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Social 10

Exploring Globalization

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St. Albert Catholic High School Social Studies 10-1 Course Outline

RATIONAL AND OVERVIEW Social Studies 10-1 is focused on developing the student’s ability to explore, analyze and evaluate points of view and perspectives on GLOBALIZATION. Human existence is changing - ask your teacher what high school life was like “back in their day”! Globalization is driven today by technological changes such as digital computing. We live in an age of the Internet (facebook.com, myspace.com etc.), laptops, mobile phones, iPods, genetic modification and a constantly growing list of “breakthrough technology”. Our reach is extended faster and further than ever before. In this course, we explore how globalization affects us not only as individuals but also as communities and nations. Globalization, the process by which the world’s citizens are becoming increasingly interconnected and interdependent, demands that students explore responsibilities associated with local and global citizenship and formulate individual responses to many issues related to globalization. In Social Studies 10 – 1 students will study various aspects of globalization from multiple perspectives, including but not limited to Aboriginal and Francophone perspectives. The origins of globalization and the local, national and international impacts of globalization will be explored and analyzed. Students will explore the relationships among globalization, citizenship and identity to enhance their skills for citizenship in a globalizing world. The Primary Text Exploring Globalization by Robert Gardner and Wayne Lavold (McGraw-Hill 2007). Course Content The central question for the Social 10-1 curriculum is:

To What Extent Should we Embrace Globalization?

Student learning will be guided by four related questions:

1. To what extent should globalization shape identity? 2. To what extent should contemporary society respond to the legacies of historical

globalization?

3. To what extent does globalization contribute to sustainable development for all?

4. To What extent should I as a citizen respond to globalization?

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Skills and Processes • Critical and Creative Thinking: Evaluate ideas and information from

multiple sources • Historical Thinking: Analyze multiple historical and contemporary perspectives

within and across cultures. • Geographic Thinking: analyze the impact of physical and human geography on

history • Decision Making and problem Solving: Demonstrate leadership in groups to

achieve consensus, solve problems, formulate positions, and take action, if appropriate, on important issues

• Research and Deliberative Inquiry: Develop, express and defend an informed position on an issue

• Media Literacy: assess the authority, reliability and validity of electronically assessed information

Assessment: Social Studies 10-1 1. Term work 80%:

• Exams and quizzes • Oral, visual, electronic, written presentations based on research • Written response and essays • Written analysis of historical and contemporary sources and recognition of bias

and point of view • Debates and/or formal discussions, role plays, simulations

2. Final Assessment 20%

• Multiple Choice • Written Response

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Overview of Chapters 1-4 The focus of the social 10 curriculum involved the following key issue:

“To what extent should we embrace globalization”

Students should be able to define globalization using the various case studies that have been examined in the textbook (Exploring Globalization), handouts and video presentations. Students must also be able to critically explore points of view and perspectives on Globalization and form their own.

1. “To what extent should globalization shape identity”

Chapter 1 Globalization and Identity

A) Chapter Issue question: To what extent does Globalization shape your identity? - Who are you? - How do you express who you are? - How do collectives express who they are? - How are identities connected through globalization? KEY TERMS: context; role model; collective; traditions; language; clothing; symbols; slang; jargon; Lubicon Cree; global communications

Chapter 2 Identity and the Forces of Globalization

B) Chapter Issue question: To what extent do identity and the forces of globalization shape each other?

• What are some forces of globalization? • How is identity affected by some political, economic and social

dimensions of globalization? • How do some forces of globalization present challenges to identity? • How do some forces of globalization provide opportunities to affirm and

promote identity?

KEY TERMS / IDEAS: transnational corporation (WALMART; STAR BUCKS); media concentration; economies of scale; media convergence; biodiversity; stereotyping; over-generalizing; homogenization; acculturation; accommodation; assimilation; cultural revitalization; role of internet (WWW) / communication technology; banana wars; WTO; indigenous people;

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Chapter 3 Identity, the Media and Communication Technology

C) Chapter Issue question: To what extent is identity affected by communication technology and the media in a globalizing world?

• How is identity affected by opportunities to communicate with people

around the world? • How is diversity influenced by the media and communication

technologies? • How is identity affected by media coverage of world events? • How is diversity affected by the dominance of American media?

KEY TERMS / IDEAS: digital divide; propaganda; indoctrination; pop culture; universalization; hybridization;

global village; diversity; techno-isolation; Sept.11, 2001 – world impact; Live 8;

4 – Affirming Identity, Language and Culture D) Chapter Issue question: To what extent can people respond to globalizing

forces that affect identity? • How do people affirm and promote their language in a globalizing world? • How do people affirm and promote their culture in a globalizing world? • How do governments affirm and promote languages and cultures in a

globalization world? • How do international organizations affirm and promote languages and

cultures in a globalizing world?

KEY TERMS / IDEAS: cultural content laws; cultural diversity; endangered languages; why languages are

disappearing; English as dominant language; cultural revitalization;

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Family History Project (Multiple Perspectives) One of the strengths of Canada is that we are connected almost every part of the world through our population. Every person in Canada, including First Nations, came to Canada from somewhere else. The purpose of this assignment is for you to explore your personal connection with other parts of the world. Choose one of your ancestors and trace the story of their journey to Canada. It will be understood that in some cases not all of the information listed below will be available but students will be expected to make an honest effort to find out as much as possible. Profile of your Ancestor: Try to find out as much as possible: Name of Ancestor and description of their family (5 marks) Country of Origin: (15 marks) Research the country of origin for the period that your ancestor came to Canada. What were the conditions like in the country of origin at the time your ancestor left? Emphasize the part of this section that was most important factor in your ancestor leaving the country of origin. These are sometimes referred to as push factors. Economic - provide a genral descirption of the economy . Was there any serious economic problem at the time eg. potato famine in Ireland, post WWII Eastern Europe unemployment, the great deppression in 1930s, mercantilism and overseas colonies in 1600s, unemployment in the 1970s. Political - what type of government did the country have at this time? If possible explain who was the political leader at the time. describe the amount of political freedom. Were basic human rights protected? Were there elections? Daily Life. Describe what daily life was like for your ancestor in their country of origin. If the your ancestor came to Canada more recently this information may be in the living memory of your family and you can get this information from an interview. If the your ancestor lived in for example France in the 1680s then you will have to do some research. Find out the socio economic class of the family. Were they peasants, bourgeoisie/middle class, wealthy industrialists, domestic servants, farmers etc. Then it is quite easy to find out a general description of daily life for that time period and that country. Conditions in Canada at the time of your ancestors arrival (15 marks) - Research the conditions in Canada at the time your ancestor arrived.These are sometimes(pull factors)

