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Hiił Kʷiiʔił Siƛ (Bringing Something Good from Way Back): a Journey to Humanize

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Hiił Kʷiiʔił Siƛ (Bringing Something Good from Way Back): a Journey to Humanize hiił kʷiiʔił siƛ (bringing something good from way back): A Journey to Humanize Post-Secondary Education by Dawn Marie Smith B.A., The University of Victoria, 2003 M.A., The University of Victoria, 2007 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF EDUCATION in THE FACULTY OF GRADUATE AND POSTDOCTORAL STUDIES (Educational Leadership and Policy) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) August 2018 © Dawn Marie Smith, 2018 Committee Page The following individuals certify that they have read, and recommend to the Faculty of Graduate and Postdoctoral Studies for acceptance, the dissertation entitled: hiił kʷiiʔił siƛ (bringing something good from way back): A Journey to Humanize Post- Secondary Education submitted by Dawn Marie Smith in partial fulfillment of the requirements for the degree of Doctor of Education in Educational Leadership and Policy Examining Committee: Shauna Butterwick, PhD. Professor Emeritus, UBC Faculty of Education Supervisor British Columbia, Faculty of Education Deirdre Kelly, PhD. Professor; Chair, EdD Management Committee, UBC Faculty of Education Supervisory Committee Member Robina Thomas, PhD. Associated Professor, School of Social Work, University of Victoria Supervisory Committee Member Academic Dr.Work Cynthia and Director Nicol, Associate of Indigenous Professor, Academic UBC Facultyand Community of Education University Examiner Dr. Michelle Stack, Associate Professor, UBC Faculty of Education University Examiner Additional Supervisory Committee Members: Supervisory Committee Member Supervisory Committee Member ii Abstract This dissertation explores my personal journey of becoming a human being, particularly by drawing on Nuu-chah-nulth principles of ʔuuʔuuqʷaač̓ ii (self-independence). Relevant literature, resources and personal stories help identify the underpinning aspects of epistemological dominance, blindness, and collisions, which occur in the classrooms of post-secondary institutions. Although Indigenous-led education and policy contributes to Indigenous student success, more has to be done to understand current processes of Indigenization, decolonization, and reconciliation. Educational practitioners, Indigenous and non-Indigenous, who engage in these processes help lead the way, but will likely encounter feelings of being unsettled or uncomfortable. At times, feelings of fear, shame and guilt arise leaving people feeling unsure or unwilling to try. Nuu-chah-nulth teachings of yaʔakmis (love and pain) represents the possibilities and limitations of integrating Indigenous ways of knowing and being within post-secondary. Indigenization, reconciliation, and decolonization are all processes that require courage and action; they also require leaders who are ready for these processes. They also require an understanding of one’s self in relation to values, beliefs, and prejudices; it is a critical component of these processes. Leaders must be genuine while recognizing the value of Indigenization, decolonization, and reconciliation. The research questions are designed to bring a holistic approach and provide guidance that will help to improve my practice, as an educator. The research questions are, • What do the principles of Indigenous self-determination mean in the context of indigenizing initiatives within post-secondary education? iii • What are the possibilities and limitations (the love and pain)? • What needs to change in order for these principles to be realized in these initiatives? Throughout this journey, my personal life experiences, as Nuu-chah-nulth-aht (person of Nuu- chah-nulth ancestry), inform and help me unmask favorable and unfavorable practices, specifically of Indigenization. The findings reveal the uncomfortable nature many feel when confronted with the history of Canada and the daunting task of Indigenization, decolonization, and reconciliation. Unpacking colonial policies and practices of education while examining more closely aspects of who we are (values, beliefs and prejudices), particularly as people who share this land, is a critical component of doing the work of Indigenization, decolonization, and reconciliation. iv Lay Summary hiił kʷiiʔił siƛ (bringing something good from way back) is a self-reflective journey that captures aspects of ʔuuʔuuqʷaač̓ ii (self-independence) and personal experiences of post-secondary education. It is a journey filled with yaʔakmis (love and pain). As post-secondary institutions begin Indigenizing, that is, integrating Indigenous knowledges into curricula, the need to understand these ways of knowing and being become even more pressing. Indigenous peoples and worldviews are largely absent from education leaving Indigenous and non-Indigenous peoples vulnerable to misunderstandings particularly about the meaning of self- determination. Drawing on personal experiences, family’s stories, and research into the hidden history of the unjust treatment of Indigenous peoples in Canada, this study reveals the tensions that can arise between Indigenous and non-Indigenous peoples, leaving many unsettled. As policies and initiatives, like Indigenization, continue to grow, so does the courage to change Western practices. Integrating Indigenous ways of knowing and being that respects Indigenous rights to self-determination is the kind of education that everyone can benefit from. v Preface This dissertation is original, unpublished, independent work by the author, Dawn Marie Smith. No BREB review was completed. The student followed Indigenous ethical protocols and consulted the Tri-Council Policy Statement (TCPS2), the overarching Canadian framework for research ethics. The student also consulted with the UBC Behavioural Research Ethics Board (BREB) administration about this research. The TCPS2 does not require the institutional review for the analysis of publically available documents. Furthermore, the TCPS2 does not require review for retrospective reflections on one’s own life when there are no research intended interactions, such as interviews, between the researcher and individuals portrayed in the past reflection. vi Table of Contents Abstract ......................................................................................................................................... iii Lay Summary ................................................................................................................................. v Preface ........................................................................................................................................... vi Table of Contents ......................................................................................................................... vii List of Figures ............................................................................................................................... ix List of Abbreviations ..................................................................................................................... x List of Definitions ......................................................................................................................... xi Glossary ........................................................................................................................................ xii Acknowledgements ..................................................................................................................... xiv Dedication .................................................................................................................................... xvi Chapter 1: Introduction ................................................................................................................ 1 1.1 Initial Research Questions ............................................................................................... 3 1.2 Indigenous Ways of Knowing and Being ........................................................................ 4 1.3 Epistemological Dominance, Blindness and Collision .................................................. 8 1.4 Possibilities of Indigenization ....................................................................................... 14 1.5 Methodological Approach and Dissertation Structure .................................................. 24 Chapter 2: A Humble and Respectful Petition ......................................................................... 28 2.1 Prayer ............................................................................................................................. 29 2.2 Petition and Knowledge Acquisition ............................................................................. 29 2.2.1 Autoethnographic Methodology and Indigenous Knowledge ................................... 32 Chapter 3: Rights to Self-Determination, Education and Policy ............................................ 38 3.1 Indigenous Rights to Self-Determination ...................................................................... 38 vii 3.1.1 Exploring the Discourse of Self-Determination ........................................................ 41 3.2 Indigenous Education and Policy .................................................................................. 47 3.2.1 Provincial Negotiations ............................................................................................. 52 3.3 yaʔakmis (love and pain) ............................................................................................... 55 Chapter 4: Who am I? ...............................................................................................................
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