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INTERNATIONAL STUDENTS’ AWARENESS OF

THE CONTEXT AND HISTORIES OF INDIGENOUS

COMMUNITIES IN SCARBOROUGH

Tekel Gabriel, Thamilini Vigneswaran, Isaiah John, & Inas Mustafa

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Abstract

Indigenous peoples and immigrants collectively reside in Scarborough, Ontario, Canada.

Both these minority groups live amongst each other, yet they rarely interact with each other. Our

research was greatly motivated by Scarborough’s development into a diverse immigrant

gateway. Many immigrants reside on stolen land, and have more opportunity to resources and

opportunities than original inhabitants of the land, yet as settlers they are unaware of the context

and histories of Indigenous communities. The Truth and Reconciliation Commission of Canada

(TRC) call to action 93 asks the Federal Government and national Aboriginal organizations to

improve the information kit that is provided to newcomers in Canada, and to include more

information about the context and histories of Indigenous communities in citizenship tests (Truth

and Reconciliation Commission of Canada 2015). Drawing on interview data with 8

international students from University of Toronto Scarborough we examine what information

participants receive about Indigenous communities, where and how they learned such

information and how this process influenced immigrant incorporation in Scarborough. We

hypothesized that very little international students have substantial information on Canada’s

colonial context and Indigenous communities, due to limited exposure. Our hypothesis was true

as our findings suggest that international students at University of Toronto Scarborough know

little to no information about Indigenous histories and communities. International students prime

source of information reliability came from their post-secondary education courses.

Table of Contents

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Abstract…………………………………………………………………………………………....2

Introduction………………………………………………………………………………………..4

Conceptual Framework……………………………………………………………………………5

Review of Literature………………………………………………………………………………7

Methodology……………………………………………………………………………………..11

Scarborough Context…………………………………………………………………………….12

Findings and Discussion…………………………………………………………………………16

Conclusions and Recommendations……………………………………………………………..31

References……………………………………………………………………………………......33

Introduction

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Scarborough began as an important site for Indigenous communities, to the “Toronto

Passage,” to a White middle-class suburb, and finally to a diverse immigrant gateway. Given the

importance of Scarborough as an immigrant landing site, and the Truth and Reconciliation

Commission (TRC) (2015) we examine what information international students in Scarborough

learn about Indigenous communities, and where they obtained this information from. Indigenous

communities in Scarborough continue to be marginalized and placed in further oppression.

Newcomers and Indigenous peoples in Scarborough often have limited interactions and

knowledge about each other. Both newcomers and Indigenous peoples often share similar

experiences of vulnerability and oppression. This project seeks to underline the causes of such

strained relations, and suggest some solutions to strengthen intercultural relationships between

Indigenous peoples and newcomers. International students are not adequately aware of the

context and histories of Indigenous peoples. However, it is significant for international students

to acknowledge Indigenous communities in Scarborough as they are settlers on stolen land. Our

group interviewed eight international students who are currently enrolled at University of

Toronto Scarborough (UTSC) with eight open-end questions about their experiences, knowledge,

and opinions about Indigenous communities. The interview data revealed three themes of

knowledge, multiculturalism/interculturalism, and prioritization. Our group members are all

second generation “immigrants” who have settled in Scarborough for most of our lives,

unfortunately we also did not receive much information about Indigenous communities. Based

on our findings we argue that educational institutions limited access to information about

Indigenous communities further constrains relationships between Indigenous peoples and

newcomers. We need to enhance curriculum to expose international students to Indigenous

communities and their histories, this may lead to a sense of togetherness.

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Conceptual Framework

Settler colonialism functions to ensure that the presence and histories of Indigenous

peoples disappear, “so that settler nations can seamlessly take their place” (Lawrence and Dua

2005: 123). A settler colonial framework examines this ongoing structure of colonization of

Indigenous peoples (Lawrence and Dua 2005). Scholars such as Lawrence and Dua (2005) call

for “postcolonial and antiracism theorists” to adequately consider “Indigenous decolonization”

(Lawrence and Dua 2005: 120). Postcolonial and antiracism theory fails to explore how identities

have been constructed through the ongoing colonization of Indigenous peoples (Lawrence and

Dua 2005: 128). Unlike postcolonial and antiracism theories, a settler colonialism framework

examines Canada as a colonial state, and how the ongoing colonization of Indigenous peoples

have shaped “contemporary modes of ‘race’ and racism in settler nations” (Lawrence and Dua

2005: 128). The framework of settler colonialism can be implemented in an analysis of

“migration, diasporic identities and diasporic counterculture” (Lawrence and Dua 2005: 130).

For instance, a Caribbean migrant who migrates to Canada, and gains citizenship then establishes

property ownership on stolen land further contributes to the ongoing colonization of Indigenous

peoples. This illustrates that people of color are also settlers and have privilege over the original

inhabitants of Canada.

Moreover, a settler colonialism framework explores how policies, displacement, and

assimilation within settler states work to place the presence of Indigenous peoples and their

histories as a thing of the past (Lawrence and Dua 2005: 123). If Canada’s colonial context and

the current struggles of Indigenous communities is a thing of the past, how does that impact the

relationship between Indigenous peoples and immigrants? This framework helps us understand

how the histories and current struggles of Indigenous peoples are continually being erased

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through these projects of ongoing colonization. As settlers on stolen land we have a

responsibility to actively engage in the deconstruction of ongoing colonial projects.

