{"id":8,"date":"2016-04-06T22:36:30","date_gmt":"2016-04-07T05:36:30","guid":{"rendered":"https:\/\/blogs.ubc.ca\/engl470eh\/?page_id=8"},"modified":"2016-04-21T08:57:02","modified_gmt":"2016-04-21T15:57:02","slug":"annotated-bibliography","status":"publish","type":"page","link":"https:\/\/blogs.ubc.ca\/engl470eh\/annotated-bibliography\/","title":{"rendered":"ANNOTATED BIBLIOGRAPHY"},"content":{"rendered":"
Grant, Peter R. “”Canadian, Eh?” an Examination of the Multidimensional Structure and Functions of the National Identity of Immigrants and of those Raised in Canada.”Canadian Ethnic Studies<\/i>\u00a048.1 (2016): 45. Web.<\/strong><\/h5>\n

Grant, in the article “Canada, Eh?” attempts to answer the question we as Canadians often struggle with. \u00a0The question being what makes us Canadian and how, as a nation, are we unique<\/a>. \u00a0Grant goes about answering this question with straightforward questions directed at\u00a0recent newcomers to Canada as well as those born here. \u00a0Grant’s approach seems rather methodical and scientific as he provides us with charts and statistical facts to back up the data that has been collected. \u00a0I found this approach refreshing and easy to dissect as opposed to the usual metaphoric literature filled with bias and opinion. \u00a0With the use of the ICIS, an identity scale which measures the diverse factors which make up identity, Grant and his team listen to real Canadians in an attempt to find out what being Canadian means. \u00a0The findings show that Canadians have a shared national ideology, that is a belief in cultural diversity, and cultural and civic freedoms (Grant, 66). \u00a0The research points to a collective self-concept of a Canadian identity regardless of ethnic background or how long one has been living in Canada.<\/p>\n

Although there exists a cohesiveness, there are certain self-identifying ethnic groups which are more ethnocentric than others. \u00a0One example highlighted are francophone populations in Quebec who, perhaps due to a perceived threat, are less tolerant of diversity in general (Berry, 316). \u00a0Important to point out is that the rosy picture\u00a0the research points to is not the case across the country. \u00a0There are of course those who oppose immigration or who are\u00a0more comfortable in a monocultural setting, however the majority of Canadians interviewed in these studies share a common ideal which has helped shape the policies that allow Canada to welcome people from differing backgrounds<\/a>.<\/p>\n

I found this article useful for the purpose of answering our questions about finding a national identity. \u00a0The research gathered for this article came directly from Canadians of varying backgrounds, ages, and economic status and did not dwell on the past. \u00a0Having said that it is of course necessary to recognize our nation’s troubled past when it comes to human rights and the lack thereof in cases of the marginalized ethnic groups that faced outright discrimination on behalf of the Canadian government and white majority. \u00a0Nevertheless Grant’s article provided a look at the current state of affairs in terms of a national identity, sourced directly from Canadians.<\/p>\n

Works Cited<\/strong><\/h5>\n

Berry, J. W., and R. Kalin. 1995. Multicultural and Ethnic Attitudes in Canada: An Overview of the 1991 National Survey. Canadian Journal of Behavioural Science 27: 301-320.<\/p>\n

Verkuyten, M., and B. Martinovic. 2012. Immigrants\u2019 National Identification: Meanings, Determinants, and Consequences. Social Issues and Policy Review 6: 82-112.<\/p>\n

Alex MacLeod<\/em><\/strong><\/h5>\n
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Valaskakis, Gail Guthrie, et al.\u00a0Indian Country: Essays on Contemporary Native Culture<\/i>. North York;Waterloo: Wilfrid Laurier University Press, 2005;2006. Web.<\/strong><\/p>\n

Gail Valaskakis served as Dean of the Faculty of Arts at Concordia University in Montreal. \u00a0She also served as Director of Research at the Aboriginal Healing Foundation in Ottawa. \u00a0It was during Valaskakis’s time at this foundation that she composed the\u00a0Essays on Contemporary Native Culture<\/em>.<\/p>\n