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Economic - what were the main economic activities at the time. For some of my ancestors it was farming along the St. Lawrence River in the late 1600s. Some of

my ancestors even got involved in the Fur Trade. Political conditions. What tiype of government did Canada have at the time? French Royal gov’t, British colonial government, Confederation and beyond, who was prime minister? Daily Life: Describe the situation for your ancestor in Canada. You may be able to get this information from an interview with family members or you may have to research a historical period in history. Journey to St. Albert. (5 marks) Trace your family history from the country of origin for your ancestor. Try to find out what factors led to each move. Reflection on Personal Perspective: (10 marks) How has your family history and identity been shaped by globalization. This should be a thoughtful conclusion to the assignment. Evaluation Each section will be marked based on the following criteria: Has an honest attempt been made to complete all sections of the assignment? If parts are incomplete is there a brief explanation of why they are incomplete? Have you been able to clearly communicate the story of your ancestor with sufficient detail so that it can be understood by the reader. Papers that have more detail will recevie a better mark - at the same time it is understood that some details for ancestors long past may be difficult to come by. Sources - bibliography - For those sections requiring research have students listed the sources. Author, title, publisher, date, page number, url address. For internet sources as much information as is available should be listed. For interviews simpl record the name of the person and the date that interview took place.

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Globalization – An Introduction Throughout history, adventurers, generals, merchants, and financiers have constructed an ever-more-global economy. Today, unprecedented changes in communications, transportation, and computer technology have given the process new impetus (reason for being). As globally mobile capital reorganizes business firms, it sweeps away regulation and undermines local and national politics. Globalization creates new markets and wealth, even as it causes widespread suffering, disorder, and unrest. It is both a source of repression and a catalyst for global movements of social justice and emancipation.

DefiningGlobalization

Human societies across the globe have established progressively closer contacts over many centuries, but recently the pace has dramatically increased. Jet airplanes, cheap telephone service, email, computers, huge ocean-going vessels, instant capital flows, all these have made the world more interdependent than ever. Multinational corporations manufacture products in many countries and sell to consumers around the world. Money, technology and raw materials move ever more swiftly across national borders. Along with products and finances, ideas and cultures circulate more freely. As a result, laws, economies, and social movements are forming at the international level. Many politicians, academics, and journalists treat these trends as both inevitable and (on the whole) welcome. But for billions of the world’s people, business-driven globalization means uprooting old ways of life and threatening livelihoods and cultures. The global social justice movement, itself a product of globalization, proposes an alternative path, more responsive to public needs. Intense political disputes will continue over globalization’s meaning and its future direction.

http://www.globalpolicy.org/globaliz/index.htm

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Measuring Globalization The term globalization encompasses a range of social, political, and economic changes. Some disciplines including anthropology or sociology focus on cultural changes of growing interconnectedness, such as the expansion of brands like Nike and McDonalds, and the increasing ease of travel. Other disciplines such as economics track the exchange of finances, goods and services through expanding global markets. Still other disciplines such as political science examine the role of international political institutions like the United Nations and the increasing power of transnational corporations (MNC’s). While one can try to dissect each of these topics to measure the changes of globalization, they are woven together in a complex manner, making it difficult to summarize positive or negative effects.

Read the above passage and page 2 of your text. Why are there differing perspectives about globalization. Make a list of academic disciplines that would define globalization differently. As a quick Intro exercise, with a partner, look at clothing being worn in class along with student books, electronic devices etc. Create a list below that: names the item and names the country of origin. Using the above reading and information from p. 1 and 2 of your text and the video clips we watch in the next couple of classes, record different perspectives about globalization on the mindmap on the next page.

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Obama inaugural speech January 20, 2009 Barack Obama has been sworn in as the 44th US president. Here is his inauguration speech in full. My fellow citizens: I stand here today humbled by the task before us, grateful for the trust you have bestowed, mindful of the sacrifices borne by our ancestors. I thank President Bush for his service to our nation, as well as the generosity and co-operation he has shown throughout this transition. Forty-four Americans have now taken the presidential oath. The words have been spoken during rising tides of prosperity and the still waters of peace. Yet, every so often the oath is taken amidst gathering clouds and raging storms. At these moments, America has carried on not simply because of the skill or vision of those in high office, but because we, the people, have remained faithful to the ideals of our forbearers, and true to our founding documents. So it has been. So it must be with this generation of Americans. Serious challenges That we are in the midst of crisis is now well understood. Our nation is at war, against a far-reaching network of violence and hatred. Our economy is badly weakened, a consequence of greed and irresponsibility on the part of some, but also our collective failure to make hard choices and prepare the nation for a new age. Homes have been lost; jobs shed; businesses shuttered. Our health care is too costly; our schools fail too many; and each day brings further evidence that the ways we use energy strengthen our adversaries and threaten our planet. These are the indicators of crisis, subject to data and statistics. Less measurable but no less profound is a sapping of confidence across our land - a nagging fear that America's decline is inevitable, and that the next generation must lower its sights. Today I say to you that the challenges we face are real. They are serious and they are many. They will not be met easily or in a short span of time. But know this, America - they will be met. On this day, we gather because we have chosen hope over fear, unity of purpose over conflict and discord. On this day, we come to proclaim an end to the petty grievances and false promises, the recriminations and worn out dogmas, that for far too long have strangled our politics. Nation of 'risk-takers' We remain a young nation, but in the words of scripture, the time has come to set aside childish things. The time has come to reaffirm our enduring spirit; to choose our better history; to carry forward that precious gift, that noble idea, passed on from generation to generation: the God-given promise that all are equal, all are free, and all deserve a chance to pursue their full measure of happiness. In reaffirming the greatness of our nation, we understand that greatness is never a given. It must be earned. Our journey has never been one of short-cuts or settling for less. It has not been the path for the faint-hearted - for those who prefer leisure over work, or seek only the pleasures of riches and fame. Rather, it

