Etec 521 Analytical Paper Aug3 Best

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Media Stereotyping of First Nations Peoples: Education is Key Tracey Best (18410068) University of British Columbia ETEC 521 Section 66B Matiul Alam, Ph.D August 3, 2007

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Abstract This paper examines how media stereotyping has impacted First Nations culture with respect, in general, to the image of First Nations peoples and how that image has been portrayed negatively by media. Inquiry on how the stereotypes have molded past and present ideals in society will be discussed. The paper will include examples of how myths, biases and stereotypes have negatively impacted of First Nations’ peoples. The main areas of media stereotyping discovery will include (a) television, (b) motion pictures and, (c) print media. The paper will link the analysis of the negative impact of First Nations peoples through media stereotyping to the idea of dispelling those myths through educational means and through the use of the Internet. The paper will present some educational practices and Web resources that intend to preserve and enhance the First Nations peoples’ representation. Examples of how education systems can present First Nations culture without bias and stereotyping through sensitive and creative pedagogy will be presented. Discussion will also include how the First Nations peoples are responding to stereotyping by utilizing the Internet to give them an authentic voice. This paper will investigate media stereotyping affects on First Nations peoples in Canada and the United States; comparing what has happened in the past to what presently is occurring to bridge and advance views of First Nations’ peoples. The author of the paper places value in the importance of educating youth and adults about media stereotyping in order to advance the First Nations’ peoples’ image as opposed to creating inaccurate viewpoints based on myths and biases. In addition, ideas on how the First Nations peoples are successfully using the Internet to educate the public at large will be addressed.

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Table of Contents Abstract……………………………………………………………………………… 2 Table of Contents…………………………………………………………………… 3 Introduction…………………………………………………………………………. 4 Myths and Stereotypes……………………………………………………………… 6 Education Systems: Responding to Myths and Stereotypes……………………….. 9 Critical Thinking Framework….……………………………………………………. 10 Educational Guidelines……………………………………………………………… 12 First Nations Peoples: Educating the Masses………………………………………. 14 Conclusion………………………………………………………………………….

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References…………………………………………………………………………..

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Introduction This paper will examine and analyze how media has played a role in misrepresenting First Nations peoples through a variety of media technologies. Although there are other forms of media stereotyping than discussed in this paper, the author will specifically examine media to include, (a) television, (b) movies and, (c) print media. Media stereotyping has impacted First Nations’ peoples and their image for centuries. This paper will present some examples of media stereotyping, discuss the impact of those stereotypes and present ways in which those stereotypes can be overcome through education systems and Internet technology. This paper will address the importance of the education system as a major factor in overcoming stereotypes. Discussion will be presented on how learners of all ages need to be equipped with critical thinking skills that allow them to examine what is true or not; to develop positive and culturally sensitive understandings about First Nations peoples. Also presented, will be the importance of culturally sensitive teacher training and specific professional development to teach and learn a critical thinking framework. The critical thinking skills are significant in deconstructing negative stereotypes. The positive convergence of education will be discussed to work towards dispelling the myths and stereotypes media has perpetuated in society. In addition, this paper will observe how the First Nations peoples of North America are discovering the Internet as a positive and noteworthy way of dispelling negative stereotypes of First Nations peoples. Through educational transformations of their own, First Nations peoples can use the Internet to optimistically display who they are with constructive representation. Depiction of accurate First Nations culture can

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begin to be created with the World Wide Web becoming an authentic voice for First Nations’ communities. There can be openness toward the understanding of First Nations culture and communities, for the advancement and enhancement of their culture with the use of the Internet. The First Nations peoples have responded to the past media stereotypes by using the Internet to present their side of the story. First Nations’ peoples are finding that cyberspace can be of value, as neutral grounds to educate those of First Nations ancestry and of the dominant culture. There are many terms that refer to what has been known as the Indians of North America. Some terms include, (a) Native American, (b) American Indian or, (c) Natives. For clarity in reading this paper, First Nations, will refer to the group of people previously known as Indians. As described in Wikipedia, both Canada and the United States use the term First Nations to refer to one group of Indigenous peoples of North America. First Nations is a Canadian term of ethnicity which refers to the aboriginal peoples located in what is now Canada . . . Collectively, First Nations, Inuit, and Métis peoples are known as Indigenous peoples, bands, or nations. Americans have now started to use the Canadian term “First Nations” in the United States (Wikipedia, 2007). Therefore, the author of this paper will refer to one term, First Nations, throughout the entire paper. When referencing other researchers work the term First Nations will be placed in brackets so that the terminology is consistent throughout the paper.

