indigenous jurisdiction: breathing life into rights and responsibilities - This red paper is about how Canada dispossess Indigenous peoples from the land, and in turn what communities are doing to get it back Botanical Cosmopolitanism - “We are all immigrants” is the underlying idea, and the author is critiquing - Are we really all immigrants - What about refugees and slaves - You can erase people Native plants versus Botanica cosmopolitanism (form of multiculturalism) - dichotomy - Native sovereignty versus multiculturalism - some of the same pitfalls, appears to be a good narrative but it is rooted in colonial history - it looks inclusive - Michael Pollan reduced matters to apparent extremes: - “the ostensibly xenophobic and intolerant garden of horticultural nativists on the one hand versus… a “cosmopolitan garden” that “borrow[s] freely from all the world’s styles and floras to make something of history rather than try to escape it.” This opposition is what led Pollan to conclude that “turning back the ecological clock to 1492 is a fool’s errand”. - Nativists versus liberal multiculturalism gardners - The opposition concludes turning back the clock is a fool's errand - People think we can just go back, but Pollen thinks it is ridiculous (pre- contact) - It is colonial problem now - But native plant advocates do not seek to “turn back the ecological clock to 1492”. Nor are advocates for botanical cosmopolitanism (like Pollan) external to colonial discourses of conquest, settlement, and ‘displanting’. Indeed, these colonial discourses are conditions of possibility for that very botanical cosmopolitanism: “it is not species but sociobiological networks that are invasive … invadable landscapes do tend to be heavily disturbed … and to have simplified plant communities with relatively less native biodiversity.” The idea of “borrowing freely from all the world’s styles and floras” erases the violent colonial encounter of displanting by replacing it with the figure of the undocumented immigrant. - Do not want to erase the encounter - Pollen is replacing quote = you are judging people on their origins and Michael pollan is being like nativist or essentialist and not recognizing multiculturalism, but they say they are judging not on where they come from, but what are they displatning to take their place

- Not a beautiful story, but displanting other things to be beautiful - Don’t judge species on their origins” is a misleading phrase: at issue is judging species not on their origins but on their emplacement - There is a fundamental difference between planning and displanting on one’s own land (ie: by Nazi’s in Germany) and in conquered territories (by Nazi’s in conquered Eastern Europe) - Mother Natures Melting Pot and it gets worse Botanical Decolonization - Repatriation of Indigenous land and life? - He is saying our nations, he is Indigenizing the settlers - They settlers are now the natives - Pollins and raffles Key Insights and Arguments for Botanical Decolonization - Authors are against conflation of native plant and anti-immigrant discourses - not quite right - The authors view the Anthropocene (this geologic epoch in which humans are viewed as the chief agent of change) as an artifact of European colonization. - They are in line with Indigenous thinkers - ”Accusing advocates of native plants of ‘nativism’ obscures this continuing legacy of genocide [of the “first Americans”]. - This accusation obscures current genocide history - Treating plants as immigrants, but never as settlers, paradoxically divides humans from nature. Both plants and human beings were planted and displanted. - Plants and human move about in similar ways and conditioned by colonial dynamics and power structures - Plants and humans are in relation - Active in colonial process - good and bad ways - Rather than botanical cosmopolitanism, consider particularism (authors say). No cacti in England and no lawns in Arizona. “But this is not essentialism. We seek to account for relationships between humans, plants, and places as emergent ecologies that persist over time even as they evolve. - What is the history underlying? - What makes you think that you should plant a cacti in England? - Relationships between humans, plant, and places that persist over time and think carefully about displacing them and taking them out of their home - Human & plant communities co-constituted. - Native plant advocacy as part of (botanical) decolonization. What is being repatriated? Interview - Week 4- Plants and Colonial - Jessica Kolopenuk Warren Cardinal-McTeague - research science - PhD - UofA Alumni, plant biology, moved to graduate school in Ottawa - UofO grew into

PhD, studies plant biology, sequencing DNA, how plants are related to each other - Largely tropical plants - rubber trees - Pea Family Question - Why is it important to think about plants in relation to colonialism and science? - People do not think of plants as manipulated, but it is one of the dark history of botany - Deep impact on history - We tend to look at it through one lens - Western Science - The movement of people involved the movement of plants and animals - Plants are agents and actors, they have impacts - Examples - co-produced places, Burning of the plants that manages the space - Indigenous food gardens, balance out diversity with different plants with different functions - The soil is important and key player Question - Importance of Indigneous doing biology and science - Different assumptions - What is it like to be an Indigneous scientist? - People turn to him more often for explanation, link between the two - Trust factor - how Indigenous people have been treated as objects - scientists could have good relationships with the community - He is called upon for all kind of questions - weight at time, extensive questions - Grateful for curiosity, and take advantage of trusting relationship - Knowledge sharing is good - In government, it can be challenging at times - depends on the institution you are at - Collection based research - these institutions do not believe they are colonial institutions, they think pure innocence science, places do not understand their roots in colonialism - Challenge to be employed under government as Indigneous and you can seen as why do you work there - Indigenous people confined to cultural identity and knowledge and it becomes effort to include cultural knowledge into science frameworks - sprinkling it with Indigeneity - Inclusion model of diversity - he says there is a movement to decolonization and land acknowledgment - Advance your career by saying work with Indingeous, exploitation Meaning well is not enough - Indingeous are more broad in their interpretations, which West do not think it is correct - There are different understanding and believe they should change Favourite plant - onion, depends on the day - Favourite today is coffee…. Default answer is sitting on patio and would say onion, which is a funny response - Fascinating by different structures of plants - Onion blew his mind since groups of flowers called umbels - many many flowers at one point, big ball of flowers Week 4 Reading - Rohan Deb Roy - Science still bears the fingerprints of colonialism

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Western science long relied on the knowledge and exploitation of colonized people. In many ways, it still does Sir Ronald Ross had just returned from an expedition to Sierra Leone. The British doctor had been leading efforts to tackle the malaria that so often killed English colonists in the country, and in December 1899 he gave a lecture to the Liverpool Chamber of Commerce about his experience. In the words of a contemporary report , he argued that “in the coming century, the success of imperialism will depend largely upon success with the microscope.” Ross, who won the Nobel Prize for Medicine for his malaria research, would later deny he was talking specifically about his own work. But his point neatly summarized how the efforts of British scientists was intertwined with their country’s attempt to conquer a quarter of the world. Ross was very much a child of empire, born in India and later working there as a surgeon in the imperial army. So when he used a microscope to identify how a dreaded tropical disease was transmitted, he would have realized that his discovery promised to safeguard the health of British troops and officials in the tropics. In turn, this would enable Britain to expand and consolidate its colonial rule. Ross’s words also suggest how science was used to argue imperialism was morally justified because it reflected British goodwill towards colonized people. It implied that scientific insights could be redeployed to promote superior health, hygiene and sanitation among colonial subjects. Empire was seen as a benevolent, selfless project. As Ross’s fellow Nobel laureate Rudyard Kipling described it, it was the “white man’s burden” to introduce modernity and civilized governance in the colonies. But science at this time was more than just a practical or ideological tool when it came to empire. Since its birth around the same time as Europeans began conquering other parts of the world, modern Western science was inextricably entangled with colonialism, especially British imperialism. And the legacy of that colonialism still pervades science today. As a result, recent years have seen an increasing number of calls to “ decolonize science ”, even going so far as to advocate scrapping the practice and findings of modern science altogether. Tackling the lingering influence of colonialism in science is much needed. But there are also dangers that the more extreme attempts to do so could play into the hands of religious fundamentalists and ultra-nationalists. We must find a way to remove the inequalities promoted by modern science while making sure its huge potential benefits work for everyone, instead of letting it become a tool for oppression. The gracious gift of science: When an enslaved laborer in an early 18th-century Jamaican plantation was found with a

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supposedly poisonous plant, his European overlords showed him no mercy. Suspected of conspiring to cause disorder on the plantation, he was treated with typical harshness and hanged to death. The historical records don’t even mention his name. His execution might also have been forgotten forever if it weren’t for the scientific inquiry that followed. Europeans on the plantation became curious about the plant and, building on the enslaved worker's “accidental finding,” they eventually concluded it wasn’t poisonous at all. Instead it became known as a cure for worms, warts, ringworm, freckles and cold swellings, with the name Apocynum erectum. As the historian Pratik Chakrabarti argues in a recent book , this incident serves as a neat example of how, under European political and commercial domination, gathering knowledge about nature could take place simultaneously with exploitation. For imperialists and their modern apologists , science and medicine were among the gracious gifts from the European empires to the colonial world. What’s more, the 19th-century imperial ideologues saw the scientific successes of the West as a way to allege that non-Europeans were intellectually inferior and so deserved and needed to be colonized. In the incredibly influential 1835 memo “ Minute on Indian Education ,” British politician Thomas Macaulay denounced Indian languages partially because they lacked scientific words. He suggested that languages such as Sanskrit and Arabic were “barren of useful knowledge,” “fruitful of monstrous superstitions” and contained “false history, false astronomy, false medicine.” Such opinions weren’t confined to colonial officials and imperial ideologues and were often shared by various representatives of the scientific profession. The prominent Victorian scientist Sir Francis Galton argued that the “the average intellectual standard of the negro race is some two grades below our own (the Anglo Saxon).” Even Charles Darwin implied that “savage races” such as “the negro or the Australian” were closer to gorillas than were white Caucasians. Yet 19th-century British science was itself built upon a global repertoire of wisdom, information and living and material specimens collected from various corners of the colonial world. Extracting raw materials from colonial mines and plantations went hand in hand with extracting scientific information and specimens from colonized people. Imperial Collections: Leading public scientific institutions in imperial Britain, such as the Royal Botanic Gardens at Kew and the British Museum, as well as ethnographic displays of “exotic” humans , relied on a global network of colonial collectors and go-betweens . By 1857, the East India Company’s London zoological museum boasted insect specimens from across the colonial world, including from Ceylon, India, Java and Nepal .

