Building a Meaningful Bridge Between Indigenous and Western Worldviews: Through Decolonial Conversation

Researcher Positionality and Theoretical Framework

As a non-Indigenous settler of colour scholar in Canada, I (Author-1) have lived in Indigenous land (Known as Canada) for the last 14 years, particularly in Treaty 6 and 7 Territories. As a land-based anti-racist and decolonial researcher, I recognize the historical and ongoing colonization experienced by Indigenous communities in Canada. As a setter of colour scholar, I have many responsibilities to take action to challenge creating belongingness to the land and Indigenous people. I see research as lifelong learning ceremonies to decolonize who I am in the Indigenous land and who I need to be as part of the responsibility for respecting Indigenous sovereignty, self-determination, and the rights of Indigenous peoples.

As a Cree Woman (Author-2) from Tsuut’ina First Nation, my Indigenous name is Sizi Tsuut’ina Nishina Tsik’a at’a. As a land-based educator, I have earned the right to teach land-based teaching. I also earned the right to take a leadership role in First Nation, Intuit, and Metis curricula from the University. I became responsible for the revitalization of Indigenous languages. As a land-based educator and activist, sharing the importance of decolonial conversations is part of her decolonial responsibility. Throughout my journey, I have shared my knowledge and experiences of teaching, land-based learning, Indigenous perspectives in education and climate change in various settings.

In our learning, we used decolonial and relational land-based theoretical frameworks (Datta & Datta, 2023; Wildcat et al., 2013). Both play significant roles in challenging colonial legacies and centring Indigenous knowledge, perspectives, and relationships with the land (Bang, 2017; Naylor et al., 2018). These frameworks offer critical lenses for understanding and conducting research that respects Indigenous sovereignty, cultural integrity, and self-determination. The decolonial research framework helped us to challenge and transform the traditional research paradigm, which has often perpetuated colonial power dynamics and marginalized knowledge systems (Datta, 2018; Smith, 2012). It also helped us to get involved in a critical conversation about how colonial legacies have shaped research methodologies, epistemologies, and ethics. On the other hand, the relational land-based theoretical framework from an Indigenous perspective helped us to take responsibility for centering Indigenous knowledge, culture, and identities (Datta, 2015; Wilson, 2008) (Figure 1).OPEN IN VIEWER

Following decolonial and relational land-based theoretical research frameworks, we used informal decolonial conversation to learn. For instance, Indigenous land-based scholar (Author-1) explained the importance of traditional decolonial conversations in their everyday life, self-determination, and sustainabilities, and how we can create opportunities for non-Indigenous scholars to transform their thinking and actions as responsibilities (Cowie, et al., 2018; Datta, 2015; Wildcat et al., 2014; Wilson et al., 2021). I, as (author-1), a racialized scholar, used deep listening as an opportunity to learn and respect Indigenous traditional land-based knowledge and practice (Wilson et al., 2021). Deep listening created many opportunities to learn about the land’s pre-colonial, colonial, and ongoing colonial history (McGrath et al., 2021; Waller, 2018; Wilson et al., 2021). Indigenous and racialized scholars of this paper developed long-time solid relationships; they both have many decolonial conversations. We both used decolonial conversations as research methods in our several research.

With a combined experience of over 17 years in land-based research within various Indigenous and minority communities, our journeys converged in this research during the past two years (2021–2023). These intersections occurred through informal dialogues, Indigenous land-based cultural camps, both in-person and online and various conferences. Throughout ongoing conversations, we convened multiple times to refine our concepts, emphasizing the ethical responsibilities of research. Our discussions focused on our responsibility in our research. Our learning and pinpointing specific focus areas would contribute to transforming ourselves and our research, ultimately benefitting the community we are dedicated to assisting. This ongoing critical dialogue guided us in navigating the intricacies of narrowing down our research scope and determining where to direct our focus. During our meeting, we used our reflective journal to document our discussions’ primary themes, subthemes, and additional ideas.

Our connection was forged through participation in decolonial conversations, land walks, and informal gatherings. Our focal point has been narrative storytelling throughout our two-year journey of decolonial learning. The essence of our decolonial conversation lies in challenging our colonial knowledge, with particular emphasis on Author-1’s experience as a guest in Indigenous lands. Within this framework of decolonial learning, we openly exchanged questions and concerns, fostering a rich exchange of perspectives. To respect and honour land-based stories, we did not use any analysis in these stories. We intentionally kept our decolonial conversation as it is so that the meanings of our stories do not get lost in the colonial analysis process. In this decolonial narrative process, readers can also understand how they have discussed and learned how to create a meaningful bridge between Indigenous and Western knowledge systems.

