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From Xwelítem Ways Towards Practices of Ethical Being in Stó:Lō Téméxw: a Narrative Approach to Transforming Intergenerational White Settler Subjectivities From Xwelítem Ways Towards Practices of Ethical Being in Stó:lō Téméxw: A Narrative Approach to Transforming Intergenerational White Settler Subjectivities by Robyn Heaslip Master of Resource Management, Simon Fraser University, 2008 Bachelor of Science, University of Victoria, 2003 A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY in the Department of Indigenous Governance © Robyn Heaslip, 2017 University of Victoria All rights reserved. This dissertation may not be reproduced in whole or in part, by photocopy or other means, without the permission of the author. ii Supervisory Committee From Xwelítem Ways Towards Practices of Ethical Being in Stó:lō Téméxw: A Narrative Approach to Transforming Intergenerational White Settler Subjectivities by Robyn Heaslip Master of Resource Management, Simon Fraser University, 2008 Bachelor of Science, University of Victoria, 2003 Supervisory Committee Dr. Taiaiake Alfred, Indigenous Governance Program Supervisor Dr. Jeff Corntassel, Indigenous Governance Program Departmental Member Dr. Wenona Hall, Indigenous Studies, History, and Criminology Additional Member Dr. James Tully, Political Science, Law, Philosophy and Indigenous Governance Outside Member iii Abstract Supervisory Committee Dr. Taiaiake Alfred, Indigenous Governance Program Supervisor Dr. Jeff Corntassel, Indigenous Governance Program Departmental Member Dr. Wenona Hall, Indigenous Studies, History and Criminology Additional Member Dr. James Tully, Political Science, Law, Philosophy and Indigenous Governance Outside Member What must we transform in ourselves as white settlers to become open to the possibility of ethical, respectful, authentic relationships with Indigenous peoples and Indigenous lands? Situating this research in Stó:lō Téméxw (Stó:lō lands/world) and in relationships with Stó:lō people, this question has become an effort to understand what it means to be xwelítem and how white settlers might transform xwelítem ways of being towards more ethical ways of being. Xwelítem is a Halq’eméylem concept used by Stó:lō people which translates as the hungry, starving ones, and is often used to refer to ways of being many Stó:lō associate with white settler colonial society, past and present. Drawing on insights and wisdom of Stó:lō and settler mentors I consider three aspects of xwelítem ways of being. First, to be xwelítem is to erase Stó:lō presence, culture and nationhood, colonial history and contemporary colonial realities of Indigenous oppression and dispossession, and settler privilege. Second, being xwelítem means attempting to dominate, control, and repress those who are painted as “inferior” in dominant cultural narratives, it means plugging into racist colonial narratives and stereotypes. Third, being xwelítem is to be hungry and greedy, driven by consumption and lacking respect, reverence and reciprocity for the land. Guided by Indigenous and decolonizing methodologies, critical place inquiry, narrative therapy, and autoethnography, I shape three narratives that speak to each aspect of being xwelítem, looking back towards its roots and forward towards pathways of transformation. I draw on interviews and experiences with Stó:lō and settler mentors, personal narratives, family history, and literature from critical Indigenous studies, anti-colonial theory, settler colonial studies, analytic psychology, and critical race theory. iv I aim to share what I have learned from rather than about Stó:lō culture, stories, teachings, and practices as these have been shared in relationships and as they have pushed me towards seeing anew myself and my family, communities, histories, and cultures. I have also walked this path as I have become a mom, and the co-alignment of these journeys has meant a focus on my role as a parent in recognizing and intervening with becoming/being xwelítem as it influences my daughter. I specifically center the space of intergenerational parent-child relationships and intimate family experiences as a deep influence on developing white settler subjectivities, and therefore also a relational space of profound transformative potential. I end with a call for settlers to offer our gifts towards the wellbeing of the land and Indigenous peoples through cycles of reciprocity as a basis for ethical relationships. Transforming white settler subjectivities is situated within the broader vision of participating in co-resistance, reparations and restitution, of bringing about justice and harmony, which inherently involves supporting the self- determination and resurgence of Indigenous peoples. v Table of Contents Supervisory Committee ...................................................................................................... ii Abstract .............................................................................................................................. iii Table of Contents ................................................................................................................. v Acknowledgments ............................................................................................................ vii Glossary of Halq’eméylem Terms, Place Names and Xwelmexw Names ......................... ix Part 1: Towards Centering Xwelítem Ways ................................................................... 1 Chapter 1: Intergenerational Subjectivities, Family and Place – Two Narratives to Begin ................................................................................................................................... 2 Re-reading Family Stories Against the Canadian Peacemaker Mythology .................... 7 Beginning to see Xwelítem ways .................................................................................. 14 Learning from—an Ethical Space of Engagement ......................................................... 17 Introducing Three Narratives of Transformation .......................................................... 25 Summary ........................................................................................................................ 32 Chapter 2: Status on the Land, Social Locations and Subjectivity – From Politics of Identity towards Practices of Becoming ........................................................................ 34 Settler Status: Occupiers of Indigenous lands ............................................................... 34 Social Locations and a Multidimensional Settler Colonialism ..................................... 41 Subjectivity, Relationality and Consciousness: Being Xwelítem ................................. 44 Chapter 3: Guidance for Decolonizing White Settler Research and Action .............. 50 Intervene with Contemporary Shape-Shifting Settler Colonialism ............................... 51 Co-resistance, Reparations and Restitution ................................................................... 59 See and Respect Indigenous Homelands ....................................................................... 66 Turn the Lens on the White Settler Problem ................................................................. 78 Storytelling Methodologies and Relational Ethics ........................................................ 86 Summary ........................................................................................................................ 95 Part 2: Narratives of Transformation ........................................................................... 99 Chapter 4: From Everyday Practices of Erasure to Colonial Exposure, Radical Imagination and the Centring of Difference ............................................................... 100 Colonial Exposure: the Makings of Yarrow in Ts’elxwéyeqw, Semá:th and Lexwsá:q Lands ........................................................................................................................... 105 Shape-shifting Erasure: Obscuring Indigenous–Settler Difference ............................. 122 Reclaiming my Place as a Link in a Chain .................................................................. 132 vi Radical Imaginings: A Personal Narrative of Early Canada ....................................... 136 White Settler Indigenization in Canada: Erasure via Métis-ization ............................ 144 Towards Co-existence with Discomfort ...................................................................... 151 Chapter 5: Releasing the Emotional Roots of White Settler Colonial Racism and Oppression ...................................................................................................................... 155 Unconscious Roots of Racism: from Ignorance to Neurosis ....................................... 160 Stò:lō Women’s Wisdom: Centring Childhood, Families and Emotion ..................... 168 Fanon, White Settler Racism and Children’s Socialization in the Family .................. 171 Bodies and Shadows: Pathways towards Emotional Transformation ......................... 209 Re-centring Indigenous Healing, Returning to Land and Spirit .................................. 216 Chapter 6: From Xwelítem Hunger Towards Respect, Reverence, Reciprocity ..... 220 Being Xwelítem: Hunger, Greed and Spiritual Disconnect ........................................ 220 Centring Pathways of Spiritual Reconnection ............................................................. 224 Indigenous Land-based Pedagogy and Mentorship ..................................................... 226 Looking Back to
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