Tag Archives: Identity

Jessica Presta: Module 4, Post 5

My review of social media and its affordances for Indigenous people seeking to explore and share their identities would not be complete without a look at some of the challenges to engaging in these digital spaces. Many Indigenous social media users have to continually weigh the risk vs benefit of being open about their Indigeneity in online spaces. This is due to the potential for backlash, racism, bullying, and violence. If they do share their Indigeneity, then it becomes a question of how much.

In Carlson and Kennedy’s (2019) article, they analyze results from their online survey of Indigenous respondents and share many of the challenges they face to participating in these environments as openly Indigenous. Some participants discuss sharing their Indigeneity to then only have it be questioned because they don’t look a certain way. Some have had to face stereotypes of criminality and inferiority. Others have faced intense discrimination and prejudice. Because of this, 50% of their respondents stated they omit certain aspects of their Indigeneity for safety and self preservation. One respondent discussed how social media can fuel these behaviors because it “gives racism a platform and … becomes a tool for people with not very good intentions” (2019). What was new for me, is that this form of racism is called ‘platformed racism’ because it is derived from the culture of social media platforms.

Anonymity has been another factor in the ability of social media users incivility to go unchecked. There have been many studies done that depict how this behavior is tied to whether or not the user’s identity is intact or not. Sadly, they discuss how racism in these digital environments is on the rise and how 62% of their respondents had faced racist and harmful content daily. Despite this, Indigenous people continue to brave online trolls, and risk their safety, in order to control what their identity is and how they want to share it.

Jessica Presta: Module 3, Post 5

Here is a short, 9 minute interview with Vanessa and Deanne. They talk about how they are able to use TikTok to connect with members of their community to amplify their voices and bring awareness to important causes. Their personal stories are inspiring and impactful. This is a great representation of how Indigenous people are using these platforms to share their narrative, unadulterated.

As discussed by Vass Bednar and Jesse Hirsch (2022) in their opinion piece, TikTok is proving to be more effective in amplifying Indigenous voices than Canadian Broadcasting Corporation (CBC). They identify some of the key features of TikTok that allow for its success to do this:

  • Different algorithmic priorities
  • Greater opportunities for creators to find success
  • Data collection practices through the use of short, densely packed videos that loop
  • Responsive algorithmically curated content
  • Creators get rapid and responsive feedback
  • Easy to connect with audiences
  • Creators access to analytics
  • The ability to be a part of groups and subcultures
  • Model of abundance, lots of creators, lots of content, minimal restrictions

Indigenous content creators have had large success on the platform due to the popularity of their content and an unbiased algorithm that minimizes barriers to promoting their content. This largely contrasts to the barriers and control exerted by broadcasting companies such as CBC.

Another interesting finding I came across during my research of social media as a lever of Indigenous identity, is the TikTok accelerator program aimed at uplifting Indigenous voices and stories.

To learn more about this program and how it supports Canadian Indigenous content creators, click here. 

Jessica Presta: Module 3, Post 3

Joleen Mitton (Miskinahk) is a force to be reckoned with. She is Plains Cree and Dane-zaa, and grew up in East Vancouver with her mother, a survivor of the Sixties Scoop and the residential school system. In her interviews she discusses the generational trauma caused by the residential school system and how she used competitive sports as an outlet for processing and healing from this. She worked as a model in her younger years and highlights the lack of positive Indigenous representation within Canadian culture. Joleen identifies that what representation did exist only emphasized the pain of Indigenous people. She also discusses growing up in Vancouver and not seeing Indigenous people gather or take pride in themselves. She has become an advocate for vulnerable Indigenous groups and has founded organizations such as the Vancouver Indigenous Fashion Week. Joleen followed in her kokum’s footsteps in becoming a community support worker, assisting Indigenous youth in foster care, families coming out of high-risk situations and working with elders. Joleen has been working at the Pacific Association for First Nations Women for 14 years as a doula, community outreach worker, Youth programmer and office assistant. She also works for non-profits such as Mentor Me and Urban Butterflies.

