Rising Up: A Graduate Students Conference on Indigenous Knowledge and Research Friday and Saturday, March 9th and 10th, 2018 Fort Garry Campus, University of Manitoba

Rising Up is an academic gathering giving graduate students the spotlight to present their work while connecting with other researchers. The conference is interdisciplinary, and attracts students and researchers who are working on a wide range of topics in the Indigenous/Native Studies field.

This is a free event, open to all.

Keynote Speaker: Chantal Fiola

Chantal Fiola is Red River Métis with family from St. Laurent and Ste. Geneviève, Manitoba. She is the author of Rekindling the Sacred Fire: Métis Ancestry and Anishinaabe Spirituality, which won her the John Hirsch Award for Most Promising Manitoba Writer and the Beatrice Mosionier Aboriginal Writer of the Year Award (2016). Dr. Fiola is an Assistant Professor in the Urban and Inner-City Studies Department at the University of Winnipeg. She is currently undertaking a SSHRC-funded research study exploring Métis relationships with ceremony in Manitoba Métis communities. Chantal is Two-Spirit, Midewiwin, and a Sundancer.

Keynote Speaker: Adam Gaudry

Adam Gaudry, Ph.D. is Métis and an Assistant Professor in the Faculty of Native Studies and Department of Political Science at the University of Alberta.

Adam’s research explores nineteenth-century Métis political thought, the Métis-Canada “Manitoba Treaty” of 1870, and Canada’s outstanding obligations under the act. This project argues for the maintenance of a respectful and bilateral political relationship between the Métis Nation and the Canadian people as treaty partners. This work is being revised into a book for publication with the University of Manitoba Press.

Adam received his Ph.D. from the Indigenous Governance Program at the University of Victoria, and both his MA in Sociology and BAH in Political Studies from Queen’s University. He was a Henry Roe Cloud Fellow at Yale University and currently a co-investigator in the Métis Treaties Project.

Adam’s work has been published in Native American and Indigenous Studies, Critical Ethnic Studies, The Wicazo Sa Review, aboriginal policy studies, the Canadian Journal of Native Education, the Osgoode Hall Law Journal, and The Canadian Encyclopedia. He also has several chapters in edited collections on Métis identity, research ethics, and methodology.

Abstracts will be reviewed and notification provided on a rolling basis.
The deadline for abstract submissions is December 29th, 2017.

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Schedule

Disrupting Policy Foresight through Feminist Indigenous Futurisms

Foresight has become a trendy exercise in policy circles across North America. The approach suggests that through ‘imaginative policy work’ both policymakers and politicians may anticipate upcoming challenges and opportunities in a globalized world, in order to make adequate policy decisions and investments today. Mainstream foresight exercises entail government engagement with the possibilities of the future based on current technological, political, economic and social trends, resulting in scenario development with the purpose of lowering risks and addressing political, social and economic uncertainty (Meissner, Gokhberg, Sokolov, 2013; Weber, Kubeczbo, Kauffmann, 2009; Havas, Schartinger, Weber, 2010). Nonetheless, mainstream policy foresight exercises centre middle class-white-settlers as holders of the future. Currently,’imaginative policy work’ relies on the erasure of Indigeneity across Canada and other international settings where Canada has economic interests. Further, it relies on the social, economic and political marginalization of Indigenous women in domestic and international settings in an attempt to continue framing the ‘Canadian future’ as Terra Nullius (Martineau, 2017; Kwe Today, 2015) with little space for Indigenous peoples. Foresight is currently being applied in areas that are of particular concern to some Indigenous peoples domestically and abroad including international development, infrastructure, urban planning, Artic sovereignty, etc. This paper conducts an analysis of the ‘imaginary policy future’ in Canadian policy settings through Indigenous feminist perspectives, while inviting reflections from Indigenous futurisms (Dillon, 2012; Dillon, 2016; Medak-Saltzman, 2017; James, 2016; Baudemann, 2016; Tapia Benavides, 2006; Burdette, 2012) to disrupt how mainstream Canadian policy work imagines a future without Indigenous peoples.

Eren Cervantes-Altamirano

Carleton University. School of Public Policy and Administration.

Eren Cervantes-Altamirano is a Binnizá-Mexican MA candidate at Carleton University. Her work focuses on applying Indigenous feminist lenses to mainstream policy issues and questioning how mainstream policy spheres construct and erase Indigeneity in their approaches. Eren has a BA from the University of Alberta, and has published papers on gender, policy, religion and feminisms. Eren blogs consistently at Muslimah Media Watch, Love InshAllah and Ishqr. Her work has also been published at Aquila Style, the Tempest, The Feminist Wire, Time Magazine, Racialicious and Altmuslimah, among others.

