GEOG 267

What does being “held by the land” mean?

Being seen, recognized, supported, and allowed to just be; the land can hold humans and their needs. [PDF p. 1]

How does viewing plants as relatives shape relationships?

It frames relationships around both plants’ needs and human needs, including how plants grow. [PDF p. 1]

harvesting

Taking material from plants that are growing wild or have been planted.

native plant

A plant that grows naturally in a region.

non-native plant

A plant that does not grow naturally in a region.

introduced plant

A plant brought to a new region through human activities. [PDF p. 1]

invasive plan

A non-native plant that overtakes the habitat.

What can building personal relationships with land and plants help us recognize?

How natural surroundings support us and what we can offer in return. [PDF p. 1]

colonialism

Acquiring full or partial political control over another country, occupying it with settlers, and exploiting it economically.

settler colonialism

A type of colonialism in which Indigenous peoples are displaced by settlers who permanently form a society there. [PDF p. 23]

colonial project

The ongoing colonial occupation and exploitation of Indigenous peoples, lands, and waters.

Why does perspective matter when studying history?

History is told from particular perspectives, often those of dominant powers; accounts vary with sources, knowledges, explanations, and whose perspective is shared. [PDF p. 24]

How have maps functioned as tools of colonization?

They have reinforced Eurocentric worldviews, territorial claims, and narratives that marginalize Indigenous cultures and perspectives. [PDF p. 25]

What can Eurocentric maps omit or misrepresent?

Indigenous territories, place names, and cultural landmarks. [PDF p. 25]

How have imposed borders affected Indigenous nations?

Borders imposed across Indigenous territories have often split nations across the Canada–US border. [PDF p. 25]

How are colonialism and place names connected?

Place names were imposed through colonization; some commemorate European figures with openly anti-Indigenous perspectives. [PDF p. 26]

Indigenous Knowledge

Indigenous Peoples’ unique cultures, languages, values, histories, governance, and legal systems.

What three characteristics describe Indigenous Knowledge?

Place-based, cumulative, and dynamic.

How does Indigenous Knowledge connect generations?

It builds on earlier generations’ experiences, informs current practice, and evolves in contemporary society. [PDF p. 27]

What relationship with the natural world is central to Indigenous Knowledge?

Living well with, and being in relationship with, the natural world. [PDF p. 27]

What are TEK and IK based on in the slide?

Information, advice, and wisdom developed over centuries of living as part of the environment.

How can Traditional Ecological Knowledge support communities?

It helps communities recognize their expertise and apply their knowledge and practices to protect their way of life. [PDF p. 28]

land-based learning

Indigenous teachings on the land, by Indigenous Peoples, based on understanding the land as a relative and teacher.

place-based learning

A pedagogical approach emphasizing connections between learning and the physical place where teachers and students are located. [PDF p. 29]

How land-based and place-based learning differ

Land-based learning specifically centres Indigenous teachings and land as relative and teacher; place-based learning connects learning to its physical location.

Which environmental changes signal transitions in plants’ seasonal cycles?

Changes in light, temperature, and moisture. [PDF p. 34]

What can plants teach about adaptability and resilience?

They can adjust to habitat and resource changes, change shape or size, and keep seeds or bulbs underground until conditions are favourable. [PDF p. 34]

humans’ relationship to nature?

Humans are interconnected with nature, not separate from or above it.

Name five Indigenous plant-management techniques

Prescribed burning, weeding, tilling, replanting, and pruning. [PDF p. 34]

How are plant-management techniques related to cultural practices?

They extend plant–people relationships and are often woven together with ceremony and spiritual belief. [PDF p. 34]

forest gardens/orchard gardens?

Managed forest areas cleared of large conifers and planted with culturally important trees, shrubs, and plants.

three vegetation layers

An upper layer of small fruit and nut trees; an understory of berry species; and a forest floor of nutritionally and medicinally important herbaceous plants. [PDF p. 34]

Why are forest-garden food systems important for winter nutrition?

They concentrate nutrient-dense plant foods that store well and support nutrition and energy through winter. [PDF p. 34]

What plant knowledge supports Indigenous land-based health and wellness practices?

Plant lifecycles; optimizing habitats for growth and productivity; and when and how to harvest, process, and preserve foods. [PDF p. 34]

mindful harvesting?

A framework grounded in respect, reciprocity, and responsibility to plant relatives, recognizing that plants and land have agency. [PDF p. 34]

What should be established before setting out to harvest, according to the notes?

Permission and knowledge of which plant you intend to harvest. [PDF p. 34]

What sustainable harvesting rule concerns the first and last plant?

Do not take too much; do not take the first plant encountered or the last of a particular plant. [PDF p. 35]

What relationship does Walking with Plants explore?

