Analyzing Media's Impact, Reconciliation, and Indigenous Learning

This essay delves into the multifaceted impact of media and film on Indigenous communities, exploring how representations affect children, adults, and the broader community. It examines the misrepresentation of Aboriginal people and its consequences, touching on issues of stereotyping, employment, and psychological parity. The essay then transitions to reconciliation, discussing its necessity and providing examples like the film Dakota 38, along with recommendations for improvement. Finally, it explores Indigenous ways of learning, contrasting them with Western methods, and highlighting the importance of experience, cultural values, and the shift in curriculum to incorporate Indigenous methodologies. The essay concludes by emphasizing the value of Indigenous languages and their role in connecting people to their cultures and strengthening self-worth.

Running head: INDIGENOUS STUDIES
INDIGENOUS STUDIES
Name of the student
Name of the university
Author note

1
INDIGENOUS STUDIES
Part 1
Impact of media and film industry on the aboriginal children, adults and community
The media aimed at sharing the information of lifestyle and issues faced by aboriginal
communities to the concerned authorities (Gibbons, 2013). The newsworthiness principle of the
media led the same to uplift the negative aspects of the aboriginal people, which again affected
the wide representation. For an instance, the film Reel Injun clearly aimed at stereotyping the
Native Americans by presenting the entire history from the silent era to the present. It has helped
the aboriginals in gaining recognition in the American society. On the contrary, the
misrepresentation of the communities in the film, relating to violence and problems in the social
structure of the communities, might have affected the sentiments of the aboriginals and the
psychology of the non- aboriginals.
The representation of the aboriginal children and their educational needs would help the
media in making the concerned authorities aware. On the other hand, the representation of the
children as certain misinterpreted elements might face the interests of the same while receiving
suitable educational and healthcare facilities (McClymont Peace& Myers, 2012). The
representation of the aboriginal adults as ‘problem people’ might affect the employability
options in the different sectors. The problem people are referred to the segment of people who
pose issues and have flaws. Therefore, the portrayal of the aboriginals as the problem people
might affect the perception of the non- aboriginals. On the other hand, the misinterpretation of
the aboriginal adults might affect the employment opportunities for supporting a better
livelihood. The misrepresentation of the aboriginal communities of having poor cultural
backgrounds might result to psychological parity between the Indigenous and non-indigenous

2
INDIGENOUS STUDIES
communities (Thompson et al., 2012). Therefore, the representation of the aboriginals and
delineation of the needs of the same has supported the growth of the communities through
inclusiveness. On the other hand, the misinterpretation of the communities through the violent
activities relating to crime and crisis creates a negative impression on the minds of the non-
aboriginal communities, ceasing the support. The misinterpretation of the aboriginal
communities in different news media and films has affected the self-esteem, and safety of the
community (Bredin, 2012). On the other hand, the focus of the news media in exclusively
covering the extreme actions of an individual in the community has affected the goodwill and
reputation of the entire group.
The manner in which the non-Aboriginal children and adults relate to Indigenous people
Multiculturalism in the societal structure of Canada has helped in supporting
inclusiveness of the aboriginals. The representation of the aboriginals in the media through
improvements in the quality and the quantity of minority representation would help in honouring
the principles of inclusion. The inclusive nature of the media and the fair representation of the
aboriginals have helped the authorities in identifying the health and educational concerns that are
faced by the indigenous tribes. However, the non- aboriginal adults and children hold the view
that ‘the only good Indian is a bad Indian’, which has cumulatively resulted to a negative impact
through polarized media, frames and stereotyping (Gauthier, 2016).
The Mainstream audiences, mostly the non- aboriginals held the view that the aboriginal
children adults and the communities are problematic by nature which has resulted to
discrimination. The delineation of the educational, health and hygiene needs of the aboriginals to
the concerned authorities has helped in maximizing the representation of the same. However,
McQuaid et al. (2015) stated that the mainstream media often stereotyped the Aboriginals as

