{"id":2,"date":"2016-11-13T04:39:43","date_gmt":"2016-11-13T11:39:43","guid":{"rendered":"https:\/\/blogs.ubc.ca\/engl470team\/?page_id=2"},"modified":"2016-12-02T18:15:00","modified_gmt":"2016-12-03T01:15:00","slug":"sample-page","status":"publish","type":"page","link":"https:\/\/blogs.ubc.ca\/engl470team\/sample-page\/","title":{"rendered":"Annotated Bibliography"},"content":{"rendered":"

Below is our annotated bibliography in alphabetical order.\u00a0<\/strong><\/p>\n

Buggey, Susan. <\/span>An Approach to Aboriginal Cultural Landscapes<\/span><\/i>. Ottawa: Historic Sites <\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/span>and Monuments Board of Canada, Mar. 1999. PDF.<\/span><\/p>\n

\"http:\/\/mediarepresentationsofthenative.tumblr.com\/\"

“You Don’t Look Like An Indian”, 1995. Cartoon by John Branch – http:\/\/mediarepresentationsofthenative.tumblr.com\/<\/p><\/div>\n

In her article \u201cAn Approach to Aboriginal Cultural Landscapes<\/a>\u201d, Susan Buggey argues that \u201cfor Aboriginal people, \u201cland is deeply intertwined with identity … concepts of territory, traditions, and customs are not divisible in our minds\u201d (Canada, 1996: IV, 137)\u201d (11). Although these specific places in which the First Nations reside are rooted in Canadian soil, the significance they place on the spirituality on the land is much greater in stature. Generations of intricate oral culture, spirituality, stories, and heritage are passed down through these lands. Therefore, the place in which they live are directly intertwined with their identities. Their values lie in the spirituality of the land, which make their physical home sacred to their culture. <\/span><\/p>\n

Buggey emphasizes: <\/span><\/p>\n

\n

\u201cNarratives and place names bequeathed from generation to generation relate these spiritual associations directly to the land. Traditional life, rooted in intimate knowledge of the natural environment, focussed on seasonal movement, patterned by movements of animals, marine resources and the hunt. Kinship, social relationships, and reciprocal obligations linked people in this complex round sustained for centuries\u201d (12). <\/span><\/p>\n<\/blockquote>\n

Aboriginal lands are connected to the peoples in intimate and specific ways because the physicality of their home shapes the way in which they live. I.e. As Buggey suggested, where Aboriginal people obtained their resources depends on the topographical characteristics of their land. The myths associated with their sacred place defines their relationships with their spirits and proves to be of great importance to their values and identities. <\/span><\/p>\n

In \u201cWhat Happened to Regionalism?<\/a>\u201d Alison Calder argues that, \u201cPostmodern conceptions of place suggest that it is composed of simultaneously intersecting complementary and competing forces that shift constantly depending on an individual\u2019s relation to them. That relation to place, what place means, is determined by race, class, gender, and a host of other factors. These factors combine uniquely in particular locations\u201d (114). \u00a0Calder emphasizes that the act of analyzing specific places and territories contain power and should be used when speaking or discussing First Nations territories.<\/span><\/p>\n

Calder explains that, \u201cPlaces\u2014regions or otherwise defined\u2014are both porous and unique. A place is not stable; it is always in flux\u201d (114). <\/span><\/p>\n

Calder also explained that there is already little to none Aboriginal representation in the media or in scholarly texts (113). Therefore, by taking away the specificities in the places that First Nations live in, Calder is saying that we\u2019re essentially erasing their identities altogether. <\/span><\/p>\n

Works Cited:<\/p>\n

Branch, John. You Don’t Look Like An Indian<\/i>. Digital image. Media Representations of The Native<\/i>. Tumblr, n.d. Web. 29 Nov. 2016.<\/p>\n

Buggey, Susan. <\/span>An Approach to Aboriginal Cultural Landscapes<\/span><\/i>. Ottawa: Historic Sites <\/span>and Monuments Board of Canada, Mar. 1999. PDF.<\/span><\/p>\n

