(Re)writing the other/self : autoethnography in the transcultural arena of representation

Abstract: In Imperial Eyes Mary Louise Pratt (1992: 7, emphasis original) defines autoethnography as "instances in which colonized subjects undertake to represent themselves in ways that engage with the colonizer's own terms ... in response to or in dialogue with . . . metropolitan representations." Although Pratt's conceptualization of autoethnography has much to offer post-colonial studies, it has received little attention in the field. In this thesis, I interrogate Pratt's notion of autoethnography as a theoretical tool for understanding the self-representations of subordinate peoples within transcultural terrains of signification. I argue that autoethnography is a concept that allows us to move beyond some theoretical dualisms, and to recognize the (necessary) coexistence of subordinate peoples' simultaneous accommodation of and resistance to dominant representations of themselves. I suggest that even when autoethnographic expressions seem to rely on or to reproduce dominant knowledges, their very existence as speech acts implicitly resists dominant discourses which objectify members of oppressed populations and re-create them as Native Informants. I use Pratt's concept to analyze two books by Islamic feminist sociologist Fatima Memissi. Memissi's Dreams ofTrespass and Scheherazade Goes West illustrate the simultaneity of accommodation and disruption evident in autoethnographic communication. Across the two books, Memissi shows herself renegotiating the discourses which discipline her (and her speech). She switches back and forth between the positions of reader and author, demonstrates the reciprocity of the disciplinary gaze (she looks back at her dominants, reading their own reading of her representation of her social group), and provides a model of autoethnographic dialogue.

Learning and healing: a wellness pedagogy for Aboriginal teacher education /

During the last 30 years Aboriginal peoples in Canada have made steady progress in reclaiming the responsibility for the education of their young people, especially in primary and secondary school. In comparison the education and or training of adult populations has not kept pace and many socioeconomic and sociocultural indicators demonstrate a ' , continued confinement of those populations to the margins of the dominant society of Canada. It is the adults, the mothers and the fathers, the grandmothers and grandfathers, the aunties and uncles that are the first teachers of the next generation and the nature of these relationships replicates the culture of unwellness in each subsequent generation through those teachers. There are few examples in the Aboriginal adult education literatures that give voice to the educational experience of the Learner. This study addresses that gap by exploring the perspectives embedded in the stories of a Circle of Learners who are, or were enrolled in the Bachelor of Education in Aboriginal Adult Education program at Brock University. That Circle of 1 participants included 9 women and 1 man, 6 of whom were from various i Anishinabek nations while 4 represented the Hotinonshd:ni nations in southern Ontario. They are an eclectic group, representing many professions, age groups, spiritual traditions, and backgrounds. This then is their story, the story of the heaming and Healing pedagogy and an expanded vision of Aboriginal education and research at Brock University.

Ethical space in a secondary school: a case study /

Discourse in the provincial education system that includes Aboriginal peoples is a convoluted one-sided affair. This has contributed to the limited academic success for Aboriginal secondary students in the provincial school system. The Office of the Auditor General (2004) announced a 27-28 year gap in Academic success compared to non- Aboriginal students (p. I). Both Aboriginal and non-Aboriginal stakeholders are fiiistrated and confused with the lack of support for long-term solutions to address academic success for Aboriginal students. The boundaries in education that exist between the dominant society of Canada and Aboriginal peoples in education are hindering the development of ethical space in which to negotiate and apply "concrete arguments and concepts" (Ermine, 2000, p. 140) for 'best' solutions across the cultural divide. Recent literature suggests a gap in knowledge to address this cultural divide. This study reveals racism is still prevalent and the problem lies in the fallacy of Euro-Western pedagogical beliefs. There is a need to design ethical space that will assist transformation of cross-relations in education for inclusion of Aboriginal voices and content. I submit that ethical space involves physical and abstract space. This report is a qualitative, exploratory, and single case study of one northern Ontario secondary school attended by First Nations and Metis peoples who comprise 35% of the school population. Twenty-six stakeholders volunteered to participate in six interviews. The volunteers in this study are Aboriginal and non-Aboriginal. Aboriginal peoples are firom two First Nations, and Metis peoples. It is an Aboriginal designed and delivered study that a) describes an Aboriginally-designed research method to gather data across cultural divides in a secondary school, b) reviews Tri-Council Policy Section 6 (TCPS) regarding 'good practices' in ethical research involving Aboriginal peoples, and c) summarizes stakeholder perspectives of the 'best educational environment' for one secondary school.

