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History Education and Historical Thinking in Multicultural Contexts: A Canadian Perspective

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Negotiating Ethnic Diversity and National Identity in History Education
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Abstract

Canada is viewed as a multicultural nation, resulting from its policy responses to Indigenous nations, the presence of a major region with a distinct linguistic tradition and high rates of inward migration. It upholds a constitutionally inscribed multicultural ideology which describes Canada as comprised of numerous groups that retain their own identities and narratives. The multidimensional nature of the nation makes it challenging to present history from a singular perspective and complicates both the coherence and purpose of Canada’s history education efforts. This chapter maps Canada’s commitment to accommodating diversity onto a Canadian approach to history education. It discusses one approach to Canadian history education—historical thinking—through the lens of Canadian multiculturalism and how this framework has attempted to grapple with some of the irreconcilable features of Canadian history, including addressing issues of representation; reconciling with difficult pasts; and negotiating Indigenous, ethnic, cultural and sub-state identities within a broader national identity. While this approach has not been uniformly adopted nationwide, its principles widely inform teacher education programmes, teachers’ professional development and curricula.

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Notes

  1. 1.

    In Canada, the term “Aboriginal” refers to First Nations (Indian), Métis and Inuit peoples. The term gained popular usage after its inclusion in the Canadian Constitution in 1982 but is not widely used internationally. The term “Indigenous” encompasses both local and international contexts. For this chapter, I will be utilising the term “Indigenous” or “Indigenous Peoples” unless referencing or citing other research.

  2. 2.

    There are more than 50 First Nations, each recognised as self-governing and self-determining. To place a nation-state frame on Indigenous Peoples is to not recognise the sui generis nature of Indigenous rights and to define Indigenous identity through a colonial system (Frideres 2008). For this reason, I will be treating Indigenous nations as unique from sub-state nations like Québec, and Indigenous people as distinct from other ethnocultural groups, immigrants or visible minorities.

  3. 3.

    They operated between the late 1870s and 1990s, where an estimated 150,000 Indigenous children were placed in 132 industrial boarding or “residential” schools.

  4. 4.

    National Centre for Truth and Reconciliation. See https://news.nctr.ca/articles/nctr-creating-memorial-register-honouring-residential-school-children.

  5. 5.

    Personal written communication relayed to author by members of the late Edward Banno’s family, 29 June 2020. Banno addressed parliament in 1936 to extend voting rights to Japanese Canadians. This was denied. Edward’s son, Robert Banno, who was born in Tashme Interment Camp, would later establish the Nikkei National Museum & Cultural Centre in 2000. In July 2020, Robert was awarded a Meritorious Service Decoration (Civil Division) by the governor general of Canada for his contributions to the country.

  6. 6.

    The passage of the Official Languages Act raised concerns from ethnic minorities who believed that this policy minimised the contributions of other linguistic groups in Canada. In a 1964 parliamentary address, Ukrainian Canadian Senator Paul Yuzyk characterised Canada as “multicultural”, the first public articulation of a “multicultural” Canada.

  7. 7.

    See Council of Ministers of Education, Canada, cmec.ca/154/Official_Languages.html.

  8. 8.

    Results from the 2018 Programme for International Student Assessment reflect that 15-year-old Canadian students scored higher than average in reading, mathematics and science.

  9. 9.

    See Seixas (2017) for a review of the roots of the Canadian model of historical thinking.

  10. 10.

    Indigenous scholar Verna St. Denis (2011) explains that multiculturalism obscures the “unique position of Aboriginal peoples as Indigenous to this land” when categorised together with racialised ethnic immigrants (p. 311).

  11. 11.

    Canada’s Employment Equity Act defines visible minorities “as persons other than Aboriginal peoples, who are non-Caucasian in race or non-white in colour”.

  12. 12.

    See, for example, Anderson (2017) as well as Gibson and Case (2019).

  13. 13.

    See https://thinking-historically.ca.

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Kawamura, N.O. (2023). History Education and Historical Thinking in Multicultural Contexts: A Canadian Perspective. In: Ting, H.M.H., Cajani, L. (eds) Negotiating Ethnic Diversity and National Identity in History Education. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-12535-5_7

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