Leigh Joseph’s relationship with plants as teachers while navigating academic and cultural worlds and reconnecting with ancestral harvesting lands. [PDF p. 35]

What limits decolonizing geography, according to the de Leeuw and Hunt notes?

Colonization continues to structure geography and the academy despite good intentions.

What role do the notes assign settlers in decolonizing work?

Settlers should play a key role rather than relying on Indigenous peoples’ labour.

What contradiction do the notes identify in teaching decolonization?

Teaching it while centring white settler scholars and having few or no Indigenous professors. [PDF p. 35]

What should geographers reflect on about their own positions?

Their positions on stolen or colonized land and how their geographies and positions exist through or benefit from colonial violence. [PDF p. 35]

Name ways of building land-based connections

Living or working close to land; learning cultural connections; connecting identity, family, language, and spirituality to land; spending time on land; and engaging season after season. [PDF p. 37]

What distinction does Robin Wall Kimmerer’s quotation make about loving the earth?

Loving the earth motivates defence, protection, and celebration; feeling loved by the earth transforms the relationship into a reciprocal sacred bond. [PDF p. 38]

What is ethnozoology?

The study of past and present interrelationships between human cultures and animals in their environment. [PDF p. 40]

What is ethnobotany?

The study of cultural interrelationships between people and plants. [PDF p. 42]

Which kinds of plant relationships does ethnobotany explore?

Relationships involving foods, medicines, materials, ceremony, and more within particular cultures and regions. [PDF p. 42]

Who first proposed ethnobotany as a discipline

Archaeologist John W. Harshberger, after examining botanical objects exhibited at the 1893 Chicago World’s Fair.

What contemporary role can ethnobotany play?

It can act as a springboard for ecocultural renewal and restoration. [PDF p. 43]

Which rights and knowledge-transmission concerns appear in the growth-of-ethnobotany diagram?

Indigenous peoples’ land rights, ethnobotanical knowledge as intellectual property, and supporting education and knowledge transmission. [PDF p. 45]

ethnoecology

An interdisciplinary field examining how groups with land-based culture and knowledge understand ecosystems and relate to surrounding environments.

What historical relationship does ethnoecology seek to understand?

How humans have interacted with the environment and sustained those intricate relationships over time. [PDF p. 46]

six disciplines connected with ethnobotany and ethnoecology

Examples include geography, archaeology, linguistics, oral history, medicine, nutrition, ecology, agriculture, and forestry. [PDF p. 47]

Indigenous geographies

The study of relationships between Indigenous peoples and their ancestral lands and environments. [PDF p. 55]

What relationships do Indigenous geographies examine over time?

Indigenous communities’ relationships with, understandings of, and stewardship over homelands and resources. [PDF p. 56]

What colonial disruptions do Indigenous geographies address?

Colonialism and historical dispossession.

What contemporary political efforts do Indigenous geographies examine?

Efforts to regain rights to lands, resources, and management and to assert self-determination. [PDF p. 57]

How does Indigenous Knowledge bridge physical and human geography?

Its holistic understandings of the natural world offer insights into relationships between people and environments. [PDF p. 58]

How are Indigenous geographies connected with ethnobotany and ethnoecology?

They are interdisciplinary, land- and place-based, dynamic fields that consider colonial impacts on land access and related knowledge. [PDF p. 59]

What settler misconception about Indigenous landscapes is challenged?

The idea of untouched “Eden” or wasted and underutilized land, which overlooked complex Indigenous cultivation and land management.

How did James Douglas describe Garry oak meadows in the quoted passage?

As a perfect “Eden,” contrasting their appearance with the surrounding wooded, rugged landscape.

What does terra nullius mean?

“Nobody’s land.”

How did terra nullius support Indigenous dispossession?

It erased and marginalized Indigenous communities and served as justification for forcible land theft.

What is the Doctrine of Discovery in the lecture?

A legal and religious concept used to justify Christian colonial conquest, advancing European cultural and religious superiority. [

How did presumed Euro-Christian superiority support colonial conquest?

It justified dehumanizing, exploiting, and subjugating Indigenous peoples while explorers dispossessed their lands on behalf of monarchs. [PDF p. 82]

What is decolonization in the Decolonization Is Not a Metaphor notes?

A material and political project centred on returning Indigenous land and restoring Indigenous sovereignty. [PDF p. 85]

Why do these notes reject using decolonization as a metaphor?

Using it for curriculum, thinking, or methodology without addressing land, sovereignty, and settler colonialism weakens and appropriates the concept. [PDF p. 85]

Why is settler colonialism described as an ongoing structure?

