An exploration of reconciliation efforts in academia, and the efforts of CapU to build an institution inclusive to all students and faculty.
Yasmine Modaresi (she/her) // News Editor
Anthony Laliberte (she/they) // Crew Illustrator
‘What exactly is reconciliation?’ This is a complex question made tangible by the Honourable Justice Murray Sinclair, Chair of the Truth and Reconciliation Commission (TRC), who stated that non-Aboriginal Canadians must work to “‘put the relationship back into balance’[…] in order to achieve reconciliation and facilitate balance in the relationships we need to change the way non-Aboriginal people are educated about Aboriginal peoples[…] Racism and colonialism are firmly embedded structurally, systemically and institutionally in Canada.”
The history of so-called Canada, from its establishment of crown colonies to the present day, has undeniably been a complex history of colonization between European Settlers and the local Indigenous populations. While the reputation of academic institutions can overwhelmingly exude an air of neutrality to the casual onlooker, the structure of academic institutions can be highly political.
Here at Capilano University (CapU), members of faculty strive to overcome systemic barriers and radically alter systemic barriers by uplifting Indigenous knowledge, creating partnerships with local Indigenous communities, and creating support systems for Indigenous students and faculty. To better understand what reconciliation looks like in academic settings, specifically at CapU, the Capilano Courier interviewed faculty members who actively engage in decolonial efforts, community-building initiatives, and uplifting Indigenous knowledge in their roles at the university.
As a survivor of the Sixties Scoop and faculty member here at CapU, Stephanie Marinuk has lived a full life at the intersection of multiple identities that have given her unique perspectives on decolonization efforts at individual, institutional, and national levels.
“I always knew I was adopted because I was brown and my family was white,” Marinuk explained when asked about her identity. Racially, Marinuk is of Indigenous and Indian heritage. Still, she states that she “grew up in a colonial world, in a system of privilege, and for a long time, struggled with [her] identity—who [she] was, [and] where [she] came from.”
As Marinuk grew into an adult, pursued education, and became a mother, she underwent different realizations at each phase in her life that led to her current understanding of the necessity of reconciliation. Marinuk has observed the policies various institutions implement to actively work toward decolonization efforts, both at CapU and SFU. However, in her experience, strategic action toward reconciliation in academia remains burdened with structural barriers as universities continue to function within pre-existing colonial frameworks, even when active perpetuation of colonial norms may not currently be a conscious goal. As an inevitable result, the existence of these colonial structures enforces barriers for Indigenous faculty, staff, and students who must navigate these systems, often with little to no resources from their universities.
“Post-secondary institutions are still so rooted in privilege,” she says. “Even when they say they’re committed to reconciliation, the structures in place don’t actually support Indigenous learners, employees, or faculty in a meaningful way.” Currently, at CapU and other universities, retention of Indigenous staff and faculty is an ongoing issue. Marinuk herself is a faculty member who has moved between institutions: “I’ve been here since July, and in that short time, we’ve gone from a team of six to a team of four. Historically, I don’t think anyone in this department has stayed longer than a year,” she points out. “That alone speaks volumes about the systemic issues within these institutions. Indigenous employees leave because they face harm, marginalization, and exclusion.” This retention issue creates a framework for additional systemic challenges, such as a lack of support resources for new Indigenous faculty members and students. Oftentimes in course content, for example, a lack of Indigenous instructors, guest speakers, or knowledge in the mandatory curriculum itself can perpetuate a form of complacency, where, according to Marinuk, there’s an “assumption that land acknowledgments and courses are enough. But when Indigenous students still struggle to access community support, when their worldviews are dismissed in the classroom, and when they can’t see themselves reflected in the institutions, then reconciliation is not happening.”
Addressing the specifics of CapU’s role in reconciliation, Marinuk acknowledges that the institution likely has good intentions, which she sees reflected in colleagues. However, organization is essential to reconciliation because reconciliation is an active process of converting good intentions into systems that dismantle coloniality. At CapU, there is a lack of cohesive policies and clearly outlined and tangible accountability measures. “If you look at CapU’s marketing, website, or what the president says, you’d think there’s a strong relationship with local Indigenous communities,” she says. “But if you dig deeper—especially into how the university handled the opening of its First Nations gathering space—you start to see the cracks.” A huge issue is a lack of collaboration between departments within the university, different levels of organizational authority, the student body, and local Indigenous communities. “There are so many separate plans[…]—but they don’t connect,” she explains. “It’s like every plan was written in isolation, without considering how they fit together. That speaks to a larger problem within Capilano: a lack of cohesion[…] If there’s no policy mandating Indigenous inclusion in hiring, no real action plan for decolonization, and no institutional oversight ensuring Indigenous perspectives are embedded in governance, then the work falls apart,” she says.
Of course, having strong leadership and institutional organization are vital to an implementable reconciliation in action. However, individual efforts for decolonization are also vital forms of organization that can be taken on by instructors voluntarily before formal mandates in curriculum development. David Geary is a professor here at CapU, teaching a variety of different courses, including INTS 345, ‘Reconciliation in Action.’ Originally from New Zealand of Māori descent, Geary brings a unique global perspective as a person from a background that is currently at the forefront of decolonizing government in New Zealand. Due to his background, dedication to integrating Indigenous perspectives into his teaching across disciplines, and status as an immigrant to so-called Canada, Geary reflected that his current understanding of reconciliation was a learning process. “In New Zealand, we don’t use the word ‘reconciliation’— everything revolves around the Treaty of Waitangi,” Geary explains. “Coming to Canada was a big learning curve for me. At first, I had that tourist perspective— oh! Totem poles, carvings, the Hollywood version of Indigenous culture. But over time I learned the true history.”
As mentioned, Geary formally teaches one course that is exclusively dedicated to exploring reconciliation. However, he believes that although reconciliation should be a systematic effort, that it is also an ongoing process that each professor can integrate into their courses, regardless of the field, by making opportunities to centre Indigenous perspectives. “I think everyone can do a little bit to make a difference,” he says. “Any new course that comes through, I ask: Where is the Indigenous content? What’s the Indigenous take on this subject? Even in unexpected areas—accounting, science, finance—there are Indigenous ways of knowing that can and should be included,” explains Geary, specifically regarding his role as a member on the Senate Curriculum Committee here at CapU. “I see my role as making sure Indigenous voices are present in academia—not just as a topic to be studied, but as living knowledge systems that inform every discipline.”