In the Canadian context Indigenous peoples were not allowed to be citizens, and faced

“second hand citizenship” like immigrants (Bohaker and Iacovetta 2009: 428). There are

parallels and differences between Indigenous peoples and immigrants. Scholars such as Bohaker

and Iaovetta (2009) focus on citizenship which sought to provide a historical comparison of the

racist and gendered Canadian assimilation programs that were implemented for both newcomer

and Indigenous peoples. The ways people are treated when they are citizens is important because

it often determines the amount of access one has to resources. In theory, everyone is treated

differently given their status position (Indigenous membership, gender, race).

Moreover, the concept citizenship helps us understand the ways in which immigrants’

Canadian experiences and incorporation may also be limited through status. Immigrants often

posses labor/educational qualities that make them suitable candidates for the Canadian labor

market/educational system (Chatterjee 2015: 545). However, they are often seen as

“undesirable” to receive membership within the Canadian society (Chatterjee 2015: 545). This

framing also highlights how citizenship continues to align itself with hierarchies of “whiteness”

(Chatterjee 2015: 558).

Alignment with “whiteness” is also reflected in citizenship policies (Chatterjee 2015).

Many newcomers to Canada plan on taking the Canadian citizenship test, which requires some

knowledge of Canadian history. Canadian citizenship test has frequently reflected a space for

exclusion. This is particularly problematic as it may hinder the Canadian experience and

knowledge that newcomers receive about Indigenous communities.

While citizenship policies create barriers, citizenship is also about civic participation.

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One way to think through this is through intercultural urbanism. Intercultural urbanism functions

to build “relationships between cultural groups”, which differs from multiculturalism that

primarily focuses on “respectful co-existence of multiple cultures” (Gyepi-Garbrah, Walker, and

Garcea 2014: 1800). The theory is particularly interested in the intersection of newcomers and

Indigenous peoples, as they are starting to co-exist in the big cities (Gyepi-Garbrah et al. 2014).

Intercultural urbanism influences the integration of “newcomers in Western settler cities”

(Gyepi-Garbrah et al. 2014: 1795). Intercultural urbanism works to disrupt colonial structures

that are reproduced by people with a white settler colonial city (Hugill 2017). Intercultural

urbanism works to create connections among certain groups that are excluded from urban

structures.

Moreover, one of the reasons people have limited knowledge of Indigenous history is

because they are not exposed to it. Intercultural urbanism influences the process of immigration

incorporation in urban areas by aiming to build relationships between Indigenous peoples and

immigrants through Aboriginal awareness and cultural exchange (Gyepi-Garbrah et al. 2014:

1796; Basu and Fiedler 2017). Cultural exchange enables for the exchange of shared experiences

and differences. Being able to put yourself in other shoes is significant because it enables one to

let go of self-interest. Intercultural urbanism provides us with an understanding of different

approaches that may be taken to decolonise Western settler societies (Gyepi-Garbrah et al. 2014:

1796).

Literature Review

How do immigrants to Canada learn about Indigenous communities? And how does this

process influence their incorporation in Scarborough? There is very little scholarly research

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pertaining to the research question. The limited research that was discovered had salient themes

of knowledge/education, and interculturalism/multiculturalism.

Knowledge/Education

Newcomers to Canada often receive little to no information about Canada’s colonial

context, and the current struggles of Indigenous communities (Gyepi-Garbrah, Walker, and

Garcea 2014; Marom 2016; Parvin 2010; Tupper 2014; Assaf 2017). Indigenous organizations,

programs, events, and formal schooling all play a vital educational role in filling in this gap to

various degrees of success (Gyepi-Garbrah et al. 2014; Marom 2016; Parvin 2010; Tupper 2014;

Assaf 2017). Self-governing Indigenous organizations such as newcomer’s orientation programs

have aimed to welcome newcomers through an enrichment of Indigenous cultures, and histories

with hopes of not only educating, but also building relationships between newcomers and

Indigenous communities (Gyepi-Garbrah, et al. 2014; Marom 2016; Parvin 2010; Kuropatwa

2015; Assaf 2017). For example, scholars such as Gyepi-Garbrah et al. (2014) highlight the

importance of non-profit community based organizations such as Winnipeg’s “Ka Ni Kanichihk”

ink (KNK) in providing a space for cultural dialogue to increase knowledge. Education is a

significant tool for diminishing stereotypes and misconceptions that often hinder the relationship

between Indigenous communities and newcomers (Gyepi-Garbrah et al. 2014; Parvin 2010;

Assaf 2017; Tupper 2014).

Tupper’s (2014) research demonstrates how curricular initiatives such as treaty education

can “reveal and disrupt” ongoing effects of “colonialism on Indigenous peoples” in Canada

(Tupper 2014: 469). She claims that curricular initiatives such as treaty education have the

potential to disrupt ignorance that is produced through dominant narratives that often shape

relationships with Indigenous peoples (Tupper 2014:475). Such curricular initiatives provide

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students with opportunities to engage in cultural dialogues, and allow them to think about ways

in which colonial policies and practices have produced structural and symbolic violence for

Indigenous peoples in Canada (Tupper 2014:470; Gyepi-Garbrah et al. 2014). Tupper’s (2014)

research does not specifically address immigrants, but she addresses an educational curriculum

in which many immigrants become involved in or have pursuits. According to Marom (2016) the

Canadian education curriculum has a responsibility to ensure that newcomers are

comprehensively educated about Indigenous history. She calls upon “immigrant teacher

educators” to move beyond the “superficial decolonizing metaphor” to adequately explore how

Indigenous communities continue to be affected by on-going colonialism (Marom 2016).

Education that is obtained through the educational curriculum, or from community non-profit

organizations are an essential that newcomers can rely on to receive information about

Indigenous communities (Gyepi-Garbrah, et al. 2014; Marom 2016; Parvin 2010; Tupper 2014;

Assaf 2017).

