Many would not recognize it, but storytelling is an important aspect of modern culture. In our current society, television, internet, and popular media have become the normal mode of consuming stories. This shift indicates a major change in the oral tradition and calls for a new definition. As a group we have decided to include these modes and to explore them further because the delivery of the common story may have changed, but the significance of the story told has not. As a conference team we decided to explore the modern form of the oral tradition through the application of technology, dominating networks, news media, entertainment media, and how they interact with our Eurocentric education systems. Through analyzing the current education system and critiquing the current state of mass-produced popular media, our conference members will propose several intervention strategies that if implemented would help Canadian society “work on shedding the dichotomy that otherwise divides us”(Long et al. “About”).
Current school curriculums across Canada require Aboriginal studies in primary schools and in secondary schools. However, many school boards do not enforce thorough education on the topics of Aboriginal history, national political involvement, treaties and the roles that Canadian Aboriginals possess in modern day Canada. For decades, Aboriginal studies in the public schools sectors were subjects taught to students from a Eurocentric standpoint, briefly touched upon and explained merely in theory. (Gallagher-Mackay Kelly, Annie Kidder, and Suzanne Methot. “FIRST NATIONS, MÉTIS, AND INUIT EDUCATION: Overcoming gaps in provincially funded schools”.) (Ottmann, Jacqueline, and Lori Pritchard. “Aboriginal Perspective and the Social”).
The general stereotypes that non-Aboriginal students adopt are many times the ideals from movies, or a false representation of Aboriginal peoples from the media, which are outdated concepts and romanticized ideals. There are approximately 35.16 million people residing in Canada, of which 4% (1,400,685 people) (Aboriginal Peoples in Canada: First Nations People, Metis and Inuit) are of Aboriginal descent (First Nations, Metis, and Inuit), and which 324, 780 (Mccue, Harvey. “Aboriginal Reserves”. The Canadian Encyclopedia. Historica Canada) of them live on reserves. These numbers can give us a general consensus of how Aboriginal people are a minority in Canada, despite being the first dwellers of the land before European settlers. Aboriginal people are a crucial part of Canadian history, and their role in Canada is important to understand. As the remaining 96% of people living in this country, there comes a responsibility of respecting cultural differences, especially living in a nation with so many varying ethnicities. Along with the respect comes the proper education of Aboriginal people’s roles, stories, lifestyles, and how their cultures function in the modern day. It could be argued that it is completely reasonable that the mass majority of Canadians to not possess accurate ideals or proper education on these subject matters, especially if never being exposed to communities where First Nations people reside. How are those 96% of Canadian suppose to know the story of Aboriginal peoples in Canada, other than from education, and from types of media exposures?
Our intervention topic stresses the importance of incorporating more in-depth First Nations education programs in school curriculums, that include integrating forms of new forms of media from sources other than just mainstream media. Today, the youth in our culture have constant exposure to forms of mainstream media, such as the internet, television, movies and advertisements. These mediums do not necessarily challenge the stigmatized ideas of how First Nation’s peoples live, their history, and their involvement within current Canadian affairs or how their stories are being told. If a message needs to be spread to the masses, media is the quickest and most impactful way of doing so.
In our team’s dialogue, Whitney Millar quoted Hackett’s mention that “members of the media elite disproportionately came from a privileged upper-class background” (Hackett, Robert. “Remembering the Audience: Notes on Control, Ideology and Oppositional Strategies in the News Media”). She then questioned that “ there must be new ways for other voices to be heard, if they cannot buy their way into being the loudest voice.” Our intervention emphasizes on these exact alternative methods of creating new voices. These new voices stem from non-mainstream sources of the media such as ATPN, or other sources such as blogs, podcasts, Twitter, cartoons, and many more sources (Millar, Whitney. “Annotated Bibliography.” Conversations on Canada.) If these sources were integrated within school curriculums, education could be the first stepping stones for creating a segue between the future of literature in Canada, and creating awareness for new ideologies. Children catch on fast, and exposing them to information through methods of media could drastically enhance their knowledge about First Nations’ studies in Canada. By doing this, the materials in class could be set up to cease stereotypes and preconceived notions that students may possess in their psyches about Aboriginal people. If this plan is well executed, these types of education could pave the way for new approaches of how cultures in Canada will interact and engage in future generations and “shedding the dichotomy that otherwise divides us” (Long et al. “About”).
Networks are of the main “gatekeepers” when it comes to disseminating media to the masses, as they only really care about profit. Interestingly enough, in her article, “Aboriginal Diversity On-Screen,” Kristin L. Dowell found most viewers of the Aboriginal Peoples’ Television Network are non-Aboriginal (77). This is promising, and James Long echoes this optimism by hoping that “some of the shows produced by APTN will eventually be picked up by other networks and the artistic crew hired to keep its integrity” (Long). APTN’s “niche” success shows that in the near future, we have the potential to move on from a niche-based network to proliferating Aboriginal content throughout the board. Judging from Dowell’s audience report on Aboriginal content popularity, we can’t deny that the demand is at least somewhat there.