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The British and Natural History museums were founded using the personal collection of doctor and naturalist Sir Hans Sloane . To gather these thousands of specimens, Sloane had worked intimately with the East India, South Sea and Royal African companies, which did a great deal to help establish the British Empire. The scientists who used this evidence were rarely sedentary geniuses working in laboratories insulated from imperial politics and economics. The likes of Charles Darwin on the Beagle and botanist Sir Joseph Banks on the Endeavour literally rode on the voyages of British exploration and conquest that enabled imperialism. Other scientific careers were directly driven by imperial achievements and needs. Early anthropological work in British India, such as Sir Herbert Hope Risley’s Tribes and Castes of Bengal , published in 1891, drew upon massive administrative classifications of the colonized population. Map-making operations including the work of the Great Trigonometrical Survey in South Asia came from the need to cross colonial landscapes for trade and military campaigns. The geological surveys commissioned around the world by Sir Roderick Murchison were linked with intelligence gathering on minerals and local politics. Efforts to curb epidemic diseases such as plague, smallpox and cholera led to attempts to discipline the routines, diets and movements of colonial subjects. This opened up a political process that the historian David Arnold has termed the “ colonization of the body ”. By controlling people as well as countries, the authorities turned medicine into a weapon with which to secure imperial rule. New technologies were also put to use expanding and consolidating the empire. Photographs were used for creating physical and racial stereotypes of different groups of colonized people. Steamboats were crucial in the colonial exploration of Africa in the mid-19th century. Aircraft enabled the British to surveil and then bomb rebellions in 20th-century Iraq. The innovation of wireless radio in the 1890s was shaped by Britain’s need for discreet, long-distance communication during the South African war. In these ways and more, Europe’s leaps in science and technology during this period both drove and were driven by its political and economic domination of the rest of the world. Modern science was effectively built on a system that exploited millions of people. At the same time it helped justify and sustain that exploitation, in ways that hugely influenced how Europeans saw other races and countries. What’s more, colonial legacies continue to shape trends in science today. Modern colonial science:

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Since the formal end of colonialism, we have become better at recognizing how scientific expertise has come from many different countries and ethnicities. Yet former imperial nations still appear almost self-evidently superior to most of the once-colonized countries when it comes to scientific study. The empires may have virtually disappeared, but the cultural biases and disadvantages they imposed have not. You just have to look at the statistics on the way research is carried out globally to see how the scientific hierarchy created by colonialism continues. The annual rankings of universities are published mostly by the Western world and tend to favor its own institutions. Academic journals across the different branches of science are mostly dominated by the U.S. and western Europe. It is unlikely that anyone who wishes to be taken seriously today would explain this data in terms of innate intellectual superiority determined by race. The blatant scientific racism of the 19th century has now given way to the notion that excellence in science and technology are a euphemism for significant funding, infrastructure and economic development. Because of this, most of Asia, Africa and the Caribbean are seen either as playing catch-up with the developed world or as dependent on its scientific expertise and financial aid. Some academics have identified these trends as evidence of the persisting “intellectual domination of the West” and labeled them a form of “ neo-colonialism .” Various well-meaning efforts to bridge this gap have struggled to go beyond the legacies of colonialism. For example, scientific collaboration between countries can be a fruitful way of sharing skills and knowledge, and learning from the intellectual insights of one another. But when an economically weaker part of the world collaborates almost exclusively with very strong scientific partners, it can take the form of dependence, if not subordination. A 2009 study showed that about 80 percent of Central Africa’s research papers were produced with collaborators based outside the region. With the exception of Rwanda, each of the African countries principally collaborated with its former colonizer. As a result, these dominant collaborators shaped scientific work in the region. They prioritized research on immediate local health-related issues, particularly infectious and tropical diseases, rather than encouraging local scientists to also pursue the fuller range of topics pursued in the West. In the case of Cameroon, local scientists’ most common role was in collecting data and fieldwork while foreign collaborators shouldered a significant amount of the analytical science. This echoed a 2003 study of international collaborations in at least 48 developing countries that suggested local scientists too often carried out “fieldwork in their own country for the foreign researchers.” In the same study, 60 percent to 70 percent of the scientists based in developed countries did not acknowledge their collaborators in poorer countries as co-authors in their papers. This is despite

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the fact they later claimed in the survey that the papers were the result of close collaborations. Mistrust and Resistance: International health charities, which are dominated by Western countries, have faced similar issues. After the formal end of colonial rule, global health workers long appeared to represent a superior scientific culture in an alien environment. Unsurprisingly, interactions between this skilled and dedicated foreign personnel and the local population have often been characterized by mistrust . For example, during the smallpox eradication campaigns of the 1970s and the polio campaign of past two decades, the World Health Organization’s representatives found it quite challenging to mobilize willing participants and volunteers in the interiors of South Asia. On occasions they even saw resistance on religious grounds from local people. But their stringent responses, which included the close surveillance of villages, cash incentives for identifying concealed cases and house-to-house searches, added to this climate of mutual suspicion. These experiences of mistrust are reminiscent of those created by strict colonial policies of plague control. Western pharmaceutical firms also play a role by carrying out questionable clinical trials in the developing world where, as journalist Sonia Shah puts it, “ ethical oversight is minimal and desperate patients abound .” This raises moral questions about whether multinational corporations misuse the economic weaknesses of once-colonized countries in the interests of scientific and medical research. The colonial image of science as a domain of the white man even continues to shape contemporary scientific practice in developed countries. People from ethnic minorities are underrepresented in science and engineering jobs and more likely to face discrimination and other barriers to career progress . To finally leave behind the baggage of colonialism, scientific collaborations need to become more symmetrical and founded on greater degrees of mutual respect. We need to decolonize science by recognizing the true achievements and potential of scientists from outside the Western world. Yet while this structural change is necessary, the path to decolonization has dangers of its own. Science must fall?: In October 2016, a YouTube video of students discussing the decolonisation of science went surprisingly viral. The clip, which has been watched more than 1 million times, shows a student from the University of Cape Town arguing that science as a whole should be scrapped and started again in a way that accommodates non-Western perspectives and experiences. The student’s point that science cannot explain so-called black magic earned the argument much derision and

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mockery . But you only have to look at the racist and ignorant comments left beneath the video to see why the topic is so in need of discussion. Inspired by the recent “ Rhodes Must Fall ” campaign against the university legacy of the imperialist Cecil Rhodes, the Cape Town students became associated with the phrase “ science must fall .” While it may be interestingly provocative, this slogan isn’t helpful at a time when government policies in a range of countries including the U.S., UK and India are already threatening to impose major limits on science research funding. More alarmingly, the phrase also runs the risk of being used by religious fundamentalists and cynical politicians in their arguments against established scientific theories such as climate change. This is a time when the integrity of experts is under fire and science is the target of political maneuvering . So polemically rejecting the subject altogether only plays into the hands of those who have no interest in decolonization. Alongside its imperial history, science has also inspired many people in the former colonial world to demonstrate remarkable courage, critical thinking and dissent in the face of established beliefs and conservative traditions. These include the iconic Indian anti-caste activist Rohith Vemula and the murdered atheist authors Narendra Dabholkar and Avijit Roy . Demanding that “science must fall” fails to do justice to this legacy. The call to decolonize science, as in the case of other disciplines such as literature, can encourage us to rethink the dominant image that scientific knowledge is the work of white men. But this much-needed critique of the scientific canon carries the other danger of inspiring alternative national narratives in post-colonial countries. For example, some Indian nationalists, including the country’s current prime minister, Narendra Modi , have emphasized the scientific glories of an ancient Hindu civilisation. They argue that plastic surgery, genetic science, airplanes and stem cell technology were in vogue in India thousands of years ago. These claims are not just a problem because they are factually inaccurate. Misusing science to stoke a sense of nationalist pride can easily feed into jingoism. Meanwhile, various forms of modern science and their potential benefits have been rejected as unpatriotic. In 2016, a senior Indian government official even went so far as to claim that “doctors prescribing non-Ayurvedic medicines are anti-national.” The path to decolonization: Attempts to decolonize science need to contest jingoistic claims of cultural superiority, whether they come from European imperial ideologues or the current representatives of post-colonial governments. This is where new trends in the history of science can be helpful.