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has been the risk-takers, the doers, the makers of things - some celebrated but more often men and women obscure in their labour, who have carried us up the long, rugged path towards prosperity and

freedom. For us, they packed up their few worldly possessions and travelled across oceans in search of a new life. For us, they toiled in sweatshops and settled the West; endured the lash of the whip and ploughed the hard earth. For us, they fought and died, in places like Concord and Gettysburg; Normandy and Khe Sahn. 'Remaking America' Time and again these men and women struggled and sacrificed and worked till their hands were raw so that we might live a better life. They saw America as bigger than the sum of our individual ambitions; greater than all the differences of birth or wealth or faction. This is the journey we continue today. We remain the most prosperous, powerful nation on earth. Our workers are no less productive than when this crisis began. Our minds are no less inventive, our goods and services no less needed than they were last week or last month or last year. Our capacity remains undiminished. But our time of standing pat, of protecting narrow interests and putting off unpleasant decisions - that time has surely passed. Starting today, we must pick ourselves up, dust ourselves off, and begin again the work of remaking America. For everywhere we look, there is work to be done. The state of the economy calls for action, bold and swift, and we will act - not only to create new jobs, but to lay a new foundation for growth. We will build the roads and bridges, the electric grids and digital lines that feed our commerce and bind us together. We will restore science to its rightful place, and wield technology's wonders to raise health care's quality and lower its cost. We will harness the sun and the winds and the soil to fuel our cars and run our factories. And we will transform our schools and colleges and universities to meet the demands of a new age. All this we can do. All this we will do. Restoring trust Now, there are some who question the scale of our ambitions - who suggest that our system cannot tolerate too many big plans. Their memories are short. For they have forgotten what this country has already done; what free men and women can achieve when imagination is joined to common purpose, and necessity to courage. What the cynics fail to understand is that the ground has shifted beneath them - that the stale political arguments that have consumed us for so long no longer apply. The question we ask today is not whether our government is too big or too small, but whether it works - whether it helps families find jobs at a decent wage, care they can afford, a retirement that is dignified. Where the answer is yes, we intend to move forward. Where the answer is no, programs will end. And those of us who manage the public's dollars will be held to account - to spend wisely, reform bad habits, and do our business in the light of day - because only then can we restore the vital trust between a people and their government. Nor is the question before us whether the market is a force for good or ill. Its power to generate wealth and expand freedom is unmatched, but this crisis has reminded us that without a watchful eye, the market can spin out of control - that a nation cannot prosper long when it favours only the prosperous. The success of our economy has always depended not just on the size of our gross domestic product, but on the reach of our prosperity; on the ability to extend opportunity to every willing heart - not out of charity, but because it is the surest route to our common good.

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'Ready to lead'

As for our common defence, we reject as false the choice between our safety and our ideals. Our founding fathers, faced with perils we can scarcely imagine, drafted a charter to assure the rule of law and the rights of man, a charter expanded by the blood of generations. Those ideals still light the world, and we will not give them up for expedience's sake. And so to all other peoples and governments who are watching today, from the grandest capitals to the small village where my father was born: know that America is a friend of each nation and every man, woman, and child who seeks a future of peace and dignity, and we are ready to lead once more. Recall that earlier generations faced down fascism and communism not just with missiles and tanks, but with the sturdy alliances and enduring convictions. They understood that our power alone cannot protect us, nor does it entitle us to do as we please. Instead, they knew that our power grows through its prudent use; our security emanates from the justness of our cause, the force of our example, the tempering qualities of humility and restraint. We are the keepers of this legacy. Guided by these principles once more, we can meet those new threats that demand even greater effort - even greater cooperation and understanding between nations. We will begin to responsibly leave Iraq to its people, and forge a hard-earned peace in Afghanistan. With old friends and former foes, we will work tirelessly to lessen the nuclear threat, and roll back the spectre of a warming planet. We will not apologise for our way of life, nor will we waver in its defence, and for those who seek to advance their aims by inducing terror and slaughtering innocents, we say to you now that our spirit is stronger and cannot be broken; you cannot outlast us, and we will defeat you. 'Era of peace' For we know that our patchwork heritage is a strength, not a weakness. We are a nation of Christians and Muslims, Jews and Hindus - and non-believers. We are shaped by every language and culture, drawn from every end of this earth; and because we have tasted the bitter swill of civil war and segregation, and emerged from that dark chapter stronger and more united, we cannot help but believe that the old hatreds shall someday pass; that the lines of tribe shall soon dissolve; that as the world grows smaller, our common humanity shall reveal itself; and that America must play its role in ushering in a new era of peace. To the Muslim world, we seek a new way forward, based on mutual interest and mutual respect. To those leaders around the globe who seek to sow conflict, or blame their society's ills on the West - know that your people will judge you on what you can build, not what you destroy. To those who cling to power through corruption and deceit and the silencing of dissent, know that you are on the wrong side of history; but that we will extend a hand if you are willing to unclench your fist. To the people of poor nations, we pledge to work alongside you to make your farms flourish and let clean waters flow; to nourish starved bodies and feed hungry minds. And to those nations like ours that enjoy relative plenty, we say we can no longer afford indifference to suffering outside our borders; nor can we consume the world's resources without regard to effect. For the world has changed, and we must change with it. 'Duties' As we consider the road that unfolds before us, we remember with humble gratitude those brave Americans who, at this very hour, patrol far-off deserts and distant mountains. They have something to tell us, just as the fallen heroes who lie in Arlington whisper through the ages. We honour them not only because they are guardians of our liberty, but because they embody the spirit of service; a willingness to find meaning in something greater than themselves. And yet, at this moment - a moment that will define a generation - it is precisely this spirit that must inhabit us all. For as much as government can do and must do, it is ultimately the faith and determination of the American people upon which this nation relies. It is the kindness to take in a stranger when the levees break, the

