Giangrande Rhetorical Devices

Barker, J. (2008). Gender, Sovereignty, Rights: Native Women's Activism against Social Inequality and Violence in Canada. American Quarterly, 60(2), 8. Retrieved fro m http://search.Proquest.com.Ez proxy.library.yorku.ca/docview/61688929?Acc ountid=15182.

Canada ­as a nation is known to the world for being loving, courteous, and typically very welcoming of all ethnicities. Nevertheless, the treatment of Canada’s Indigenous population over the past decades, appears to suggest otherwise. Indigenous people have been tormented and oppressed by the Canadian society for hundreds of years and remain to live under discrimination resulting in cultural brutality. This, and more, has caused severe negative cultural consequences, psychological and sociological effects. The history of the seclusion of Indigenous people has played a prominent aspect in the development and impact of how Indigenous people are treated and perceived in today’s society. Unfortunately, our history with respect to the treatment of Indigenous communities is not something in which we should take pride in. The Indian Act of 1876 is an excellent model of how the behavior of racial and cultural superiority attributed to the destruction of Indigenous culture and beliefs. The Indian Act established by the Canadian government is a policy of Aboriginal assimilation which compels Indigenous parents under threat of prosecution to integrate their children into Residential Schools. As a nation, we are reminded by past actions that has prompted the weakening of the identity of Indigenous peoples. Residential schools has also contributed to the annihilation of Indigenous culture which was to kill the Indian in the child by isolating them from the influence of their parents and

In this essay, the articles ‘Listen to the north’ by John Ralston Saul and ‘Which ‘Native’ History? By Whom? For Whom?’ by J.R. Miller will be analyzed, specifically looking at each authors argument and his appeal to ethos, logos and pathos. In the first article, ‘Listen to the North’, author John Ralston Saul argues that current Canadian policy when it comes to our north, and the people that reside there, is out of date and based on southern ideals that hold little bearing on the realities that face northern populations. He suggests instead that the policies and regulations should be shaped by people who know the territory and it’s needs, namely people who live there. In the second

Our country of Canada has a dark past. First Nations and Indigenous people in Canada were oppressed to the point where people now refer to what happened to them over 150 years as a cultural genocide. In this essay, I will attempt to explain the media’s coverage on the oppression that Indigenous people have faced, and why media coverage was so rare prior to this year. I will do this by looking in detail at three scholarly articles, five newspaper articles, and a YouTube video.

Not only does Le Guin apply rhetorical appeals in her speech, but she also incorporates a multitude of rhetorical devices, such as sententia and antithesis. Le Guin utilizes sententia when she states, “Because you are human beings you are going to meet failure” (Le Guin line 30). Le Guin attempts to tear down separation by gender and bring people together on common ground by concluding that males and females are both bound to face failure because everyone is simply human. To this end, she aims to halt comparison between genders as well as the notion that women are always secondary to men. In effect, Le Guin follows up with the rhetorical device antithesis to build upon her use of sententia. Le Guin uses antithesis in this section to help her emphasize the point: “You will find you’re weak where you thought yourself strong” (Le Guin lines 31-32). Her illustration of antithesis further exemplifies the notion that gender does not matter when it comes to the struggles and failures of life, which all humans, regardless of gender, indisputably face. Le Guin ultimately deploys the rhetorical devices sententia and antithesis in unison to end contrast and conflict between genders and unite men and women alike.

History was often written by an elite and privileged few. These people tended to marginalize the many voices of minority groups. As critical thinkers, it is important to analyze the histories of these groups for a better understanding of why “official stories” of Aboriginal people exist in such a way. By critically examining the history of First Nations and White relations in nineteenth century Canada, “Joe the Painter” and “We Must Farm to Enable us to Live” are able to challenge the common misconceptions of Aboriginals.

In this research paper, I will be explaining how western colonialism and racism destroyed the reputation of aboriginal peoples in Canada. The reason why I chose this topic because it shows the strong relationship to anthropology and after taking aboriginal studies 30, it also shows that I have a clear understanding about the history of aboriginal peoples in Canada, the struggles they have been through over the past decade and the challenges they still face today in modern day society. I’ll be addressing these issues in a couple of paragraphs on the discrimination and the inequalities of these “minorities” and how they had to assimilate into European culture, leaving their way of life behind them.