Calder, Alison. \u201cWhat Happened to Regionalism?\u201d <\/span>Canadian Literary Studies<\/span><\/i> 204 (2010): <\/span>113-14. Web.<\/span><\/p>\n

-Chloe Lee<\/p>\n

\n

Coleman, Daniel. “Epistemic Justice, CanLit, and the Politics of Respect.”\u00a0Canadian <\/em><\/p>\n

Literature: A <\/em>Quarterly Review and Criticism<\/em>\u00a0204 (2010): 124-26.\u00a0Canlit.ca<\/em>. Web.<\/p>\n

\"firstvoices\"

Cover Art from an anthology edited by Patricia Monture & Patricia McGuire.<\/p><\/div>\n

In his article, \u201cEpistemic Justice, CanLit, and the Politics of Respect,\u201d Daniel Coleman writes about epistemic justice and \u201cde-colonizing\u201d Canadian literature by doing more than simply adjusting the canon of CanLit to include the work of minority and marginalized peoples. Coleman is addressing epistemological concerns that remain in the study of Canadian literature. He states that while students of Canadian literature \u201chave made some strides in de-colonizing the canon of CanLit \u2026 we have yet to de-centre the epistemological canons Canadians have imbibed from the larger disciplinary norms…\u201d (125). Coleman is seeking move away from western, post-enlightenment frameworks that are currently used to study and evaluate literature. Coleman is promoting the notion that to accurately understand and learn from non-westernized and Indigenous literature western readers and students \u201cneed to move from a politics of recognition that assumes we already know the value of what we see to a concept that is ubiquitous in Indigenous thinking: a politics of respect\u201d (125). Changing the framework and mindset in which Indigenous literature is studied and evaluated will not only allow non-Indigenous peoples to true learn and grow from new worldviews, but will also provide much need context to the histories behind all Canadian literature.<\/p>\n

Coleman’s article is relevant to our conference dialogue because we want to learn more about the impact that ignorance and generalizations in Canadian literature have had on First Nations peoples of Canada. Lee Maracle says, \u201cstudy ought to move us beyond the relentless reproduction of our cultural bias\u2026 The spiritual objective of study is to transform the way we see, to broaden the field of vision\u201d (qtd. in Coleman 125). In order to transform the way we see, we must be able to evaluate, expose and discuss the biases that exist in the way we see or the way we were taught to see. Revealing the partiality and \u201cus\/them\u201d predispositions that are ingrained in the existing frameworks for studying Canadian literature is a crucial aspect of being able to honestly and effectively examine and discuss the impacts they are having Indigenous communities. Identification and discussion of the systemic prejudice and ignorance ingrained in Canadian literary studies, is one way in which we<\/em> \u2013 referring to everyone who studies literature \u2013 can help bring about change.<\/p>\n

– Hannah Wagner<\/p>\n

\n

Indigenous Media Representation<\/i>. Dir. Kayla Piehler. Perf. F.A.I.R Media. World Cultures<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0at Ramapo College of New Jersey, 7 May 2014. Web. 29 Nov. 2016.<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0<https:\/\/www.youtube.com\/watch?v=jZX2K8AnYDQ>.<\/p>\n

Kayla Piehler compiled a video<\/a> of unfair and misrepresentations of Aboriginal peoples in the media<\/span>. The video portrays the generalized representation of Indigenous peoples in mainstream media which not only mocks and belittles Indigenous peoples but it promotes the idea that they are less than, or insignificant, and it tells the masses that are watching that it is okay to treat them as such. Furthermore, the m<\/span>edia often misrepresents Indigenous peoples as being culturally \u201cbackward\u201d and undeveloped, implying that their cultures are inadequate or obsolete \u2013 making it much harder for Indigenous knowledge to be taken seriously or given the respect and recognition it deserves<\/span><\/p>\n

The video presents generalized images of Native Americans with straight-forward written overlays that highlight the stereotypes the media has used to portray Native American culture.<\/span>\u00a0The video also contains slides with just writing, which portray a strong message of how to prevent these images from occurring in media. F.A.I.R (For Accurate Indigenous Representation) media shows how Native Americans would portray themselves rather than how the media does. The video also contains slides with just writing – these portray a strong message of how to prevent these images from occurring in media.\u00a0<\/span>The video also portrays other outlets of shutting down these generalized images of Native Americans.<\/p>\n

