{"id":88,"date":"2024-05-28T16:44:35","date_gmt":"2024-05-28T20:44:35","guid":{"rendered":"https:\/\/opentextbc.ca\/indigenousdigitalliteracies\/chapter\/culturally-appropriate-knowledge-sharing\/"},"modified":"2024-07-29T13:42:14","modified_gmt":"2024-07-29T17:42:14","slug":"culturally-appropriate-knowledge-sharing","status":"publish","type":"chapter","link":"https:\/\/opentextbc.ca\/indigenousdigitalliteracies\/chapter\/culturally-appropriate-knowledge-sharing\/","title":{"raw":"Protocols for Culturally Appropriate Knowledge Sharing","rendered":"Protocols for Culturally Appropriate Knowledge Sharing"},"content":{"raw":"

Being culturally appropriate<\/h1>\nCareful consideration must be taken to understand Indigenous community protocols for knowledge sharing.\n\nWe must know what is appropriate to share and determine where knowledge ownership lies. For example, the Indigenous Traditional Knowledges might belong to a Nation, a community, a family, or possibly an individual.\n

Understand and follow protocols for appropriate use of Indigenous Traditional Knowledges<\/h2>\n
\"Although protocols have a strictly procedural and guidance function in many mainstream contexts, in Indigenous cultures they are considered sacred. Protocols are intentional agreements between Elders and knowledge-keepers, community members, the land and the Creator within a ceremony, practice or process.\"\n\n\u2014Cited from Guiding Protocols for Civic-Indigenous Engagement [PDF] (futurecitiescanada.ca)<\/a><\/blockquote>\nThat is what we mean when we ask, does it lie with an individual, a set of individuals, a family, or the whole community?\n

Learn how to follow the protocols of those whose land you are working on for responsible creation and curation.<\/span><\/p>\n\n

Indigenous communication protocols<\/h1>\nIt is important to understand and differentiate the nuances between First Nations, Inuit, and M\u00e9tis Peoples. Each Nation will have its own laws and ethics governing its ways of seeing and interpreting the world. The protocols featured here are culturally informed and place-based but are not exhaustive. Indigenous teachings and protocols are context-specific and dependent on the particular norms and practices of the particular Nation you are engaging with, as well as the nature of engagement.\n
\n

Learner notes<\/p>\n\n<\/header>\n

Source and recommended reading: Tri-Council Policy Statement: Ethical Conduct for Research Involving Humans \u2013 TCPS 2 (2022) \u2013 Chapter 9: Research Involving the First Nations, Inuit, and M\u00e9tis Peoples of Canada (ethics.gc.ca)<\/a><\/div>\n<\/div>\n

Respecting Indigenous protocols, laws, and governance structures<\/h2>\nIndigenous communities can have different laws, governance systems, principles, protocols and ways of relating to the world around them. The holder of information can be hereditary, matriarchal, elected, a\u00a0 community spokesperson, or the whole community. Respecting how (and with whom) Indigenous communities may want to engage and build relationship with helps maintain a trusting relationship and honours reconciliation.\n
\n

Learner notes<\/p>\n\n<\/header>\n

Source and recommended reading: Balancing the Narrative: Communications Guidelines for Indigenous-led Conservation [PDF] (ipcaknowledgebasket.ca)<\/a><\/div>\n<\/div>\nIn alignment with UNDRIP, the best practice is for the writer of Indigenous content to be an Indigenous person. There\u2019s no amount of training, formal education, and empathy that can replace lived experience. That being said, we understand that is not always possible. Indigenous content is a crucial endeavour that requires sensitivity, cultural awareness, and respect for another\u2019s ways of seeing the world.\n
\n

Learner notes<\/p>\n\n<\/header>\n

Source and recommended reading: Creating content for or about Indigenous Peoples - Province of British Columbia (gov.bc.ca)<\/a><\/div>\n<\/div>\n

How to move forward in a good way<\/h1>\n

Research the culture<\/h2>\nPrior to using another culture\u2019s intellectual property, research and understand it, keeping in mind unconscious bias. Taking without respect, knowledge, or insight will ultimately lead to cultural misrepresentation and misappropriation.\n
\n

Learner notes<\/p>\n\n<\/header>\n

Source and recommended reading: How to Avoid Cultural Appropriation & Promote Cultural Awareness Instead (commisceo-global.com)<\/a><\/div>\n<\/div>\n

Obtain free, prior, and informed consent<\/h2>\nObtaining consent is mandatory before creating material or sharing knowledge. You must get approval from the original Indigenous source of information before publishing content that includes any aspect of Traditional Indigenous Knowledges, especially oral tradition. You must acknowledge who taught you and the permission that you have been given to share.\n\nIdeally, material should be co-created.\n\nConsent also applies to taking photographs or videos, even if the visual recordings are for personal use and not shared.\n
\n

Learner notes<\/p>\n\n<\/header>\n

Source and recommended reading: Free, Prior, and Informed Consent Fact Sheet by the Declaration Coalition [PDF] (afn.ca)<\/a><\/div>\n<\/div>\n

Share control over process and product<\/h2>\nShared control means equally valuing and honouring that Indigenous leadership\u00a0has control over their information and how their Nation is portrayed.\n\nShared control means cooperation and guidance on all levels of\u00a0interaction.\n\nShared control means building a trusting relationship in which everyone is comfortable with how much input and say they have over the process and product can take time.\n

Engage, promote, and share benefits<\/h2>\nThe most effective way to avoid cultural appropriation is to participate with the culture and learn the ways of knowing and being by spending time with its people. Try to understand their way of knowing and being, be involved with it, and then when it comes to using a story, symbol, or anything else, make sure you use your position to respectfully promote that culture and its people, and if possible, share benefits with them.\n