However, in the 21st century we are also moving away from the network-gatekeeper model, something that does serve our purpose of making Aboriginal content more available and above-surface across-the-board. Freda suggests that “Youtube is a great jumping off point to try to direct our efforts and sources” (Li). EJ Dulay in Canada Conference (https://canadaconference.wordpress.com/about-2/) also points out that technology access in rural areas might not be a big obstacle either: as Mirca Madianou and Daniel Miller have studied in 2013 that residents of so-called third world countries use new media as well; rather, it’s a matter of getting your voice out there. Broadcasting on YouTube, though, still bypasses network gatekeepers, and perhaps will fix Landon Tang’s mention of a problem he discovered called “stereotype threat.” It’s when minorities are anxious of stereotyping themselves.
Potential interventions to avoid gatekeeper bureaucracy include encouraging content creators to self-publish as well as encouraging Aboriginal professionals to be top-level executives and representing Aboriginal creativity in a place that matters most. Katie Warren of our partner group gives the example of John Ralston Saul, who “has not forgotten that he knows very little about Aboriginal peoples, that he is an outsider and does not understand the experiences of Aboriginal people” (Warren). That’s why places like YouTube are so invaluable, because bureaucratic influence is so minimized. In fact, many so-called “niche” entertainers have found their fame on YouTube. Asian-Americans like Nigahiga have assembled an influential amount of followers despite Asian-Americans being notoriously underrepresented in Hollywood. LGBTQ YouTubers are quite popular as well. These channels are also current, becoming an alternative news media outlet.
One of the strongest antagonistic forces society faces while building a more equal community is that of News Media. The mass news media has often been a questionable source of thorough material. Freda made a wonderfully succinct comment; “ Now, if news media. . . whether we are even conscious of it or not, is all going to be dictated by the individuals behind the media sources, who controls the information. The lack of diversity and social standing you added also is a huge issue that obviously distorts the news we see” (Li). Hackett identifies the source of News Media’s corruption as that the “members of the media elite disproportionately came from a privileged upper-class background” (Hackett 84). Hackett continues to offer several possible intervention strategies including; “Alternative Media” (94), “Media Criticism”, “Internal Reform”, and “Audience Resistance” (96). Our group focused on the use of “Alternative Media” due to the recent introduction of user submitted media platforms such as YouTube, Reddit, twitter, and some members of other groups even suggested the application of SnapChat. These Websites are used to critique current media coverage of events in shows like The Young Turks have amassed huge followings; They also allow pure unadulterated video footage of events that allow the audience to deceiver for example Snapchat and Vine have been used to document the racial riots in Ferguson, Missouri and are currently being used to promote the Presidential race. Its clear that these websites and apps have the ability to affect society but the key to these websites is their diversity anyone can create content and upload it to make a difference. As a group we decided that “Youtube is a great jumping off point. . . . Youtube has been blowing up as a more and more valued and reputable source for news media, and I don’t think its importance can be overemphasized in today’s 21st century” (Li). This is why I would suggest that we need to support these content creators directly and since “views drive content” (Li), one of the most crucial things we can do is not tune into content that is created by the “media elite” (Hackett 84) and rather subscribe to the smaller and more diverse media sources. These sources will be funded by our views and ad revenue but many will set up audience donation applications such as Pateron and Paypal. If we want to see change in our future we need to support those who can make those changes. If these diverse news media communities are able to thrive many of those employed will be highly respected and will be able to transfer their skills to all branches of Media including Mass Popular media.
In the 21st century, entertainment media has become an unavoidable constant in our day-to-day lives. Television shows and Hollywood blockbusters growing in mass numbers and becoming more and more easily accessible, with James’ article by Hackett noting that “Canadians spend about seven hours a day with with mass media- more than any other activity except work and sleep” (Hackett 83). It has become the newest and most powerful “literary form”. Therefore, we cannot ignore its role and influence in our attempts to change the landscape of Canadian Literature. In our hope to break down the damaging stereotypes and “Us vs. Them” dichotomy that alienates Native American identity from the non-Native “mainstream” culture, we must acknowledge the ways in which Native Americans are portrayed in these forms of media.
From our dialoguing, our group realized that one of the major obstacles to bridging this divide is shifting the priorities of North American popular culture. Current portrayals of the few Native Americans that ARE on the big screen resemble tropes and clichés more than real people, and the bottom line is that it always seeks to benefit the interests of the “dominant group”. As Landon pointed out, these portrayals do more harm than good by promoting the goals of someone else, rather than actually “helping the portrayed ethnicity” (Tang).
Furthermore, discussion surrounding Charmaine’s Fitzgerald article regarding Clark’s four stages of minority representation brought up more problems. Both Landon and myself commented on the potential effectiveness of “Stage 3: Regulation”, which seems to encourage the adoption of mainstream norms and expectations more than anything. In order to break down the dichotomy that sees Native American culture and people as “the Other”, we must strive for real acceptance, rather than encouraging assimilation.