Valaskakis opens our eyes to many of the challenges aboriginal people face living in the modern era. \u00a0Gone are the days in which\u00a0aboriginal people are bound to reservations along with their hopes, dreams, and culture. \u00a0Today more native people\u00a0live in urban centers than do not, and despite greater interaction within Canada’s multicultural spectrum, their native identity has not been lost (Valaskakis, 247). \u00a0On the contrary Mary Crow Dog<\/a>, a native American\u00a0highlighted by Valaskakis,\u00a0goes on to say, “my roaming gave me a larger outlook and made me more Indian” (247). \u00a0It is perhaps only in contrast with people(s) of cultures unfamiliar to our own that we begin to form a sense of what culture means to us. \u00a0Being part of modern Canada’s greater multicultural identity however does little to diminish past atrocities that saw Canada’s native population and their culture forcibly assimilated with\u00a0European\u00a0ideals by these newcomers (Vizenor, 8). \u00a0For those aboriginal people who have been forced to live in reservations, what are the implications when it comes to culture? \u00a0Unlike the fixed boundaries of a reservation, societal boundaries shift according to the positionings we negotiate and build in discursive interaction, the conversations and actions of social change (Valaskakis, 251). \u00a0The interaction with and perception of “Indians<\/a>” in Canada is a process that is ever-evolving. \u00a0Is modern Canada’s identity as a warm and welcoming place for people of all backgrounds warranted or is it simply a facade to a past era of discrimination and cultural genocide? \u00a0Has Canada’s troubled past helped shape it’s future as a multicultural nation? \u00a0These are questions that Valaskakis attempts to answer and they are very relevant to understanding who we are today as Canadians, whatever our background. \u00a0In order to look forward as a nation we must recognize our past and learn from it. \u00a0Our goal has been to try to find an answer as to what it means to be Canadian, and Valaskakis’s\u00a0Indian Country\u00a0<\/em>provides a very in-depth account of the past events that have lead us as Canadians to this point in our cultural evolution. \u00a0By untangling the past we can try to make sense of the issues we all face today when it comes to cultural identity.<\/p>\n

Works Cited<\/strong><\/h5>\n

Vizenor, Gerald. 1994.\u00a0Manifest Manner: Postindian Warriors of Survivance.\u00a0<\/em>Hanover, NH: Weslayan University Press.<\/p>\n

Alex MacLeod<\/strong><\/em><\/h5>\n
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Andrews, Jennifer, and Priscilla L. Walton. “Rethinking Canadian and American Nationality: Indigeneity and the 49th Parallel in Thomas King.”\u00a0American Literary History<\/i>\u00a018.3 (2006): 600-17. Web.<\/strong><\/p>\n

Jennifer Andrews is currently a professor at the University of New Brunswick and has an interest in nineteenth and twentieth century American and Canadian literature, Native North American literature, as well as border and cultural studies. Recently, she was awarded $45,000 from the SSHRC Insight Development Grant to aid in her development of a new project entitled \u201cAmericans Write Canada\u201d which focuses on the ways Americans construct Canadian identities. Priscilla L. Walton attained her Ph.D. at the University of Toronto and has received the Social Sciences and Humanities Research Council of Canada Research Grant and Carleton Research Achievement Award among many more; she is currently a professor at Carleton University.<\/p>\n

In Andrews and Walton\u2019s article, they discuss what constitutes \u201cidentity, citizenship, and belonging\u201d (12) within and beyond transnational lines. With particular reference to Thomas King, the article explores the complex relationship between Aboriginal and Non-Aboriginal peoples in Canada and the US, as well as the ways in which these two nations \u201cdelimit the identity and belonging of indigenous peoples\u201d (Andrews and Walton, 604). This analysis of transnational ties and the historical negligence of Aboriginal rights in Canada<\/a> and the US is expressed through an in-depth exploration of some of Thomas King\u2019s works. For instance, Andrews and Walton utilize King\u2019s Green Grass, Running Water, <\/em>as an imperative example of how he articulates the struggles of the Indigenous people that must \u201coperate between and across multiple \u2018nations\u2019, be they nation-states, reserve lands, or even differing forms of community\u201d (604). In a similar context and more specific to this course, Andrew and Walton also draw upon King\u2019s The Truth About Stories<\/em> as a means of discussing the implications of borders: \u201cthe border doesn\u2019t mean that much to the majority of Native people in either country\u2026 it is, after all, a figment of someone else\u2019s imagination\u201d (King, 122). Andrews and Walton argue that in his novels, King raises essential questions regarding the supposed hegemony of nation-states and what their contact zones both disclose and disguise\u2014they argue that King\u2019s work is vital to comprehending \u201ca set of counter-narratives to predominant notions of nation and race\u201d and highlights how they have \u201cobscured the stories of other people, particularly those of the First Nations\u201d (Andrew and Walton, 615).<\/p>\n

