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Zeitschrift Für Kanada-Studien Zeitschrift für Kanada-Studien Im Auftrag der Gesellschaft für Kanada-Studien herausgegeben von Katja Sarkowsky Martin Thunert Doris G. Eibl Gastherausgeberin Kerstin Knopf Indigenous Knowledges and Academic Discourses Les savoirs autochtones et les discours scientifiques Indigenes Wissen und akademische Diskurse Sonderband Zeitschrift für Kanada-Studien Sonderheft (2018) 1- 2 Herausgeber der Zeitschrift für Kanada-Studien (ZKS) ist die GESELLSCHAFT FÜR KANADA-STUDIEN vertreten durch Vorstand und Wissenschaftlichen Beirat Vorstand Prof. Dr. Kerstin Knopf, Universität Bremen, Fachbereich 10: Sprach- und Literaturwissenschaften, Professur für Postcolonial Literary and Cultural Studies, Universitätsboulevard 13 / Gebäude GW 2, Raum B 3120, D-28359 Bremen Prof. Dr. Ludger Basten, Technische Universität Dortmund, Fakultät 12: Erziehungswissenschaft und Soziologie, Institut für Didaktik Integrativer Fächer, Lehreinheit Wirtschafts- und Sozialgeogra- phie, August-Schmidt-Straße 6, D-44227 Dortmund Albert Rau M.A. Studiendirektor i. K., Auf der Pehle 44, D-50321 Brühl Wissenschaftlicher Beirat Sprache, Literatur und Kultur im anglophonen Kanada: Prof. Dr. Brigitte Johanna Glaser, Georg- August-Universität Göttingen, Seminar für Englische Philologie, Käte-Hamburger-Weg 3, D-37073 Göttingen Sprache, Literatur und Kultur im frankophonen Kanada: Prof. Dr. Hans-Jürgen Lüsebrink, Universität des Saarlandes, Fakultät 4 – Philosophische Fakultät II, Romanistik, Campus A4 -2, Zi. 2.12, D-66123 Saarbrücken Frauen- und Geschlechterstudien: Prof. Dr. Jutta Ernst, Johannes Gutenberg-Universität Mainz, Ameri- kanistik, Fachbereich 06: Translations-, Sprach- und Kulturwissenschaft, An der Hochschule 2, D- 76726 Germersheim Geographie und Wirtschaftswissenschaften: Prof. Dr. Barbara Hahn, Julius-Maximilians-Universität Würzburg, Lehrstuhlinhaberin des Lehrstuhls für Wirtschaftsgeographie, Institut für Geogra- phie und Geologie, Humangeographie, Am Hubland, D-97074 Würzburg Geschichtswissenschaften: PD. Dr. Andrea Strutz, LBI für Gesellschafts- und Kulturgeschichte, c/o Karl- Franzens-Universität Graz, Institut für Geschichte, Attemsgasse 8/II, A-8010 Graz Politikwissenschaft und Soziologie: Prof. Dr. Christian Lammert, John-F.-Kennedy-Institut, FU Berlin, Lansstraße 7-9, D-14195 Berlin Indigenous and Cultural Studies: Dr. Michael Friedrichs, Wallgauer Weg 13 F, D-86163 Augsburg Herausgeberinnen und Herausgeber Prof. Dr. Katja Sarkowsky, WWU Münster, Englisches Seminar, Johannisstr. 12-20, 48143 Münster (verantwortlich für den Aufsatzteil) [email protected] PD Dr. Martin Thunert, Universität Heidelberg, Heidelberg Center for American Studies, Hauptstraße 120, 69117 Heidelberg (verantwortlich für das Forum) [email protected] Dr. Doris G. Eibl, Universität Innsbruck, Institut für Romanistik, Innrain 52, A-6020 Innsbruck, Österreich (verantwortlich für den Rezensionsteil) [email protected] Articles appearing in this Journal are abstracted and indexed in HISTORICAL ABSTRACTS and AMERICA: HISTORY AND LIFE. Einzelpreis 19,80 € Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de. ISSN 0944-7008 ISBN 978-3-95786-147-4 Alle Rechte, auch die des auszugsweisen Nachdrucks, der photomechanischen Wiedergabe und der Übersetzung, vorbehalten. © Wißner-Verlag, Augsburg 2018 Redaktion und Lektorat: Dr. Michael Friedrichs, Lektorat Französisch: Dr. Nina Reuther Inhalt Artikel/Articles/Articles RICHARD ATLEO Foreword 5 KERSTIN KNOPF Introduction 10 Influences of Okanagan Oraliture: 24 JEANNETTE ARMSTRONG Sources of Syilx Knowledge JOHN CARLSON Manoomin is not Wild Rice: An Anishinaabeg Treaty 37 “They Talk, We Listen”: 66 HARTMUT LUTZ Indigenous Knowledges and Western Discourse Documenter le patrimoine culturel et linguistique à travers 89 un inventaire de savoirs toponymiques en langue ŞÜKRAN TIPI autochtone : Expériences de recherche collaborative chez les Pekuakamiulnuatsh du Lac Saint-Jean, Québec A Cultural Cartography of the Tr’ondëk-Klondike: 111 DAVID NEUFELD Mapping plural Knowledges Métissage – Vom Historismus zur indigenen 136 WOLFGANG KLOOß Historiographie: Die kanadischen Métis im Wandel der Geschichtsschreibung L’autohistoire amérindienne: une méthode pour concilier 156 JESSICA JANSSEN les savoirs autochtones et le discours scientifique (de l’histoire) au Québec “This is why I’m remembering”: Narrative Agency and 176 KATJA SARKOWSKY Autobiographical Knowledge in Maria Campbell’s Halfbreed and Joy Harjo’s Crazy Brave AUTOR(INN)EN 197 HINWEISE FÜR 198 AUTOR(INN)EN ACKNOWLEDGEMENTS 199 Zeitschrift für