Examining experiences that develop responsivity in practitioners

This thesis has been produced to meet the requirements of Brock University's Masters of Education program. It is the result of many peoples' reflections on and beliefs about the act of teaching in today's world. This manuscript is intended to provide the reader with an engaged interpretation of the dynamic field of teaching. In recognizing the ever-changing demands of the profession, this paper serves to provide the reader with a gathering of strategies or paradigm of action which an educator may employ to respond to the demands of his/her complex vocation. This gathering of strategies represents the phenomenon I have examined throughout this study: responsivity. What is it? Is it important for a practitioner to develop? If so, how can it be developed? In no way is this an "answer book" for teachers to adhere to. It is a collection of thoughts and ideas from an array of "insiders" who have experienced the phenomenon of responsivity. It will not provide the reader with immediate answers. What it will offer the reader is a deeper understanding of the related issues and concerns surrounding responsivity.

Stolen past: Shattered futures, aboriginal justice in Canada

It is acknowledged that Canada's criminal justice system has some major flaws, particularly with respect to its application to various ethnic subgroups. Aboriginal Canadians are one subgroup particularly sensitive to the problems in the system as is reflected by their disproportionately high rates of criminality and incarceration. Over the past 50 years many programs have been developed and recommendations have been made to alleviate the tensions Aboriginals find within the system. However, the situation today is essentially the same. Aboriginals are still overrepresented within the system and solutions that have been brought forward have had little success in stemming their flow into the system. Blame for Aboriginal mistreatment in the system has been placed at all levels from line police officers to high-level officials and politicians and attempts to resolve problems continue as an on going process. However, many of the recommendations and reforms have revolved around culture conflict. Although this thesis recognizes the importance of culture conflict in the overrepresentation of Aboriginals within the Canadian criminal justice system, it has also recognized that culture conflict alone is not responsible for all the flaws within the system as it pertains to Aboriginals. This thesis is of the opinion that in order for reforms to the criminal justice system to be successful, the context in which the system is operating must also be considered. Variables such as geographic isolation, economic disparity and social/political stability are viewed as operating in conjunction with culture, ultimately influencing Aboriginal treatment within the system. The conclusions drawn from this study confirm that when these factors operate together, the overrepresentation of Aboriginals within the Canadian criminal justice system is inevitable. Thus all three variables, culture conflict (social/political stability being part), geographic isolation and economic disparity must be address within the system if any significant changes in the crime rates or incarceration rates of Aboriginals is to be expected. In addition, primary research indicated the influence of cooperation as a factor in moderating the effects of criminality; not just cooperation among Aboriginals and non-Aboriginals, but also cooperation among differing Aboriginal communities. It was argued that when all these issues are addressed, Aboriginal peoples in Canada will have the strength to repair their shattered futures.

Hoosiers on the Hardwood: A Critical Examination of Indiana Basketball Culture and its Effect on Identity Formation

The purpose of this research was to examine the nexus at which Indiana basketball and the state’s ‘hoosier’ identity meet. More specifically, this thesis interrogates the romanticization of this sporting culture for its pedagogical role in the creation of twenty-first century ‘hoosier’ bodies. Adopting a theoretical orientation rooted in critical race theory, I argue that Indiana’s basketball culture represents a normalized / normalizing structure underneath which Otherness is reified to produce hypervisible “different” outsiders (‘non-hoosiers’), and invisible “disciplined” insiders (i.e. ‘hoosiers’). Utilizing data gleaned over a two-month period spent conducting fieldwork in the “hoosier state” (document analysis, unstructured interviewing, and participant observation), I specifically tailor my analysis to uncover people’s understanding, negotiation, and performance of this regional and national subject position. From this point of inquiry, authentic ‘hoosierness’ comes to be represented, known, practiced, and felt in relation to hierarchies of power that privilege white, hypermasculine, rural, and conservative bodies.

Relationship Building with Aboriginal Elders in the Publicly Funded Secondary School Classroom: A Study of Ethical Space from an Aboriginal Persepective

This is a current story of ethical space in education that is often neglected in the design of educational experiences for Aboriginal students. This story is told through an Aboriginal lens rooted in the structured Two Row Wampum Belt relational agreement between Aboriginal peoples and Settlers. Through ethnographic narrative based on an extensive literature review, individual in-depth interviews, and a personal journal, this study documents the processes of acceptance, silence, complications, and then rejection to position Aboriginal Elders as inclusive bodies of knowledge in publicly funded secondary school classrooms. Aboriginal Elders are valued as Knowledge Holders, as Aboriginal teachers, guides, and mentors. Yet, the complexities of colonial rights, politics, and policies continue to intrude deeply into the lives of Aboriginal peoples to cause silence, confusion, and struggle rather than an evolution of new knowledge amongst two co-existing solitudes under the original terms of the Two Row Wampum Belt. The study was delayed and then came to an end when the school boards and local schools scrutinized its operating policies and unresolved funding issues. This study demonstrated that despite the Two Row Wampum Belt agreement that promised a co- existent relationship between Aboriginal peoples and Settlers, the strategy of inviting Aboriginal Elders to work alongside teachers in the classroom was viewed as being in conflict with the Settler’s institutional/educational objectivities, and, as such, was denied to Aboriginal students.

