Nationality vs.

Identity:
Canadian Historys Impact on My Identity

Introduction
Identity plays a critical role in many cultures and can drastically shape how individuals
see themselves and the communities they are a part of. Understanding and preserving ones
identity has drastic consequences when an individuals identity is stripped from them and a new
one forced in its place. The Aboriginal peoples of Canada stand today as a humbling reminder of
such consequences. Aboriginal culture was savage and barbaric to the Europeans, and this led to
attempts at civilizing Aboriginal People, focusing most heavily on children. The ramifications of
this assimilation are still evident to this day, and are an active issue in Canada today. As a
Canadian, the implications of our history serve not as a punishment, but as a lesson that can
shape the morals and values that make up ones identity. Without a unique culture linked to a
religion or history, I look to the beliefs I hold that shape my identity; to what degree my
nationality impacts this identity will be discussed. By looking at how I, my nationality, and
Canadian history define my identity, I can better understand how I might see myself as a
Canadian and how it ties into Aboriginal history in Canada.

My Identity as an Individual and as a Canadian

How one understands their own identity is shaped by their history, their family, and how
they see their role in society. In the Aboriginal peoples case, we see that they understand and
define their identity through their culture, place, language, and history (Identity Lecture, Sept.
13, 2016). In contrast, I personally lack many of the critical connections that define my identity
in the same way the Aboriginal peoples do. To me, my place is not defined by geographical
regions that hold historical significance; instead, I see my place as being where my family is, as
they are the most important people in my life. The imparting of history and culture through
language grounded Aboriginal people to their historic roots (Huang, 2016). As a monolingual,
English speaking Canadian with no distinct historical background in a culture, I dont have ties
to the importance language can have to tradition. I use the Aboriginal peoples own methods of
understanding self-identity because they present a clear comparison between my Canadian self-
identity. Although it was suggested that nationality is not a part of ones culture (Identity Lecture,
Sept. 13, 2016), I challenge this because I lack the same historical ties to what I might define as
my people; what I am left with is defining myself as a Canadian.

I believe my identity is characterized by the morals and beliefs Canadians hold.

Believing in ideals of freedom, equality, peace, and opportunity, my identity is defined by my
beliefs, rather than historical or cultural ties. I take pride in being a Canadian because I see this
as supplementing my own identity. I feel that because I lack a conventional history or people, I
look to the beliefs and values that shape my ideals to define my identity. This doesnt take away
from identities that are characterized by cultures or history; rather, it demonstrates that there are
people that exist who lack such roots to look too when understanding their own identities. As an
Albertan from the prairies, my identity is not defined by the actions of my ancestors who were
responsible for the assimilation of Aboriginal people and the decimation of the buffalo. This
collective identity today will be that of a generation of Canadians that works towards
incorporating Aboriginal perspectives in education and Canadian identity. I believe great care
should be taken when telling others that their identity cant be defined by nationality or values, as
I would fear that the lessons to be learned from the Aboriginal people would be in vain. Although
this is how I understand my own identity as an individual and as a Canadian, the impact of a
partial education system in Canada has skewed my understanding to historic events, and the
impacts these had on the Aboriginal people of yesterday and today.

The Decline of Buffalo in Canadian History

My childhood in Wainwright, Alberta introduced me to the partial nature of Canadian
education. Wainwright, a part of the Alberta Plains that once held millions of buffalo, is a
community that prides itself on the resurgence of the buffalo, but masked the reasons for their
decline. My education failed to educate students on how the near eradication of buffalo impacted
Aboriginal people in Canada, choosing instead to glorify the actions that rebuilt buffalo
populations. The decline of the buffalo was in direct relation to the famine and starvation that
decimated the Aboriginal population in Canada (Chambers & Blood, 2009). The non-existent
Aboriginal perspective in this historic event has directly impacted my perception of Aboriginal
people in both a historical and modern context, along with my identity as a member of the
Wainwright community. This obscuring of Aboriginal perspectives is evidently a part of
Canadian history, and now shapes our roles today as Canadians as we attempt to develop an
empathetic understanding of Aboriginal history. As such, I believe that my nationality does
impact my identity because as a Canadian I have a responsibility to better understand Canadian
history and acknowledge the atrocities against Aboriginal people.