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For example, instead of the parochial understanding of science as the work of lone geniuses, we could insist on a more cosmopolitan model. This would recognize how different networks of people have often worked together in scientific projects and the cultural exchanges that helped them–even if those exchanges were unequal and exploitative. But if scientists and historians are serious about “decolonizing science” in this way, they need to do much more to present the culturally diverse and global origins of science to a wider, non- specialist audience. For example, we need to make sure this decolonized story of the development of science makes its way into schools. Students should also be taught how empires affected the development of science and how scientific knowledge was reinforced, used and sometimes resisted by colonized people. We should encourage budding scientists to question whether science has done enough to dispel modern prejudices based on concepts of race, gender, class and nationality. Decolonizing science will also involve encouraging Western institutions that hold imperial scientific collections to reflect more on the violent political contexts of war and colonization in which these items were acquired. An obvious step forward would be to discuss repatriating scientific specimens to former colonies, as botanists working on plants originally from Angola but held primarily in Europe have done . If repatriation isn’t possible, then co-ownership or priority access for academics from post-colonial countries should at least be considered. This is also an opportunity for the broader scientific community to critically reflect on its own profession. Doing so will inspire scientists to think more about the political contexts that have kept their work going and about how changing them could benefit the scientific profession around the world. It should spark conversations between the sciences and other disciplines about their shared colonial past and how to address the issues it creates. Unraveling the legacies of colonial science will take time. But the field needs strengthening at a time when some of the most influential countries in the world have adopted a lukewarm attitude towards scientific values and findings. Decolonization promises to make science more appealing by integrating its findings more firmly with questions of justice, ethics and democracy. Perhaps, in the coming century, success with the microscope will depend on success in tackling the lingering effects of imperialism. Week 4 Reading - Tomas Mastnak - Botanical Decolonization: Rethinking Native Plants Week 4 - Learning Activity - Sample Test Questions 1. Which answer best describes ‘botanical colonization”? - a. the aggressive invasion of a non-native plant species in a land area or water body

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where it is alien. - b. widespread changes in biota that accompanied settler colonialism and the broader remaking of relations among both humans and nonhumans. - c. just another term for the Anthropocene. 2. “Decolonization” requires….? - B. Respecting Indigenous cultural differences - It would not include returning Indigenous land or including Indigenous people more often in scientific research projects - a. including Indigenous peoples more often in scientific research projects. - b. respecting Indigenous cultural differences. - c. returning Indigenous land. Week 5 - DNA, Race, and Colonialism Learning Goals - The goal of this week is to expand on week 3 and consider genome sciences in their contemporary context as a primary field that has in the 21st century treated Indigenous peoples as objects/subjects of research - Additionally, we will consider the crucial role that indigenous peoples resistance to colonial genomics has played in driving global conversations around decolonial research ethics Week 5 - Lecture - Objects and Subjects The politics of terminology: Indians and more - In “about the authors” of IPCB Primer - Both ID by their nation. This is always a good way to identify people - But Dr. Dukepoo also uses the terminology full-blooded in his bio. Which is another term that is best reserved for insiders. It says so much without saying it and it often takes being an insider to get the context - In Forward - Do “Indians of the Americans” really all share a common worldview? - Indians, Genetics, and Genetics: What indians should know about the new biotechnology by Debra Harry and Frank C Dukepoo Bioethics f

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Summary of bioethical considerations - Awareness and understanding, including: - Short and long term effects of a specific research project - Positive versus negative outcomes of research - The consent process and forms? - Management of biological data and samples - Is research compatible with a subjects personal ethics? - How will research affect a subject, their family and community? - We must consider individual v. collective consent and implications. Settler states tend to be concerned with individuals and institute ethical rules based on that, but Indigenous nations emphasize collective consent, risk, and benefit - No need to study basic genetic ideas in this primer. Read it as a document that reveal politics surronding the human genome diversity project (HGDP) in the mid to late 1990s when this was published Implications beyond bioethics of genetic research on Indigenous peoples - Positive implications? As stated in primer - Genetic knowledge can contribute to disease treatmetns/cures - Researchers often cite ‘knowledge for the good of all’ especially given that research subjects often receive no real personal benefit from research participation - Negative implications. Again, as stated in the primer - Genetic research for hiring? - For insurance? - Genetic discrimination? - Appropriation and commercialization of DNA resrouces (both human and plant, etc), including patent, property, and intellectual property rights - Immortalized cell lines stored in gene banks around the world for anyone to do any research on - Eurocentric scientific theories, hierarchies, narratives: IHIs, “disappearing populations,” lack of consultation in research planning, the genetically sick Indigenous population, binary (human v. place) immigration narratives vs. co- constitutive narratives of people/place - Genetic evidence used for land and identity claims. Whos definitions count? - Biological sacred? - Ancestors (“remains”) also considered sacred by Indigenous peoples, and not worthy of human subject protections by settler state bioethical frameworks Examples of negatives IPCB warned about in 1998 - Eurocentric narratives, indigenous sickness, property and data storage - “For the hundreds of Nuu-chah-nulth people suffering the debilitating effects of arthritis, Dr. Richard Ward’s groundbreaking study in the early 1980s was like a beacon of hope.

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But in the following years of no communication between medical researchers and their Nuu-chah-nulth subjects, that light has dimmed, flickered out, and has almost been forgotten.” - Yet after 15 years of waiting, many Nuu-chah-nulth people are now discovering that the blood they volunteered to help find a cure for rheumatic diseases has traveled the world, and has been used in a variety of genetic anthropology studies; outside the boundaries of the consent forms they signed.” - “Health Canada agreed to fund Ward’s study, and with a budget of $330,000, a team of doctors, nurses and UBC medical students initiated the largest-ever genetic study of a First Nations population in Canada.” - “With his third-of-a million dollars federally funded study completed, Ward began to look for other uses for the 883 vials of Nuu-chah-nulth blood. - Ward received a $172,000 grant from the U.S. Department of Health to do further genetic studies on the Nuu-chahnulth blood, this time in the area of anthropology. - Flashed across newspaper and magazine headlines as a study “calling the Beringia land- bridge theory into question…” - No cures or treatments, just knowledge for the good of all? Biocolonialism Biocolonialism Definition - “Biocolonialism emerges from the ideological, political, and practical structures of new imperial science that enable the appropriation of Indigenous knowledge and biological resources for the benefit of western biomedical industries and corporations. Biocolonialism is a mode of neocolonialism in which the relationship of dominance and oppression is predicated upon the exploitation of indigenous human bodies and living organisms for profitable biological material”(Laurelyn Whitt). - I’d add for the benefit of settler state nation-building, including nonIndigenous institutions, to reinforce dominant worldviews and narratives, relational structures (binary sex, hetero/homo-normative family, humancentric definitions of kinship), which also benefits western wealth Your DNA is our history - Word Scramble - Peoples - DNA - Whiteness - Samples - Research Implications for Indigenous peoples of “Your DNA in our history”

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- Whose stories exist in/get told from whose bodies? - Whose knowledge gets built? With whose resources? - Whose narratives, including immigration and peoplehood guide research? - Anti racialism does not equal anti racism - Whiteness and property; who has the capacity to transform nature into value? What is the role of hierarchy in this idea? Whiteness as property - 1. Racial theories that were prominent during the developing years of the US positioned whites as rational agents who alone were capable of transforming nature into productive property. - 2. Whiteness and property became so strongly linked that whiteness in effect became a form of property - a treasured property that accords its rights and privileges that the US legal system defends - 3. These rights/privileges include the right to control the legal of group identity Whiteness as property in the biological sciences - Europeans must access “nature” in the form of indigenous DNA because they can transform it into something of value and use (origins, anti-racism, long term cures). - Relies on old ideas that Indigenous peoples have no similar capacity to transform nature into value. Indigenous people are DNA repositories. - Whiteness (still associated with Europe) = rationality, modernity. Now enacted through subjectivity of the scientist. - Can also be enacted through the church, the civilizational state - Whiteness—rational civilizing project that creates value for all humanity. Itself is a thing of value to be developed & defended. Indigenous natural (biological) resources are key to the developmental quest. Law and human evolution are concerned with inheritance of material properties - Inheritance connects individuals or generations within particular groups so that biological and material properties are transferred from the deceased to the living members of the same group - Both law and science draw on race to other human beings into groups in order to understand or facilitate the transfer of property Example of negatives iPCB warned about in 1998 - Eurocentric stories, indigenous DNA as Euroscience (modern human) property - Genographic case: “This really isn’t going very well. Tradition rarely sits well with cutting-edge science.” Aboriginal songlines may say that humans originated in Australia, but DNA analysis of the blood of Aborigines tells him a different story. A white Land Rover is seen speeding away on a dirt road. Wells gazes out to sea: “Let’s go see if we

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can make history.” He is off to India. With his cutting-edge genetics, Wells is literally back in the driver’s seat, headed for new lands and new discoveries of fundamental truths, leaving Singh behind in the outback of Australia, sitting under a tree by a rock, with his old traditional beliefs.” - Your DNA is our history - by Jenny Reardon and Kim TallBear - Indigenous DNA as a resource to be appropriated - Settler Law: one must determine who is a group member to determine who inherits versus in biology versus inherits determines who is a group member - deviant/sick/stigmatized native: morgan and his theory of cultural evolution - ASU Havasupai Case: inadequate consent; “knowledge for the good of all,” DNA taken for supposed biomedical research used for human migrations; traded between labs for research questions that were not agreed to; scientist property claims over the “sacred. What does ‘intercultural justice’ look like? - A combination of ‘the pragmatic advantages of tribal and indigenous regulation with efforts to transform our philosophical and ethical landscapes” - Notie we did not capitalize indigenous in this article, the convention has changed recently - Capitalize Indigenous - Tribal plus international law: - Communal rights v. private property frameworks - with rights come responsibilities to protect the resource - “Spiritual value” recognized - Indigenous control of biological specimens (IPCB hinted at this) - Indigenous controlled biobanks - Advocate that scientific professional organizations revise ethics guidelines and curricula; also revise governmental ethics guidelines Week 5 Reading - Debra Harry and Frank Dukepoo - Indians, genes, and genetics: what Indians should know about the new biotechnology? Human Genome Project - A 15 year, 3 billion dollar project conducted under the auspices of the National Institutes of Health to map and sequence all the DNA of a human prototype Human Genome Diversity Project - a project designed to study human diversity and will involve a worldwide collection of genetic material from select Indigenous people - Proposing to investigate human variation and diversity by sequencing the DNA of select, and supposedly more genetically pure Indigenous populations Week 5 Reading - Your DNA is our History by Jenny Reardon and Kim Tallbear Genographic Project partially on the ground that it will show race has no biological meaning, and thus we are all one people

