Introduction
Our research is focused on non-Aboriginal Canadians, largely on an individual level. We want Aboriginal people to have a stronger voice, through literature and every other channel. We are exploring that change by looking at how people like us, non-Aboriginal people, read and hear and understand Aboriginal voices. We want to look beyond our own perspectives.
Dominant Canadian society has a lot of power to suppress Aboriginal voices, everywhere they appear in literature and society. We have caused enormous injustice throughout history, through strategies that aim to silence Aboriginal voices, and those injustices continue. Our research here is specifically concerned with distorting Aboriginal voices, which in effect may end up silencing them. How can we give up some space so that Aboriginal stories can breathe? How can we look at Indigenous literature through the lens it was written in, rather than our own? How can we keep our ideologies and worldviews to the side, so that we can explore others? How can we avoid trying to fit the work of Aboriginal creators into our own perspective?
More specifically, in stories from Aboriginal writers, how can we read them without assuming that we already know what their value is and what the author is trying to say?
Our approach comes from Daniel Coleman’s thoughts on the politics of respect. He summarizes Lee Maracle’s explanation that “respect for the object of study requires a certain amount of distance, so that what we study is not alienated from its own context and turned into an acquisition of the learner” (Coleman 125). Respect demands space and distance, and an awareness that what we are looking at comes from a different context than our own.
We are interested in the study of perspectives, and the ways that mutual respect can define and impact multiple perspectives. We want to explore different ways of thinking, something that is difficult when we are educated in one dominant way of thinking. How can we open up to others? The first step needs to be recognizing that there are other ways of thinking, and acknowledging our own way as just one. We found that the goal of our research comes down to one main concept: self-awareness. This is our call to action: find strategies that make us more aware of our own subjective perspective, and use that awareness to open up space for other perspectives.
Language as a Tool for Learning
Language is an integral part of our learning and is an important first step towards a deeper understanding or insight into another culture. As such, it would be important firstly for local Aboriginal languages to be taught within school curricula, for Aboriginal students but also for non-Aboriginal students.
- Language preservation firstly for Aboriginal children
- Providing an opportunity for others to choose to learn an additional language
Marie Battiste emphasises the need to reinstate education for Aboriginals “without paternalism and without condescension”, a restoration of their humanity (26).
- To provide more avenues and open sources for learning
- Contributing to the deconstruction of barriers imposed by society
What is important for this is not for Aboriginal language or culture to be a component of the past, but an instrument for the future, in fostering a greater understanding across cultures.
Education has the Power to Destroy or Create
Dr Eileen Antone highlights the necessity for Aboriginal people to “[reclaim their] voice”, whilst similarly highlighting the expectations that have not been met by the “Euro-Western educational system” (19).
- Education is essential to the foundation of societal structures
- To ensure the accuracy and content of curriculum being taught
- Respectful and accurate representation within popular culture to target a wider audience
- Further the integration of other ideas within the system
Daniel Coleman rightly suggests that there is a need for us to “broaden our field of vision” (125). Therefore, in beginning to educate ourselves on that which we need to ‘re-learn’, John Ralston Saul suggests to not read from our own experience and instead shift the focus and importance to the experience of others (“The Comeback”).
Highlights from our Dialogue
We discussed some of the misunderstandings and negative stereotypes projected from majority Canadians onto Aboriginal peoples, but mostly discussed strategies to build better understanding. Possible solutions in our discussion centred on increasing our self-awareness of our biases and lack of knowledge of Aboriginal perspectives.
- “Perhaps our remedy is to read more, see more, hear more, and try our best to leave our biases on the doorstep”. (Charmaine)
- As per “the WD4 rule, in most of the things mainstream Canada hears about Aboriginal people, the Aboriginal people are likely a warrior, drumming, dancing, drunk, or dead (McCue). The author’s solution for journalists is to “resist the shortcut of stereotypes” and “be conscious of your own personal and cultural biases” (McCue)” (Kaitie Warren)
We also discussed the effectiveness of adding a lot more Aboriginal content to school curriculum, so that young people would be exposed to Aboriginal stories, art, and realities regularly and would understand that unique Aboriginal perspectives are an integral part of Canada. We also discussed the equivalent for adults, which could be increasing Aboriginal content in pop culture and media. A key piece of this strategy is the point that “the more that one knows, the more that one wants to know” (Alyssa Ready).
- “I think the old adage that the youth/children are the future rings very true and is applicable to both our groups’ intervention goals. If we can integrate Aboriginal culture and break down the barriers surrounding their representation through popular forms of mass media and culture, I agree that it can make major effects that ripple to older generations!” (Freda Li)
- “I do think that the strategy could work for adults, however there is not really a mode of enforcement like we see in the education system. Eventually, we may see better media representation in popular culture and that would be fantastic and would lead to the general populous perhaps becoming better educated regarding Aboriginal culture.” (James Long)
- “However, adults or those already out of the educational system have little opportunity, or possibly even time to want to dedicate time to learning about a culture which could seem foreign and unimportant to them. I agree that a good way to break down such barriers would be through some representation within popular culture, perhaps to bridge the gap of differences which is perpetrated by society itself!” (Debra Goei)
Reflective of our intervention strategy itself, our discussions were very positive and future-oriented. Thank you to all of the contributors who made our dialogue a very rich addition to our research on this topic!
Interventions in Canadian Literature – Strategies for Taking Action
As we work from Daniel Coleman’s intervention strategy of “Epistemic Justice, CanLit, and the Politics of Respect”, there is a need to first acknowledge the limitations we place on Aboriginal voices. John Ralston Saul suggests the need to call out and question other people who do not know they are doing something wrong. Most people are not being racist on purpose, and want to be better. Bringing up the subject gives people a chance to consider what they are thinking and doing, and give them the opportunity to change (Saul). Teaching others is powerful and it should be used to the fullest extent as it is through this desire to learn and understand that this intervention strategy can be successful.
