Urban mixed-blood aboriginal people: the complexities of understanding identity
Bibliographic record
Abstract
In this qualitative inquiry I share the stories of four mixed-blood Aboriginal people.I tell my story alongside the participants and use counterstory to challenge the stereotypical relationships between Nativeness and Native identity, with respect to racialization, categorization, definitions and labels that society imposes on Aboriginal people.Although a person may possess only partial Native blood, and may not be well-versed in the language or culture, they retain the right to belong to and identify with that culture.I aim to raise awareness of mixed-blood Aboriginal people being recognized as possessing a Native identity.I aim to illustrate the power of storytelling through sharing the meanings of participants' experiences for their lives.I also aim to raise social and cultural consciousness of this small demographic of mixed-blood Aboriginal people who have unique stories to tell.Individuals who choose to define themselves as Native have the right to do so and should not be included or excluded on the basis of blood quantum, the Indian Act, their appearance, their knowledge of the culture, or where they live.Our society needs to accept people for who they are, as complicated and mixed as that may be.I adopt a decolonizing lens and use Indigenous methodologies to analyze the four participants' stories.I am most interested in understanding what having a Native identity means for mixed-blood Aboriginal people in today's society and what factors influence this identity.These stories can be used to learn from, to build upon, and to increase understanding of issues related to mixed-blood Aboriginal people.I hope to contribute knowledge in areas such as Education, Native Studies, Women's Studies and other disciplines that are interested in stories of mixed-blood Aboriginal people.Résumé Dans cette enquête qualitative, je partage les histoires de quatre aborigènes de sang-mêlé.Je raconte également ma propre histoire aux côtés de ces derniers, afin d'utiliser un scénario contraire pour mettre au défi les relations stéréotypées entre l'origine et l'identité autochtone en ce qui concerne la racialisation, la catégorisation, les définitions et les étiquettes que la société impose aux peuples autochtones.Bien qu'une personne possède du sang Amérindien mêlé et n'est peut-être pas profondément imprégnée dans la langue ou la culture en question, elle conserve le droit d'appartenance et d'identification à cette culture.Je vise à augmenter la sensibilisation des individus issus de peuples aborigènes de sang-melé et reconnus comme possédant une identité amérindienne.Je vise à illustrer le pouvoir des histoires narratives à travers le partage des expériences vécues des participants et des significations s'y rattachant.Je vise également à sensibiliser la conscience sociale et culturelle à cette modeste démographie de peuples aborigènes de sang-mêlé qui ont des histoires uniques à raconter.Les individus qui choisissent de s'identifier en tant qu'Amérindien ont le droit de le faire et ne devraient pas être inclus ou exclus selon leur degré de sang Amérindien, ni par rapport à la Loi sur les Indiens, leur apparence, leurs connaissances de la culture ou leur lieu de résidence.Notre société se doit d'accepter les individus pour ce qu'ils sont, aussi complexes et mélangés soient-t-ils.J'adopte une vision de décolonisation et j'utilise des méthodologies indigènes pour analyser les histoires des quatre participants.Je suis principalement inéressée à comprendre ce que cela signifie que d'avoir une identité Amérindienne pour les peuples aborigènes de sangmêlé vivant dans la société actuelle et quels facteurs influencent cette identité.Ces histoires peuvent être utilisées pour familiariser, éduquer et augmenter la compréhension des problématiques reliées aux peuples aborigènes de sang-mêlé.Par l'entremise de mes recherches, j'espère pouvoir contribuer à accroître les connaissances dans des domaines tels que l'éducation,
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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 | 0.011 | 0.011 |
| Meta-epidemiology (narrow) | 0.001 | 0.001 |
| Meta-epidemiology (broad) | 0.001 | 0.001 |
| Bibliometrics | 0.002 | 0.002 |
| Science and technology studies | 0.025 | 0.035 |
| Scholarly communication | 0.010 | 0.008 |
| Open science | 0.003 | 0.013 |
| Research integrity | 0.003 | 0.005 |
| Insufficient payload (model declined to judge) | 0.004 | 0.000 |
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".