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- They are not alone in making this claim; itis a common belief among human population geneticist and biological anthropologists who use genetic techniques to study human origins and evolution that if you undercut rac as a biological category, you also undercut racism (Human Genome Diversity Project) The Genographic project is the notion that some people, namely what the project leader called Indigenous people, live in remote places closer to the origins of humanity - The Genographic Project define Indigenous people in a particular way - Indigenous people are relatively isolated from immigration from surrounding groups - Technically the Genographic Project does not allow for self identified Indigeous population to come forward and ask to be included in the study - To ensure the Indigenous person conform, organizers specify that the participant will need to have grandparents who were members of the population in question - Genographic Project can partake of the privileges and power that whiteness in collusion with rationality offers up - they too can claim property rights in Indigenous DNA - The Genographic project was not funded by the government, but privately funded by the National Geographic Society - Spencer Wells Week 5 Reading by Jessica Kolopenuk - Pop up: Metis and the Rise of Canada's Post Indigenous Formation The study of DNA has changed the way that many disciplines are practiced and is altering the way that human variation is understood - DNA based understandings of human ancestry are affecting how identities of difference are formed - What is commonly known as the genomic revolution is contributing to the formation of what some describe as a posthuman condition, in which modern markers of the human are increasingly colonized by the code - The unprecedented politics of the shifting times appear to be popping up suddenly as DNA based techno sciences and discourses proliferate; however, what appears as a revolution does not mark a moment of transformation but a continuous and accelerating pattern of technological development based on scientific advances For Indigenous peoples, posthumanism has been conditioned by histories of colonial governance whereby Indigenous bodies and territories have been defined as acted upon through scientific and political Week 5 Learning Activities - Sample Test Questions 1. In the Week 4 lecture, I explained that biocolonialism involves "the appropriation of Indigenous knowledge and biological resources for the benefit of western biomedical industries

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and corporations.” And it also involves the appropriation of Indigenous and biological resources for the benefit of settler-state nation-building while reinforcing the dominant worldview, including that European sciences are more rational than Indigenous knowledges. Given that definition, which of the following three situations IS an example of biocolonialism? (1 pt.) - A.The researcher assumes the property rights in frozen blood and full control over its use in any and all research projects. The consent form does not discuss management of biological resources. - B.The researcher re-uses blood samples for research on human migrations when the blood was originally drawn for research on arthritis. The researcher obtained both individual and collective community consent for both projects. - C.A researcher claims that genetic science will end racism by showing that the entire human race is related. 2. What do the Genographic Project and the Human Genome Diversity Project have in common? (Choose 2) (2 pts.) - A.Both are government funded. - B.Both are privately funded. - C.Both were large-scale research projects designed to study genetic diversity and Indigenous populations. - D.Both were large-scale research projects focused on arthritis in Indigenous populations. - E.Both view Indigenous peoples as isolated. Human Genome Diversity Project - funded by the government (US) Synchronous Discussion Zoom 2 - NS 115 Unit 1 Exam: - Exam is mostly MC - 90 minutes - Once you start the exam, you must finish the exam - Readings and lecture material and videos Exam 1 Recap Decolonization requires returning land and resources to Indigenous people

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Sexuality and spirituality reflect examples of objectivating the intersubjective The new genetic knowledge gained might contribute to disease treatment and cures represents a positive implication for an Indigenous community of genetic research on their community members A non Indigenous scientist, at the request of an Indigenous lab member, invites a traditional knowledge holder from an Indigenous community into the lab to perform a ceremony before human remains are studied = reconciliation How is Indigenous defined in relationship to human beings? - A people with a pre-colonial presence in a particular territory, and recognition by other Indigenous groups as Indigenous - Not a person who has taken a genetic ancestry test that shows at least 50% ancestry, a person that has never left their original home territory, and a person that has 100% Indigenous ancestors Dr. TallBear explained that biocolonialism involves "the appropriation of Indigenous knowledge and biological resources for the benefit of western biomedical industries and corporations.” And it also involves the appropriation of Indigenous and biological resources for the benefit of settler- state nation-building while reinforcing the dominant worldview, including that European sciences are more rational than Indigenous knowledges. Given that definition, which of the following three situations IS an example of biocolonialism? - The researcher assumes the property rights in frozen blood and full control over its use in any and all research projects - The consent form does not discuss management of biological resources Whiteness as property = whiteness is a treasured property that confers rights and privileges that the law defends The gracious gift of science refers to medicinal and other scientific knowledges provided to colonial scientists by the Indigenous peoples in lands European empires colonized Historical trauma = injury that has occurred across multiple generations Botanical decolonization involves particularism, which is advocating for particular plants and peoples historically co-constituted in a particular place Terminology related to indigenous people evolves over time and place, there is no universal terms IPCB advocate Indigenous communities before becoming involved in genetic research - who owns and controls biological samples, does the informed consent process address collective consent

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Racialism = the idea that race is real Law and biology both are fields that are concerned with the inheritance of material property What part of the UN definition of genocidal acts DOES NOT apply to the common 19th century saying kill the indian, save the man? - Killing members of the group - It does apply to causing serious bodily or mental harm to members of the group, imposing measures intended to prevent births within a group, and deliberately inflicting on the group conditions of life to bring about its physical destruction in whole or in part Co-production refers to the idea that our knowledge of nature and knowledge of society are produced together, meaning that our social understandings shape how we study nature and our understandings of nature help shape our society Botanical colonization = widespread changes in biota that accompanied settler colonialism and a broader, subsequent remaking of relations among both human and nonhumans Genographic Project and Human Genome Diversity project = both view indigenous peoples as isolated and both were large scale research designed to study genetic diversity and Indigenous populations The God Trick = in research to see everything while standing no where Feminist Objectivity = critques hierarchy/binaries in research including gender Situated Knowledge = to research from an explicit social standpoint Colonial Science = research enabled by access to Indigenous resources Week 6 - Collaborators and Indigenous Governance - Bioethics and Indigenous Values Learning Goals - This week we move into the second role that this course considers: Indigenous peoples as collaborators in technoscientific research - In particular, we build off of week 4 and examine that Indigenous peoples have made in the context of genome sciences especially where ethical research frameworks have been developed - The focus here is on the values embedded in Indigeous research ethics - We highlight Canada in our case study this week as the research frameworks here have been considered as the best practice model globally Week 6 Lecture - Collaborators and Indigenous Governance What/How to Read for this week?

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- Read 1 the OCAP article, then the CIHR on-line guidelines, then the DNA on loan article, which are overlapping in the topics they address, keeping in mind week 3 definitions of inclusion, reconciliation and decolonization - Pay attention to Gaudrey and Lorenz and Tuck and Yangs definitions - What examples do you see in this week's reading of inclusion, reconciliation, and decolonization? - Decolonization is about repatriation of land and life - Indigenous governmental authorities, repatriation of blood samples and data - giving them their DNA back - What gives them a good life? OCAP - Ownership, Control, Access, and Possession (2004) - OCAP Reading - “We’ve been researched to death” - indigenous people say this, they are lower on the hierarchy so they are researched to death - group the points of the reading into inclusion, reconolication, and decolonization - Majority of research initiated by non-indigenous researchers and institutions due to research interest - Non indigenous make the decision to research Indigenous, there was no Indigenous participation in the design - Funding already secured and externally controlled, just approve - Researchers gather and control samples and data without sufficient knowledge, consent, Indigenous participation in analysis - Researchers benefit, no indigenous capacity building - The new guidelines show there is no Indigenous capacity building - no scholarships,etc no governance authority, they want their own guidelines and capacity to govern - Outright misrepresentation of research purpose - Turn-over in research staff, strains good relations, etc - Lose consistency and relationships - Pg. 82-83 many examples of poor ethical research practies - Which aspects of OCAP article evidence inclusion? - Which aspects of OCAP article evidence reconciliation? - Which aspects of OCAP article evidence decolonization? - Picture A production associate sorts through stacks of petri dishes of DNA samples - A nationwide DNA study currently will not test tribal citizens until tribes have been consulted about sharing citizens data - Aric Crabb The Mercary News - Sorting DNA samples CIHR Guidelines - For Health Research involving Aboriginal People (2004-2010) - Website - CIHR Guidelines for Health Research involving Aboriginal People on the Canadian Institutes of Health Research website - Since 2010 = Aboriginal people instead of Indigenous people - Since 2010, health research involving First Nations, Inuit, and Metis people in Canada is governed by the provisions outlined in Chapter 9 of the Tri-Council

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Policy Statement: Ethical Conduct for Research Involving Humans (TCPS) - The inclusion of Chapter 9 in the revised TCPS would not have been possible without previous work undertaken by CIHR and its Aboriginal partners to create the former CIHR policy: Guidelines for Health Research involving Aboriginal People - The CIHR Guidelines for Health Research involving Aboriginal peoples are not longer CIHR funding policy - These guidelines were in effect from May 2007 until December 2010 - These guidelines on which the new chapter of TCPS is based, have been rightfully acknowledged both nationally and internationally, not only for the rigour of their content, but also for their collaborative approach by which they were developed - The collaborative approach was grounded in the importance that CIHR places on traditional cultural values, community engagement and partnership with Aboriginal people for appropriate and relevant research that can improve health - Research partnerships/agreements/contracts - Mutually beneficial - Culturally competent - By the researchers - A critique is they use culture too much by prof - culture and politically authority are entangled but they are not the same - Different political critiques and assumptions - Not just about culture - They are assuming researchers are Non Indigenous - they cannot be Indigenous as researchers - Important articles in guidelines for researchers (assumed non-Indigenous?) - 1. Respect Indigenous worldviews (particularly traditional/sacred knowledge) - Sure, but you need to understand jurisdiction - 2. Respect Indigenous jurisdiction - 3. Participatory research approach/methods (shared benefits) option - CBPR, participatory action research, they are complicated - These methods are focusing on shared benefits, Indigenous communities need to have benefits too - Indigneous would want different benefits - 4. Research that “touches on traditional or sacred knowledge” should consult community leaders first, individuals second - Both communal and individual consent needed - Individual consent vs communal consent, usually does not get communal consent but it should come first - 5. Clear protocols on anonymity and privacy - Different when go to individual consent level instead of communal - 6. Address how cultural and sacred knowledge will be used - 7. Rights to sacred/cultural knowledge retained by the community. Researcher supports those rights - 8. Intellectual property addressed/specified in research agreement - 9. Shared benefits negotiated between community and researcher

