The Truth and Reconciliation Commission underscores the need to incorporate narrative accounts of Indigenous students’ experiences as part of wide-scale de-colonizing efforts. This dissertation asks; how do Indigenous students experience their identities at Western University? What is at stake for phenomenology, feminist methods, and Indigenous theory, in the post Truth and Reconciliation era?
There is a gap between theories centering on reflective cognition in philosophy and the embodiment of land, prevalent across Indigenous cultures. However, phenomenology can provide a method to facilitate dialogues with discourses outside Eurocentric domains that empathize with marginalized communities’ struggles, through an understanding of location-based knowledge. I will explore how Indigenous learners’ experiences inform concepts in phenomenology, Haudenosaunee, Cree, and Anishinaabe thinking, before they become marked literary categories.
I undertake a ‘two-eyed seeing’ approach, from Eurocentric and Indigenous perspectives, to connect non-hierarchal epistemologies across nation-specific expressions. In chapter two, I discuss relational, land-based methods, through Dolleen Manning’s Anishinaabe ‘mnidoo’ concept, Merleau-Pontian phenomenology, and feminist epistemologies, in terms of dialogues with Indigenous students and Elders. In our discussions, I explore concepts about community, home, health, and belonging, in relation to lived theories of embodiment, places, and beings, within an interpretive circle. Chapter three discusses the impacts of language, reflexivity, emotion, oppression, environmental repossession, and experience, within feminist research methods and Indigenous paradigms, through anthropology’s ontological turn. Chapter four discusses how experiences influence Indigenous artists, in their efforts to create work that is emergent from, and reflexive of culture and identity. Chapter five surveys concepts that include, citizenship, human rights, and freedom, through Indigenous scholars’ episodes of wellbeing and theories about emergent governance. I conclude, by offering Indigenous students’ reflections about education, ally-ship, and reconciliation.
Indigenous subjectivities are unique, not homogenously categorized. This project’s interviews bring forth information missing from research involving community-based wellness services, without statistical representation in government and university strategic plan reports. Hearing individuals articulate desires to instigate healing in their communities is a powerful gesture and offers teachable moments, for the listener. I hope that when interviewees speak their gifts and insights, in our interactions, it inspires continued activist incentives that foster community-wide changes