Indigenous futurism, Indigenous feminisms, decolonization, policy, settler-State


Uprooted: Planning in Canada and the Indian Reserve System

The dominant history of community planning in Canada, as told by planners, omits the significant contribution of the federal government of Canada via the creation and administration of Indian reserves. Indian reserves are undeniably planned communities. The impact of their planning and development was mostly negative for the Indigenous peoples of Canada, which is why it is important not to ignore this troubling side of Canadian community planning history. This paper reveals the gaps in the Canadian planning literature, explains why it is important to include these failures in the canon of community planning history, and provides a brief overview of the creation of reserves in British Columbia.

Jessie Hemphill

Vancouver Island University, Master of Community Planning

Jessie Hemphill is from the Gwa'sala-'Nakwaxda'xw Nations on Vancouver Island and also has Métis heritage. She works nationally as an Indigenous planner and facilitator through her company, Alderhill Planning Inc. She is on the Canadian Institute of Planners Indigenous Community Planning Committee advisory group, the Indigenous Community Development National Strategy Indigenous Advisory Group, and the board of directors for the 'Kawatsi Economic Development Corporation. Her thesis research is on pre-contact Indigenous community design and incremental urban design.


Reframing Catholicism: Agency and Resistance in Mi’kmaq Stories

This study of Mi’kmaq Catholicism emphasizes the power and inherent value of stories. Despite European’s use of Catholicism to justify colonial violence against Indigenous Peoples, the Mi’kmaq have survived the trauma of colonialism for over 400 years. Remarkably, the descendants of those who first encountered missionaries continue to identify as Mi’kmaq and Catholic (Robinson 2005). Part of decolonizing involves countering colonial narratives which insist that Indigenous Peoples were passive recipients of Christianity. Adapting Catholicism allowed the Mi’kmaq to preserve Mi’kmaq religious and cultural elements. I argue that these cultural negotiations are present in Mi’kmaq stories. I contend that stories create in-between spaces with endless potential, thus introducing Catholic elements into story allowed Mi’kmaq Peoples to make it palatable. Following this, I address how Mi’kmaq Peoples reframed Catholicism in narrative and actively constructed (and continue to construct) Catholicism to suit their needs. My research considers Mi’kmaq oral histories, specifically stories, and privileges the voices and history of the Mi’kmaq. A major portion of this research involves analyzing Mi’kmaq narratives that were recorded by non-Mi’kmaq people, however, as Stevenson recounts, Indigenous Peoples need to take their stories back (2000). Smith contends, “Indigenous peoples want to tell our own stories, write our own versions, in our own ways, for our own purposes” (1999, 29) and that Indigenous Peoples must rewrite as well as reright (his)stories. Therefore, one role of narrative is to foster resistance and agency; Mi’kmaq stories allowed them to recreate Catholicism and make it relevant in a Mi’kma’ki context.

Micheline Hughes

University of Manitoba

I am an Indigenous woman and a member of the Cape Sable Island Wampanoag. Originally from Newfoundland, I currently reside in Winnipeg and I am a Ph.D. candidate in Native Studies. I am the recipient of a SSHRC Doctoral Award and a junior fellow at St. John’s College. My research interests include Mi'kmaq nation's oral histories, specifically stories, the negotiation and adaptation of Catholicism, and the inherent power of stories.

Oral history, religion, Mi'kmaq nation


Crowfoot’s Omahsspa’tsikoi: A History of Blackfoot Funerary Practices, 1850-1990

When a Blackfoot individual passes on, their spirit does not die but rather makes the final journey to the sacred camp called Omahksspa’tskikoi, the Sand Hills. This paper explores 19th century Blackfoot deathways in present-day southern Alberta. It examines how Blackfoot funerary customs have changed over time, arguing that these practices are expressions of long standing spiritual and environmental relationships that have remained intact despite colonial attempts to eradicate them. Rather than being displaced by Western Christian norms, Blackfoot practices have proven to be resilient. At times these practices have blended with non-Blackfoot customs to create new hybrid forms, such as the traditional Blackfoot death lodges blending with European style houses to create death houses. My paper will begin with an overview of Blackfoot funerary practices c.1850, discussing the cultural and historic significance of these customs. Next, I will offer insights into adaptations that have been made to Blackfoot funerary practices, and highlight the connections between these changes and Indigenous activist initiatives. This research is rooted in an ethnohistorical and community-engaged approach. Sources include not only textual documents, maps, and photographs from the Glenbow Museum Archives, but also oral histories gathered through interviews that I conducted with Blackfoot Elders and Knowledge Keepers in 2015. Overall, the evidence depicts a history of cultural complexity and adaptation, demonstrating the diversity of Blackfoot funerary customs, culture, and spirituality both in the past and today.