It establishes permanent settler homes, replaces Indigenous political authority, transforms land into property, and attempts Indigenous elimination or assimilation. [PDF p. 85]

settler nativism

Claiming distant ancestry to avoid responsibility for settler colonialism while retaining privilege. [PDF p. 85]

adoption fantasies

Imagining settlers can become Indigenous by adopting Indigenous cultural practices, identities, or values. [PDF p. 85]

colonial equivocation

Equating all oppression with colonization or claiming “we are all colonized,” erasing Indigenous peoples’ specific political position. [PDF p. 85]

What is conscientization as a settler move to innocence?

Treating critical awareness or decolonizing the mind as sufficient while avoiding the return of stolen land. [PDF p. 85]

What is at-risk and asterisking?

Including Indigenous peoples only as disadvantaged populations, statistical footnotes, or at-risk groups rather than sovereign nations. [PDF p. 85]

What is reoccupation and urban homesteading as a settler move to innocence?

Treating occupied land as available for redistribution without recognizing it is already Indigenous land. [PDF p. 85]

How do these notes distinguish civil-rights projects from decolonization?

Civil-rights and social-justice projects often seek inclusion or redistribution within existing systems; decolonization challenges settler sovereignty and property themselves. [PDF p. 85]

What is an ethic of incommensurability?

Recognizing that liberation movements may have distinct goals that cannot all be combined into a universal social-justice framework. [PDF p. 85]

What does meaningful solidarity require in these notes?

Acknowledging complicity and Indigenous sovereignty, confronting differences, and accepting substantial changes to land, property, power, and political authority. [PDF p. 85]

what sparked the Red River Resistance?

Canada purchased Red River land from the Hudson’s Bay Company without consulting residents; Métis led by Louis Riel negotiated entry into Confederation.

What colonial purpose do the podcast notes assign the NWMP?

Extending colonial control over Indigenous and Métis lands for railway development, white settlement, and political and financial interests.

How do the podcast notes connect policing and numbered treaties?

The NWMP helped pressure First Nations into signing treaties, including Treaty 7.

What happened to Louis Riel after the 1885 resistance, according to the notes?

He surrendered after Métis defeat and was hanged following a controversial trial.

What was the Pass System, according to the podcast notes?

A never-legislated system restricting First Nations’ movement off reserves, enforced by the NWMP.

What is the podcast notes’ central reconciliation takeaway?

Confront policing’s founding colonial purpose rather than treating past and present incidents as isolated anomalies. [PDF p. 87]

Which Coast Salish cultural beliefs and practices are listed?

Oral history and legends as guiding principles; connection to land; interconnectedness of earth, people, animals, and plants; spiritual purification and protection; and ceremonies.

What cultural roles do blankets have for Squamish People?

Gifts to elders and people helping with cultural work, spiritual protection, and traditional clothing. [PDF p. 112]

What do woven blanket designs communicate?

Who the wearer is, where they are from, and who their ancestors were. [PDF p. 112]

What materials and tools were traditionally used for blankets?

Mountain goat wool, plant-based dyes, and handmade equipment including wooden spindle whorls for processing wool. [PDF p. 112]

What contradiction surrounded the proposed replica “Indian Village” in Stanley Park?

A tourist attraction and museum celebrating a replica village was proposed while actual Indigenous residents were being forced out. [PDF p. 117]

Why did the Squamish Band object to the proposed replica village?

Nothing in the proposed village was Indigenous to the local area. [PDF p. 117]

How did historical treatment of Stanley Park crows differ from viewing them as a natural wonder?

They were treated as a problem; organized shooting began in 1910 and permission was renewed each spring until 1961. [PDF p. 117]

What activities took place at the Kingcome Community Harvest Day?

Community members identified and harvested culturally important plants and root vegetables, then prepared and shared the foods through a pitcook at the longhouse.

How can cultural and prescribed burning affect succession?

It removes tree seedlings, slowing or stopping succession.

How does patch burning support biodiversity?

It creates a mosaic of habitats for different plants and animals. [geog267Bbb.pdf, PDF p. 24]

How can burning reduce the risk of intense wildfires

By consuming excess fuel such as dead and downed trees.

What social barrier to cultural burning does the slide identify?

The perception that fires are dangerous and a lack of understanding of cultural burning.

What costs and risks of burning are listed?

Financial costs; risks to people, property, and animals; and reduced air and water quality.

Why does the Shifting narratives describe land-based revitalization as political?

Indigenous presence on the land through ancestral practices resists historical and ongoing colonial dispossession.

What research approaches does Shifting narratives advocate?

Trauma-informed, anti-oppressive, decolonial, and strength-based approaches to collaboration with Indigenous communities.

How was the Shifting Narratives learning program organized?

As a one-year, hands-on, land-based program following the seasons and the plants harvested or used in each season.

Which resources supported rebuilding relationships with plants?

Plant identification, sustainable harvesting, growing and propagation protocols, and recipes for incorporating plant foods and medicines into daily life. [geog267Bbb.pdf, PDF p. 43]