 

Jessica Presta: Module 3, Post 2

This is Ilona Verley, she identifies as trans and two-spirit and is from the Nlaka’pamux Nation. She was born in Nanaimo but grew up on the Skuppah reserve near Lytton, as well as in Vancouver. She has been a vocal advocate for the community of Lytton BC when it was decimated by wildfires, urging the government to show up and support her community. She was also a participant on season 1 of Canada’s Drag Race. Like so many others, Ilona also experienced shame about her Indigenous heritage and felt the pressure to be white-passing in order to be successful. Despite having a supportive family and community, she also experienced shame as a result of her queerness. Verley is outspoken about how European colonialism introduced homophobia and rigid gender roles that didn’t previously exist in many Indigenous societies and how competing on Canada’s Drag Race gave her an opportunity to combat that narrative.

Jessica Presta: Module 3, Post 1

As my research focus for the final project has pivoted to looking at how Indigenous people identify and represent themselves online, some key questions had to be answered. First, my project-mate and I have to agree on a definition of identity, determining whether or not this is ascribed, prescribed or subscribed. Second, we need to situate our research in our respective places, looking at similarities and differences between Indigenous groups in British Columbia and Ontario.

As a starting place for my research, I began looking into what level of Indigenous representation exists online in my local context. Once I get a sense of how Indigenous people use social media to share their identities online, I can start to make inferences about how to interpret their definition of identity. Then I can take these inferences and so how they align with what is in the literature.

In my investigations, I came across some unique and inspiring Indigenous content creators who are sharing parts of their identity across platforms such as YouTube, Instagram and TikTok. The first content creator I want to share is Owen Unruh.

He is a Vernon born, two-spirit, Nêhiyaw (Cree) with ties to the Driftpile First Nations. He was adopted and raised in Fort Nelson. Growing up he experienced immense shame as a result of his queerness and Indigenous identity. Due to this he turned to drugs and has struggled with addiction. Owen leverages social media platforms such as TikTok to share his journey with addiction recovery, reclaiming his identity and reconnecting with his cultural roots. His goal with sharing his story is to inspire other Indigenous youth to feel comfortable in their skin and to value sobriety.

@owen.unruh

I always think of what to say after the fact ???? #vancouver #toronto #fyp #addiction #native

♬ original sound – Owen Unruh

Module 2 Post 1 (Sam Charles)

Module 2 Research Search Post 1

YouTube Description of the documentary “Understanding Aboriginal Identity.

Understanding Aboriginal Identity explores the complex issue of self-identification for Aboriginal people. Today, Aboriginal identity remains inextricably linked with past government legislation and the continued stereotyping of Aboriginal people in the media and Canadian history. From a Metis farm in rural Alberta to the offices of Canada’s leading scholars, Understanding Aboriginal Identity examines the factors that shape who we are. To order a copy of this video, contact us at bearpawlegal@ncsa.ca.

Smith, Laurel Catherine, “MEDIATING INDIGENOUS IDENTITY: VIDEO, ADVOCACY, AND KNOWLEDGE IN OAXACA, MEXICO” (2005). University of Kentucky Doctoral Dissertations. 359.
https://uknowledge.uky.edu/gradschool_diss/359

In her PhD dissertation, Dr. Smith outlines how small-scale video and media content can serve as a counter-point to mass media descriptions and coverage of Indigenous Peoples. The article focuses on Mexican Indigenous identity, but includes several references to similar initiatives in Canada.

 

This week, the University of Waterloo participated in a Commitment Ceremony to affirm its commitment towards decolonization, Indigenization and reconciliation. During the ceremony, Elder Myeengun Henry shared his thoughts on the use of technology.

Some other interesting resources:

Salazar, J. F. (2009). Self-determination in practice: The critical making of indigenous media. Development in Practice, 19(4-5), 504-513. https://doi.org/10.1080/09614520902866397

Grogan, J., Hollinsworth, D., & Carter, J. (2021). Using videoed stories to convey indigenous ‘Voices’ in indigenous studies. The Australian Journal of Indigenous Education, 50(1), 38-46. https://doi.org/10.1017/jie.2019.15

Zoettl, P. A. (2012). Participatory video as a means of reflection and self-reflection about the image and identity of re-emerging indigenous groups in north-eastern brazil. Anthropology in Action (London, England : 1994), 19(2), 17-26. https://doi.org/10.3167/aia.2012.190203