Part of the intervention strategy that encourages more accurate, rather than exploited and hackneyed representations of Native Americans in the media is the push for more alternative forms of media. As James pointed out, providing more support and funding to forms of “user-paid media services” that cater to the interests of the viewer will contribute to a more diverse variety of shows and movies (Long). By shifting away from media forms that only benefit the privileged few who control the information and toward newfound forms like Youtube, Snapchat, and Reddit, we can diminish the exploitative use of Native American culture as a tool. Another potential intervention strategy that our group explored would be the creation and employment of a “Bechdel” type test catered for minorities. Inspired by the original “Bechdel Test” of 1985, a litmus test that ranks movies on their positive portrayal and inclusion of “three-dimensional women characters”, this hypothetical counterpart would rate for Native American representation in the pursuit of discouraging the use of damaging and inaccurate stereotypes (Derr). All of these strategies will contribute to shifting detrimental and profit-driven portrayals of Native Americans to more accurate and respectful representations in the media.
The future of literature in Canada will be through new media. Our intervention begins with increasing awareness of the “incompleteness” of the stories we tell which, as Freda has written, can be enhanced by a new type of Bechdel test. Then, we must move towards disabling the existing structures that lock us in this incompleteness. This includes giving Aboriginals agency to be content creators on their own grounds in new media technologies and outlets like YouTube, diversifying what kind of media we absorb, and being aware of what type of media we show to the next generation in classrooms.
To see these and other interventions we have brainstormed, visit the bottom of the About page. Or leave a comment; we’d love to hear from you!
Special thanks to our partner site Interweaving Stories =)
Works Cited:
Aboriginal Peoples in Canada: First Nations People, Metis and Inuit. Statistics Canada. Government of Canada. 28 March 2014. Web. August 2015. <http://www12.statcan.gc.ca/nhs-enm/2011/as-sa/99-011-x/99-011-x2011001-eng.cfm>.
Derr, Holly L. “What Really Makes a Film Feminist.” The Atlantic. 13 Nov. 2013. Web. 13 Aug 2015.
Dowell, Kristin L. “Aboriginal Diversity On-Screen.” Sovereign Screens. Lincoln: U of Nebraska, 2013. 76-105. Project Muse. Web. 19 July 2015.
Dulay, EJ. “About” Canadian Education and the Canadian Electronic Literary Universe. Dept. of English. U of British Columbia, Vancouver, 3 Aug. 2015. Blog comment. 14 Aug. 2015.
Gallagher-Mackay Kelly, Annie Kidder, and Suzanne Methot. “FIRST NATIONS, MÉTIS, AND INUIT EDUCATION: Overcoming gaps in provincially funded schools”. People For Education. Toronto. 2013. Web. August 2015. <http://www.peopleforeducation.ca/wp-content/uploads/2013/10/First-Nations-M%C3%A9tis-and-Inuit-Education-2013.pdf>
Hackett, Robert. “Remembering the Audience: Notes on Control, Ideology and Oppositional Strategies in the News Media”. Popular Cultures and Political Practices. Ed. Gruneau, Richard B. Garamond Press. Kingston, Ontario. 1988. Print.
Li, Freda. “Annotated Bibliography.” Conversations on Canada. Dept. of English. U of British Columbia, Vancouver, 8 Aug. 2015. Blog comment. 14 Aug. 2015.
Long, James. “Annotated Bibliography.” Conversations on Canada. Dept. of English. U of British Columbia, Vancouver, 8 Aug. 2015. Blog comment. 14 Aug. 2015.
Long, James et al. “About.” Conversations on Canada. Dept. of English. U of British Columbia, Vancouver, 30 June 2015. Web. 14 Aug. 2015. [about page]
Long, James et al. Conversations on Canada. Dept. of English. U of British Columbia, Vancouver, 30 June 2015. Web. 14 Aug. 2015. [our site]
Mccue, Harvey. “Aboriginal Reserves”. The Canadian Encyclopedia. Historica Canada. 31 March 2011. Web. August 2015. http://www.thecanadianencyclopedia.ca/en/article/aboriginal-reserves/
Millar, Whitney. “Annotated Bibliography.” Conversations on Canada. Dept. of English. U of British Columbia, Vancouver, 10 Aug. 2015. Blog comment. 14 Aug. 2015.
Ottmann, Jacqueline, and Lori Pritchard. “Aboriginal Perspective and the Social t2009. Web. August 2015. <http://www.mfnerc.org/wp-content/uploads/2012/11/5_OttmanPritchard.pdf>
Stroessner, Stephen et al. ReducingStereotypeThreat.org. ReducingStereotypeThreat.org, n.d. Web. 10 Aug. 2015.
Tang, Landon. “Annotated Bibliography.” Conversations on Canada. Dept. of English. U of British Columbia, Vancouver, 1 Aug. 2015. Blog comment. 14 Aug. 2015.
Warren, Katie et al. Interweaving Stories. Dept. of English. U of British Columbia, Vancouver, n.d. Web. 14 Aug. 2015. (Partner site)
Warren, Katie. “Annotated Bibliography.” Interweaving Stories. Dept. of English. U of British Columbia, Vancouver, 9 Aug. 2015. Blog comment. 14 Aug. 2015.
Vaartnou, Hannah et al. Canadian Education and the Canadian Electronic Literary Universe. Dept. of English. U of British Columbia, Vancouver, n.d. Web. 14 Aug. 2015.