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Myths and Stereotypes There are various examples whereby the First Nations peoples of North America have been misrepresented in the media and those stereotypes have created long standing negative perspectives of First Nations peoples. “[First Nations] people have been hurt by Hollywood stereotyping because they face the resulting prejudice every day and because these images inevitably become part of the way they see themselves” (Images of Aboriginal Peoples, n.d.). The damage to the First Nations’ image and their culture can be traced back for centuries. The media perpetuates the misconceptions of First Nations peoples. Although there are many more examples of media stereotyping this paper will present a few examples to demonstrate a wide-ranging view of what First Nations peoples have been faced with over time. A common misconception about First Nations peoples is that they are homogenous; that they are one nation. Although in actual fact, “There are currently over 600 First Nations in Canada, roughly half of which are located in the provinces of Ontario and British Columbia” (Wikipedia, 2007). “The United States government recognizes more than 300 [First Nations] tribes” (Floy, 1990, p. 2). Often First Nations peoples are considered broadly as First Nations but are not represented as having different bands, tribes, cultural values, languages, historical backgrounds and diverse ways of life. Western television programs and movies have portrayed First Nations peoples as savage beasts. For generations the First Nations peoples have lived with the generalization that their people display barbaric behaviours creating a societal fear of

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First Nations peoples. “The Hollywood movie industry helped create and perpetuate [First Nations] stereotypes and some continue to affect attitudes today . . . [movies] stereotyped [First Nations] as savage and ignorant” (Images of Aboriginal Peoples, n.d.). The Wild West movies have represented the First Nations image as the negative character while the cowboy was the good character. “ ‘ . . . the [First Nations] are always the bad guys. The cowboys win, the [First Nations] get defeated. Children learn that [First Nations] are bad’” (Schmidt, 2007, p. 6). Other stereotypes depict First Nations peoples as animalistic, their image being dehumanized through movies, television and in print. The stereotypes are perpetuated through the image of First Nations peoples being compared to animals such as in an alphabet book for young children whereby there are letters referring to animals except the letter ‘I’; instead of an animal name, ‘I’ is for Indian which categorizes ‘Indians’ with animals. In addition, there are lists of sports team names relating to First Nations tribes such as the Atlanta Braves, the Washington Redskins or the Cleveland Indians. These names do not represent or depict a particular nation or race. First Nations peoples have been questioning the irrelevant use of these names, however, sports names continue to be incorporated with animals such as hawks, eagles and bears. Again in that list, Indians are included in the category with the animals. Monica Bodirsky describes this “fictitious vehicle . . . [as] . . . degrading and trivializes an entire race of people. We can only imagine the outcry at teams labeled the ‘New York Blacks’ or the ‘Texas Germans’ (Bodirsky, 2007, p. 7).

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Another stereotype of First Nations peoples is that they are perceived as traditional and not modernized. In television, movie and print media, First Nations peoples have been referred to as people living in tipis, wearing feathered headdresses or buckskin clothing. . . . we need to carefully review our historical past in order to understand the present, move on to the future, and not get caught up and trapped in old negative stereotypes of the American frontier past, freeze dried and recycled as modern cultural myths – all of which were mostly established by white inventors of [First Nations] images. (Pewewardy, 1996/97, p. 6) In news print media it is not uncommon, for example, to read about a crime suspect listed as a ‘Native’ man or woman but rarely does one read in the news about another culture as the adjective to that person in question. There is rarely, if ever, mention, of an ‘Irish’ man or woman, for example, when describing a criminal suspect in the news. If the media’s take on [First Nations] people is interpreted at face value, then kids are growing up with a skewed vision of what it means to be part of a First [Nations] society. If they get their impressions from the news, they’ll likely view [First Nations] people[s] as a negative force. And if their impressions come from films and TV programs, they’ll learn to think of [First Nations] people[s] as inferior (passive, aggressive or drunk) or simply as non-entities, obliterated by omission. (The Impact of Stereotyping, 2007, p. 2) These examples are merely a snapshot of the media stereotyping towards First Nations peoples. Although there may not be a way of eradicating stereotyping of First

