Analyze

Our project has been conducted in so-called ‘Kelowna’ , located in ‘British Columbia’ , ‘Canada’. This land on which we live and work is the unceded, ancestral territory of the syilx Okanagan nation. Prior to European colonisation in the 19th century, the syilx people stewarded the land for thousands of years, guided by an ethos that sees the nonhuman world as an inheritance to be protected rather than owned and exploited. In spite of the violence of settler colonialism, syilx culture endures. A compelling example of the mobilisation of syilx knowledge systems and philosophies against environmental injustice is the restoration of kokanee and coho salmon to the Okanagan. Since the 1990s, the Okanagan Nation Alliance has led efforts to restore habitats, build fish passages over dams, and release fry. The salmon populations have rebounded from near extinction through a process guided by syilx environmental principles. While designing a class in place-based environmental humanities methods we have collaborated with syilx colleagues to integrate their philosophies and approaches to land-based learning. 

Image source 'Mission Creek in Kelowna', Daisy Pullman

Pullman, Daisy, Astrida Niemanis, Natalie Forssman and Haida Gaede. 2023.  "Place-based Learning on syilx Land." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11.

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The Weldon Spring Interpretive Center was a discursive jamboree for those of us curious about how anthropocenics are narrated. This particular display at the center stood out to me becuase of its resemblance to other interpretive center or science museum displays representing the "life cycle" of an organism or of cycles of ecosystem conditions (e.g. forest succession). One of the first displays visitors see upon entering the center, the display's format and captions read to me as a clear attempt to control the discourse about nuclear contamination and remediation in the area. The image--or its creator--wants to do the work of suggesting that the clean up process has brought the place "back to how it was," cycling back to a good beginning. The text used in this display is exclusively neutral or positive. The arrows moving from each circle to the next purports to display how "this area has served many purposes over the years." It states "these exhibits are designed to educate you on the history, science, and efforts of many to bring the Weldon Spring site full circle." In this cycle, Weldon Spring is not a hazardouse waste site or contaminated site but rather "a site for remedial action." Thus we are to see the space as a "home to many people," then "a TNT and DNT plant," then "a uranium feed and matierals plant," then "a site for remedial action," "an extensive cleanup effort," "a successful solution," and, finally, "a place to enjoy and learn." In this emphasis on a "return" to good conditions, the displacement of residents, health issues plant workers and others' faced, and the uncertainties or messiness of what adequate clean up is are omitted. In this image, and in much of the interpretive center, the discourse around nuclear materials, its effects and cleanup, is neatened, simplified, into a narrative that de-emphasizes the actual health impacts of these processes and of the political wherewithall that was required to make that remediation happen.

The notion of cycling back to something is a particularly intriguing move