The exhibit by Cannupa Hanska Luger creates exhibitions that highlight the stereotypes\u00a0<\/span>and then he destroys his pieces to symbolize the destruction of these hurtful stereotypes. These m<\/span>usical artists blending traditions with modern music is an example of another outlet for change.\u00a0<\/span><\/p>\n

Piehler <\/span>highlights the negative ways in which Indigenous peoples are portrayed in western media and how they are belittled, humiliated, sexualized and disparaged. Native American artists have chosen to fight back against these devaluing and demeaning representations. <\/span>This video is relevant to our research because our team is exploring these generalizations and stereotypes in literature and media in order to gain insight into how this ignorance has impacted First Nations peoples, and what we can do to help Indigenous people fight against these oppressive stereotypes.\u00a0<\/span>It shows some way in which we can support Indigenous activist and artists who are fighting against these stereotypes.<\/span><\/p>\n

-Chloe Lee<\/p>\n

\n

Lurie, Nancy Oestreich, and Robert F. Berkhofer. \u201cThe Good, Bad, but Never Indifferent<\/p>\n

Indian.\u201d Reviews in American History, vol. 7, no. 2, 1979, pp. 163\u2013169.<\/p>\n

In her review of Robert Berkhofer\u2019s<\/a> \u201cWhite Mans Indian,\u201d Nancy Oestreich Lurie notes the ways in which he traces the origin of the lumping of culturally varying peoples as \u2018Indian\u2019 and why the term continues in use. The book examines the concept of image, the renditioning of Indians, and how this concept is merely a \u201cliteral, even pictorial representations people had of the Indian in their minds\u201d(164). Society is taught to think of the Indian as \u2018other\u2019 or as \u2018savage\u2019; these images are not only born out of the exploitation of Indians, but are moreover constructed by the \u2018White Man.\u2019\u00a0 <\/span>The \u201cWhite Mans Indian\u201d demonstrates that the Indian in generally portrayed as either a \u2018good\u2019 being, by conforming to white assimilation, or alternatively as \u2018bad,\u2019 for going against the white man. The issue is that this idea of Indian is so engrained in our thoughts that it is difficult to formulate an image of \u2018Indian.\u2019 <\/span><\/p>\n

Similarly, Dr. Dawn Martin-Hill, discusses Berkhofer\u2019s piece in a Ted-talk<\/a>; she explains that the book \u201ctalks about how Indigenous people were represented in different institutions.\u201d Throughout the talk she discusses that there is this generalization and theme of the \u2018primitive Indian,\u2019 this dehumanization of indigenous people as savage. She asks, \u201cwhere does your thinking of Indigenous people come from?\u201d Europeans have dominated the story and narrative of the Indian, and the problems of generalization stem from the issue that we as a society are learning about these cultures and people from those who are not of their decent, and moreover those who are potentially ignorant to the culture.<\/span><\/p>\n

Works Cited:<\/p>\n

Axtell, James. “Robert Berkhofer Jr. (1931-2012).” Historians.org. American Historical <\/span><\/p>\n

Association, Sept. 2013. Web. 28 Nov. 2016.<\/span><\/p>\n

Dismantling the White Man’s Indian: Dr. Dawn Martin-Hill at TEDxMcMasterU. <\/span><\/p>\n

Youtube.com. TedTalks, 26 Dec. 2013. Web. 28 Nov. 2016.<\/span><\/p>\n

Lurie, Nancy Oestreich, and Robert F. Berkhofer. \u201cThe Good, Bad, but Never Indifferent <\/span><\/p>\n

Indian.\u201d Reviews in American History, vol. 7, no. 2, 1979, pp. 163\u2013169.<\/span><\/p>\n

-Hannah Westerman<\/p>\n

\n

Lucksinger, A. “Ecopedagogy: Cultivating Environmental Consciousness through Sense<\/p>\n

of Place in Literature.”\u00a0Pedagogy<\/em>, vol. 14 no. 2, 2014, pp. 355-369.\u00a0Project MUSE.<\/em>\u00a0Web. 26\/11\/2016.<\/p>\n

