17 thoughts on “Annotated Bibliography”

1. Hi Team!

   Reading through our posts I think that as Susan Buggey claims, “land is deeply intertwined with identity” and so our unique values that result from this should not be generalized (Canada, 1996: IV, 137) (11). The main ideas I have found in our research are that land is connected to people in specific ways through physicality as well as mentality, place is unstable and there can be a multitude of perceptions about place, erasing place specificity erases Indigenous identities, and that there needs to be a change in the way Canadian literature approaches Indigenous peoples so that diversity is emphasized and generalizations are destroyed.

   I think Annette Lucksinger’s definition of place fits in well with what we are exploring as she defines it as the way people relate to each other based on “feelings and memories associated with location, the stories attached to it, food, climate, sensory awareness,” as well as how one understands history, culture, and landscape (356-357). I like how she says people relate to place through how they identify with it and how it shapes their identity (Lucksinger 356-357). I think Lucksinger’s definition clearly stresses that place influences people differently, and this portrays that multiple, diverse cultures should not be generalized into one.

   Thinking about all of this, do you think that as individual interpretations of place are different and shape identity, it makes it more difficult to put in perspective how someone else’s identity has been formed? In what ways do you think Canadian literature and the media can destroy stereotypes and generalizations when they have been established for many years already? I think it is a difficult process and one that does not completely work without acknowledging the wrongful and hurtful images of Indigenous peoples that have been promoted.

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   • Hey Chloë,
     I completely agree that, dismantling the generalizations, minimization and the stereotyping of Indigenous peoples in mainstream media and literature would not work without first acknowledging that this narrative exists and is very prevalent.
     I think independent literature and media, much like the F.A.I.R media video above, that highlight the unfair and distorted representations of First Nations peoples is a good place to start; this type of literature and media hold up a mirror to the rampant misconceptions in western representations of Indigenous peoples. Once this misconceptions are visible I think most people will dislike what they see, and I am hopeful that this will provoke viewer and readers to reject the westernized narratives they have been saturated with.

     The other thing I really like about the “Indigenous Media Representation” video is that it shows Native American artists and activists who have been taking action against the negative depictions of Indigenous peoples. Seeing these people take action is both inspirational, as well as influential; it provides a good example of how one can get involved or support a movement to for Indigenous peoples to “take back” their identity.

     Finally to answer you questions… Yes, I do think that individual interpretations of place do help shape ones identity, I also think that the place specific interpretations of peoples imposingly shape peoples identities – that is one reason why I think that place is very important because each place contains its regional preferences, biases, and perspectives, that effect the literature, media, and people of that place.

     I think place specific analysis is a good way to start to disassemble the generalization and stereotypes in Canadian literature and media, because when you look at a place specifically it is easier to pinpoint and understand the specific disposition and context of that place; in other words, in order to eliminate harmful generalizations we need to get specific about the context and background of their cause. I also think the Coleman’s recommendation to move away from westernized frameworks of evaluation of knowledge is another good way to tackle the well established stereotypes, because will help people to move away from ethnocentric perceptions of knowledge which will allow them to understand and appreciate different systems and structures for knowledge.

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   • Hi Chloe,

     Indigenous stereotypes are an unfortunate problem, but over time they can be destroyed. I think that some of the best examples of this are through examples of Canada’s music scene with Indigenous artists like “A Tribe Called Red” who bring modern indigenous perspectives into music.

     https://youtu.be/_zH9wHWMi_k

     This music is a kind of informal education that helps change the idea that Indigenous people’s are to be spoken of in the past tense. It also brings them into popculture – which brings forth the idea that Indigenous peoples can be famous for something else than battles with settlers or trying to created treaties.

     As far as formal education goes, I agree that literature is also important in destroying past indigenous stereotypes. That is what the group that I am in is focusing on – the idea of creating a new Canadian literature that could help in the reconciliation movement and bring indigenous and settler perspectives into a more lineated form. Thomas King’s book, “Green Grass Running Water” is an example of literature that has the capacity to do this.

