Use of Visuals
Learning occurs as much through sight as through language. Illustrations, photos, artwork, outer packaging, and other visual graphics are a vital part of quality resources. They assist students in forming a realistic impression of peoples and their lifestyles.
1.
Do the illustrations accurately reflect individuals and groups? Clothing suitable to the time period, nation, and occasion should be meaningfully connected to the text.
2.
Are people shown expressing a wide range of human emotions? The fact that everyone feels joy, anger, sadness or affection at various times should be evident.
3.
Does the resource juxtapose traditional objects and clothing of diverse nations and cultures outside their proper settings? Visuals should always support the reader's understanding, for example, the tipis of the plains would not-normally have west coast totem poles standing beside them.
4.
Are people shown to be involved in various social and economic situations, occupations, and professions? The people should be shown interacting with their environments in a wide range of activities.
5.
Do the visuals portray the people as looking alike or having a single skin tone? Varied facial features, colour, and body types would more fully display diversity and individuality.
6.
Are Indigenous peoples shown- in historical settings involved in cultural activities that are appropriate? Sometimes the actions depicted do not match the behaviours expected. For example, playing lacrosse in full regalia would be inappropriate.
7.
Do the visuals show the people only in the past, or as cartoon figures, or animals? Visuals of Indian and Metis peoples sometimes lock them in the past, or present them in dehumanized forms.
8.
Are children shown "playing Indian" or dressing as "Indians" for Halloween? Cultural groups should be depicted in realistic and positive ways.
9.
Is appropriation of Indian and Metis terms and images for commodities and mascots avoided? There is a growing recognition and acceptance that integrity of identity must be safeguarded through copyright and licensing laws for institutions, cultures, and personages.
Literature
The notion that there is one lifestyle or culture against which all others are compared negatively finds expression in a variety of ways. For example, humour varies from culture to culture and may be interpreted differently by individuals. Humour is positive or negative in relation to particular contexts. In analyzing literature, the following questions may be asked regarding the characters, the action, the setting, authorship, and genre.
1.
Are positive and personal attributes, such as resourcefulness in solving problems and ability to assume leadership-roles distributed across a range of cultures, ages, and genders? All peoples should be seen as active decision-makers.
2.
Are Indigenous protagonists portrayed as positive and successful without necessarily adopting mainstream values and beliefs? Having good health, a comfortable lifestyle, and self-reliance can also be a measuring stick of prosperity and happiness.
3.
Do active and passive roles, loyalties and ability to resolve conflict `~ cut across aspects of culture, age, and gender? Within the full range of human attitudes and actions there are few, if any, reliable predictors of individual behaviour.
4.
Is the potential for happiness, dignity, and commitment to one's environment shown as possible across a broad range of socio-economic conditions? For example, it is rarely a given that everyone needs to live and work in a city.
5.
Does the resource recognize that the concept of "classic literature" applies to any story, oral or written, that a people deem historically and culturally significant? A classic is universally recognized as a work that has passed the test of time; it is not bound to any one culture.
6.
Is there a balance of male and female authors from a variety of cultures? Contemporary works particularly should represent both genders.
7.
Does the authors' background and experience ensure accuracy of cultural perspectives? Even award winning authors and resources may present erroneous assumption as fact, having failed to "read" the culture accurately.
Oral Literature
The oral literature of Indigenous peoples encompasses stories, songs, poems, and personal historical narrative. Although each form has a particular societal relevance, each preserves a nation's cultural story. Many stories, for example, serve as metaphors for history and simultaneously convey a community's values and beliefs. Stories tend to centre on the origin of the world and its associated mythical beings. These stories often feature a spiritual intermediary who is both honest and deceitful, clever and ignorant, lazy and industrious, cooperative and an instigator of chaos. These mythical heroes known among the diverse Indian nations as Wesakechak, Gluscap, Napi, Inktomi, Nanabush, Raven, Coyote, and others teach history, values, and beliefs that are integral to strong interdependent communities. Some anthologies feature "Indian legends" that are more appropriately designated "myth", although neither "legend" nor "myth" adequately defines the nature of these stories.
In addition to the above form, four other sacred story types have been delineated:
(Adapted from S. Farrell Racette's unpublished manuscript Oral Literature, SUNTEP Regina, 1989)
When using Indian and Metis oral literature in the classroom, it is important to consider the following:
1.
Does the work offer guidance concerning protocols that may be implied in the literature? Many stories, but in particular the sacred stories, are told only during the winter months, a time of reflection.
2.
Does the work present appropriated songs without telling how these may be used? Although some literature does contain songs, it is inappropriate to publicly share such songs outside of their related ceremonies.
3.
Are readers made aware that authentic versions of a story may differ from current ones, and why? When choosing a work, the authenticity of the story is paramount. Some early collections were appropriated by archaeologists and anthropologists, and revised or mistranslated. Many versions have a decidedly Eurocentric and contemporary adaptation of plot, dialogue, and theme. It is important to choose works that are written by authors who have been permitted by recognized Elders to publish the story.
4.
Are the sources of traditional stories valid? Aside from published texts, a valid source of traditional stories are Elders who are acknowledged for their storytelling.
References
Council on Interracial Books for Children. Identifying sexism and racism in children* books (Kit). Council on Interracial Books for Children, 1978.
The Council on Interracial Books for Children. Unlearning Indian stereotypes. The Council on Interracial Books for Children, 1977. 56 p.
Derman-Sparks, Louise. Anti-bias curriculum: tools for empowering young children. National Association for Childhood Education, 1989. 160 p. ISBN 0-935989-20-X NAEYC #242
Hood, Bette. Exploring likenesses and differences with film. National Film Board of Canada, 1982. ISBN 0-7722-0016-5
Kuipers, Barbara J. American Indian reference books for children and young adults. Libraries Unlimited 1991. 200 p. ISBN 0-87287-836-8
Minister of Education, Ontario. Race, religion, and culture in Ontario school materials: suggestions for authors and publishers. Minister of Education, Ontario, 1980. 32 p.
Moore, Robert B. Racism in the English language: a lesson plan and study essay. The Council on Interracial Books for Children, 1976. 23 p. ISBN 0-930040-22-8
Saskatchewan Education. Learning resource centres in Saskatchewan: a guide for development. Saskatchewan Education, 1988. 88 p.
Saskatchewan Education. Selecting- fair and equitable learning materials. Saskatchewan Education, 1991. 12 p.
Simon, Roger et al. Decoding discrimination: a student-based approach to anti -racist education using film. The Althouse Press, 1988. 107 p. ISBN 0-920354-21-1
Slapin, Beverly and Seale, Doris. Through Indian eyes: the Native experience in books for children. New Society Publishers/New Catalyst, 1992. 312 p. ISBN 0-155092-165-7
The United Church of Canada. Unlearning Indian stereotypes. (Videotape). The United Church of Canada, Berkeley Studio, 1987.
Weatherford, Jack. Indian givers. Fawcett Columbine Books, 1988. 272 p. ISBN 0-449-90496-2 ($12.95 pbk.)
York, Stacey. Roots and wings: affirming culture in early childhood settings. Monarch, 1991. 205 p. ISBN 0-934140-63-4 y