Interculturalism/Multiculturalism

Interculturalism moves beyond multiculturalism to build relationships between cultural

groups that know little to nothing about each other (Wong and Fong 2015; Gyepi-Garbrah et al.

2014; Marom 2016; Parvin 2010). Scholars such as Marom (2016) claim that multiculturalism

tends to focus on “celebration of diverse cultures” while erasing the histories and struggles of

Indigenous peoples through ongoing colonization (Marom 2016: 27). She claims that Canadian

multiculturalism continues to be controlled by the dominant Anglo settler (Marom 2016: 27).

Marom (2016) and Parvin (2010) suggests that multiculturalism needs to open spaces of genuine

cultural dialogues. Gyepi-Garbrah et al. (2014), Parvin (2010), and Wong and Fong (2015)

emphasizes this idea of dialogue around differences. Building cross-cultural understandings and

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relationships influences immigration incorporation in Scarborough (Wong and Fong 2015;

Gyepi-Garbrah et al. 2014; Parvin 2010). Gyepi-Garbrah et al. (2014) suggested that rather than

celebrating diverse cultures we must embody the reality that diversity does not make the city

stronger or equal. Parvin (2010) notes that newcomers to Canada often feel excluded from

Canadian society. Parvin (2010) further suggests that multiculturalism cannot “eliminate

exclusion and marginalization” (Parvin 2010: 89). Tensions between newcomers and Indigenous

peoples surface from factors such as stigmatization and stereotypes that are transferred to

newcomers (Wong and Fong 2015; Gyepi-Garbrah et al. 2014; Parvin 2010). Strengthening

understanding and this idea of shared experiences is one way of decrease such tensions (Wong

and Fong 2015; Gyepi-Garbrah et al. 2014; Marom 2016; Parvin 2010).

The literature extensively examines the benefits of knowledge/education and

multiculturalism/interculturalism However, information on the voices of immigrants and their

individual experiences are missing. Moreover, the literature appears to provide a lot of

information on Winnipeg, and little to no information on any of the three immigrant cities in

Canada such as Toronto, Montreal, and Vancouver. Scarborough, a subsection of Toronto, is an

important site for immigrants. Scarborough has emerged into a diverse immigrant gateway,

which has facilitated multifarious integration (Lo, Shalaby and Alshalfah 2011; Basu and Fiedler

2017). Our research with international students residing in Scarborough fills in this gap.

International students are important because they also play a vital role in the Canadian society as

they enter as “temporary” immigrants who encompass educational skills which benefits the

Canadian state. International students reflected on their experiences within the educational

curriculum. Moreover, the literature made no reference to priority being a probable reason why

immigrants to Canada are not actively engaged in learning about Indigenous communities. For

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instance, immigrants could evaluate other priorities such as family responsibilities to be more of

a concern than learning about Indigenous communities. Prioritization plays a significant role in

immigrants learning process of Indigenous histories. Our research begins to fill this gap by

providing the various priority factors that may hinder immigrant’s ability to learn about

Indigenous peoples and histories.

Methodology

Data from this project came from interviews of 8 international students who attend

University of Toronto Scarborough. The purpose of the interviews conducted was to find out

what information international students have received about Indigenous history, where and how

they obtained such information, and if this process influenced their incorporation in

Scarborough. Our 8 participants were found through Facebook or social networking. Moreover,

7 of the participants we interviewed were female and 1 participant was a male. All our

participants are in between the ages of 18 to 26. Before conducting the interview, we provided

the participants with consent forms and discussed confidentiality; one international student

wanted to use a pseudonym and everyone else wanted to use their first name. We audio recorded

interviews because we found this to be an easier method compared to taking hand notes,

although participants had the option to decline to not be recorded. After we recorded the

interviews, we thanked our participants and invited them to attend our presentation on Friday,

December 15th, 2017 so we can disclose the findings. Thereafter, we all heard the audio

recordings numerous times to transcribe the interviews. Afterwards, we translated our interview

data into meaningful themes of knowledge, multiculturalism, and prioritization. We identified

themes through discovering repeating ideas to specific questions that were asked. All three

themes identified were consistent with our research questions.

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Scarborough Context

Historically, Indigenous peoples have been in Scarborough as early as 1250 and have had

a presence in Ontario and Canada. The use of the “Toronto Passage” dates to more than 7,000

years ago. The “Toronto Passage” also known as the “Toronto Carrying Place” encompassed

Humber and Rouge rivers which served as a major shortcut between Georgian Bay and Lake

Ontario (Methot 2012; Johnson 2016; Myrvold 1997:13)). This route was desirable to First

Nations people for its stronger ‘direct inland portage’ which was important during the profitable

fur trade with Europeans (Johnson 2016; Myrvold 1997:14; Freeman 2010:56). This vital

European trade route lead to competitions between Indigenous people who wanted to establish

themselves along the Humber ‘to take full advantage of the route’ (Methot 2012; Johnson 2016;

Freeman 2010:57). The “Toronto Passage” eventually became an attraction to European settlers

(Methot 2012; Freeman 2010:56). The route became this new strategic place for the British to

“relocate loyal British subjects” (Freeman 2010:56). This lead to the land transaction of the 1787

“Toronto Purchase” (Methot 2012; Freeman 2010: 38). However, there were great confusions

over the “nature of the cession” (Methot 2012; Freeman 2010: 57). This route lead to the

Mississaugas giving up a significant amount of land to the European settlers and quickly

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becoming outnumbered (Methot 2012; Freeman 2010:56). As a result, Mississaugas were forced

to relocate from Toronto (Methot 2012; Freeman 2010:57).