     Strangely enough now there also seems to be a third media that is bringing those perspectives together and that is the internet. The protest at Standing Rock would not be so widely known and so controversial without the internet – and through the internet modern Indigenous peoples can be seen fighting for their land and for nature, braving corporations and people who are supposed to protect Americans from injustice, but are failing to do so. Finally Indigenous peoples are playing the role of protagonist in America. That is certainly enough to change a few stereotypes.

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2. Hi Team!

   A lot of our research focuses on this issue of generalization – and furthermore, how to move on from these stereotypes that are so engrained in our thinking. Many images of First Nations are defined by one tradition, one type of cultural dress, one ‘look.’ Society is generally misinformed on the various cultures within the First Nations group as a whole. I think that in order to change this idea that is portrayed in mass media, we must start with discussion and understanding. The school system is a great way to begin a discussion, to teach children early about the many cultures that collectively form our First Nations identity, and how that moreover forms our Canadian identity. It needs to be discussed that the First Nations offer more than just a history lesson, but their culture is important in understanding how differing cultures can live in harmony. First Nations worldview is moreover an equally important concept to teach in the school systems. As Chloë reflected in her post on Matika Wilbur’s talk, it is important to remember “that we all come from the same place, and we then moved out into different places, and we need to remember this and try to learn about this in order to change our own and others’ images of Native American people that only support stereotypes.” Through education and discussion, we can alter perceptions of First Nations in Canadian society.

   I found this article recently, and it discusses the importance of changing the Indigenous stereotype; “popular opinion is being shaped by movies that tell the story of First Nations people without their influence or voices.” He explains that Indigenous story-telling is is important way to change the narrative that has been written by European thinking for years. http://www.cbc.ca/news/canada/new-brunswick/jesse-wente-indigenous-movies-1.3878945

   What are everyones thoughts on ways for us to change First Nations perception and generalization?

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   • Hi Hannah,

     I wanted to reply to your post because I read through the article you posted about changing Indigenous stereotypes and found it thought provoking.

     I think this article is significant because it discusses why “big-scale First Nations movies” have not been made. Jesse Wente explains that this is due to filmmakers not having enough money, and like you discussed the end result of this is that opinions about Indigenous people are formed from images that do not promote individual Indigenous voices. I also liked how there is an audio clip of an interview with Jesse Wente about the importance of fighting against stereotypes of Indigenous people. I think this combination of audio and writing is great because it provides a platform for people to listen and read. I view this interview of Jesse Wente is an example of how media can promote the recognition of individual voices.

     I think that changing the generalized perception of Indigenous peoples is achievable, but difficult. I think Jesse Wente’s interview highlights this, and I think that continuous awareness, continuous support, and continuous recognition and respect towards the differences between Indigenous peoples, are all important ways in which generalizations can be abolished.

     Thinking about generalizations and stereotypes, I found an article called “You’re Not the Indian I Had In Mind,” by Jess Housty. This article was originally a blog post written by Housty. In her post, Housty explains that through interviews she has discovered that there is a generalized Indigenous stereotype people expect her to fit in with. From the beginning of her post, Housty explains that she does not speak for all Indigenous peoples and that she has put together questions and requests about generalizations and stereotypes of Indigenous people. She discusses how Indigenous voices have been marginalized in film projects, and in society. She has discovered that this is often because films give their audiences an Indigenous story that is portrayed though “a white lens.” She asks that people recognize that Indigenous stories and voices are “wildly underrepresented” in the film industry. Reading through Housty’s questions and requests, I was drawn to her request about recognizing the underrepresentation of Indigenous voices because I think that recognition is a key step in helping to promote a focus on individual identities.

     Here is Jess Housty’s “You’re Not the Indian I Had In Mind”

     http://thetyee.ca/Mediacheck/2016/08/11/Interviewing-Indigenous-Peoples/

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   • Hi Hannah,

     Your hyperlink is ever so thought provoking. I believe that the stereotyped “Indian” is still very present in North American society. The quote from the article that moved me most is:

     “We don’t count in a culture that still considers us to be OK to be mascots.”