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- 10. Education, training, capacity building for community supported by researcher - Key in negotiation - 11.1. Researcher must learn about community cultural protocols - Needs to be ongoing - Culture shock is a real thing, takes awhile to figure out how to act appropriately - 11.2. Research should translate publications when possible - Are we translating in Indigenous or a different language? - 11.3.Focus on ongoing, accessible communication with community - 12.1 Respect Indigenous community rights on data/biological samples - 12.2 Need consent to transfer existing samples to a third party - 12.3. Need reconsent from individual (plus sometimes community) for new (secondary) uses of existing data/samples (unless samples/data non-traceable to donors) - 12.4. If the samples are Indigenous, consult appropriate Indigenous orgs before new use - 12.5. Secondary uses require REB review - 13. DNA on loan (see Arbour and Cook article that will fill in background for a lot of these articles) - Rod McInnes - 2010 ASHG President - Alva Chair in Human Genetics, Canada Research Chair in Neurogenetics and Professor of Human Genetics and of Biochemistry at McGill University - “Indigenous community is not so much anti-science, as pro Indigenous rights” - Important articles in guidelines for researchers continued - 14. Indigenous community opportunity to participate in data interpretation and review of conclusions drawn to protect culturally sensitive information (or to thwart biased and uninformed scientific interpretations?)v- subject review to community before publish, censorship - researcher says - Example: Review means better conclusions, not censored conclusions - it is not a bad thing - People who know my work know that I have been pretty critical of Genographic, but in this article they are very good about not trumping the tribes Wampanoag identity with their genetic findings - The authors spend about of the paper recounting the literature ⅓ on New England history and the impact of European or white settlement on the numbers and state of Wamponag and they do this historical accounting in a way that emphasizes Wampanoag survival and not simply their decimation in the face of a brutal colonization - This is a flip of Genographic usual narrative (and the Human Genome Diversity Project before it) that Indigenous peoples are all vanishing and therefore must be sampled as quickly as possible - No doubt, Genographics tone is related to the fact that they share the byline with tribal community members (3 are listed as co- authors) - This is also welcome change from the old school days (still

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in existence for many) in which a tribal group is named in the short acknowledgements at the end of the paper, thanked for donating their blood samples - Or even worse, some papers from the early 1990s and before actually thank agencies such as the Indian Health Services (IHS) or the Royal Canadian Mounted Police (RCMP) for turning over blood to the scientists - One wonders about the informed consent in those situations - Their definition did not trump the Indigenous definition - it doesn't censored, but conceptualizes the findings and give them a better understanding of their findings - Important articles in guidelines for researchers (cont.) - 15. Indigenous community should decide how its contributions to the research should be acknowledged - Co-authors? - In acknowledgments? - Or do they want anonymity? Address this in the research agreement - What would they rather??? - They can change their mind - Need good ongoing communication - You must revisit the agreement - Because of power imbalance and traumatic histories, Indigenous communities will find different approaches to collaborations and disclosure of those research collaborations more protective Where are we today after 25 years of Indigenous agitation against top-down genomics? - Complicated legacies: the human genome at 20 - Article - Science Policy Forum - title that says complicated legacies, but when you scroll down there is a short piece of emerging ethics, there are amazing things happening, Indigneous are becoming scientists - Millions of people today have access to their personal genomic information - Direct to consumer services and integration with other ‘big data’ increasingly commoditized what was rightly celebrated as a singular achievement in February 2001, when the first draft human genomes were published - But such remarkable technical and scientific progress has not been without its share of missteps and growing pains - Science invited the experts below to help explore how we got here and where we should (or ought not) be going - Emerging ethics in Indigeous genomics - Despite considerable advances in genomics research over the past two decades, Indigenous Peoples are incredibly underrepresented - Biological materials from Indigenous Peoples have been collected to study diseases, medical traits, and the origins of human populations, yet many studies have not benefited the participants on their communities - Some research has been created harms such as exacerbation of derogatory and detrimental stereotypes or challenges to cultural beliefs

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- Without productive relationships, Indigenous communities may not benefit from research in areas such as precision medicine and pharmacogenomics and health disparities may remain unaddressed - Thus, many Indigenous peoples are hesitant in genomics research Inclusion = Reconciliation = Decolonization = Laura Arbour and Doris Cook Reading - DNA on Loan: Issues to consider when carrying out genetic research with Aborginal families and communities Brian Schnarch Reading - Ownership, Control, Access, and Possession (OCAP) or Self Determination Applied to Research Sample Test Question Match the following situations with the best “indigenization” term to describe it. You may use terms more than once. (Inclusion, Decolonization, or Reconciliation) Inclusion = Indigenous Inclusion: “indigenization is conceived of primarily as a matter of inclusion and access, and by merely including more Indigenous peoples, it is believed that universities can indigenize without substantial structural change.” (1st level) - Policy that aims to increase the number of Indigenous students, faculty and staff in Canadian academy - Decolonization = Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking” turns decolonization into a metaphor.” (3rd level) - Led by indigenous people - More focus on the now and not making up for the past Reconciliation = What sets reconciliation and indigenization apart from mere Indigenous inclusion is an attempt to alter the University’s structure, including educating Canadian faculty, staff, and students to change how they think about, and act toward indigenous people - Gaudry and Lorenz (2nd) - Not just about getting along, but asking non indigeous to educate themselves to change their behaviour

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- Opening the mind - Reconciliation is about addressing past wrongs done to Indigenous people, making amends, and mending relationships between indigneous and non indigenous to create a better future - 1. Indigenous community sets up data sovereignty regulations in order to control their biological samples and data derived from those samples = decolonization - 2. A team of university researchers comes to an Indigenous community to co-design a sustainable house with the community. In the process, the university team improves their social and historical understanding of the Indigenous community's history related to federal housing practices and federal policies of assimilation that have negatively affected the community's relationship to housing. = decolonization - 3. A team of provincial health agency researchers go to multiple Indigenous communities across the province to collect health data (with the communities' permissions) in order to fill in the gaps in provincial understanding of a particular health condition. Indigenous communities across the province were previously left out of research on this condition.= inclusion - A federal funding agency requires that researchers awarded grants that involve research with Indigenous peoples complete a federal-Indigenous policy and cultural sensitivity training before their funds are released to them. = decolonization Week 7: Indigenous Research Guidelines and Governance Learning Goals - Extending the focus of week 7 on ethical research values and bioethical/regulatory innovations, this week features articles that describe the incorporation of those new bioethical approaches to working with Indigenous peoples into frameworks of research practice. - These practices, like the bioethical principles they are built upon, have been developed in collaboration by Indigenous communities and scientists, including Indigenous scientists, bioethicists, and social scientists in New Zealand, Australia, Canada, and the United States. - In addition, we go beyond the prism of "ethics” to consider the broader frame of governance. For Indigenous peoples, the power that technoscientific cultures and institutions wield cannot be mitigated by "ethics” alone. We also defend Indigenous lifeways, governance practices, self-determination, and sovereignty. Week 7 - Lecture - Collaborators: Indigenous Research Guidelines and Governance Taniguchi et al: Comparative Analysis Among the Canzuz - Research Guidelines in Indigenous

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Communities (Canada, Australia, New Zealand, US) Sheryl Lightfoot = Canzuz = Canada New Zealand Australia US - Shes uses the term and handy way to group settler nations Misc Points to Consider - Did you notice the focus on Indigenous body/genome as site of research intervention v. society as site of intervention (diabetes, heart disease, infectious diseases, and treatments informed by genome research)? - They focused on indigeous body as site of research intervention,which needs to be researched - It is the problem - We do not get to the state being the problem, intergenerational becomes embodied and can change our genome - She id not see a problematizing as the genome as site of the problem - Good overview article - Timeline of Indigenous Research Guidelines - US first (but not really, IPCB proposal is not an official act) - United States: Indigenous Research Protection Act: 200, Author was IPCB - Indigenous Peoples Council on Biocolonialism - It looks like they were first, but it was a proposal not a policy - It was not fair to put it there, they were behind the pact not ahead - Australia: Values and Ethics: Guidelines for Ethical Conduct in Aboriginal and Torres Strait Isslander Health Research: 2003, Author was NHMRC (National Health and Medical Research Council) - LEAST COMPREHENSIVE - Canada: Guidelines for Health Research involving Aboriginal People: 2007, Author was CIHR - Canadian Institutes of Health Research - Canada was leading the way - New Zealand: Guidelines for Researches on Health Research 2008, Author was HRCNZ Health Research Council of New Zealand 5. Problematic Narratives in Genetic Ancestry Studies (TallBear, 2007 in Taniguchi 2012) - she wants to call out the problems, important to talk about dominant narratives, cultural ideas that shape genome research - 1. “We are all African” (under the skin) - 2. Therefore, “genetic science can end racism” - There has been no progress in racism - Humans are related, not a dent in ending racism - 3.”Indigenous peoples are vanishing” (into a sea of admixture) - Vanshing Indian, vanishing Native, populations are mixing, it is harder to see signature of Indigenous population, which makes them a different population - 4. We are all related - A Footnote to Stories 2 and 3: We are all related