Fast forwarding to the 1950s post World War II era, Scarborough was predominately

white middle-class (Cowen and Parlette 2011:3; Belshaw 2009; Stewart; Myrvold 1997: 52). The

post-World War two era lead to an economic boom in Scarborough. The World War and Great

Depression prevented many white middle-class Canadians from settling down and starting

families (Myrvold 1997:16; Johnson 2016). With the ending of the second World War veterans

started returning to settle down, many of whom started families and needed a place to live

(Belshaw 2009; Stewart; Myrvold 1997: 54). This rise of white middle-class families resulted in

a housing boom, which produced a suburban expansion that looked white and middle-class

(Belshaw 2009; Myrvold 1997:54). The increase of families resulted in a population increase and

‘suburban explosion’ (Belshaw 2009; Myrvold 1997: 117). Scarborough’s inner suburb layout

was largely influenced after the second World War (Ashton 2012:10; Belshaw 2009). The

features of inner suburbs that contained low-density and auto centric built was considered ideal

features for raising families for the white middle-class population (Ashton 2012:12). However,

as Belshaw (2009) and Ashton (2012) suggested during the post-war era white middle-class

families started to depart to what was termed the “new suburbs” as many negative connotations

surfaced the inner suburb. The transformation of the suburbs shifted and became home to lower

income families (Ashton 2012:14). The inner suburb family dream has now been characterized

by “aging infrastructure, inadequate housing choice” and poor social services (Aston 2012:54;

Cowen and Parlette 2011:4; MacDonnell, Robinson, Mikadaze, McDonough, and Meisner

2011:13). There was a requirement for an organized land utilize system which lead to joining the

provincial government known as Metropolitan Toronto in 1954, this included Etobicoke, York,

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North York, East York and Scarborough and helped include and connect services such as

highways, water, and public transit.

Moreover, changes to immigration policy in the 1960s also played a significant role in

the multicultural development of Scarborough (Belshaw 2009; Stewart). The refugee crisis that

occurred post World War II forced Canada to re-examine its racist immigration policies that

excluded folks from the global south (Myvold 1996: 96; Stewart). This resulted in the Canadian

immigration policy shifting from a racist one to a more inclusive one in the 1960s, which lead to

the emergence of a “diverse immigrant gateway” (Stewart; Lo, Shalaby and Alshalfah 2011:

471). However, Scarborough was not where most immigrants first settled (Myrvold 1997: 119).

Immigrants were mainly concentrated in the urban area of Toronto (Belshaw 2009; Lo, Shalaby

and Alshalfah 2011: 471). During the early 1960s immigrants started to move into Scarborough

(Myrvold 1997:119). Immigrants eventually “found their way into the suburban housing market”

(Myrvold 1997:119). Without the 1960s shift from racist closed-door immigration policies

Scarborough would not look the way that it does now. Currently, Scarborough consist of a

population that is made up of various ethnicities and languages. Table 1 illustrates Scarborough’s

“Top Ethnic Origin groups” and table 2 illustrates the “Top Ten Mother Tongue Languages”

(Scarborough Community Council Area Census Profile 2011).

Table 1

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(Scarborough Community Council Area Census Profile 2011).

Table 2

(Scarborough Community Council Area Census Profile 2011).

This shift from white middle class to a “diverse immigrant gateway” was influenced by

various historical events. Although Scarborough is known to be a diverse multicultural place;

Scarborough continues to be a product of colonialism, and a place where much its developments

has shifted over the years from a space characterized by the middle-class white population, to a

space that is now characterized by poverty (Ashton 2012:14; Belshaw 2009; Cowen and Parlette

2011:4; Freeman 2010:2; and Myrvold 1997:54).

Findings and Discussion

Given the Truth and Reconciliation Commission (TRC) calls to Action 93, the purpose of

our project was to identify information immigrants living in Scarborough receive about

Indigenous communities. We have also analyzed where and how they learn such information,

and how this process influences their incorporation in Scarborough. Our group focused on

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international students who are currently enrolled at University of Toronto Scarborough (UTSC).

The interviews consisted of eight open-ended questions and eights participants. The interviews

revealed three emerging themes of knowledge, multiculturalism, and prioritization.

Knowledge  

Knowledge reveals how aware international students are about Indigenous peoples and

their histories. Knowledge can be obtained through socialization, first-hand experience, and or

shared experiences. However, there are international students who are unaware of Indigenous

peoples and their histories because they have never been exposed to it.

Lack of Information

One sub theme we found under knowledge was the lack of information of Indigenous

peoples. All our participants said they received little to no information about Indigenous peoples

before moving to Scarborough. For example, Se Jun from Korea stated “nothing.” Alexandria

who is from Mexico stated, “I had no idea where it was, to know Scarborough was when I

moved here that is when I really got to know a little, but nothing before that.” Breanna who is

from Dominica also said how she learned “absolutely nothing [chuckle] yea, I did not know

anything about Scarborough I just moved here… did not know anything about UTSC.” Mitula

who is from India stated that she received “no information” and that it is “difficult to learn about

Canadian history when I have only been here for three years… but I hope as I live here more and

interact with more people probably I will get more information.” Finally, Uyanda who is an

international student from Mongolia stated, “um… I did not receive any information at all… I

had no information about Scarborough, the people here, the community, and nothing at all.”

However, Uyanda stated that she feels like she has not received much information because:

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“I think that also has to do with me being an international student cause from my friend’s

experiences, and my own experience as well, the people’s attitudes toward international

students, I feel is that they might think that international students are not as interested in

learning more about the histories and culture.”