     To me this says it all. It is very true and change does need to be made! While the article states that “He hopes that more big-budget Indigenous movies can change that by teaching people empathy and understanding, and helping to correct a long history of discrimination and misrepresentation.” I believe that this may be a start but as Nancy Marie Mithlo states in the short TEDX, Americana Indian — thinking twice about images that matter, we all need to start having more conversations about acceptance.

     https://www.youtube.com/watch?v=vdhWdgJI_ck

     She talks about the many ways in which we keep the stereotypes alive in our world. The “indian” themed birthday parties, the misrepresentation of the traditional headdress in the media, the use of the wrong imagery being used in advertising. She asks us to “Think twice. Speak out, Educate ourselves. Have a conversation…” and I agree that the change needs to come from all levels, from mass media to the simple conversations we have on a day to day basis as these are all vehicles for change.

     How do we do this exactly? I am not entirely sure, as I think it is a huge movement. It must first start in our homes and schools with our friends and family but the change needs to extend into the media, the sports teams,and the general population.I believe that those with the knowledge need to reach out to educate any individual willing to learn.

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     • Hi Audrey,

       Thank you for the link to Nancy Marie Mithlo’s TedTalk “American Indian- thinking twice about images that matter.” I completely agree with her message, and you, that change has to occur at every level. I was drawn to how Mithlo’s talk starts off with asking everyone to think together about specific words and images of Indigenous peoples that are “ever present and yet invisible.” She emphasizes that so many images of Indigenous people presented within the media are fictional portrayals. Mithlo also emphasizes that because of these fictional images, the real appearances of Indigenous people often cause confusion to those who believe the stereotypical images are true. I think this is extremely significant because it highlights that there will always be a cycle of misrepresentation and ignorance causing harm to Indigenous communities and individuals as long as these stereotypical images continue to be represented in the media.

       I agree that disregarding stereotypes is a huge movement, and I like how you explain that this could start within the personal sphere first and then extend into the media and the general population. I think that this makes complete sense, but I also think that the media has a huge influence on individual values, conversations, and beliefs. Perhaps if there is more emphasis on changing generalized and stereotyped images of Indigenous people in the media, then this could influence a change in perspective within the personal lives of individuals as well.

       Work Cited:

       TEDxTalks. “Americana Indian — Thinking Twice about Images That Matter: Nancy Marie Mithlo at TEDxABQWomen.” YouTube. YouTube, 02 May 2013, https://www.youtube.com/watch?v=vdhWdgJI_ck. Accessed 5 Dec 2016.

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       • Definitely! The process of undoing the negativity of the stereotypes is so incredibly intertwined. I appreciate your comment about changing the imagery and stereotyping in the media as an initial movement and I do feel that that may be an appropriate call for action as it could in fact create more wide spread influence with the hopes of it trickling down into the individual homes. With social media being what it is now a days that may be the way to start. The reach is incredibly broad and it is a media platform that is very effective in reaching the younger generations who are often the catalysts for change. I see youth educating older generations more and more, working in a middle school and it is amazing! Not only do we need to reach out and end the stereotypes through educating the non-indigenous people but work on empowering the indigenous youth in order to build or maintain a sense of pride in themselves as individuals separate from stereotypical portrayals in mainstream media.

         I found an interesting article that addresses just this.

         http://mediasmarts.ca/digital-media-literacy/media-issues/diversity-media/aboriginal-people/impact-stereotyping-young-people

         Work Cited:

         “The Impact of Stereotyping on Young People.” n.d. Media Smarts: Canada’s Centre for Digital and Media Literacy . 5 December 2016. .

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3. Hello Team!

   Reading through our bibliography and checking out the many awesome links, videos and articles, I am so excited about the number of sources we have to work with, and the amount of relevant and useful information we have found on both the topic of stereotyping and generalizations, as well as the significance of place.

   After looking at the Nancy Lurie’s article posted by Hannah, and the F.A.I.R media video posted by Chloe, I found myself wanting to discuss the dominant western representation of Indigenous peoples and how this sweeping portrayal is relevant to the significance of place; I also wanted to work out how all of these ideas tie into Canadian literature and the dominant Canadian narrative we have be learning about this semester.

