This page was created by Collin Hardwick.
Wemigwans, A Digital Bundle
Discipline/Field: digital humanities, Indigenous resurgence, internet studies
Year: 2018
Main Arguments & Concepts
In this book, Wemigwans makes a case for “digital bundles,” the sharing of Indigenous Knowledge contextualized through cultural protocols via digital technologies. Her main examples is her FourDirectionsTeaching site, a multimodal project that offers intentionally selected knowledge from various tribal Elders via image, audio, and text. Wemigwans makes the case that these digital bundles can be an effective way to transmit knowledge (not just information), and can be used for Indigenous resistance/resurgence/survivance. For the bulk of the book, she outlines the methodology of digital bundles, synthesizing several decolonial methodologies, and describes the experiences of her research participants.Knowledge vs. Information
Wemigwans makes a distinction between knowledge and information. Knowledge must be contextualized and spark an emotional/personal connection to distinguish itself from information. She argues can be effectively transmitted online, if the researcher respects the relevant cultural protocols. “When it comes to Indigenous Knowledge, there are specific cultural protocols and ethics that must be followed. This is in contrast to Indigenous information sites, where adherence to cultural protocols and ethics is not so much of an issue” (170).
Quotes
Her aim in writing the book is “reinforcing a type of Indigenous copyright on the cultivation and dissemination of Indigenous Knowledge for public consumption” (4).“As a researcher, I do not assume or pretend to have an ‘objective’ stance. I am connected to the work that I do because I believe that it can help people who, like me, did not grow up with their cultural teachings and have to find them on their own. I believe that cultural teachings are necessary to overcome the internal pain of colonization because they offer a connection to healing and alternative to self-abuse” (11).
From Linda Tuhiwai Smith: “To me the responsibility of researchers and academics is not simply to share surface information (pamphlet knowledge) but to share the theories and analyses which inform the way knowledge and information are constructed and represented” (30).
“Learning is not done in isolation or outside the community. It is immersive and entails building relationships. For this reason, people must identify their community, or they lack a foundation from which to speak to and engage with others” (113).
“You can’t be inoculated against exploiting your own culture. It’s daily maintenance” (175) [research participant].
Notes
Four Directions Teaching website was created with Flash, which will not be supported for very long. This bring up concerns about sustainability and funding when it comes to digital projects.“The Interview as a Reciprocal Exchange” (73) is something I plan to reference when creating a research plan.
New Ageism is identified as a major threat to Indigenous Knowledge sharing on the internet, and a major enactor of cultural appropriation. Interesting connection to whiteness and “well intentioned” racism.
Related
Arola, "Composing as Culturing"Bowers, Revitalizing the Commons
Bowers is very critical of digital technologies (because they are born out of Western, individualist ideologies, which created environmental problems, and therefore computers will create environmental problems). Wemigwans’ research participants offer some interesting counter-perspectives: 1) Dubois says of the Internet: “if we’re not online, we’re gone; we’re extinct! ... The genocide would be complete” (187). I think this really speaks to the stakes of non-participation and lack of access. It also is a different frame for thinking of digital technologies: for Dubois, the internet is clearly not only useful for colonizing or destructive purposes. It’s a tool for asserting presence. 2) Speaking about non-Native people attending / watching a filmed Sundance, Mojica responds: “unless non-Indigenous people start to feel in their bodies that connectedness that is encapsulated in all my relations, unless they feel it in their bodies why the Earth is sacred, why we are related to all of those forces and powers and spirits, then we are doomed” (224). She writes in detail about the complexities in negotiating this, but I think this really speaks back to resistance narratives.
Risam, New Digital Worlds