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Sense of place quote from William Kennedy on image, compiled by QouteFancy.com<\/p><\/div>\n

In her article, \u201cEcopedagogy: Cultivating Environmental Consciousness through Sense of Place on Literature,\u201d Annette Lucksinger discusses importance of place in literature and the impact it has on individuals and their ability to \u201cembrace the uniqueness of the local in the face of a globalized world\u201d (368). Throughout the article, Lucksinger describes her plan for structuring a course that can expand students understanding of sense of place, and highlight its significance. She discusses how communities and cultures can be understood from a classroom through studying the sense of place in their literature. Lucksinger defines sense of place as:<\/p>\n

\u2026 the way a person relates to a particular place based on\u2026 feelings and memories associated with a location, the stories attached to it, food, climate, sensory awareness as one physically absorbs the environment, an understanding of the local history and culture, familiarity with the landscape, relationships with those who inhabit the place, a sense of belonging and being part of the place, its holding personal meaning as one identifies with it and in turn realizes the extent to which one\u2019s identity is shaped by it. (356-57)<\/p>\n

The focus of this article is to reveal how \u201cliterature can influence one\u2019s thinking regarding personal connections to place\u201d (365). Concentrating on how the sense of place in literature encompasses not only the physical landscape<\/a>, but peoples and the history of the land as well. Lucksinger demonstrates how sense of place can impact \u201cthe audience in a profound way\u201d (365); a way which allows the audience to form relationships not only with the landscapes, but the cultures, the histories and the people of those lands.<\/p>\n

While Lucksinger directs her analysis of place in literature toward encouraging environmental protection by teaching students to engage with their own sense of place, her analysis of the sense of place in literature is relevant to our conference goal, promoting the importance of grounding literary analysis in specific places, because it demonstrates how exploring the sense of place in literature and media can help the audience to connect to the peoples and histories of that place. Lucksinger\u2019s impression that sense of place in literature is a significant way for readers to connect with the cultures, peoples and histories behind the work, is a central point for why it is so important to recognize the sense of place in literature and to ground literary analysis in the specificity of that place<\/a>.<\/p>\n

Works Cited<\/p>\n

Calder, Alison. “What Happened to Regionalism?” Canadian Literary Studies<\/i> 204 (2010):<\/p>\n

113-14. Web.\u00a026\/11\/2016.<\/p>\n

Lucksinger, A. “Ecopedagogy: Cultivating Environmental Consciousness through Sense<\/p>\n

of Place in Literature.” Pedagogy<\/i>, vol. 14 no. 2, 2014, pp. 355-369. Project MUSE. <\/i>Web. 26\/11\/2016.<\/p>\n

Jeremiah, Milford A. The Use of Place in Writing and Literature<\/i>. Michigan: Language Arts<\/p>\n

Journal of Michigan, 2000: Vol. 16: Iss. 2, Article 7. PDF.<\/p>\n

Sense of Place<\/em>. N.d. QuoteFancy, Web. Comp. Paulius J.<\/p>\n

 <\/p>\n

-Hannah Wagner<\/p>\n

\n

“Native Storytellers Connect the past and the Future.”\u00a0Native Daughters<\/em>. Accessed 27 Nov. 2016.<\/p>\n

\"864352181001_4785190268001_youtube-bottom-preview-03-03\"<\/p>\n

Indigenous people fighting back against J.K. Rowling’s generalized depiction of their peoples in her new series History of Magic in North America.<\/a><\/em><\/p>\n

\u201cNative storytellers connect the past and the future,\u201d is an article compiled with experiences of storytellers that highlight the significance of place. Each of these experiences are different from one another, which stresses that there are many unique Native American culture\u2019s that cannot be generalized into one. For example, the article starts off with the quote: \u201c \u2018I am from the Buffalo People,\u2019 the beautiful woman dressed in white said. The woman was a bright light to the two men who found her on the path. \u2018They sent me to talk to your people. I want you to tell them that I will come to see them.\u201d This quote emphasizes that the woman\u2019s identity is largely based on her people: the Buffalo People.<\/p>\n

