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More handpicked essays just for you.
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Presenting a perverse representation of the relationship between European colonizers and Indigenous communities of Canada, Kent Monkman’s paintings depict a revolutionary perception of Canadian history. The first half of this half essay will analyze the inverse of Said’s orientalist power dynamics by Monkman, while the second half will analyze the cultural and moral power that Monkman challenges. To commence, most of Monkman’s paintings depict elements of an ethnic hierarchy amongst Indigenous individuals or communities and European colonizers. Monkman primarily question forms of power historically possessed by a European hegemon, such as political power, through metaphorically representing and inversing their power relationship with Indigenous communities. To draw attention to the Occidental’s perception of other cultures requiring Western intervention and leadership, with or without the consent of those who were subjugated , within his painting “The Subjugation of Truth,” Monkman demonstrates what nation building in Canada would have been like by presenting a scene with Sir John A., a few other leaders, and two Indigenous leaders. At first, it appears like …show more content…
Monkman makes an important point of re-proportioning historical roles to question the political hierarchy of the Orient and Occident. For example, “The Bears of Confederation” is a painting in which European men are raped & hunted by bears and controlled by an Indigenous man. Bears have always had a significant relationship with Indigenous communities, in which they were respected. It is now an ironic twist within Monkman’s painting that the colonizers that hunted and raped are now being dominated, raped and predated by bears and an indigenous man who leads them
Glen Coulthard’s “Resentment and Indigenous Politics” discusses the politics of recognition that are currently utilized within Canada’s current framework of rectifying its colonial relationship with Indigenous peoples. Coulthard continues a discussion on reconciliation between Indigenous peoples and the state that recognizes the three main methods of reconciliation: the diversity of individual and collective practices to re-establish a positive self relation, the act of restoring damaged social and political relationships and the process in which things are brought to agreement and made consistent.
The two pieces of art that I have chosen to compare reside in Toronto’s ‘Art Gallery of Ontario’. While the two pieces are very different in terms of artistic medium and period, the painting, “The Academy”, by Kent Monkman, makes direct reference to Auguste Rodin’s sculpture “Adam”. The sculpture is a giant bronze cast from 1881 inspired by Michealangelo’s “Creation of Adam” Ceiling Fresco in the Sistine Chapel. “The Academy” by Canadian painter, Kent Monkman was commissioned by the AGO in 2008. The piece was created as a visual commentary on the “injustices and oppression Aboriginal people have suffered” (Filgiano) However different they may appear to be, Kent Monkman ‘borrows’ the theme of Rodin’s “Adam” sculpture to create an analogy between Adam’s banishment from paradise and the Aboriginal’s loss of paradise through colonization.
The French offered protection from neighboring enemies while the Indigenous people offered resources such as fur trade, and education of European settlers on how to use the land. In creating this mutual alliance, the differences between the two cultures of people led to a natural formation of gender and power relationships. To better understand the meaning of these gender and power relationships, we can look at Joan Scott’s definition. Scotts states that “Gender is a constitutive element of social relationships based on perceived differences between the sexes and gender is a primary way of signifying relationships of power (SCOTT, 1067).” By incorporating these two ideas from Scott, we can better understand the different perceptions of social relationships between the French and the Indigenous people and how the misunderstood conflicts created a hierarchy and struggle for
Dr. Daniel K. Richter is the Roy F. and Jeannette P. Nichols Professor of American History at University of Pennsylvania. His focus on early Native American history has led to his writing several lauded books including Before the Revolution: America’s Ancient Past, and The Ordeal of the Longhouse: The Peoples of the Iroquois League in the Era of European Colonization. Richter’s Facing East is perhaps, a culmination of his latter work. It is centered from a Native American perspective, an angle less thought about in general. Through the book, Richter takes this perspective into several different fields of study which includes literary analysis, environmental history, and anthropology. Combining different methodologies, Richter argues Americans can have a fruitful future, by understanding the importance of the American Indian perspective in America’s short history.
Thomas King suggests that the majority groups within a society do not treat the minority groups fairly; that is, the general public are not empathetic towards the first nations. Furthermore, as Walter, the museum director, wants to “move [the totem pole] someplace else”[120], he is suggesting to ignore the problem and hope by “Monday, [they will] have the whole thing straightened out”[120]. This shows the lack of concern that the majority, which are represented by Walter, has for the natives. The aboriginals, symbolized by the totem pole, are repeatedly neglected and although everyone acknowledges the problem, no one makes any attempt to fix it.
