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Just Don T Call Us Late For Supper By Richard Wagamese

687 Words3 Pages

Every so often, it is essential to learn and unlearn details about individuals. With my new knowledge on Indigenous peoples, I commit to reconciling Indigenous peoples history, whether it be by advocating for the protection of stolen Indigenous lands, understanding the proper terminology that should be used to address Indigenous peoples and finally, educating myself about the injustices and false promises made to Indigenous peoples through Treaties and how to resolve them. To begin with, I would like to advocate for the protection of Indigenous lands that were stolen from Indigenous peoples by colonialists. In the article, “To be Indian in Canada today.”, Canadian author and journalist, Richard Wagamese discusses the agonizing experiences that …show more content…

Wagamese analyzes the fact that educated journalists have the tendency to overlook the importance of Indigenous peoples connection to the land, promoting unhealthy relationships between Indigenous and non-Indigenous individuals. By advocating for the protection of Indigenous lands, I can contribute towards reconciliation and a prosperous future. Furthermore, I believe that it is essential to understand the proper terminology that should be used to address Indigenous peoples. In the text, “Just Don’t Call Us Late for Supper”, Chelsea Vowel states, “So, between us, let’s just agree the following words are never okay to call Indigenous peoples: savage, red Indian, redskin, primitive, half-breed. engaging in a philosophical sidebar about whether words have inherent meaning tends to end in recitals of Jabberwocky” (Vowel). By alluding to a nonsensical poem called Jabberwocky, Vowel essentially states that people who argue that these terms are not offensive are nonsensical. Vowel emphasizes the sheer offense that can be caused through improper …show more content…

Duhamel states, “Instead of simply seeing two parties at the Treaty negotiations, then, we should see three: First Nations, settlers, and the Creator. This kind of understanding is not a revision but rather a correction of a narrative written by non-Indigenous peoples that has failed to fully recognize the humanity of First Nation peoples and therefore their existence as nations with their own belief systems, ways of life, and governance structures” (Duhamel). Duhamel expresses the sentiments of Indigenous peoples, how these Treaties did not encompass the views of Indigenous nations, and that instead of coming together as a community to share land and resources, settlers had the tendency to unjustly steal these valuable resources, almost taking advantage of the Indigenous peoples. Educating myself on the heinous injustices done to Indigenous peoples will allow me to reconcile and contribute towards a more inclusive and brighter

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