   From many of the sources listed on our annotated bibliography, the dire need for intervention in one area stands out; how can we help disassemble the many generalizations and misrepresentations of Indigenous peoples in mainstream literature and media. Many people in this course seem to agree that finding new ways to support Indigenous people in their endeavor to take back their voice and identity from westernized literature and media. As Matika Wilbur references, in her TedxTalk posted by Chloë, one way to begin dismantling these generalizations is by focusing on the individual. She focuses individual tribes, as well as the individuals within the tribes; highlighting their individual names, issues and stories. Daniel Coleman’s article also offers a way in which we [student of literature] can overcome the stereotypes and disparaging western perspectives. Coleman argues that we need to go beyond studying and evaluating other types of knowledge and stories, to actually engaging with and practicing the methods of acceptance implicit in non-western frameworks and systems of knowledge. I think a third way in which we can challenge these dominant stereotypes and western generalizations of Indigenous peoples is to explore, acknowledge and support the many Indigenous led movements and responses to these representations, such as the ReMatriate movement.

   So, how is this all significant to place? I think one way in which these issues are related to place specificity, is through the intimate relationship between land and identity. As Chloe points out, Susan Buggey addresses the idea that “generations of intricate oral culture, spirituality, stories, and heritage are passed down through these lands.” Contrary to western-European value systems which evaluate land’s worth by its extrinsic utility, Indigenous cultures place intrinsic value on the land; it is just as sacred and cherished as the creatures, people and stories it sustains. Land is valued not just as a geographical home but as part of the family, and therefore holds great significance for both communal and individual identity.

   Because land and place are very much a part of Indigenous identity it would be hard to understand Indigenous stories or knowledge removed from the significance of place. Furthermore, I feel that also there is so much meaning lost in any Canadian narrative when it has been removed from the context of it relationship to the land and its association with specific Indigenous cultures, knowledge and stories. For me the goal of this conference dialogue is to not only find an effective intervention for the propagation of Indigenous discrimination and ignorance, but to also learn how I can re-contextualize my understanding of Canadian history, literature, and identity in relation to the cultural, historical and spiritual significance of its specific place.

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   • Hi Hannah, your comments are very well written.

     The issue of intervention in Canadian literature has come up in my group’s conference as well. I agree that practicing indigenous ways of knowing helps in the reconciliation movement, but changing culture to practice those ways of knowing is difficult to do. For example, settler Canadians might have trouble bringing oral ways of knowing into their culture to the same extent as written ways of knowing because written ways of knowing are seen as more “authentic.” Meanwhile Indigenous Canadians, many of which were stripped of their culture for ten generations, still are not treated as equals to settler Canadians, and some of their cultural ways of knowing may still hinder their prospects for being successful in a modern mainstream post-colonial settlement. For instance, knowing how to diagnose the health of nature, like the late Musqueam elder Edna Point-Grant could would not necessarily be useful in finding someone a job in modern-day Vancouver, besides if someone wanted to be a gardener, but then those jobs are generally seen as low-pay to post colonial settlers.

     What my group thought would be useful to do in the way of intervention would be to change the education system to utilize more indigenous culture and ways of knowing. Lower in this bibliography, I believe that Kim mentions some of the changes that are currently happening.

     I think that equal indigenous inclusion to post colonial settler inclusion in Canadian curricula would help all Canadians be included in more ways of knowing, from oral, to land based, to written, to physical – and many more.

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4. Hi all,

   This is in response to Daniel Coleman’s “Epistemic Justice, CanLit, and the Politics of Respect” in your bibliography.

   My group is concerned with incorporating Indigenous perspectives in Canadian literature. Coleman is right when he says that we need to do more to decolonize Canadian literature. But what does a postcolonial Canadian literature look like?

   Thomas King seems to be cautious about the idea of a postcolonial Canadian literature. A quote from him:

   “…the idea of post-colonial writing effectively cuts us off from our traditions, traditions that were in place before colonialism ever became a question, traditions which have come down to us through our cultures in spite of colonization, and it supposes that contemporary Native writing is largely a construct of oppression” (King, 11-12).

   I think his view is that postcolonial writing can pigeonhole Indigenous writers into writing only about postcolonial subject matter, which ignores the rich history of Indigenous writing.