As Uyana identified, status can play a role in why international students receive little to no

information about Indigenous communities prior to moving to Scarborough. Citizenship is often

defined as providing rights and responsibilities which represents an “official category of

belonging” (Bohaker and Iacovetta 2009: 427). Canadian citizenship policy has a deep racist and

gendered history that excluded the first inhabitants making them “second-class citizens” as well

as immigrants. (Bohaker and Iacovetta 2009: 428). In practice, everyone is treated differently

given their status position. International students lack formal citizenship meaning that they lack

access to certain resources and opportunities because they are not seen as Canadian citizens, and

may not ever be considered one. Therefore, the argument of “why should we invest resources on

them?” is extremely problematic as it may hinder their ability to be exposed to information on

the context and histories of Indigenous communities. As Scarborough is an important site for

both international students and Indigenous communities, it is significant for international

students to be aware about Indigenous communities as they are living on their land and using

their resources.

The portrayal of international students as temporary residents is also problematic because

it limits their Canadian experience. For instance, Uyanda went on to state,

So umm in my case umm some of my friends are trying to become Canadian citizens so

they will have to learn about the culture umm the history for example to be able to take

the test to become a citizen. Citizenship test its called, so umm there is that aspect of

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international students. But the main like preconceived like this idea like the bias about

international students is that they are not as interested in learning more about the culture

umm to know more about the history of people here so maybe that’s why I have not

received much information.

As Uyanda mentioned many of her friends are trying to become Canadian citizens, so they will

have to learn about the Canadian culture and history to pass the citizenship test. But, what does it

mean when international students are automatically preconceived to not be interested in learning

about Indigenous communities? International students such as Uyanda are often welcomed into

the Canadian society based on their valuable educational skills, which works to the interests and

benefits of the nation-state (Chatterjee 2015: 544). But, what does it mean they are excluded

from gaining access to resources within the nation-state and learning about its history? We can

think about immigration status as a static process. People transition in and out of status and some

of those transitions may lead to permanent residence or citizenship. “Noncitizens” are constantly

denied “formal and substantive right” to “access entitlements” (Landolt and Goldring 2015:

853). Here we can see the power that individuals and institutions having on dictating who has

agency to access resources (Landolt and Goldring 2015: 853).

Moreover, participants also highlighted that their lack of information also comes from

limited interaction with members of Indigenous communities, and from the failure of their

educational institutions to plan and promote a substantial amount of events pertaining to

Indigenous communities. For instance, Holly, a fourth-year Psychology and Sociology student at

UTSC questioned, “um (pause) does Aboriginal people go to UTSC?”. It is significant to note

that we do not have access to this information. We should be able to see and hold the university

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accountable. We hear of communities near UTSC that have a high Indigenous population, yet we

also hear about the small number of Indigenous students who attend UTSC.

Ashley, a second-year Neuroscience student at UTSC explained:

If more Indigenous students were enrolled in Scarborough campus like that would be a

good thing … if there were more interactions with Indigenous students then slowly the

culture will kind of like seep through and maybe like international students will get it.

Uyanda explained,

We do have that Aboriginal week but other than that, there is nothing really…but what I

know from my own experience is that the student community is like these students

groups on campus clubs they are trying (pause) well some of them to bring more

awareness towards how diverse the campus is….but it’s not going further than making

people aware.

The minimal exposure to Indigenous peoples and their histories is problematic because it

hinders chances of building relationships, as international students are often unaware that they

coexist with Indigenous peoples in Scarborough (Kasparian 2012: 6; Gyepi-Garbrah et al. 2014).

Moreover, As Uyanada mentioned student communities and groups on campus do not really go

further than making people aware. Some may argue that the Canadian Government is not

implementing enough curriculum and events pertaining to Indigenous peoples and their history,

which may also hinder immigrants from acquiring substantial information about Indigenous

community residing within Scarborough.

Source of Knowledge

Participants primarily relied on educational courses from their post-secondary institution

to receive mere exposure to the history and context of Indigenous peoples in Scarborough. For

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example, Breanna stated “prior to moving here nothing… the only information I received was

from the class we are taking right now.” Breanna later went on to add “honestly, if it was not for

this class I would know nothing, I think that is basically me saying I would have spent four years

in Canada not knowing anything about Indigenous peoples.” Sophie, a first-year Management

and Computer Science student at UTSC expressed:

I took some like North American history in high school, and they were about Indigenous

peoples and Indigenous culture … you know the farmers market? They held some events

for Indigenous peoples and like uh, so I learned some cultures about them.

Many international students may not be aware, but UTSC holds a weekly farmer’s market, which

also holds some informative events.

Mitula stated “I learned from some of my courses here at UTSC like I am doing a minor in

Women’s and Gender Studies and we learned about, you know, the various communities within

Canada, so yeah.” Finally, Uyanda stated,

“Information about [pause] umm I [pause] have not prior to moving here… I did not

receive no information what so ever. But umm within the first year that I moved here I

was able to see through different programming that the university offered and like the

departments of student life, the student union here on campus, and the different

programming that they offered gave me the sort of exposure. “

Breanna’s, Mitula’s, Sophie’s, and Uyanda’s source of knowledge was primarily

obtained from their post-secondary institution. This highlights the importance for post-secondary

institutions such as UTSC to implement information about the context and histories of

Indigenous communities in the curriculum and programs outside of the classroom. But, what

happens to those who do not come as students or to those who do not take these types of

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courses? Section 62 of TRC also calls to action “education for reconciliation” (Truth and

Reconciliation Commission of Canada 2015). Post-secondary institutions such as UTSC should

ensure that they are dedicated to fulfilling “education for reconciliation.” Educational institutions

are not only a source where newcomers can receive information but also it reinforces possible

misunderstandings and stereotypes. For example, Se Jun stated, “after taking few courses in

UTSC especially the course that related to Sociology, I was kinda getting like more interested…

some of the information that I thought about was wrong.” Within this fulfillment post-secondary

institutions should also be committed to providing substantial information that newcomers feel

they can rely on. For example, Uyanda later stated,

But still at the same time it was mere, some like very minor like this mere exposure to

different communities and like Indigenous societies here in Scarborough. Umm other

than that I have not really received substantial information that I could you know rely on,

and you know base and then base my interpretation or my umm attitudes towards

Scarborough and it’s communities.  