In this article, there are also short video clips. One video clip presents author Virginia Driving Hawk Sneve<\/a>, explaining that her purpose in her writing is to be accurate while disregarding stereotypes of Native American people that are still prominent. The article begins to talk about storytelling as a \u201cdiverse and powerful medium of imagery and description\u201d and some of the purposes of storytelling include: illuminating the physical past, establishing life values, teaching lessons and morals, healing the wounds caused by ignorance and disrespect, giving voices to those who have been lost or silenced, reflecting upon the cycle of life, and opening the door to a time before the world as we know it came into existence. The article emphasizes that storytelling \u201cis writing the past, living the present and preserving the future.\u201d<\/p>\n

Stories are significant and different for each group of Native people. For example, Virgina Driving Hawk Sneve explains that she was told stories that were part of her own heritage. The article stresses that each tribe has a particular creation story unique to their culture, emphasizing that oral culture<\/a> and place play a large role in shaping beliefs.<\/p>\n

Works Cited:<\/p>\n

Hanson, Erin. “Oral Traditions.” Indigenousfoundations.arts.ubc.ca<\/i>. Accessed 27 Nov. 2016.<\/p>\n

“Native Storytellers Connect the past and the Future.”\u00a0Native Daughters. <\/em>Accessed\u00a027 Nov. 2016.<\/p>\n

“The Stream – Reimagining Native Americans in the Arts.” Al Jazeera English<\/i>. Accessed 27 Nov. 2016.<\/p>\n

“Virginia Driving Hawk Sneve.” Wikipedia<\/i>. Wikimedia Foundation. Accessed 27 Nov. 2016.<\/p>\n

\u2013 Chlo\u00eb Parkin<\/p>\n

\n

Sims, Daniel. “\u201cNot That Kind of Indian:\u201d The Problem with Generalizing Indigenous<\/p>\n

Peoples in Contemporary Scholarship and Pedagogy.” Blog post. ActiveHistory.ca<\/i>. N.p., 12 Jan. 2016. Web. 28 Nov. 2016.<\/p>\n

Daniel Sims is a professor at the Augustana Campus of the University of Alberta, and is a member of the Tsay Keh Dene First Nation<\/a>. Sims\u2019 blog posting discusses the problem with generalizing indigenous peoples in Canada. He notes that there are not only issues with students and staff of the school system that are lacking in knowledge on indigenous peoples, but that there are also groups of misinformed people who judge everything they hear as truth and often make vast generalizations. <\/span><\/p>\n

\u201cWhen one considers the number of federally-recognized First Nations, adds in the number of excluded First Nation communities, and factors in differences and similarities in environment and language one is left with a complex understanding of the diversity of groups and individuals that historically fell under the category of Indian.\u201d<\/span><\/p>\n

There is no one \u2018Indian\u2019 type, this concept suggests a lack of diversity within the spectrum of First Nations peoples. Although under Federal law, the \u2018Indian\u2019 must fit certain criteria<\/a>, it does not mean that the various cultures and traditions should be grouped under a single heading. <\/span>\u201cIndigenous people in Canada are not all the same. Not all First Nations signed treaties, have a reserve, or started voting in 1960. Yet many generalizations would suggest otherwise.\u201d Sims is demonstrating a need for better education on the First Nations of Canada, so that children are not growing up understanding that there is one \u2018type\u2019 of Indian.<\/span><\/p>\n

Works Cited:<\/p>\n

“First Nations.” Indigenous and Northern Affairs Canada; Communications Branch. Government of Canada, 7 Apr. 2015. Web. 28 Nov. 2016.<\/span><\/p>\n

Sims, Daniel. \u201c\u201cNot That Kind of Indian:\u201d The Problem with Generalizing Indigenous Peoples in Contemporary Scholarship and Pedagogy.\u201d Blog post. ActiveHistory.ca. N.p., 12 Jan. 2016. Web. 28 Nov. 2016.<\/span><\/p>\n

Tsay Keh Dene Elder. “Who We Are.” Tsay Keh Dene Nation. Tsay Keh Dene Nation, n.d. Web. 28 Nov. 2016.<\/span><\/p>\n

