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#INDG2015 week 7 slides public
1. #INDG 2015
Dr. Zoe Todd
October 21, 2020
Week 7:
“Indigenous
ecological
knowledges: Asia”
Copyright Professor Zoe Todd 2020
2. Class outline
• Rubis and Theriault: Concealing Protocols
• Oona Paredes: Rivers of Memory
• Kimmerer: Black Ash baskets, Picking
Sweetgrass, Maple Nation
3. Recap,
week 6
• Tiffany Lethabo King: Black and Indigenous
experiences of slavery, genocide
• Sharpe: the Trans*Atlantic
• Vaughn: climate change expertise through
mangrove protection/restoration in Guyana
4. Copyright Professor Zoe Todd 2020Source: https://www.beltandroad.news/2020/05/08/new-era-of-regional-cooperation/
5. Countries in
Asia
• “Asia is the largest continent on Earth. It covers
9% of the Earth's total surface area (or 30% of its
land area), and has the longest coastline, at
62,800 kilometres (39,022 mi). Asia is generally
defined as comprising the eastern four-fifths
of Eurasia. It is located to the east of the Suez
Canal and the Ural Mountains, and south of
the Caucasus Mountains (or the Kuma–Manych
Depression) and the Caspian and Black
Seas.[7][44] It is bounded on the east by the Pacific
Ocean, on the south by the Indian Ocean and on
the north by the Arctic Ocean. Asia is subdivided
into 49 countries, five of them
(Georgia, Azerbaijan, Russia, Kazakhstan and Turk
ey) are transcontinental countries and having part
of their land in Europe.”
https://en.wikipedia.org/wiki/Asia
6. Indigenous
Peoples
(IPs) in Asia
• Resources:
• http://www.aitpn.org/
• 20 year old article from Cultural Survival about
Indigenous struggles in Asia
https://www.culturalsurvival.org/publications/cultural
-survival-quarterly/are-there-indigenous-peoples-
asia#:~:text=So%2C%20rather%20than%20%60Indige
nous',tribes'%20(Taiwan)%2C%20%60
• UN backgrounder in Indigenous Peoples in Asia
https://www.un.org/esa/socdev/unpfii/documents/2
014/press/asia.pdf
• International Work Group for Indigenous Affairs
(IWGIA) backgrounder on Indigenous issues in Asia
https://iilj.org/wp-
content/uploads/2016/08/Kingsbury-Indigenous-
Peoples-in-International-Law-2.pdf
8. Rubis and
Theriault
• “In practice, many conservation
interventions, particularly those led by
government agencies and transnational
NGOs, continue to conflict with and even
disrupt Indigenous knowledges,
livelihoods, and ecologies. And, as a
result, even the most progressively
minded projects too often work to
normalize and propel the enclosure,
commodification, and dispossession of
Indigenous lands (see Benjaminsen &
Bryceson, 2012; Chernela, 2005;
Dressler, 2009; Dressler et al., 2016;
Theriault, 2017; West, 2006, 2016).” (p.
964)
9. Survivance
• Rubis and Theriault invoke Gerald Vizenor’s
concept of survivance:
• “we are describing a form of what Anishinaabe
author Gerald Vizenor calls ‘survivance’
manifestations of Indigenous world-making that
are ‘more than survival, more than endurance or
mere response; an active repudiation of
dominance, tragedy, and victimry’
(Vizenor,1998,p.15; cf.Povinelli,2011)” (Rubis and
Theriault 2019, p. 964)
10. Gerald Vizenor
‘Gerald Robert Vizenor (born 1934) is
an American writer and scholar, and
an enrolled member of the Minnesota
Chippewa Tribe, White Earth
Reservation. Vizenor also taught for
many years at the University of
California, Berkeley, where he was
Director of Native American Studies.