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Nations’ peoples in general, there are ways of educating people to critically analyze what they view on television, at the movies and read in print media. Education Systems: Responding to Myths and Stereotypes This section of the paper will present how the existing stereotypes and the perpetuation of stereotyping of First Nations peoples can be critically assessed and evaluated to create more accurate understandings of First Nations peoples. Education systems need to take responsibility for teaching students at any age, how to critically view and assess information especially about another culture. Students need to be prepared to critique what is real and true about First Nations peoples instead of relying solely on the images that are portrayed in the media. . . . stereotypes of [First Nations] are deeply ingrained in American and Canadian culture and thought, due to a complex mixture of history, government policy, social attitudes, and the need for national identity. Promoting information literacy is a pedagogical approach that can effectively combat the entrenchment of stereotypes of [First Nations peoples], by assisting students in developing critical thinking skills, and thus enabling them to do problem-solving, decision-making, and creative thinking. (Taylor and Patterson, 2000, p. 1). The author of this paper places significant value in the education system being a significant role player in dispelling myths, biases and stereotypes of First Nations peoples. Schools can take action in order to represent First Nations peoples and their culture through culturally sensitive teaching practices. The reality is that there is a responsibility of education systems to provide media awareness and literacy skills to students. Taylor and Patterson concur, “ . . . there is no way that students in a multimedia

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world are going to avoid contact with stereotypes about ethnicity. Reruns of classic television series and old movies on television reintroduce each new generation to stereotypes of [First Nations]” (Taylor and Patterson, 2000, p. 2). Therefore, it is through education that can teach First Nations’ peoples and the public at large a way to discover true cultural values of First Nations peoples. Critical thinking frameworks can be used to develop informed decisions about the First Nations peoples and their culture, instead of the media misconstruing their image for the purpose of selling television programs, making movies or selling print material. Critical Thinking Framework In the twenty-first century the education system needs to take an active role in preparing students to be “ . . . problem solvers and applicators of ideas and information” (Taylor and Patterson, 2000, p. 3). There is no one specific framework to use for teaching critical thinking strategies in general; there are some significant factors that are key to understanding the importance of critical thinking to recognize and understand the impact of negative stereotyping of First Nations peoples. Being aware of the damage that has been done through media stereotyping of First Nations peoples and understanding how to teach and learn specific skills can eventually aid in decreasing those stereotypes. Through appropriate pedagogy, learners of all ages can be more aware of understanding the perpetual destruction media invokes on First Nations peoples. A framework for assessing movies, television and print material includes, (a) an understanding of the terminology such as discrimination, prejudice, stereotypes and

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racism, (b) presenting examples of negative media stereotyping to practice evaluation skills, (c) sharing knowledge and information of traditional and modern First Nations cultures, (d) creating a classroom that is inclusive and accepting of all cultural backgrounds, (e) providing students with specific questions that can be asked to assess and evaluate what they are viewing, reading or interacting with; to understand the difference between authentic representation of First Nations peoples or destructive stereotyping, (f) engaging in discussions that reveal media stereotyping and, (g) including relevant curriculum materials and resources. (Pewewardy & Cahape, 2003) When viewing a film . . . students require specific skill sets to identify bias, inconsistencies and misrepresentations . . .they must be exposed to a wide variety of media and provided with the opportunity to critically analyze and interpret the content itself, the intended message, and the reasons behind its production [and] creation” (Robertson, 2007) In Canada and the United States the First Nations peoples need to be honored and respected as any Indigenous culture deserves. Schools across the continent need to instill respect of First Nations peoples to support the quest to reduce society’s negative perception of First Nations peoples. “Teachers in a multicultural society need to hold an attitude of respect for cultural differences, know the cultural resources their students bring to class, and be skilled at tapping students’ cultural resources in the teachinglearning process” (Pewewardy & Cahape, 2003, p.4). Educating learners and teachers to critically discuss and challenge media stereotyping of First Nations peoples is of importance. There is a need for relevant and updated media for students to view as positive examples of First Nations peoples to

