Depuis une quinzaine d’années en France, nous assistons, à un retour en force de « l’histoire coloniale », stimulée par des questions mémorielles brûlantes, comme celles de la guerre d’Algérie, de la traite Atlantique, de l’esclavage aux Antilles, autant de thèmes devenus classique d’une tendance à la repentance coloniale. Manifestement désireux de penser l’intégration de la mémoire de la colonisation à l’identité nationale, le grand public se laisse donc touché par la redécouverte du passé colonial de la France, notamment par le biais de productions cinématographiques comme L’Empire du milieu du Sud du cinéaste Éric Deroo, qui retrace l’histoire du Vietnam et de l’Indochine française. Ces initiatives incarnent des formes de persistance de l’histoire des relations entre la France et son ex-empire, mais aussi une volonté de transmettre la mémoire sans la borner aux seuls conflits coloniaux. Elles contribuent à maintenir une sorte de lien affectif des Français envers leurs anciennes colonies. En réactivant leur mémoire, les sociétés occidentales, et la société française en particulier, posent donc la question des effets retours de l’époque coloniale sur la définition actuelle des identités nationales. Si le colonialisme est souvent considéré comme une forme de circulation à sens unique, des métropoles vers leurs colonies, l’évolution des points de vue et de la recherche historique permettent l’examen de l’influence de la colonisation en Europe, de nos jours, mais aussi durant la période coloniale. Cette circulation empire-métropole est désignée par les expressions « effets retours » ou « effets de réverbération », qui concernent en particulier des circulations de représentations. Dans la lignée de travaux universitaires récents, qui proposent diverses approches régionales des phénomènes de réception et d’appropriation du fait colonial, ce travail propose l’étude de la manière dont s’opèrent des phénomènes d’ouverture culturelle liés à l’expansion coloniale à une échelle régionale, alors que, pendant longtemps, suite aux travaux de l’historien Raoul Girardet, l’échelle nationale a été privilégiée1. Le présent travail tend à vérifier l’hypothèse de la construction de l’identité des gens du Nord, à l’intérieur de la nation, en intégrant l’influence de l’expansion coloniale. L’historien américain Herman Lebovics nous aide à affiner cette hypothèse lorsqu’il affirme dans La vraie France, qu’il existe des parallèles entre les moyens employés par les pouvoirs français pour gagner la loyauté d’une population étrangère assujettie, et l’appareil culturel mis en place pour provoquer la loyauté des métropolitains 2. Il évoque notamment l’ethnologie conservatrice, qui attire l’attention des autorités sur le besoin de préserver les cultures coloniales et de raviver les cultures régionales, à la condition de ne pas engendrer de revendications politiques allant à l’encontre de l’existence d’un État centralisé, issu de la tradition révolutionnaire jacobine. Cette recherche envisage d’apprécier les effets retours de la construction d’un l’empire colonial vers une région de la métropole et ses habitants, en étudiant les changements de direction du « regard » et l’élargissement des échelles, du local au national puis du local à l’empire. Le changement de focale permet donc une étude, qui examine des réalités et des problématiques locales et définit une réception et une appropriation spécifiques du fait impérial, l’exaltation de l’empire devenant à la fois un élément de l’identité locale et un élément d’intégration de la région à une identité nationale. / For about fifteen years in France, we have assisted, with a return in strength of “the colonial history”, stimulated by burning hot memory questions, like those of the war of Algeria, the Atlantic draft, slavery in the Antilles, as many topics become classical of a trend with the colonial repentance.Obviously eager to think the integration of the memory of colonization of the national identity, the general public is thus left touched by the rediscovery of the colonial past of France, in particular by the means of film productions like Empire of the medium of the South of the scenario writer Éric Deroo, who recalls the history of the Viêt - Nam and French Indo-China.These initiatives incarnate forms of persistence of the history of the relations between France and its ex-empire, but also a will to transmit the memory without limiting it to the only colonial conflicts. They contribute to maintain a kind of emotional tie of the French towards their old colonies.By reactivating their memory, Western companies, and the French company in particular, thus ask the question of the returns effects of the colonial time on the current definition of the national identities. If colonialism is often regarded as a form of circulation to one way, metropolises towards their colonies, the evolution from the points of view and the historical research allow the examination of the influence of colonization in Europe, nowadays, but also during the colonial period. This circulation empire-metropolis is indicated by the expressions “returns effects” or “effects of reverberation”, which relate to in particular circulations of representations.In the line of recent university work, which proposes various regional approaches of the phenomena of reception and appropriation of the colonial fact, this work proposes the study in the way in which phenomena of cultural opening related to the colonial expansion take place with a regional scale, whereas, for a long time, following work of the historian Raoul Girardet, the national scale was privileged.This work tends to check the assumption of the construction of the identity of people of North, inside the nation, by integrating the influence of the colonial expansion. The American historian Herman Lebovics helps us to refine this assumption when it affirms in true France, that there exist parallels between the average employees by the French powers to gain the honesty of a subjugated foreign population, and the cultural device set up to cause the honesty of the French people.He evokes in particular the preserving ethnology, which draws the attention of the authorities to the need to preserve the colonial cultures and to revive the regional cultures, in the condition of not generating political claims going against the existence of a centralized State, resulting from the revolutionary tradition jacobine.This research plans to appreciate the returns effects of the construction of colonial empire towards a region of the metropolis and its inhabitants, by studying the changes of management of the “glance” and the widening of the scales, of the room to the national then room with the empire. The change of focal distance thus allows a study, which examines local realities and problems and defines a specific reception and an appropriation of the imperial fact, the exaltation of the empire becoming at the same time an element of the local identity and an element of integration of the area to one national identity.

