In reading the prologue of The Inconvenient Indian, one of the first things I noticed was how the authors made the clear distinction between himself, the tribe or band he identified with, and other Aboriginal people or groups. In talking about First Nations communities and issues, I find the euro-centric lens tends to group all Aboriginals as the same. It is important to remember, however, that throughout North America, there is an array of groups, all of which have individualized cultures, ideas and beliefs. I can admit that I am not always sensitive or correct when discussing or describing the different groups of First Nations, Inuit and Metis. I find that learning more about the differences and individual practices of these groups would be extremely helpful moving forward. The more Canadians are willing to learn about Aboriginal groups – the similarities and differences, the past and the present, the bad and the good - the more likely we are to build strong, meaningful and understanding relationships that can foster reconciliation and unified growth. Also while reading the prologue I was able to grasp a greater understanding as to how Native Americans can interpret the boarders of Canada and America. As a Canadian in education, I have spent some time with my colleagues discussing the importance of the boarder to the Canadian identity. It is the boarder where the land changes from American to Canadian that allows me to define myself. As a part of Euro-centric culture, my identity has become a product of how others identify themselves. For example, a portion of my Canadian-ness is strictly that I am not American; yet, so much of being Canadian is dependent upon being a neighbour to the South. And still, Aboriginal peoples, their stories and their histories, are not defined by these boarders. As the author said, “it’s a figment of someone else’s imagination”. This boarder, the one that is so important politically, both for the non-native individual and internationally, lacks importance for those whom were here before its existence. First Nations, Inuit and Metis are not defined by our boarders, but rather, defined by their own. These boarders, that is, the lines between tribes or bands, may not be as distinct on a global scale, but, in some ways, it is more meaningful. Native American and First Nations relations and dynamics of course have been affected by the boarders we have defined; nonetheless, history, stories and experiences are able to flow through the North and the South. The final component of the prologue that stuck out for me was the importance and role of storytelling in history. Story telling – both fictional and non-fictional, is a very strong and important tool both in First Nation cultures, but also in the world of education. Stories can be used as a depiction of history, using a combination of true and fictional events to depict the lens which First Nations peoples have lived and continue to live through. A story allows for individual accounts to be representative of the feeling and reality of an entire group of people. As Canadians, it is critical that we are able to use both documented histories, along with verbal storytelling, fictional novels, and accounts of lived experiences to get a better sense of how all people have experienced history. I think that this method of sharing information should also be used more in the classroom, as storytelling can be an important creative outlet students can use to share a powerful message. Regardless of whether specific events are real or not, a story can be used to express themes, feelings and certain realities that are very real to different people throughout history. Blanket Exercise This week, my class was also given the amazing opportunity to participate in a blanket exercise. This exercise was designed to demonstrate the land and populations of First Nations peoples in Canada throughout history. During the exercise, different members of the class would stand in different "regions" of Canada, represented by different blankets on the floor. Then, a script was read, depicting different events overtime that changes the population and geographical dynamics of First Nations peoples. When an event occurred that caused large populations to die, a classmate would sit down. As Aboriginal people lost land, a side of the blanket would fold. By the end of the exercise, only very small pieces of cloth were left, with large gaps filled with missing stories, missing historical accounts, missing culture and missing lives. Unfortunately, I was unable to attend this exercise as I was hit with the flu in the days prior. I was so excited for class that day, as I always find kinesthetic learning to be intriguing and meaningful to me. In discussion with my professors and colleagues, I feel that everyone was extremely moved by the results of the exercise, and also with a sense of understanding of First Nation history that they have not been exposed to in the past. From hearing these accounts, I have come to further realize the importance of considering different accounts and stories when attempting to understand the complexities of Canada's history. In school, I was not exposed to more than an extremely euro-centric and out-of-date representation of First Nations people and Canadian history. Not only were many facts addressed that people had not heard about before, but also, common historical events are seen from the perspective of the subjugated. Through hearing of this exercise, I understand how the past can be viewed through an array of lenses, and that perceptions from all parties are required to have a better understanding of each other today.
1 Comment
linda radford
11/15/2015 07:58:36 pm
Thanks for taking the time to think through the significance of the blanket exercise and share your thoughts with us. Sometimes getting sick happens at the most inconvenient times but even so, you didn't let that stand in the way of learning about the experience. I thought King's piece connected well with Carla's Sullivan's presentation and how she unpacked the terms.
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