For the entire educational system, including everything from preschool to a doctorate, it is crucial to analyze curriculum and educational outcomes and incorporate more Aboriginal content, histories, perspectives, and literature. It would be an easy start to simply add more Aboriginal texts in school courses, which would simultaneously add an acknowledgement of the importance of Aboriginal peoples within Canadian society.
Regarding adults no longer within the educational system, a feasible method of education would be through the increase and integration of Aboriginal content within Canadian mass media, such as CBC, local radio stations, and public art displays. This would have to be conducted in both a respectful and accurate manner, ultimately contributing to Canadians unlearning many of the Western subconscious lenses we learn through; increased exposure would result in Canadians thinking and engaging with Aboriginal media. This was a topic of discussion brought up by a team whose intervention centred on media (Charmaine).
By having Aboriginal stories that can be shared in the education system, mass media, and Canadian literature, more understanding can be built within Canada. We need to have a firm stance to ensure that these forms of Aboriginal media and literature are created by Aboriginal people – we are more interested in increasing the quantity of Aboriginal content than in increasing content about Aboriginal people. This in turn does two things. The first is that it decreases appropriation of Aboriginal culture. Non-Aboriginal people producing work about Aboriginal people is not at all the same as Aboriginal content, and this goal of increasing the presence of Aboriginal writing, music, art, etc. in mainstream Canadian society is based on respect for the work of Aboriginal people. It also shows appreciation and respect for the work that Aboriginal people do, by showcasing their original histories and literatures. It would display that Canada values their work because of the richness that it holds, instead of valuing the work because it was produced under the Western lens that we are familiar and comfortable with.
Areas for Future Research
There are a few areas that were brought up in our discussions that could have future research potential. We feel that more research needs to be done on the connections between Aboriginal literature and consciousness of what one sees, hears, and knows. The more research that is done in this field of study, the more awareness and knowledge that one can possess. Some potential research questions that we feel should be studied are:
1. What are the effects on non-Aboriginal children who learn Aboriginal literature and histories in school versus those who do not? Does one group have a better appreciation for and understanding of Aboriginal culture? Are there qualities that one group of children possess that other children do not or are there no differences in either set of children?
2. Can adults unlearn the biases that they have been previously taught? What are the best methods for teaching adults about Aboriginal literature and culture? Is it worthwhile to teach this to adults or should the focus be on children in the school system?
3. Do different types of media influence different generations, ethnicities, or gender? What are these types of medias and how can they be employed?
4. Does teaching oral history in the education system improve learning outcomes? How can oral history be applied outside of just the education system?
These potential research questions could help further examine the impacts that unlearning Western biases and Western focuses can have. There were a fair number of dialogue points around the education system and how Canada’s relationship with Aboriginal culture can shift by teaching children Aboriginal stories. Some of these research questions may already have research that is completed on them, such as the impact of oral histories in classrooms. Yet few are approached with an Aboriginal lens or with any consideration of Aboriginal people whatsoever. This leaves a gap in research that can be fulfilled by examining and studying these questions.
Works Cited
Annotated Bibliography [Online Discussion]. 5 August to 9 August 2015. Web. https://blogs.ubc.ca/kadj470/annotated-bibilography/
Antone, Eileen. “Empowering Aboriginal Voice in Aboriginal Education.” Canadian Journal of Native Education 24.2 (2000): 92-101. Print
Battiste, Marie. “Enabling the Autumn Seed: Toward a Decolonized Approach to Aboriginal Knowledge, Language, and Education.” Canadian Journal of Native Education 22.1 (1998): 16-27. Print.
Coleman, Daniel. “Epistemic Justice, Canlit, And The Politics Of Respect.” Canadian Literature 204 (2010): 124-126. Web. 29 June 2015. http://canlit.ca/interventions/15159
Government of Canada. “Aboriginal Research.” Web. 11 August 2015. http://www.sshrc-crsh.gc.ca/funding-financement/programs-programmes/priority_areas-domaines_prioritaires/aboriginal_research-recherche_autochtone-eng.aspx
Marck, Paul. “Misrepresentation of Indigenous Peoples Highlighted in Symposium”. UBC Okanagan News. 21 October 2013. Web. 12 August 2015. https://news.ok.ubc.ca/2013/10/21/misrepresentation-of-indigenous-peoples-highlighted-in-symposium/
Marsden, Carey. “Grassroots Initiatives Forming to Preserve Aboriginal Languages.” Global News. 18 June 2013. Web. 12 August 2015. http://globalnews.ca/news/652842/grassroots-initiatives-forming-to-preserve-aboriginal-languages/
Saul, John Ralston. Interviewed by Cheryl McKenzie. “The Comeback.” InFocus.aptn. 27 Nov, 2014. Web. 20 July, 2015. http://aptn.ca/news/2014/11/27/comeback-mohawk-girls-infocus/
Troian, Martha. “(MIS)representation of Indigenous Peoples in Canada and Beyond.” Media Indigena. 4 December 2012. Web. 12 August 2015. http://www.mediaindigena.com/martha-troian/issues-and-politics/misrepresentation-of-indigenous-peoples-in-canada-and-beyond
Usborne, Esther, Josephine Peck, Donna-Lee Smith, & Donald Taylor. “Learning Through an Aboriginal Language: The Impact on Students’ English and Aboriginal Language Skills.” Canadian Journal of Education, 34.4 (2011): 200-215. Web. 11 August 2015. http://search.proquest.com.ezproxy.library.ubc.ca/docview/923621232?accountid=14656