What must we transform in ourselves as white settlers to become open to the possibility of ethical, respectful, authentic relationships with Indigenous peoples and Indigenous lands? Situating this research in Stó:lō Téméxw (Stó:lō lands/world) and in relationships with Stó:lō people, this question has become an effort to understand what it means to be xwelítem and how white settlers might transform xwelítem ways of being towards more ethical ways of being. Xwelítem is a Halq’eméylem concept used by Stó:lō people which translates as the hungry, starving ones, and is often used to refer to ways of being many Stó:lō associate with white settler colonial society, past and present. Drawing on insights and wisdom of Stó:lō and settler mentors I consider three aspects of xwelítem ways of being. First, to be xwelítem is to erase Stó:lō presence, culture and nationhood, colonial history and contemporary colonial realities of Indigenous oppression and dispossession, and settler privilege. Second, being xwelítem means attempting to dominate, control, and repress those who are painted as “inferior” in dominant cultural narratives, it means plugging into racist colonial narratives and stereotypes. Third, being xwelítem is to be hungry and greedy, driven by consumption and lacking respect, reverence and reciprocity for the land. Guided by Indigenous and decolonizing methodologies, critical place inquiry, narrative therapy, and autoethnography, I shape three narratives that speak to each aspect of being xwelítem, looking back towards its roots and forward towards pathways of transformation. I draw on interviews and experiences with Stó:lō and settler mentors, personal narratives, family history, and literature from critical Indigenous studies, anti-colonial theory, settler colonial studies, analytic psychology, and critical race theory. I aim to share what I have learned from rather than about Stó:lō culture, stories, teachings, and practices as these have been shared in relationships and as they have pushed me towards seeing anew myself and my family, communities, histories, and cultures. I have also walked this path as I have become a mom, and the co-alignment of these journeys has meant a focus on my role as a parent in recognizing and intervening with becoming/being xwelítem as it influences my daughter. I specifically center the space of intergenerational parent-child relationships and intimate family experiences as a deep influence on developing white settler subjectivities, and therefore also a relational space of profound transformative potential. I end with a call for settlers to offer our gifts towards the wellbeing of the land and Indigenous peoples through cycles of reciprocity as a basis for ethical relationships. Transforming white settler subjectivities is situated within the broader vision of participating in co-resistance, reparations and restitution, of bringing about justice and harmony, which inherently involves supporting the self-determination and resurgence of Indigenous peoples. / Graduate

In 2015, the Truth and Reconciliation Commission of Canada (TRC) called on Ministries of Education, Faculties of Education, school administrators, and K-12 teachers to integrate Indigenous knowledges and pedagogies across the school curriculum. The TRC explicitly emphasized that education would be the intergenerational key to reconciliation in Canada and most provinces and territories quickly implemented curricula and developed resources to respond to the Calls to Action. Despite this mandate and these commitments, many teachers and teacher candidates continue to report that they do not have the skills, knowledge, or confidence to teach about the history of the Indian Residential Schooling system, Indigenous knowledges, or reconciliation. Research suggests that teacher resistance to "difficult knowledge" is a crucial contributing factor toward teachers avoiding, ignoring, and dismissing reconciliation work and upholding colonial logics. Moreover, teacher candidates and teachers often rely on the inaccurate and incomplete narratives they have learned about Canadians and First Nations, Inuit, and Métis Peoples. This impacts what and how they teach about these relationships, complicating the transformational changes the TRC urgently called for. How, then, might teachers unlearn these colonial stories and move from learning about Indigenous peoples to learning from them? Drawing on Donald’s concept of "ethical relationality", this study employed a qualitative approach to conduct conversational interviews with teacher candidates, teachers, staff, and students at two research sites. This study asks, "What are the curricular and pedagogical significances of ethical relationality to processes of unlearning colonialism?" Using a hermeneutic approach to interpret the stories shared, this study weaved within and between the landscapes of home and place. Findings reveal that teachers who experience supportive, multi-layered, and extended opportunities to unlearn settler colonialism and learn Indigenous wisdom traditions and knowledges from Indigenous peoples have the opportunity to understand a new story about Canadian-Indigenous relations. This study suggests that unless teachers begin to unlearn colonial logics, deeply understanding that they are implicated in ethical kinship relations with the places in which they live and with First Nations, Inuit, and Métis peoples, there is a significant possibility that curricula, professional development, and resources will not manifest in the transformational change that the TRC called for.