Certainly.
Ethical space is a concept that was coined by a mainstream philosopher, actually, in the sixties, which was then adapted by Cree scholar Willie Ermine, who published a few documents about it. It was further adapted and practised by elders Reg and Rose Crowshoe of Piikani in treaty 7 territory. It's from them that I learned the practice of ethical space, which is essentially a different methodological approach to understanding how to co-create new relationships between indigenous and non-indigenous peoples.
One of the things that ethical space asks us to do is to reassess our own positionality relative to various issues, and it tries to give an elevation to indigenous systems without being interfered with by the mainstream. In other words, ethical space is not about trying to adapt to mainstream systems to fit indigenous knowledge or indigenous systems, which are often oral or verbal systems, not written systems, and it also talks collaboratively about the different kinds of standards that will be reflected in the dialogue and interaction between the parties.
Ethical space also provides room for diversity of knowledge systems. In other words, it isn't about creating that binary idea that I was talking about earlier, the idea that all indigenous knowledge is one. There's a reason that there is an “s” at the end of “peoples” in the UN Declaration on the Rights of Indigenous Peoples. That “s” took 11 years to negotiate, and the reason it's there is that we are not a homogeneous group—we have a high level of diversity, and ethical space really calls upon us to recognize that diversity.