Course:IGS585/OK2023WT2/ScottBoswell

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Emma Carey

• I really enjoyed the talk by Scott and Dixon. There are so many sustainability issues in the Okanagan that are impacted by settler-Indigenous relations, so I was glad to have someone visit our class who is Syilx and actively working on some of these issues. This is a great challenge for the way conservation is currently done, many projects assume humans will be detrimental to the landscape (which is sometimes quite true), but policies that segregate humans form ‘nature’ also lead to separation for Indigenous Peoples who have managed the landscape and lived in good relation with the natural world long before settlers arrived. In my reflection for Mary Ann’s talk a similar thought came up for me around the issues of conservation as neocolonialism (Green, 2020).
• I recently came across a scientific article from the Bamfield Marine Sciences Centre, on Vancouver Island, that discusses this issue (Bamfield Marine Sciences Centre, 2021). In their study, they talked to local knowledge holders and elders from the Huu-ay-aht First Nation and found that sea otters were carefully managed by the Indigenous People to ensure that shellfish, which are a culturally important food source, were given enough room to thrive. In recent times, with Canada’s Protected Species Act, the Huu-ay-aht have been unable to carefully manage the sea otters as they once did, making shellfish scarce and difficult to find. Dixon mentioned a very similar issue with the Syilx and settler laws (such as the 1951 Wildlife Act) impeding them from carefully managing the ecosystem as they have done previously.
• The holistic manner of traditional ecological knowledge (TEK) is particularly interesting to me and relevant for my thesis on invasive plant species in the Okanagan and how they can be better managed and understood in a holistic way. Frequently with invasive plants, histories of human colonialism are forgotten or obscured in the role they played in purposefully introduction of many of these species (Orion, 2015). Dixon’s discussion of the lack of holistic thinking in tree planting and forestry management was also quite interesting. Both my brothers have done tree planting jobs during summer breaks from university and have planted in Ontario, Manitoba, and Quebec. The discussions I’ve had with them about those jobs are quite interesting, since they are paid according to how many tree saplings they can plant in a day there is a lower quality to the planting that they do. In BC, there are stricter rules around the quality companies expect for the sapling planting. My brothers discussed how planters from Ontario need to be retrained to plant in BC because the standards are much higher. Because their pay is structured around quantity, not quality, it makes it more difficult to ensure replanted forests are healthy and too dense. If the issue of too dense forests is to be fixed, then the pay structure of tree planters needs to be changed.
  
• References
• Bamfield Marine Sciences Centre. (2021, Sept. 1). Humans Managed Shellfish and their Predators for Millennia, Study Finds. https://bamfieldmsc.com/recent-publications/humans-managed-shellfish
• Green, L. (2020). Rock, Water, Life: Ecology and Humanities for a Decolonial South Africa. Duke University Press.
• Orion, T. (2015). Beyond the War on Invasive Species: A Permaculture Approach to Ecosystem Restoration. Chelsea Green Publishing.

JAJ: Nice to read that tree planting here in BC isn't simply plant as many as possible as quick as possible. The Cartesian (Rene Descartes, "I think, therefore I am") duality between humanity and nature contrasts with the ideas of a 'right relationship' with nature that I think is embedded within Indigenous thought. I don't think that we often appreciate the difference, trying to interpret Indigenous ideas with an analytical language familiar at the university. Some recent work has shown that fostering empathy for other living things is more effective at changing behaviour than providing people with information about the impact we are having. That is of course why we see the photo of the polar bear on the little bit of ice, rather than just being told the decline in the number of days per year that polar bears are able to live and hunt on the ice.

Leandro reflection on Emma

Emma felt Scott, and Dixon's talk shed light on the challenges of settler-Indigenous relations and sustainability issues in the Okanagan. They presented case studies on the impact of settler laws on Indigenous ecosystem management and highlighted the importance of integrating traditional ecological knowledge into contemporary conservation efforts. Dixon's insights into forestry management emphasized the need to align incentives with ecological health for sustainable forest management in British Columbia. Emma's example of knowledge holders and elders from the Huu-ay-aht First Nation brings similar feelings to me as essential aspects of respecting those who know our place better. I also enjoyed reading more about her research method's parallelism to the holistic manner shown by the presenters.