With more than 30 books published,
Vizenor is Professor Emeritus at the
University of California, Berkeley, and
Professor of American Studies at
the University of New Mexico.”
https://en.wikipedia.org/wiki/Gerald_Vi
zenor
12. A conversation
with Gerald
Vizenor and
Kimberly Blaeser
• https://www.youtub
e.com/watch?v=A9L
VLUrNrh8&ab_chann
el=Centerfor21stCen
turyStudies
A longer talk to listen to if you have time/for
fun:
13. Rubis and Theriault
• The conundrum of visibility (Rubis and Theriault) or recognition
(Coulthard)
• “As activists and scholars, we have been conditioned to think of institutional
‘visibility’ as a form of empowerment for socio-politically ‘invisible’ populations
and therefore also a necessary part of accountable research. From this
perspective, one important way to challenge misguided conservation policies
would be to document and make visible that which they misapprehend or
distort. But we have come to question this notion as a result of our respective
research engagements with Indigenous communities in Sarawak and Palawan.
Does the will to make visible, even among critical scholars and activists,
unconsciously reproduce the impulse that drives the instrumentalizing
documentation of ‘traditional ecological knowledge’ or the one that drives the
‘discovery,’ documentation, and securitization of new and threatened species
(Lowe, 2004; Mitchell, 2016)?” (p. 965)
14. • “What we hope to add to the conversation is a
provocation on how these ‘protocols of
concealment’ constitute a form of survivance. In
particular, we draw on Indigenous and non-
Indigenous scholars who have stressed the
importance of refusal and evasion in Indigenous
peoples’ engagements with colonial actors and
institutions. Indigenous ‘survivance,’ first
described by Vizenor, refers to ‘an active sense of
presence over historical absence, deracination
and oblivion’ (Vizenor, 2009, p. 1). Survivance
stories, for example, go beyond recurrent
thematic motifs of silencing, domination,
absence, tragedy; they also speak of the
continuance and thriving of Indigenous
presence(s) over and against powerful forces of
assimilation and dispossession.” (Rubis and
Theriaulst, p. 969)
Indigenous
peoples have the
right NOT to share
knowledge with
Environmental
NGOs, scientists,
conservation
groups:
15. Indigenous
knowledge
production
and western
academe
• Thinking back to Vaughn’s article on climate
change expertise from Week 6 – read this
reflection from Bidayuh scholar June Rubis:
• “My engagement with the Batang Ai-Lanjak-Entimau
complex and the Iban communities who have been living in
the complex for at least 400 years, began in the year 2003
and lasted for a period of four years. ...Yet at the end of my
fieldwork, I did not pursue writing scientific articles, other
than field reports to my NGO, donors and to the
government agency. As a result, little to no international
credit has been attributed to my work beyond some
recognition in the Malaysian press. This was brought to my
attention when an American scholar, who was writing
about orang utan conservation research in Sarawak, was
very surprised to hear about my years of work in the field.
My work today is, therefore, part of an attempt to reclaim
my story, not just for myself, but for other Indigenous
women who have been written off, ignored, and silenced in
many different ways, for our quiet interventions to protect
lifeforms and landscapes in our lands.” (Rubis and Theriault
2019, p. 970)
16. ‘Knowledge
transfer’
• When western environmentalists,
American/Canadian/European/other
colonial scholars write about Indigenous
environmental knowledge in the Global
South, all too often THEY become the
people who are cited and credited with
that knowledge. Indigenous
environmental knowledge is all too often
seen as a resource to mine/extract from
and Indigenous people left nameless,
faceless, uncredited by western actors.
Indigenous people are often not seen as
theorists, just repositories of ‘collective’
or ‘common’ knowledge for others
(which erases Indigenous self-
determination).
17. Learning questions/activity
• There’s no way to to know for sure from the outside if
environmental research is truly ethical, however by now
we’ve read work by Nicholas Reo (2019) on relational
accountability in environmental research.