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selflessness of workers who would rather cut their hours than see a friend lose their job which sees us through our darkest hours. It is the firefighter's courage to storm a stairway filled with smoke, but

also a parent's willingness to nurture a child, that finally decides our fate. Our challenges may be new. The instruments with which we meet them may be new. But those values upon which our success depends - honesty and hard work, courage and fair play, tolerance and curiosity, loyalty and patriotism - these things are old. These things are true. They have been the quiet force of progress throughout our history. What is demanded then is a return to these truths. What is required of us now is a new era of responsibility - a recognition, on the part of every American, that we have duties to ourselves, our nation, and the world, duties that we do not grudgingly accept but rather seize gladly, firm in the knowledge that there is nothing so satisfying to the spirit, so defining of our character, than giving our all to a difficult task. 'Gift of freedom' This is the price and the promise of citizenship. This is the source of our confidence - the knowledge that God calls on us to shape an uncertain destiny. This is the meaning of our liberty and our creed - why men and women and children of every race and every faith can join in celebration across this magnificent mall, and why a man whose father less than 60 years ago might not have been served at a local restaurant can now stand before you to take a most sacred oath. So let us mark this day with remembrance, of who we are and how far we have travelled. In the year of America's birth, in the coldest of months, a small band of patriots huddled by dying campfires on the shores of an icy river. The capital was abandoned. The enemy was advancing. The snow was stained with blood. At a moment when the outcome of our revolution was most in doubt, the father of our nation ordered these words be read to the people: "Let it be told to the future world... that in the depth of winter, when nothing but hope and virtue could survive... that the city and the country, alarmed at one common danger, came forth to meet [it]." America. In the face of our common dangers, in this winter of our hardship, let us remember these timeless words. With hope and virtue, let us brave once more the icy currents, and endure what storms may come. Let it be said by our children's children that when we were tested we refused to let this journey end, that we did not turn back nor did we falter; and with eyes fixed on the horizon and God's grace upon us, we carried forth that great gift of freedom and delivered it safely to future generations. Thank you. God bless you. And God bless the United States of America. Story from BBC NEWS: http://news.bbc.co.uk/go/pr/fr/-/2/hi/americas/obama_inauguration/7840646.stm Published: 2009/01/20 18:54:00 GMT © BBC MMIX Print Sponsor

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NoLogo – shoe analysis – Naomi Klein talks about “branding” http://www.youtube.com/watch?v=uI0itS3gQFU

1. How does a shoe represent the story of Globalization? 2. What is one of the questions that is raised regarding labor groups looking at WHO

is behind producing products?

3. Why do transnational corporations want to keep producers away or separate from the consumers? What are they afraid of?

4. During international labor protests, riot police guard STARBUCKS, or

McDonalds etc.. Why is that according to the video?

Watch the following video clips that further demonstrate globalization and it’s impact on our society. This is not your father’s world- http://www.youtube.com/watch?v=aOxxBvmpbZU&NR=1 According to this speaker how is the world today different from the world of his father?

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Globalization is not without some serious faults. Can you figure out the

concerns being expressed by both cartoonists?

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Hidden Face of Globalization After watching the video involving working conditions in ASIA – specially concerning women – are there any solutions being proposed that you support? http://www.youtube.com/watch?v=8Bhodyt4fmU How might this impact you as a consumer?

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SS10 Unit I: Globalization and Identity Ch 1 Globalization and Identity I. Introduction: Define globalization interconnected interdependence glocalization II. Introduction Issues: The story of globalizationtion in a shoe Outsourcing, and global competition Sweatshop production Bangladesh Obama inauguration – connection to themes of globalization III. Who Am I - Individual identity My identity - dress, jewelry, music, slang,, My identity - belonging to collective traditions, cultural heritage religion IV. Collective identity - How are collective identities promoted and maintained? language slang jargon La Francophonie jeunesse de l’Alberta Gender Bias eg police man vs. police officer. Red Power Squad Hybridization V. Collective Identity Case Study LUBICON

In what way has globalization affected the collective identity of the Lubicon? petroleum/oil and gas forestry - Diashowa Bernard Ominayak Mike Cardinal Amnesty International land claims collective identity Don Getty VI. Connecting identifies through globalization: COLTAN Explain how the production of coltan is linked to your identity? What responsibility have some suggested consumers should take for products or elements of produced under unethical or immoral conditions? Use at least 3 of the following terms: coltan Democratic Republic of Congo Mountain Gorillas child soldiers exploitation identity VII. Globalization beyond collective identities FIFA World Cup Soccer Olympics

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Globalization and Identity: Chapter 1 pages 18-25

1. We want to identify and express individual and collective identity. Start by looking at the collage (a compilation of pictures that are part of a theme- in this case - the artist's identity ) on page 18.

• What components from the collage assist you in identifying who the artist is? 2. Read pages 20-22 as a class. Re-examine the “Before and After” and consider how

you might construct a collage about yourself along similar lines. What might you include?

What is the origin of your last name?

• If not English do you speak that language? Do your parents? Grandparents? • Why do we speak English?

3. Complete exercise: Reflect and Respond on page 22. What are the most important aspects of your identity? Bring pictures of yourself along with other symbols or pictures that make up the elements of their identity – forming their own collage to be displayed. 4. Read: How do you express who you are? P. 23

• How do you express who you are? 5. Read Expressing Individual Identity: Traditions and Expressing Individual Identity: Language. (pg.23)

• What traditions do you follow?

• How does each express an aspect of your identity?

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6. Look around at the way people dress and how that communicates who they are – a) what stereotypes are presented throughout high school ie) jocks, Goths etc.

b) how are they identifiable? 7. Would you ever get a tattoo and/or body piercing? What considerations would go into

creating a tattoo or getting a piercing?

• Read page 25. Complete “Reflect and Respond” at bottom of the page in a similar manner to the bubble web.

8. Music / Poetry and Pop Culture

• Music is often an outlet for an artist to express themselves in a form of story telling or underlying message. Music and poetry is often less restrictive and has fewer “rules” than normal everyday social interactions.

• Choose a song or a poem that you enjoy that represents something you believe in as part of your identity. Print the lyrics and explain their message or relevance to you and / or society. (How does this song reflect YOU?)

• If applicable – identify current issues that may be advocated. What is the impact on society or you as an individual?

