Bibliographic record
Abstract
Philosophy looks at the nature of things.In this article, I try to critique those characteristics of the contemporary indigenous struggle which I find troublesome from the perspective of a person involved for 40 years in the struggle to regain control over our lives, lands and resources.I propose to do this through a summary of my personal, and political formation from 1977-2014 and my current thinking on representations of the indigenous movement as influenced by my philosophical studies at Kwantlen Polytechnic University since 2014.I will provide a critique of the following four emerging features I consider problematic in our struggle: "us-them" dynamics, [militant] identity politics, allies, and indigenous scholarship.Finally, I propose the philosophical regrounding of the indigenous struggle to draw upon indigenous metaphysics, language and stories as the primary source of anchoring the strategic and logistical aspects of engaging in the struggle of resistance, revolution and resurgence. Personal Formation and PerspectivesI ground my approach to understanding the struggle in the question: "Who am I." Remembering my identity allows me to re-embrace what was loved in our language, creation, culture, world view and ways of being human and what was loved about our own selves.One of the perks of becoming a 60year-old indigenous person is the honour of seeing the world change.Seeing change can give one the experience of "feeling on the right side of history" when one witnesses a re-emergence of a people one has dedicated his life supporting.Growing older offers a place of finally being at the cusp of a "thought" that can articulate a thing or two life has taught.Aging provides, for all of us, an ability to transition away from action to reflection.It was in the spirit of not taking myself too seriously and sensing that I have something to say that I started philosophical studies at age 57.The issue of "taking back our lives" (which means identity) has served at the heart of my understanding of our struggle as a life-long project.I am better at understanding
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How this classification was reachedexpand
Full frame machine prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. The Gemma side is a direct model label for every work in the frame, read from the title-only record. The Codex side is a classifier learned from the 10,348 direct Codex labels and calibrated to design-weighted sample rates; fields without enough sample support carry no Codex call. Candidate is the union of the two sides; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels.
Distilled classifier scores by category (both heads)
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.002 | 0.018 |
| Meta-epidemiology (narrow) | 0.001 | 0.001 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.002 | 0.001 |
| Science and technology studies | 0.004 | 0.009 |
| Scholarly communication | 0.013 | 0.020 |
| Open science | 0.002 | 0.007 |
| Research integrity | 0.002 | 0.004 |
| Insufficient payload (model declined to judge) | 0.030 | 0.004 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one source (direct Gemma or distilled Codex), not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".