First Contact is a documentary series directed by Jeff Newman. The series follows six participants who have negative views towards Indigenous peoples as they journey to homes, communities and reserves in various locations across Canada. They meet Indigenous peoples who tell them their stories and discuss issues faced by Indigenous peoples. As the participants meet more people and expand their understanding, at differing levels their views begin to shift. The point of view is that of the participants, highlighting them and their opinions, and the Indigenous peoples are seen as background characters with the purpose of providing information throughout the documentaries. Overall, I believe that the series is effective at spreading information …show more content…
By knowing the risks, it is clear why some people wouldn't want to go to school, and explains why they would choose to stay on the reserve instead. The reason that made having to leave home surprising to me was how much strength is required and how difficult it would be. As a high school school student myself, I could not fathom having to leave my home and community if I wanted to go to school. If I was placed in that situation it would be difficult to make that decision, and I probably would end up choosing to stay with my family. This new piece of information provided in First Contact expanded my knowledge of the hardships that Indigenous peoples face with everyday things that would slip the mind of most non-Indigenous peoples, such as easily being able to attend high …show more content…
It was mentioned in the article that all of the main Indigenous peoples who were talked to and shared their stories wanted to do so in order to educate people. However, not everyone gave the permission to be used as a teaching opportunity for non-Indigenous peoples. For example, there were people in the visited communities who didn’t speak with the group, and there were people who were under the influence of alcohol or drugs who made appearances that weren't able to give proper consent to being filmed. An example of not being able to consent to being filmed was of Trent in episode three, as he
Porporo 4 was under the influence of drugs. Even considering the possibility of the show being staged, it is still sending the message that violating the privacy and lives of Indigenous peoples for the sake of learning is acceptable, resulting in a similar amount of harm as using them solely for education would. First Contact is effective at educating non-Indigenous peoples, but there are Indigenous peoples who were harmed by having their trauma brought up or by hearing the harmful stereotypes and opinions of the participants, sometimes against their
Monture Angus, a law professor and member of the Mohawk Nation, shares in this peer reviewed article, [Thunder in My Soul: A Mohawk Woman Speaks] by Native American women, that the society is allowing misleading representation to take away from their culture, she expresses that we should “- Understand it, understand where the pain comes from and why. I have to struggle with that...without understanding, (it) does not mean anything, does not reflect reality, and does not reflect people's experiences,” although her view is bias, it’s a very valid point, that we should understand that what we seek out as ineffective, is truly damaging
Since the tenth grade is the final year in which history is required to graduate, she remarks that many students will read their last history textbook during this year. Hardwick explains that this textbook covers Indigenous history throughout the book and includes topics such as treaties, residential schools, and Indigenous self-governance (Hardwick, 103). Hardwick discusses how the material about the IRS system reinforces colonial supremacy and contributes to settler ignorance in this textbook. She described how the text makes it appear as if the IRS system was beneficial for Indigenous children since they were “getting an education” and it would help them to learn “how to make a living on the reserve” (Hardwick, 104). She explains that while the IRS system's history was intended to assimilate Indigenous children into becoming "whiter," the textbook's authors make it seem as though this was a positive and beneficial development.
The two authors used the killing of Colton Boushie as background to explain how certain settler-colonial narratives and stereotypes present in the Prairie region of Canada created perpetual forms of racism. More importantly, the authors allude to the fact that these tendencies will continually affect Indigenous peoples unless there are profound
Indigenous voices and narratives have long been overlooked and marginalized in mainstream media while new and authentic Indigenous texts present a powerful means of representation and communication of Indigenous voices and culture. Indigenous Peoples in Canada have a rich cultural heritage with diverse languages and traditions. However, their experiences and perspectives are often misrepresented in Western media. Indigenous media, such as the documentary "Reel Indian," the poem "I lost my talk" by Rita Joe, and the novel "Lost in Space" by Drew Hayden Taylor, serve as crucial tools for representation, expression, and political and social commentary among Indigenous Peoples in Canada. These texts challenge misrepresentations, share cultural experiences, and break stereotypes.
Neil Diamond 's documentary “Reel Injun” depicts the historical portrayal of the treatment of the First Nations in America. It brings awareness to the truth behind not only First Nations, but other stereotyped groups. For example, that many people often mistake all members of the Muslim community as Extremists who commit inhumane acts of terrorism. Small percentages of the population who fit the stereotyped criteria may often unintentionally represent their background negatively and as a whole. These are then misinterpreted by society ultimately having a biased view on groups of people.
Wouldn't having knowledge in these areas be more beneficial than detrimental to our society? Although I acknowledge that there is an abundance of diversity and richness within the Indigenous community that cannot be covered entirely, I still feel that the educational curriculum falls short in this regard. When Weenie says “…we cannot assume that all our students have foundational knowledge of our culture. Due to colonization cultural transmission has been disrupted and much of our work is about restoring and revitalizing.” (Weenie, 2019) This quote stood out to me.
