Grey Milk and Lost Kin: Re-sounding, Re-visioning, and Re-membering Trauma in the Scottish Gypsy Traveller Archives

“我们没有任何形式的写作权利，这是我们的诅咒，”20世纪50年代的吉普赛女王宣称（Lecouteux 2016，第6页）。这项研究改变了“内在压迫”（戴维斯1981）的诅咒，因为我的祖先通过档案煽动起义。我基于实践的研究旨在通过批判性档案干预，基于地点的方法，实验电影制作和文学实践来检索和重新评估“被征服的知识”（福柯1980）。我将审问的缺席和破裂的“知道”所造成的强制同化和文化剥夺，探索知识压制的社会文化影响及其深远的机制否认。立足于生活经验，这项研究增加了迫切的学术工作，寻求改变殖民遗产的文化影响，积极消除土著和地方知识体系，他们的文化遗产和集体身份。我的家族通过对家谱保密和否认我们苏格兰吉普赛旅行者的血统来避免迫害。从世纪中期开始，苏格兰积累了大量关于旅行者口头传统的机构档案。自从大流行以来，这些档案在网上新出现，我将颠覆这些档案，以激活“种族资本主义”的情感、文化和经验伤害，绘制出隐形和排斥的创伤痕迹（Gordon 2008）。然后，我将重新构建和评价吉普赛旅行者的知识体系，通过与其他被征服的宇宙学的“重新引用”来建立权力关系。最后，我将进行一个交叉的探索，强调女权主义和非殖民化的干预措施，重新发声，重新设想和重新记忆，动员团结和解放意识，以抵制“认识暴力”。（Galván-Álvarez 2010）。因此，我将创作一系列作品，包括电影，艺术和音频作品，作为“知识的反档案”-由土著叙事和倾听策略支撑（Horavoka 2017）。通过这种方式，我的研究将有助于实验性的声音和电影技术和方法，同时产生更广泛地多元化知识体系的关键途径。

"We have no right to any form of writing, that is our curse," proclaimed a 1950s Gypsy Queen (Lecouteux 2016, p.6). This research transforms the curse of "internalised oppression" (Davis 1981) as my ancestors incite an uprising by way of the archives. My practice-based research aims to retrieve and revalue "subjugated knowledge" (Foucault 1980) through critical archival interventions, place-based approaches, experimental filmmaking and literary practices. I will interrogate the absence and rupture of 'knowing' caused by forced assimilation and cultural dispossession, exploring the sociocultural impacts of knowledge suppression and its far reaching mechanisms of denial. Grounded in lived experience, this study adds to urgent scholarly work seeking to transform the cultural ramifications of colonial legacies which actively erase Indigenous and Local knowledge systems, their cultural heritage, and collective identity. My family avoided persecution by keeping our genealogy secret and disavowing our Scottish Gypsy Traveller ancestry.From the mid twentieth century onwards, vast institutional archives were amassed in Scotland of the travelling peoples' oral traditions. Newly accessible online since the pandemic, I will subvert these archives to activate the affective, cultural and experiential injuries of "racial capitalism", drawing out the traumatic traces of invisibility and exclusion (Gordon 2008). I will then reframe and valorise the Gypsy Travellers' knowledge system, building power relations through "re-citation" with other subjugated cosmologies. Finally, I will undertake an intersectional exploration emphasising the feminist and decolonising interventions of re-sounding, re-visioning and re-remembering, mobilising solidarity and liberatory consciousness to counteract "epistemic violence" (Galván-Álvarez 2010).Thus, I will create a body of work, including film, art and audio works, that act as "a counter-archive of knowledge"-underpinned by Indigenous narrative and listening strategies (Horavoka 2017). In this way, my research will contribute to experimental sonic and cinematic techniques and methodologies, whilst generating critical pathways that pluralise knowledge systems more widely.