This article will be useful for the purpose of our conference goal and research aim, because it propels the discussion of transnationalism and indigeneity in current literature by offering a \u201chemispheric reading of these nations that is often ignored or buried in \u2018authorized\u2019 representations of the two countries\u201d (Andrews and Walton, 614).\u00a0Integrating Thomas King is useful in articulating the struggles of Indigenous people, because as an American-born Canadian and Native writer, his positionality offers a complex and authentic read on the issues of Aboriginal cultural genocide; essentially, his texts offer a subversive response<\/a> to the historic and persisting representation of Aboriginal and Non-Aboriginal affairs in Canadian literature. I think this piece will be particularly effective in cultivating an intervention plan on how to better understand and improve the Canadian identity because it posits just as much blame on Canada as the US in neglecting to acknowledge indigeneity. By conducting a critical analysis of the 49th<\/sup> parallel with reference to Thomas King\u2019s stories, this article problematizes the representation of Canada as not responsible or in control of its own colonial policies, and prompts us to rethink the image of Canada as being relatively passive and less of a facilitator to the cultural genocide against Indigenous people than the US.<\/p>\n

Therefore, rather than focusing on the prototypical characteristics of Canada\u2019s identity, this article provides substantial evidence that reiterates the significance of acknowledging the historical denial of indigeneity in Canada<\/a>. It opens up the possibility of integrating cosmopolitan ethics to aid in improving the Aboriginal and Non-Aboriginal relations in Canada \u2013 an area of intervention that our team intends to further explore.<\/p>\n

Works Cited<\/strong><\/h5>\n

G\u00f3mez-Vega, Ibis. “Subverting the “Mainstream” Paradigm through Magical Realism in Thomas King’s “Green Grass, Running Water”.”\u00a0The Journal of the Midwest Modern Language Association<\/i>\u00a033.1 (2000): 1-19. Web.<\/p>\n

Morgan, Vanessa Sloan. \u201cOn Being Here to Stay: Treaties and Aboriginal Rights in Canada.\u201d\u00a0Intercontinental Cry<\/em>. N.p., 26 Feb. 2015. Web. 16 April. 2016.<\/p>\n

“Justin Trudeau vows renewal of relationship with Aboriginals.”\u00a0Youtube.\u00a0<\/em>Youtube, 20\u00a0December\u00a02015. Web. 16 April\u00a02016.<\/p>\n

Neia Balao<\/strong><\/em><\/h5>\n
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H\u00e9bert, Yvonne M. “Cosmopolitanism and Canadian Multicultural Policy: Intersection, Relevance and Critique.”\u00a0Encounters on Education<\/i>\u00a014 (2013): 3-19. Web.<\/strong><\/p>\n

This article is written by Yvonne H\u00e9bert, a Professor of Education at the University of Calgary. Her research interests include: youth, identity, citizenship, education, democracy, minority studies, policy and educational reform. At the undergraduate level she teaches sociology of education and diversity studies, and at the graduate level she leads seminars on identity, education, and culture. In her\u00a0article, she focuses on exploring the possible reemergence of \u201ccosmopolitanism for its theoretical possibilities with respect to the process of integrating into an official multicultural country\u201d (3). Situating her argument around the question: \u2018What does it mean to be cosmopolitan<\/a>?\u2019<\/em>, H\u00e9bert argues in favor of integrating cosmopolitan subjectivities among citizens of Canada. She comprehends that this potential reconstruction of self is representative of many diverse identities that will be able to be nourished by the resurgence of linguistic rights and global migration. Additionally, she also states that with regards to the current multiculturalism policy in Canada, integration is defined in comparison to standards based on Canadian-born citizens, which explicitly marginalizes and subordinates Aboriginal peoples<\/a> (despite their native-born status) and immigrants in general. With \u201cthe dominant group holding negative stereotypes of the Other\u201d (H\u00e9bert, 4), this policy subordinates a large amount of individuals and underhandedly favors the socially dominant groups at the expense of the inferior immigrants. To further develop her argument, H\u00e9bert discloses nine major benefits to the reintegration of cosmopolitanism. She argues in favor of cosmopolitanism as: promoting an \u201copenness toward an Other\u201d; fostering a \u201crelational attachment to a locality\u201d; recognizing \u201cthe smallness of one\u2019s milieu\u201d; acknowledging \u201cmigratory experiences\u201d; as having the \u201ccapacity to integrate oneself in a milieu\u201d; concerned with the \u201cestablishment and maintenance of interconnecting with similar persons\u201d; showing an \u201cawareness of living between two entities or in a multiplicity\u201d; having a \u201cmoral obligation toward the Other, especially less fortunate\u201d and having \u201ccritical regards on the major contemporary questions\u201d (H\u00e9bert, 10). Essentially, the crux of her argument is her contention that cosmopolitanism is productive for \u201ctransversal analyses of migrants\u2019 and minorities\u2019 experiences in a particular city, that is, at the same time, a minority milieu\u201d (H\u00e9bert, 13). Therefore, in favor of the reimplementation of cosmopolitanism in the Canadian society, she argues that these enduring realities, which are shared by minorities and migrants alike, are in need of new analyses and theoretical approaches to support \u201ccosmopolitan connections\u201d (H\u00e9bert, 6) between people in an immensely collaborative and globalizing world in order to cultivate a more comprehensive understanding \u201cpolitical, sociological, and psychological attributes of social change\u201d (H\u00e9bert, 6).<\/p>\n

