Multiple Sites of Enunciation: Difference between revisions

Latest revision as of 14:56, 18 July 2025

The landmark, as a figure, has itself lots to teach us about how to acknowledge and relate to the tension of our differences, when it comes to our entanglements within the overarching polar bear management and monitoring apparatuses

The point here is not to argue whether or not we are looking at the same rock formation, and to agree on how it has changed over time. Neither is it the point that our subjective views change the way that the rocks present themselves to us.

The point here is that the rocks can are not determinable as separate from ourselves, our position in the landscape, where we have been and where we are going, when we consider ourselves part of the everchanging landscape. A practice of lateral movement unfixes the rocks as not just something than can be located out there, but rather as something that can also locate us, and the many other other material agencies that make it possible for us to encounter the rock formation.

"Return" to Cut 1 to learn more about how our co-creative practices around the "Voices of Thunder" testimonies, helped us (re-)locate our bodies on such lateral tracks.

Return to Cut 1: Voices of Thunder

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-[[File:Landmark.png|thumb]]
+[[File:Landmark small.png|thumb]]
-When it comes to the topic under address in the "Voices of Thunder" testimonies: the phenomena of polar bear harvesting quota- the scientific practitioners of the BearWatch project are not completely disconnected. As entangled with the overarching polar bear management and monitoring apparatus, we agreed that it would be important for the positionality of the BearWatch scientists to be explicitly present in some of the co-creative output.
+The landmark, as a figure, has itself lots to teach us about how to acknowledge and relate to the tension of our differences, when it comes to our entanglements within the overarching polar bear management and monitoring apparatuses
-Such explicitness presence allows us to conduct a ‘negotiation of voice’(Jones and Jenkins, 2008), which is especially appropriate within the affordances of academic writing in the social sciences. Based on the tension of our differences, rather than attempting to erase them, we have sought to create multiple sites of enunciation, while maintaining a pragmatic collaboration across them.
+The point here is not to argue whether or not we are looking at the same rock formation, and to agree on how it has changed over time. Neither is it the point that our subjective views change the way that the rocks present themselves to us.
-This aligns with the principles of ethical engagement, that guides willing partners to ‘appropriately, correctly, and respectfully acknowledge the "that's me" and the "that's you" of their differentiated worldviews' as a crucial requirement to ethically engage with each other (Institute for Integrative Science & Health, 2013b). It enables parties to respects the integrity of each voice and avoid 'cultural confusion'. Cultural confusion is a state in which ‘we no longer know what informs each of our identities and what should guide the association with each other’ (Ermine, 2007 p. 197 ; see also Blackfoot elder Reg Crowshoe in AER, 2014).
+The point here is that the rocks can are not determinable as separate from ourselves, our position in the landscape, where we have been and where we are going, when we consider ourselves part of the everchanging landscape.
+A practice of lateral movement unfixes the rocks as not just something than can be located out there, but rather as something that can also locate us, and the many other other material agencies that make it possible for us to encounter the rock formation.
-ICC's Protocol 2 calls for the recognition of Indigenous Knowledge in its own right. Its third directive states that "Indigenous Knowledge must not be translated, integrated into, or validated by science – Recognition, trust and respect must be given to the unique contributions of Indigenous
+<div class="next_choice">
-Knowledge as a way of knowing. With a clear understanding that Indigenous Knowledge holds its own methodologies and objectives, one can begin to appreciate the importance of not attempting to translate or integrate one source of knowledge into the other."
+'''"Return"''' to Cut 1 to learn more about how our co-creative practices around the "Voices of Thunder" testimonies, helped us (re-)locate our bodies on such lateral tracks.</div>
-<span class="return to-cut-1 link" data-page-title="Multiple Voices" data-section-id="1" data-encounter-type="return">[[Multiple Voices#Testimonial Reading|Return to Cut 1: Voices of Thunder]]</span>
+<small><references /></small>
+<span class="return to-cut-1 link" data-page-title="Multiple Voices" data-section-id="2" data-encounter-type="return">[[Multiple Voices#Voices of Thunder Testimonies|Return to Cut 1: Voices of Thunder]]</span>