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Hildebrand",[],[],[525],{"name":521,"title":526},"Planner",[528],{"button_label":5,"audio_file":529},{"link_type":530},"Media",[532,543,552,560,567,578,591],{"variation":533,"version":534,"items":535,"primary":536,"id":541,"slice_type":542,"slice_label":5},"default","initial",[],{"heading":5,"paragraphs":537},[538],{"type":131,"text":539,"spans":540,"direction":71},"The renaming of geographic placenames has become an increasingly prevalent topic in Canada over the past decade or more, as individuals and groups take a closer, more critical look at the settler-colonial histories undergirding the names of our streets, buildings, and other spaces. These initiatives aim to reconsider the historical practice of naming places after prominent (typically white and usually male) politicians, leaders, military officials, clerics, or other historical figures, many of whom exhibited demonstrably racist attitudes or played key roles in initiatives like, for example, Federal “Indian” Policy or the Indian Residential School system.",[],"blog_paragraphs$3887a0c0-cf88-4967-aa82-cebf0447c995","blog_paragraphs",{"variation":533,"version":534,"items":544,"primary":545,"id":551,"slice_type":542,"slice_label":5},[],{"heading":546,"paragraphs":547},"To some, placenames might seem benign or innocuous.",[548],{"type":131,"text":549,"spans":550,"direction":71},"However, settler-colonial placenames are rhetorical extensions of physical dispossession. They constitute “replacement narratives” that privilege the inscription of non-Indigenous stories on Indigenous land and implicitly assert that settler names and institutions constituted the first “social order worthy of notice” (O’Brien, 2010, pp. 57, xii). The renaming of settler-colonial placenames, then, does not “erase” history, as some claim. Rather, it illuminates a fuller and broader historical scope: one that does not just valourize, but considers the destructive legacies behind certain placenames. Renaming also draws attention to the original erasure of Indigenous placenames from the landscape, opening opportunities for Indigenous languages and names to be recognized and celebrated.",[],"blog_paragraphs$af4cd7d5-9a79-4a1f-a2d3-a7b854aecf80",{"variation":533,"version":534,"items":553,"primary":554,"id":559,"slice_type":542,"slice_label":5},[],{"heading":5,"paragraphs":555},[556],{"type":131,"text":557,"spans":558,"direction":71},"These are certainly issues of public education and history, but they also relate to how we plan, design, and think about the places in which we live, because places",[],"blog_paragraphs$c35c3ba0-ea60-49b5-8ef2-ec817648966f",{"variation":533,"version":534,"items":561,"primary":562,"id":565,"slice_type":566,"slice_label":5},[],{"quote":563,"cite":564},"don’t speak for themselves about their past; rather, their pasts emerge from the interpretive activities of many people.","Turkel, 2008, p. 107.","blog_block_quote$b4d2457c-b647-4fe4-96a8-247c40f32874","blog_block_quote",{"variation":533,"version":534,"items":568,"primary":569,"id":577,"slice_type":542,"slice_label":5},[],{"heading":5,"paragraphs":570},[571,574],{"type":131,"text":572,"spans":573,"direction":71},"Community planning and design processes have often, and rightly so, been framed as story-based and interpretive work: through these processes, we think through what is important about the places in which we live, what we want to emphasize, what should change, and so on. In doing so, we establish the meanings of places, in addition to impacting their physical environments. Placenames are deeply connected to these processes of meaning-making.",[],{"type":131,"text":575,"spans":576,"direction":71},"Generally speaking, the planning profession is not especially historically focused. In many respects, this makes sense; planning necessarily connotes a future- and forward-looking orientation. But without deeper consideration of the past, including how things are named, we risk unconsciously planning and designing our communities and spaces upon seemingly “common sense” foundations that are actually rooted in ideas of Indigenous replacement and processes of Indigenous dispossession.",[],"blog_paragraphs$4f411c0a-e9bd-4154-9664-29c3c3c85dd7",{"variation":533,"version":534,"items":579,"primary":580,"id":589,"slice_type":590,"slice_label":5},[],{"image":581,"caption":5},{"dimensions":582,"alt":585,"copyright":5,"url":586,"id":587,"edit":588},{"width":583,"height":584},1220,762,"Oodena Celebration Circle at The Forks in Winnipeg, Canada ","https://images.prismic.io/narratives/LyYr3vcbTS7J5wYO_image_decolonizing_place_names_body_post.jpg?auto=format,compress","LyYr3vcbTS7J5wYO",{"x":24,"y":24,"zoom":25,"background":26},"blog_image$c0390635-6b99-428f-b583-04f0b1381842","blog_image",{"variation":533,"version":534,"items":592,"primary":593,"id":609,"slice_type":542,"slice_label":5},[],{"heading":594,"paragraphs":595},"We can see this in some of the plans and planning documents of decades past.",[596,599],{"type":131,"text":597,"spans":598,"direction":71},"In Winnipeg, where I live and work, the preliminary and front-end sections of planning documents from the second half of the twentieth century often defined the historical context of the city in particular ways. Some emphasized city streets that bore “the names of many prominent early settlers,” or monuments that commemorated “the first white man to set foot in the area”; others implied a narrow view of “heritage” based on the first warehouses and skyscrapers to be built in the early 1900s (Hildebrand, 2012, pp. 208-209). The “firsts” or “starting points” of these planning documents were narrow and limiting, much like the narrow view of history communicated through settler-colonial placenames.",[],{"type":131,"text":600,"spans":601,"direction":71},"By pointing to these examples, I don’t mean to diminish the crucial decolonial work that planning and design professions have engaged in over the past several decades. Nor do I mean to ignore the important and thoughtful efforts being undertaken around the reconsideration of settler-colonial placenames. But it is always worth keeping in mind how places have been named, and what those names represent, because those questions, and the historical processes of marginalization and dispossession that often undergird them, are tied very closely to the question of “who lives where and why” (Wiebe, 2007, p. 83). And that question is not only historical; it relates directly to our present-day communities, places, and environments.",[602,606],{"start":603,"end":604,"type":605},344,347,"em",{"start":607,"end":608,"type":605},615,619,"blog_paragraphs$39473d14-d5c0-4fba-bd2b-ef1f4df83974","Learn how decolonizing placenames creates a fuller, broader historical scope that shares the full story of Indigenous presence and ties into community design and planning.",{"dimensions":612,"alt":491,"copyright":5,"url":492,"id":493,"edit":613},{"width":489,"height":490},{"x":24,"y":24,"zoom":25,"background":26},"Decolonizing geographic placenames Canada, renaming settler-colonial landmarks, urban planning and Indigenous history, replacement narratives Jean O'Brien, Winnipeg planning history, Indigenous placenames restoration, community planning storytelling, Indigenous dispossession planning, decolonizing public spaces, heritage planning Winnipeg",1791390067227]