Duane Hicks
Racism and prejudice can and does co-exist in our community despite the fact that white and aboriginal people here live and work together, and form friendships and marriages, says a sociology professor who conducted research locally.
But he feels more historical education and opening an ongoing dialogue could be key to building bridges into the future.
Dr. Jeff Denis, a recent Harvard graduate and now assistant professor of sociology at McMaster University in Hamilton, presented his Ph.D. dissertation, “Canadian Apartheid: Boundaries and Bridges in Aboriginal-White Relations,” last night at the Métis Hall here.
He provided an overview of his 453-page dissertation, completed in May and based on research Dr. Denis conducted in Rainy River District from 2007-09, including 18 months of field work, 160 in-depth interviews and surveys, and a Photovoice project with First Nations, Métis, and white residents.
Dr. Denis’ goal was to assess the degree to which general theories of race relations develop out of contact.
The sociological “contact hypothesis” suggests that as groups interact over time, stereotypes will break down and prejudice will disappear. While this hypothesis has been supported by hundreds of studies, it also has been criticized for ignoring the collective and institutionalized basis for discrimination.
“My research does not refute the contact hypothesis, but rather extends and refines it by showing how, under certain conditions, contact can co-exist with prejudice,” he explained.
“Although contact may reduce old-fashioned prejudice or overt categorical hostility, that does not necessarily diminish the superior sense of group positioning that underlies laissez-faire racism and thereby maintain the status quo.”
Dr. Denis said that “overt categorical hostility” is the notion that “Indians are bad” while “superior sense of group positioning” is a notion that, in this case white people, feel they are entitled to higher status and resources, and fear that another group is threatening their place.
As well, “laissez-faire racism” is not overt white supremacy, but the tendency to blame aboriginal people for poverty and social problems, along with resistance to creating meaningful policies to rectify historical and contemporary injustices.
In other words, it’s a set of ideas and practices that protects and defends the racial status quo.
“The problem is that contact alone does not alter the historically-rooted racial structure,” Dr. Denis stressed. “So long as systemic racism persists, many Canadians will be motivated in part to maintain their power, resources, and status.”
Dr. Denis said there is no “simple fix, no magic solution” to the persisting racism.
However, a long-term approach incorporating more positive intergroup contact, historical education, more equitable distribution of resources (including increased support for aboriginal peoples’ own healing efforts), cultural and language programs, and self-government, as well as starting ongoing dialogue on treaty relations, is a good start.
“I think we are starting to see a slight shift in attitudes and beginnings of a new relationship both locally and across the country,” noted Dr. Denis.
“Nonetheless, there’s still a long way to go before we overcome the apartheid of our minds and before all we understand our rights and obligations as treaty people,” he warned.
Part of last night’s presentation was for Dr. Denis to seek public feedback on his findings as he prepares to convert the dissertation into a published book.
About 60 people attended the talk, and many were eager to share their feelings.
The most prevalent concern was the need for the education system to increase historical education in regards to residential schools, treaties, and other areas crucial to foster understanding of aboriginal peoples, as well as encourage the teaching of Ojibwe to youth, aboriginal or otherwise.
The talk began and ended with ceremonial drum songs performed by Mitaanjigaming First Nation drummers.