-Hannah Westerman<\/p>\n

\n

TEDxTalks. “Surviving Disappearance, Re-Imagining & Humanizing Native Peoples: Matika Wilbur at TEDxSeattle.”\u00a0YouTube<\/em>. YouTube, 19 July 2013. Accessed 27 Nov. 2016.<\/p>\n

\"turtleisland\"<\/p>\n

Image representing the Ojibwe Creation story.\u00a0<\/em><\/p>\n

\u201cSurviving Disappearance, Re-Imagining & Humanizing Native Peoples,\u201d questions whether or not images of Native American culture completely influence our perception. Matika Wilbur<\/a> explains that in 1990-2000 there were 5868 Blockbuster released films, 12 of which included Native Americans that were all portrayed as spiritual, 10 of which portrayed Native Americans as\u00a0impoverished and beaten down by society, but the image of individuals were not portrayed. These images promote low self-esteem in Native Americans, but these images promote a raised self-esteem in white people. Wilbur questions how Native American people can ever been seen as modern or successful, when films and images only present Native American\u2019s as \u201cthe leathered and feathered vanishing race.\u201d<\/p>\n

Matika Wilbur talks about her project called Project 562<\/a>, that involves her changing the image of Native Americans by focusing on giving new images to individual tribes in specific places. She asks about the issues and stories specific to their communities. Wilbur\u2019s talk involves images of Native American people, and she introduces each of them by emphasizing their individual name, the name of their people(s), and their home. Wilbur\u2019s talk involves images of people that present them in a unique fashion, unlike the generalized and stereotyped images portrayed by mass media. Wilbur\u2019s talk gives individual\u2019s power because it is a collaboration of differing stories that make people who they are. Her talk reveals 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\u2019 images of Native American people that only support stereotypes.<\/p>\n

Works Cited:<\/p>\n

“Home – Project 562- A Photo Project by Matika Wilbur Documenting Native America.”<\/p>\n

Project 562 – Project 562- A Photo Project by Matika Wilbur Documenting Native America<\/i>. Accessed 27 Nov. 2016.<\/p>\n

“Official Site of Matika WIlbur Photography.” Official Site of Matika WIlbur Photography.<\/i><\/p>\n

Accessed 27 Nov. 2016.<\/p>\n

“Ojibwa – Chippewa – Crystalinks.” Ojibwa – Chippewa – Crystalinks<\/i>. Accessed<\/p>\n

27 Nov. 2016.<\/p>\n

TEDxTalks. “Surviving Disappearance, Re-Imagining & Humanizing Native Peoples:<\/p>\n

Matika Wilbur at TEDxSeattle.”\u00a0YouTube<\/em>. YouTube, 19 July 2013. Accessed 27 Nov. 2016.<\/p>\n

\u2013 Chlo\u00eb Parkin<\/p>\n

\n

 <\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Below is our annotated bibliography in alphabetical order.\u00a0 Buggey, Susan. An Approach to Aboriginal Cultural Landscapes. Ottawa: Historic Sites \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0and Monuments Board of Canada, Mar. 1999. PDF. In her article \u201cAn Approach to Aboriginal Cultural … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":43398,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-2","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/blogs.ubc.ca\/engl470team\/wp-json\/wp\/v2\/pages\/2","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.ubc.ca\/engl470team\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/blogs.ubc.ca\/engl470team\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.ubc.ca\/engl470team\/wp-json\/wp\/v2\/users\/43398"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.ubc.ca\/engl470team\/wp-json\/wp\/v2\/comments?post=2"}],"version-history":[{"count":25,"href":"https:\/\/blogs.ubc.ca\/engl470team\/wp-json\/wp\/v2\/pages\/2\/revisions"}],"predecessor-version":[{"id":166,"href":"https:\/\/blogs.ubc.ca\/engl470team\/wp-json\/wp\/v2\/pages\/2\/revisions\/166"}],"wp:attachment":[{"href":"https:\/\/blogs.ubc.ca\/engl470team\/wp-json\/wp\/v2\/media?parent=2"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}