H\u00e9bert\u2019s piece is imperative to our conference because she contends that cosmopolitanism makes up for what the assimilative multiculturalism<\/a> ideology fails to recognize: that \u201ctoday\u2019s citizen is yesterday\u2019s immigrant, the result of previous processes of adaptation contributing to a continuously evolving sense of Canadianness\u201d (5). As H\u00e9bert contends, the discussion of cosmopolitanism is very effective in developing a more sophisticated, operative understanding of how we can all live together in Canada, and how this call to action can be articulated in Canadian literature as well.<\/p>\n

Works Cited<\/strong><\/h5>\n

“Cosmopolitanism in 3 minutes.”\u00a0Youtube.\u00a0<\/em>Youtube, 22 January 2016. Web. 16 April 2016.<\/p>\n

“London 2014: Multicultural or Cosmopolitan?: Mica Nava at TEDxEastEnd.”\u00a0Youtube.\u00a0<\/em>Youtube, 09 February 2014. Web. 16 April 2016.<\/p>\n

Schertow, John Ahni. \u201cBringing an end to the media’s systemic marginalization of Indigenous peoples.\u201d\u00a0Intercontinental Cry<\/em>. N.p., 10\u00a0Nov. 2015. Web. 16 April. 2016.<\/p>\n

Neia Balao<\/em><\/strong><\/h5>\n
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Galway, Elizabeth A. “Flint and Feather: The Figure of the Indian.” From Nursery Rhymes to Nationhood: Children’s Literature and the Construction of Canadian Identity<\/a><\/i>. New York: Routledge, 2011. 95-114.<\/strong><\/p>\n

Elizabeth Galway is currently the chair of the English Department at the University of Lethbridge, with a PhD in English from the University of Lexter. Her areas of expertise include\u00a0Canadian literature, children’s literature, imperialism and nationalism, as well as nineteenth-century literature, and her current research foci are\u00a0Canadian literature, children’s literature, WWI, and national identities.<\/p>\n

In the late eighteen century, Indians were a staple in Canadian children\u2019s literature, often portrayed as \u201cnoble savages\u201d or \u201cfierce warriors\u201d (95). In 1899 novel French and English: A Story of the Struggle in America<\/em>, however, both of these characteristics were exemplified as the Indian were shown be to unstable, turning against the English when provoked\u2014the \u2018horror\u2019 at hand was that the settlers could be instigators in such a turn by the Indians, yet blame for the atrocities committed y the English and French were placed on them. They were portrayed as \u201cinherently separate\u201d and \u201ca threat to the civilization and establishment of a Canadian society\u201d (99). However there are examples in early Canadian literature where they are still portrayed as inferior but in a less negative light, such as the 1896 novel Three Boys in the Wild North Land<\/a><\/em> by Egerton Ryerson Young who portrays the assistance that indigenous peoples often offered to white settlers in order to help them survive. Yet, there were very few self-portrayals of Canadian Indians. This changed with the 1907 short story \u201cLittle Wolf Willow,\u201d Pauline Johnson<\/a>, a half-Indian\u00a0writer chose to explore the relationships between first nations and their colonizers, and treats the two words of \u201cIndian\u201d and \u201cCanadian\u201d as separate, those two that can be navigated between. In particular, she uses the patriotic imagery of the Northwest Mounted Police and the perspective of an Indian protagonist, \u201ca means of representing diversity within Canadian unity.\u201d (112). She concludes that the figure of the Indian in literature in early literature was used to assist in the construction of Canadian identity.<\/p>\n