Kelly Mckelvey

History, University of Saskatchewan

I was born and raised in Fernie, BC and completed my undergraduate history degree at Mount Royal University in Calgary, Alberta. During 2014 I participating in a semi-immersive field school in the Treaty No. 7 area and traditional Blackfoot territory. This field school gave me insights into Blackfoot culture and way of life. Furthermore, the field school sparked my interests in Canadian Indigenous history. I am currently studying Canadian Indigenous history at the University of Saskatchewan, Saskatoon, Saskatchewan. I hope to obtain a PhD specializing in Indigenous history.


Queer normativity in Anishinaabeg story telling: Whose gender(s) are we talking about?

This paper argues that narrative, story telling, and discourse are unequivocal to the production and transference of Anishinaabeg knowledges. These stories tell truths not only about us, but shape the very structure of our reality and our investments in those realities. As Anishinaabeg people, my ancestors wove beautiful stories through narratives of land, spirit, blunders, sexual and gender fluidity, and intelligence (Stark, Doerfler, Johnston). Each person had a different set of stories to tell, each with a reciprocal relationship to that knowledge, as if the stories and the storyteller were in an intimate relationship (Simpson, Johnston). The narratives in these stories are not statically fixed to specific temporal-spatial constructions of time nor to essentialist dogmatic ideas; rather, like the fluid relationship between knowledge and person, they oscillate as non-orchestrated movement between spirit, theory, practice, and bodies. It is clear that this ‘queered movement’ was part of a communal, spiritual, land-based methodology that our people have been participating in since creation. I locate this paper within the larger discussion on the reconceptualization of Indigenous genders and sexualities through a recalibration of Indigenous knowledge (Simpson, Wilson). I show how shape-shifting narratives in Anishinaabeg oral traditions speak to ‘queer-normativity’ as a central tenet to Anishinaabeg metaphysics. Rethinking the forced gendered nature of Anishinaabeg stories opens expansive sites of resurgence through generative praxis. This paper functions as a point of departure for a much needed conversation in Indigenous studies.

Binesi Morrisseau

Department of Indigenous Studies, Trent University

Binesi Morrisseau is Anishinaabe from Couchiching First Nation in what is now called Northwestern Ontario, Canada. He is Ph.D. Candidate in the Department of Indigenous Studies at Trent University and is affiliated with Michigan State University’s Department of American Indian and Indigenous Studies. His SSHRC sponsored research explores Indigenous knowledge as decolonial sites of onto-epistemological productivity by locating Anishinaabeg intelligence at the critical intersection of sexuality discourse, critical Indigenous theory, and Anishinaabeg metaphysics.

Gender Methodology Oral Tradition


Indigenous Knowledge at Crossroad: Articulating Africa Traditional Knowledge with Contemporary Knowledge, the Case of Kikuyu Community, Kenya.

Indigenous Knowledge across the African communities has undergone alienation, subordination, transformation and even destruction by other knowledge systems perceived to be contemporary and scientific. Among such community is the Kikuyu of Central Kenya. The largely agrarian Kikuyu community has a long history of interaction with foreign knowledge systems that spans over a century. Historically, the European colonization duped African indigenous knowledge as ‘unscientific’ and therefore ‘backward’. The interaction of this two different knowledge systems sometimes generated into open hostilities. Today, the interest by many African communities to reawaken their indigenous knowledge has met serious concerns, skepticism, criticism as well as support. Research carried out among the Kikuyu has shown that contemporary knowledge is being articulated with indigenous knowledge for a greater good especially in environmental conservation, organic farming and general crop and animal production and in other facets. However, there is also concern over emerging conflict of understanding and conflict of interest from these knowledge systems. While contemporary knowledge is asserting itself as scientific, formal and modern, the indigenous knowledge prides as being old, tested and proven. This paper will examine how aspects of the two knowledge system has been successfully articulated and applied successfully in various ways among the Kikuyu community. The paper will at the same time highlight differing aspects which has at times resulted into hostilities among the agents of these knowledge systems. The argument of the paper is anchored on the need to have attitude change over these knowledge systems as well as focus on complementary elements that will have these knowledge systems work towards addressing contemporary issues such as environmental conservation that has led to global warming, improved food security that ensures healthy production among others as will be outlined in the paper.

