Media have always shaped the public’s perception of Indigenous people: the wise elder (Little Big Man); the princess (Pocahontas); the loyal sidekick (Tonto)—these images have become engrained in the consciousness of North Americans.
Since the 1990s, media educators Anita Day and Guy Golan have identified increased tension between people of faith and media outlets [1]. Media and religion are two concepts that can be challenging to partner: religion is frequently misrepresented in media for a wide variety of reasons, whether as a result of mistakenly held beliefs or by dramatizing religion to sell newspapers or attract viewers.
Since before Canada became a Confederation, racially and culturally diverse groups have been creating their own media: the first issue of the Provincial Freeman, which was a weekly newspaper edited and published by Black Canadians in the Province of Canada West (now Ontario), was first published on March 24, 1853.
Christian religions form the largest religious group in Canada today, with more than 70 per cent of the population identifying with a Christian denomination. The widespread popularity of Christianity in Canada, however, does not mean that media treatment of Christianity is always accurate or informed.
As in other media, 2SLGBTQ+ people have gained a greater and more widely visible presence within the advertising world, with ad agencies courting the “Pink Dollar.” This is not surprising, considering that the 2SLGBTQ+ audience is estimated to be worth around $917 million in buying power.[1]
Social justice activists and writers have built on Peggy McIntosh’s original essay on privilege in 1988, by adding to and modifing the original list to highlight how privilege is not merely about race or gender, but that it is a series of interrelated hierarchies and power dynamics that touch all facets of social life: race, class, gender, sexual orientation, religion, education, gender identity, age, physical ability, passing, etc. These categories will be further discussed below.