The on the inside of my door that said: “This municipal village underwent an engagement process to respond to this request and, at a village council meeting is Daajing Giids, this is Haida land, and you on May 16th, 2022, voted in favour of pursuing the name belong here.” reclamation from Queen Charlotte to the municipal village of Daajing Giids. [...] The flaws in the Razack (2015) argues that “Indigenous people stand in the engagement process, as outlined in the open-ended way of settler colonialism, contesting settler entitlement to responses to survey questions and the statements the land and throwing into question settler legitimacy as supporting the name change, are not discussed here the original and rightful owners” (p. [...] Historicization of harm Another comment that fits within this historicization includes a focus on historic colonialism (not the ongoing and pushes for settler history to be recognized first and displacement, dependency, and oppression) and/or the foremost is demonstrated by the following: harmful, shameful acts of the past while ignoring the continuation of racial harm today. [...] This distancing is The reason that I am opposed to changing the name of our representative of what Tuck and Yang (2012) deem “settler village to Daajing Giids is because the community is ours moves to innocence,” defined as “strategies or positionings and we are not Haida. [...] For instance, “it might Haida demonstrates a resistance to any responsibility to be appropriate to change the name, if the majority of step outside of one’s comfort zone of settler legitimacy and landowners in the village of Queen Charlotte are Haidas… learn something new — or, in this case, very old.
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