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create more valid representations of their culture. Culturally sensitive teaching strategies and relevant curriculum resources play an important role in overcoming negative media stereotyping of First Nations peoples. Reinforcing the importance of teacher development, appropriate instruction with updated resources is a move toward students becoming more aware and literate about negative media stereotyping towards First Nations peoples. Key factors in streamlining thinking toward openness and sensitivity to First Nations peoples through media awareness and critical thinking skills can underpin pedagogy to provide students with critical thinking skills that evaluate negative media stereotyping of First Nations peoples. Positive steps have and can continue to be taken to ensure culturally sensitive schools throughout Canada and the United States Education as a humanistic endeavor must then recognize and reconcile the dehumanizing history that Indigenous peoples have lived. Such an education can then lead to a new and transformed relationship. Developing an awareness of the socio-historical reality, facing the complicities that came with privileging, understanding these relationships to the present and taking action to correct misconceptions promoted as a result of colonization will begin a healing journey for all peoples. (Battiste, 2004, p. 6) Educational Guidelines Quite often, without specific educational skills of critiquing media stereotyping or awareness of specific stereotypes, negative messages about First Nations peoples continue. Educators themselves may not even realize a stereotype is being used. “Perhaps the single most important ingredient in teaching is respect. [First Nations] have

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been stereotyped and treated disrespectfully for so many centuries that it is sometimes hard to recognize when they are being demeaned” (Teaching About Native, n.d. p. 2). Teacher language and knowledge of First Nations’ culture is another area of importance. Being aware of colloquial language that has been referred to First Nations peoples can give stereotypical messages. Underlying stereotypical terms such as, “‘You’re acting like a bunch of wild Indians’, ‘Please sit Indian-style’, [or] ‘You’re behaving like an Indian giver.’” (Teaching About Native, n.d. p. 1) are just a few examples of language that invokes stereotypes. Educators need to examine their own understandings or uses of stereotyping. In addition, educators need to study and inform themselves of the issues regarding First Nations peoples to facilitate a culturally sensitive atmosphere for First Nations students and for all students in a classroom. The responsibility lies in the knowledge of the teacher and their dedication to becoming informed of historical and current cultural aspects of First Nations peoples. Culturally responsive teaching is a key ingredient for the success of any educational program. Some areas that can be addressed in providing a culturally sensitive classroom of First Nations peoples is “ . . . to incorporate more [First Nations] studies courses into teacher education courses where colleges and universities are training teachers to serve in schools with [First Nations] students.” (Pewewardy & Cahape, 2003, p.2). Professional development for teachers to learn and understand ways of teaching critical thinking skills and to study Indigenous cultures is an important step toward dispelling First Nations’ biases of their peoples and culture. Teachers face an important challenge to learn and impart their learned knowledge onto their students about media stereotypes and ways of synthesizing the information to

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form accurate representations of First Nations peoples. “It is crucial to provide teachers with powerful learning experiences designed to bring about profound personal transformation needed to begin the process of becoming culturally responsive teachers” (Pewewardy & Cahape, 2003, p. 2). Changing the ethics of society’s negative images of First Nations peoples can start with teachers learning about First Nations peoples, and learning how to teach critical thinking skills to their students. Teachers have the important job of being prepared to teach in a multimedia society whereby First Nations peoples have been misrepresented. Teachers play a significant role in dispelling media stereotypes. First Nations Peoples: Educating the Masses Education systems have responsibility in changing global views of First Nations peoples and the misrepresentations media has produced. First Nations peoples have responded to the deconstruction of their culture, by the media, in a way of their own. Although media has negatively impacted the First Nations’ image, the newest wave of Internet technology is being used by First Nations communities to improve the image of First Nations peoples. Lewis and Fragnito, both of First Nations ancestry, agree, The camera, for instance, taught people that we all wore headdresses and lived in teepees. Cinema claimed that we spoke in broken English – if we spoke at all. The World Wide Web has offered us the possibility to shape our own representations and make them known (Lewis & Fragnito, 2005, p. 1). Many First Nations communities are using the Web to enhance their culture and to strive towards overcoming past destruction that other technologies such as television, movies and print media have created. First Nations tribes and bands are taking on the

