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Indigenous Education
Colonialism and its effects
Colonialism and its effects
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Before reading this chapter, I moderately thought colonization was something of the past. However, I learned quite quickly this is our reality. I am sure some agree with me when I say why it has to even exist. If colonization did not exist, colonizers would have no process that would help them maintain their social, political and economic power. Governor General Michaelle Jean once said, “When the present does not recognize the wrongs of the past, the future takes revenge, for that reason, we must never turn away from the opportunity of confronting history together the opportunity to right a historical wrong”. I find this quote to be quite powerful. I agree with Hart when he reflects that through education that Canadians can help heal Indigenous youth and children to find their way back to their roots and traditions. Education can implement the future by providing success not only for the individuals involved but also for the society in which they belong to. Indigenous Decolonization is a process where Indigenous people’s lives got completely flipped around. “To thrive in this colonial environment, we, Indigenous peoples, have little choice but to participate in academic endeavours that either devalue or do …show more content…
not recognize our cultural identities” (p.27). Their communities were grossly affected by colonial expansion while assimilating their culture. Dramatic changes occurred in their environment and children. Indigenous plants and animals were eventually eliminated. at residential schools, children’s diets were controlled so they were left feeling hungry. Indigenous Colonization is the disconnection of Aboriginal peoples from their history as a whole. Everything that Aboriginal people entitle, they were separated from their land, their history, their identity and their rights so that others can benefit.
The most important aspect of First Nations is storytelling. Storytelling may be a form of confrontation to colonization but it gives Aboriginal individuals stamina. The spirit that comes from the storytelling is what is important. The spirit of Aboriginal stories is what makes them who they are because it contains appreciation of their ancestors and culture. It is not hard to miss the injustice that is given to the indigenous in our world. However, I do not understand how people are missing the big picture: Canada was built as a colonial country and that it is, in fact, still colonial in many
ways. In order to be working at decolonization with Indigenous People, we have to approach to help their people the way that is parallel with their worldviews. I agree with Hart when the answer to this means you will have to develop a helping process that consists of respect and sharing. However, there is still dominating forces that will still utilize the means of colonialism. Nevertheless, the first thing to do to regain trust from someone is to respect them. If you show First Nations respect, they will share with you. Like I said above, it is their natural habit to tell stories. Even though colonial processes have significantly influenced our ways of life, we continue to preserve and live our identities, beliefs, teachings and practices. Social workers can be seen as a professional practice that can help the wisdom move forward. Social workers can help individuals understand the people who are offering help are not the experts. Social workers can help the influence of Aboriginal people on our society to be self-determined. Emphasize on speaking from the heart, which suggests speaking with personal emotional experience, insight and honesty
Her book focuses on the myriads of issues and struggles that Indigenous men and women have faced and will continue to face because of colonialism. During her speech, Palmater addressed the grave effects of the cultural assimilation that permeated in Indigenous communities, particularly the Indian Residential School System and the Indian Act, which has been extensively discussed in both lectures and readings. Such policies were created by European settlers to institutionalize colonialism and maintain the social and cultural hierarchy that established Aboriginals as the inferior group. Palmater also discussed that according to news reports, an Aboriginal baby from Manitoba is taken away every single day by the government and is put in social care (CTVNews.ca Staff, 2015). This echoes Andrea Smith’s argument in “Heteropatriarchy and the Three Pillars of White Supremacy: Rethinking Women of Color Organizing” that colonialism continues to affect Aboriginals through genocide (2006, p. 68). Although such actions by the government are not physical acts of genocide, where 90% of Aboriginal population was annihilated, it is this modern day cultural assimilation that succeeded the Indigenous Residential School System and the Indian Act embodies colonialism and genocide (Larkin, November 4,
This paper supports Thomas Flanagan's argument against Native sovereignty in Canada; through an evaluation of the meanings of sovereignty it is clear that Native sovereignty can not coexist with Canadian sovereignty. Flanagan outlines two main interpretations of sovereignty. Through an analysis of these ideas it is clear that Native Sovereignty in Canada can not coexist with Canadian sovereignty.
