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Decolonizing Autoethnography: Where's DECOLONIZING AUTOETHNOGRAPHY: WHERE’S THE WATER IN KINESIOLOGY? by Stephanie Marianne Woodworth A thesis submitted in conformity with the requirements for the degree of Master of Science Graduate Department of Exercise Sciences University of Toronto © Copyright by Stephanie Marianne Woodworth 2018 ii Decolonizing autoethnography: Where’s the water in kinesiology? Stephanie Marianne Woodworth Master of Science Graduate Department of Exercise Sciences University of Toronto 2018 Abstract Kinesiology is a multi-disciplinary field studying the human body in relation to movement, and, yet, water is largely taken-for-granted. This is astonishing, considering ~70% of the human body is comprised of water and access to (reliable, safe, clean) water fundamentally shapes human lives. Furthermore, identities, geographies, histories, societies, cultures, economics, and politics have been, and continue to be, shaped by water. Therefore, to enhance decolonial water education in kinesiology, this thesis is presented in three “braided streams”. First, I critically reflect on my settler colonial history and complicity in relation to water issues impacting First Nations. Next, I critique kinesiology’s research, teaching, and practices to establish “where’s the water in kinesiology?” Last, with consent and support from Grandmother Josephine Mandamin and Joanne Robertson, I am contributing to an archive and story map of the Mother Earth Water Walks (2003-2018), an Anishinabe ceremony that nourishes sacred relationships between peoples and waters. iii ACKNOWLEDGMENTS As humans, we are continuously shaped, molded and (re)created by our relationships. We are a creation of the entanglement of our relations. And, so, we must acknowledge and give thanks to all our relations. Richard Wagamese (Anishinabe) (Wabaseemoong Independent Nations) (2016) writes: “I’ve been considering the phrase “all my relations” for some time now. It’s hugely important. It’s our saving grace in the end. It points to the truth that we are all related, that we are all connected, that we all belong to each other. The most important word is “all.” Not just those who look like me, sing like me, dance like me, speak like me, pray like me or behave like me. ALL my relations. That means every person, just as it means every rock, mineral, blade of grass, and creature. We live because everything else does. If we were to choose collectively to live that teaching, the energy of our change of consciousness would heal each of us – and heal the planet” (p.36). This journey has been guided by the knowledge and support from extraordinary peoples, lands, waters, plants, animals, birds, fish – all my relations. To acknowledge this relationality, I thank important peoples and places that have molded me into the person and researcher I am today. Thank you to the waters and land that gift me life, love, gratitude, home, community, and identity. Niigaani-gichigami (Lake Ontario) is home to millions of peoples and living creatures. Tkaronto (Toronto)a is the territory of the Haudenosaunee and Anishinabek, and, most recently, the territory of the Mississaugas of the Credit River. Tkaranto is subject to the Toronto Purchase Treaties and Dish with One Spoon Wampum Belt. As a white settler and uninvited guest on this territory, I am subject to the Dish with One Spoon and Toronto Purchase Treaties. I am a treaty person. I acknowledge my rights, roles, and responsibilities for the treaties, and I respect and honour Anishinabek and Haudenosaunee knowledges and laws of the land. Thank you to Grandmother Josephine Mandamin (Anishinabe) (Wikwemikong Unceded First Nations) and Joanne Robertson (Anishinabe) for the support to do this work. Thank you to all the Water Walkers who stand up and say, “Nga zhichige Nibi Onji (I will do it for the water).” Thank you to all water protectors. Thank you to Waterlution’s Youth Advisory Board, the Great Waters Challenge players, Olivia, Karen and Dona, Waterfront Regeneration Trust, the World Youth Parliament for Water a Tkaranto is the Haudenosaunee word for “where there are trees standing in the water”. iv members, and Santuário dos Pajés. Thank you to everyone who dedicates their lives to protect the land and water. Mom, Dad, and brothers, Josh and Jeremy, thank you for helping me achieve my dreams. Neo, Bodhi, Ari, and Comet, beautiful dogs, thank you for your unconditional love. Grandma, Grandpa, Oma, and Opa, thank you for your love and mentorship. Guin, Allen, Isla and Adeston, thank you for giving me a home away from home. Dixie Robinson, thank you for your teachings when I was a young girl feeling lost. All my family, named and unnamed, thank you for your gifts of love. Thank you, Victor, for your fundamental role in my development and growth. You stand by me through the ups, downs, twists, and turns. You teach me how to live in joy, hope, love and gratitude. You bring happiness and light into every moment. I love you so much. Thank you to my roommates Grace, Sarah, Jamie, Emma and Bobbi for putting up with me throughout the past five years. Thank you to the Survivor night and Madison house crew for the necessary breaks, laughs, and friendship. You helped me navigate life in the concrete jungle. Thank you to my childhood best friend, Wilma. You celebrate survival and resist colonial structures to restore your identity, community and culture as an Anishinabekwe. Thank you to all my other hometown friends from Dryden. You have been with me since the beginning. Thank you to my graduate colleague and good friend, Debra Kriger, for the long rants, heart-to-hearts, and conversations throughout the Master’s degree. You taught me the ABCs of being a grad student: to be artistic, brave, and creative in my teaching and research practices, pedagogies, philosophies, and methodologies. Thank you to all my other PCS colleagues and Goldringers/Stormtroopers for sharing thoughts, ideas, debates, and conversations over the past two years. Thank you to my supervisor, Dr. Caroline Fusco, and advisory committee, Dr. Bonnie McElhinny and Dr. Margaret MacNeill, for continually supporting and encouraging my ideas and goals. Thank you to Dr. Sharlene Mollett and Dr. Eve Tuck (Unangax) (Aleut Community of St. Paul Island, Alaska) for your invaluable pedagogies during my graduate degree. Thank you to Nina Munteanu for meeting with me and flushing out my thoughts, visions, and ideas. Thank you to Dr. Chantelle Richmond (Anishinabe) (Pic River First Nation) for the significant and critical feedback on this final thesis. And, thank you to my future PhD supervisor, Dr. Sonia Wesche, for helping me through the next steps of this journey. v Table of Contents Acknowledgments ............................................................................................................................ iii Table of Contents ............................................................................................................................. v List of Figures ................................................................................................................................... vii List of Appendices ........................................................................................................................... viii Before the Flood ............................................................................................................................... ix Chapter One: “The water is sick” ........................................................................................................1 Some Important Words ............................................................................................................................. 6 Co-existence of Knowledge ..................................................................................................................... 11 Chapter Two: We are made of stories ............................................................................................... 15 Concepts, Passages, and Stories.............................................................................................................. 15 “Braiding Sweetgrass” ............................................................................................................................. 17 Decolonizing Methodologies ................................................................................................................... 21 Decolonizing Autoethnography ............................................................................................................... 27 Chapter Three: Just a smalltown girl, Livin’ in a colonial world .......................................................... 32 “Justice for Grassy Narrows” ................................................................................................................... 35 Settler Schools ......................................................................................................................................... 40 “Exercise is medicine” ............................................................................................................................. 41 Crises and Concussions............................................................................................................................ 43 Colonial Methodologies .......................................................................................................................... 46 Unsettling Settler Colonialism ................................................................................................................
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