An important early step in your journey is to spend some time tackling some common misunderstandings and myths. These are errors often made in communication with Indigenous Peoples that undermine the relationships you are seeking to build!
Land Acknowledgement and Territory Acknowledgement
Why acknowledge territory? How does this help us deconstruct misconceptions that feed into myths about Indigenous Peoples?
Land acknowledgements play a significant role in helping to unravel myths about Indigenous Peoples because they bring attention to the historical and ongoing presence and contributions of Indigenous communities.
Here's how they help:
Recognition of Indigenous Presence: Land acknowledgements acknowledge the Indigenous Peoples who have lived across the land and seascape for thousands of years, dispelling the myth that Indigenous communities are a thing of the past or only exist in remote areas.
Challenging Stereotypes: By acknowledging the diverse Indigenous Nations on whose land we stand, land acknowledgements challenge stereotypes that portray Indigenous peoples as a monolithic group with a single culture or identity.
Highlighting Contributions: Land acknowledgements recognize the significant contributions of Indigenous Peoples to the development and shaping of the land and society.
Promoting Awareness: Land acknowledgements raise awareness about the ongoing history of colonialism, the impacts of policies like the Indian Act and residential schools, and ongoing issues faced by Indigenous communities, dispelling the myth that colonialism and its effects are something of the past.
Fostering Dialogue: Land acknowledgements encourage conversations about [re]conciliation, respect, and the importance of addressing historical injustices, and reaffirming that reconciliation is necessary and that the impacts of colonialism on Indigenous peoples must be acknowledged, prioritized, and addressed.
Acknowledging Treaty Relationships: Land acknowledgements acknowledge the treaties and agreements that were made with Indigenous Nations, affirming that indigenous Rights and sovereignty are distinct and supersede colonial laws, policies, and regulations.
Promoting Settler Reflection: By publicly acknowledging the traditional Indigenous territories, land acknowledgements call on non-Indigenous individuals and institutions to recognize their responsibilities as settlers in supporting Indigenous self-determination and rights.
Overall, land acknowledgements play a crucial role in countering myths and misconceptions about Indigenous Peoples by promoting understanding, respect, and awareness of Indigenous cultures and Rights. They provide an essential starting point for building respectful and equitable relationships with Indigenous communities and advancing our collective journey toward reconciliation in Canada.
Territory acknowledgement is a way that people insert an awareness of Indigenous presence and land rights in everyday life. This is often done at the beginning of ceremonies, lectures, or any public event. It can be a subtle way to recognize the history of colonialism and the need for change in settler colonial societies.
When conducted non-purposively and uncritically, however, territorial acknowledgements can be viewed as another lever of colonial harm (Wark, 2021). Used as a box-checking exercise in many institutions, copy-and-paste territorial acknowledgements can act to diminish the existence and legitimacy of Indigenous Rights, ways of knowing, and being through the normalization and spreading of colonial narratives (Wark, 2021). As such, it's important to note that you should not be conducting a land acknowledgement if it is going to simply continue the perpetuation of harm against Indigenous Peoples.
Some basic rules:
- Indigenous Peoples should not be asked to do land acknowledgements, especially in their own traditional territory!
- The person who delivers the acknowledgement should make it meaningful, and it should contain a personal commitment.
Stop and Reflect
These acknowledgements can easily be a token gesture rather than a meaningful practice. All settlers, including recent arrivants, have a responsibility to consider what it means to acknowledge the history and legacy of colonialism. Watch this short comedy sketch to see what we mean.
What was the audience member getting at when she interrupted the land acknowledgement?
Take a moment to consider your personal response first. Then, click below and compare your ideas to your instructor's.
Some thoughts
There are two important points being made by the audience member. The first is that an acknowledgement should be followed by a commitment. How can individuals develop relationships with peoples whose territory they are living on in the contemporary Canadian geopolitical landscape? What are you, or your organization, doing beyond acknowledging the territory where you live, work, or hold your events? The second is that the acknowledgement should be meaningful and come from a recognition and understanding of colonialism and its impacts. What are some of the privileges settlers enjoy today because of colonialism? What might you be doing that perpetuates settler colonial futurity rather than considering alternative ways forward for Canada? Do you have an understanding of the on-going violence and the trauma that is part of the structure of colonialism?