Decolonial Learning Conversations

Settler of Color Immigrant Scholar: Would you help me learn some of the meanings of traditional decolonial conversations and their importance to you and your community as an Indigenous land-based researcher?

Indigenous Land-based Educator. First, traditional decolonial conversations are critical for community engagement and building a sense of unity among many Indigenous community members. Traditional decolonial conversations also revive traditional methods of educating our youths, creating a unique setting where our Elders and children coexist, mirroring the communal approach to learning. Another crucial aspect is that they [traditional decolonial conversations] are the direct connection to the land. Much of our work and the narratives I share, even within my teaching courses and experiences from my master’s journey, emphasize the indispensable connection with the land – a connection best achieved by being physically present on the land. Participating in decolonial conversations aligns with proper traditional protocols, beginning with offerings that express one’s intentions, acknowledging the sacredness of the space and time spent on the land. Deep respect and a sincere desire to learn pave the way for knowledge to manifest itself. This may not always be immediately apparent, but purposeful occurrences unfold during our time on the land. Emotions evolve in decolonial conversations in a traditional cultural camp, providing a dynamic backdrop for learning. Every decolonial conversation excursion onto the land demands adherence to established protocols, ensuring a comprehensive embrace of the specific happenings at that particular time and place.

Settler of Color Immigrant Scholar: Why are they (land-based knowledge through decolonial conversations) important to you and your community?

Indigenous Land-based Educator. In our community, we face the challenge of declining our Elders and the rapid decline of fluent Indigenous language speakers. As they [Indigenous Elders] grow older, our Elders find themselves more restricted in their outdoor activities. Bringing them onto the land is crucial, providing a platform for sharing their stories and experiences before they pass away. Learning from our Elders, even ice fishing, has proven a powerful method for us. Each learning triggers recollections of our youth, with stories flowing about their [Indigenous Elders] childhood experiences and the events that shaped them. The Elders, when on the land, recount humorous anecdotes and challenges, turning them into valuable lessons. They share the emotions and connections they felt during various activities, often linking these experiences to the land’s traditions or ceremonial practices. There is a tangible transmission of knowledge and history, ensuring the preservation of cultural understanding. Our Elders, who have lived closely with the land and actively revitalized their relationships with it, also recall the language associated with the land. They strongly desire to continue participating in activities like ice fishing, reinforcing their emotional connections and feelings of contribution. Following traditional land-based protocols and respectfully conducting these activities creates a positive atmosphere, making us eager to be part of these experiences. As we return home, there is a sense of accomplishment, knowing they [indicating Elders] have shared their lived experiences and contributed to the community, passing on wisdom to our younger generation while validating the worthiness of their own life stories and the challenges they have faced.

Settler of Color Immigrant Scholar: What are the critical components of decolonial conversations as a research methodology for learning from Indigenous communities?

Indigenous Land-based Educator: When you are in cultural camps, it is like stepping outside from your colonial way of thinking. You put aside the ways you have learned in a colonial way. In these camps, you have to be mindful of the Elders and always follow their rules. You cannot just get up and leave. You are expected to sit and really listen. When the Elders talk, they are watching you. They can tell if you are really present, paying attention to their stories. I have heard that sometimes when people are listening to stories, the Elders might change the story a bit to check if you are truly paying attention. If you are not fully engaged, they might tell you only half-true things to see how you react.

Settler of Color Immigrant Scholar: How do decolonial conversations as a research methodology contribute to the self-determination of Indigenous communities?

Indigenous Land-based Educator: Learning from decolonial conversations in a land-based camp makes you think differently. It also respects traditional practices and values. It is not just about logic or theory; it involves your emotions and heart. Your actions are driven by a combination of your feelings and thoughts because you have fully embraced them. This changes how you approach your practices. It is not just something written on paper or following a colonial way; it is always deeply emotional and spiritual. When it comes from the heart, connecting with both emotions and spirituality, it influences how you move forward. You are always mindful of the past generations, honoring them, and at the same time, you are looking ahead to secure and sustain the well-being of future generations.

In our traditional cultural camps, you learn to think for yourself and understand your environment and situation. However, it also encourages collective thinking for the sake of your people. You always consider your family and community in what you do, representing them. This leads to self-determination because it is not just about one person but a collective effort. You are not only thinking about your community but also other Indigenous people in your allyship, across the nation, and even internationally. Your self-determination involves thinking collectively, making joint efforts, and bringing your spirits together for all Indigenous people.

