Cheryl Bartlett

Bio: Cheryl Bartlett is an academic researcher from Cape Breton University. The author has contributed to research in topics: Science education & Indigenous. The author has an hindex of 6, co-authored 12 publications receiving 548 citations.

Two-Eyed Seeing and Other Lessons Learned within a Co-Learning Journey of Bringing Together Indigenous and Mainstream Knowledges and Ways of Knowing.

Abstract: This is a process article for weaving indigenous and mainstream knowledges within science educational curricula and other science arenas, assuming participants include recognized holders of traditional ecological knowledge (we prefer “Indigenous Knowledge” or “Traditional Knowledge”) and others with expertise in mainstream science. It is based on the “Integrative Science” undergraduate program created at Cape Breton University to bring together indigenous and mainstream sciences and ways of knowing, as well as related Integrative Science endeavors in science research, application, and outreach. A brief historical outline for that experiential journey is provided and eight “Lessons Learned” listed. The first, namely “acknowledge that we need each other and must engage in a co-learning journey” is explained as key for the success of weaving efforts. The second, namely “be guided by Two-Eyed Seeing”, is considered the most profound because it is central to the whole of a co-learning journey and the article’s discussion is focussed through it. The eighth lesson, “develop an advisory council of willing, knowledgeable stakeholders”, is considered critical for sustaining success over the long-term given that institutional and community politics profoundly influence the resourcing and recruitment of any academic program and thus can help foster success, or sabotage it. The scope of relevance for Two-Eyed Seeing is broad and its uptake across Canada is sketched; the article also places it in the context of emerging theory for transdisciplinary research. The article concludes with thoughts on why “Two-Eyed Seeing” may seem to be desired or resisted as a label in different settings. Traditional Indian education is an expression of environmental education par excellence. It is an environmental education process that can have a profound meaning for the kind of modern education required to face the challenges of living in the world of the twenty-first century (Cajete (2010), p. 1128, emphasis as in original). As two-eyed seeing implies, people familiar with both knowledge systems can uniquely combine the two in various ways to meet a challenge or task at hand. In the context of environmental crises alone, a combination of both seems essential (Aikenhead and Michell (2011), p. 114).

Two-Eyed Seeing in the Classroom Environment: Concepts, Approaches, and Challenges

Abstract: This article outlines concepts and approaches for teaching Integrative Science (in Mi’kmaq: Toqwa’tu’kl Kjijitaqnn) using the guiding principle of Two-Eyed Seeing, and it discusses challenges that need to be overcome. This discussion is based on the almost 10 years of experience delivering Integrative Science to students at Cape Breton University. Integrative Science is the interface between Indigenous Sciences (at Cape Breton University guided by eastern Canadian Mi’kmaq traditions) and Western Sciences where one does not have to relinquish either position but can come to understand elements of both. Western scientists seek to understand how the Universe works. The basic premise of Indigenous Sciences is participating within nature's relationships, not necessarily deciphering how they work. The Two-Eyed Seeing approach used in Integrative Science seeks to avoid knowledge domination and assimilation by recognizing the best from both worlds. Integrative Science in the classroom relies on a holisti...

Lice (amblycera and ischnocera) as vectors of eulimdana spp. (nematoda: filarioidea) in charadriiform birds and the necessity of short reproductive periods in adult worms

Abstract: Lice transmit species of Eulimdana. Larvae of Eulimdana wongae are described from Austromen- opon limosae and Actornithophilus limosae (Amblycera) and Carduiceps clayae (Ischnocera) collected on a marbled godwit (Limosa fedoa). Larvae of Eulimdana bainae are described from Austromenopon phaeopodis (Amblycera) and Lunaceps numenii phaeopi (Ischnocera) from a whimbrel (Numenius phaeopus). Adults of species of Eulimdana in charadriiform birds and Pelecitusfulicaeatrae in coots produce microfilariae for a short period only and then die and are resorbed (species of Eulimdana), a phenomenon called ephemerality, or become reproductively senescent but remain alive (P. fulicaeatrae). Microfilariae inhabit the skin and presumably survive for a prolonged period. The short period of production of microfilariae may be related to the fact that transmission is by permanent ectoparasites (lice) constantly exposed to microfilariae in the skin and the dangers of lice acquiring lethal numbers of microfilariae. Ephemerality may have evolved in species in which adults occupy sites where, when they die, they are harmlessly resorbed (e.g., species of Eulimdana in the neck). Reproductive senescence may have evolved in species that occupy sites where, if they were to die, they might provoke a life threatening inflammation (e.g., P. fulicaeatrae near joints in the legs).