During this time, family members emphasized that understanding and honoring individuals whose lives were cruelly cut short necessitates a detailed accounting of all the ties that molded their loved one's life and that their loved one, in turn, shaped. Throughout the process, public community hearings were held, private statements were collected, expert panels were formed, and written archive records and existing studies on the problem were reviewed. This process aims to find the truth by gathering many stories from many people to have the truths woven together to show the world what violence really looks like for Indigenous women and girls in Canada. The National Inquiry reached out to put families first throughout the process rather than others who hold power, as well as being informed about the trauma encountered and making sure there is no further harm, and decolonizing where in they center Indigenous ways of being, knowing, and doing. The idea of cultural safety emerged from this process as a foundational principle of wellness.
Thirdly, discriminatory behaviour by surrounding communities and the effects it has on First Nation children. There are many voices in this world that appreciate being heard upon their opinions, but some individuals use their voices as weapons to bring down other people. In Richard Wagamese’s Indian Horse, the audience in a hockey game perceive a hockey team full of Indigenous peoples as a source of negative energy for the game in general, and that can be interpreted as racial discrimination. “As we skated onto the ice for our game against the North Bay Nuggets, the crowd booed us. When our line us was introduced, they knew exactly where to direct their energy” (Wagamese
Under the Act, Indigenous people were forcibly removed from their traditional lands and relocated to reserves, often far from their original homes and communities. This practise of forced relocation disrupted Indigenous societies and resulted in the loss of traditional languages, cultures and ways of life (Wilson, n.d.). Forced relocation also had negative impacts on Indigenous people's health and wellbeing. The trauma and stress of being forced to leave their homes and communities led to an increased risk of mental health issue’s such as depression, anxiety and post-traumatic stress disorder. Indigenous people who were relocated to unfamiliar areas also had to adapt to new environments and resources, which often led to poverty and malnutrition (Onderkova,2015).
In Knoph’s “Sharing our Story with All Canadians”, Knoph emphasizes the effects of propaganda on the First Nation by describing the “colonizing gaze to depict Aboriginal culture to be inferior” (Knoph 89), showing that the aboriginals were brainwashed to believe they had to adapt to the newfound culture. The narrator speaks of the uniform brainwashing of minority groups in order to appeal to western culture; “in the face of a crass white world we has erased so much of ourselves and sketched so many cartoons characters of white people over-top the emptiness inside” (Maracle 158), revealing that the heritage of the older generations will soon be completely forgotten. Maracle chose to implement the idea of brainwashing into the story to place emphasis on the importance of carrying on traditions to remember the roots instead of becoming a one indifferent
It was the belief of the nurses as they coerced the children to learn God’s language, English, and “saved” them from their cultural ties. This belief normalized the mistreatment in the residential schools allowing for it to exist. Furthermore, when the two children had escaped from residential school the aunt, where they stopped for a break, turned them in because going back to the school and getting an education was going to be good for their future. Through these events it is clear that the producer may be advocating both the lack of knowledge about residential schools and the devaluation of Aboriginal communities. If society knew about these events in the schools, then like the nurse that tried to help all the children, more people would have taken action against them and those that knew about what is going on in the schools did not value the lives of Aboriginals enough to protest against
Imagine being ripped apart from family members, culture, tradition, and labelled a savage that needs to be educated. Imagine constantly facing punishment at school for being one’s self. Unfortunately, these events were faced head on for many First Nations people living in Canada in the late 20th century. These First Nations people were the victims of an extensive school system set up by the government to eradicate Aboriginal culture across Canada and to assimilate them into what was considered a mainstream society.
Likewise, Chief Dan George uses instances in which there is a lack of integration between the First Nations people and the white people, “The bell rings; it is recess time. The doors open, and the students pour out of the doors. Soon over there is a group of white students, and over there by the fence is a group of native students”. Using both of these examples and many others the speakers can impact the audience directly with daily occurrences in
By doing this, colonial Canadians assumed that aboriginal cultural and spiritual beliefs were invalid in relation to European beliefs (244). The problem with ridding the First Nations Peoples of their languages, as Williston points out is to “deprive them of the sense of place that has defined them for thousands of years” (245). The private schooling system was an attack on First Nations identities, and their identity is rooted in “a respect for nature and its processes” (245).
I particularly agreed with the authors’ argument about blending cultural and academic knowledge (McKinley & Brayboy, 2005, p. 435). I think it is institution’s responsibility to respect their cultural knowledge but also provide appropriate academic knowledge, relative to Indigenous students to be able to actively engage in reciprocal learning with their cultural knowledge, which, then, adds value to their survivance practice. I find that this piece opened up a new way of looking at the challenges which Indigenous students encounter and the ways to move forward with the situation through changing the perception of education not only from Indigenous students, but also from the perspectives of non-Aboriginal members in institutions by providing a way to