Lha Yudit'ih: We Always Find A Way - Bringing the Tsilhqot'in Title Case Home

 While I am on a methodology blogging spree, I want to talk about Lha Yudit'ih for a minute. I might do another post about it later. But for this post, I just want to talk about the methodology. 

The book is a collaboration between Chief Roger William and UBC researcher Lorraine Weir. I actually met Lorraine when she was early in this work. It was a long time ago, and I don't have notes, but I recall her telling me that she wanted to interview Roger about the title case to write the book, and he told her that in order to tell the story of the title case, she needed to talk to everyone, not just him. And I thought to myself "she's going to be here for a long time." 

In terms of Indigenous methodology, this is illustrative of the way that the researcher may have an idea that they want to pursue and an preliminary idea of how to pursue it. But a responsive researcher will be open to shifting their methodology according to the priorities set forth by Indigenous people. 

In order to collect interviews, she would go to events and make herself available for people to approach her, and then she would let them talk about whatever they thought was relevant in order to tell the story of the title case. Much of the presentation contains lengthy direct quotes, and then the assembling of interviews and connecting and contextual information is the interpretation. 

The book contains in the front matter an explicit statement making it clear that the book is not a representation of the Tsilhqot'in Nation or any of the five communities. I like the disclaimer. I think sometimes scholars try to assert that their projects are representative of Indigenous people. But in a way, that creates a system where Indigenous people are further marginalized because the researcher short circuits the ability of the community to represent itself. To me, the credibility of the work is enhanced by this disclaimer and the disclaimer affirms sovereignty. 

In the introduction, there is an explanation of how the project early on was presented at multiple events, including general assemblies of Xeni Gwet'in and Tsilhqot'in National Government gatherings, and how TNG staff was also kept appraised of the work as it progressed. Roger was the chief for most of the project, but when he was not chief, Xeni Gwet'in was still involved. I think this is an excellent example of Indigenous Research Methodology because the community had a great deal of control over the both the process and the outcome throughout the project. There is a high degree of rigor in terms of community based verification of the goal of the research, the process, and the outcome. And by the community, I mean the nation as a whole, including elected representatives, people who attended the governance meetings and gathering, and people who chose to contribute their thoughts to the project. When researchers claim that their methodology reflects respect for sovereignty - this is the gold standard in my opinion. There are a lot of definitions of Indigenous research methodologies. To me, the number one characteristic is the involvement of Indigenous people in shaping the aim, process, and product. 

I loved this book. I'll probably re-read it again and again. And I'm so grateful to Roger and Lorraine for their good work.