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Information Practices

How have information practices changed in order ensure that Indigenous communities control their own cultural heritage?

Changes to colonial information practices have primarily emerged as the result of advocacy by Indigenous information professionals, activists and scholars (Phillips 2011). It is evident that since the start of colonial collecting on the unceded territory of what is now known as British Columbia, Indigenous communities have contested colonial information practices through systematic resistance including participating in trade when profitable, continuing potlatch despite the ban, teaching techniques for hand-making objects, hiring lawyers and presenting petitions to contest the theft of Indigenous property or looting of graves, requesting the collaboration of provincial police, and many other actions (Cole 1995 and Robinson 2001). More recently, information communities have sought to counteract colonial biases by implementing changes such as collaborating with community partners to describe Indigenous belongings and information, including more diverse materials within collections, using traditional frameworks for describing and organizing Indigenous belongings, repatriating Indigenous belongings, and restructuring legal frameworks guiding the use of Indigenous belongings and information.


For example, in August of 2018, the Society of American Archivists (SAA) announced its belated endorsement of the Protocols for Native American Archival Materials (SAA Website). The goal of the Protocols was primarily to "outline best professional practices for culturally responsive care and use of American Indian archival material held by non-tribal organizations” (SAA Website). The Protocols drew upon existing declarations, best practice guides and legislation including Aboriginal and Torres Strait Islander Library, Information and Resource Network (1995), Native American Graves Protection and Repatriation Act (1990), the United Nations Declaration on the Rights of Indigenous Peoples (2007). In order to uphold current best practice in the field, emerging information professionals must become familiar with changing information practices and policies. The recommended resources listed below provide further information about the various changes outlined above, and we encourage you to continue searching for ongoing research on the topic.

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Content from this module addresses iSchool Graduate Competencies 1.1, .13, 1.4 , 2.2, 4.1, 5.1, 5.2

Information Practices: Project

Resources

Information Practices: Features

Bell, Catherine and Robert Patterson, eds. Protection of First Nations Cultural Heritage: Laws, Policy and Reform. eBook. 2009.


Catherine and Patterson’s anthology discusses Canadian laws and policies that impact the management of First Nations Cultural Heritage from a wide range of perspectives. This text provides insight into the context surrounding changing information practices.


Cherry, A. “A case study in Indigenous classification: Revisiting and reviving the Brian Deer scheme [Special issue]”. Cataloging & Classification Quarterly, 5 3(5/6), 548-567, 2015.


           This article describes the Brian Deer classification system, which is a system for

organizing information included in libraries that better represents indigenous world

views. By using Indigenous world views to organize information, the Brian Deer system

helps counter colonial biases.


Hennessy, Kate. "The Inuvialuit Living History Project: Digital Return as the Forging of Relationships Between Institutions, People, and Data." Museum Anthropology Review 7 (1-2): 44–73. Witten with Natasha Lyons, Stephen Loring, Charles Arnold, Mervin Joe, Albert Elias, and James Pokiak. 2013.


           This article provides an example of how digital technologies can be used to empower

           Indigenous communities, and also presents some of the challenges involved in such

           projects. Digital technology has been central to changing information practices in support

           of Indigenous communities.


Krmpotich, Cara and Laura Peers. This Is Our Life: Haida Material Heritage and Changing Museum Practice. Vancouver: UBC Press, 2013

           

           This book provides an in-depth discussion of repatriation of museum objects, and its

impact on European museums and Haida communities. The book is unique in its

description of the emotional labour that goes into repatriation, as well as its self-reflexive

analysis of the strengths and weaknesses of the project.


Additional Resources


Christen, K. “Tribal Archives, Traditional Knowledge, and Local Contexts: Why the “s” Matters”. Journal of Western Archives,6(1), 2015.


Cole, Douglas. Captured Heritage: the Scramble for Northwest Coast Artifacts. UBC Press. 1995.


Conaty, Gerald, ed. We are coming home: repatriation and the restoration of Blackfoot cultural confidence. eBook, 2015.


Doyle, A. M., Lawson, K., & Dupont, S. 2015. “Indigenization of Knowledge Organization at the Xwi7xwa Library”. Journal of Library & Information Studies, 13(2), 107-134. doi:10.6182/jlis.2015.13(2).107

Duarte, Marisa Elena, and Miranda Belarde-Lewis. 2015. “Imagining: Creating Spaces for Indigenous Ontologies.” Cataloging & Classification Quarterly 53 (5-6): 677–702.

Robinson, Zachary. “Surviving the Dark Years: Transformation of Kwakwaka’waka Cosmological Expression, 1884-1967”. Ottawa: Carleton University Masters Thesis, 2001.

Lee, D. 2011. "Indigenous Knowledge Organization: A study of concepts, terminology, structure and (mostly) Indigenous voices. " Partnership: The Canadian Journal of Library and Information Practice and Research, 6(1).

Turner, Hannah. “Decolonizing Ethnographic Documentation: A Critical History of the Early Museum Catalogs at the Smithsonian’s National Museum of Natural History.” Cataloging & Classification Quarterly 53 (5-6): 658–76, 2015.


Younging, G. “The Traditional Knowledge – Intellectual Property Interface”. Indigenous Notions of Ownership and Libraries, Archives and Museums (pp. 67-74). Berlin, Boston: De Gruyter. (2016)

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