Leandro Biondo

keeping nature connected

OCCP - Okanagan Collaborative Conservation Program

SyilxSyilx Okanagan Nation Alliance

wildlife corridor project and mountain K'nmalkak'nmalka, including Mission Creek and black mountain park, over ecologic services.

They had an essential influence on the corridors' 15 natural environment permit areas in the Okanagan. Scott highlighted Syilx indigenous knowledge's importance in guiding corridors and actions for wildlife protection.

Syilx Knowledge from the UBC website on the cumulative effects and stressors on Indigenous Syilx values in the sqwʔa (Peachland Creek) watershed. It highlights the importance of including the Westbank First Nation and Penticton Indian Band in the research process to adhere to ethical standards and respect Syilx Traditional Ecological Knowledge (TEK).

As Dixon said, traditional people know where the animals migrate and live; they have detailed information on the seasonal movement. On the other hand, the colonial reserve system took First Nations out of hunting regions and, with all fences and territorial divisions, weakened the bounds of keeping animals aside from their areas. Now realizing the importance of a working ecosystem, it is best to hear the wisdom of ancestralism.

While Indians (Dixon cited that he refers to himself as Indian because he is used to the word) were fighting for tenure rights, their knowledge was not being passed on. What have we done other than talk? What will we do for animals? Where is there no fence in the territory?

If you specialize in one thing, you get lost. Wide wisdom, looking to what is around your truths, can help you better understand the problems and solutions.

Another aspect I felt was important was indigenous policy, as most land in British Columbia was never signed by First Nations on giving up rights to the crown, so in the province, many areas are still original land, and as Canada considers that traditional indigenous law is law, there are efforts on putting Syilx laws on paper to make them respected by everyone, including the settlers. In those rulings, the environment and nature protection come first, as the ancient respect for resources is equivalent to considering water and forest as family members, as one of us, but long living and more important.

About the second project

Kłústníťk Lake, the Okanagan Lake, watershed responsibility planning initiative. Scott mentioned a recent decision that the province no longer challenges rights on traditional territories. The project emphasizes the 2018 data that 41% of the natural shoreline was lost, and it needed change to recover.

I took notice of their methods for project execution in connection with First Nations representatives. For a start, identify systemic barriers, talk with people with different perspectives. Remembering the class with Aleksandra Dulic, Dixon shared the Syilx story about the four food chiefs (Black Bear, Saskatoon Berry, Bitter Root, and King Salmon) in this UBC article. It relates their significance to Syilx governance and laws. Dixon also shared another story about a coyote that came to the mountains from the Sea and wanted a particular woman he could not reach from the Syilx. The coyote got angry and went back, breaking the salmon dam, removing the region's waters and making the landscape rough in order to make it more difficult for the people to reach the fish, as an act of revenge.  

The ancient story of the First Nations of Canada is mostly new territory for me. I spot similarities to South American indigenous culture, which is also formed with water and nature connections to humans. Those values and laws could be a good influence on possessive and resource-consuming modernity if we manage to publicize them and make more people see the beauty around them.

We need to recognize that arguments in the legal system are only one of many ways to get somewhere. Debate is part of colonial decision-making, and the Syilx have a different type of reunion where everybody has a say. All people can participate, and they will keep hearing until all are heard.

How much wine do we need? We will discover when there is no water. Okanagan Lake is the most polluted region due to the use of pesticides and chemicals. Society's behaviour keeps throwing nature to the abysm.

JAJ: Quite a few notes and quotes here. Putting Indigenous laws down on paper is risky. Indigenous laws are practices on the land, part of a right relationship with the land, and through that with each other. Translating them into specific, written codes then fixes them in time. That leads to a disconnect between the written law and the evolving landscape and relationship that people have with that land. This is also an issue with TEK. TEK is not just a collection of facts that are embedded within an Indigenous culture. It is also the practice of relationships with the land, which is why it cannot neatly supplement the quantified facts we are used to in science. This, as you recognized, loops back to Aleksandra's speaking about ways of knowing and world views.