The Oka Uprising was initially a peaceful protest over the expansion of a golf course on Mohawk territory that turned violent after Quebec’s provincial police, the Sûreté du Québec, responded to the protest with tear gas and flash-bang grenades, eventually escalating to a gun battle between protesters and police. Years after the stand-off, revisionist military historians have praised the Canadian military for avoiding bloodshed because of their “personal commitment [and] calm and attentive approach to native reality,” in which they ought to be commended for “carrying the burden of peace” (Conradi 548). However, Robinson rejects this notion and instead proposes a re-imagining of the Oka conflict through the “adjustment” of First Nations people who fought at Oka with the “bombing of the last Canadian reserve” (Robinson 211). Through “carrying the burden of peace” the Officers are given the power to destroy any semblance of Indigenous tradition, such as the potlatch, and to violently corral all First Nations people to sectioned off “Urban Reserves”. By disrupting popular Canadian perception of law enforcement Robinson succeeds in creating a dystopian image of corrupted power that allows readers to sympathize with the subjection of First Nations people of
Searching for the ultimate truth of oneself is difficult. In the film I Heart Huckabees, existentialism plays a major role in searching for the ultimate truth of oneself. Existentialism is a philosophical point of view that stresses the individual's unique position as a self-determining agent (Cherry). It also emphasizes the importance of free will, freedom of choice, the unique experiences of each individual, and the responsibilities of one's choices and what one make of oneself (Rooney). During the movie, the existential detective, Barnard Jaffe explains to Albert Markovski that dismantle is "to help shut down your everyday perceptions and give up your usual identity that you think separates you from everything. This room, this street, this town, this country, this economy, this history, this planet. Your body, Your senses, your job. Everything that you identify With." The characters from I Heart Huckabees attempt to dismantle themselves by understanding and realizing their problems to get to their essential identities. People have different ways of understanding their essential identities in the movie; Albert Markovski understands the interconnection between himself and the world, Brad Stand realizes his insecurity, and Dawn Campbell understands that appearance is not everything.
Generations of native people in Canada have faced suffering and cultural loss as a result of European colonization of their land. Government legislation has impacted the lives of five generations of First Nations people and as a result the fifth generation (from 1980 to present) is working to recover from their crippled cultural identity (Deiter-McArthur 379-380). This current generation is living with the fallout of previous government policies and societal prejudices that linger from four generations previous. Unrepentant, Canada’s ‘Genocide’, and Saskatchewan’s Indian People – Five Generations highlight issues that negatively influence First Nations people. The fifth generation of native people struggle against tremendous adversity in regard to assimilation, integration, separation, and recovering their cultural identity with inadequate assistance from our great nation.
...epresentation of key national symbols, ” (Davis 41) it was not until later that further expansion of the artistic disciple notably covered wider expanses of Canadian territory in terms of social and cultural supports.
Orientalism, which became famous as a term after Edward Said’s book written in 1978, explains a power relation between the Orient and the Occident inspiring from the Foucault’s The Archeology of Knowledge and
Through Laws, treaties and proclamations it becomes clear of the transfer of power between Native Americas and colonizing powers within the US and Canada. One significant treaty was Treaty NO. 9 in which Native Americans gave up their aboriginal title and land for money, hunting right, entrance into the christian school system and a Canadian flag presented to the Chief. The treaties described define the cascading effect of how western powers came into control of land at which Native Americans resided in. Specifically converging on the using Native Americans “elites” to influence other Native Americans into adopting western cultural beliefs, overshadowing the diverse Native American cultural practices. The overshadowing and belittling of Native American culture is not only expressed through the several treaties presented to Native Americans across history but also through real life accounts of Native American children adopted into the western school system. This sections places into the prospective the monopolization of Native American land and
Canadians view themselves as morally correct, yet the Indigenous peoples are oppressed and discriminated by Canadians. The Aboriginal peoples culture would last longer without Canada since Canada wants to control first, but not by understanding the culture and heritage. Aboriginal peoples express how they felt about the Canadian “Myth of Progress”. Some other works take a more satirical look like “Tidings of Comfort and Joy” but the points still stand. One of the points is Canadians are discriminating the Indigenous peoples to be lazy and corrupt.
Do you know that despite Canada being called multicultural and accepting, Canada’s history reveals many secrets that contradicts this statement? Such an example are Canadian aboriginals, who have faced many struggles by Canadian society; losing their rights, freedoms and almost, their culture. However, Native people still made many contributions to Canadian society. Despite the efforts being made to recognize aboriginals in the present day; the attitudes of European Canadians, acts of discrimination from the government, and the effects caused by the past still seen today have proven that Canadians should not be proud of Canada’s history with respect to human rights since 1914. First, is because of the attitudes of European Canadians towards aboriginals, which were mostly cruel and inhumane.
It was during this time that the first obstacles to the government's progress first surfaced. The Métis people began to fear for their culture, rights and their lands as colonists sta...
“Indeed, as the novel traces the progeny of the originary Calum Ruadh over subsequent generation, the clan are made emblematic founders of Canadian settlement. ‘I think of them as winning Canada for us’ retorts Grandpa to the other grandfather’s skeptical account of General Wolfe’s abuse of the Scottish Highlanders in Quebec (108)”.