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- Although admixture is a problem for the research and for gauging who is sufficiently Indigenous for research, the story of admixture is also framed in a positive light as we are all related, but this story represents a particular understanding of ancestry, kinship, and self that is culturally circumscribed and therefore not universally cherished - Genographic privileges relatedness along maternal and paternal lines to unnamed genetic ancestors, which is valid in certain contexts - But it is a narrow notion of relatedness that when used alone, entails distinctly non-tribal ways of reckoning important ancestors and tribal relations - It is a type of genetic connectedness that says nothing specific about the crucial historical events, particular community entanglements, or con- temporary governance as those things have unfolded within the timeframe of Indigenous memories - Privileging the genetic paradigm that “we are all related” may seem anti- racist and all-inclusive in one context, although even that is complicated as it relies on portraying Africa and Africans as primordial - Ie: The source of all of us; however, in the Indigenous context, “we are all related” can very well usurp claims to identity and perhaps legal rights - 5. The Genographic project (and other genetic ancestry studies) collaborate with Indigenous people. But whose definition of ‘collaborate’? - They do not have the same definition of collaborate - Do not throw the word around if do not mean the same thing - It is in the details Key Concerns expressed/responded to in CANZUS guidelines? Overview of the Concerns and how the guidelines attempt to address them - look for main responses - Population genetics research/genetic ancestry research - Spiritual beliefs about manipulation of biological materials - For example, grind bone to do genetic analysis, but some say it is a dedication of the deacy, not a way to treat ancestors, why not use calcification of teeth, they are saying you can do that, agreed - They found an agreement asbed of views how to treat them - Oral traditions of origins or population history - Geneticists and mainstream society ideas/definitions about race and identity that conflict with Indigenous definitions of identity and belonging - Loss of control over data or bio samples collected from Indigenous people - Data sovereignty - Inappropriate use of stored bio samples - Unauthorized research - Example: for unauthorized research, therefore new consent for new uses of previously collected samples - Genetic discrimination including warrior gene allegedly found in Maori men at 3x rate of Europeon men and linked to risk taking behaviours thus effectively making being Maori a disease

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- New Zealand - They made Maori men into a disease - Interesting! In NZ, researchers were warned that findings from research are not generalizable to the Maori population at large - So bio samples and genealogical (whakapapa) knowledge taken from a wahnau member, wanau (family) or even a hapu (sub-clan) are not to be used to make Maori/population wide pronouncements - This is pushback against non-Maori definitions of groups and individuals - They are saying if from family or subclan, but you cannot make population wide announcements - Not exact translations - They are ok with genetic information tane, but careful about application to broader - Individual genetic information may affect family and population members who did not consent to research - And this may have implications for employment, education, benefits, services, etc - Ancestory.com, find siblings and conditions, did they want to know that? You cannot take it on yourself to find this knowledge - Repercussions for your family and sub clan - Data security to protex in such cases - Only qualified personnel (including genetic counselors) provide genetic information to research participants - Table 2: Comparative Analysis of Indigenous Research Guidelines Concerning Genomic Research Across Countries - Canada alone addresses the principle of community consultation during the design of search protocols

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- Canada has most robust guidelines - model for other parts of the world - Long standing conversation with Indigenous - US was not federal guidelines it was an advocate group - Canada alone address the principle of community consultation - Indigeous communities in developing question = robust form of participation and research collaboration Recommendations from Taniguchi et al - US, New Zealand, and Australia develop research guidelines regarding use of genetic information and protection of biological samples - Recognize trust as a principle within Indigenous research guidelines (including protecting Indigeous social, cultural, religious, and spiritual values and practices) - This is a problem - Actually establish policies and laws to enforce repercussions for those who violate via research the rights of Indigenous peoples - this part is hard, Havasupai case eg was settle out of court - Researchers are protected - No legal precedent - 10th of money they sued for - It it hard to make it happen, not many reprucussions Kolopenuk 2020 - Provoking Bad Biocitizenship Biocitizenship - I went to the Lancet for a definition that Kolopenuk refers to but does not cite at length in her article (this might help you read her article)

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- “For Nikolas Rose and Carlos Novas in their essay on “Biological Citizenship” (Global Assemblages, 2005) this term described new connections being made between biology and self-identity. They argued that contemporary biotechnology makes possible new ideas of what it means to be a human being. They present the human body as a fragmented, biotechnologically exploitable consumer object that can be physically reshaped by “enhancement technologies” or the consumption of new psychopharmaceuticals. Moreover, this biological consumerism largely takes place in a global marketplace that is increasingly disconnected from national politics. It is in this supra- national space that people are now “made up”—not as citizens with rights and duties bound to nation states, but as biological consumers. Thus for Rose and Novas, biocitizenship signifies a radical departure from the nationally located ideas of social citizenship predominate in western Europe since the mid-20th-century.” - Biocitizenship made possible by nation state citizenship - Biocitizenship = health, remaining healthy for greater good of human populations Examples of Biocitizenship? - Being and remaining healthy for the sake of ourselves and for the greater good of human populations - Biometrically monitoring one's physical activity (fitbit) - DTC genetic tests - Coughing inside your elbow - Be responsible and keep it to yourself - Safer sex - What else can you think of? - Keep yourself healthy and you will keep others healthy - Wear a mask Kolopenuk: Instead of just critically reflecting on good ‘biocitizenship’ goes farther. Consider being bad? - Provocation 1: Colonialism has conditioned possibilities of biocitizenship - Kolopneuk first tracs a history of Indigenous studies as for, not about Indigeous peoples - As distinct for postcolonial studies focused on politics related to the end of formal colonialism in nation states - Within Indigenous Studies, scholars have framed the use and formation of 20th and 21st century sciences and technologies as Indigenous - Meaning, using STEM knowledges to support Indigenous sovereignty - Take note of her Indigenous STS definitions/descriptions on S26 - perhaps discuss in Tuesday Zoom meeting - Provocation 2: Genomic and bioethical advances extend a more-than-state-based system of biocolonialism - nation state does matter but it is moving to global nation state - Take note of her discussion of the problems with recognition and inclusion (related to health and disease equality) in a settler-colonial state S26-S27 - Bodily purity and dispossession - What does Kolopenuk see as the difference between bio ethical policies and the

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need to regulate the coloniality of knowledge production in genomic research - S27 - Provocation 3: If the coloniality of good bio citizenship is to be undermined, then democratization and justice need to stop driving the political aspiration and moral purposes of nation states and science. WHAT - counterintuitive, she wants us to be bad - Diversity and inclusion in the state of science and notions of justice are “steeped in a narrative of progress whereby morality and civility” (goodness) are located in adherence to liberal values that actually require assimilation and uphold the coloniality of Indigenous and non-Indigneous relationships (S28) - On settler colonialism ideas, we are seeing radical inequality - In their most ideal states, all on indigenous dispossession - We actually need to undermine these core ideas - we should be bad citizens - At whose expense has justice in colonial nation states and empires come? (S28) - Always been at someone's expense Kolopenuk: Be Bad - “I...ask, not how we might redeem democracy for the sake of justice by including Indigenous peoples into predominantly non-Indigenous research institutions and processes, but how might we divest our labor from scientific and political formations that bind us into biology-based systems of culture, identity and difference, and inclusive recognition politics? (S28) - (Bio)citizenship would not have emerged without colonial nation states. It cannot be made “good.” - Disturb “the territorial, political, and morally inflected claims of nation states and their citizens, research institution and their researchers, and bioeconomies and their consumers to continue to possess Indigenous territories and to study Indigenous bodies...” (S28) - “I charge non-Indigenous and Indigenous peoples alike to be bad: unpack and undermine the investments they have in propertied and rights-based individualism, state-based sovereignty and nationalism, capitalist cultures of consumption, and settler fantasies of being rightful and good.” TallBear and Kolopenuk Conversation on Bad Biocitizenship Video The main points are the solution to colonial problems, especially in this area of science, the colonial problems solutions are often shaped by the same colonial power dynamics - Plant notions - colonial thinking also produce the ethical standards that are supposed to be there as a watchdog or solution - The problem is that they do not get at the root of the problem - The article is trying to get at this, making a case of being within that framework being bad or bad biocitizen means “case for being bad biocitizen and being bad means rebuking normative colonial standards of goodness” Example of Biocitizenship - biometrically monitoring physical activity - Coughing inside elbow, safer sex - All of the discourses around health and COVID-19 are example

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- Is wearing a mask bad? - How do we talk about it critically when it helps keep people alive? - This article was written pre-covid but it has meaning now - Doing those things is a practice for public health, what she finds troubling is when there is an ethical component connected to it - Rating being good according to a liberal standard of goodness and history of morality in colonial standards, when attached to good biocitizen. So we might imagine what goodness is from different world views instead of only linking it to being a good biocitizen as defined by liberal tradition - Cree worldview: Would you wear a mask? Is it the practices that would change or would we have different practices? - Ceremonial community and sweat lodges and medicines used in lodge that protect against the transmission of COVID in that space - I am not comfortable but how can we argue against the knowledge we do not know? Does that make Cree bad? They are not living up to standards defined by science but they are following their standpoints - This is where the tension arises since different knowledge and practices, if one is held higher than the other - We must detach goodness from certain practices - Governance and power, who gets to decide what is good? - Connected to increasing Indigeous governance over science that affect them and us - It is not a matter of the what, it is the who gets decide - Institutional ethic requirements for research projects - Is it good to get informed consent? Yes. But these practices are still defined, governed, and regulated by non Indigneous people and groups. Indingeous should be able to govern too - Definitions of Family. We assume nuclear families and there is stigmatization for people that do not live in this way - My child well-being is worth the risk of getting covid, letting them into our family - Christinaity and church has labelled Indigneous as savages and bad, we are using our worldview onto Indigenous and everyone - Multigenerational households - They are approaches to managing public health out of a system hierarchical and colonial system - It is not that it is bad, it is the system - We need a more robust set of ideas, and sets of practices that are not as imperial and one sided and enforced as universal way of thinking - Place based form of ethics - Local knowledge - More specific to context and communities, rather than over arching framework to all circumstances - Question: I have been taught to think of citizenship in Nations and now is citizenship good or bad? - Tension