Armita's Reflection on Reflection

Leonardo’s view underscores the essence of biodiversity conservation and the vital role of wildlife corridors, spotlighting the irreplaceable value of indigenous knowledge in guiding sustainable actions for wildlife protection. The profound realization that specialization, while beneficial in certain contexts, may inadvertently narrow our perspective on broader ecological and social challenges resonates deeply with me. This revelation brings to light the significance of an interdisciplinary approach—one that melds various streams of knowledge, including the time-honored ecological insights of indigenous communities. Such a comprehensive viewpoint not only enriches our understanding of environmental stewardship but also paves the way for more holistic solutions to the pressing environmental issues of our time.

Inspired by the discourse on integrating traditional ecological knowledge into contemporary conservation efforts, I see a parallel with machine learning's concept of bootstrapping. This analogy suggests a novel approach to amplifying the voices of indigenous communities in environmental policy-making. Despite their smaller numbers, the profound connection of these communities to the land offers invaluable insights into sustainable living and conservation practices. Emulating the bootstrapping technique, we can expand the influence of indigenous perspectives in shaping policies that truly reflect an inclusive and respectful partnership with nature. The discourse also prompts a critical reflection on the sustainability of our modern lifestyles and economic activities, particularly in the context of natural resource management. The rhetorical query about our societal priorities—"How much wine do we need? We will discover when there is no water."—strikes a chord, highlighting the contradictions between short-term pleasures and the long-term sustainability of our natural environment. This juxtaposition serves as a powerful reminder of the urgency to reevaluate our actions and priorities in light of their environmental impact.

Yuxiang Wang

To be honest, it was an unforgettable lesson for me as I learned many new concepts in the presentation with Scott and Dixon. Dixon and Scott's recent speech on strengthening ecological corridors for animal movement resonated deeply with me, particularly Dixon's insights into indigenous wisdom and its relevance in modern conservation efforts. For me, this is a completely new perspective on the relationship between indigenous people, immigrants and nature.

Grown-up in China, it was my first time knowing the word "indigenous people" and listening to their voices. China has a very long history, and the integration of nationalities seems to be a natural process. We don’t seem to know much about the historical events of powerful people colonizing weak people because it seems so long ago. However, reality often breaks these balances. Advanced Han people established their own territories in western regions such as Xinjiang and Tibet hundreds of years ago. The minorities‘ culture, language, and natural ecology have been destroyed, just like the situation in BC. For example, they used to live a nomadic life and later learned and introduced the farming methods of the Han people. All these changes have destroyed the often fragile ecosystems, and climate change has also made the land gradually water-scarce. Ultimately, the land of these provinces experienced the transformation of grassland——farmland ——desert. These traditional and ecological breakdowns have already made the sustainability of indigenous areas increasingly fragile.

I am very lucky to know Dixon, as a preservationist, continues to pay attention to traditional protection. I strongly agree his words "The best way to protect plants is to protect their traditional uses, such as food or medicine." These seemingly simple principles gave me a deeper understanding of sustainability.

JAJ: We live in very interesting times. The attempts to recognize and respect diversity and empower marginalized peoples is a new development in the recorded history of humans on this planet. The dominance of cultures with superior numbers, technologies, and/or cultural ideas was seen as normal. As recently as my own youth, a generation ago, many people didn't know about residential schools, and most of those who did thought it was done for the good of the 'Indians.' Now we take the perspective that it isn't the right of one group to decide what is best for another group. However, a backlash has been brewing for some time, and it seems to be gathering strength and visibility.

Emma's reflection on Wing

It was really interesting to read Wing’s thoughts on the relationship between Dixon’s talk and his own country. I don’t know much about Chinese history, so I liked reading his reflection about the Han moving into different places and disrupting Indigenous ways of living on the land. When Dixon discussed the value he puts on plants and their uses for medicine, the resonated with me as well. He also mentioned that knowledge is sacred and much of it is not shared for fear of harm that could come to the plants, such as overextraction and abuse. Since I was sick with another cold that week, Dixon teased me that I need to find something that works for me as medicine. He said he has not been sick in years, which was astonishing to me. This made me think about my own health and sickness in relation to land, and how the land can give health when treated and cared for properly (in good relation). I agree with Wing that Dixon’s talk was quite impactful and different from others we have heard form in this class.