Community Collaboration in Developing a Culturally Relevant Alcohol Abuse Early Intervention Program for First Nation Youth

Abstract: his paper details how researchers and community partners have combined results from quantitative and qualitative investigations to develop a program for preventing alcohol abuse in First Nation at-risk teens that are meaningful to the lives of these youth. This article focuses on the levels of theory and evidence which support the development of youth interventions. While this novel, innovative program attempts to nurture health and healing practices, work needs to be done at a level not often considered by academics: the “root” level or where you meet the client to be served before the level of crisis, considering youth development as an opportunity to support a healthy growth pathway. A metaphor can help convey the associated underlying meaning. Imagine a young person, with an inclination toward alcohol abuse, standing at the edge of a cliff. Interveners tend to grab the individual at the edge, if possible. In contrast, work at the “root” level considers youth who may be a mile away from that edge of the cliff.

Two-Eyed Seeing and Other Lessons Learned within a Co-Learning Journey of Bringing Together Indigenous and Mainstream Knowledges and Ways of Knowing.

Abstract: This is a process article for weaving indigenous and mainstream knowledges within science educational curricula and other science arenas, assuming participants include recognized holders of traditional ecological knowledge (we prefer “Indigenous Knowledge” or “Traditional Knowledge”) and others with expertise in mainstream science. It is based on the “Integrative Science” undergraduate program created at Cape Breton University to bring together indigenous and mainstream sciences and ways of knowing, as well as related Integrative Science endeavors in science research, application, and outreach. A brief historical outline for that experiential journey is provided and eight “Lessons Learned” listed. The first, namely “acknowledge that we need each other and must engage in a co-learning journey” is explained as key for the success of weaving efforts. The second, namely “be guided by Two-Eyed Seeing”, is considered the most profound because it is central to the whole of a co-learning journey and the article’s discussion is focussed through it. The eighth lesson, “develop an advisory council of willing, knowledgeable stakeholders”, is considered critical for sustaining success over the long-term given that institutional and community politics profoundly influence the resourcing and recruitment of any academic program and thus can help foster success, or sabotage it. The scope of relevance for Two-Eyed Seeing is broad and its uptake across Canada is sketched; the article also places it in the context of emerging theory for transdisciplinary research. The article concludes with thoughts on why “Two-Eyed Seeing” may seem to be desired or resisted as a label in different settings. Traditional Indian education is an expression of environmental education par excellence. It is an environmental education process that can have a profound meaning for the kind of modern education required to face the challenges of living in the world of the twenty-first century (Cajete (2010), p. 1128, emphasis as in original). As two-eyed seeing implies, people familiar with both knowledge systems can uniquely combine the two in various ways to meet a challenge or task at hand. In the context of environmental crises alone, a combination of both seems essential (Aikenhead and Michell (2011), p. 114).

