An Expert commentary on Native Canadian's reaction to western cultural elimination and discrimination

An ignorance towards Canada’s indigenous has existed since European colonization engulfed North America's campaign and first committed their brutality on real owners of the land. Taiaiake Alfred and Windspeaker Columnist’s article, Who You Calling Canadian, reveals the still-existing suppress towards their ethnicity, that now has deformed to a recessive, hard-to-detect camouflage from its past conspicuous violence, and hence in fact become a more threatened matter to almost every aspect of indigenous. To resist the new kinds of cultural elimination and discrimination in the modern Canada, the authors indicates a method for all natives like him, that is to not giving up on preserving their indipendence in politics, so that they can own the power to against the media and racists who occupy the majority of Canada population. The view of the society from an indigenous people can be very different from others. Many vicious statues appear only when their intentions are regarding natives, which makes it unable to notice for others irrelevant races, while it is particularly insulting to Canada indigenous people due to the distinctiveness of their circumstance. Here is one of his mocks to the statues: “ You could almost hear all those fat old rednecks in Calgary crowing at the radio, like, ' If he don't want to be no Canadian, send him back where he. . . umm, came from, eh. Well, anyway, send that traitor somewhere! '” (Taiaiake Alfred, Windspeaker Columnist) The words “fat old rednecks”, “crowing” portray a scandalous figure by applying a condemnatory and angry tone. Redneck is a term that describes a political reactionary white working class from rural areas, which best suits the description to the many of Canada's population: white and ignorant. This fabricated figure acknowledge himself as legit owner of the land, so that he has the right to call out who disobey the endowing of citizenship to leave the land, and considers them traitors, although the continent in fact belongs to indigenous people, who part of them sarcastically become “traitors” to it. Synchronically, the media exert on constructing a submissive stereotype of natives. In the second paragraph, the authors mock another figure that stands for group that contains larger population: “The thought of a radicalized Indigenous movement is scary to most people: ‘What the heck happened to our nice Indigenous Canadians? ’”(Taiaiake Alfred, Windspeaker Columnist) The majority of society think indigenous Canadians as a “nice”, “innocent” community which will never act, or own the power of revolt. Via the intentional neglect from the media, they lose their approach to many critical demands. Because of the long involuntary silence, it is wondering for plurality that indigenous Canadians tend to rise radical opposition on political affairs, whereas natives never stop their struggle on pursuing their claims. In order to mend past trauma and resist future infringement, the authors indicate that only native’s indepence on politics and persistence in ancestral inherent spirit. In the last third paragraph, it states: “History has shown that nations of people can survive war, dislocation, poverty, and disease, but when a nation loses its sense of itself and a connection to its own past-its identity -that nation is truly defeated and not long for this world. ”(Taiaiake Alfred and Windspeaker Columnist) The long sentence emphasizes the resilience of their ethical siblings and ancestors by listing several tribulations that their ancestors have experienced. Then denote their reason for continuance of their race--a conserve of its national sense and history. The text also approaches its purpose in a passionate, complementary but attentive voice. A passive approach demonstrates the fact that western colonization is still attempting to suppress indigenous Canadians to complete defeat, which warns the audience that it is possible if current circumstances continue to develop in the inherent way, although the group possesses a feature of being formidable and resilient. The prominent devices in the article are the voice and mocking to different audiences, and the persuasive technique, pathos. They merge together, raising the awareness in indigenous viewers’ minds about their rights, plight, and their ancestor and their ethnic spirits. The aimed audiences have to learn to withstand the unethical contrary from multiple authorities in the country to preserve and hold their last nation.