A3. Reconstructing
Specific Expectations
Acknowledging
A3.1
demonstrate an understanding of the challenges First Nations, Métis, and Inuit individuals and communities face and have faced in controlling their own narratives and resisting colonialist views, as revealed in text forms studied in this course (e.g., identify, in nineteenth- and early-twentieth-century text forms, representations of First Nations, Métis, and Inuit individuals and cultures that reflect unquestioning acceptance and perpetuation of negative stereotypes; explain how contemporary graphic novels by some First Nations, Métis, and Inuit authors demonstrate cultural resistance to colonialist views)
- How can identifying misrepresentations in historical or contemporary text forms encourage more accurate representations of First Nations, Métis, and Inuit individuals and communities?
- In what ways does this narrative attempt to reassert a Métis perspective on subject matter related to Métis communities?
- How does this text question a colonialist view of Inuit life?
Naming
A3.2
identify appropriate ways to refer to Indigenous peoples in diverse contexts (e.g., judicial and legislative terminology, treaty language, global forums, historical narratives, personal communications that reflect individual naming preferences, texts relating to contemporary local communities), and locate examples of inappropriate terminology in contemporary and historical text forms from both Indigenous and non-Indigenous sources and explain the significance of naming choices
- In what ways is naming particularly problematic for First Nations, Métis, and Inuit communities in Canada?
- How does knowledge of First Nations, Métis, and Inuit history help you appreciate the need to use appropriate terms in your own writing?
- As you read the terms used in contemporary written texts to describe various First Nations, Métis, and Inuit world views, how do you think they affect your comprehension of the message?
- What is your reaction to the use of the words ‘Indian’, ‘half-breed’, or ‘Eskimo’ instead of ‘First Nation’, ‘Métis’, or ‘Inuit’ to refer to Indigenous peoples in Canada? What contexts can you think of in which such usage might be justified or even required (for example, direct quotations from historical documents or dialogue consistent with the speaker’s character and the period in historical novels)?
Diversity
A3.3
analyse and compare the ways in which the diversity of First Nations, Métis, and Inuit lives, knowledge, cultures, and world views is represented or under-represented in various contemporary and historical text forms (e.g., compare depictions of a specific First Nation, Métis, or Inuit culture in a contemporary documentary and a mid-twentieth-century documentary to determine how accurately the culture is differentiated from other cultures in each case; describe some ways in which contemporary Indigenous authors such as Richard Wagamese and Eden Robinson have shaped literary representations of First Nations, Métis, and Inuit diversity; describe how the use of words such as ‘Aboriginal’, ‘Indian’, and ‘Indigenous’ in historical text forms might undermine the concept of First Nations, Métis, and Inuit diversity, and explain the challenge this represents for contemporary historians)
- Given the widespread use of the word ‘Indian’ in earlier centuries to refer to diverse groups of Indigenous people in North America, what strategies can contemporary historians and writers use to differentiate each nation’s contribution to Canadian history?
- How does this text written in the mid-twentieth century about First Nations, Métis, and Inuit art forms compare to one written in the early twenty-first century? In your opinion, how does the change in the way that the art forms and their origins are described affect the reader’s understanding of the diversity of First Nations, Métis, and Inuit cultures?
Relevance
A3.4
evaluate a variety of contemporary text forms to determine how accurately they represent the lives and activities of First Nations, Métis, and Inuit individuals and communities, past and present (e.g., compare how the political interests of First Nations, Métis, and Inuit voters are depicted in the media by Indigenous and non-Indigenous media sources; assess the currency of information about First Nations, Métis, and Inuit communities in various history textbooks; compare various literary portrayals of First Nations, Métis, and Inuit individuals and cultures by Indigenous and non-Indigenous writers), and explain, with increasing insight, how updated representations can influence society (e.g., television programs representing First Nations, Métis, and Inuit individuals engaged in a wide range of activities and careers broaden awareness of contemporary lifestyles; new textbook editions reflecting current perspectives on historical events involving First Nations, Métis, and Inuit communities ensure that misconceptions are not perpetuated; short stories and poetry by First Nations, Métis, and Inuit authors raise awareness of continued injustices and inequalities, and of the significance of cultural revitalization)
- In your opinion, how well do Indigenous and non-Indigenous media sources reflect the political interests of contemporary First Nations, Métis, and Inuit individuals and communities? In what ways do Indigenous and non-Indigenous media representations differ from one another? How might these differences affect the way non-Indigenous Canadians view First Nations, Métis, and Inuit aspirations?
Affirmation
A3.5
describe various contemporary efforts to affirm the value and counteract the undervaluation of First Nations, Métis, and Inuit cultural text forms (e.g., as texts of foundational importance with respect to world views rather than artefacts or crafts; as historical records rather than legends; as affirmations of the interconnectedness of humans and the natural world rather than myths), and analyse the influence of these efforts on society
- How do labels such as ‘legend’, ‘myth’, and ‘artefact’ attached to First Nations, Métis, and Inuit text forms make it more difficult for individuals to understand and value First Nations, Métis, and Inuit belief systems appropriately?
- What can you learn about Indigenous beliefs from campaigns for the return of medicine bundles and other culturally sensitive materials currently stored in Canadian museums to the communities that produced them? What consequences might such repatriation have?
- How do the sacred spaces being created in some urban school environments, such as medicine wheel gardens, traditional food and plant gardens, and mural gardens, respectfully support and reflect First Nations, Métis, and Inuit spirituality, teachings, and symbols?