Idle No More Movement Analysis

Barker, J. (2008). Gender, Sovereignty, Rights: Native Women's Activism against Social Inequality and Violence in Canada. American Quarterly, 60(2), 8. Retrieved fro m http://search.Proquest.com.Ez proxy.library.yorku.ca/docview/61688929?Acc ountid=15182.

The documentary begins with a recounting of issues faced by indigenous people in Northern British Columbia stating that the economic growth is strong, however the division of wealth sharing is still not in place, forcing smaller communities to live below the poverty line, with an unemployment rate as high as 92% in some first nation reserves. The issue of the murdered and missing women and girls is a sad result of systemic and socioeconomic issues that have

After the strangling claws of the Indian Act were felt, the Canadian government began to issue more laws that intruded with the aboriginals lives and took away their rights. The first of these was the “Potlatch Law” (Hanson, n.p.). It banned potlatches and other ceremonies of the aboriginals, all for the purpose of forcing the

Nobody deserves to be a ‘nobody’: unrecognized and unappreciated for their uniqueness. This is the reason why throughout history, Canada has been working to make sure that the Métis are not ‘nobodies’. Canada has provided enough recognition for Métis culture and rights through existing legislation. Historically, the Canadian government, or Dominion of Canada, has acted upon efforts to protect Métis land through legislation. Furthermore, Métis inherent rights to land, hunting, fishing and autonomy have been met with current and improved legislation. The Métis are now recognized as Aboriginal peoples and share the same rights through Section 35 of the Constitution. These pieces of legislation make it possible

On the reserves, there is a lack of education and Natives are forced to move from place to place to find a job and live a stable life – something that their reserve cannot provide. In the history of Canada, before the Europeans have arrived to the North America, the Aboriginals struggled with their individual form of government with a steady economy. Hence the fact, if the country were to allow them to form their own government, they would be able to create and keep their sovereignty. Within past, the Natives became familiar of using the easiest style of society, called a hunter-gatherer society. Using this out-of-date form of civilization they were repetitively considering for new regimes and food. Accordingly, they were being forced to endlessly travel from momentary reserves.

This rhetorical analysis will define the ethos and pathos in “Allowing the Mind to Wander” by Carole Giangrande. The importance of this article rests on an emotional plea, which provides the reader with a call for justice to the plight of indigenous people in Canadian society. This rhetorical device is part of the pathos of Giangrande’s (1990) article that evokes sadness and pity in the way that white Canadian society has alienated and marginalized the First Peoples. More so, the ethos of the article reveals the problem of an apathetic society that has lost the spirit of the 1960s Civil Rights era, which is desperately needed in the 21st century. The loss of cultural respect for the First Peoples reveals the problem of a white hegemonic society as part of a modern trend in political activism. Giangrande (1990) presents these rhetorical devices to show the loss of moral and civic activism to defend the indigenous peoples of Canada. In essence, this rhetorical analysis will define the importance of pathos and ethos in “Allowing the Mind to Wander” by Carole Giangrande.

INM originated when four women — Nina Wilson, Sylvia Mcadam, Jessica Goredon and Sheelah Mclean — organized a work shop focused on how the conservative omnibus bill, Bill C-45, would affect first nations people. This bill proposed changes to various acts and regulations that would directly affect Aboriginal sovereignty. These include; the Indian Act, the Navigable waters protection act, the environmental assessment Act and the Fisheries Act (Graveline, 2013: 293). These proposed changes mobilized aboriginals and non-aboriginals across Canada to come together in solidarity and form the largest movement for indigenous rights in Canada since Oka in 2002. With an excellent campaign strategy involving social media such as Facebook and Twitter, the INM movement has been inspiring youth and women to come together collectively to demand change. Through rallies, protests, round dancing and road blocks, the INM movement has gained national coverage in the news media (not all of which has been sympathetic to the INM cause). In particular, the six week hunger strike of Chief Theresa Spence gained immense news coverage, and put pressure on the Prime Minister to quickly organize meetings with chiefs of first nation tribes (Graveline 2013: 293). While exposure in the news media, is necessary in order to win the

In “Walking Since Daybreak,” Modris Eksteins fuses personal narrative and wartime history, describing both the regional devastation and the ensuing refugee crisis that characterized post-war Europe. Expanding on a myriad of historical research of the era, he details the destruction, desolation, and disorder that not only illuminates the post-war position of Eastern Europe, but more specifically, the mental states of the Baltic peoples - devoid of direction. Through stunning prose often absent in historical analysis, Eksteins delves into a familial case study of eastern Europe, deftly honing in on the reduction of life “to [its] fundamental form, scurrying for survival” (pg. x).

