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The article situates these healing themes within the International Resilience Network (IRN) and its transformative pedagogical practices that support Indigenous resurgence and foster epistemological and relational solidarity amid decolonizing tensions.",{"@graph":14,"@context":73},[15,34,56],{"@type":16,"itemListElement":17},"BreadcrumbList",[18,23,27,31],{"item":19,"name":20,"@type":21,"position":22},"https://docshare.wps.com","Home","ListItem",1,{"item":24,"name":25,"@type":21,"position":26},"https://docshare.wps.com/document/","Document",2,{"item":28,"name":29,"@type":21,"position":30},"https://docshare.wps.com/document/research-report/","Research & 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Pedagogies of Decolonization and Reconciliation.  \nLewis Williams, University of Victoria and University of Saskatchewan, Canada &  \nNick Claxton, University of Victoria, Canada  \nAbstract  \nIn the face of declining human-ecological systems, as well as intercultural and interspecies trauma, we are currently witnessing a renaissance of activistorientated environmental education. In Canada, this work is increasingly viewed as part of a broader healing response of “DEEP” reconciliation work between Indigenous and non-Indigenous Peoples, and ultimately humankind and the planet. This article locates these themes of healing human-ecological trauma and Indigenous-non-Indigenous relationships, within the work of the International Resilience Network (IRN)—a community of practice which aims to collectively impact social-ecological resilience, in part through transformative pedagogical practices which simultaneously support Indigenous resurgence and develop epistemological and relational solidarity between Indigenous and non-Indigenous Peoples. Through our story of the IRN’s inaugural summit, we share our learningsof such pedagogical practices amidst the tensions and paradoxes inherent within a decolonizing agenda.  \nRésumé  \nConfrontés au déclin des systèmes écologiques et humains, et à un traumatisme interculturel et inter-espèces, nous assistons actuellement à une renaissance del’activisme au sein de l’éducation à l’environnement. Au Canada, on considèrede plus en plus que cette approche relève d’un processus de guérison plus vaste, visant une profonde réconciliation entre les Autochtones et non-Autochtoneset, au bout du compte, entre l’humanité et la planète. Dans notre article, nous relevons l’importance de ces thèmes dans le travail de l’International Resilience Network (IRN), une communauté de praticiens cherchant à favoriser la résilience socioécologique, notamment grâce à des pratiquespédagogiques transformatrices qui soutiennent la résurgence autochtone tout en développant la solidarité relationnelle et épistémologique entre les peuples autochtones et non autochtones.À travers un compte rendu du premier sommet de l’IRN, nous dégageons des leçons sur ces pratiques pédagogiques qui fleurissent parmi les tensions et les paradoxes inhérents à cette colossale entreprise de décolonisation.  \nKey words: Indigenous, pedagogy, activism, reconciliation, cultural change  \n58 Canadian Journal of Environmental Education, 22, 2017  \nPhoto Credit Robin Haig  \nFigure 1. Dawn at the Pit Cook, TIXE Spit  \nIntroduction  \nThe “Eighth Fire” (Simpson, 2008) Anishinaabe prophecy reminds us of the possibility of a new peace and friendship, hinged on a radical renewal of kinship relations, between Indigenous and non-Indigenous peoples in Canada. This vision provides us with an evocative set of images: the scorching, cleansing, and eventual re-plenishing of the land, metaphorically leaving the soil ripe for the many re-generative possibilities for Indigenous resurgence. Drawing on this theme, the editorial of an earlier issue of the Canadian Journal of Environmental Education articulated the possibility of an “Eight Fire Future” for environmental education, shaped by an Indigenizing agenda (Korteweg & Russell, 2012, p.7) .  \nOur paper locates and explores the possibilities for further igniting the flames of the “Eighth Fire” (Simpson, 2008) through our story-telling about “DEEP”reconciliation efforts. We deliberately use and capitalize the term “DEEP” to convey the multi-levelled nature of reconciliation necessary to transform relations between Indigenous and non-Indigenous Peoples. “DEEP” is also intended to emphasize the depth of cultural transformation necessary to articulate our  \nRecultivating Intergenerational Resilience 59  \nvision of reconciliation, which we argue must occur at epistemological, relational, and ultimately material levels not only betwe","cbCaigz7PU5FCPLx","https://ap.wps.com/l/cbCaigz7PU5FCPLx","pdf",1296935,22,"English","# Abstract\n# Introduction\n## “Eighth Fire” and the “Eight Fire Future”\n## “DEEP” reconciliation and the IRN summit","[{\"question\":\"What does “DEEP” reconciliation refer to in this paper?\",\"answer\":\"“DEEP” reconciliation conveys the multi-level nature of reconciliation needed to transform relations between Indigenous and non-Indigenous peoples, emphasized across epistemological, relational, and ultimately material levels.\"},{\"question\":\"What is the International Resilience Network (IRN) and its primary goal?\",\"answer\":\"The IRN is described as a community of practice aiming to increase social-ecological resilience by connecting and supporting locally based innovations in participating regions.\"},{\"question\":\"How is the “Resilient Places–Resilient Peoples: Elders’ Voices Summit” positioned in the paper?\",\"answer\":\"The Summit is presented as the inaugural meeting of the IRN, grounded in the philosophical and pedagogical bedrock of “DEEP” reconciliation, and held on Tsawout First Nation territory as an Indigenous-led sustainability education forum.\"}]","Recultivating Intergenerational Resilience - Scaling DEEP | PDF",1792083638,55]