No analysis of violence against Indigenous women can be made without first looking at colonization as the antipasto of the conflict (Cooper & Salomons 2010). “It is thus paramount to understand the context of colonisation in Canada in order to begin to understand the structural problems and barriers that lead to serious numbers of missing and murder Indigenous women in Canada.” (Cooper & Salomons 2010, 31). When the Europeans first came to “turtle Island” they were “highly dependent” on the assistance of Indigenous women (Cooper & Salomons 2010). However when the Euro-North American governments were forming, the issue of ownership of land became significant. “As the settler society

Scott’s poem, “The Onondaga Madonna”, is such an example of a racist piece of literature that rejects the acceptance of a multicultural and cultural diversity within society. It emphasizes the differences between the Euro-centric society within Canada and the savage society of the Onondagas and promoted Scott’s belief that the death and eradication of Indigenous culture were “beneficial to individual Indians” (Weis 28). He believed that the government could educate and mould Aboriginals into “a fully enfranchised and Westernized member of English-Canadian society” (Weis 30), and he pushed forth his beliefs to his readers through “The Onondaga Madonna.”

Their struggle is soon brought to court where they requested to be considered citizens of the Nisga’a nation, rather than being considered citizens of Canada. Eventually, a treaty is signed between them and the federal government so the Nisga’a people can claim sovereignty over their ancestral homeland, while still being confined within the nation-state. This article helps answer the question of this essay by showing the effects of globalization through colonization on aboriginal people’s identities. Since their land had been under colonization, the Nisga’a found it absolutely necessary to fight for their national identity to claim autonomy from the colonizers. By having the right to call themselves Nisga’a citizens instead of Canadian citizens, their national identities have immensely strengthened due to oppression (Blackburn 2009).

One of the most contentious issues in Canada’s history is that of the Metis. Some people feel this unique group of people does not deserve any sort of recognition, whereas others believe their unique history and culture is something to be recognized and cherished. The history of the Metis people is filled with struggle; not only struggles against other powers, but also a struggle for self-identification. Despite strong opposition, the Metis people of Canada have matured as a political force and have taken great strides towards being recognized as a unique people.

She argues that women face many institutional and societal barriers. In this regard, I will give examples of the institutional and structural barriers such as “The Indian Act” which have significantly affected Indigenous women in Canada in many ways including social, economic and political. While comparing feminists and Indigenous feminists, I think that Native women are different in several ways including social, cultural, historical, political and economic; therefore, Indigenous feminism is a way of practicing the values that they have been taught and inherited from their

My Canadian identity, while abroad and at home, is something that I am constantly grappling with. I am so grateful to have a home in a place that is well liked and respected abroad, but have a hard time justifying our glowing reputation on the world stage the more I learn about Indigenous issues. Coming from a sheltered and privileged urban setting, it wasn’t until university that I became truly aware of Indigenous history and struggles, and the colonial legacies and institutionalized racism that prevail to this day. Thus, it was challenging to give in to the banal nationalism surrounding Canada 150 over the course of 2017 – as I did not feel I could mindlessly enjoy celebrations that often ignored the values and events that this country was founded on (Piller, 2012). For that reason, I chose to travel abroad for a few months over the summer, and dedicated conversations about my country to teaching others about the issues that we face here. With the knowledge about culture that I have gained from this course, I now realize that this choice was made as a result of my deeper value systems and reflects my learned desires to help others.

This paper gives an insight into the lives of the Aboriginal people of Canada that have been marginalized from the mainstream Canadian society. A Postcolonial study of the Native Cree Canadian Playwright Tomson Highway’s The Rez Sisters

The aim of this article was to facilitate dialogue between antiracism theorists and activists and Indigenous scholars and communities. We chose to write it in one voice, rather than coming from our different perspectives (with Bonita Lawrence rooted in Indigenous perspectives, and Ena Dua in antiracism and postcolonial theory) because we sought to go beyond a pluralistic method of presenting diverse views without attempting a synthesis. For Ena, working in a collective voice meant attempting to take on Indigenous epistemological frameworks and values, a process that was difficult and incomplete. For Bonita, working in a collective voice meant viewing Indigenous concerns from within antiracism, instead of attempting to critique of it from the