Settler of Color Immigrant Scholar: As an Indigenous land-based woman educator and community researcher, how do you think decolonial conversations as research methodology can build a trustful bridge between Indigenous and non-Indigenous worldviews?

Indigenous Land-based Educator: When non-Indigenous researchers join our cultural camps, they are expected to let go of their colonial ways of thinking and behaving. It is important to approach the experience with an open heart and mind. Doing so lets you absorb the lessons genuinely, connecting with the power of learning from the heart. This type of learning makes you more compassionate and understanding. When non-Indigenous individuals leave the camp, Elders can sense if they have been sincere or not. If there is truthfulness, it forms a meaningful connection and the potential for long-term relationships. Therefore, building relationships relies on listening and trust. However, if someone is insincere, it becomes apparent. Elders can discern whether they entered to exploit or take knowledge without reciprocating. Thus, decolonial conversations in cultural camps play a vital role in bridging these gaps because, on the land, the influence of colonialism diminishes, creating a more equitable space for understanding and connection.

Settler of Color Immigrant Scholar: What examples of successful research projects have used decolonial conversations as a methodology for learning from Indigenous cultures?

Indigenous Land-based Educator: Being an Indigenous land-based educator, much of my work is within and from the land. Drawing from my own experiences and collaboration with Elders in my community, we focus on the significance of the land in teaching. Guided by the wisdom of our Elders, we believe it is crucial to learn from and about the land. Our land-based learning is fundamental to our self-determination, covering various teachings such as fire, Tipi, ceremonial bundles, Buffalo, and beaver. These teachings hold importance for our people, as our songs originate from the land, and our stories shed light on our origin, the reasons for our location, and the historical relationships we have formed, both within our community and with other Indigenous tribes. Our land-based learning is essentially the narrative of our survival. Our land-based stories help us understand the circumstances surrounding Treaties, ¹ the thoughts, fears, and decisions made by both men and women and the perspectives held at the time. Our land-based stories guide us in understanding relationships, unity, and facing challenges. We draw strength and lessons from these stories, applying them to navigate new policies and relationships with others. In doing so, we invoke the guidance of our ancestors. These historical stories are ceremonies for us, providing strength, a sense of identity, and a deep connection to the land. Our ceremonies are directly tied to our land and self-determination. When we speak, we always reference the land, seeking strength from it and from the water, ancestors, spirits, and the cosmos. This strength, derived from the past through land-based stories, equips us with survival knowledge. In meetings or current spaces, we carry these stories, observing protocols, offering prayers, and acknowledging our elders, ensuring that our words are guided not just by individual thoughts but by the collective wisdom of our entire community.

Settler of Color Immigrant Scholar: What ethical considerations should researchers consider when implementing decolonial conversations research methodology with Indigenous communities?

Indigenous Land-based Educator: Yes, there is a concern that non-Indigenous researchers might unintentionally/intentionally exploit or misunderstand aspects of land-based learning. The key ethical considerations lie in being true to oneself and transparent about your intentions. The Elders can understand whether someone is genuinely prepared for the learning journey or not. Therefore, showing respect, honoring the traditions, and actively participating in the land-based learning journey are essential aspects of ethical engagement.

Settler of Color Immigrant Scholar: How can learning from decolonial conversations as a research methodology help non-Indigenous scholars fulfill their responsibility towards Indigenous communities?

Indigenous Land-based Educator: I have been part of many land-based research activities deeply connected to the land. Whether you are physically on the land, taking part in activities, or simply sitting and listening to Elders sharing their experiences, there is a lot to learn. We discuss our creation stories from the Blackfoot community in these conversations. Decolonial conversations in traditional cultural camps teach us how to understand land-based stories, how to behave, and the importance of being cautious. These camps are more than just lessons; they shape the way we are. Learning with respect gives strength to Indigenous communities, especially when intentions are genuine. Our Indigenous identity plays a significant role. Because of the Western education system, many of us lost touch with our identity. Colonial education made us forget our lived realities, traditions, and customs. Decolonial conversations bring us back to the land, honouring our knowledge systems, language, ancestors, and environment. This shift in perspective instills respect in our younger generations, making them more mindful of the land, water, and treaty rights. It cultivates community contributors and fosters compassion. Our land-based cultural camps also bring us down to a human level, focusing on life’s necessities rather than wants and hierarchy. We form genuine relationships by letting go of colonial thoughts, creating ripples that extend to others. This heartfelt experience becomes a continuous learning journey. Decolonial conversations play a role in easing tensions, provided proper protocols are maintained. When tensions are eased, meaningful ways to help others emerge, emphasizing collaboration rather than taking. Inviting elders to the table and truly listening to them can be transformative, offering a life-changing experience for non-Indigenous individuals when done respectfully.

