3/14/2015 Lessons From Developing a Framework For Tsilhqot’in Epistemology By Titi Kunkel PhD University of Northern BC Learning at Intercultural Intersections (LII) International Research Conference Thompson Rivers University March 11 ‐ 13, 2015 1 Lessons From Developing a Framework For Tsilhqot’in Epistemology  Introduction  Context  Hybrid Indigenous methodology  A Tsilhqot’in epistemology framework  Some application of the epistemology framework  Conclusion 2 1 3/14/2015 Who Am I? Indigenous woman from the Yoruba tribe of West Africa g Brought up within the ancient Yoruba paradigm of ‘Omoluwabi’ Live within the traditional territory of the Southern Carrier people Work with Aboriginal communities in Central Interior BC INTRODUCTION 3 Western Philosophies Western legislations and policies govern g p g resource development on Aboriginal lands Epistemologies of Indigenous peoples are typically unknown or marginalized CONTEXT 4 2 3/14/2015 Why Develop a Tsilhqot’in Epistemology Framework? Language revitalization project which required the development of culture courses ‐ 2012 Resource development within Tsilhqot’in territory and associated EIA – 2010, 2012 Xeni Gwet’in Court case CONTEXT 5 How: Indigenous, Afrocentric, and Western Data collection and validation using Indigenous methods Grounded theory for analysis and framework generation HYBRID METHODOLOGY 6 3 3/14/2015 A Tsilhqot’in Epistemology Framework Culture course development with members of Tsilhqot’in Language group ‐ 2012 Community interviews for resource development EIA ‐ 2012 Participant observation at community gatherings – 2012 Content Analysis of Court Case and 2010 EIA documents METHODS 7 Applied Yoruba Afrocentric Ways Elders as g knowledge keepers Indigenous y of ways knowing Pre‐colonial y in colonial ways societies Oral history & traditions, sacredness and spirituality Understanding of cultural context Indigenous ways: Relationships, accountability, respect, reciprocity, relevance 8 4 3/14/2015 A Tsilhqot’in Epistemology Framework Sadanx egendary times • Legendary • Animals were considered people Yedanx K’andzin • Ancestors and ?Undidanx • Families today • Kinship with animals • Kinship with animals – spiritual powers (The Tsilhqot’in Language Group & Kunkel, 2012) 9 A Tsilhqot’in Epistemology Framework “We as First Nations struggle every day to keep our identity and cultural values. In losing Elders, we lose important traditional knowledge about our culture and connection to the land. Once the last of our Elders has passed on, what do we have left to carry on our cultural beliefs? And more importantly, what do we have left to teach our children? What is left is the land itself, the water, the trees, the fish, the animals, and the stories that connect them.”(CEAA 2010, 164) 10 5 3/14/2015 A Tsilhqot’in Epistemology Framework Sadanx • Seasonal activities • Hunting • Fishing • Gathering • Legends Yedanx S • Same seasonall activities, same locations • Legends and stories K’andzin S • Same seasonall activities • Same geographic locations • Same legends and stories • Tools • New tools • Western rules and regulations 11 A Tsilhqot’in Epistemology Framework “We get more help from our ancestors when we pray there where they used to live and do our ceremonies there. We understand better where we, as Tsilhqot'in People, come from, our history, our situation, when we go to where our ancestors lived.” (CEAA 2010, 2637‐2638) 12 6 3/14/2015 Geographic Location = Native Space • Spirituality • Knowledge • Benevolence C lt l & Self S lf • Cultural identity • Security • Health VALUES • Sustainability • Kinship • Sacredness • Cultural stability • Interconnection • Stewardship (Kunkel 2014) 13 Geographic Location = Native Space • Cultural & Self identity • Security • Health • Spirituality • Knowledge • Benevolence • Cultural stability • Interconnection • Stewardship • Sustainability • Kinship • Sacredness 14 7 3/14/2015 • Interpretation of community interview data • Environmental impact assessment of a mining project within Tsilhqot’in territory in 2012 Indigenous epistemology is relevant today • Teaching hi framework for Tsilhqot’in culture courses • Teaching framework for other First Nations studies courses FRAMEWORK APPLICATION 15 Tsilhqot’in Epistemology: “It's our culture, our lives” Unique landforms and rock formations authenticate legends and stories ‐ Sadanx Vehicles for transmitting the culture; Landscapes are cultural mouthpiece ‐ Yedanx Pilgrimage sites and connection to the ancestors ‐ K’andzin Archives of the past, preserved for the present and future generations ‐ Sech’iziqi (Kunkel 2014) 16 8 3/14/2015 Conclusion A framework to understand Tsilhqot’in values and the stories that connect the people to their Native Space 17 Acknowledgment • Tsilhqot’in National Government (TNG) Administrators and Xeni Gwet’in Gwet in community members • Tsilhqot’in Language Group members and my co‐ instructor, Bella Alphonse • Project was mainly funded by TNG and UNBC • Background picture was taken at Teztan Biny (Fish Lake) within Tsilhqot’in land in August 2012. 18 9 3/14/2015 References • CEAA: Canadian Environmental Assessment Agency. (2010). Prosperity gold‐copper mine project, Vols. 1 – 35, 1‐7476. Canadian Environmental Assessment Registry #09‐05‐44811. Ottawa Ottawa, ON ON. • Harris, C. (2002). Making Native space: Colonialism, resistance, and reserves in British Columbia. Vancouver: University of British Columbia Press. • Kunkel , T. I. (2014). Aboriginal values, sacred landscapes, and resource development in the Cariboo Chilcotin region of BC. PhD. diss. University of Northern British Columbia. • q g g Group p (The) ( ) and T. Kunkel. (2012). ( ) Tsilhqot’in q Tsilhqot’in Language Culture: Sadanx,, Yedanx,, K’andzin – The Ancient, the past, and the present. Tsilhqot’in National Government: Williams Lake, BC. • Turkel, W. J. (2007). The archive of place: Unearthing the pasts of the Chilcotin plateau. Vancouver: UBC Press. 19 Titi Kunkel, PhD University of Northern BC, South Central Region, S100 – 100 Campus Way, Quesnel, BC V2J 7P1. Email: titi.kunkel@unbc.ca 20 10