The inability to feel a sense of reliability is problematic. What does it mean when newcomers

feel that the information they have been provided with is not reliable? This can also illustrate

how certain structures work to invisiblize certain groups.

Moreover, only one participant acquired knowledge through direct engagement with a

member of Indigenous communities. Se Jun, a fifth-year Economic student at UTSC stated:

I was neighbours with a guy, he was actually from the uh Yukon Territory, yeah and

(pause) I asked him, like I took, Sociology is my minor so I like uh had a few questions, I

was interested so I asked him a couple of questions, so yeah.

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First-hand experience is information that is obtained from original source or from individual

interactions. Se Jun, the only participant who engaged directly with a member of Indigenous

communities, was able to obtain first hand knowledge as it was coming directly from Indigenous

peoples rather than through literature. Acquiring information through first-hand experience is

much more effective compared to learning through literature because literature may incorporate

false information which may lead to producing more stereotypes (Assaf 2017). To expand, not

all sources, but many sources produce stereotypes by establishing false representations and

narratives of Indigenous peoples; the dominant ideology is being reproduced.

Also, learning about Indigenous peoples and their histories through first-hand experience

increases the chances of establishing a stronger relationship between Indigenous peoples and

international students as they may actively begin to engage in shared interculturalism. (Wilson

and Henderson 2014). Although learning through first hand experience is important as it

promotes interaction, it is problematic as international students may generalize that the

experience of one Indigenous person is the same for all Indigenous peoples.

Shared Experiences

We found that shared experiences allowed participants enabled members to additionally

understand the context and histories of Indigenous communities. Our interviewees were able to

make strong shared connections between colonization, and racism. For example, Breanna stated,

“we have also been colonized before” referring to her Caribbean community. Su Jun made

connections to his past Indigenous roommate by saying “I am pretty sure he experienced things,

worse things than I experienced, but that kinda reflected my past, like how I grew up in Canada

and what I experienced.” To expand, Su Jun experienced discrimination and racism just like

Indigenous communities as they both hold a minority position within society. Uyanda provided

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a connection with her community and Indigenous peoples in Scarborough through experiences of

racism by stating:

Racism I will say we do experience ughh on a day to day basis…of course on a daily

basis a lot of minorities and like you know umm immigrants for example or these

international students they do experience these racism on a day to day basis and I do feel

like sometimes now I feel like from what I hear and from what I see it’s become

something that is more settle… what I’m trynna get at is racism is becoming more and

more structured in a sense and that applies to exclusion and you know the issues

surrounding inequality… So umm yea in that sense I do feel that there is a similarity in

that sense we do experience these daily ughh racism in that sense. On top of that because

our cultural practices that we have for example our cultural beliefs we are subjected to

umm different treatment for example from different people. I would not go into too much

detail, but yea because of cultural beliefs and you know our religious beliefs that are

being subjected to you know. That is the core of someone being treated differently and

umm yea so in that sense I do feel like I very much can relate to the lives of you know

Aboriginal I mean Indigenous people here in Scarborough and my own experiences.

As Uyanda identified, minorities experience racism on a day to day basis, and are subjected to

differential treatment. This goes back to our discussion of second class citizenship. In Uyanda’s

case, she is treated differently because of her racialization and her temporary immigrant” status.

Uyanda placed some of her struggles with racism and the different treatment toward her cultural

beliefs in context with Indigenous communities. Such shared experiences are significant for

influencing incorporation in Scarborough. This is an opportunity for solidarity because the idea

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of togetherness would be promoted. To expand, to combat discrimination and racism,

international students and Indigenous peoples could work together to run social movements such

as protests to end oppression and create awareness. Being able to put yourself in other’s shoes

enables you to let go of possible stereotypes, which hinders the ability to adequately learn about

one another (Kuropatwa 2015).

Similarly, Mitula made connections between her community and Indigenous

communities through her discussion of colonization. Mitula stated,

Sometimes I tried to draw parallels of what like happened to Indians when the Britain’s

came, you know they were exploited and I feel there is a kind of a parallelism there…

India was also affected by colonization and you know [pause] I do not know if

Aboriginals were used for slavery, but in India Britishers enslaved us like took away all

of our resources even today the Queen of England has the diamond she has on her crown

is from India. It was supposed to be our most priced jewel, but it is the biggest diamond

in the world and she has it you know. I feel that is kind of a parallel in the sense that both

of our communities were exploited by like colonizers.

Drawing parallels with colonization furthered Mitula’s understanding of the histories and

struggles that Indigenous communities face. The common history of colonialism and racism

acted as prime influencer in “establishing a partnership between KNK and newcomer settlement”

(Gyepi-Garbrah, Walker, and Garcea 2014: 1805). Shared experience are great starting points for

developing cultural exchange and dialogues. It is also important for post-secondary institutions

to implement spaces where this can happen. For instance, the department of student life at UTSC

implemented the Indigenous Outreach Program to enable all students to connect with the

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Indigenous communities through cultural exchange, and dialogues which increase knowledge

between the two groups (UTSC Department of Student Life).  

