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Indigenizing Citations at Camosun

Decolonizing Citations – APA 7th edition

Indigenizing Elder & Knowledge Keeper Citations

These guidelines have been developed in consultation with local Elders, Indigenous educators, and ally educators. They have been created to respect and reflect local practices, and may change over time as consultation continues. 

The APA 7th edition includes guidelines for citing Indigenous Elders and Knowledge Keepers as personal communications (in-text only). Out of respect for the significance of oral knowledge shared by Indigenous Elders and Knowledge Keepers, the Camosun Library recommends students follow the templates on this page to cite Indigenous Elders and Knowledge Keepers distinct from personal communications. This means including the citation in both your reference list and your in-text citations.

FORMAT (REFERENCE LIST) 

Elder/Knowledge Keeper's LastName, FirstInitial. SecondInitial. (Elder/Knowledge Keeper), Nation/Traditional Territory. Where they live if applicable. Topic/subject of teachings if applicable. Time honoured knowledge sharing, Month Date, Year.

EXAMPLES (REFERENCE LIST)

Parrish, N. (Knowledge Keeper), Kyaanuuslii Haida/English settler. Lives in lək̓ʷəŋən Territory. Indigenous education in Haida Gwaii. Time honoured knowledge sharing, March 23, 2022.

Chipps, H. (Elder), Scia’new/Ka:'yu:'k't'h’. Coast Salish seasonal round and cedar bark harvesting. Land-based learning [at SELE₭TEȽ (Goldstream), W̱SÁNEĆ & lək̓ʷəŋən Territories], November 18, 2022.

Parrish, N. (Knowledge Keeper), Kyaanuuslii Haida/English settler. Lives in W̱SÁNEĆ Territory. Oral Teaching, November 17, 2022.

FORMAT (IN-TEXT)

(Elder/Knowledge Keeper's Last Name, Year)

EXAMPLES (IN-TEXT)
(Parrish, 2022)

(Chipps, 2022)

(Parrish, 2022)

NOTES

  • Keep in mind this template is flexible:
    • You can describe the type of teaching that best fits the experience. For example, you may use descriptors such as Time honoured knowledge sharing, Oral teaching, Traditional knowledge sharing, Storytelling, Dance, etc.
    • Information should be left out if requested by the Elder/Knowledge Keeper. For instance, if they do not want to share their English or Indigenous name, where they are currently living, etc.
    • Information related to topic/subject can be used for further description when needed. For example, you could note stories or teachings which are shared only with specific people or at certain times of year.
    • Information marked "if applicable" is optional and can be used if relevant.
    • Square brackets [ ] can be used to add additional descriptive information as needed.
       
  • The words "Elder" and "Knowledge Keeper" have been capitalized in the citation format as a sign of respect for the roles. For more information, see the Indigenous Style Elements tab.
     
  • Ask the Elder or Knowledge Keeper how they would like to be known in a citation. For example, their Indigenous name, English name, community, etc.).
     
  • Ask what information is okay to be shared in your assignment. Be clear about who may see the assignment (e.g., instructor, classmates, members of the public).
     
  • It is wise practice to ask the Elder or Knowledge Keeper if they would like to see your assignment before you submit it and to provide them with a copy of your final assignment

Should I approach an Elder or Knowledge Keeper?

It may or may not be appropriate for you to consult with an Elder or Knowledge Keeper for teachings to include in a course assignment. Speak with your instructor about your ideas before approaching a potential interviewee.

If you have listened to or watched an Elder or Knowledge Keeper speak in a public situation (workshop, lecture, conference), it is respectful to ask them if you can cite them in your assignment.

What protocols should I follow?

Pulling Together: A Guide for Curriculum Developers, by Asma-na-hi Antoine, Rachel Mason, Roberta Mason, Sophia Palahicky, and Carmen Rodriguez de France explains, "The term protocol includes many things, but overall it refers to ways of interacting with Indigenous people in a manner that respects traditional ways of being. Protocols are not just “manners” or “rules” – they are a representation of a culture’s deeply held ethical system. They also have highly practical applications that may have arisen in a pre-contact context but still apply today. Protocols differ vastly from one Indigenous culture or community to another, and they can be highly complex and multi-layered."

If you have questions about what the appropriate protocols may be, speak to your instructor or ask for help at Eyēʔ Sqȃ’lewen. If you have been given instructor approval to speak with an Elder or Knowledge Keeper and are unsure what their protocol is, ask them before you meet.

Eyēʔ Sqȃ’lewen Elders' Initiative

The Elders' Initiative at Eyēʔ Sqȃ’lewen ensures that Indigenous students and the college community can benefit from the knowledge and guidance of these important community members. To find out more about who can request a meeting with an Elder, and related protocols, visit the Eyēʔ Sqȃ’lewen Request an Elder webpage. 

Things to think about – APA

  • Excluding orally communicated Traditional Knowledge from reference lists renders the knowledge (and those who created/held/shared it) less discoverable and contributes to the erasure of Indigenous voices in scholarship. For example, in order to find out who and what knowledge an author is in conversation with, you would have to read the full text of a paper to find the source. Often, students and scholars seek such information in reference lists only.
     
  • Question why a distinction is drawn between the kinds of information that make it into the reference list (text-based knowledge) and what does not. APA indicates that they see text-based information as “recoverable” and oral knowledge as "non-recoverable." However, Indigenous systems of knowledge-transfer are recoverable – these complex systems uphold and share information, laws, and histories intergenerationally. Much like information held in libraries, this knowledge is recoverable if you know where to go (which experts and communities to consult)! 
     

  • Consider how seeing certain oral knowledge as “non-recoverable” may privilege text-based forms of knowledge (the written record, published work) over oral forms. What are the consequences of creating hierarchies between different forms of knowledge?