Mwangi Nixon Njau

Egerton University, Kenya Department of History

Mwangi Nixon is a historian and a researcher in the field of indigenous knowledge. He is currently a PhD student researching on Kikuyu Indigenous agricultural knowledge and how it articulates with Western knowledge.He is a lecturer in History at Egerton University, Kenya.

indigenous knowledge, Traditional knowledge, articulating, contemporary knowledge


Fiddling Together: Youth, Community, and Cultural Impacts of ‘The Frontier Fiddling Program’ in Northern Manitoba

This project investigates the cultural, social and community benefits of culturally appropriate music instruction in public schools, as a means for cultural reclamation of Aboriginal heritage in Northern Manitoba. Research has shown that children benefit greatly from music programs in public education. The Frontier School Division has taken this one step further, by introducing a fiddling program. The fiddle is an important element of Aboriginal culture and heritage: it brings people together; it is a mechanism that allows creativity and musicianship; fiddlers and their audiences build friendships and solidarity. Fiddling allows communities to come together for a common purpose, and to make connections across generations. Through qualitative research with current and former fiddling teachers, this project explores how the Frontier Fiddling Program is promoting cultural reclamation and revitalizing Aboriginal culture in Northern Manitoba.

Kaitlyn Obedzinski

Department of Graduate Studies; University of Manitoba

I am a Metis graduate student in the department of Sociology at the University of Manitoba. I am a fiddler, who teaches privately and at camps for the Frontier School Division in Northern Manitoba. My research areas include Indigenous cultural reclamation, the immense power of music, and drinking and gambling motivations and consequences among emerging adults.

Cultural reclamation Music Education Youth Fiddling


Decolonization? What is it? Does anyone know what it is? Let’s find out!

I think it’s safe to say that decolonization has turned into this weird, many-headed and empty beast of a word. While it is never entirely clear how one is using ‘decolonization’ and its cognates, one thing is for sure: Settlers rarely reference land stewardship in their definitions. What I intend to do with this paper is to (1) determine the appropriate audience for this paper, (2) point out the inconsistencies in use, and (3) make a case for the necessary inclusion of land as something that requires decolonization before other aspects of life can be reclaimed. Sheila Cote-Meek tells us that decolonization starts with the individual. However, it would be weird to speak only to Indigenous people concerning what they can do to decolonize. Hence, this paper is for Settlers. ‘Decolonization’ has become a semi-empty buzzword when uttered by the Liberal government. While news reports never give us the full picture, the quotes given to the public leave much to be desired. With avoidance of talking about land, ‘decolonization’ becomes about things like the Indian Act and what government officials can do to help Indigenous peoples out of their predicament: colonization. Regardless of UNDRIP’s insistence that land is a crucial component of Indigenous Rights, political leaders try to avoid the topic. Canadian control of land is necessary for maintaining the Canadian state and governance. Any mention of Indigenous stewardship of land would reduce certainty that Canada can accommodate corporate interests. Without Indigenous land stewardship, Indigenous peoples will remain colonized.

Patricia Siniikwe Pajunen

PhD Philosophy, University of Guelph

Boozhoo. I am a Two-Spirit Anishinaabe person from Opwaaganasiniing (Red Rock Indian Band). I am also a philosopher. At the intersection of Anishinaabe and academic, I attempt to weave together these two aspects of myself. As an Anishinaabe Philosopher, I am here to eat fry bread and write Anishinaabe Philosophy. Unfortunately, I'm all out of fry bread.

Philosophy, Indigenous stewardship, decolonization, land, language, accountability, Settlers, semantics, meaning, intention


