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Moving Forward the Research Agenda on Tourism Employment: Addressing Work Precarisation, Inequalities and Worker Wellbeing
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Endogenous/ Exogenous Knowledge Collaboration: The Only Way to Avoid an Anthropocene Meltdown
Get PDFThe Overlooked Agenda of Ethical Leadership in Tourism: A Disciplinary and Philosophical Critique
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SESSION 3.3: Education as a Means of Witnessing the Voices of the Oppressed and Oppressors: Becoming Survivors by Proxy
No full textIn this presentation, I explore the pedagogical framework that informed my approach to co-teaching a combined Introduction to Sociology and Introduction to English class with Dr. Fred Ribkoff entitled, Education as a Means of Witnessing the Voices of the Oppressed and Oppressors, at Kwantlen Polytechnic University. I narrate our journey of educating by means of witnessing as a discourse of fostering the difficult conversation of how to establish global and local epistemological spaces through which ethnically, religiously, nationally, sexually, and racially diverse students in British Columbia can collectively engage in formulating de-colonizing and anti-oppressive knowledge that stems from and is inclusive of various forms of human suffering, inequality, and resilience. In organizing this course, we drew upon a socio-empathic imaginative approach, which requires students to historicize their lives and the lives of others by viewing them in the context of structural relations and power struggles. We conceptualized the course as a journey through which students become witnesses by proxy in order to develop praxis orientated theories of social justice with the overall objective of becoming survivors by proxy. To achieve this goal, we reversed the conventional manner of structuring a university course in the Social Sciences and Humanities. Rather than focusing on theory first, or simultaneous with the voices of the oppressed as secondary or framed by theory and experts\u27 knowledge, the victims of oppression and their oppressors spoke directly to students, uninterrupted and without the interjection of theorists or “experts”, whose analyses we only introduced during the second half of the course. By turning the conventional pedagogical model on its head and giving primacy to the voices of everyday persons--survivors of, for example, systemic racism and sexism--as sources of knowledge, students were able to formulate their own anti-oppressive standpoints as both witnesses and survivors by proxy
SESSION 2.1: Kw’eqwá:líth’á Christians: Ts’elxwéyeqw Methodists Shaping Missionary and Residential School Activities, 1869-1910
No full textIndigenous survivors and scholars have asserted that the Coqualeetza residential school was an exceptional institution: graduates took up notable public roles, and many of the abuses characteristic of residential schools did not occur there, perhaps because of its staff’s progressive attitudes. Relying on archival and oral history sources, this paper explores how Ts’elxwéyeqw Methodists’ engagements (collaborative labour, lay evangelism, and financial investment) shaped the institution and its more humane ethos
SESSION 3.2: They Saw Things Like a State And Then the Waters Rose : High Modernism and Memories of the Arrow Lakes
No full textBased in oral historical testimonies, this paper will discuss important elements of life in the rural communities along the Arrow Lakes prior to the construction of the High Arrow Dam (now the Hugh Keenleyside Dam) and the creation of the Arrow Lakes Reservoir. Through a discussion of community connectedness along the Lakes prior to hydro-development and the disappearance of those connections after the completion of the project, it will show that the high modernist developments promised by WAC Bennett\u27s government never materialized in the Arrow Lakes region. Indeed, the resulting development actually destroyed the pre-existing connectedness of this region through decreased production, degraded service and hindered communication