[[File:Vista small.png|thumb|alt=A round shaped collage of Nunavut landscapes photographed during all seasons, with an overlay of a circular calendar]]
Donna Haraway argues, inspired by Ursula le Guin (1986), that the kind of stories we need telling in these times are not those of the Antropos. Not those of the capitalized Human in History and all the weaponized tools such a Human might carry, but those of the netbag, the basket, or any other concave shape. Such a netbag, or even a pair of cupped hands enables carrying things along, and receiving and giving away. Such exchange suggests ongoing stories of becoming with-; a collective making and unmaking of the world with ‘companion species’ as ‘kin’ (Haraway, 2003 ; 2016). These stories acknowledge messy, earthbound, multispecies entanglements, rather than man-making tales of the single hero.
Whether it is replacing the runners of a qamutiq, collecting fish samples, or camping out next to a Weir. These events provide and require knowledge that cannot be disconnected from the land.
<div class="next_choice">It is not so much that science and IQ would paint a complementary, but separate, picture of the land. It's that neither the land, nor IQ, nor western science about such land-based encounters can exists in intelligible ways outside of their intra-dependent relationships. Any differentiation made between these knowledges and the land are artificial, not pre-determined.
Go outside, and touch some dirt.
Take a walk.
Then, '''"Return"''' to Cut 3.</div>
Whether collecting fish samples, or camping out next to a Weir. Both events provide knowledge. Both kinds of knowledges are needed for sustainable wildlife conservation.
<div class="next_choice">This first meaningful visit to both communities has resulted in lots of experiences and materials to work with. You have many picture and auto-ethnographic diary pages. Some interviews, many informal conversations and lots of participation with day to day events, as well as many minutes of video footage and multiple drawing sessions for the co-creative research outputs provide for lots of opportunities to think with- Go home and sit with everything before you return to the field in Spring 2022.
The way that the dirt smells at a particular corner in my city, where I have lived most of my adult life, has never felt as meaningful to me as it does after spending so much time on the move. The smell of catpee and rainwater, entangled with the life that was lived on that corner, matters. At least it matters to me. This dirt - a wet, stinking clump of black mud in my hand - its memories are from a different me. A me, that one day, after a lifetime of becoming, did no longer return to that corner. I had forgotten. But it hadn't. The dirt never left, never became. It just was. Holding on. Patiently waiting until I would come and collect my belongings.
Go outside, and touch some dirt.
Take a walk</div>
<span class="return to cut 3 link" data-page-title="Wayfaring_the_BW_project" data-section-id="7" data-encounter-type="return">[[Wayfaring the BW project#Meetings Spring 2022 Gjoa Haven|Return to Cut 3: Meetings Spring 2022 Gjoa Haven]]</span>
<span class="return to cut 3 link" data-page-title="Wayfaring_the_BW_project" data-section-id="9" data-encounter-type="return">[[Wayfaring the BW project#Community-Lead Sampling Coral Harbour Spring 2022|Return to Cut 3: Community-lead Sampling in Coral Harbour]]</span>
Latest revision as of 12:09, 18 July 2025
Whether it is replacing the runners of a qamutiq, collecting fish samples, or camping out next to a Weir. These events provide and require knowledge that cannot be disconnected from the land.
It is not so much that science and IQ would paint a complementary, but separate, picture of the land. It's that neither the land, nor IQ, nor western science about such land-based encounters can exists in intelligible ways outside of their intra-dependent relationships. Any differentiation made between these knowledges and the land are artificial, not pre-determined.
