“When our grandparents and parents were forced to go to residential schools and literally torn away from their families, that knowledge was lost,” he said, noting that he had spent hours badgering his elderly aunts to share their old recipes and secrets, including how to make oolichan grease, or fermented smoked fish fat, which he uses to flavor soups or sauces.
Ms. Nottaway considers cooking her best weapon against assimilation, and on a recent Thursday afternoon, she set out to hunt for deer, partridge and beaver in a snow-covered forest on the reservation.
The researchers also found that roughly 175 years ago, the population of Coast Tsimshian in the region declined by as much as 57 per cent. This coincides with colonization and the spread of diseases such as smallpox, the accounts of which have also been passed down in First Nations oral tradition.
“Science is starting to be used to basically corroborate what we’ve been saying all along,” said Barbara Petzelt, an archaeologist with the Metlakatla First Nation, one of the researchers in the study.
“Amadeo said it haltingly, in broken Spanish, the only way he would be able to communicate with the world from that moment on. No one else spoke his language anymore. The survival of his culture had suddenly come down to a sole, complicated man.”
“The waters of the Peruvian Amazon were once a vast linguistic repository, a place where every turn of the river could yield another dialect, often completely unintelligible to people living just a few miles away. But in the last century, at least 37 languages have disappeared in Peru alone, lost in the steady clash and churn of national expansion, migration, urbanization and the pursuit of natural resources. Forty-seven languages remain here in Peru, scholars estimate, and nearly half are at risk of disappearing.”
Really interesting article that gets into the importance of history and why we fight over it. In addition, how do we acquire knowledge of the past? In doing this project, the lead historian has to distinguish between the massacres based on the strength of evidence to support their happening. What is also interesting is what kind of evidence was used. Should indigenous oral histories be counted on? Or only traditionally western accounts such as newspapers? This argument plays out in the United States as well.
Lastly, rather than writing a book, the research was presented on a map. Why does the impact of this information feel different when presented visually rather than verbally? What does this tell us about the power of art when learning about history?
“In many Indigenous communities, art works have long had dual functions as historical sources, as repositories of cultural or spiritual knowledge, and as maps of territory. There is an established tradition of mapping massacre sites through art, as in the acclaimed paintings by the Aboriginal artists Rover Thomas, Queenie McKenzie, and Rusty Peters, among others. Watson wanted viewers of her video to be aware that any map is a slippery, contested artifact, and also to have a bodily response to the work. She told me the story of one of her relatives, who, after viewing the video, turned to her in anguish, saying, “Where wasn’t there a massacre?””
“Scientists began thinking and writing about how Native Americans understand the natural world in the 20th century. Instead of seeing a conflict between Western science and Native American knowledge, they started thinking about ways to learn how Native Americans addressed environmental and ecological issues differently.”
“Broadcast targeted speakers of language still spoken by 4 million Peruvians, symbolically ending centuries of marginalisation”