Restoration with All Our Relatives: Two-Spirit Reconciliation Embodied

Many cultural traditions and practices of the peoples of Turtle Island have often been misrepresented or suppressed. The misrepresentation mainly occurred because the colonizers did not have a context to frame, understand and value these ways and the suppression, primarily, occurred because these ways went against the colonizer’s christian doctrine, a doctrine that righteously justified the subjugation of indigenous bodies and lands and was one of the underlying tenets of the residential/boarding schools and such policies. This especially holds true for indigenous notions and practices of gender, gender-roles and sexuality. This presentation explores these concepts by featuring some of the sociohistorical documentation from a nation-specific standpoint while supplementing these records and narratives with a deconstructed colonial account(s). A brief overview is offered on how this burgeoning body of knowledge is used to (re)claim and restore respect, honor and dignity for today’s Two-Spirit individuals and communities as they navigate and negotiate Aboriginal and LGBTQI spaces, places and communities. Finally, a discussion is taken up on the (re)positioning of ‘Two-Spirit’ as this work and discussion(s) significantly differs from that of the (non-Native) LGBTQ movement(s) putting forth a critique of the ‘western’ framing of gender, gender-roles, and sexuality; thus opening up a space that transcends and challenges the binary; thereby, creating a space to dream of a rich, complex and diverse world that acknowledges the other’ while honoring, celebrating and valuing the gifts and medicines the other’ has to offer thus creating a sacred (and safe) place and space that calls everyone home.

Harlan H. Pruden

University of British Columbian, Interdisciplinary Studies Graduate Program

After living in New York for 20 years, Harlan Pruden moved to Vancouver and now works, plays and lives on the traditional, ancestral and unceded territories of the Coast Salish peoples, including the territories of the xʷməθkwəy̓əm (Musqueam), Skwxwú7mesh (Squamish), Stó:lō and Səl̓ílwətaʔ/Selilwitulh (Tsleil-Waututh) Nations. Harlan works/volunteers with and for the Two-Spirit (LGBT Native) community locally, nationally and internationally. Currently, he is a Ph.D. student at UBC’s Interdisciplinary Studies Graduate Program where he doing research on the Two-Spirit community. Additionally, he is the Managing Editor of the TwoSpiritJournal.com, an interactive multi-platform Two-Spirit media/news site and also serves on the United States Presidential Advisory Council on HIV/AIDS, where he works to provide advice, information, and recommendations to the Secretary of Health & Human Services and the White House. Harlan is also an Honorary Committee Member of the Institute for Sexual Minority Studies and Services at the University of Alberta and in the spring of 2013, he was appointed to be a representative to the International Indigenous Peoples Working Group on HIV/AIDS. Closer to home, Harlan is a board member of Qmunity, the home for Vancouver's LGBT, Queer and Two-Spirit community.


Land, food, and belonging

In 2015, a group of Indigenous youth in an inner city high school in Winnipeg participated in a year long, land-based Indigenous food skills research program. Indigenous youth worked with Indigenous researchers, high school teachers and Elders to develop food skills woven with stories of food, history and connection to land. Students learned how to ice fish, tap maple trees, cook traditional food, and plant a garden. Through a series of conversational interviews, youth shared their experiences about how their learning went beyond skill building. It provided them with an opportunity to support one another, and to build their identity as Indigenous people. Food became an equalizer. For many youth, the food skills program became a safe space where they shared what it was like to be Indigenous in the city. This presentation will focus on the role of traditional food skill building as the backbone of Indigenous food sovereignty programming and a strong connection to culture and self-esteem. This presentation also discusses the critical role of children and youth as conduits of culture and identity through food skills development.

Tabitha Robin

Faculty of Social Work, University of Manitoba

Tabitha Robin (Martens) is a mixed ancestry Cree researcher, educator, and writer. She is a PhD student at the University of Manitoba, studying Indigenous food sovereignty in the Faculty of Social Work and the Department of Native Studies. She spends much of her time on the land, working with her people, and learning traditional Cree food practices.


Patronage within Indigenous Communities

It is internationally recognized that indigenous people across the world have been significantly impacted by colonization. Within Canada, Indigenous people were significantly impacted by the overall colonization of North America by European countries and particularly by Britain. This process of colonization led to the Confederation of Canada followed by the creation of the federal Indian Act, enacted to control Indigenous people within Canada, in all aspects of their lives. With a focus on the Mi’kmaq, a group of First Nations people Indigenous to Atlantic Canada and the Gaspé Peninsula of Quebec, this paper explores the impact that colonization, the federal Indian Act and other external enforced systems had on pre-existing systems of Indigenous governance while exploring modern-day governance systems and the impact of political patronage and nonpartisanship on Indigenous communities in Canada overall. The process of colonization and enforced British and Canadian systems, especially the Indian Act, all had significant impacts on pre-existing Indigenous governance systems. The Indian Act in particular left Indigenous systems of governance vulnerable to political patronage and partisanship. The concepts of political patronage and partisanship would not have been possible pre-contact, as they are concepts based on individual wealth and ownership, concepts that did not exist pre-contact but were introduced and eventually enforced on Indigenous people.