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Who Am I?

Joane Cardinal-Schubert’s self portrait Before and After is a collage that show the people, events, ideas and beliefs that play an important role in her developing her sense of self. Her portrait informs its audience how she shapes and is shaped by individuals around her. In chapter 1 of Exploring Globalization we looked at factors that shape who we are, how we express our identity and how being part of a collective contributes to the individuals we are. Assignment: Your assignment is to create a self-portrait similar to Before and After. Answer the question “Who am I?” This self-portrait will be done on poster paper and will include images and words that best identify who you are. Be creative and consider the following:

Factors and/or influences that have shaped your identity (ex. History, traditions, peers, family, ethnicity, religion, geography, and language)

Interests, hobbies, subculture, music, activities, groups to which you belong

Aspects of your identity that are most important to you

In addition to the self-portrait you are to write a reflection about the process of making the self-portrait. Discuss the final product. This reflection should be at least one page; single-spaced and typed on a computer. Evaluation Appearance 15 marks

• Some thought to the arangement of pictures, symmetry or balance • words that are used ean be clearly read ( if you are typing use 48 point type) • overall appearance effectively communicates ideas

Content 15 marks

• a variety of concepts related to identity are communicated o cultural, historical, geographical, religious o interesting use of symbolic representation

Presentation - We will discuss in class the presentation of your posters Total: /30 marks

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How do collectives express who they are? What are some examples of a collective? Language How might language shape the way in which we perceive the world? (Words for snow) Links between language and identity: Can you think of any examples of how language draws people together. “Language embodies the way a society thinks... Through learning and speaking a particular language, an individual absorbs the collective thought processes of a people.” How does language shape your thinking? Why might speaking another language expand the way you look at the world? Affirming collective identity Francophones only make up 2% of Alberta’s population. To affirm their identity they form associations or organizations like La Francophonie jeunesse de l’Alberta, they develop or maintain institutions like Francophone school districts. Other groups form organizations to affirm identity and to ensure their voices are heard. Slang, Jargon and Collective Identity Slang is a collection of terms used by a social collective Youth subculture: Are there any slang terms that you know but that your teacher probably doesn’t? Are you part of any other collective that has its own jargon or slang?

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Gender Neutral Language Gender bias - policeman, fireman, chairman, mankind has been replaced by police officer, fire fighter, chair or chairperson, human kind or humanity. Is it important to use gender neutral language? Why or why not? Collective identity and context Various contexts have their own written or unwritten codes of conduct. Family, school, church, etc. What are some unwritten rules in your life - at school/ wtihin your peer group? How are identities connected through globalization? Coltan and Connected Identities How is your identity connected to young people who live in the Congo? To what extent are you personally responsible for the consequences of purchasing products that contain coltan? What are some of these consequences? Read the bottom of page 37 - What action did Aysha Wills take in response to the Tsunami that hit Asia and Africa in December of 2004? Globalization Beyond Individual and Collective Identities World Cup fans around the world created a global collective of soccer fans during the world cup. What are some other events that you consider to be global? Other global collectives - environmentalists may be part of a global organization like green peace. Those concerned for Human rights may be part of Amnesty International. Those concerned about humanitarian causes may connect through organizations like World Vision, or Doctors Without Borders. What are some other global collectives?

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Opportunities and Challenges of Making Global connections These connections can be positive but can also be negative. Some worry that we are losing valuable diversity and we are creating a homogenized global culture with similar city scapes, media, language, fashion around the world Points of View P. 39 Satya Das - Kofi Annan Former Secretary General of UN - Long Litt Woon - Case Study: Lubicon Cree (Complete on a separate sheet to hand in) Task 1:Read . 32 – 35 In your text. Answer the questions on the bottom of page 33. Task 2: Read the top of page 34 and the other sources provided. For each source:

• identify the origin of the source o the author’s name o when, where and why it was written o does the author have the ability to tell the truth – were they there, have

they studied the issue, why should we consider what they have to say? • Does the author have the willingness to tell the truth?

o explain the bias of each author. What perspective do they bring to the issue

• Neatly smmarize the various perspectives about the Luicon land claims. Task 3: In a paragraph explain which perspective you most agree with and why.

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Source #1: March 20, 1993, Edmonton Journal article OMINAYAK URGED TO MEET CARDINAL Jack Danylchuk Native Affairs Writer Edmonton The door to negotiations is open for the Lubicon Cree, but there won't be public dealing on the band's land claim, says Native Affairs Minister Mike Cardinal. "I don't think it's necessary to have public meetings and public grandstanding," Cardinal said Friday, a week after an NDP-appointed commission released a report on the Lubicons' outstanding claim. The commission said that open talks between Ottawa, Alberta and the band might be a way to end the deadlock that developed last year after Lubicon Chief Bernard Ominayak rejected a 73 million and 240 sq. km. offer. Cardinal dismissed the report as "nothing new". When the report was released, Ominayak accused the governments of hiding from negotiations and slammed Cardinal for his support of the Alberta-Pacific pulp mill project in Athabasca County. "What's killing native people, and I personally lost 45 to 50 friends in my lifetime, is poverty," said Cardinal. "A lot chose not to live the traditional lifestyle and the transition we are going through has been devastating." Projects like Alberta-Pacific "are an opportunity for people to become self-sufficient. It's a matter of attitude. It's living off the land in a modern way," he said. Cardinal said it is Ominayak who has avoided meetings. "I've offered twice to meet informally to see where I should move to assist the process. I thought we could sit down and talk about some of these issues -- he won't even give me that opportunity." The Lubicon failure to come to the table "won't stop me from meeting and negotiating with the other bands," said Cardinal, who met last week with representatives of the Loon River Cree. "All of the people at the meeting spoke in Cree; that probably never happens across Canada," he said.

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"I've offered the same to Bernard and I'm disappointed in him. We can sit down and he can express his concerns, and I can help as much as I can."

The settlement offers are based on band population and a deal for the Loon River band could further undermine the Lubicon position. The Lubicon lost members to the nearby Woodland Cree three years ago and Ominayak has accused Ottawa of raiding his membership to boost the Loon River ranks. "I'd like to sit down with Bernard and his band members; let's talk in Cree about cultural issues and trap lines, poverty and needs," Cardinal said.