In late October of 2012, Jessica Gordon, Sheelah McLean, Sylvia McAdam, and Nina Wilson – a group of friends from from Saskatchewan – unknowingly sparked a social movement after their discontent with the introduction of Bill C-45 turned into a nationwide protest for Indigenous rights in Canada. As an omnibus bill introduced by the Conservative government in March 2012, “Bill C-45: A Second Act to Implement Certain Provisions of the Budget Tabled In Parliament on March 29, 2012, and Other Measures” proposed 64 new regulations in a variety of existing acts. The women from Saskatchewan were concerned about the bill’s amendments to the Indian Act, the Navigable Waters Protection Act and the Environmental Assessment Act which they

She argues that women face many institutional and societal barriers. In this regard, I will give examples of the institutional and structural barriers such as “The Indian Act” which have significantly affected Indigenous women in Canada in many ways including social, economic and political. While comparing feminists and Indigenous feminists, I think that Native women are different in several ways including social, cultural, historical, political and economic; therefore, Indigenous feminism is a way of practicing the values that they have been taught and inherited from their

The issue of the missing and murdered indigenous women is a headache everyone in Canada should worry about. These missing women are like every other woman in Canada and the same rights that keeps the other women safe should also keep the indigenous women safe. Ignoring the issue of the missing women, the government of Canada is going back on its words as it has promised to take care of them. The indigenous people lack support or good homes and they raise their families on the reserves which are not well taken care of nor safe. It is really disturbing because the Canadian government does not see this issue as something serious which indirectly means that the indigenous people are seen as unimportant and they seem to be the Canadian government’s

The Idle No More Movement, a social shift by the Indigenous population in which they try to gain freedom from being oppressed in Canada. I believe that there is a direct relation to Schmitt’s philosophy of “The Political Antithesis” and the posing “threat to our way of life”. Throughout the article, there are visible signs of oppression within Canada regarding the Aboriginals.

On December 5th 2012 Bill C-45 was passed in Canada. This piece of legislation changed how lands would be managed on native reserves. It also removed protection of thousands of bodies of water in Canada. Four women from Saskatchewan started emailing each other of what this piece of legislation meant for the indigenous population of our country and started sharing this information to the First Nations communities. This was the birth of a movement named Idle No More. The movement gained popularity across Canada and one month after the first phases Idle No More had a National Day of Action, on December 10th 2012, in locations across the country.

When we found are nation, we see clear evidence that freedom of religion was relate to the desire for independence from Great Britain. The definition of independence is respect and is really important for those who value their freedom of faith to value freedom in distant areas of life. The church was a place to come together if Is where social groups came together and United in the cause of justice. It was the center of the movement in that it served as the symbol of the movement, the church also represented peace, freedom and express themselves without reprisal. The Sit-In movement began in 1960, and was lead by students, but this movement was less faithful. Most of the kids in the sit-ins were religious and seminary students.

To practice the Empty Chair Technique you imagine something you dislike, or someone that has hurt or upset you (anything from betrayal to being 3 minutes late). The Empty Chair Technique allows you to let out your inner frustrations privatley while maintaining a peaceful environment. Psychological Help states that using the Empty Chair Technique allows us to get in touch with both sides of our inner selves called the Top dog and Underdog (Tucker-Ladd, C.). Consequently, screaming and nagging at every hang-up someone else does is not acceptable, so we keep it to ourselves, causing resentment. Rather than keep our feelings hidden, or discard them we can "tell" the person how we REALLY feel without actually hurting anyone involved. Tobin, S.,