This again shows the traumatic effects of residential schools and of cultural, psychological, and emotional upheaval caused by the intolerance and mistreatment of Aboriginals in Canada. Settlers not only displaced Aboriginal people from their land and their homes, but they also experienced emotional trauma and cultural displacement.
First I will define the definition of terms used in this paper. When I use the word Aboriginal, I understand this as a label given from the colonizers/ Europeans to identify Indigenous peoples. Canadian legislation defines Indigenous peoples as Aboriginal, I understand this as indifferent from the dominant ideology, therefore, the colonizers named Indigenous peoples as Aboriginal. According to teachings I have been exposed to it’s a legal term and it’s associated with discrimination and oppression. However, audiences I have written for prefer the use of Aboriginal. More premise to this reference is Aboriginal, Indigenous, First Nations, Indian and Native are used interchangeable, but it should be noted these names do represent distinct differences. Furthermore, I will use Indigenous to represent an empowering way to reference a unique general culture in Canada. Under the title of Indigenous peoples in Canada, for me represents: First Nations people, Metis people and Inuit peoples. These are the two titles I will use when I reference Indigenous people from an empowering perspective and Aboriginal from a colonizer perspective.
Do you know that despite Canada being called multicultural and accepting, Canada’s history reveals many secrets that contradicts this statement? Such an example are Canadian aboriginals, who have faced many struggles by Canadian society; losing their rights, freedoms and almost, their culture. However, Native people still made many contributions to Canadian society. Despite the efforts being made to recognize aboriginals in the present day; the attitudes of European Canadians, acts of discrimination from the government, and the effects caused by the past still seen today have proven that Canadians should not be proud of Canada’s history with respect to human rights since 1914. First, is because of the attitudes of European Canadians towards aboriginals, which were mostly cruel and inhumane.
Canada likes to paint an image of peace, justice and equality for all, when, in reality, the treatment of Aboriginal peoples in our country has been anything but. Laden with incomprehensible assimilation and destruction, the history of Canada is a shameful story of dismantlement of Indian rights, of blatant lies and mistrust, and of complete lack of interest in the well-being of First Nations peoples. Though some breakthroughs were made over the years, the overall arching story fits into Cardinal’s description exactly. “Clearly something must be done,” states Murray Sinclair (p. 184, 1994). And that ‘something’ he refers to is drastic change. It is evident, therefore, that Harold Cardinal’s statement is an accurate summarization of the Indigenous/non-Indigenous relationship in
Canadians view themselves as morally correct, yet the Indigenous peoples are oppressed and discriminated by Canadians. The Aboriginal peoples culture would last longer without Canada since Canada wants to control first, but not by understanding the culture and heritage. Aboriginal peoples express how they felt about the Canadian “Myth of Progress”. Some other works take a more satirical look like “Tidings of Comfort and Joy” but the points still stand. One of the points is Canadians are discriminating the Indigenous peoples to be lazy and corrupt.
Generations of native people in Canada have faced suffering and cultural loss as a result of European colonization of their land. Government legislation has impacted the lives of five generations of First Nations people and as a result the fifth generation (from 1980 to present) is working to recover from their crippled cultural identity (Deiter-McArthur 379-380). This current generation is living with the fallout of previous government policies and societal prejudices that linger from four generations previous. Unrepentant, Canada’s ‘Genocide’, and Saskatchewan’s Indian People – Five Generations highlight issues that negatively influence First Nations people. The fifth generation of native people struggle against tremendous adversity in regard to assimilation, integration, separation, and recovering their cultural identity with inadequate assistance from our great nation.
Living in Canada, there is a long past with the Indigenous people. The relationship between the white and First Nations community is one that is damaged because of our shameful actions in the 1800’s. Unnecessary measures were taken when the Canadian government planned to assimilate the Aboriginal people. Through the Indian Act and Residential schools the government attempted to take away their culture and “kill the Indian in the child.” The Indian Act allowed the government to take control over the people, the residential schools took away their culture and tore apart their families, and now we are left with not only a broken relationship between the First Nations people but they are trying to put back together their lives while still living with a harsh reality of their past.
