Once, when I was a supposedly mature woman, I was driving my car with a friend when some young punks in another car cut me off. I rolled down my window and yelled at the teenage driver: Article Continued Below We are living, alarmingly, in an escalating culture of insult, weaponized by social media platforms, in which the quick draw slur is the thing.
Although the initial context of this paper was written with a classroom context in mind, we strongly recommend it as foundational reading for understanding the complexities of Aboriginal identity— and the way in which it is constructed, regulated, and perceived— both inside and outside of classroom contexts.
Introduction Identity is a highly charged subject for Aboriginal people, owing largely to colonial efforts to eradicate Aboriginal identities as a part of the colonial project in Canada.
This material provides an overview of the historical and social circumstances affecting Aboriginal identity as a starting point to understanding why identity is such a charged issue and why it appears so frequently in troubling classroom situations.
It is critical that an understanding of the historical and social contexts be accompanied by an awareness of how individuals interpret this information and position themselves in relation to it.
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Both students and instructors, Aboriginal and non-Aboriginal, are constantly interpreting meaning from this history in relation to their sense of self, but the ways that they do so are often the source of classroom tensions. For these students, history is lived every day, and very personally.
Perspectives that distance these events or diminish their magnitude are not only inaccurate, but will be perceived as profoundly trivializing and insulting. As a result the classroom discussion can become highly charged, leaving Aboriginal students angry and alienated and non-Aboriginal students anxious, perplexed and defensive.
Another aspect to consider is that tensions do not solely arise between non-Aboriginal and Aboriginal students; these tensions are also often internal to groups. Tensions can also arise between non-Aboriginal students in various Canadian culture in the classroom depending on how they position themselves in the classroom.
The next section begins with an overview of key historical and social factors affecting Aboriginal identity. For those unfamiliar with this history, we suggest reviewing this material, as it may assist you in developing ways to reframe problematic positions or arguments you may encounter in classrooms.
For those familiar with this history, you may want to go directly to the analysis of classroom situations; these analyses will link to historical materials in the rest of the section where relevant.
Colonial governments and institutions operated on the paternalistic and Eurocentric assumption that in order to function in contemporary colonial society, Aboriginal people needed to abandon their own cultures and adopt a settler identity.
In Canada, the Indian Act is the primary piece of legislation designed to assimilate and dispossess Aboriginal peoples who are recognized under the Act. It is, in effect, a state-constructed racial category that is imposed on those Aboriginal peoples it recognizes in order to make it possible for the state to administer policy and legislation directed at Aboriginal peoples.
Assimilation and dispossession of Aboriginal peoples operate simultaneously in the Indian Act, as they do in other colonial agendas, since, [T]he only way in which Indigenous peoples can be permanently severed from their land base is when they no longer exist as peoples.
While Aboriginal peoples and communities have historically challenged this legislation, the Indian Act has created legal and conceptual frameworks for lived and perceived understandings of Aboriginal identity, for both mainstream society and for Aboriginal people.
The Indian Act…is much more than a body of laws that for over a century has controlled every aspect of status Indian life. It provides a conceptual framework that has organized contemporary First Nations life in ways that have been almost entirely naturalized, and that governs ways of thinking about Native identity.
As it exists today the Indian Act sets out two categories of Indian status that a person may possess: Those with 6 1 — or full — status can pass on their status to their children. If that 6 2 person has a child with a non-status person, their child will not have Indian status. As a result, in order to preserve Indian status, those with status would have to have children only with other people with Indian status — in effect, a form of racial engineering.
Prior toif a woman with Indian status married a non-status man, she would lose her status and their children would not be entitled to status. Even if she divorced or if her husband died she could not regain her status.
On the other hand, if a man with Indian status married a non-status woman, his wife would gain status even if she did not have Aboriginal heritage, and their children would be entitled to Indian status. There are significant consequences to being enfranchised, among them the loss of the right to live on reserve.
Many women were forced to live away from their home reserves and by extension their communities and families. Even if they left their husbands or if their husbands died, they were not necessarily able to return to their communities.
Many women were forced into urban areas to find employment and ways to support their families, increasing the representation of Aboriginal people in urban areas. The gender discrimination of the Indian Act did not go unchallenged. InBill C31 was passed and the Indian Act was amended to return status to those who had been enfranchised as well as their children.
Bill C31 is not without contention, however.This is an inquiry into the historical and contemporary relationship between Aboriginal and non-Aboriginal peoples in Canada, designed by a humanities teacher from Calgary Connect Charter School.
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Canadian Classroom Culture for International Students: A Tips and Tricks Workshop. Thursday, Feb. 1, p.m. Corte Real, Billy Miller Common Room.
Join us for an hour-long workshop to help you adjust to classroom culture in Canada. The workshop will give you tools and information to make you feel more comfortable in your classes and.
In your classroom, teaching about Canada can take many directions. You might choose to focus on Canadian history, Canadian culture, or to simply celebrate Canada day. Teacher Planet offers worksheets, activities, and lesson plans to help you teach about this amazing country.
Building Teacher Capacity within the Evolving Assessment Culture in Canadian Education DON A. KLINGER Faculty of Education, Queen’s University, Kingston, Ontario, Canada important role of teachers’ classroom assessment practices.
Teachers must understand the use of both. the canadian social studies super site This is a limited annotated list of websites for Canadian social studies educators, and those interested in Canada, carefully examined for their quality and use.