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Effect of the Holocaust
Effect of the Holocaust
Social impacts of the holocaust
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In Maus, Spiegelman tells his own story though an array of significant images while trying to gain insight into his father’s life before and during the Holocaust. Henceforth, Spiegelman ultimately acknowledges that his troubled relationship with his father is a direct result of the tragic events his father was never able to recover from post Holocaust. In contrast, Traplines is a story of a family, who is presumably First Nations, however Robinson makes subtle mentions of this within the text. Robinson writes about the struggles the family faces and how drugs and alcohol become a prominent way of dealing with their pain and suffering. While Maus and Traplines are stories that take place in different periods they both explore the repercussions of horrific past events. Under these circumstances, both stories include father-son relationships, which are living in the shadow of the institutional oppression that once haunted them. The troubles they face during the course of the story are directly linked to the agony they previously endured. Spiegelman illustrates the troubles his father faced in Maus I and II, whereas Robinson is very discreet in describing the troubles the family faces. Maus and Traplines both include fragile father-son relationships where there is an extreme lack of communication, which causes ineffective parenting and troubles with displaced suffering that haunts both the generations. Despite its uncontrollable circumstances, historical traumas such as the Holocaust and aggressive assimilation create intergenerational conflict on the children of genocide survivors because for them the trauma never fully subsides.
Spiegelman opens his story in attempt to gain a deeper understanding about the time his father spent...
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...thic Short”. Powerpoint presentation for
ENG1200, University of Ottawa. 2014
Dobson, Kit. "Indigeneity and Diversity in Eden Robinson's Work." (2009): n. page.
Print.
Elias, Brenda, Javier Mignone, Madelyn Hall, et al. "Trauma and suicide behaviour histories among a Canadian indigenous population: An empirical exploration of the potential role of Canada's residential school system." Social Science & Medicine. 74.10 (2012): 1560-1569. Print.
Prager, Jeffrey . "Lost childhood, lost generations: The intergenerational transmission of trauma." Journal of human rights. 2.2 (2003): 173-181. Web. 27 Mar. 2014. .
Robinson, Eden. Traplines. 1996. Print.
Speigelman, Art. Maus I: A Survivors Tale. New York: Pantheon
Books, 1991. Print.
Spieleman, Art. Maus II: A survivors tale. New York: Pantheon
Books, 1991. Print.
This again shows the traumatic effects of residential schools and of cultural, psychological, and emotional upheaval caused by the intolerance and mistreatment of Aboriginals in Canada. Settlers not only displaced Aboriginal people from their land and their homes, but they also experienced emotional trauma and cultural displacement.
The over-representation of Aboriginal children in the Canadian Child Welfare system is a growing and multifaceted issue rooted in a pervasive history of racism and colonization in Canada. Residential schools were established with the intent to force assimilation of Aboriginal people in Canada into European-Canadian society (Reimer, 2010, p. 22). Many Aboriginal children’s lives have been changed adversely by the development of residential schools, even for those who did not attend them. It is estimated that Aboriginal children “are 6-8 times more likely to be placed in foster care than non-Aboriginal children (Saskatchewan Child Welfare Review Panel, 2010, p. 2).” Reports have also indicated that First Nations registered Indian children make up the largest proportion of Aboriginal children entering child welfare care across Canada (Saskatchewan Child Welfare Review Panel, p. 2). Consequently, this has negatively impacted Aboriginal communities experience of and relationship with child welfare services across the country. It is visible that the over-representation of Aboriginal children in the child welfare system in Canada lies in the impact of the Canadian policy for Indian residential schools, which will be described throughout this paper.
Until the 16th century, Aboriginal people were the only inhabitants of what is now Canada, hence, they were an independent and self-governing people till the Europeans had the capacity to dominate Canada's original inhabitants and possessors (Elias 1). The European Invasion brought about The 1876 Indian Act, which was developed over time through separate pieces of colonial legislation regarding Aboriginal peoples across Canada such as the Gradual Civilization Act of 1857 and the Gradual Enfranchisement Act of 1869. In 1876, these acts were consolidated as the Indian Act (Hanson). This essay aims to explain how the Indian Act tried to destroy the Aboriginal culture through residential schools and unequal recognition of women, successive acts,
The victims of the Holocaust lose sight of who they are during this time and begin to live their life by playing a part they believe they were because of their race. Loman discussed the irony behind the cat-and-mouse metaphor that Spiegelman uses in his graphic novel in his article titled “’Well Intended Liberal Slop’: Allegories of Race in Spiegelman’s Maus”. In his article he states,
The current generation of native people in Canada are greatly impacted by efforts made by the Canadian government that forced previous generations to assimilate and give up their culture. Most of the fifth generation of native people are not directly impacted by the atrocities that forced their people to give up their culture for the benefit of others; however, their diminished cultural identity is a result of it. Parents who are raising the fifth generation have difficulty passing on their Indian identity to their children (Deiter-McArthur 381). The parents and grandparents of the fifth generation were raised in the residential school system, where they were stopped from showing affection or love for one another even if it was their own brother or sister. This results in a lack of ability for some of them to show love toward their children (Maniitok). Another e...