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challenge of designing websites that will give them an avenue to display the uniqueness and authenticity of their culture. First Nations peoples are discovering that the Internet can be a positive outlet for their own people and for the public at large. The First Nations peoples are using the Internet to exercise control over how they are being represented and can use Web technology to express their individuality and diverse cultural values. CyberPowWow is one example of a website that features First Nations’ artists and writers. The website also includes a chat space for visitor interactions. “The sites main goals have been to overcome stereotypes about [First Nations] people; to help shape the World Wide Web; and to generate critical discourse – both in person and online – about First Nations art, technology, and community” (Lewis& Fragnito, 2005 p. 2). Some researchers believe that the use of the Internet undermines the traditional knowledge and ways of First Nations peoples. As Bowers, Vasquez and Roaf explain, “But until its universalistic and individualistic foundation is restructured to incorporate spatial, social, spiritual, and experiential dimensions that particularize its application, cyberspace is no place for tribalism” (2003, ¶ 3). This section of the paper, however, is presenting examples by which the First Nations peoples are adapting their traditional ways so that cyberspace can work to their advantage. The Internet is not a complete solution to dispel past stereotypes that have perpetuated negative images of First Nations peoples but some communities are experiencing success. Although many technologies have had negative effects on indigenous people, the electronic media have a lot of positive potentials for them. While many critics of television and the electronic media see these things as threats to indigenous

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cultural survival and tools of ‘cultural imperialism,’ in point of fact, these technologies may be the instruments of their technological survival in the modern era. (Mizrach, 1998, p. 6) The First Nations peoples have responded with hope rather than resistance in their struggle to confront media stereotyping toward their communities and culture. The website Gathering of Nations, is another example of an organized group of First Nations communities taking advantage of the affordance of cyberspace; their hope is “to promote [First Nations] culture and dispel stereotypes created about indigenous peoples . . . [to] be extended on a much larger and further reaching scale on the Internet” (Gathering of Nations, 2007). Movement towards critical thinking in educating students and by using Internet technology can positively impact First Nations peoples’ image. The magnitude of this concept is crucial in bridging past destruction of First Nations peoples and their culture. Sterritt writes, The Internet can be used . . . by [First Nations] communities . . . as a grassroots networking tool. The power of the information highway has paved a road for [First Nations] people to walk on without having to tackle the mental road blocks placed in [their] way by the mainstream media. (Sterritt, 2004, p. 1) Conclusion The Education system can respond to negative media stereotyping with culturally sensitive teacher training, curriculum resources and specific learning strategies. First Nations’ communities can respond by using the newest forms of Internet and Web technology to make every effort to develop an awareness of their diversity and

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uniqueness. The education system and the Internet can be a channel of optimism for both First Nations peoples and for all people across the globe. By no means does the author of this paper attempt to present a total solution to the issues involving First Nations media stereotyping and the destruction that has been done. The author’s intent is to place significant importance in education through the public education system and through the use of the Internet to educate First Nations students and all students. Debbie Reese writes, “Much remains to be done to counter stereotypes of [First Nations] learned by young children in our society . . . not only about history but also about the contemporary lives of [First Nations’]” (Reese, 1996, p. 4). The focus of this paper is to present positive intervention strategies that connect First Nations peoples to an authentic and real view of who they are as opposed to the view represented in the media. The education system and the use of cyberspace are two of many ways that can work toward eliminating negative stereotyping. Although this paper has only touched on a few examples of media stereotyping the First Nations culture has endured; these examples have demonstrated a glimpse of existing media stereotyping of First Nations peoples and has presented some ways of overcoming those stereotypes. Education systems can position themselves by providing funding for updated curriculum resources, providing professional development of First Nations’ studies and direct curriculum initiatives to include critical thinking frameworks specifically for the evaluation of media stereotyping towards First Nations peoples. The ongoing evolution of education needs to rise above negative stereotyping and work towards positive programming to properly represent Indigenous cultures of North America.