Cole Hooper

I think it is important to notice the slight tone shift, in the presentation with Scott and Dixon. At least, it was something that I noticed and tried to pay attention to. With Scott, we engaged in his talk and the subsequent presentation in a similar fashion to all of our other speakers. However when Dixon spoke, there was a shift towards more intent listening, without too much input from the class. I think this is more or less the right approach in the given circumstance, especially within our class where many of the students have not had the opportunity to meet or listen to local indigenous peoples.

There is a time for thoughtful debate, numerous questions, and back and forth engagement. But given the tone, and topic of what Dixon spoke of, it would not have been the right time for anything but listening. I am glad that everyone was able to pick up on that. This is something that I have encountered before, and it can sometimes be difficult to navigate. All of us have our prior experiences, and might consider ourselves somewhat of an expert on one particular topic or another. So when someone's presents an alternating view on that topic, it is easy to criticize or dismiss it. The truth however, is that there are multiple ways of knowing, and multiple perspectives on these topics that differ from our own.

My own thoughts on conservation are mostly preservationist, conserving different species because they have an inherent right to exist. Generally this perspective differs greatly from the indigenous people that I have worked with and talked to. This carries over to Dixons own words, for him, the central role for conservation of animals and plants is to preserve their traditional uses, as perhaps food or medicines. These two perspectives might seem a bit diametrically opposed upon an initial breakdown. But I think once you dig a little deeper into the ethics, and thought processes of each side, they are in fact aligned. Both of us are recognizing the complete breakdown of our current systems, and trying to push back towards a more balanced state.

I think we are very lucky that Dixon was able to share his words and thoughts with us. It serves as a reminder that we should all focus on our continuous education of these indigenous perspectives and relationship building with those communities so that we can break out from the colonial approaches that have dominated all of the fields that we respectively come from, for so long.

JAJ: Thanks for recognizing that there is a time to listen and a time to debate. There are those in our society and within academia that see the right to debate, and to say pretty much anything that isn't illegal (and to question that there are sanctions on some types of speech), as trumping anything else. It is very hard to effectively work together when some people insist they do not have to respect other people's perspectives or sensitivities.

Highlighting the difference between conservation and traditional uses is also valuable. I think this reflects the difference between viewing humans as part of the land as compared to humans separate from and on the land. I also think that the conversations about traditional uses are confused. Indigenous peoples, IMO, do not see traditional use as only using traditional methods, while some settlers do. This is challenging for some, as Indigenous peoples do adopt modern technologies and the traditional uses do involve harvest for commercial purposes. This runs up against the conservation ethic, and makes co-management arrangements, where Indigenous peoples can continue using lands inside protected areas while non-indigenous peoples cannot a source of tension.

Amir reflection

I found it very interesting to hear Cole's opinion, especially about Dixon, because he's quite committed to logic and science, and his completely different approach to nature. I wondered what place Dixon's perspective holds in his view, given that he's deeply attentive to Dixon's discourse. It raised the question in my mind: where might a capital-based system, which establishes a particular type of education, fail and be ineffective? It made me ponder how any sincere individual committed to the environment might doubt the foundation of such education and even use the power taken from that very system to fight against it.

Cole always brings critical critiques of the capitalist system into classes, and I believe his opinion is that if the world is managed by capitalism, there is no hope or prospect for solving current problems. The encounter between a knowledgeable scientist and an aware indigenous person regarding the Western educational system sparked many questions for me. Through the interaction and understanding that developed, I became aware of the great potential for collaboration between scientists and indigenous peoples to integrate these seemingly different perspectives.

Jared Brown

Having Scott and Dixon come and talk to us was quite enjoyable and in my opinion one of the more unique guest lectures we have had this semester. I particularly enjoyed listening to Dixon talk, as I have not and am currently not regularly exposed to Indigenous perspectives in my education or my everyday life. It is nice to see that more municipalities in the Okanagan are engaging with Indigenous groups, given their extensive knowledge and history of this region could have substantial benefits for improving the sustainability and resilience of Indigenous and settler communities in the area. However, it is clear that more collaboration projects like this are needed. Based on listening to Dixon talk, distrust continues to be an issue among Indigenous communities regarding the actions that settler colonial governments pledge to take. Frankly I do not blame them for having this distrust, considering that settler colonialist governments have not been kind to Indigenous peoples across much of settler Canadian history. Collaboration projects where Indigenous communities have an active leadership role, such as the collaboration between the Westbank First Nation and the RDCO on the wildlife corridor, can potentially help reduce this distrust while also helping to ensure that Indigenous values are upheld during and after the completion of those projects.

