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Translating Encounters: Connecting Indigenous Young People with Higher Education Through a Transmedia Project

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Translating Encounters: Connecting Indigenous Young People with Higher Education Through a Transmedia Project Journal of Community Engagement and Higher Education Volume 10, Number 1 Translating Encounters: Connecting Indigenous Young People with Higher Education through a Transmedia Project Kristine Alexander, University of Lethbridge Hudson Eagle Bear, Lethbridge College Tesla Heavy Runner, Lethbridge Catholic Central High School Ashley Henrickson, University of Lethbridge Taylor Little Mustache, University of Lethbridge Amy Mack, University of Alberta Jan Newberry, University of Lethbridge Tanya Pace-Crosschild, Opokaa’sin Early Intervention Society Erin Spring, University of Calgary Kaitlynn Weaver, University of Lethbridge ABSTRACT This piece draws on multiple voices to reflect on a collaborative project between university- based researchers and a local community organization devoted to Indigenous Black- foot children and their families. The evolution of the project from one based on photo- elicitation to one devoted to building a digital storytelling library meant a methodological shift to acknowledge the role of translation in encounters between university researchers and com- munity practitioners, between Elders and youth, and between settlers and Indigenous people. Our experience provides lessons on the importance of taking seriously the moments when dif- ference is encountered and translated during the research and community-building process. Keywords: collaborative research, ethical space, Canada, Indigenous, intergeneration al, settler colonialism Raising Spirit is a collaborative pro- sion to include a digital storytelling library ject between a small university on the Ca- and arts-based education and exhibition, nadian prairies and a local non-profit dedi- this project has evolved to become a trans- cated to supporting Indigenous children and media collaboration with significant impli- their families. Our work is based in Leth- cations for methods. Ultimately, we came to bridge, a small regional hub located in see that what we learned methodologically Treaty 7 territory in Alberta, an area de- was as important as any of the project fined by settlers that includes the traditional goals. We discovered that it was the mo- lands of the Niitsitapi (Blackfoot), Nakoda ments of encounter requiring translation (Stoney), and Tsuut’ina nations. It is also across difference that were central to the just over 60 kilometers away from the larg- process of building relationships in our est Indigenous reserve in all of Canada. community-university partnership. From its beginning as a photo- In the wake of the release of the fi- elicitation project on local childrearing val- nal report of the Truth and Reconciliation ues among Blackfoot families to its expan- Commission of Canada (TRC, 2015) on the 61 © Journal of Community Engagement and Higher Education Copyright © by Indiana State University. All rights reserved. ISSN 1934-5283 Journal of Community Engagement and Higher Education Volume 10, Number 1 genocidal legacy of colonialism and resi- INSTITUTE FOR CHILD AND YOUTH dential schools, we describe a series of STUDIES translating encounters that were produced by our methods. We argue that these some- University of Lethbridge is the big- times unexpected moments of encounter gest employer in our city, and the majority have the potential to produce an ethical of its faculty, students, and staff are non- space of collaboration across difference. Indigenous—a fact that in many ways is a While difference in this context refers pri- result of the persistent underfunding of edu- marily to differences between settler and cation for Indigenous children and youth in Indigenous and between young and older, it Alberta and across Canada. This underfund- also marks the difference produced by uni- ing of education and services for Indige- versity researchers at different levels inter- nous children, which the Canadian Human acting with high school students and with Rights Tribunal recently condemned as an young children attending an early childhood example of racial discrimination, is one of program. Some of our richest work hap- the numerous ways that settler colonialism pened when graduate students, undergradu- continues to shape the lives of Indigenous ate students, high school students, teens and young people and families in 21st century young children encountered one another Canada (Fontaine, 2016). Since its estab- and sought to translate between worlds. In lishment in 1867, the Canadian settler na- this preliminary report, we provide a multi- tion-state has sought to erase and displace perspectival view of what we learned in the Indigenous populations in order to control research process and the