Source #2: March 20, 1993, letter from Chief Ominayak to the Editor of the Edmonton Journal Dear Sir/Madam: Jack Danylchuk's March 20th article entitled "Ominayak urged to meet Cardinal" again prints demonstrably untrue Federal and Provincial Government propaganda as though it were fact. It also contains untrue allegations made by Provincial Native Affairs Minister Mike Cardinal about me without bothering to ask me for reaction -- something which one would hope would have been caught by Journal editorial people and sent back to Danylchuk for correction before such an article was printed. Referring to a recommendation of the Lubicon Settlement Commission that negotiations between the Lubicons and both levels of Canadian Government be open to the public, Danylchuk quotes Mr. Cardinal as saying "I don't think it's necessary to have public meetings and public grandstanding" -- implying of course that "public grandstanding" is somebody's intention. In fact the Commission recommended open negotiations largely because of the "principle finding" of the Commission "that governments have not acted in good faith" in dealing with the Lubicon people behind closed doors. (A related Commission finding was "the Lubicon have acted in good faith in negotiations".) Danylchuk states, as though it were fact, that the Commission recommended open negotiations as "a way to end the deadlock (in negotiations) that developed last year after Lubicon Chief Bernard Ominayak rejected a $73 million and 240 sq. km. offer". In fact the Lubicons did not reject "a $73 million offer". This $73 million figure has been artificially inflated by Federal officials for propaganda purposes and includes such obviously inappropriate items as a million dollars for a Provincial Government road and $10.5 million as the supposed cost of "giving" the Lubicon people a small piece of our own land for reserve purposes. (Deliberately deceitful government propaganda of this kind is part of the reason for the "principle finding" of the Commission "that governments

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have not acted in good faith" -- and consequently for the Commission recommendation that negotiations be open and public.)

Danylchuk then goes on to print untrue allegations by Mr. Cardinal implying that I'm the reason for this "deadlock" in negotiations. He quotes Mr. Cardinal as saying that "it is Ominayak who has avoided meetings"; that Cardinal has "offered twice to meet (me) informally...to assist the process...and talk about some of these issues but (I) won't even give (him) that opportunity". In fact I have never refused to meet with Mr. Cardinal to discuss "assisting the process" or to "talk about some of these issues". Nor would I. Rather I have received two phone calls from Mr. Cardinal's office advising me that Mr. Cardinal would buy me a cup of coffee if I dropped by his office the next time I'm in Edmonton. I specifically asked if Mr. Cardinal was proposing a meeting to discuss the pressing issues facing the Lubicon people. Both times I was firmly advised that Mr. Cardinal was not prepared to discuss the issues -- that he only wanted to meet me. My response both times was that I'd be pleased to meet with Mr. Cardinal any time he was prepared to discuss the issues -- and that I'd even buy the coffee. The March 20th Danylchuk article thus creates a totally erroneous impression about the current Lubicon situation. Such an article may well serve the propaganda purposes of Canadian Government but it is a real disservice to people reading the Edmonton Journal in hopes of learning the truth. Sincerely, Chief Bernard Ominayak Lubicon Lake Indian Nation

Source #3: March 23, 1993, letter from Federal Member of Parliament Ross Harvey to Jack Danylchuk Dear Mr. Danylchuk: I should at the outset confess my biases: I am a longtime and determined supporter of the Lubicon Lake Indian Nation and its leader, Chief Bernard Ominayak. I believe the treatment accorded these unhappy people over the decades by successive provincial and federal governments has been wilfully destructive and among the more shameful episodes in our nation's checkered history. I believe the proposals for a settlement agreement advanced by the Lubicon Nation in 1989 are reasonable and workable. More importantly, I believe they constitute a basis on which Lubicon society may yet survive. But I am prepared to accept that reasonable people may reasonably disagree. Further, I understand and appreciate that a "fact" is a very slippery item, and that what I may consider to be deliberate misrepresentation may honestly be deemed accurate reportage by the person doing it. Finally, I acknowledge that selection is the essence of journalism,

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and the construction of a coherent whole necessarily entails the excision of parts. "All the news that's fit to print" is not a boast, it is a confession.

So it is that, in past, I have stewed quietly when reading your various reports of matters concerning the Lubicon Nation and their ongoing struggles with Canadian and Albertan governments. I disagree profoundly with your evident perspective on these matters, and believe your selection of "facts" for presentation from time to time to be biased. So be it. We are all biased. (Evidence supporting the contention that the selection is biased can be found easily through reference to the (properly, in my opinion) outraged letters from Chief Ominayak all but invariably occasioned by your articles-- even in the heavily edited form in which they eventually make it onto the Journal's letters pages, they are still quite instructive in these regards.) But I accept that you are quite within your rights to present the facts as you see them. In the spirit of the maintenance of a free press, I wouldn't have it otherwise. What I cannot accept, however, is the levelling of accusations without the accused being allowed the right to respond. This happened in an article entitled "Ominayak urged to meet Cardinal", which appeared under your by-line in the Journal's issue of March 20. In this article, you reported without comment Mr. Cardinal's contention that "...it is Ominayak who has avoided meetings." "I've offered twice to meet informally to see where I should move to assist the process. I thought we could sit down and talk about some of these issues -- he won't even give me that opportunity." "The Lubicon failure to come to the table `won't stop me from meeting and negotiating with the other bands,' said Cardinal, who met last week with representatives of the Loon River Cree." Et cetera. There is no evidence in the article of your having made any attempt to secure comment from Chief Ominayak. Not even the customary "Chief Ominayak could not be reached for comment" graces the article as printed. Thinking it odd that Chief Ominayak would refuse such an apparently open offer to enter into discussions with Mr. Cardinal, I asked Chief Ominayak, at an open public meeting that same morning the article appeared, if he had been contacted by you for comment on Mr. Cardinal's remarks or if, to the best of his personal knowledge, any attempt had been made by you to contact him in these regards. He said no. He said the offers referred to by Mr. Cardinal were made to him (Chief Ominayak) by assistants to Mr. Cardinal, and that it was made plain that all Mr. Cardinal wanted was to engage in a bit of informal and friendly chat -- it was made clear that any substantive discussion of the Lubicon matter would most definitely not be undertaken at any such meeting. I believe him; I have no reason not to.