Dixon also made an important point about considering the big picture and broadening our minds when it comes to our education. Like he mentioned, it is easy to get lost when we specialize in one specific thing, and our post-secondary education system is overall designed to create specialists. I’m certainly not trying to say that specialists are always bad. After all, I would very much prefer to have brain surgery performed on me by a neurosurgeon as opposed to a general practitioner. However, when it comes to certain issues like sustainability and other themes in the Interdisciplinary Graduate Studies (IGS) program such as community engagement and urban studies (University of British Columbia, n.d.), being a generalist that can take a bigger picture into account is better suited to solve the problem. Dixon mentioned that Indigenous knowledge can help us broaden our mind and consider the big picture, and in a reflection of this, I noticed that an Indigenous knowledge theme was recently added into the IGS program (University of British Columbia, n.d.). However, I think it would also be interesting to see how Indigenous knowledge could be integrated more into the other IGS themes too, considering their knowledge could potentially help students in those themes adopt more interdisciplinary perspectives in their research.

I also found the point that Dixon made regarding the structure of Syilx law to be quite interesting, whereby protection of the environment is set from the beginning and the question of “how would doing this affect the environment?” sets the background for the laws and actions taken by the Syilx Okanagan Nation. This legal structure reminds me of the nested hierarchy that my supervisor Dr. Nathan Pelletier presented during his guest lecture on ecological economics, whereby healthy societies and subsequent economies are only possible if the environment is stable. Given the similarities this discipline shares with the structure of Syilx law, ecological economists may want to consider collaborating with Indigenous communities like the Syilx Okanagan Nation more often, and it is something that I will be considering if I end up in ecological economics for my career.

References:

University of British Columbia, O. C. (n.d.). Interdisciplinary Graduate Studies (IGS). Retrieved March 27, 2024, from https://gradstudies.ok.ubc.ca/igs/

JAJ: I think that 'broadening our minds' is much more than we think about at first. As Cole mentions below, the university is a colonial institution. This doesn't just mean that it was set up by colonial powers. Universities embody a particular 'way of knowing' or epistemology. That way of knowing is the scientific method and the parallels in other disciplines. This is the idea that there is some 'truth' out there and 'reason' or logic is the way to discern that truth. This truth is placed outside of relationships. University culture largely dismisses perspectives that do not fit their epistemology. Diversifying the university by bringing in people from different backgrounds is one thing. Decolonializing the university, where this dominant epistemology is dethroned and space is created for alternative epistemologies, is a very different thing. The latter is something that the institution is very much struggling with right now.

Cole Hooper Reflecting on Jared

Jared brings up some great points but I think at certain points diverges from my own perspective a little bit. I think another important thing to acknowledge as settler people, also relates to how we talk about Settler-Indigenous relations. I think Jared minces his words a little bit at times, and this is does not genuinely acknowledge the historical treatment of indigenous peoples in Canada. Instead of saying the settler governments "have not been kind", I think it is more important to remind ourselves that the treatment of indigenous peoples in Canada by settler governments was more akin to cultural holocaust, and literal genocide. I don't mean to particularly pick on Jared here, but I think it is an important reminder for us all.

With that out of the way, I broadly agree with what Jared is saying regarding the importance of collaboration and restoring trust with Indigenous peoples. The same goes for his comments regarding the specialization of our own educations, and how that can remove us from a more generalist approach and the bigger picture. These are all important things to consider, and likely relate to the fact that the university itself is a colonial institution. I think this is the hardest part to reconcile, especially when we think about trying to apply indigenous knowledge to these existing frameworks or structures. The reality is likely are not compatible at a foundational level. So I always try to be careful when approaching this topic, because you need the collaboration to be genuine, if you are just trying to shoehorn traditional knowledge in somewhere where it might not fit, you are ultimately disrespecting that intellectual property.

This is a very complex and nuanced topic, and I don't think my own thoughts are very coherent or well informed. This will be one of the most important spaces for all of us to keep an eye on as we move forwards in our careers, we should continue to consider this topic, and educate ourselves whenever possible.