Acknowledgement and attribution<\/h2>\nMake sure you honour those who you collaborated with by identifying them, and describe the nature of your collaboration clearly to your audience. Give credit where credit should be.\n

Reciprocity and benefit-sharing<\/h2>\nWork with Indigenous partners to find an appropriate fairness between what you are receiving and what you are giving in the exchange. The sharing of the benefits that may come out of the collaboration is important part of building cultural appropriation, building trust, respectful relations, and reciprocity.\n
\n

Learner notes<\/p>\n\n<\/header>\n

Source and recommended reading: Think Before You Appropriate (sfu.ca) [PDF]<\/a><\/div>\n<\/div>\n\"Image\n

How to build connections at the Indigenous community level<\/h1>\n

Band offices<\/h2>\nBand offices are a great starting point for understanding whom you need to connect with at the Nation level. Be it Chief and Council, matriarch, Elder, a specific family, etc., they can guide you to the appropriate connection.\n

Elders<\/h2>\nMost Indigenous languages describe the role of an Elder as having been earned. An Elder is sought after for their wisdom, philosophy on life, Cultural Knowledge, ceremonies, and gifts that have been nurtured over time. Age alone does not determine if you are considered an Elder. Elders guide the research. They help make sure that everything is done in a respectful, sensitive way and of good heart and mind. Elders are the keepers of the process.\n
\n

Learner notes<\/p>\n\n<\/header>\n

\n\nIn Indigenous languages, Elder describes the role. The English word \"elder\" does not capture the full meaning, honour or describe what an Elder does. Elders pass on the Indigenous ways of knowing and being in a correct way that follows protocols.\n\nIt is important to know there are protocols and to follow the cultural appropriate protocol when working with an Elder. Many post-secondary institutions have information regarding the appropriate protocols on their websites.\n\nSources and recommended readings: How To Incorporate Indigenous Ways Of Knowing Into Your Teaching (abclifeliteracy.ca)<\/a> and Elder Protocol and Guidelines [PDF] | University of Alberta<\/a>\n\n<\/div>\n<\/div>\n

Knowledge Keepers\/Holders<\/h2>\n
The term \u201cKnowledge Keeper\u201d or \"Traditional Knowledge Keeper\" refers to someone who has been taught by an Elder or a senior Knowledge Keeper within their community. This person holds Traditional Knowledges and teachings. They have been taught how to care for these teachings and when it is and is not appropriate to share this knowledge with others.<\/blockquote>\nThey carry Traditional Knowledges and expertise in different spiritual and cultural areas.\n\nTeachings can vary from Nation to Nation as well as from one Knowledge Keeper to the next (depending on teachings, teacher, and location).\n
\n

Learner notes<\/p>\n\n<\/header>\n

Quote source and recommended reading: Elders, Knowledge Keepers, Cultural Advisors | Queen's University (queensu.ca)<\/a><\/div>\n<\/div>\n

Elder and Knowledge Holder protocols<\/h1>\n

Sharing a meal<\/h2>\nSharing food is a fundamental Indigenous value affirming social and familial connections and values of generosity. When people share meals, they express their generosity and strengthen social bonds. It\u2019s not just about the food; it\u2019s about nourishing relationships and fostering a sense of belonging. It\u2019s about connection, care, and community.\n\nHaving a feast at the beginning and end of a collaboration is a way of honouring, respecting, and showing gratitude for the sharing of Indigenous Traditional Knowledges.\n
\n

Learner notes<\/p>\n\n<\/header>\n

\n\nFood sharing embodies the essence of Indigenous community, reciprocity, and cultural continuity. Through shared meals, Indigenous Peoples celebrate their interconnectedness and express their deepest values.\n\nSource and recommended reading: Why Is Serving Indigenous Foods So Important? [PDF] | Feed BC<\/a>\n\n<\/div>\n<\/div>\n

Giving thanks<\/h2>\nGifting is an intrinsic part of \u00a0sharing beliefs of Indigenous Peoples\u00a0and is an intrinsic part of their belief systems. Traditional used to show respect to the receiver of the gift and their family.\n\nIn a post-secondary setting, it is also a way to show respect and appreciation of knowledge that was exchanged.\n
\n

Learner notes<\/p>\n\n<\/header>\n

Source and recommended reading: Presents with a purpose \u2013 the meaning of Indigenous gift giving (tcenergy.com)<\/a><\/div>\n<\/div>\n

Offering tobacco and\/or a gift<\/h2>\nIt is protocol to offer a gift of tobacco when making a request of an Elder or Knowledge Keeper. Tobacco\u00a0 is of ceremonial importance and one of the four sacred medicines.\n\nFirst Nations and M\u00e9tis Elders or Knowledge Keepers prefer traditional tobacco like loose tobacco wrapped in a cloth. When wrapping the tobacco gift add positive thoughts or prayer to your offering.\n\nIt is important to know that, Inuit Elders and Knowledge Keepers should not be offered tobacco. They will not accept it as it is not part of their ceremony. A small gift of something like tea is appropriate.\n\nWhen offering the tobacco or gift to the Elder or Knowledge Keeper, many people choose to hold the pouch or tie in their left hand and, in turn, offer it to the Elder\u2019s left hand, since there is a close connection between the left hand and the heart.\n\nThe exchange of tobacco or a gift is similar to a contract between two parties where the Elder or Knowledge Keeper is agreeing to do what is asked, and the person offering the gift is making a commitment to take care of the Elder or Knowledge Keeper from the time the request is made until the follow-up after the event.\n
\n

Learner notes<\/p>\n\n<\/header>\n

Source and recommended reading: Guidelines for Working with First Nation, Metis and Inuit Elders and Knowledge Keepers [PDF] | Carleton University<\/a><\/div>\n<\/div>\n

Attributions<\/h1>\n