Bibliographic record
Abstract
The Journey of Nishiyuu was a mass social movement in which a group of Cree youth travelled a collective 1600 km by foot from their homes in Whapmagoostui, Québec to Parliament Hill in Ottawa, Ontario during the winter of Idle No More (2012/2013). Since its culmination, the Journey of Nishiyuu has served to inspire other acts of land-based activism, healing and reconciliation initiatives in Iiyiyiu Aschii and in other communities that the walkers visited throughout their journey. This dissertation is a community based research project undertaken in partnership with Whapmagoostui First Nation that considers the act of walking the land as an expression of Uschiniichisuu, Cree youth, self-determination.The methodology of this dissertation is based on a multi-sited ethnographic approach that was constructed in collaboration with Whapmagoostui First Nation. In particular, my research is shaped by extensive participant observation, land-based learning, and formal interviews with the Nishiyuu walkers, the Elders who advised them, and other community members from Whapmagoostui. In addition, I interviewed several individuals who have since commemorated or been inspired by the Journey of Nishiyuu from other communities that hosted the walkers throughout their journey, including, Chisasibi, Wakefield, Chelsea, and Ottawa. Ultimately, I argue that the Nishiyuu youth walked the land to cultivate and enact their self-determination, which is grounded in Cree spiritual teachings and practices that emphasize an ethic of care for the land, miyupimaatisiiun (being alive well), and maamuuhwiichimihtuutau (living together well). I further contend that as the Journey of Nishiyuu grew and attracted more walkers from different Nations and a broader audience, the Nishiyuu walkers and their supporters engaged these spiritual teachings and practices as ethical modes of persuasion to disrupt settler consciousnesses of indifference and to reconfigure colonial relationships premised on domination. By exercising their self-determination through walking the land the Nishiyuu youth helped to inspire vast geographies of Indigenous resurgence and alternative pathways for reconciliation.
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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 | 0.001 | 0.002 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.001 | 0.001 |
| Science and technology studies | 0.016 | 0.011 |
| Scholarly communication | 0.005 | 0.003 |
| Open science | 0.001 | 0.007 |
| Research integrity | 0.001 | 0.002 |
| Insufficient payload (model declined to judge) | 0.003 | 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".