   Coleman also wrote about the idea of white civility, which paint the “other” as uncivilized, inferior and opposite western/white ideals.

   We need to incorporate Indigenous methodologies and ways of knowing if we want to change the “framework and mindset in which Indigenous literature is studied and evaluated,” as you say.

   We need to overcome the trappings of western and Eurocentric thinking as it applies to our ideas and beliefs about Canadian literature, Indigenous literature, and oral storytelling.

   How can we do this? Changing western thinking within academia is a challenge. I think a good first step is to improve elementary school curriculums in order to introduce different ways of knowing- like oral storytelling- early on.

   Any other ideas on how to challenge western/Eurocentric thinking within CanLit?

   Cited: Coleman, Daniel. White Civility: The Literary Project of English Canada. Toronto: U of Toronto, 2006. Print.

   King, Thomas. “Godzilla vs. Post-Colonial.” World Literature Written in English. 1990. Print.

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   • Hi Marissa,

     Thank you for your post! In response to your question about how to overcome the limits of Western and Eurocentric thinking in regards to Canadian literature, Indigenous literature and oral storytelling, I agree with you that a good step would be to improve elementary school curriculums. Thinking back to my experience in elementary school, and high school for that matter, I feel like I did not learn enough about Indigenous culture and I realize that I did not learn anything about the importance of oral storytelling. I feel like changing the elementary curriculum to emphasize different ways of understanding, is a great step towards a new way of thinking. I also think that high school curriculums should be changed in order to do this as well.

     In a more personal perspective, perhaps having more conversations, with the people in our every day lives, about stereotypical images and generalizations of Indigenous people would be helpful. I think there is a tendency to avoid talking about topics that are thought of as being controversial, but this topic of changing ways of thinking about Indigenous literature should not be controversial because it is all about achieving an understanding that is inclusive and respectful of all cultures rather than just Western culture.

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     • Definitely- one thing I recall from my own childhood is being tasked with writing my own creation story involving animals. It certainly gave me a greater respect and understanding for First Nations stories, but I still regarded them as stories and didn’t realize how they were also a history of a people. That understanding could have been expanded on in high school, where Indigenous histories and stories were barely glossed over.

       And yes, having personal conversations is just as important. If we want to change our current attitudes towards Indigenous storytelling and culture, it has to start with ourselves.

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5. I also wanted to comment on Kayla Piehler’s Indigenous Media Representation article.

   The idea that Indigenous cultures are “backwards” is one that has made its way into Canadian literature and has affected the ways in which we evaluate the stories that are “worth” telling.

   I talked about this in one of my blog posts, but it’s relevant here as well. Keith Carlson writes about the “historical purity” that is associated with western literature and is used to devalue Indigenous literature/stories that don’t fall in line with that. Wendy Wickwire writes about how academics ignore post-contact stories in favour of mythical stories, thereby perpetuating stereotypes. And just to quote myself here: “When we choose which stories to assign value to, we miss the important ones and ‘close the door on another way of knowing’ (Carlson, 56)”.

   We need to somehow reconcile Indigenous and western knowledge in a way that respects and includes Indigenous “ways of knowing,” whether that be through oral storytelling or anything else. Like you, our group believes we need to change the way we approach Indigenous peoples and stories, especially when it comes to making value judgments about stories.

   Cited:
   Carlson, Keith Thor. “Orality and Literacy: The ‘Black and White’ of Salish History.” Orality & Literacy: Reflectins Across Disciplines. Ed. Carlson, Kristina Fagna, & Natalia Khamemko-Frieson. Toronto: Uof Toronto P, 2011. 43-72.

   Robinson, Harry, and Wendy C. Wickwire. Living by Stories: A Journey of Landscape and Memory. Vancouver: Talon, 2005. Print.