unsettling and land and natural resources. Indigenous chil- transformative effects of translation be- dren were—and continue to be—central to tween different subject positions. By detail- the Canadian government’s assimilatory ing this process from the perspective of dif- vision, and like their counterparts in other ferent members of the research team, we settler societies, they have been targeted hope to share lessons on the importance of through child abduction, attempts at reli- these seemingly mundane moments in the gious conversion, and what the late anthro- research process in building effective uni- pologist Patrick Wolfe called versity and community collaboration. “resocialization in total institutions such as We begin by briefly introducing the missions or boarding schools” (2006, p. context of Truth and Reconciliation in Can- 388). The best-known Canadian example of ada before considering the implications of Indigenous child removal is the network of translating encounters. Next, individual government-funded and church-run residen- team members describe the encounters that tial schools that separated approximately characterized each stage of the project. The 150,000 Indigenous children from their sections unfold chronologically to demon- families and communities between the late strate the growing recognition that our most 19th and late 20th centuries. important results were in fact these encoun- The traumatic and disruptive effects ters themselves, as they illustrate the critical of colonialism in general and residential pedagogical value of productive but uncom- schooling in particular were explicitly ad- fortable translation across multiple sites of dressed in 2015, with the release of the re- difference. port of the Truth and Reconciliation Com- mission of Canada (2015). The TRC’s com- TRUTH AND RECONCILIATION: WHY missioners spent six years listening to the UNIVERSITIES AND YOUNG PEOPLE testimony of survivors, and their final re- MATTER IN CANADA port calls residential schooling an act of DR. KRISTINE ALEXANDER cultural genocide and insists that (HISTORY) AND DR. JAN NEWBERRY “colonialism remains an ongoing process” (ANTHROPOLOGY), in Canada (p. 45). In addition to document- 62 © Journal of Community Engagement and Higher Education Copyright © by Indiana State University. All rights reserved. ISSN 1934-5283 Journal of Community Engagement and Higher Education Volume 10, Number 1 ing these institutions’ history of harm and ple. It also meshed with the University’s injustice, the report also includes 94 Calls mandate to provide its students with a liber- to Action “to redress the legacy of residen- al education emphasizing cross-disciplinary tial schools and advance the process of Ca- critical thinking, student involvement in nadian reconciliation” (p. 319). The TRC’s research, and engaged, socially responsible Calls to Action make it clear that Canadian citizenship. The evolution of our project has governments, educators, health care provid- been an exercise in respectful relationship- ers, legal systems, and universities need to building through which all of us have had to do better. Our project has been shaped by mindfully negotiate power relationships and this political, social, and economic context. the history of the modern university as a colonial institution (Tuhiwai Smith, 2012). TRANSLATING ENCOUNTER This work, designed to meet the needs of an AS METHOD Indigenous community organization, has JAN NEWBERRY allowed knowledge and skills to flow in AND KRISTINE ALEXANDER multiple directions. We soon discovered, however, that this required translation work As Eve Tuck and K. Wayne Yang on all sides. (2012) have noted, media coverage and The Raising Spirit team included mainstream educational research tends to students and faculty working in anthropolo- depict Indigenous communities in two main gy, history, children’s literature, digital ways: As “at-risk” peoples (in crisis, on the studies, and education. Project staff has in- verge of extinction, engaging in self- cluded professors, post-docs, graduate and destructive behaviours) or as “asterisk” undergraduate students, high school stu- peoples (“meaning they are represented by dents, agency staff, and members of local an asterisk in large and crucial data sets, Indigenous communities, including Elders. many of which are conducted to inform Finding a way to work together required public policy that affects their lives”; p. 22). multiple moments of translation and con- Frustrated with this reductive, settler- nection across difference, not just the trans- focused and often negative approach to de- lation of Blackfoot child-rearing values at scribing Indigenous families and cultures, the center of the project. For example, uni- we decided to work together to investigate versity-based team members were trained in Indigenous (in this case, mostly Blackfoot) archival research, literary
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