Armita Tehranchi

I am struck by the depth and complexity of the issues surrounding environmental conservation, indigenous rights, and sustainable development. The lecture presented a holistic view of the challenges and opportunities in protecting biodiversity, emphasizing the importance of connectivity for wildlife and the essential role of indigenous knowledge in conservation efforts.

Scott's discussion on the development pressures facing natural habitats highlighted a crucial point: the need for a comprehensive approach to conservation that prioritizes the long-term viability of ecosystems over short-term gains. This approach necessitates not only protecting large tracts of land but also ensuring the connectivity between these areas to maintain genetic diversity and ecosystem services. His mention of the grasslands corridor from Washington state into Oregon as a vital habitat underlines the importance of cross-border environmental initiatives and the challenges of working with different jurisdictions.

The lecture shed light on the critical role that indigenous communities play in conservation efforts. The emphasis on incorporating traditional ecological knowledge (TEK) into conservation strategies resonated with me. It's clear that indigenous people have a profound understanding of the natural world, derived from centuries of living in harmony with nature. The discussions around the significance of TEK in identifying wildlife corridors and managing natural resources underscore the importance of including indigenous perspectives in environmental planning and decision-making processes.

Scott also touched on the implications of rapid urban development and its impact on wildlife. The stark numbers he presented, such as the 6,500 people moving to the area each year and the limitations of provincial parks in protecting wildlife, underscore the urgency of addressing urban sprawl and its encroachment on natural habitats. It was enlightening to learn about the innovative approaches being considered to mitigate these impacts, such as the development of wildlife corridors and the integration of conservation needs into urban planning.

The narrative of the lecture was not just about the challenges but also about the potential for positive change. The successful return of the sockeye salmon in the Okanagan River is a testament to what can be achieved when indigenous knowledge, scientific research, and community support converge toward a common goal. This story serves as a powerful example of resilience and the possibility of reversing environmental degradation through collaborative efforts.

Furthermore, Scott's discussion on the legal and political frameworks affecting conservation and indigenous rights added an important dimension to the conversation. It highlighted the complexities of navigating existing laws and the potential for legislative change to better support conservation goals and acknowledge indigenous sovereignty and rights.

This lecture has deepened my understanding of the intricate relationship between environmental conservation, indigenous knowledge, and sustainable development. It has made me more aware of the significance of adopting a holistic approach to conservation, one that includes the voices and wisdom of indigenous communities, embraces scientific research, and seeks to find a balance between development and the preservation of nature. The lecture has reinforced my belief in the power of collaboration and the importance of diverse perspectives in tackling some of the most pressing environmental challenges of our time.

JAJ: The return of the salmon is a great example of collaboration. The people involved were able to move beyond their different perspectives and arrive at a place where they can work together to achieve a common goal. That is often challenging in any collaboration, particularly involving currently or formerly marginalized and disempowered groups. The return of the salmon involved active empowerment of the Syilx people, through providing them not just with a leadership role, but with a central role in controlling funding for the project. Their input could not simply be ignored. Effective collaboration is not just about asking people to come and share their views. It requires that those involved in the collaboration have real power to influence the shape of the outcome.

Jared Brown - Reflection on Armita's Reflection

Armita’s reflection was quite interesting and enjoyable to read. I imagine that being new to Canada, the complicated history of, and current areas of conflict between Indigenous peoples and settler colonialists is quite new to her. It is clear though that she learned how important it is to incorporate Indigenous knowledge and communities for maintaining the sustainability and resilience of our natural environment. I particularly found her highlighting the example of sockeye salmon returning to the Okanagan River to be a good example of this, which is what I am focusing on in this reflection. It is not only an example of a successful collaboration between Indigenous knowledge, science, and involved settler and Indigenous communities, but it also shows how incorporating Indigenous knowledge and collaborating with Indigenous communities was crucial for the efforts that lead to the resurgence of the salmon population in the Okanagan River.