Geographical Applications for Sound Walks

Geography has long been a predominantly visual discipline, but recent work in geography has sought to explore the multisensory, embodied, emotional and affective dimensions of people’s relations with places. One way to engage this type of exploration is through the use of sound walks: walks along a specified route accompanied by a soundtrack (on headphones or stationary speakers) that conveys information, enacts a story, produces an ambience or atmosphere, or illuminates certain aspects of the environment through which the listener is walking. This thesis aims to show how geographers can benefit from using sound walks as thinking tools, representational tools and teaching tools. Drawing on my own experiences producing sound walks, I first examine the ways that sound walk production processes help generate productive geographical thinking for those producing sound walks (Chapter Two). The various stages of producing a sound walk require different skill sets, pose different challenges, and require different sorts of environmental awareness, and therefore present novel opportunities for developing geographical insights about specific places or spatial relations. Second, I focus on four experientially-oriented aspects of sound walks – using multiple senses, walking, contingency, and moments of interaction – to argue that sound walks can be useful representational tools for geographers, whether those creating sound walks subscribe to a representational or non-representational theory of knowledge (Chapter Three). The value of sound walks as representational tools is in the experience of ‘doing’ them. That is, audiences discover for themselves through interaction what is being represented, rather than having it delivered to them. The experiential elements of ‘doing’ sound walks recommend them as potentially helpful representational tools for geographers. Third, by examining the work of a small sample of fourth year “Advanced Geography of Music” students, I develop the argument that sound walks can be effective tools for teaching students and for creating circumstances for students to learn independently (Chapter Four). Sound walks have potential to be effective pedagogical tools because they are commensurate with several key pedagogical schools of thought that emphasise the importance of requiring students to engage actively with their environment using a combination of senses. The thesis demonstrates that sound walks are a worthwhile resource for geographers to use theoretically, representationally and pedagogically in their work. The next step is for geographers to put them into practice and realize this potential.

Métis or Moniyâw: Explorative stories of decolonizing my Métis identity

This thesis explores my emergent processes of identifying as a Métis person through autoethnographic narratives. I provide an overview of Métis history, identification, and decolonization, especially written by and for Aboriginal peoples. Using a decolonizing framework of Indigenous métissage (Donald, 2012) – which brings together complex, and nuanced influences to build knowledge – and an autoethnographic methodology, I explore cultural knowledges through critical self-reflection. I collected autoethnographic data in the form of personal journals and family artifacts; additionally, I shared conversations with other Métis peoples, which I used to further inform my own processes of identification and decolonization. The study results are presented as narrative vignettes, offering conclusions about: a) cultural ambivalence; b) privilege; c) language and music reclamation; and d) building relationships with both people and land. This research builds upon literature by, about, and for the benefit of Aboriginal peoples and settlers and offers considerations relevant to decolonization and identification.

Letters to Reverend William Proudfoot, 1823, 1842-1843, 1846

A 2 ½ page letter addressed to The Editor of the Presbyterian Magazine, care of [illegible], London, C.W. The writer describes the Village of Chippawa and its location in Ontario. He writes that there are many people there of Scotch [Scottish] descent. He says that a congregation was formed and 39 names were on the roll. The letter is from J.P. [John Porteous] with an added note from Wm. Porteous. The letter is from St. Catharines. There is one postmark – St. Catharines, April 6, 1823 A 1 ½ page letter addressed to Rev. W. Proudfoot, Ed. Of Presbyterian Mag., London, C.W. This letter is from Walter Mitchell in St. Catharines. He sends a list of peoples’ names and the amounts that they have paid toward the Presbyterian Magazine. Mr. Mitchell is acting as an agent for the magazine. This letter has 1 postmark – St. Catharines, Sept. 13, 1842 A 2 page letter addressed to Rev. W. Proudfoot, London, C.W. This letter is from John Jennings of St. Catharines. The writer claims that he is ill but he makes plans to meet Reverend Proudfoot in Toronto in order to go to a meeting in Rochester. The writer expects that Reverend Proudfoot will preach in Rochester. The letter has 1 postmark – St. Catharines, Aug. 14, 1843. A 2 page letter addressed to The Rev. Professor Proudfoot, London, C.W. from John Porteaus of St. Catharines. The writer says that he will not preach in Detroit. He says that the people of Detroit are expecting Mr. Dalrymple [who was sent as a missionary to Canada from Scotland in 1846] and also, he doesn’t want to leave his congregation for 2 Sabbaths. The letter has 2 postmarks – St. Catharines, August 1846 [this postmark is very faint] and Hamilton, August 2, 1846.