Settler of Color Immigrant Scholar: How can non-Indigenous scholars such as me, a settler of colour scholar, demonstrate cultural sensitivity and respect while incorporating a decolonial conversations research methodology?

Indigenous Land-based Educator: Initially, non-Indigenous scholars might see us all as the same. However, it’s crucial for them to understand that building meaningful relationships is critical for everything. Sometimes, people are given things in a single meeting, like gifts from Elders or knowledge keepers. It is important to think about what they will do with these gifts. However, when you establish long-term relationships, you truly become part of their family and community. These connections are what really support you. The term “relationship” holds similar importance. Some researchers come in, introducing only themselves. However, when they share their heartfelt stories about their family, where they come from, and the challenges they have faced, that is what creates a connection. It is this connection that guides change. Once you can relate to each other, you find a way to move forward together.

Settler of Color Immigrant Scholar: What steps can non-Indigenous scholars take to ensure that their involvement in decolonial conversations respects the self-determination and agency of Indigenous communities?

Indigenous Land-based Educator: I want to emphasize representation and relevance. It is essential not to group us all together because we are not the same, and our protocols vary. When it is relevant, take the time to understand who these people are—consider their experiences, challenges, and what they want, not just what you want. How can you genuinely support and appreciate them? It has to be meaningful. If they cannot relate or see the relevance, why bother?

Another crucial point is bringing them to the table. Sit beside them and build a relationship. It might not be very comforting, but being side by side strengthens our voices. My voice represents my people, so when we sit together at discussions and meetings—not in front, not behind—beside each other, our representation becomes unified and collective. This approach makes people more willing to listen and make space for us.

Settler of Color Immigrant Scholar: How can non-Indigenous scholars actively exchange meaningful knowledge and reciprocal learning with Indigenous community members during decolonial conversations research project?

Indigenous Land-based Educator: When we talk about knowledge, it is essentially a transfer of knowledge, and this transfer often takes place within a ceremony. This could involve sitting together, sharing stories, or engaging in formal ceremonies. In essence, when knowledge is transferred, there’s an understanding that something is given in return. The nature of what is given in return varies and is entirely up to the person receiving the knowledge. Unfortunately, in today’s context, the value is often measured in dollars, reflecting a colonial approach.

I have heard numerous stories about different kinds of transfers, such as when individuals are initiated into different communities. In these cases, people have given up everything, including their horses, leaving with only the clothes on their backs because of how much it means to them. It shows their determination to support and honor what has been transferred to them, even if it means starting anew. So, the question becomes, how will you reciprocate? It is not just about giving something like tobacco at the moment. It is about establishing a long-term reciprocal relationship and taking on the responsibility that comes with it. What are you willing to contribute and commit to in the ongoing exchange of knowledge and respect?

Settler of Color Immigrant Scholar: What strategies can non-Indigenous scholars employ to address power imbalances and promote equitable collaboration within the context of decolonial conversations research methodology?

Indigenous Land-based Educator: The Elders simplified things for us during our time at the culture camp. They emphasized harmony and simplicity, stripping away complex theories and academic knowledge. When faced with personal struggles, I asked our Elders for advice, and their response was simple: pray. They emphasized that they could not instruct me on praying or dictating what is right; it had to come from within me. This brought us back to the core of humanity, emphasizing the importance of simplicity and humility. In engaging with Indigenous communities, adopting a similar simplicity is crucial. Shedding complex theories and approaching with humility is key. We discussed several strategies, including respecting protocols, practicing reciprocity, ensuring relevant engagement, and representing appropriately. Doing research beforehand and avoiding offensive behaviors is part of this approach. Moreover, inviting Indigenous scholars and Elders into the room is essential. Recognizing their experience, emotional resilience, and social achievements and acknowledging their lead is vital. Listening is emphasized, not as a token gesture, but genuinely valuing their perspectives. There is a caution against the tokenization of Indigenous positions in universities, where some individuals claim Indigenous identity without genuine community connections. Building long-term relationships and understanding that Indigenous communities are more than a single person or friend is crucial. Acknowledging family and community ties is necessary for genuine engagement. The acknowledgment that we cannot return to the past but can work together moving forward is highlighted. The key question is how mutual respect can be cultivated despite past challenges and conflicts. The call is to find strategies for collaboration and working together respectfully.