“Two‐Eyed Seeing”: An Indigenous framework to transform fisheries research and management

Abstract: It is with t’ooyaks (Nisga’a for ‘thanks’) to senior author and Mi’kmaw Elder Dr. Albert Marshall that we (the author team) have come to learn and embrace the concept of Etuaptmumk (Mi’kmaw for ‘TwoEyed Seeing’) and it is through his guidance that we have envisioned a new path for fisheries research and management. The knowledge Albert has imparted through his work over the decades, he is adamant, is not his own to claim, for he is but a conduit for the knowledge of generations. It is thus to those generations of Mi’kmaq Received: 28 April 2020 | Revised: 23 August 2020 | Accepted: 25 August 2020 DOI: 10.1111/faf.12516

Participatory and community‐based research, Indigenous geographies, and the spaces of friendship: A critical engagement

Abstract: Geographic engagement with Indigenous peoples remains inextricably linked to colonialism. Consequently, studying Indigenous geographies is fraught with ethical and political dilemmas. Participatory and community-based research methods have recently been offered as one solution to address concerns about the politics of gathering, framing, producing, disseminating, and controlling knowledge about Indigenous peoples. In this article, we critically engage with the emergence of participatory and community-based research methods as “best practice” for undertaking research into Indigenous geographies. We articulate four concerns with this form of research: a) dissent may be stifled by non-Indigenous researchers’ investments in being “good”; b) claims to overcome difference and distance may actually retrench colonial research relations; c) the framing of particular methods as “best practices” risks closing down necessary and ongoing critique; and d) institutional pressures work against the development and maintenance of meaningful, accountable, and non-extractive relations with Indigenous communities. We then contemplate the spatiality of the critique itself. We consider the ways in which our longstanding friendship, as researchers invested at multiple scales with Indigenous geographies and identities, provides its own distinct space of practice within which to confront the political and ethical challenges posed by research with/about/upon Indigenous geographies and peoples. While not arriving at any concrete template for undertaking research about Indigenous geographies, we suggest that certain friendships, established and situated outside research relationships, may be productive spaces within and through which research methods may be decolonized. La recherche participative axee sur la communaute, les geographies autochtones, et les espaces de l’amitie: Les sites de dialogue critique Etablir un dialogue sur les questions geographiques avec les peuples autochtones est indissociable du colonialisme. Par consequent, l’etude des geographies autochtones se heurte a des dilemmes d’ordre ethique et politique. Des methodes de recherche participative axee sur la communaute ont recemment vu le jour dans l’optique de resoudre les enjeux politiques entourant la collecte, l’encadrement, la production, la diffusion et le controle des connaissances sur les peuples autochtones. C’est notamment a la faveur des relations etroites d’amitie de longue date que nous entretenons entre chercheurs investis dans les multiples facettes des geographies et des identites autochtones que nous jetons un regard critique sur l’emergence des methodes de recherche participative axee sur la communaute reconnues comme une « pratique exemplaire » pour la recherche sur les geographies autochtones. Ainsi, dans cet article, nous abordons quatre questions relatives a cette approche en recherche: a) la dissidence peut etre etouffee par des chercheurs non-autochtones qui visent la « qualite»; b) les revendications formulees pour contrer la difference et la distance peuvent ramener les relations de recherche a une forme coloniale; c) la definition au prealable de methodes particulieres comme « pratiques exemplaires » peut conduire a une sorte d’immunite face a une critique necessaire et evolutive; et d) les pressions que peuvent exercer les institutions vont a l’encontre de l’etablissement et du maintien de relations veritables, responsables et non abusives avec les collectivites autochtones. Bien qu’un modele en recherche sur les geographies autochtones ne soit pas encore mis au point, nous sommes portes a croire que des amities nouees en dehors des relations de recherche rendraient possibles des espaces productifs a l’interieur desquels et par lesquels des methodes de recherche de decolonisation pourront prendre leur essor.

Indigenous Research Methods: A Systematic Review

Abstract: Indigenous communities and federal funding agencies in Canada have developed policy for ethical research with Indigenous Peoples. Indigenous scholars and communities have begun to expand the body of research regarding their peoples, and novel and innovative methods have begun to appear in the published literature. This review attempts to catalogue the wide array of Indigenous research methods in the peer-reviewed literature and describe commonalities among methods in order to guide researchers and communities in future method development. A total of 64 articles met inclusionary criteria and five themes emerged: General Indigenous Frameworks, Western Methods in an Indigenous Context, Community-Based Participatory Research, Storytelling, and Culture-Specific Methods.