• Take a moment to list some characteristics of what ethical
environmental research with Indigenous communities
would look like given the materials we’ve covered so far
18. Points to
consider
Some characteristics/clues about whether
environmental research on Indigenous communities
is ethical (non-exhaustive list):
• Indigenous people are cited directly and unambiguously;
• evidence of accountability to local Indigenous legal orders;
• Indigenous people from the community have seen the work that is
published about them/have consented to be cited;
• author credits Indigenous people by name for teaching them specific
topics/ideas/skills (unless interlocutors explicitly request anonymity);
• Indigenous people cited as theorists, thinkers, not just field assistants
or helpers;
• evidence of a long-term research relationship;
• evidence Indigenous people from the community in question had a
role in shaping the research, or better yet, lead the work;
• Indigenous community members fairly remunerated for their time,
labour, knowledge
• Evidence of respect for Indigenous community sovereignty/self-
determination
• Inclusion of broad representation of community (reflects intra-and
inter-community diversity of Indigenous communities)
19. • “RIVERS GIVE SOCIAL
MEANING to the
past and present
lives of the ‘tribal’
Lumad peoples of
Mindanao, in the
southern
Philippines”
(Paredes, p. 329)
Image: google maps
20. Rivers of
Memory –
Parades 2016
• “Drawing on two decades of field and
archival research, I focus on one particular
Lumad ethnic group – the Higaunon – as a
case study. ‘Lumad’ is the umbrella term for
the indigenous peoples of the southern
Philippines whose ancestors did not convert
to Islam in pre-colonial times. The Higaunon
people, in turn, comprise one of the largest
Lumad ethnic groups today, with their
territory reaching across five different
provinces in northern Mindanao.” (p.330)
21. • Rivers as major organizing force in Higaunon
social life
• “Another area of Higaunon life with a riverine
dimension is in the determination of place
identity itself. Place identity is: “…the process
whereby people associated with a place take up
that place as a significant part of their world. One
unself-consciously and selfconsciously accepts
and recognizes the place as integral to his or her
personal and community identity and self-
worth.” (Seamon 2015: 8)” (Parades p.342)
22. Learning
questions
• Revisit the watershed exercise we did in
Week 3
• How do the insights you gained in thinking
through your connections to bodies of
water help you to analyze Parades’
discussion of Higaunon social life and
water? What happens when we prioritize
water/air in environmental discourses and
momentarily move away from ‘land’ to
define how ecologies are connected?
23. Dr. Oona Paredes
• For further learning you may
watch this talk by Dr. Paredes:
• https://www.youtube.com/watch?
v=ly6uF5hDydY&ab_channel=SOA
SUniversityofLondon
Copyright Professor Zoe Todd 2020
26. CopyrightProfessorZoeTodd2020
Kimmerer p. 149
• “Black ash and basket makers
are partners in symbiosis
between harvesters and
harvested: ash relies on people
as the people rely on ash. Their
fates are linked.”
29. Maple
Nation
• Ecosystem Services: Kimmerer p. 169
• “Ecosystem services are the benefits people
obtain from ecosystems. These include
provisioning services such as food and water;
regulating services such as flood and disease
control; cultural services such as spiritual,
recreational, and cultural benefits; and
supporting services, such as nutrient cycling,
that maintain the conditions for life on Earth.”
• (United Nations Environment Program,
“http://www.unep.org/maweb/documents/do
cument.300.aspx.pdf)
31. What are some potential
drawbacks to ‘ecosystems
services’ as a framework?
• “the question is, how do we do well by
them?” (Kimmerer p. 170)
• Sustainability
• Picking Sweetgrass example from the
previous chapter
http://indiancountrytodaymedianetwork.com/2013/09/30/scent-
success-sweetgrass-business-grows-151496
32. Maple
Nation Bill of
Responsi-
bilities
• In class activity:
• What would OUR Bill of Responsibilities look
like for this class, based on the topics we are
covering? What needs would you underscore?
What responsibilities would you include?
• Map these out. See if the things you listed
change over the course of the next week.
Annotate and edit as needed.
• At the end of the week: do you have a bill of
responsibilities that reflects your lived
experience?
• If you like – try holding onto this bill for a while
longer – weeks, months. Revisit as you can and
see if things shift and whether more-than-
human beings figure into your list of
responsibilities
33. Summary
• Rubis and Theriault: the right to
Indigenous peoples to conceal
knowledge from extractive
organizations/institutions/individuals;
survivance
• Paredes: rivers in social organization;
watery relations
• Ash baskets
• Sweetgrass harvesting
• Maple Nation: responsibility based
societies vs. western liberal rights
based frameworks (who am I
responsible to in my survivance?)
34. Weekly
participation
grade
assignment
• How can we apply the concept of honourable
harvest and symbiosis between harvester
and the beings that are harvested (as shown
with ash basket making and sweetgrass) into
our own daily experiences. What is an
example of a relationship you have with
more-than-human beings where your
interactions with them are positive/support
their flourishing?