The Indian Residential schools and the assimilating of First Nations people are more than a dark spot in Canada’s history. It was a time of racist leaders, bigoted white men who saw no point in working towards a lasting relationship with ingenious people. Recognition of these past mistakes, denunciation, and prevention steps must be taking intensively. They must be held to the same standard that we hold our current government to today. Without that standard, there is no moving forward. There is no bright future for Canada if we allow these injustices to be swept aside, leaving room for similar mistakes to be made again. We must apply our standards whatever century it was, is, or will be to rebuild trust between peoples, to never allow the abuse to be repeated, and to become the great nation we dream ourselves to be,
“In about half of the Dominion, the aboriginal rights of Indians have arguably been extinguished by treaty” (Sanders, 13). The traditions and culture of Aboriginals are vanishing at a quick pace, and along it is their wealth. If the Canadian Government restore Native rights over resource development once again, Aboriginals would be able to gain back wealth and help with the poverty in their societies. “An influential lobby group with close ties to the federal Conservatives is recommending that Ottawa ditch the Indian Act and give First Nations more control over their land in order to end aboriginal poverty once and for all” (End First). This recommendation would increase the income within Native communities, helping them jump out of
(Parrott, Z. 07, March 13).All of their history significantly predates the arrival of European settlers. (Parrott, Z. 07, March 13). They were severely threatened by colonial forces, Aboriginal culture, language and social systems have shaped the development of Canada. (Parrott, Z. 07, March 13). There are about 10 cultural areas in North America where the Aboriginal tribes are divided. (Parrott, Z. 07, March 13). But only six areas are found within the borders of what is now Canada. (Parrott, Z. 07, March 13).All of these tribes that are in Canada before our time has had the most major part in founding our country. (Parrott, Z. 07, March 13).Of what they have accomplished then helped us for the long run now. (Parrott, Z. 07, March 13).We should be for respectful towards them and remember what all of them had to go
The education of Aboriginal people is a challenge that has been a concern for many years and is still an issue. However, it remains the best way young people can climb out of poverty. With the colonialization and the oppression of Aboriginals, there have been many lasting side effects that continue to be affecting the Aboriginal youth today. “While retention and graduation rates have improved among urban Aboriginal population, an educational gap still remains between Aboriginal and non-Aboriginal youth in urban settings” (Donovan, 127). Many suffer from a diminished self-worth, as they do not feel valued and feel inferior to their classmates. In this essay I am going to outline the reasons Aboriginals are struggling, discuss what is being done
What is more, Garneau structures his deductive discussion in a way that moves his reader from abstract ideas (his art) to tangible suggestion for healing the traumas inflicted on First Nations people in residential school. He suggests that the space of healing is bridged by means of "conciliation," rather than "reconciliation" (35), in the form of readdressing the past though art and oral communication. Garneau's pragmatic approach to addressing the travesties of residential school and the colonialist takeover of land and culture loops back to his introduction, where he devises a space within his paper that embodies Indigeneity; it feels as though his paper is being spoken directly to an audience, which makes sense, given the history of oral communication within First nations cultures. As an example of this direct address, he uses the word "folks" frequently throughout his argument to refer to FMI peoples, which creates a sense of conversation. Finally, Garneau underpins his argument by analysing the ways in which cultural spaces are encountered, in the best-case scenario, if one is looking through a colonialist
On Tuesday, September 29th, 2015 the group leader facilitation had begun in tutorial. My job was to facilitate an intellectual discussion based on the questions from McNeil and Zinn. First I started off by asking my group members what they really thought about the readings and if they had found them useful. After that I moved on to the questions where I got a lot of responses. The question about the significance of the Columbus story raised a very interesting discussion in my group. We all seemed to agree with Zinn that Columbus was a monster. We all talked about the notion of “other” and how Aboriginals began to be seen as this. One of my group members made a good point about what Columbus did centuries ago continues to happen today. Those with dominant power will always have control of the weaker and less privilege in society.