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Now, it is true that Chief Ominayak may occasionally be a difficult man to get hold of. But it is equally true that an enterprising reporter of your undoubted abilities is more than equal to the task. This is especially so given the article was not of a pressing or "breaking" nature. It opened with Mr. Cardinal's comments on an element contained within the final report of the Lubicon Settlement Commission of Review, a report which had been mae public eight days before (thus, it could hardly have been deemed journalistically "hot"). Even an additional 24 to 48 hours' delay in its publishing would not have rendered the article any less pertinent or newsworthy. Under the circumstances, for you to proffer (and for the Journal to print) what amounted to Mr. Cardinal's unsubstantiated allegations of improper conduct against Chief Ominayak without affording Chief Ominayak at the very least the opportunity to rebut was, by any standard of journalistic practice, unethical. I suggest you do what you can to rectify the situation. I suggest rectification include, in part, your notifying your superiors of your disinclination henceforth to undertake reporting of matters related to the Lubicon Nation, and your suggestion that, in future, such reporting assignments be given to a reporter or reporters willing to bring more evidently balanced a perspective to the effort. Looking forward to your reply, I remain, Sincerely yours, Ross Harvey cc: Ms. Linda Hughes, Publisher, The Edmonton Journal Mr.Bernard Ominayak, Chief, Lubicon Lake Indian Nation

Source #4 and #5 are on the following pages – letter from Honourable Chuck Strahl Minister of Indian Affairs to Chief Ominayak and the response from the spring ob 2008.

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Canada’s Third World; The Plight of the Lubicon Cree Cosanna Preston, June 19, 2007, ZNET -- http://www.tarsandswatch.org/canada-s-third-world-plight-lubicon-cree Imagine a community with no running water, where temperatures bottom-out below minus 40 degrees Celsius and the closest bathroom is an outhouse across the yard, through knee-deep snow. Imagine a community where a single 900-foot house is home to three generations with hammocks, couches, and cushions as make-shift beds; where tuberculosis lurks in the close-knit quarters and gas flares light up the windows, outpacing the morning sun. Imagine a community which sustained itself and its environment for hundreds of years but was swiftly destroyed and degraded in just four short years of oil development. Now imagine that community in the praised ‘first-world’ country, Canada. This is the plight of the Lubicon Cree. Despite the location of their traditional territory in Alberta, the richest province in the country, the Lubicon Cree have been sentenced to a life of tragedy. Since the 1930s they have struggled to settle their land claim but today over 70 years later they remain without a reserve—shunned by both the provincial and federal government—and left to fight for their very existence. The most recent challenge is that of running water, specifically a government proposal to construct running water and sewage capabilities for 10 Elders’ houses. Despite government claims that potable water resides in the community water tank, members of the community presently car pool to purchase water jugs from nearby towns. The water, explained Councillor Larry Ominayak, makes one’s skin itch and flake when showering. When boiled, an oily scum coats the top. Few dare to actually drink it. Not surprisingly then, the Lubicon Chief Bernard Ominayak and the Nation’s council have been working to implement water and sewage infrastructure for the last few years but a lack of government funding has prevented any progress. In November of 2006 the government finally presented a proposal responding to the Lubicon’s initial cost assessment. Unfortunately funding has not followed. For the time being, say Government of Canada representatives, the government can only provide $250,000. The amount is enough to purchase sinks and toilets and pave driveways to support water trucks. The cisterns and the actual transporting of water and sewage that typically accompanies sinks and toilets are not accounted for. The transportation costs alone are expected to be $450,000 annually. Yet in the March 2007 issue of Alberta Views (considered to be Alberta’s more progressive news magazine) the Canadian government failed to acknowledge any of these numbers. Instead unnamed officials attacked the Lubicon leadership, accusing the

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Chief and Council of holding their community hostage on the water issue as political leverage for the greater land claim.

As the official stated in the article: “[The Lubicon have] decided strategically that they have a far more effective case in the public eye—with reporters and lots of other Canadians and particularly people overseas—on the basis that they live in Third World conditions with no running water or sewer. Frankly that is by choice,” said the official, who requested anonymity. Outraged by the government attack Lubicon Elder, Reni Jobin, responded in a letter to the editor. Jobin argued that it is not the Chief and Council but the Canadian government, which should be held responsible for the appalling Third World poverty and deprivation of Little Buffalo (the Lubicon community). He added that the situation is especially horrific as the Lubicon are surrounded by the multi-billion dollar oil and gas exploitation project known as the Alberta oil sands, now considered to be second only to Saudi Arabia as the largest deposit of oil in the world. In his letter he stated: “The article contains purposefully malicious, reprehensible bald-faced lies told about the terrible Lubicon water situation by a cowardly, unnamed federal government negotiator—the type of person Canada sends to the negotiating table to negotiate Lubicon land rights with the Lubicon people.” The land negotiations Jobin referred regard the Lubicon claim to 10,000 square kilometres of traditional territory which was annexed by the Canadian government under false pretences of a treaty signing in 1899. The specific document was Treaty 8, one of the many numbered treaties, signed between the federal government and Aboriginal peoples, which patched together Western Canada’s creation. The controversial ‘agreements’ extinguished Aboriginal rights and title over traditional territory, ceding it to the government in exchange for a pittance of reserve land and annual provisions of funds, tools and other assets. Yet the Lubicon situation is particular; the people never even signed Treaty 8. This detail, however, seems to elude the federal government as Canada’s position is that the Lubicons were represented by those Nations that did sign; that they merely wandered off into the bush and were distanced from cousins. These supposed cousins are the signatories to Treaty 8. As a senior member of the Aboriginal Business Unit in the Alberta Department of Energy explained, “the Cree are all close cousins so we could assume that even though we knew we’d missed some groups, the others could speak on their behalf.” The official, who refused to be tapped cannot be named. This same minister is also wrong. According to Chief Ominayak and his team of negotiators, entire nations were missed not merely supposed “close cousins.” The result in northern Alberta, the region covered by Treaty 8, is an oxymoron: a unilaterally-defined treaty. Certainly, the most basic definition of a treaty is an agreement between two parties but even this fundamental relationship does not exist between the Canadian government and the Lubicon.