Importance of Knowing

When we asked our participants about their awareness of Indigenous histories, many of

them knew that the land they reside on is the land of Indigenous peoples. For example, Se Jun

stated, “they were actually the owner of this land, but like they are treated like I don’t wanna say

any bad thing [pause] I’m trynna think of the word, badly, like worse than minority groups you

know.” Breanna stated “more important I feel like the people residing in Canada should know

more about it first…cause they’re the ones who have been here the longest.” Uyanda stated, “I

still think there is more to be done and more can be done umm to actually work with the

Indigenous societies and the cultures here in Scarborough umm so because we occupy this land

and you know.” Finally, Mitula stated

Umm Indigenous peoples I know like umm built land, the land UTSC is built on is the

land of the Indigenous people and like ummm and they were like you know exploited for

their land, they were harassed and like Aboriginals even now they face a lot of scrutiny,

they don’t receive much benefits.

The knowledge of Indigenous land expresses the responsibilities that we have as settlers to

acknowledge and learn about the current struggles that Indigenous peoples face from access to

their own land (Lawrence and Dua 2005: 132). Lack of knowledge about Indigenous land further

maintains the ongoing project of colonization (Lawrence and Dua 2005: 122). As Mitula

identified the very same land that her educational institution is built on is land of Indigenous

peoples. Being conscious of Indigenous nationhood and the process that impacts the lives of

Indigenous communities is important in beginning to understand the complexity that we hold as

26

settlers on stolen land (Lawrence and Due 2005: 130). As inhabitants of Scarborough, we not

only live on this land, but we also engage in various acts of appropriation such as property

ownership (Lawrence and Dua 2005: 134). We are provided with privileges that Indigenous

people are not (Lawrence and Dua 2005: 122). For instance, Se Jun later mentioned how

Indigenous peoples are often treated worse than minorities. This reflects how the colonial state of

Canada provides immigrant communities with more privileges, and displays more “tolerance”

toward immigrants in comparison to first inhabitants (Bohaker and Iacovetta 2009).

The responsibility that settlers have in actively engaging in learning was also reflected

when Mitula later stated “yea that is pretty much all I know, I should know more.” She

understood that Indigenous peoples are constantly exploited as they do not have equal access to

resources and opportunities on their own land (Bhatia 2013: 59). Self-awareness in lack of

knowledge signals consciousness of a responsibility to learn. Likewise, Uyanda stated in her

discussion of land that “the first step is awareness and after that if you are not doing anything

else and just being aware does not really solve anything right… so, you have to go beyond than

just being aware.” As settlers of stolen land this means that we not only have a responsibility to

acknowledge, but we also have a responsibility to be actively engaged in the deconstruction of

ongoing colonial projects (Lawrence and Due 2005: 132).

Multiculturalism/Interculturalism

Most of our participants said that multiculturalism helps eliminate exclusion and

marginalization, which influences their incorporation in Scarborough. For example, Se Jun stated

“yes, because I think multiculturalism is really important because it can work as a positive side

effect.” Breanna stated, “we are co-existing and there is a lot of interaction and I do not really see

a of how do I say it, we are just coexisting nicely for the most part.” Finally, Alexandra stated,

27

Absolutely, yes, if not only to accept the people, but once you accept them you can learn

about them and you can learn about their culture and you can get to know what they think

about other cultures, once you get to know them it is not only you, it is not only your

opinion, it’s not only the Canadian opinion, but it’s also all these different types of

cultures that have different perspectives about stuff and they can implement them to be

able to have a more broader aspect of what is to help in different stuff. So, I think it is

very important because sometimes we are completely ignorant or oblivious to what

should you should know so once we get to know and accept multiculturalism we can get

to know and stop excluding.

Alexandria identified multiculturalism as a method to further integration. The ways in

which immigrants integrate into the community of Scarborough are by having the opportunity to

learn from each other as opposed to solely learning from the Eurocentric “Canadian opinion.” On

the other hand, Uyanda did not believe that multiculturalism can eliminate exclusion and

marginalization. Uyanda stated,

Just being multicultural I do not think it will really umm help with you know people and

their experiences of inequality or marginalization… if we talk about just multiculturalism

alone that you know if people are aware if people are from different backgrounds we all

get together and we will hopefully you know eliminate those issues that sort of like this

bottom up sort of approach umm that would not necessarily really work.

As Uyanda suggested that integration will have to go beyond multiculturalism (Ghorayshi 2010).

Multiculturalism may not address or eliminate inequality. Although multiculturalism is

commonly thought of as working to increase the understandings between ethnic groups, the

implementation of multiculturalism was originally intended to provide recognition to various

28

ethnic groups of their presence and contribution to Canada (Denis 2011: 307). This process of

multiculturalism neutralized Canada as an impartial space, which further contributed to the

ongoing project of colonization. What does it mean for the relationships between newcomers and

Indigenous peoples if multiculturalism contributes to on-going colonialism, and fails to address

inequality?

Moreover, when we discussed multiculturalism, exclusion, and marginalization were

brought up multiple times. Exclusion and marginalization disrupts at the idea of togetherness and

the discrimination faced by minority groups. Sophie, a first-year Management and Computer

Science student at UTSC stressed that “people, I think they tend to form a group with uh

somebody they look like.” Ashley, a second-year Neuroscience student at UTSC described:

Even though people identify as multiculturalism usually if their parents have migrated

here then (pause) either they would not know how to speak the language or speak a little

bit about it and they would not have a lot of idea about the culture they are coming from.