Kanada-Studien Sonderheft (2018) 3 4 R ICHARD A TLEO Foreword _____________________ I bring to my present mind the GKS conference in Grainau in February 2014. To begin my contribution to this issue on Indigenous knowledges I sing a chant be- cause it is the ancient Nuu-chah-nulth way of wholeness. I was born into this way, into a traditional house filled with traditional knowledge, which provides a theoreti- cal framework to my presentation. When I came into being, Canada was preoccu- pied with the WWII in Europe, which meant that my home of Ahousaht, located in an isolated area, without roads, electricity, radio, and other modern conveniences, remained unmolested1. Consequently, for the first formative years, my entire out- look on life depended on this ancient way of knowing. This way of life is found with- in a philosophical framework that is animated by story, known to the outside world as myth. Son of Raven’s quest for the light is one such story. The problem then, as with our own day, was about how to live, which translates into how to access resources for living. What should the first beings do? They needed the light kept in a box by the Chief Wolf that lived across the great waters. First they selected Son of Deer to dance for the Chief Wolf that owned the light, and when this dance-strategy failed they attempted a series of similar tactics to trick the Chief Wolf and take some of the light so that they could live. Then, Wren, the One Who Speaks Wisdom, advised Son of Raven to become a tiny, tiny leaf and float in the Chief Wolf’s spring well so that when the Chief’s daughter came for a drink she would be made to swallow this tiny leaf and Son of Raven would then be born into the Chief Wolf’s household. After some time growing up in this household Son of Raven successfully brought home not only the light, but also the box in which the light was kept. This is why Raven to this day can be seen to enjoy the delicacies on any given beach at low tide.2 This story is so profound and complex that it is never possible to explain its fullness of thought and philosophy during any single presentation. Here is one brief interpre- tation to this story that parallels my oral presentation to the GKS conference on “Indigenous knowledges and Academic Discourses.” 1 This apt word was used in the Royal Proclamation of 1763, which said in part: “And whereas it is just and reasonable […] that the several Nations or Tribes of Indians with whom We are con- nected, and who live under our Protection, should not be molested.” 2 Cf. a more comprehensive version of this story in Richard Atleo, Tsawalk: A Nuu-chah-nulth Worldview. Vancouver: UBC Press, 2004. 6-10. Zeitschrift für Kanada-Studien Sonderheft (2018) 5-8 6 Richard Atleo Son of Raven’s quest for the light has a simple interpretation at its surface. What is very strange about this story is that further probing into its meaning unveils a para- dox that mirrors recent scientific3 findings. The initial level of analysis of the story parallels the empirical focus on the theory of evolution that is expressed as survival of the fittest. This interpretation observes that the strong take by force whatever is wanted, seemingly without regard for law and order. In other words, the notion of survival of the fittest suggests that reality is lawless, without purpose, and governed by randomness. This scientific interpretation of reality is the same interpretation made by Son of Raven, which is clearly indicated by the kind of strategies employed to secure the light. These lawless strategies prompted outsiders to call this story “How Son of Raven Stole the Light.” However, the strategy suggested by Wren, the One Who Speaks Wisdom, is the one that succeeds and it is this feature of the story that begins to unveil a deeper truth. It is this deeper truth to the story that became the foundation and framework to a Nuu-chah-nulth way of life. It is the reason that ancient Nuu-chah-nulth became a Potlatch people, which is a way of life centered on a sacred giving ceremony. The dances and songs of this ceremony are known as hinkiits, a word that describes a ceremonial process of giving. Now if the recently imposed title “How Son of Raven Stole the Light” was the only possible truth of the story, then there arises a contra- diction. How can a story that seems to celebrate a worldview based on force, decep- tion, trickery, and stealing be taken as the foundation to the sacred-giving ways of a Potlatch people? When the story of Son of Raven is examined again to probe for its deeper secrets,
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