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What’s more, the government has contradicted its own position on representation.

In the 1930s the Canada’s initial Treaty stance suddenly changed. The government began to show interest in talking with the previously ignored communities. The reason: prized lumber. It permeated the traditional hunting and trapping territories of these Nations. As the same Alberta Department of Energy official explained, the government was happy to leave the Lubicon to their isolated existence under Treaty 8 until their land was needed for resource extraction. Suddenly the “close cousins” were no longer the strong representation they once were. The government recognized it needed consent from the Lubicon and the other Nations if it wanted to operate in the region. So it entered into its first of many negotiations. By 1939 the Lubicon were promised a reserve similar to many of the other First Nations who fall under Treaty 8. However, due to the onset of World War II and sabotage by government officials, funds were either distracted or denied. The denial came by way of Malcom McCrimmon, a federal government official who was determined to clean up the years of poor book keeping of the status-Indian membership list. The list remains the government’s way of identifying Canadian Treaty Aboriginals for the purposes of treaty rights and benefits. Unfortunately, McCrimmon’s determination to reconcile the books was matched by a desire to save funds for the war effort. The result of his visit: he revoked status from more than half of the Lubicon community, transforming Lubicons into non-Indians over night with the simple stroke of a pen and digging the foundations for decades of identity struggles. The effects of McCrimmon’s brutal tactics were somewhat reversed in future years, with status returned to some Lubicon members. However, the government had set its tone and any trust that existed between the Lubicon and Canada was extinguished. Tactics were never again as overt as McCrimmon’s blatant and unfounded membership slashing but even today, the very lands which the Lubicon occupy are contentions. The province has set aside the land for the promised federal government reserve but the legal status of the community is a provincial hamlet. This prohibits any exercise of Aboriginal rights and entitlement. The hamlet status came about in 1975 by an unprecedented legal manoeuvre where the provincial government retroactively changed land tenure laws during a Lubicon court session. The Lubicon were hoping to stall oil explorations until the land claim could be settled with the federal government but the provincial government’s legislative change made the caveat null and void. Effectively, the provincial government changed the law to win a court case and maintain ownership over the land; a complete disregard for the justice system. But McCrimmon and the caveat case are just two of many questionable dealings that have followed the 1939 reserve promise. Other issues include oil company lawyers and politicians’ family friends turning provincial judges and refusing to hear Lubicon issues. As well, members of the provincial legislative assembly continue to hold direct personal ownership in oil wells for which they also write the legislation. This means that both the courts and government legislation are controlled by persons who personally benefit from oil extraction and have reason to see it continue regardless of the detriment it may cause on the small community of 500.

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So, while Canadian officials claim to be doing everything they can to settle the deal,

suggesting that the Lubicon are asking for too much, that they are holding their people hostage and are refusing to come to the negotiation table, these historical events suggests otherwise. For this reason, in 1979 when the first oil and gas road was built into Lubicon territory the community was on guard, but little could be done to fight the Herculean team of oil companies and money-hungry government officials. Between 1979 and 1983 over 100 oil companies entered the territory, digging some 400 wells within a 24 kilometre radius of Little Buffalo and decimating the surrounding forests. In these four short years animal populations—the source of the Lubicon economy and food security—plummeted forcing 90 per cent of the community on to welfare. Health problems erupted ranging from physical ailments such as cancers, miscarriages and still births to emotional and psychological problems such depression, alcoholism and suicide; all of which were virtually unknown to the community prior to contact with the oil companies. But the community fought back. Then newly elected Chief Bernard Ominayak, who continues to lead the fight today, embarked on an education campaign extending as far as Europe. The campaign led to support in two boycotts. The first was during preparation for the Calgary Winter Olympics in 1988 in which Shell Canada, a leading oil giant, was sponsoring a celebration of the North American Indians in Calgary’s Glenbow museum. Curators world-wide boycotted the exhibit in support of the Lubicon struggle. The second was a consumer boycott of the Japanese timber company Diashowa due to its extensive logging on Lubicon territory. The company agreed to leave Lubicon lands until a settlement was achieved. It has yet to return. The education campaign was further highlighted by a 1990 ruling of the United Nations Human Rights Commission (UNHRC). The UNHRC found Canada in violation of article 27 of the International Covenant on Civil and Political Rights which protects ethnic, religious or linguistic minorities and ensure their right to culture, religion and language. The UN also called for immediate action to be taken by the Canadian government to stem the tide of destruction. In 2003, alongside an Amnesty International report criticizing Canada for the same reasons, the UNHRC reissued its response and as recently as December 2006 the UN stated that it continues to hold Canada in violation. The World Council of Churches took the condemnation one step further in their 1993 report when they accused Canada of committing a a slow but ever-constant genocide of the Lubicon Cree. Government policies of oil regulation and its lack of will to come to a fair settlement continue to cause physical death and cultural destruction, claimed the report. Evidenced by the UNHRC’s repeated calls and the current water dispute, the struggle in Little Buffalo has stagnated. After the widely publicized but essentially futile education campaign of the 1980s solidarity groups began to fade away and the Lubicon issue fell out of the headlines. Fortunately, the issue has recently received a breath of fresh air.

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Friends of the Lubicon Alberta (FOLA) has reformed in the province’s capital city, Edmonton and with a mandate to pressure both the federal and provincial

governments to negotiate on the Lubicon’s three key demands—self-government, land claim settlement, and restitution—the group hopes to assist in furthering the Lubicon cause with a goal to resolve to the water issues as an immediate priority. Unfortunately, for the broader struggle of survival and the land claim the political situation looks grim. Alberta is ruled by oil-hungry conservatives who have no intention of slowing the pace of development. The federal government is also conservative, albeit a minority but a majority looms over the next election and so favourable federal action to assist the Lubicon is hard to imagine. At the very least, the recent media attention and formation of FOLA offer potential rays of hope on the otherwise dismal horizon as Amnesty International aptly titled its report, it’s a “Fight Against Time”.