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You have found a vista. A vista is a site from which a particular view or prospect is offered. Vistas can quite literally offer a horizon to assist in your navigation, like the outline of rock formations and shorelines would do within Inuit Nunangat. In the case of my knowledge-land-scape, they offer “visions”, mental images that may serve as guidelines to set out and adjust your course during the journey to come.
[[File:Vista small.png|thumb|alt=A round shaped collage of Nunavut landscapes photographed during all seasons, with an overlay of a circular calendar]]


In this particular case, you are presented with the guiding principles of the ‘Ethical Space of Engagement’ (ESE), as proposed by Sturgeon Lake First Nation elder Willie Ermine (Ermine 2007). The ESE, is a “third space” approach, through which differentiated nations or collectives might negotiate ethical encounters with each other in an ‘ethical’ space that belongs to neither. This third space emerges both through principled practices (like for example negotiating terms of engagement), and as a condition for- in the case of my research- (non-)Indigenous- and Euro-Canadian knowledge systems to re-position themselves as more equitable partners-in-encounter (Ermine, 2007; Ermine 2015; Indigenous Circle of Experts 2018).
You have found a vista. A vista is a site from which a particular view is offered. They allow for a prospective ethics, and to make meaningful decisions, when called upon. Vistas nevertheless do not provide all-knowing insights. They are partial perspectives that need to be reconsidered per series of events.  


In this particular case, you are presented with the guiding principles of the ‘Ethical Space of Engagement’ (ESE), as proposed by Sturgeon Lake First Nation elder Willie Ermine.<ref name="multiple">Ermine, W. (2007). The ethical space of engagement. Indigenous Law Journal, 6(1), 193–203.</ref>


The ESE, is a “third space” approach, through which differentiated nations or collectives might negotiate ethical encounters with each other in an ‘ethical’ space that belongs to neither. This third space emerges both through principled practices (like for example negotiating terms of engagement), and as a guiding model for willing partners to re-position themselves, so they can encounter each other from an equitable point of beginning<ref name="multiple" /><ref>Ermine, W. (2015, February). Dancing Particles. In Working Better Together Conference on Indigenous Research Ethics. Vancouver, Canada. Available at: https://indigenousresearchethics2015. wordpress. com/reporting/. Accessed on Feb.2022.</ref><ref>Indigenous Circle of Experts. (2018). We rise together: Achieving Pathway to Canada Target 1 through the creation of Indigenous Protected and Conserved Areas in the spirit and practice of reconciliation. The Indigenous Circle of Experts. Report and Recommendations, 112.</ref>.




When taking the ESE as a guiding frame, ethics are no longer a pre-emptive box to tick nor a static end-goal. Ethical research is rather performed as a dynamic state of becoming which requires ongoing negotiation and decolonization.  
[[File:Ethical Space of Engagement (IIssaak Olam Foundation, 2019).png|thumb|Figure 1:The Ethical Space Diagram (IISAAK OLAM foundation, 2019, Re-used with permission)<ref>IISAAK OLAM foundation (2019). Indigenous Protected and Conserved Areas (IPCAs) and Ethical Space.</ref>.]]


<span class="next_choice"> When looking out over this Vista, you wonder what it means in the thick moment/um of reconciliation to think of knowledge co-production in accordance with the guiding principles of the Ethical Space of Engagement. In particular you wonder about the processes of collaboration that happen ‘within’ such an “ethical” space of engagement. How do people navigate their sense of self and other within a space that exists outside of their own cultures?
When taking the ESE as a guiding principle for ethical knowledge conciliation, ethics become no longer a box to "tick", nor a static end-goal, but rather becomes a practice that requires ongoing negotiation. It is a constant weaving back and forth between the willingness to meet each other in the "in-between", while also respecting and acknowledging each others cultural integrity.  


Perhaps you can spot some boundaries when you hop over onto some of the other rocks in front of you?</span>
<div class="next_choice">'''"Return"''' to Cut 3 and pay extra attention, moving forward, to how wayfaring may give direction to such weaving back and forth in-between "differences". </div>


=Boundaries=
 
<small><references /></small>
 
<span class="return to-cut-3 link" data-page-title="Wayfaring the BearWatch Project" data-section-id="7" data-encounter-type="return">[[Wayfaring the BearWatch Project#Decision-making|Return to Cut 3: Wayfaring the BearWatch Project]]</span>

Latest revision as of 10:38, 18 July 2025

A round shaped collage of Nunavut landscapes photographed during all seasons, with an overlay of a circular calendar

You have found a vista. A vista is a site from which a particular view is offered. They allow for a prospective ethics, and to make meaningful decisions, when called upon. Vistas nevertheless do not provide all-knowing insights. They are partial perspectives that need to be reconsidered per series of events.

In this particular case, you are presented with the guiding principles of the ‘Ethical Space of Engagement’ (ESE), as proposed by Sturgeon Lake First Nation elder Willie Ermine.[1]

The ESE, is a “third space” approach, through which differentiated nations or collectives might negotiate ethical encounters with each other in an ‘ethical’ space that belongs to neither. This third space emerges both through principled practices (like for example negotiating terms of engagement), and as a guiding model for willing partners to re-position themselves, so they can encounter each other from an equitable point of beginning[1][2][3].


Figure 1:The Ethical Space Diagram (IISAAK OLAM foundation, 2019, Re-used with permission)[4].

When taking the ESE as a guiding principle for ethical knowledge conciliation, ethics become no longer a box to "tick", nor a static end-goal, but rather becomes a practice that requires ongoing negotiation. It is a constant weaving back and forth between the willingness to meet each other in the "in-between", while also respecting and acknowledging each others cultural integrity.

"Return" to Cut 3 and pay extra attention, moving forward, to how wayfaring may give direction to such weaving back and forth in-between "differences".


  1. ↑ 1.0 1.1 Ermine, W. (2007). The ethical space of engagement. Indigenous Law Journal, 6(1), 193–203.
  2. ↑ Ermine, W. (2015, February). Dancing Particles. In Working Better Together Conference on Indigenous Research Ethics. Vancouver, Canada. Available at: https://indigenousresearchethics2015. wordpress. com/reporting/. Accessed on Feb.2022.
  3. ↑ Indigenous Circle of Experts. (2018). We rise together: Achieving Pathway to Canada Target 1 through the creation of Indigenous Protected and Conserved Areas in the spirit and practice of reconciliation. The Indigenous Circle of Experts. Report and Recommendations, 112.
  4. ↑ IISAAK OLAM foundation (2019). Indigenous Protected and Conserved Areas (IPCAs) and Ethical Space.

Return to Cut 3: Wayfaring the BearWatch Project

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