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In conclusion, there is a silver lining to the mistreatment of First Nations peoples. Effective education systems and the Internet can create a more positive image of the traditional First Nations peoples with a modern image of their people and culture.

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References Battiste, M., (2004). Animating Sites of Postcolonial Education: Indigenous Knowledge and the Humanities. Retrieved June 29, 2007, from http://www.usask.ca/education/people/battistem/csse_battiste.htm Bodirsky, M., (2007). First Story. Retrieved May 5, 2007, from http://firststory.ca/index.php/option=_content&task=view&id=76&Itemid=104 Floy, P.C., (1990). Unbiased Teaching about American Indians and Alaska Natives in Elementary Schools. Retrieved June 6, 2007, from http://www.ericdigests.org/pre9217/indians.htm Gathering of Nations. (2007). Retrieved July 18, 2007, from http://www.gatheringofnations.com/about_us/aboutsite.htm Images Of Aboriginal People In Contemporary Media. (n.d.). Retrieved June 6, 2007, from http://www.schoolnet.ca/aboriginal/issues/media/media-e.html Lewis, J., & Fragnito, S., (2005). Aboriginal Territories in Cyberspace. Retrieved May 16, 2007, from http://www.cs.org/publications/Csq/csq-article.cfm?id=1834 Mizrach, S., (1998). Do Electronic Mass Media Have Negative Effects on Indigenous People? Retrieved June 6, 2006, from http://www.fiu.edu/~mizrachs/mediaeffects-indians.html Pewewardy, C., (1996/97). The Pocahontas Paradox: A Cautionary Tale for Educators. Retrieved June 13, 2007, from http://www.hanksville.org/storytellers/pewe/writing/Pocahontas.html

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Pewewardy, C., & Cahape, P., (2003). Culturally Responsive Teaching for American Indian Students. ERIC Clearinghouse on Rural Education and Small Schools. (ERIC Document Reproduction Service No. ED482325) Reese, D., (1996). Teaching Young Children about Native Americans. ERIC Digest. Retrieved June 17, 2007, from file//E:Teaching Young Children about Native Americans_ERIC Digest.htm

Robertson, J., (2007). Jamey’s Thoughts [Msg. 506] Message posted to http://www.webct.ubc.ca/SCRIPT/etec_521_66b_de/scripts/serve_home

Schmidt, R., (2007). The Basic Indian Stereotypes. Retrieved June 6, 2007, from http://www.bluecorncomics.com/stbasics.htm Schools must drop offensive nicknames. (2007). Retrieved June 28, 2007, from http://www.thetimesherald.com/apps/pbcs.dll/article?AID=/20070518/OPINION0 705180329/1014/OPINION Sterritt, A., (2004). Wrenching the Gates: Resisting Racism in the Media. Retrieved May 16, 2007, from http://www.ayn.ca/ViewNews.aspx?id=64 Taylor, R., & Patterson, L., (2000). Getting The “Indian” Out Of The Cupboard: Using Information Literacy To Promote Critical Thinking. Teacher Librarian, 28, 1-8. Retrieved June 7, 2007, from http://www.teacherlibrarian.com/taylorpatterson.html Teaching About Native American Issues. (n.d.). Retrieved June 6, 2007, from http://www.understandingprejudice.org/teach/native.htm

Media Stereotyping Page The Impact of Stereotyping on Young People. (2007). Retrieved June 6, 2007, from http://www.mediaawareness.ca/english/issues/stereotyping/aboriginal_people/aboriginal_i... Wikipedia. (2007). Retrieved June 10, 2007, from http://en.wikipedia.org/wiki/First_Nations

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