3
INDIGENOUS STUDIES
‘troublesome constituents’ which might have affected the interests of the communities through
restrictions in receiving reliefs and funds. Therefore, the stereotypes has affected the psychology
and insight of the non- aboriginal and thereby created misinterpreted outcomes.
Part 2
Reconciliation
Willows, Hanley and Delormier (2012) stated that the reconciliation activities aims at
restoring the friendly relation between the distinct parties for an healthier future. Reconciliation
helps in establishing the collaborative approach between two or more individuals or communities
in order to uphold the efficiency of conflict resolution.
Examples of reconciliation from Dakota 38
The film Dakota 38 portrayed the dream of the native leader Jim Millerat the year 2005
and his initiative of riding back to Minnesota. At Minnesota Jim came across 38 of his Dakota
ancestors hangedby the orders of Abraham Lincoln on the year 1862. The ride portrayed the
view of Jim relating to reconciliation. “We can’t blame the wasi’chus anymore. We’re doing it to
ourselves. We’re selling drugs. We’re killing our own people. That’s what this ride is about, is
healing.” (Bing.com., 2019). The representation of the negative aspects of the indigenous
communities and the manner in which the reconciliation might be undertaken is the major theme
of the movie.
Necessity of reconciliation
The establishment of the Truth and Reconciliation Commission was based on the need
of the government in settling the past injustices that were met out to the Aboriginal community
(Davis, 2014). The injustices on the Aboriginal community have affected the productivity of the

4
INDIGENOUS STUDIES
same through unproductive and dysfunctional means. Therefore, reconciliation would help the
government in order to empower the aboriginal communities and thereby support the mutual
growth of the non- Aboriginals and the Aboriginals. The reconciliation activities would help in
strengthening the mutual relation between the aboriginal communities and the non- aboriginals
through enhanced productivity and functionality (Anaya, 2015). On the other hand,
reconciliation will be helping the concerned authorities in improving the situation of the
aboriginal communities after the unjustified treatment met out to them. It will also help in
inducing inclusiveness of the societal structure through representation of the First Nation’s
People, Métis and Inuit.
Recommendations to improve reconciliation
The recommended action that might be undertaken by the concerned authorities and the
Truth and Reconciliation Commissionis to develop suitable employment opportunities in order
to make the aboriginals productive (Niezen, 2017). Including the aboriginal communities in the
different practices will be helping the authorities in maximizing the inclusiveness. On the other
hand, the development of the primary school curriculum as per the educational needs of
theaboriginal students will also help the concerned authorities in maximizing the involvement of
the same. The changes in the social structure will be helping the concerned authorities in
adhering to the anti-discrimination policy of Canada while including the members of the
aboriginal communities in different sectors.

5
INDIGENOUS STUDIES
Part 3 (920)
Indigenous ways of Learning
The Indigenous ways of learning and knowledge comprised of a complex set of
technologies that influenced the psychology of the people. The knowledge of the people in the
indigenous communities depended on the experiences that are gained by the same while
developing the skills. The indigenous epistemology is found in the different activities undertaken
by the people relating to songs, ceremonies and symbols. Forsyth et al. (2017) stated that the
symbols play a major role in maintaining the efficiency of the knowledge management and
transfer practices that are undertaken by the aboriginals. On the other hand, the application of
constructivism philosophyhas helped the aboriginals in focusing on the different aspects of
‘reality’.
The health and wellbeing of the people is again an important concern while receiving the
attributed knowledge. The physical and psychological fitness are the essentials for an indigenous
person while receiving knowledge on a discipline. Ray (2012) stated that the most intriguing
factor that is constructed through the cultural and social values. On the other hand, Kapyrka and
Dockstator (2012) noted that the indigenous people are emphasize on data that is gathered from
every experience which opposed the Western way of researching. It has brought about
significant modifications in the researching procedures that are undertaken by the people.
Therefore, the aboriginals rely more on the experiences gathered by the same during the lifetime
rather than that of researches from significant data. The differences in the mental and cognitive
setup of the aboriginals and the non- aboriginals are reflected through their distinct way of
Learning.