Armita highlighting the success of the Okanagan River salmon population is also important for inspiring people to think positively about our ability to fix the environmental/ecological issues humanity has caused. It is so easy to look at addressing environmental issues with more skepticism than optimism, given the magnitude of major issues like climate change and global biodiversity loss that seem unstoppable. It reminds me of Dr. Lael Parrot’s lecture on the importance of taking scale into account, where she highlighted that global scale issues can easily make our contributions to change feel insignificant. But on the local and regional scale, it’s easier for our contributions to have more meaning. I think that we can all take a lesson from the efforts put in by Indigenous and settler collaboration to help repopulate salmon in the Okanagan River. If we want to effectively address our environmental/ecological issues, we need to work together, but we also need the effort people put in to addressing these issues to be visibly successful and meaningful. Since looking at the local scale is more effective at showcasing the significance of people’s contributions, I think that promoting more environmental/ecological success stories at the local scale would be an effective means to inspire people to take action on other environmental issues, including those that will require a global response to address.

Amir Rahsaz

Dixon and Scott's speech was one of the best, especially for me. They talked about strengthening and revitalizing ecological corridors for animal movement. Hearing a native speaker talk was very meaningful for me. Scott's words seemed less important because of it. I prefer to focus my reflection mostly on Dixon.

When I joined the class, I introduced myself and was asked why I was there. I mentioned my disappointment in not being able to bring positive change to my country, which was the main reason for my migration. Dixon also expressed disappointment, but unlike me, his approach relied on the power of every individual and belief in each person. Despite not seeing any positive changes in all these years, he still strives to make a positive impact. Dixon's role in completing the wildlife movement map in his area is invaluable. It's interesting how BC has deprived itself of such vast knowledge and forgotten the constructions that could harness indigenous knowledge to solve problems. What intrigued me was the fundamental difference in indigenous knowledge, which I've previously read about in books by Carlos Castaneda. Today in class, this striking difference was reiterated to me. Remembering the laws of the Syilx people, where everything starts from nature and must be in complete harmony with it, is very different from the modern legal decision-making system, which can be circumvented through various means, creating many loopholes (The contradiction that John mentioned about the laws of BC being illegal and the strange contradiction within them was interesting to me. It's truly illogical that laws were established around the 1950s to protect the assets and values of the British Crown in this area, and after all these years, those same laws still exist). Dixon's suggestion to go out into nature and see a specific plant firsthand rather than sitting in class and seeing a picture of it emphasizes this structural difference in education and the perspective of indigenous people compared to ordinary people, reminding me how much I lack awareness. He asked us a question during his talk that was somehow a question about ourselves. Despite its simplicity, it's one of the hardest questions for me: Who are you really? A truthful answer to this question requires the same lifestyle Dixon was hinting at, which made me reflect on the way I live. He saw himself trapped by his children and grandchildren due to his lifestyle choices.

And I constantly ask myself, will this awareness that has been passed down through generations, but severed by colonialism in this generation, cease to exist after the death of the last bearers? Will it become like an extinct species? And I mournfully march forward, burdened by the capitalist life imposed on the whole world.

I hope that someday I'll have the opportunity to, to the best of my ability and capacity, benefit from their understanding of life and nature, and have the chance to experience such a life.

JAJ: You have used the word 'harmony', as have some others. I think that this connects with something else Dixon spoke about, being in right relationship with the land. I think that many people interpret harmony as meaning unchanging, in the context of that relationship with the land. However, if you think of harmony in the context of a relationship one is in, not as something that one is looking at from the outside, it is different. People are always changing, and a harmonious relationship is changing along with it. I think this reflects how Indigenous people see living with the land more accurately than the settler perspective that interprets harmony as sustainable, unchanging, etc. Dixon's relationship with the land is reciprocal. It involves taking from and giving to the land. It is not about conservation and protection the way that settlers concerned about the environment often think of it.

Yuxiang's reflection on Amir

What Amir mentioned about why you immigrated here resonates with me. I am a foreigner from China and also depressed by some factors in my home country. However, I think things could be positively changed by the power of every individual and belief in each person, which is similar to Dixon's view.

Frankly speaking, it is my first time knowing the word "indigenous people" and listening to their voices. In China, great national integration has already occurred with its long history. As I reflect on Dixon's speech, I am confronted with the sobering realization that indigenous knowledge, passed down through generations, faces the threat of extinction in the face of relentless capitalist expansion and colonialism. We are extremely lucky to know that indigenous wisdom should be honored and integrated into global conservation efforts through his inspiring speech and practice!