Mitula, voiced:

Multiculturalism (pause) that is a tough one because there is no like simple answer, I

think for uh marginalization you know even though we go to a diverse school (pause) that

does not really guarantee that those diverse people that are in this school will get the

same opportunities after graduating you know.

For a sense of community, we can understand that multiculturalism promotes the idea of

inclusiveness, so when everyone interacts with each other on a daily basis, relationships are built.

Second, for exclusion and marginalization, a couple of participants explained how

multiculturalism does not always promote the idea of togetherness because minority groups

continue to face inequality and social injustice within society. I strongly agree with the

29

participants who stated that although multiculturalism represents the idea of inclusiveness, not

everyone is exposed to equality. The idea of inequality and harmony can be understood here

because some participants believe that multiculturalism contains inequality while others claim it

promotes harmony. Scarborough is identified as a multicultural city that promotes togetherness.

Then how come Indigenous peoples continue to have less access to resources and opportunities,

and are not voiced?

Prioritization  

Some of our participants addressed priority as being one of the reasons as to why

international students as well as non-international students may not be actively engaged in

learning about the Indigenous communities in Scarborough. For example, Mitula stated,

There is a lot of opportunities for me to learn about them but I guess, I do not really take

out my time from my schedule to go out of my way and learn Canadian history… I guess

uh it is going to take me a while to learn about Canadian history because I have just been

here three years and it is kind of difficult like managing you know coursework.

Holly stated, “like it would be interesting to know it, but like I really feel, at this period of time I

do not want to learn about it.” Se Jun stated, “to be honest I was not really interested in them at

first, but after taking few courses in UTSC especially the course that related to sociology I was

kinda getting like more interested.” When we asked our participants if they believe UTSC is

providing enough information, Se Jun later said, “well university it is hard to say because it is

your option to pick the course whatever you are interested in you want to learn about it.”

Similarly, Mitula said, “I will say it depends on the individual… if people want to learn about

them they will, and if people are not interested in hearing about indigenous peoples.” Finally,

Uyanda stated,

30

We are all students and you know the last thing on your mind would be to learn more

about someone else’s culture cause you are so preoccupied with your own, like the stuff

that you have to do for school, but at the same time it is very integral that you learn about

their culture as Canadians.  

Material relations have profound influence on how people live their lives (Gyepi-Garbrah et al.

2014: 1801). We must be attuned to the material relations that restrict international students the

opportunity to learn about Indigenous communities. What does it mean when international

students do not place priority in learning about the context and histories of Indigenous peoples?

This places more importance on the role of educational institutions such as UTSC to ensure that

they are implementing information about Indigenous communities and information on Canada’s

colonial context into the curriculum.     

Although this is a step towards creating more awareness, we can see that participants

only chose to learn about Indigenous peoples and their histories when their assignments and/or

exams are based on the Indigenous community. However, this is problematic because

immigrants reside on stolen land and engage in activities that contribute to colonization of

Indigenous peoples. As settlers they have more access to resources and opportunities compared

to Indigenous peoples, so they should demonstrate empathy and a responsibility to learn

(Kasparian 2012: 4; Lawrence and Dua 2005). If international students are uninterested in

Indigenous histories and communities, then they will most likely be uninterested to learn about

Indigenous community.

Conclusions and Recommendations

The themes of knowledge, multiculturalism, and prioritization which were illustrated

throughout the eight interviews helped us to answer the wider research question as it disclosed

31

what, where, and how immigrants learn about Indigenous peoples and their histories. We

concluded that many immigrants are not aware of Indigenous communities in Scarborough

despite co-existing with them. If immigrants knew more about Indigenous peoples and their

histories, Interculturalism could be established through a sense of togetherness as they would

realize they both share similarities. The limited context through courses within universities has

played a great factor on influencing the amount of knowledge consumed about Indigenous

communities. Therefore, if universities adjusted and enhanced their curriculum to more

widespread topics on Indigenous histories, it will create an environment for students to further

understand Canada’s colonial context and Indigenous communities. Ironically, many

international students who have settled in Scarborough to study are not given adequate education

on the deeper roots and backgrounds of Indigenous community. It is ironic because Canada

preaches to be a country that is full of freedom and unity, yet first inhabitants of the country

continue to be marginalized in society.

Nevertheless, empathy and reconciliation are two significant factors as it helps promote

diversity and appreciation for various culture by establishing a sense of togetherness. If

international students acquire and build up the learning of why societies are distinctive, it will

help create compassion and empower an appreciation for diversity and ideally, undermine the

development of racist perspectives. Education is an important form of socialization as it brings

awareness to develop a better understanding, which can give individuals a more comprehensive

appreciation for humanity. Not only should schools increase their context of Indigenous

communities through course content, they can also promote awareness through kinesthetic

learning approaches such as going on a field trip to Muskeg Lake Cree Nation to learn more

about Indigenous peoples through first-hand experience. This is significant because oftentimes

32

literature contains prejudice, so by building relationships with Indigenous communities one

would deconstruct negative stereotypes (Gyepi-Garbrah et al. 2014). For instance, UTSC could

implement Indigenous related events during frosh week to expose new and continuing students

to Indigenous culture. All in all, Canadian citizens, permanent residents, and temporary residents

residing in Scarborough and Canada must acquire knowledge of Indigenous communities as they

are residing on their land and using their resources. By acquiring information such as social

challenges they continue to face, people can collectively work together to fight for their rights as

they have been exploited for countless years.

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