6
INDIGENOUS STUDIES
Learning experiences of Merculieff
Merculieff stated in an interview conducted by David E. Hall that the community to
which he belonged was Aleut in the Pribiloff islands (Nativeperspectives.net., 2019). He came to
know of the essence of community as he grew up in Aleut. According to Merculieff, community
is not only a physical place but also a bond that exists between the members of the
community.On the other hand, the inter- connectedness of the people is one of the most feasible
aspects that was cultivated in the area. It might be taken as one of the first learning experience
that was gathered by Merculieff. The second experience that was gathered by Merculieff was
based on the efficiency of the learning process that was followed by the Indigenous people. It has
been also stated during the interview that the primary experience of Merculieff depended on the
identification of the different symbols and their correlating with the experiences that are gathered
by the people. Merculieff also stated that the knowledge process of the indigenous people is
mostly dependent on the delineation of the cultural and ethnic elements. The experiences that
were shared by Merculieff helped in identifying the essence of indigenous knowledge.
Examples of Indigenous learning methodologies being introduced in the curriculum
The different indigenous learning methodologies are being introduced in the curriculum
with the view of ascertaining value for the realistic learning attributes. The section aims at
understanding the different indigenous methodologies that are being introduced in the curriculum
in order to maintain the efficiency of learning. Willows, Hanley and Delormier (2012) stated
that the indigenous communities depended more on the metaphysical aspects of learning, which
has brought about significant modifications in the knowledge management. The importance of
the metaphysical elements in the learning process is dependent on the needs of exploring the
reality of the context, which is beyond human senses and perceptions. On the other hand, Bredin

7
INDIGENOUS STUDIES
(2012) also stated that the Indigenous ways of learning also depended on the enumeration of
Ontological elements, which has helped the people in identifying the philosophies for the
realities. The delineation of the metaphysical and ontological learning has helped in enhancing
the learning process through the enumeration of the scientifically proven technologies and
human experiences. The delineation of the methodologies has helped the indigenous people in
bringing forth educational reforms in the indigenous communities.
Reason for the shift in curriculum and class room settings
The educators and the communities have taken steps to introduce the indigenous learning
methodology in the school curriculum and classroom setting in order to empower the educational
needs of the aboriginal people. Empowering the indigenous and aboriginal communities will
behelping the learning institutions in supporting the cause of reconciliation (Gauthier, 2016). On
the other hand, the development of the productive and functional skills of the aboriginal
communities will contribute to the mutual growth of the people. The inclusive activity that is
being supported by the Truth and Reconciliation Commission will be adhered through the
introduction of the indigenous learning methodology in the classroom setting and curriculum. On
the other hand, the introduction of the indigenous methodologies in the curriculum will support
the diversity in the educational practices that are undertaken by the organizations.
Part 4
Indigenous languages are native to a particular region and are used exclusively by the
indigenous people. These languages form some of the linguistically different communities which
have been settled in their respective specific areas for many generations. As per (), indigenous
languages keep people connected to their cultures and at the same time, it strengthens the feeling

8
INDIGENOUS STUDIES
of self-worth and pride. Better understanding and recognition of these languages help in the
reconciliation process in between the non-indigenous and the indigenous people. With the same,
the indigenous languages have some economic values as well. Although, its use is limited only to
social interaction and is also associated with the illiteracy, backwardness and ethno
traditionalism; its use as a significant means for restoring the self-worth of the communities can
never be ignored or denied by anyone. It helps in facilitating the individual empowerments of the
indigenous people as well as national development. With the same, it also develops and
promoted the capacity of the languages of a country, particularly in context of technologisation.
As said by Song (2016), the indigenous languages are very vulnerable. They are
endangered severely. However, most of the indigenous people identify very strongly with one
traditional language identity. Because of increasing awareness of the indigenous people as well
as the importance of their language and culture, the revitalization efforts of the indigenous
language are being made for keeping these languages survived. Indigenous language is for many,
a way for protecting, preserving and developing the traditional indigenous cultures and skills.
For indigenous people, their language is an expression for their culture and their land. It is the
most important part of cultural identity and at the same time, the promotion of the indigenous
languages was important for the development of the indigenous people. It plays a very important
role in the indigenous cultural identity. To them, preserving the indigenous languages is equal to
preserving the ancient cultural treasure. Moreover, it is also to note that the recognition of the
indigenous languages as well as support for the programs related to indigenous languages stand
along with the health, education, employment, land rights, justice and all the other services as
one of the significant part of the overall process of attaining the social justice and the