Nathan W. Sack

Masters of Business Administration, Athabasca University.

Nathan W. Sack is currently the Director of Operation of Sipekne'katik Band, which is a Mi'kmaq community located in central Nova Scotia. Nathan was responsible for a significant change management initiative within Sipekne'katik transitioning this community further away from a patronage based governance system. Nathan is a practitioner of traditional knowledge, actively participating in annual Sundance ceremonies. Nathan is also an active singer on various powwow singing groups including Eastern Eagle Singers. Nathan recently graduated from Athabasca University with a Masters of Business Administration.

Indigenous Governance, nonpartisan, political patronage


Towards an Architecture of Métis Resistance

The Métis are a distinct group of Indigenous people that have unique cultural practices, language and building traditions that differ from both their maternal and paternal lineages. One of the primary spatial conditions that historically distinguished the Métis from other groups in the Canadian prairie provinces emerged from their overriding emphasis on egalitarian principles of social organization and consensus that evolved out of their Buffalo hunting culture during the 19th century. The Métis built and continue to build spaces across the prairie provinces that respond to each local environment in ingenious, sustainable, egalitarian, and resourceful ways. This Métis vernacular architecture is the manifestation that developed when the lived consequences were too severe to make error. These responses have been learnt through inherited experiences that were and continue to be distilled by countless generations of lived experience in harsh environmental and even harsher social conditions. This research will explore both historical and contemporary examples of Métis architecture to better understand what is Métis architecture. Other Indigenous cultures in Canada have recognizable vernacular typologies such as the igloo, teepee, longhouse, and wigwam. What then is Métis architecture beyond log cabin nostalgia? Is there a place for a contemporary Métis architecture in the prairies? This thesis will collaborate with Métis Elder, Maria Campbell, on a design proposal for a space that facilitates cultural practice through art, music, storytelling, language, and cultural activities on the historic site of Gabriel Dumont’s Crossing along the South Saskatchewan River.

Jason Surkan

Faculty of Architecture, University of Manitoba

Born and raised in Prince Albert, Saskatchewan, Jason Surkan holds a Bachelor of Architecture (B.Arch) from Carleton University. He previously studied Commerce at the University of Saskatchewan, Architecture at the University of British Columbia and is currently pursuing his Masters of Architecture (M.Arch) degree at the University of Manitoba in Winnipeg. He is of mixed Canadian Ancestry, Métis, Scottish, Ukrainian and Polish. Jason is a member of Fish Lake Métis Local #108, and the Métis Nation of Saskatchewan. He has worked intermittently for Douglas Cardinal Architect since 2014 as well as Oxbow Architecture in Saskatoon. His work is inspired by observation of nature. He aims to create culturally contextual work that is appropriate for the social, economic and political environment it will perform within.

Métis Architecture Vernacular Land Based Contemporary Built Environment


Daughter Culture: culture transmission from Mothers to Daughters and cultural hybridism in matrilineal nations in British Columbia.

The scope of Daughter Culture was an in depth and dynamic interdisciplinary look at what successful traditional culture transmission looks like in matrilineal indigenous cultural groups/nations. Daughter culture looks at the dynamics between urban and rural indigenous communities and their economic standing point and how that has an impact on transmission. The purpose of the research is to look into different socio-economic conditions and apply daughter culture to every aspect of life for matrilineal people. The journey in understanding Daughter Culture is understanding the name. 'Daughter' coincides with the sociological aspects of the concept. With this I use the works of classical and contemporary social theorist and the foundations of sociological gender studies. The word 'Culture' not only explains the cultural concept but also allows Daughter Culture to be studied and explained through contemporary anthropological conceptions.

Amanda Vick

Liberal Studies- Capilano University

Hello, my name is Amanda Vick, from the Gitxsan Nation in Gitanmaax (Hazelton BC) from the house of Wilps Delgamuux. I currently live on Coast Salish territory on the traditional territories of the Lekwungen speaking peoples-also known as Greater Victoria. I have a degree in Liberal Arts and have always focused my research around traditional cultural identity transmissions through western indigenous matrilineal kinship patterns. The end project in an interdisciplinary auto ethnography that I call 'Daughter Culture'. I would be honoured to continue to share my findings.

Indigenous Feminism Indigenous Studies Indigenous Academics feminism sociology anthropology culture women's studies Gitxsan British Columbia's first nations Matrilineal society's mother-daughter relationship


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More than a Word analyzes the Washington football team and their use of the derogatory term R*dskins. To see the trailer, click here

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