Settler of Color Immigrant Scholar: How can non-Indigenous scholars contribute to Indigenous communities’ long-term sustainability and well-being through their involvement in decolonial conversations research methodology?

Indigenous Land-based Educator: Learning with music, especially with an Elder, often involves extended sessions that may go on for an entire night. Non-Indigenous individuals operate on strict schedules, offering a set amount of time for a paid service. However, in cultural settings like the culture camp, the experience might stretch indefinitely. Creating the space and time for these experiences is crucial. One important piece of advice is to be present in the moment often. When engaging with Elders, being fully present allows for a deeper understanding and the establishment of meaningful relationships. Meetings with Elders may not always stick to a predetermined topic, as the conversation can take unexpected turns. This happens when one follows the proper protocols, remains open, and invites ancestors’ guidance to shape the interaction.

For instance, during a culture camp ice fishing activity, there were initial challenges in catching fish. The elder then shared the wisdom that calling the fish’s spirit and stating one’s intention is essential. By making offerings and inviting the spirit of the fish to the gathering, the experience transformed. This emphasizes the importance of making space, acknowledging the unfolding experience, and respecting the guidance of the elders and spirits involved.

Settler of Color Immigrant Scholar: The meaning of traditional culture camp. You mentioned the Elder that goes for land work or fishing. Would you explain more about how the Elders in the community are important for learning about traditional culture? Why Elder-led is a critical part of doing meaningful research with Indigenous communities.

Indigenous Land-based Educator: Their [indicating Indigenous Elders] way of life was deeply connected to the land, living in communal settings, sharing, and supporting one another. This existed before the welfare system, when homes were smaller, often housing multiple generations under one roof. This arrangement provided constant representation and diverse teachings from grandparents, great-grandparents, and peers. The communal engagement and lived experiences were integral to survival.

When the social welfare system was introduced, it changed dynamics. People no longer had to work or support each other, leading to a segregation of communities. The Elders hold importance because they lived in a time when interdependence was crucial. Their experiences, including residential schools and colonization, have made them more forgiving. They carry a form of forgiveness that many today find challenging due to the lingering effects of historical trauma. Some Indigenous individuals have managed to forgive not the institutions responsible but themselves. They have found healing through living on the land, engaging in ceremonies, and persevering. These stories offer lessons on moving forward despite historical challenges.

The Elders, especially those who have witnessed the impacts of treaties and colonialism, are vital guides. Their wisdom can show the way to a purposeful existence and a rightful place at the table. Learning from them is crucial for understanding how to navigate the challenges faced by Indigenous communities.

The speaker acknowledges the help in learning English and the support in challenging the effects of colonial Western training. The proposal suggests taking a lead role in writing for other settlers, particularly settlers of color in Canada working with Indigenous and non-Indigenous communities. This role would involve contributing to publications and sharing insights on decolonial perspectives and ways to support Indigenous communities.

Settler of Color Immigrant Scholar: Do you think we can do something like that as a part of our responsibility?

Indigenous Land-based Educator: Attending this conference [in a Common conference in Kenya in 2023] has been a truly eye-opening experience for me. As a Kenyan Indigenous woman pointed out, one of the most impactful moments was hearing the story of colonialism. It made me realize that aggressive colonialism has a much deeper history, extending beyond the experiences of First Nations. This revelation has shifted my perspective, recognizing that the challenges faced by Indigenous peoples worldwide may differ. However, they share a common thread in the form of colonial impacts on children and homes.

Visiting Nairobi and witnessing the hardships faced by the Kenyan people in the city brought to mind our own Indigenous communities who left their nations seeking something more, only to end up in urban environments. It made me reflect on the larger implications of this trend and the challenges that may lie ahead. While I felt somewhat unworthy due to my limited knowledge of others’ experiences, I also realized that there is still much I can offer in terms of understanding and support.

The discussions about reclaiming lost practices and revitalizing historical identities resonated with me. Indigenous communities worldwide are making efforts to bring back traditional boats, fishing practices, and communal ways on the land. Similarly, our culture camps, where people gather with children and elders, aim to revive these practices. It is a universal concept of rebuilding community, strength, identity, and purpose.

Engaging in these cultural experiences has not only changed my way of being, thinking, and doing within the context of culture camps. However, it has also inspired me to consider broader applications. I now think beyond the confines of these camps and explore how these positive changes can be translated into political, economic, and research realms. The conference has empowered me to say “yes” to the potential for positive transformations and the opportunity to contribute to meaningful change.