This article is of relevance of our research project, despite the fact that it involves the examination of dated literature. In order to understand identity formation, it is pertinent to examine the history of Canadian literature, understanding the historical context in order to make observations about the current milieu. Particularly with the inclusion of children\u2019s literature, which allows\u00a0the examination of what Canadians were being exposed to at an early age.<\/p>\n

Works Cited<\/strong><\/h5>\n
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Gorham, Harriet. “Pauline Johnson<\/a>.” The Canadian Encyclopedia<\/i>. 03 Apr. 2015. Web.<\/div>\n
<\/div>\n<\/div>\n
“Three Boys in the Wild North Land – Summer : Rev. Egerton Ryerson Young (1840-1909) : Internet Archive<\/a>.” Internet Archive<\/i>. 2007. Web.<\/div>\n
Natalie Dee<\/em><\/strong><\/h5>\n
<\/div>\n
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Godard, Barbara. “Notes from the Cultural Field: Canadian Literature from Identity to Hybridity.” Essays on Canadian Writing<\/i> 72.72 (2000): 209. Web.<\/strong><\/h4>\n

Barbara Godard was a prominent Canadian literary critic, who held strong feminist values and was an academic, translator, and editor as well. She taught a variety of subjects at York University, including English, French, and Women’s Studies, and was the recipient of several prizes and chair positions during her career.<\/p>\n

Godard takes a cynical view towards literature and the idea of identity formation as she argues that literature no longer serves to strengthen national identity, but as a consequence of the Cold War it instead serves to \u201cfurther its economic security in an era of global capitalism\u201d (211). Due to the rapidly occurring changes in Canadian society, there has not been sufficient opportunity for \u201cgenuine classics\u201d (212) to emerge, and so this incoherency has become a characteristic of Canadian literature itself. Additionally, it is noted how those outside the hegemonic cannot create coherent narratives, instead producing fragments of \u201ca nation in formation.\u201d (212).<\/p>\n

In this article, she also draws upon Bordieu\u2019s field theory<\/a> as away to explain how the concerns of a nation have shifted from the protection of a physical space, such as was the concern during the era of the second world war, to the protection of \u201cthe symbolic space of the nation\u201d (214) through cultural production. Culture is described as a \u201ccivilizing structure\u201d (219) that was integral in the continued existence of the Canadian nation-state, and post WWII with the proliferation of American mass culture, there was much anxiety surrounding the lack of distinct Canadian culture.<\/p>\n

The Canadian Charter of Rights and Freedoms<\/a> is noted as being the beginning of the proliferation in individualism in Canadian society, coinciding to cutbacks to Canadian cultural institutions such as the CBC and Heritage Canada, demonstrating how, despite the influx of capital into the country through agreements such as NAFTA<\/a>, Canadian heritage subsequently suffered. Simply but, in a broad global economy, due to its proximity to America and lack of well-established producers of culture, many Canadian publishers were bought by foreign companies and uniquely \u2018Canadian\u2019 artists were overlooked in favour of traditional European artists. Also discussed in the article is the impact of First Nations literature and how it can be used to \u201cunsettle\u201d (233) the traditional colonial discourse and push against hybridity. Other minorities also use their literature to upset the hegemonic, such as the LGBTQ* community, and the Asian-Canadian community. Godard concludes that Canadian is taking its cues from American, and the government removes itself from cultural production in an attempt to \u2018level the playing field\u2019 (243).<\/p>\n

Considering our topic of cosmopolitanism and where that and literature intersect, looking at Canada as a globalized nation and its impact of its culture is of course of great relevance to this topic. In order to understand Canadian creation identity, the external factors that undoubtedly have an effect upon Canada must be addressed.<\/p>\n

Works Cited<\/strong><\/h5>\n
“Constitution Acts, 1867 to 1982.” Legislative Services Branch<\/i>. 07 Apr. 2016. Web. 17 Apr. 2016.<\/div>\n
<\/div>\n
“North American Free Trade Agreement (NAFTA).” Government of Canada, Foreign Affairs Trade and Development Canada, Deputy Minister of Foreign Affairs, Assistant Deputy Minister Public Affairs, Corporate Communications, E-Communications<\/i>. 20 Nov. 2015. Web. 17 Apr. 2016.<\/div>\n
<\/div>\n
Verylikeakitten. “Bourdieu – Simple Explanation.” YouTube<\/i>. YouTube, 26 Apr. 2013. Web.<\/div>\n
\u00a0Natalie Dee\u00a0<\/strong><\/em><\/h5>\n
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