Residential Schools, an Ongoing Aspect of Canadian and Aboriginal History

I believe that Canadian and Aboriginal history impacts all Canadians, and that we have a
responsibility to understand this history and how it shapes modern identity for us and Aboriginal
people. Milloy (2014) stated that residential schools are the most damaging of the many
elements of Canadas colonization, and that their consequences still affect the lives of
Aboriginal people today (p. xiv). The ramifications of residential schools impact my
relationship to Aboriginal people because I have the power to vote for government that institutes
an education system that properly educates Canadians on residential schools from all
perspectives, not just those who paint Canadians in a favorable light. As an educator, I can
connect with Aboriginal members of my community to provide the Aboriginal perspective on
Canadian history to my students. Aboriginal culture is a part of Canadian history, and in my
opinion a part of Canadian identity. I dont have to be an Aboriginal person to be proud of their
culture or ideals; they represent a unique civilization whose values set a principle the settlers
should have followed. The sexist inequality present today was non-existent to the original
Aboriginal people (Lawrence, 2003, p.5), and perhaps if Aboriginal culture was promoted there
would be a greater emphasis on cultures that promote equality, rather than those that rely on it. If
I choose to promote and take pride in Aboriginal culture in Canada, then perhaps it is a part of
my identity. I may not practice all of their customs, but by respecting and acknowledging their
presence, I can set a precedent in Canadian culture that upholds our stereotypical values of
equality and understanding.

Conclusion
Aboriginal culture was never a part of my childhood; it wasnt in my schools, it wasnt in my
community, and it wasnt something we talked about. I believe that as an educator it is my
responsibility to change this. My identity is my own; it cant be taken away from me, and I cant
be told who I am. I know this because I have seen the resilience of the Aboriginal people. When
faced with famine, murder, and assimilation, they continue to promote and celebrate their culture
today. Aboriginal culture is not history, it is a part of history that extends to today. I wasnt
privileged to experience conversations with elders or partake in Aboriginal experientials; but I
believe this should be an opportunity for all students to partake in. Residential schools existed,
Aboriginal people were stripped of their lands and rights, they were killed, and they were
discriminated against then and now. The first step to solving any problem is to admit that there is
one. Education is the tool to bring understanding to the blight Aboriginal people faced, and I
believe that it is this generations responsibility to work as equal partners with Aboriginal people
to educate Canadians and work towards an equitable society for all Canadians.

Word Count: 1366

 References

Chambers, C. & Blood, N. (2009). Love Thy Neighbour: Repatriating Precarious Blackfoot
Sites. International Journal Of Canadian Studies, (39-40), 253.
http://dx.doi.org/10.7202/040832ar

Huang, A. (2016). Languages. Indigenousfoundations.arts.ubc.ca. Retrieved 9 October 2016,

from http://indigenousfoundations.arts.ubc.ca/home/culture/languages.html

Lawrence, B. (2003). Gender, Race, and the Regulation of Native Identity in Canada and the
United States:An Overview. Hypatia, 18(2), 3.

Martineau, C. (2016). Identity Lecture [PowerPoint slides]. Retrieved from

https://eclass.srv.ualberta.ca/pluginfile.php/3026392/mod_tab/content/78199/Identity
%20Fall%202016.pdf

Milloy, J. S. (2014). Manitoba Studies in Native History: "A National Crime" : The Canadian
Government and the Residential School System, 1879 to 1986. Winnipeg, CA: University
of Manitoba Press. Retrieved from
http://www.ebrary.com.login.ezproxy.library.ualberta.ca