9
INDIGENOUS STUDIES
reconciliation in the indigenous community. Population comprising of the indigenous people are
really diverse in their own culture along with several different spoken languages.
References
Anaya, S. J. (2015). Report of the special rapporteur on the rights of indigenous peoples in the
situation of indigenous peoples in Canada. Ariz. J. Int'l & Comp. L., 32, 143.
Bing.com. (2019). dakota38 video - Bing video. Retrieved from
https://www.bing.com/videos/search?
q=dakota38+video&view=detail&mid=AEF8DBA0F6CE0E176EDDAEF8DBA0F6CE0
E176EDD&FORM=VIRE
Bredin, M. (2012). Producing Aboriginal Television in Canada. Canadian Television: Text and
Context, 73.
Davis, J. (2014). Examining early childhood education through the lens of education for
sustainability: Revisioning rights. In Research in early childhood education for
sustainability (pp. 37-53). Routledge.
Forsyth, C. J., Irving, M. J., Tennant, M., Short, S. D., & Gilroy, J. A. (2017). Teaching cultural
competence in dental education: a systematic review and exploration of implications for
indigenous populations in Australia. Journal of dental education, 81(8), 956-968.

10
INDIGENOUS STUDIES
Gauthier, J. L. (2016). Digital not diversity? Changing Aboriginal media policy at the National
Film Board of Canada. International Journal of Cultural Policy, 22(3), 331-352.
Gibbons, D. (2013). Developing an ethics of youth media production using media literacy,
identity, & modality. Journal of Media Literacy Education, 4(3), 6.
Kapyrka, J., & Dockstator, M. (2012). Indigenous knowledges and western knowledges in
environmental education: Acknowledging the tensions for the benefits of a “two-worlds”
approach. Canadian Journal of Environmental Education (CJEE), 17, 97-112.
McClymont Peace, D., & Myers, E. (2012). Community-based participatory process–climate
change and health adaptation program for Northern First Nations and Inuit in
Canada. International journal of circumpolar health, 71(1), 18412.
McQuaid, R. J., Bombay, A., McInnis, O. A., Matheson, K., & Anisman, H. (2015). Childhood
adversity, perceived discrimination, and coping strategies in relation to depressive
symptoms among First Nations adults in Canada: The moderating role of unsupportive
social interactions from ingroup and outgroup members. Cultural Diversity and Ethnic
Minority Psychology, 21(3), 326.
Nativeperspectives.net. (2019). Retrieved from
http://www.nativeperspectives.net/Transcripts/Larry_Merculieff_interview.pdf
Niezen, R. (2017). Truth and indignation: Canada's Truth and Reconciliation Commission on
Indian residential schools. University of Toronto Press.James, M. (2012). A carnival of
truth? Knowledge, ignorance and the Canadian Truth and Reconciliation
Commission. International Journal of Transitional Justice, 6(2), 182-204.

11
INDIGENOUS STUDIES
Ray, L. (2012). Deciphering the “Indigenous” in Indigenous methodologies. AlterNative: An
International Journal of Indigenous Peoples, 8(1), 85-98.
Song, J. (2016). Emotions and language teacher identity: Conflicts, vulnerability, and
transformation. TESOL quarterly, 50(3), 631-654.
Thompson, S., Kamal, A. G., Alam, M. A., & Wiebe, J. (2012). Community development to feed
the family in northern Manitoba communities: evaluating food activities based on their
food sovereignty, food security, and sustainable livelihood outcomes. Canadian journal
of nonprofit and social economy research, 3(2).
Willows, N. D., Hanley, A. J., & Delormier, T. (2012). A socioecological framework to
understand weight-related issues in Aboriginal children in Canada. Applied Physiology,
Nutrition, and Metabolism, 37(1), 1-13.