The Use of Humor to Help Bridge Cultural Divides: An Exploration of a Workplace Cultural Awareness Workshop

Abstract

Humor can be used to ease tensions and create a safe place to dialogue across cultural differences in educational initiatives that seek to address social inequality. Little is written however on the appropriate use of humor within these educational programs. This article explores how group facilitators utilized specific types of humor to challenge ill-informed or intolerant statements while still maintaining a safe space to dialogue across difference. Aboriginal and non-Aboriginal worldviews on the understanding and use of humor are contrasted to help inform group facilitators on the knowledge and skills needed to appropriately utilize humor within their work.

KEYWORDS:

• diversity
• group work
• prejudice
• race
• social justice

Notes

1. The term Aboriginal refers to the Indigenous people of Canada, inclusive of First Nations, Inuit, and Métis. The term First Nations came into common usage in the 1970s and was adopted to replace the term Indian that is now considered by many as pejorative. Although the term First Nations usually refers to Aboriginal people who have Status, it is important to note that this is not a legal term under the Indian Act (Frideres, 2011).

2. Common term used to refer to the diversity industry within the corporate sector.

3. In a written statement that was submitted prior to the start of the 2001 World Conference Against Racism held in Durban, South Africa, the then National Aboriginal First Nations Chief Matthew Coon Come stated that, “In a few days at the World Conference Against Racism in South Africa, Canada will no doubt present itself as a world leader in respect of human rights. Yet within Canada there are two realities. There is the ‘reality’ of a highly developed, just society that the world knows, and then there is the harsh and deadly reality which Aboriginal people endure. First Nations people’s social and economic conditions are plain evidence of the discrimination and systemic racism that we continue to suffer in this ‘gentle and just land’” (as cited in Bennett, 2002, p. 11). In response to this statement, Robert Nault, the then Minister of Indian Affairs, responded “there’s no proof of this in modern times that the Canadian government and the general population are racist towards aboriginal people” (Bennett, 2002, p. 11).

4. Annual treaty payments were initially conceived by the federal government as providing “livelihood assistance”; however presently they are considered by First Nations to be symbolic of the federal government’s fiduciary responsibility as payments currently are $5.00 per person per year (Frideres, 2011, p. 54).

5. In the Ojibway tradition, a sweat lodge is a purifying ceremony of mind and spirit (Benton-Banai, 1988).

6. Smudging is an Aboriginal cleansing ceremony that involves the burning of sacred plants usually in a large shell such as an abalone. The smoke is waved over different parts of one’s body to symbolically wash away any negative energy that may be around and send one’s prayers to the Creator (Aboriginal Human Resources, n.d.).

7. The sharing circle has been a traditional form of conflict resolution utilized by North American Indigenous peoples (Pranis, Stuart, & Wedge, 2003) based on the Medicine wheel teachings (Bruyere, 2007). Hart (1996) describes the sharing circle as “a method of facilitating discussion” (p. 67) that is governed by a number of principles. These guidelines have been succinctly described as to “speak from the heart,” “listen from the heart,” “speak spontaneously” (when it one’s turn to speak), and “speak leanly” (IPAC/RCPSC, 2009, p. 4). The discussion within the circle is facilitated by a number of rituals that include an opening and closing, the use of a talking piece, guidelines, and keepers (Boyes-Watson, 2005). Dylan (2003) argues that the seating arrangements in sharing circles “resembles that of most social work groups” however “the seating arrangements signifies more than egalitarianism; there is a potent tautology at work” (p. 121).

8. Sweetgrass is plant found in marshy areas that is used within several Ojibway ceremonies (e.g., smudging).

9. Refer to Note 6 for description of smudging ceremony.

10. Refers to those Aboriginal people who qualify to have “status” under the Indian Act (Frideres, 2011).

11. “This feature documentary hilariously overturns the conventional notion of the ‘stoic Indian’ and shines a light on an overlooked element of Native culture: humor, and its healing powers. Featuring an engaging cast of characters, Redskins, Tricksters and Puppy Stew is an in-depth laugh-a-minute tour of complex issues like Native identity, politics and racism. There’s Don Kelly, one of Canada’s hottest young stand-up comics, whose Indian name means Runs Like a Girl. Kelly uses comedy to skewer stereotypes of the apathetic Indian. There’s also Sharon Shorty and Jackie Bear, 2 community healers from Whitehorse, Yukon, who portray Sarah and Susie, elderly Native ladies who discuss their daily activities and their love of Bingo and Kentucky Fried Chicken.” (Hayden Taylor, 2000).