The Goals of Education for Saskatchewan state the importance of understanding and relating to others. Students should interact and feel comfortable with others who are different in race, religion, status, or personal attributes (Directions, 1984). Various groups of people have been the object of negative images through biased representation over time. Inappropriate terms, inaccurate interpretation of traditions, institutions and achievements, and the use of language generally have contributed to these images. Indian and Metis peoples have long been associated with prejudicial thinking and stereotyped images in learning resources.
It is recognized that a pre-contact Indigenous perspective should be the backdrop against which current forms of bias are explained. This would ensure that the integrity of the Indigenous world view would have a clear, immediate presence throughout the document. However, this approach would presume a great deal of knowledge about complex issues that are not readily understood nor always accessible to the average reader. For this reason, the starting point in this document is primarily Eurocentric, while the Indigenous perspective is reflected largely in the explanatory responses provided with each question.
Different forms of bias occurring over time in resources have been identified. These include:
All students are influenced by what they read and what they see. The interactions they observe and in which they participate shape their attitudes. An individual's perceptions may become distorted to the point that myths and stereotypes are accepted as reality. Students who are constantly exposed to, and come to accept, perceptions of themselves as "inferior" and their cultures as "uncivilized" or "primitive" may suffer psychological scars that undermine their personal development. Conversely, students who come to believe that certain peoples are incapable of participating fully in a "civilized" world may develop an unrealistic sense of superiority that may be psychologically damaging. Students who are actively taught to identify bias in resources and to examine its effect on their thinking, will learn to understand all individuals and groups. They may then transfer their understandings to other areas.
How to Use These Guidelines
The purpose of this document' is to create awareness and understanding of the potential bias in resources with respect to Indigenous peoples. The questions posed challenge the perspective of the reader. Teacher-librarians, teachers, students, and others can begin a critical evaluation of materials in the schools by using these guidelines. Responsibility to make resource evaluation a practice among all students from kindergarten to grade 12 rests with teachers. It is essential to the development of critical thinking that evaluators recognize their personal biases and the bias in resources.
Young students can take part in discussions by using the terms "fair" and "unfair," while older students can use the checklists in each section directly. The teacher should record and display younger students' comments and observations. It is suggested that a process be established and practiced by teachers before beginning work with students. Each checklist should be used several times to ensure recognition of personal bias. If one is uncertain about a point that is made in a work, it should be noted and returned to later. If doubt continues, one might consult peers, or professional resources.
The points raised in each section need not apply in their entirety to a single work. To increase awareness and understanding for the evaluator, a bibliography of reference materials is provided at the end of this document. Written records of all evaluations conducted should be kept regarding who evaluated each resource and on what date. These records are important for future consultation by students and teachers.
It is important that all evaluation of resources occur within the framework of resources selection policy developed by the school division. This policy will articulate roles, selection criteria, and an appeal process to be used in the development of the resource collection.
This booklet is divided into separate sections dealing with achievements, traditions, cultural identity, language, visuals, and literature. Each section includes specific questions to ask about a resource. In addition, there are general questions that should be asked about any instructional resource to assess whether it is fair and equitable.
Diverse Voices: Selecting Equitable Resources for Indian and Metis Education is based on an earlier document Beyond Bias: Informational Guidelines for Reducing Negative Bias in Instructional Materials (June 1984).
The Use of Terms
The ways in which a people are referred to can determine how they are perceived by others. Use of certain terms over time can create a mindset which will either support or detract from the way a people wish to be perceived.
Terms evolve and may vary in location and in specific situations. People may refer to themselves collectively using terms of common usage that have not originated in their cultural heritage. Terms that reflect how people think of themselves in their languages are evolving. It is important to determine the appropriate, contemporary terminology used in each area. People in the local community are often the best judge of what terms apply and when.
Commonly Used Terms
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Names in Their Own Language
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Use of Umbrella Terms
There is some difficulty in finding a suitable umbrella term which can be used to describe a population which is diverse, yet shares common interests.
An umbrella term, such as Indians, when used inappropriately, implies that Indigenous peoples of the Americas are the same culturally, politically, and historically. On the other hand, using terms which specify national origins and political and legal status, supports the concept of diversity and continuing presence in contemporary times. First Nations is the term used by the Assembly of First Nations and Metis is the term used by the Metis Nation of Saskatchewan to refer to their members.
The term Native has been used as a term of convenience to refer to all Aboriginal groups, regardless of legal, historical and political distinctions. The term can also be used to refer to people who are born in this country. Hence, there is a growing question about the usefulness of this term.
Aboriginal is defined by the Constitution Act (1982) and refers to Indian, Inuit and Metis peoples of Canada.
Indigenous peoples is a term that is used when an all inclusive term for an international context is required.
When speaking about a specific Indian nation, it is appropriate to refer to their national origins: Cree, Dakota, Lakota, Nakota (Assiniboine), Dene, Anishinabe (Saulteanar/Plains Ojibiwa) and Metis. The term Indian has a precise, legal definition as contained in the Indian Act.
Cultural Distinctions and Linguistic Groups
The original peoples of Canada are diverse. More than eighty distinct Indian nations existed in Canada at the time of initial contact with Europeans. These nations have been categorized by historians and anthropologists into cultural and linguistic groups.
Saskatchewan has within its boundaries a diverse linguistic collage. The Indian languages represented are the Algonkian, Athapaskan and Siouan language families. Further analysis reveals nine dialects of the languages within these families. In addition, there are the Michif languages.
The linguistic groupings of Aboriginal peoples in Saskatchewan are:
Legal Distinctions
Legal distinctions arise from the relationships between the Crown, the Government of Canada and the Aboriginal peoples.
Aboriginal: This terms is used to refer to Indian, Inuit and Metis peoples of Canada as defined by the Constitution Act (1982).
Registered/Status Indian: A registered Indian is a person who, pursuant to the Indian Act, is registered as an Indian or is entitled to be registered as an Indian. Status Indian is a commonly used term applied to a person who is registered as an Indian under the Indian Act.
Treaty Indians: This term is used to refer to Indian people or descendants of Indian people who entered into treaties with the British or Canadian government.
Non-Status Indians: Prior to the enactment of Bill C-31, the Indian Act provided for the removal of names from the Indian register through a process called enfranchisement and the rights of Registered/Status/Treaty Indians were no longer their. Other Indian people who are Non-Status Indians include those who were never registered or Indians who had been allotted Metis scrip.
Reinstated Status Indians: This includes people who have regained their status on the Indian Register as per the Bill C-31 amendment made to the Indian Act effective April 17, 1985. They are required to make further application to specific Bands, usually the Band from which they were enfranchised, to receive Band membership. In reference to this group of people, the term Status Indian is sufficient.
Metis: The Metis are the descendants of European fathers and Indian mothers. In present day Canada, the reverse is also true. These people have evolved into a distinct group with a unique culture. The Metis as a distinct cultural group are also unique in a legal sense.