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- My community is made up of Cree people and Metis people and white people settlers and deep rich relationship - If we are thinking citizenship, it must move past nation based definition - We must be self critical to buying into thinking - Nation state forms of citizenship and investments in settler colonial relationships - We must be critical of overall approach is not working for many communities and people - Tallbear is silenced about having COVID - Why are people quiet? - Stigmatized and shamed and tainted by virus - Moral meaning placed on person - no careful, ignorant, irresponsible - Trees grow fungus Read: Katrina G Claw and Matthew Anderson, Summer INternship for Indigenous Peoples in Genomics (SING) Consortium and Naniba’s A. Garrison: A Framework for Enhancing Ethical Genomic Research with Indigenous Communities” Jessica Kolopenuk: Provoking Bad Citizenship - Hastings Report Special Report for ALl of us, on the Weight of Genomic Knowledge Sample Test Question Which statement is true? - A.Biocitizenship refers to nation states requiring DNA and other biological tests for all naturalized citizens (i.e. those not born into nation state citizenship.) - B.Biocitizenship refers to new connections being made between biology and self-identity, including consuming biology and health related products. - TRUE Terminology evolves over time and place, there are not universally correct terms!!!!! - It is not universally applicable and unchanging Week 8 - Governance through Sustainable Tech Development Learning Goals - Given the focus on governance the previous week, this week explores a case study in which an indigneous community partnered with researchers to enact their sovereignty through sustainable housing development Week 8 Lecture - Collaborators - Governance through Sustainable Tech Development

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Tribal Housing, co-design, and cultural sovereignty - the Paper - Co design process is anti hierarchical - Students use co design on many different projects - Ryan Shelby = young man is a good friend of her, engineering around the world - Tons of different students, diverse students, helped in community trust - These things make a difference - We do not need all middle class white men to govern it all Research ethics in PPN-UC Berkeley Co-Design Process - PPN project 'research in a tribal mode’: - Collaborative + research contract + control control of funding + data sovereignty (though the term not used) - There was a contract signed - Tribe had control over funding - Data sovereignty term was not used, but it does happen - Tribe was used a lot in US context - Self reflective, grounded in a tribal framework for communication styles - Doing research in tribal venues - Research in tribal venues - They came to them, 2 hour drive - Research activities directed by tribal government - All participants (from the university and the tribe) collect and reflect on social and environmental data, plan, and implement - Students stretched in their social analysis: community members stretched in their technical understanding - Any other PPN approaches, values, etc that map onto this chart? - She brought the table from last week - guidelines of CANZUS - use and storage of biological material - In this project, did not use a table, but it can apply. What boxes can you check? - Comparative Analysis of Indigenous Research Guidelines Concerning Genomic Research Across Countries Table

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Cultural Sovereignty (Coffey and Tsosie) - It is time to reconceptualize Native sovereignty from a model that treats sovereignty as a strategy to maintain culture, to a model that analyzes culture as a living context and foundation for the exercise of group autonomy and the survival of Indian nations - Wallace Coffey (tribal leader) and Rebecca Tsosie - Political authority to maintain culture to analyze culture as living culture and survival of tribal nations - In first instance, there is a governance/culture divide - Sovereignty helped us maintain culture - In the second instance, we see Coffey and Tsosie assert that to the contrary, living cultures are the ontological foundation - the worldview - upon which autonomy and sovereignty are predicated and enacted - Ontological = worldview, how we understand the universe - So an intact culture is required for true sovereignty - Of course, we can also extend our understanding of this to see culture and governance as co constituisem thus we could say that they make one another to an extent - Example of co production or conconstitution Shifting the Dependency Frame - The Pinoleville Pomo Nation project sought to go from the state of government housing being an assimilative project and a gratuity to understanding it as a right and an expression of cultural sovereignty - HUD provides tribal housing or low income housing - This co-design process could be contagious to other projects (public facilities design, environmental restoration, renewable energy development) - We think of this as a treaty right, they want to shift frame from dependency to sovereignty

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Remember ‘situated knowledges’ from Week 1? - “…all people (including scientists) are situated in contexts shaped by multiple aspects of their identities, their experiences, and their mental habits when they try to explain how the world works. ‘Situated’ is not a condemnation of a group or its claims, but rather an acknowledgement that all perspectives are partial, some knowledge is better adapted to particular settings than other knowledge, and that a multiplicity of perspectives can help us reach a stronger, more robust assessment of a problem, or “stronger” objectivity” in Harding’s terms. Dialogue, investigation, and experience can lead to a better, more productive state of knowledge, but no knowledge is without cultural content, with its strengths and limitation” (pp 8-9). Articulation Theory - “Articulation theory allows us to see how the PPN might conjoin elements of what we think of as traditional housing (Rounded shapes, building into the earth) with other scientifically informed housing elements (such as insulation factors and the durability of some materials) without delegitimizing the tribes distinctiveness as a group - They did work and they were knot scientific, but not the right scientific and contemporary informed housing elements - ‘Traditional’ and ‘nontraditional’ knowledge are not coherent wholes that must be maintained analytically or practically separate. Tribes such as the PPN frequently pull knowledge from multiple sources in order to solve practical problems and advance state goals for, say, self-sufficiency, low environmental impact, or the creation of more ceremonial space within housing units.” (p 9) - Multiple sources - What are the bringing together from traditional and non traditional houses - Think of an articulated lorry - Semi Trucks - You can conjoin the back and front or you can take it off, based on your needs Pay attention to how this article refuses a binary between science and Indigenous knowledge, cultural and technical knowledge - And think about how both Indigenous and scientific knowledges can be situated knowledges - both reflecting cultural grounding and lenses of those who see inquire, study, and produce knowledge that is ultimately technical - But this does not it is not also cultural - Pay attention to examples given in this article from the housing co-design process - Think of the lens of the engineer and etc, etc - Their knowledge can be cultural and technical Structural Barriers even when co-design process works well - the first half they talk about making the process work and what they had to learn to make it work, once the process works well and they run into structural barriers - first structural barrier was racism and service into the area - not able to get people into their area - white trade people would not come work for the, there was not Indigenous plumbers and workers - Racism in service delivery and maintenance in the area (ie: Indigenous people might not

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be able to get tradespeople in to service) - The engineering stamp on the design (engineers always wanting to cut back on cultural or social elements of the design) - Often has to do with cost or trade efficiency - They Were not apart of the process, they needed to be educated - HUD total development cost (TDC) standards that did not factor in long term maintenance costs - What's the cost? They want to spread the resource,s but did not factor in long term maintenance costs - Building codes is another barrier: local county did not accommodate cultural design - Tribe adopted their own green building codes that refused the urban bias that dominated the green building movement - national codes have urban bias, not familiar with country side, urban bias - Too few green builders to create a buyers market and they seemed suspicious of working with a tribe on a culturally inspired project - Bids were too high, required too much up front payment, or did not adequately ensure tribe of building qualifications - So tribe trined their own Pomo cultural values expressed in housing projects and served by codesign dialogue based approach - Commitment to adaptation (including climate change) - In order to survive - Decentralized political environment for decision making (including about housing needs and desire) - Dialogue model returned some control and responsibility to the local level, reinforcing the distinctiveness of local cultures and decentralizing power - Complex social values - Commitment to adaptation, how might that lead to different variety of outcomes in cultural production - garden, etc, etc Not commodities, but houses embody ethics of relatedness - Tribal housing acknowledges obligations to past and future citizens, carrying forward both aesthetic and technical traditions of ancestors, but thinking about what can be sustained into the future by generations to come - Points of relation - The people building need to connect the past and future - relationality over time - Respect for other species, manifested in nontoxic materials, green septic systems, rain gardens, and native plant landscaping - Relations with non human beings - Good relations with homes themselves with these elements in mind - Tribal housing can provide some privacy, but also allow for collective self reliance through shared space and shared word Week 8 Special Zoom Conversation with PPN- Berkeley Design Team Members

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Ryan Shelby - posted in South Africa Week 8 Watch - Co-Design Engineering and Architecture Project between UC Berkeley and Pinoleville Pomo Nations with Prof Alice Agogino’s students (4:27 minutes) Sustainability projects are a dream The project wants to build a culturally sensitive home for Indigenous - Human centered design technique, humans are the focal point of the design and the technology follows - We look at all the legs of sustainability - Social sustainability was very important We need to make a real idea, we need to help them increase sustainability, start design solutions and implement them Students were not experts right away, tribe was allowed to give their ideas They use hay bales as insulation and the future could be greener Sustainability is key to long term survival When they talk about it, it is not green house gas emotion They blessed the house, we can get close to nature Their criteria means it has to include natural materials, straw was used in traditional homes and want to include it into the new homes, but it has a 30% savings in electricity and water Week 8 Read: Edmunds David, Ryan Shelby, Angela James, Michelle Baker, Yael Perez, and Kim Tallbear - Tribal Housing, Co-Design, and Cultural Sovereignty Sample Test Question Cultural sovereignty for an indigneous people implies that __________.Choose one response. - A.The norms and values of the settler state should guide how Indigenous community political decisions are made. - B.The norms and values of only esteemed Indigenous cultural leaders should guide how Indigenous community political decisions are made. - C.The norms and values of the Indigenous people should guide how Indigenous community Indigenous community political decisions are made.

