This research explores Metis identity through the use of a Metis family story. The participants of this Metis family were my father and his two sisters and his two brothers. As children, they lost both their parents at the same time in a car accident. After the death of their parents my participants all encountered the child welfare system, through adoption, orphanage, and foster care. Through adoption, the two youngest participants were separated from their siblings, and any knowledge of their Metis heritage, until they were adults. Individual interviews were conducted with each participant to gather their life stories. Two additional gatherings of the participants were completed in order to share individual and family stories. The second and final gathering was conducted as a talking circle. A culturally congruent qualitative research process was created with the use of stories, ceremonies, and the strengthening of family relationships. Analysis was completed with the use of Aboriginal storytelling guidelines. The themes examined through my familys story include trauma, the child welfare system, and Metis identity. A significant piece of the research process was the creation of a Metis psychological homeland (Richardson, 2004, p. 56), a psychological space of both healing and affirming Aboriginal identity. This dissertation is an example of how research can be completed in a way that does not perpetuate the mistrust between Aboriginal people and researchers, and that works to improve this relationship.

This research explores Metis identity through the use of a Metis family story. The participants of this Metis family were my father and his two sisters and his two brothers. As children, they lost both their parents at the same time in a car accident. After the death of their parents my participants all encountered the child welfare system, through adoption, orphanage, and foster care. Through adoption, the two youngest participants were separated from their siblings, and any knowledge of their Metis heritage, until they were adults. Individual interviews were conducted with each participant to gather their life stories. Two additional gatherings of the participants were completed in order to share individual and family stories. The second and final gathering was conducted as a talking circle. A culturally congruent qualitative research process was created with the use of stories, ceremonies, and the strengthening of family relationships. Analysis was completed with the use of Aboriginal storytelling guidelines. The themes examined through my familys story include trauma, the child welfare system, and Metis identity. A significant piece of the research process was the creation of a Metis psychological homeland (Richardson, 2004, p. 56), a psychological space of both healing and affirming Aboriginal identity. This dissertation is an example of how research can be completed in a way that does not perpetuate the mistrust between Aboriginal people and researchers, and that works to improve this relationship.

In this paper, I discuss how I planned to implement an Insurgent Research methodology articulated by Métis scholar, Adam Gaudry in his article “Insurgent Research.” I organized my historic Métis community using an insurgent research model as methodology along with storytelling, community meetings and ‘kitchen table’ discussions to challenge the narrative set in motion by the justice system for San Clara and Boggy Creek Manitoba. I briefly discuss a 2011 court decision, R v Langan, that denied the traditional and re-emergent identity of San Clara. I implemented a community-based co-researcher model grounded in a culture of mutual respect and relationship building to push back against this decision. I include scholarly writings that recommend recording local histories and community and family relationships. / February 2017