During the 19th century the Canadian government established residential schools under the claim that Aboriginal culture is hindering them from becoming functional members of society. It was stated that the children will have a better chance of success once they have been Christianised and assimilated into the mainstream Canadian culture. (CBC, 2014) In the film Education as We See It, some Aboriginals were interviewed about their own experiences in residential schools. When examining the general topic of the film, conflict theory is the best paradigm that will assist in understanding the social implications of residential schools. The film can also be illustrated by many sociological concepts such as agents of socialization, class inequality, and language as a cultural realm.
Aboriginal people in Canada are the native peoples in North America within the boundaries of present-day Canada. In the 1880’s there was a start of residential schools which took Aboriginal kids from their family to schools to learn the Roman Catholics way of culture and not their own. In residential schools Aboriginal languages were forbidden in most operations of the school, Aboriginal ways were abolished and the Euro-Canadian manner was held out as superior. Aboriginal’s residential schools are careless, there were mental and physical abuse, Aboriginals losing their culture and the after effects of residential schools.
The format of "Maus" is an effective way of telling a Holocaust narrative because it gives Art Spiegelman the chance to expresses his father 's story without disrespecting him at the same
“To kill the Indian in the child,” was the prime objective of residential schools (“About the Commission”). With the establishment of residential schools in the 1880s, attending these educational facilities used to be an option (Miller, “Residential Schools”). However, it was not until the government’s time consuming attempts of annihilating the Aboriginal Canadians that, in 1920, residential schools became the new solution to the “Indian problem.” (PMC) From 1920 to 1996, around one hundred fifty thousand Aboriginal Canadians were forcibly removed from their homes to attend residential schools (CBC News). Aboriginal children were isolated from their parents and their communities to rid them of any cultural influence (Miller, “Residential Schools”). Parents who refrained from sending their children to these educational facilities faced the consequence of being arrested (Miller, “Residential Schools”). Upon the Aboriginal children’s arrival into the residential schools, they were stripped of their culture in the government’s attempt to assimilate these children into the predominately white religion, Christianity, and to transition them into the moderating society (Miller, “Residential Schools”). With the closing of residential schools in 1996, these educational facilities left Aboriginal Canadians with lasting negative intergenerational impacts (Miller, “Residential Schools”). The Aboriginals lost their identity, are affected economically, and suffer socially from their experiences.
Schissel, Bernard, and Terry Wotherspoon. “The Legacy of Residential Schools.” Inequality in Canada: A Reader on the Intersections of Gender, Race, and Class. 2nd ed. Ed. Valerie Zawilski. Don Mills: Oxford University Press, 2010. 102-121. Print.
The creation of the Residential Schools is now looked upon to be a regretful part of Canada’s past. The objective: to assimilate and to isolate First Nations and Aboriginal children so that they could be educated and integrated into Canadian society. However, under the image of morality, present day society views this assimilation as a deliberate form of cultural genocide. From the first school built in 1830 to the last one closed in 1996, Residential Schools were mandatory for First Nations or Aboriginal children and it was illegal for such children to attend any other educational institution. If there was any disobedience on the part of the parents, there would be monetary fines or in the worst case scenario, trouble with Indian Affairs.
Justice has began to commence for many of Canada’s Indigenous people now that considerably one of our Nation’s darkest secrets has been spilled. The Residential School system was a collection of 132 church-run, government-funded boarding schools that was legally required for all Indigenous Canadian children. Canadian Residential Schools ran up until 1996 and, for decades, the secrets from within the walls of the institutions have been hidden. But now, the truth has finally come to light.
The Maus series of books tell a very powerful story about one man’s experience in the Holocaust. They do not tell the story in the conventional novel fashion. Instead, the books take on an approach that uses comic windows as a method of conveying the story. One of the most controversial aspects of this method was the use of animals to portray different races of people. The use of animals as human races shows the reader the ideas of the Holocaust a lot more forcefully than simply using humans as the characters.
Art Spiegelman’s graphic novel Maus unfolds the story about his father Vladek Spiegleman, and his life during the WWII. Since Vladek and Art are both the narrators of the story, the story not only focuses on Vladek's survival, but also the writing process and the organization of the book itself. Through these two narrators, the book explores various themes such as identity, perspective, survival and guilt. More specifically, Maus suggests that surviving an atrocity results in survivor’s guilt, which wrecks one’s everyday life and their relationships with those around them. It accomplishes this through symbolism and through characterization of Vladek and Anja.
The books Maus I and Maus II, written by Art Spiegelman over a thirteen-year period from 1978-1991, are books that on the surface are written about the Holocaust. The books specifically relate to the author’s father’s experiences pre and post-war as well as his experiences in Auschwitz. The book also explores the author’s very complex relationship between himself and his father, and how the Holocaust further complicates this relationship. On a deeper level the book also dances around the idea of victims, perpetrators, and bystanders. The two books are presented in a very interesting way; they are shown in comic form, which provides the ability for Spiegelman to incorporate numerous ideas and complexities to his work.