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6. I strongly believe that education, starting at an early age, is crucial for the “Identification and discussion of the systemic prejudice and ignorance ingrained in Canadian literary studies.” (Wagner). BC’s Ministry of Education has recently made some important changes as far as Indigenous study in school. A Curriculum Draft written in August 2015 says,

   Over the past decade, British Columbia’s curriculum has integrated Aboriginal content into specific courses. The redesigned curriculum builds on what has been learned and extends Aboriginal perspectives into the entire learning journey, rather than into specific courses or grade levels. This means from Kindergarten to graduation, students will experience Aboriginal perspectives and knowledge as part of what they are learning. And because Aboriginal perspectives and knowledge are embedded in the curriculum, they will naturally influence the ways in which students will be assessed. (Introduction to British Columbia’s Redesigned Curriculum, 7,8)

   As a primary teacher, I am being provided with increased support from my Indigenous liaison. She used to be more strictly available to support the First Nations students of our school, but there has been a shift and all students are getting regular Aboriginal education. I think this is the key to bringing about increased understanding of our Indigenous people. There are many wonderful Indigenous stories available to read to our students. In my group’s annotated bibliography, I describe Raven Tales, a popular Indigenous children’s movie and book series that my primary students love. Embedding Indigenous stories in our curriculum is exactly what our province and country needs. There is much to learn from other cultures, and especially Canada’s First Nations people. We try to teach our students in a way that is cognizant of different Aboriginal regions, as there are vast differences. Some liaisons are from tribes such as Coastal Salish, and our school’s liaison is Inuit. Each of them who visit our classes explain different regions and cultures.
   I hope that high schools are including Thomas King’s works such as The Inconvenient Indian, A Curious Account of Native People in North America. There has been a missing link in Canada’s education for too long; it is the voice of our First People.

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   • Hi Kimberly! Thanks for the comment!
     I completely agree with you, I think starting in the school systems is such an important step towards further respect and understanding of First Nations cultures, and even the various cultures of the world. There is a really interesting article about the power of storytelling to affect cultural awareness. The article mentions that “Stories contain the wisdom of the world, teaching cultural values, building community,
     celebrating cultural diversity, and preserving cultural identity” and moreover explains the importance in continuing oral storytelling and the ways in which it can benefit the listener differently from that of a written story. http://www.learninglandscapes.ca/images/documents/ll-no14/ll-no14-baldasaro-maldonado-baltes.pdf
     I think that the ways in which the school systems are beginning to incorporate more and more First Nations teachings into the curriculum is an important start towards understanding. By acknowledging these cultures, traditions, and learning practices, the children of the next generation will have a much more foundation of cultural acceptance and appreciation.

     Works Cited:
     Mary McCullum Baldasaro, Nancy Maldonado, and Beate Baltes. “Storytelling to Teach Cultural Awareness: The Right Story at the Right Time.” (n.d.): n. pag. LEARNing Landscapes, Spring 2014. Web. 5 Dec. 2016.

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7. Thank you for your interesting bibliography. An article, by Neil Harrison and Maxine Greenfield called “Relationship to place: positioning Aboriginal knowledge and perspectives in classroom pedagogues,” ties in with your group’s thesis, and although this article speaks to educators in Australia, it is relevant to Canadian educators. Here they describe the aims of their research:

   “There was considerable confusion across all schools involed over the use of Aboriginal perspectives and Aboriginal knowledge, with the two concepts being used interchangeably to refer to the syllabus content that is taught about Aboriginal people, including for example, Dreaming stories and the Stolen Generations. We endeavour in this paper to clarify these concepts and to suggest how teachers might incorporate Aboriginal knowledge in their programs, without recreating some of the stereotypical representations that are often an effect of current pedagogies.”
   (66).

   What I took out of the article is how important it is to get Indigenous people in our schools speaking about their cultures. They go on to explain how to improve Aboriginal content:

   “The school’s interaction with an Aboriginal community including its Aboriginal Education Consultative Committee is the value of including Aboriginal perspectives in the New South Wales primary curriculum. The learning for the children and teachers alike is constituted through these interactions with Aboriginal people. These interactions in turn produce an understanding of a relationship to place and identity.” (74).

   In my district we are having way more Indigenous liaison involvement in our classrooms, and they speak about the specific areas they are from and familiar with. I think that is very key to resisting stereotyping or generalizing Indigenous people (just as this article explains.)

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