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Reclaiming Spaces Between: Coast Salish Two Spirit Identities and Experiences

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Reclaiming Spaces Between: Coast Salish Two Spirit Identities and Experiences Reclaiming Spaces Between: Coast Salish Two Spirit Identities and Experiences by Corrina Sparrow Bachelor of Social Work, University of Victoria, 2006 A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF SOCIAL WORK in the School of Social Work Corrina Sparrow, 2018 University of Victoria All rights reserved. This thesis may not be reproduced in whole or in part, by photocopy or other means, without the permission of the author. ii Supervisory Committee Reclaiming Spaces Between: Coast Salish Two Spirit Identities and Experiences by Corrina Sparrow Bachelor of Social Work - Indigenous, University of Victoria, 2006 Supervisory Committee Dr. Billie Allan, School of Social Work Supervisor Dr. Robina Thomas, School of Social Work Co-Supervisor iii Abstract Supervisory Committee Dr. Billie Allan, School of Social Work Supervisor Dr. Robina Thomas, School of Social Work Co-Supervisor The seed for this research germinated deep in the lands of our Coast Salish ancestors thousands of years ago. As a Coast Salish Two Spirit researcher, I noticed there is a striking absence of west coast Indigenous and Coast Salish specific knowledge about Two Spirit identities, experiences and vision work in academic and community circles. Therefore, this research was conducted exclusively on Coast Salish territories, with Coast Salish identified Two Spirit participants and allies. I apply my Four House Posts Coast Salish methodology in an Indigenous research framework, and through storytelling and art-based methods, this study asks - How does recognition of Coast Salish Two Spirit identity and experience contribute to community wellness and cultural resurgence? The intention of this study is to offer pathways for intergenerational healing and reconnections, cultural revitalization and transformation by weaving traditional Indigenous knowledges with contemporary narratives, in order to increase voice and visibility of Coast Salish Two Spirit People. iv Table of Contents Supervisory Committee ...................................................................................................... ii Abstract .............................................................................................................................. iii Table of Contents ............................................................................................................... iv Acknowledgments.............................................................................................................. vi Dedication ......................................................................................................................... vii Chapter 1 - Preparation ................................................................................................... 1 1.2 Lighting the Fire…………….………………………………………………..10 1.3 Setting the Table……………………………………………………………...20 Chapter 2 - Gathering Our Helpers……………………….……………………...……26 2.2 Worldview…………………………………………………………….……...28 2.3 Racism………………………………………………………………………..31 2.4 Violence…………………………………………………………………...…34 2.5 Decolonization…………………………………………………………….…37 2.6 Discussion……………………………………………………………………39 Chapter 3 - Preparing the Floor……………………………………………………….42 3.1 Indigenous Research…………………………………………………………42 3.2 Decolonizing Research………………………………………………………43 3.3 Coast Salish Methodology……………………………………………...…...45 3.4 Methods……………………………………………………………………...51 3.5 Preparing the Work…………………………………………………………..55 3.6 Design……………………………………………………………………......58 3.7 Ethical Considerations …………………………………………………...….67 3.8 Limitations………………………………………………………………...…68 3.9 Friends & Relatives……………………………………………………….….70 3.9.2 Sempulyan……………………………………………………………….…71 3.9.3 Noah…………………………………………………………………….….72 3.9.4 Eagle……………………………………………………………………….73 3.9.5 Holly Bear…………………………………………………………….……75 3.9.6 Tyson…………………………………………………………….…………76 3.9.7 Shane…………………………………………………………….…………77 3.9.8 Saylesh……………………………………………………………………..78 3.9.9 Salmon……………………………………………………………………..79 3.9.10 Bitty………………………………………………………………………80 3.9.11 Mack……………………………………………………………………...81 Chapter 4 - Standing Our Relatives Up……………………………………………….83 4.2 What Was Asked……………………………………………………………..83 4.3 Organizing the Seating…………………………………….…………………86 4.4 The Stories………………………………………………………………...…89 4.4.2 Protection - Introduction…………………………………………………...89 4.4.2.2 Protection - The Stories………………………………………………….90 4.4.2.3 Protection - Summary………………………………………………..…100 4.4.3 Mentorship - Introduction……………………………………………..…102 4.4.3.2 Mentorship - The Stories……………………………………………….103 v 4.4.3.3 Mentorship - Summary………………………………………………....114 4.4.4 Transformation - Introduction……………………………………………115 4.4.4.2 Transformation - The Stories………………………………………...