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There will also be a question about situated knowledges or feminist objectivity in relation to the PPN-Berkely project - So review those definitions and have them in mind in relation to the article Week 9 - Governance, Relations, and indigenous Navigation Learning Goals - This week we will continue to explore the concept of governance the previous week, but through the lens of Indigenous Navigation Week 9 - Governance, Relations and Indingeous Navigation - Oceania in the Plains (Vince Diaz) Transindigeneity - An analytical framework that “describes deep Aboriginal cultural belongings to specific places while also permitting wide lateral reach across time and space - He is looking at rootedness vs routedness - An analytical, ontological, and political category of Aboriginal claims and conditions to deep temporal specificity but that has the ability and capacity to reach across particularities in creative and powerful ways without losing specificity - Diaspora - no longer rooted, they are living in other territories - When do you stop being diasporic?? Are you still indigenous to that place?? - Transindeitity is a more robust term - Between space and time, not a particular space but also a particular time and the reach - By transindigeniry, I mean the claims and conditions of Aboriginal belonging to specific places, but as such discourses of vertical depth or rootedness (in deep time and place) are forged into two additional processes: 1. in productive relations with histories, narratives, and technologies of travel or geographic reach, here referred to as lateral or horizontal rootedness and 2. In strategic relationship with other equally deep and moving Indigenous peoples and traditions from elsewhere - By transindieneity, productive relations with technology and travel or reach and strategic relations - Technology of canoe building articulating with the canoe building of another time people and place - Strategic relationship - Transindigeneiry applied to oceans: “Here is the proper relationship between seas and oceans, and that proper relationality requires knowing into whose home one has sailed as a condition for expanding one’s possible homes or at least one’s possible circuits of travel. This way of moving is categorically different from the imperialism of settler colonialism and larger colonial discourses.” (36) - Proper relationality matter on whos home you sailed - Colonizers wanted to justify the fact the people were not fully human, they did not account or relate with them - “Seen and motivated through such an Indigenous water lens, the critical project pushes

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Milanesians to learn to be Micronesian in Dakota country.” (37) Transindigeneity: Any Instruction for the Non-Indigenous - A student asked in the question forum for this week: - “I know this will sound selfish, but I am still thinking about where I and people like me fit into the bigger story. I am now dedicated to decolonisation, but that does not offer much clarity for peoples who have lost any connection to place” - What do you do when your ancestors and the state that formed you as a multicultural citizen made decisions such as giving up cultural specificities that severed that connection? When they were not interested in learning to be ____ in Cree country? In Blackfoot country, etc? - The difference between coming in as a Ukrainian, learn to be _____ what it was to be Ukrainian in homeland is not the same as in Cree country, they embraced the job as coming into Cree country, they were attempting to be canadian overwriting laws of Cree country - Negative project prevailed - “One answer lies in how the shared building and sailing of traditional outrigger canoes by displaced Microesians in the Eastern prairies of Dakota can center the concept of transindigenity to give us a better analytic on native cultural persistence and political resurgence and a pretty good practice to counter the persistence of US settler colonialism” - Diaz goes on to talk about interrelated terrains but also cautions against ideas that take “expansiveness and fluidity” too far, thus losing specificity of place and cultural practices of particular peoples. - And might any of this help instruct settlers and their cultures to do more than stop obstructing. Where else might settlers (descendants) “fit into the bigger story” in say more relational ways? If you can no longer be ______ in ______ Cree country, what can you be in this country? I think what people’s ancestors gave up drives some to want to be us. - What do you do? - WE all live structurally - We must live with decision of ancestors - Come from a sense of sadness from ancestors, articulate in a good way instead - Articulation underlies transindegenity Instructions Continued? - “This transindigenous framework also offers ways to counter the effect of settler colonialism and larger forms of colonial discourse that operate by erasing or disavowing prior Indigenous presence and knowledge as preconditions of self articulation” - That is what the settler state did/does - Settler colonialism articulates itself, builds itself, it erases prior knowledge in Indigenous - Disallowing Indigneous knowledge and culture - If you are not Indigenous how do you take this framework as a useful guideline? Trans ______?

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- There is no answer - What can strategic harnessing of traditional knowledge of Micronesian seafaring and dakota river and skyways offer efforts to decolonize and produce new forms of knowledge - Open question Collaborative TEK as good, generative relations - “...as we are learning to negotiate and navigate together, we are also learning how Dakota, too, have a long and deep history and tradition of movement and expression through profound instrumentalized interconnectivity between self and environment that refuses colonial compartmentalization and binary logics. What is quickly developing, hence, is a partnership to practice indigenous. Micronesian cultural traditions in Dakota homelands, waters, and skyways without replicating the sins of settler colonial dispossession and disenfranchisement. What we are beginning to learn is just how necessary it is to include good and generative relations with Dakota as a precondition for being traditionally Micronesian.” - It can be knowledge of the waves and stars - It can be interaction of material things, shaping one another - Not all technologies are bombs and lazers, Indigenous had technologies too - Partnership of Indigenous traditions without replicating sins of settlers - it is necessary to have relations - Good relations - Trans ______ in relation to building project, where they built technology together Section on Epeli Hau’ofa and “Our Sea of Islands” (30-37) - This section is tough. Read/skim it for more details on ‘transindigeneity”. I have pulled key quotes out and put on earlier slides. IF you have a deep interest in the material and really dig in, that is great but it is a deep background on the concept that is more appropriate. I think, for a more speciality (eg: graduate student) audience - Key points in this section: - Rootedness = Native depth, time depth ; Routedness = native reach, you take the depth with a place and you move or sail and routed in other places - “Specific grounding in place, marked by cultural and ecological rootedness—deep Indigenous ancestral and ecological verticality—or Native depth...—is vital because it is precisely through the fully embodied and multisensoried narrative instrumentalization of Indigenous ancestral and ecological verticality (dept in time and place), of Native depth—that the other signature legacy of Pacific peoples and islands that Epeli celebrated in “Seas” is enabled and unleashed: Indigenous geographic and discursive spread across temporal horizons, or simply, Native Reach...Native roots and routes are not mutually exclusive but mutually and powerfully constitutive and generative.” (33) - Native depth plus native reach gives us more traction, how do you maintain it when you make a reach? Questions for Vince Diaz - 1. You note on page 33 that technology is not independent of society and nature. Would

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you say then that technology is not fully human constituted, nor universal? That it arises out of a specific context? Can we say this of all technologies then? Including European or “Western” technologies that are claimed to be marks of “advanced” society rather than, similarly to Indigenous technologies, being seen as innovations of a specific society within a specific context? Not advanced, but different and contextual? - 2. On page 35, you discuss “‘non-instrument’ wayfinding, whose biggest problem is ahistorical valorization of sailing antiquity that denies the modern conditions of wayfinding’s emergence—like science, corporate funding, state support, modern scholarship—while also erasing Indigenous technological and instrumentalized seafaring knowledge outside Polynesia.” - Can you tell us more about modern “non-instrument wayfinding,” and your critique? Questions for Students - 1. What is Diaz's chief critique of Disney's Moana? - 2. How can you relate his critique to Shorter’s critical analysis of ‘spirituality’ disrupting relations. And Diaz’s statement on slide 5 that collaborative TEK is good, generative relations Watch - Vince Diaz, author of our reading this week - “Oceania in the Plains” Zoom Watch - Postcards, Season 11 Episode 3 - “Canoe Project, Tamara Isfeld, Carlyle Larson” Canoe Project We come from travelling in crafts and sailing long distance with stars, reefs, etc - We have voyaging in our cultural DN Garbiel Elisa - Micronesian community builds a canoe project The community wanted a canoe of their own, the word has allowed him to work with so many different people Mario Benito - Navigator and Canoe Carver - he was ordained a navigator and they used canoe to islands to get food, fish, and more - it was his whole life, he helped carve the canoe when he was a young boy Life used to be free and unique, it is very different over here Mat Pendelton - wanted to be respectful of Dakota land - He is dakota - The plan was to have lower and upper micronesians to work with him on the canoes - Dug out canoe Ryan Dixon - tree, water, boat, digging out the inner membrane - Dakota children embrace the canoe, since important from where they come from

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Odrigger canoe has a sail He started to ask himself who he is and what his culture is like, he wants his kid to know his culture, he is micronesian and he wants to know the skills they have The project is supposed to bring communities together, and the hope is to make a viking ship one day The three communities to canoe together to bring connection and sense of belonging, Dakota are not living but it is their traditional homeland Sign of perseverance and being who they are despite challenges They want to live and not vanish, the culture needs to continue Wha - means the fizzle, the fizzle in your body, the blood, bringing thigns to the family and the island Read - Vicente M. Diaz - “Oceania in the Plains: The Politics and Analytics of TransIndigenous Resurgence in Chuukese Voyaging of Dakota Lands, Waters, and Skies in Mini Sota Makhoche” Sample Test Question These questions are not in multiple choice or matching form as they would be on the exam, but use these as guidance for points you should understand and that will be potential source material for exam questions 1. What is Diaz’s chief critique of Disney Moana film? a. Page 35 of reading 2. What was Shorter's critique of "spirituality” as a concept or object? Now relate that critique to the film Moana as critiqued by Vincente Diaz in the reading for this week. Make sure you understand Diaz's statement on slide 5 that collaborative TEK is "good, generative relations.” And think about Diaz's idea that collaboratively producting/using traditional navigational and canoe knowledge and technologies between "Milanesians" and Dakota is good relations. How does this way of understanding navigation counteract the representation of navigation or seafaring in the romanticized Disney film?

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