Portrayals and Myths in Media
The Indian Princess
The mythical "Indian princess" is a common stereotype.
Sacajawea and other Native women scouts, albeit not categorized as "princess," are portrayed as compliant and helpful to US government spies, such as Lewis and Clark, and to fur traders and explorers. Often Indian princesses are portrayed as daughters of tribal chiefs. Scholars have stated that the myth of Pocahontas helps to perpetuate white Eurocentric values because she leaves her tribe and becomes a Christian, and this insinuates that Christianity is better than Indigenous religion. Thus, the myth of Pocahontas becomes a method of promoting Eurocentric values and norms and a tool of colonialism.
The mythologized figure of Pocahontas was the first "Indian princess" in Disney films and other Hollywood movies. Conjured by many Euro-American women as an original ancestor, Pocahontas is always portrayed as beautiful and depicted as having lighter skin and being more European looking than other Native people and a having a petite but shapely body.
The myth of the "Indian Princess" is a romanticized and stereotypical portrayal of Indigenous women that emerged in popular culture and historical narratives. In this myth, Indigenous women are depicted as exotic, mysterious, and alluring figures, often portrayed as princesses or "noble savages". However, it is essential to recognize that this portrayal is a product of cultural stereotypes, racism, and misrepresentations rather than an accurate reflection of Indigenous cultures and identities.
The myth of the Indian Princess has its roots in the colonial era when European settlers encountered Indigenous peoples in North America. European writers, artists, and explorers created romanticized narratives about Indigenous women as a way to enhance the allure of the "New World" and justify the colonization of Indigenous lands. These portrayals often exoticized Indigenous women, portraying them as mystical or primitive beings, perpetuating harmful stereotypes that undermined their agency and diminished the complexity of their identities and cultures.
As noted, the myth of the Indian Princess has had lasting impacts, shaping how Indigenous women have been perceived and treated by non-Indigenous peoples and societies. It has contributed to the objectification and fetishization of Indigenous women, leading to the erasure of their diverse personhoods, cultures, histories, and identities in the Settler gaze.
It is essential to challenge and debunk the myth of the Indian Princess by acknowledging the rich and diverse cultures of Indigenous women, their roles as leaders, activists, artists, and professionals in society. Emphasizing the agency and resilience of Indigenous women is crucial in promoting understanding and respect in the ongoing work of [re]conciliation and the dismantling of harmful stereotypes.
Common Misconceptions
Who or What is Indigenous?
The Constitution Act, 1982 does not define 'Indian', 'Inuit' or 'Métis'. The definitions have been fleshed out in legislation, in court decisions, and in policy manuals, and have also changed significantly over the years. Thus, you will see these terms used in different ways depending on how old your sources are, or what period of time is being discussed and so on.
Confused? Oh, don't worry, you're not alone!
Indian Status - WAIT THERE IS MORE!
The following diagram illustrates the process in which the Federal Canadian Government determines if an Indigenous applicant receives their Indigenous Status. Status Indians are individuals who:
- Section 6 of the Indian Act identifies two categories of Status Indians, called 6(1) and 6(2) Indians. Both categories provide full Status; there is no such thing as half Status. The categories determine whether the children of a Status Indian will have Status or not.
- A 6(1) Indian is a First Nations person with both parents being First Nation.
- A 6 (2) Indian is a First Nations person with one parent being First Nation and one parent being non-Indigenous.
- A non-status means a person who is not Indigenous or First Nation as defined by the Indian Act.
- A 6(1) Indian who marries a 6(1) or a 6(2) Indian will have 6(1) children. Everyone in this 'equation' is a full Status Indian themselves.
- It does not matter if you raise your grandchildren in your native culture.
- It does not matter if they speak your language and know your customs.
If you married someone without Status, and your grandchildren have a non-Status parent, your grandchildren are not considered Indian any longer.
And up until 1985 Status Indian Women would lose their status if they married someone without status. This was not the case for men, who would not lose their status the same way.