…116 4.4.4.3 Transformation - Summary……………………………………………..125 4.4.5 Identity - Introduction………………………………………………….....126 4.4.5.2 Identity - The Stories…………………………………………………...127 4.4.5.3 Identity - Summary……………………………………………………..132 4.5 Creative Contributions……………………………………………………...133 4.5.1 Bitty………………………………………………………………………133 4.5.2 Noah………………………………………………………………………137 4.5.3 Mack…………………………………………………………………...…138 Chapter 5 - Explaining What Happened…………………………………………….139 5.2 Implications…………………………………………………………………146 5.2.2 Social Work Practice……………………………………………………...149 5.2.3 Social Work Policy…………………………………………………….....150 5.2.4 Decolonizing Research…………………………………………………...150 Chapter 6 - Closing the Work…………………………………………………..…….153 6.2 Giveaway & Invitations…………………………………………………….153 Bibliography ................................................................................................................... 158 Appendix………………………………………………………………………………..165 vi Acknowledgments To our respected Friends and Relatives, who stood up to participate in this Coast Salish Two Spirit research, I raise my hands to each and every one of you in love and gratitude. May your words and images carry a whole armada of canoes filled with our Two Spirit relatives, back home to the hearts and lands of our ancestors. To my Gramma. hay čxʷ q̓ ə for teaching me that dignity is to be claimed, and that big spirit power lies between the stillness. This is the story I said I wanted to share with you that night. To my Mom. All that I have become and all that I will be is wrapped up in you. Thank you for teaching me how to play, work hard and to wear big but well made shoes. To my Papa. Thank you for always seeing me for who I am completely, without expectation or exception. Thank you for showing me the healing power of the land. It has saved my life countless times. To My Love. For all the unconditional support, kindness, trials and triumphs along this journey, I am so grateful to have had you by my side - like Fish and Rice. I am a better person because of you. To my Dad – thank you for your words of encouragement. To my Little Brother – you are brilliant and inspiring beyond measure. hay čxʷ q̓ ə for reminding me to believe in myself. To the members of my Advisory Committee – Vanessa, Morgan, Noah and Mack. hay če:p q̓ ə. I raise my hands to each and every one of you for keeping me in line, and for walking together with me on this quest. Your presence in this work was grounding and uplifting. You help make me a better xʷməθkʷəy̓ əm. To my supervisor, Zaagaateikwe (Billie Allan). hay čxʷ q̓ ə for making room so I could take up big space on this journey. For the support, laughter, rooted and kindred knowing, I raise my hands high to you. Your gentle but mighty guidance made all the difference. I will always hold a world of gratitude in my heart for the gifts you brought to this circle. To my other reviewers, Qwul’sih’yah’maht (Robina Thomas) and Ótiskewápíwskew (Raven Sinclair). hay če:p q̓ ə esteemed relatives, for sharing your wisdom and insight in this process. I will carry the teachings you have offered here always. To the Ancestors of this world and others. hay če:p q̓ ə si:y̓ em̓ nə siyéy̓ ə. I know you always travel with me in guidance and protection. I raise my hands again in thanks, respect and humility for your presence in this circle. I hope you see a glimpse of yourselves, and our love for you in this work. vii Dedication This work is dedicated to all our west coast Two Spirit relatives. May the honour and dignity of your whole being always be celebrated within your own heart, families and cultures, and through all your own magnificent transformations. You are never alone in the unfolding. Never. Chapter 1 - Preparation Honor Dance for the Four Winds Because we are sacred to each other you create a feast for us to share placed carefully on newspaper Each grain of rice A memory of freedom Each bean a song of respect I am giving you all the stars I’ve seen I am bringing you the moon in my voice I am dancing you old mountains Wind riding wild ponies through canyons of our pain I am covering each of you in a shawl with long silky fringe and deeply colored roses I am folding blankets for you in blazing patterns I carry you carefully in my eyes on all my journeys I dream nightly of the keys I will forge of your loneliness, cradled smooth Trapped in walls of hatred that I so rarely breach listening for the birds who fly over razor wire coils your spirits rise before me I am burning sweet grass sage and cedar as each dawn I call your names (Chrystos, 1995, p. 124). I begin this thesis with introduction. I start this way as an offering of respect to the reader, in order to clarify who I am as a researcher and my positionality in this work. I do this to acknowledge that this research comes from the land
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