Brief Writing & Moodboards

ninachwelos_moodboards

personalbrand_brief

I’ve enjoyed this project so far, it’s fun to be so introspective and focus on myself and my own brand. It’s very comfortable in a certain kind of way, I feel I know myself far better than I know anything I’ve learned in this program.

It also gives me a chance to experiment and I’m very grateful for that.

Moodboards were fun to do, it’s nice to be considering my future in such detail.

Advertisements

Editorial

Coming out of Tims class I felt like I had a better handle on editorial but it was a nice challenge designing for WIRED magazine.

I enjoyed the process of editing and ameliorating my design, in the end I’ve come out with something that is worlds above what I had last week which makes me happy.

I think I deserve an A

moonlighting_ninachwelos

#DOBETTER Campaign Rationale

While listening to Ryan McMahon speak on CBC about his 12 steps to decolonization in Canada I was struck by the notion that no changes can be made until we admit and are all aware of what happened in the past.

Using transit as a platform allows the message to be spread to the target market, who are any non-indigenous peoples. Our call to action, #DOBETTER, encourages people to learn about the past so they can do better in the future.

Ryan McMahon after his first instalment of the series found he had to prove to people who listened in that colonization was even a defining feature of Canadian History. He points out, in the anthem we all sung in grade school, “our home and Native land.” Yes, but only native to some. And those people don’t even own most of the land, because they never saw ownership like the colonizers did.

By using the motif of a timeline we are effectively bringing the past into the future and showing that not much has changed. And nothing will, unless we take the steps to change it.

Not to say that there haven’t been major strides in reconciliation, however, we still have SO much work to do and we wanted to focus on that.

 

The posters take events from the timeline and elaborate on them, so the viewer can make connections and also visit the website to learn more.

The website is a fully expanded version of the timeline, responsive and clean in design, where people can learn more.

I think our project should receive a  B.

more research and sources

https://www.redmanlaughing.com/

http://www.cbc.ca/radio/day6/episode-339-manchester-s-resilient-teens-thunder-bay-racism-conservative-party-crashers-reggaeton-and-more-1.4128253/ryan-mcmahon-s-12-step-guide-to-decolonizing-canada-1.4128258

 

12 steps to decolonization, outlined in the podcast by Ryan Mcmahon

 

http://rabble.ca/blogs/bloggers/derrick/2009/09/harper-denial-g20-canada-has-no-history-colonialism

Self explanatory

https://www.ictinc.ca/blog/a-brief-definition-of-decolonization-and-indigenization

http://www.coloursofresistance.org/360/building-a-canadian-decolonization-movement-fighting-the-occupation-at-home/

Research – Combatting Indigenous Erasure

https://www.outfrontmagazine.com/perspectives/dismantling-white-privilege-indigenous-erasure/

“When we teach instances like The Trail of Tears and Wounded Knee, we inadvertently suggest that these issues are over and done with because they were in the past which in turn infers that the issues of white supremacy and oppression no longer relevant. In fact, much resistance to acknowledging white supremacy and white privilege within white populations in this country is the argument that this all happened in the past and that there is nothing we can do about it now.”

 

https://decolonization.wordpress.com/2014/05/26/white-settlers-and-indigenous-solidarity-confronting-white-supremacy-answering-decolonial-alliances/

” Notably, if white people ever assign “settler” identity to black people, how does this enact the white-supremacist violence of anti-blackness that we, as namers, already represent? In effect, if on identifying as “settlers” white people then apply the term uniformly to people of color, or school people of color in their capacity to oppress Indigenous people, how do these acts perform white supremacy, and the epistemic violence of whiteness as foundational to knowledge of the human? I am interested in these moves not just to challenge their potential violences, but to ask how they may perform what George Lipsitz called “possessive investments in whiteness.” White people may participate in Indigenous solidarity as a way to shore up our political authority, whereby addressing one violence seems to relieve us of addressing our culpability in others, while our self-presentation as anti-colonial insulates us against criticism of our racism.”

“being responsible for decolonization can require us to locate ourselves within the context of colonization in complicated ways, often as simultaneously oppressed and complicit.” 

https://www.theglobeandmail.com/news/national/canada-150/canada-day-indigenous-perspectives-on-canada-150/article35498737/

“Activists say the wounds from colonization are still raw today. Indigenous men have a life expectancy nine years shorter than the rest of the population; for Indigenous women, it’s six years. They have higher rates of unemployment and get paid less for the work they do. Suicide, especially among Indigenous men, is a leading cause of death.”