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CHANGING the SUWECT Objectivity. Trickster and the Transformation of the Western Academy

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CHANGING the SUWECT Objectivity. Trickster and the Transformation of the Western Academy CHANGING THE SUWECT Objectivity. Trickster and the Transformation of the Western Academy lan Turner A thesis submitted in conformity with the requirements for the degree of Master of Arts Department of Sociology and Equity Studies in Education Ontario Institute for Studies in Education of the University of Toronto O Copyright by lan fumer, 2000. National Library Bibliothèque nationale du Canada Acquisitions and Acquisitioris et Bibliographie Services senrices bibliographiques 395 WeliiiStreet 395, rue wdmgm OttawaON K1AW OnawaON K1AW canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, dismbute or seli reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the boit d'auteur qui protège cette thèse. thesis aor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or othenvise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. Turner, lan "Changing the Subject: Objectivity, Trickster, and the Transformation of the Westam Academy" graduate department of Sociobgy and Equity Studies in Education, Ontario Institute for Studies in Education of the University of Toronto. Master of Arts, 2000. Abstract In this discussion, the supervaluation of scientific objectivity is critiqued in the context of its foundational role in the legitimization/delegitimîzation of knowledges. It is proposed that the quest for an 'absolute' objectivity constitutes a dominant Western strategy employed to maintain inequitable power relations over and against identified Others, and that therefore a powerfuf critique must be applied. It is also maintained that this paradiçm informs the Western academy and thus shapes al1 educational experiences in the West. Transforming the dominant academy then into one which seeks to address a global spectrum of hurnan knowledge requires strategies grounded in a powerful dialectical critique of dualistic objectivity. This critique may be found in the extant traditional and conternporary knowledges of indigenous peoples, particularly in the trickster narratives, the particular characteristics of which. I contend, constitute a profound challenge to, and subversion of, narrow quests for an absolute objectivity. Table of Contents Abtract 1able of contents Introduction A fore-note on my academic location rAbnef note regarding rnethodology -Strategic ditferences -The retum of Nanabush -Central questions and discursive framework 1. The power-politics of framing -1inear cirdes II. The quest for 'rb8olube objactmty' -Subjects and Objects -Western certainty - Subject-object relationships: contradiction or paradox? The academy -Yeaming for an 'objective racism' - Realists and racists - Savages and 'sons of Adam' - Silencing subjectivity -Colonial agendas - Pfiviiege - Cornpeting visions of the real III. Aboriginal epiatemology and lndigenour knowl- 'Different understandings' llndigenous knowiedges Relation - Humility Acquisition and possession -Place Living knowledges. IV. Indigenous oral Iangurga V. The trichter - ûruh Rabbit Some general tn'cksteristics lNana'b'oozhoo lWeesa kayjak Championing humility ~'Psychologicalterrorisrn' - tegitimate suffering r Nanabush's return Winona's heritage Dialectical recreativity and critical affirmation Western interpretations of the trickster Jung's primitivuing discourse Conduding thoughts on the tflckster VI. Education for transformation The urgency for transformation: counter-framing the Other The ground of transformation: tradional values The mode of transformation: two approaches to resistanœ Conclusion References iii Introduction A fore-note on my own academic location As a card-carrying member of the dominant group, by lineage if not by agenda, I have focused my scholarship on the construction and effects of dominant epistemology, accessing these thernes via personal experiences and reflections on my own privileged history. While 1, as a white Euro-Canadian heterosexual male, can write with no legitimate personal experience of material felt consequences of racism, heterosexism or sexism. my intention is to investigate potential intersections between oppressions in an attempt to relate my own experiences of both (lirnited) oppression and (unlimited) privilege to issues of marginalization. I believe that fundamental intersections and foundations do exist. and that theorizing on these intersections/foundations may inforni subversive praxes and coalition-building in the cause of social justice. My scholarship has focused largely on the issues and history of North American Abonginal peoples, peoples whose fundamental traditional' epistemologies I relate to as powerfully true. In this thesis, I have endeavored, wherever possible, to allow the authors/speaken of indigenous2 words to speak directly to the reader. While I take responsibility for the framing of this discussion, I defer credit for the fundamental ideas and the profound words which inspire and inform it. I have sought out original indigenous authors - embodied commentators 1 The terni 'traditional', as contrasteci to 'indigenous' (see footnote number 2), refers in this discussion to those staternents, beliefs, stories, values, practices, etc. that constitute a living multigenerational text of a people's history, contemporary struggles and achievements, and aspirations. 2 When using the terni 'indigenous', I am refemng to that expressiy political definition of a people engaged in an anti-colonial resistartce to domination and, sometimes, genocide. This definition is based on a people's self-definition according to local, traditional critena. 1 rather than disembodied western3 commentators - wherever possible, and have attempted to apply an ongoing critique of my own commentary. I must clanfy at this point. as part of my seifcritique, that while many of the authors cited below have been subject to a critique from within the North Amencan Aboriginal community, as well as the anti-racist scholarly comrnun~,regarding their orientation to gender and sexual orientation, rny critique of their words and thoughh has been limited to the discussion at hand. I have not taken up the particular issues of Aboriginal women, for example, within the trickster tradition, nor have I addressed sexual orientation amongst Aboriginal communities. I understand that these omissions constitute the potential for proposing a conflated experience as the generalized experience of al1 indigenous persons. It is my hope that other wmmunities and scholars will effect a critique of this discussion specific to their own embodied voices and concerns, such that the text may be enriched, animated, problematized and contextualized. Vine Deloria Jr., in his classic "manifeston Custer Died For Your Sins, sardonically quips that Anyone and everyone who knows an lndian or who is intemsted, immediately 3 In this discussion, the terrns 'Wesr and "Western" wiil be used to denote a relatively unifieâ theory and set of practices, grounded in a history of ideas which has found its fullest expression in the Western European eighteenth-century intellectual movement, the Enlightenment. This movement was itself grounded, according to historian E.J. Hobsbawm (1962). in 'the conviction of the progress of human knowledge, rationality, wealth, civilization, and control over nature..." drawing its' strength 'prirnarily from the evident progress of production, ûade, and the economic and scientific rationality believed to be associated inevitably with both." (37) Enlghtenment values promote technology, rationality, and utilitarian philosophy in opposition to metaphysics and traditional religionlspintuality. (Dunan, 1968: 129) Historian Marcel Dunan (1968) emphasizes that a ' small [Western) cultural elite," including mathematicians, philosophers and scientists, speartieaded the supervaluation of reason and rationality which became the foundation of Enlightenment thought. (129) 1 agree with Brayton Polka (1986.1990) and others that the foundations of Enlrghtenment dualism predate the eighteenth-century, having antiquitous origins in Greco-Roman philosophy and Iiterature, and that this dualism survives today both in popular folk wisdorn and many scientific academic contexts. 'Wesr and 'Westem" then, in this discussion, refer to a set of historical, dualistic themes and principles which have become gradually (though not linearly or without challenge) entrenched throughout the course of the last two millennia of Westem civilization, and which have become fully institutionalïzed in many conternporary thought systems and knowleâges. and thoroughly understands them ... There is no subject on earth so easily understood as that of the American Indian. (Deloria, 1969: 5) Let me state unequivocally that I neither possess nor hope to gain any such "easy knowledge about Indians." (Deloria, 1969: 5) My desire to locate intersections of oppression pushes me to leam about specific peoples living in specific spaces and inhabiting bodies which are not my own (as like or unlike my own as they may be.) My analysis (wnsciously) presupposes no simplistic, patronizing and projecting,
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