Il comprend un engagement plus poussé à la fois en tant qu'objectif à plus long terme (sous la forme d'un dialogue renouvelé sur la décolonisation) qu'en tant qu'impératif immédiat (afin de mettre au jour et supprimer les obstacles qui s'opposent à un dialogue réciproque).
Je me propose, ici, de fouiller ce courant secondaire et d'examiner ce qu'il implique du point de vue de l'engagement des colons.
Indigenous people engaged in decolonization work adopt a critical stance towards western-centric research practices and discourse and seek to reposition knowledge within indigenous cultural practices.
Some indigenous studies scholars have characterized decolonial work that relies on structures of western political thought as paradoxically furthering cultural dispossession and have advocated for the use of independent spiritual, social, and physical rejuvenation even if these practices don't translate readily into political recognition.
There is also an intergenerational component as trauma may have been accumulating in indigenous families over the decades or centuries of intense struggle against assimilation or extinction.
An example of a tool for personal decolonization is the medicine wheel healing concept derived from a Pan-Indian religious symbol, used in more ancient times by nations of the North American Plains.
Healing from the individual and collective traumas that have been experience must occur as a new alliance between settlers and Indigenous peoples takes place.
The disconnection from language, culture and land that has occurred has caused overwhelming upheavals amongst Indigenous people in all regions of Canada.
I also argue, however, that there is an important secondary drive within the movement that presses in the opposite direction.
It figures further engagement both as a longer term goal (in the form of renewed dialogue on decolonization) and as an immediate imperative (in order to expose and remove obstacles to reciprocal dialogue).