Indigenous Peoples Of Aboriginal Communities

Canada ­as a nation is known to the world for being loving, courteous, and typically very welcoming of all ethnicities. Nevertheless, the treatment of Canada’s Indigenous population over the past decades, appears to suggest otherwise. Indigenous people have been tormented and oppressed by the Canadian society for hundreds of years and remain to live under discrimination resulting in cultural brutality. This, and more, has caused severe negative cultural consequences, psychological and sociological effects. The history of the seclusion of Indigenous people has played a prominent aspect in the development and impact of how Indigenous people are treated and perceived in today’s society. Unfortunately, our history with respect to the treatment of Indigenous communities is not something in which we should take pride in. The Indian Act of 1876 is an excellent model of how the behavior of racial and cultural superiority attributed to the destruction of Indigenous culture and beliefs. The Indian Act established by the Canadian government is a policy of Aboriginal assimilation which compels Indigenous parents under threat of prosecution to integrate their children into Residential Schools. As a nation, we are reminded by past actions that has prompted the weakening of the identity of Indigenous peoples. Residential schools has also contributed to the annihilation of Indigenous culture which was to kill the Indian in the child by isolating them from the influence of their parents and

In 1976 the Fraser government passed the Aboriginal Land Rights Act. Several state governments passed their own Land Rights Acts, which recognised aboriginal and Torres Strait islander claims to land and guaranteed them royalty payments from mining companies working there. Some laws enforced by the government became challenging for most indigenous people to abide by. Through the analysis of this information we understand the impacts the government and its laws had towards the indigenous society of

This case and the resulting test were instrumental in defining aboriginal rights. However, it was also very controversial as it confirmed one thing: aboriginal rights are not absolute and this has been highlighted in numerous cases whereby aboriginal rights being denied.

As Beard recognizes, "Native peoples often serve as reminders of a place, an occasion, or, most often a mythic past, and they are expected to perform that identity in the present" (494), what this quote speaks to is a kind of conspicuous performance, a social construction of Aboriginal peoples that pivots around a variety of stereotypes and systemic racism. Writing from the position of a pre-service secondary English language arts (ELA) teacher, my motivations in this paper involve using Marilyn Dumont 's poetry as a way to address Beard 's concerns, "[building students '] capacity for intercultural understanding, empathy, and mutual respect" (Truth and Reconciliation Commission of Canada, 7), while simultaneously teaching them how to analyse poetry. More specifically, Dumont 's series of beading poems, in her collection The Pemmican Eaters, provides an opportunity to engage high school students in a discussion around the significance of cultural practices, while at the same time revisiting the interplay of Canadian histories, both Aboriginal and colonial. At the same time, I will also describe Dumont 's use of irony, which Andrews explains as a cultural ethos that is a unique element of Plains peoples’ Indigenous art (3). Introducing this uniquely First Nations brand of irony to students may work to give life to Aboriginal culture, bringing "Native peoples . . . [out] of the mythic past" (Beard, 494) and into the present. Finally, the act of beading itself ties directly to

The Aboriginal peoples of Canada had gone through many situations to get to where they are today with their education system. Pain, sorrow, doubt, and hope are all feelings brought to mind when thinking about the history and the future of Aboriginal education. By taking a look at the past, anyone can see that the right to education for Aboriginal peoples has been fought about as early as the 1870s. This is still is a pressing issue today. Elder teachings, residential, reserve and post-secondary schools have all been concerning events of the past as well as the present. Though education has improved for the Aboriginal peoples of Canada, there are still many concerns and needs of reconciliation for the past to improve the future.

Aboriginal peoples of Canada have suffered exponentially throughout the entirety of history and proceed to do so in modern society. Much of the continued suffrage of aboriginal peoples is as a result of the Sixties Scoop and the Residential School System, as well as the lack of resources available to them. This has wreaked extensive havoc on the mental health of Aboriginal peoples, and has left excessive amounts of stigma and racism attached to Aboriginal Peoples, explicitly seen in the cases of missing and murdered Indigenous women.

Having the Canadian government postpone hearings on these topics will never resolve the issue and the Aboriginal people will never stop fighting for what they think is there own.

Their struggle is soon brought to court where they requested to be considered citizens of the Nisga’a nation, rather than being considered citizens of Canada. Eventually, a treaty is signed between them and the federal government so the Nisga’a people can claim sovereignty over their ancestral homeland, while still being confined within the nation-state. This article helps answer the question of this essay by showing the effects of globalization through colonization on aboriginal people’s identities. Since their land had been under colonization, the Nisga’a found it absolutely necessary to fight for their national identity to claim autonomy from the colonizers. By having the right to call themselves Nisga’a citizens instead of Canadian citizens, their national identities have immensely strengthened due to oppression (Blackburn 2009).

The Canadian native aboriginals are the original indigenous settlers of North Canada in Canada. They are made up of the Inuit, Metis and the First nation. Through archeological evidence old crow flats seem to the earliest known settlement sites for the aboriginals. Other archeological evidence reveals the following characteristics of the Aboriginal culture: ceremonial architecture, permanent settlement, agriculture and complex social hierarchy. A number of treaties and laws have been enacted amongst the First nation and European immigrants throughout Canada. For instance the Aboriginal self-government right was a step to assimilate them in Canadian society. This allows for a chance to manage

The indigenous people of Japan and Russia are called Ainu. Ainu is also referred as Aino, Aynu and Ezo in ancient text. The history showed that they spoke Ainu language and other varieties of languages. They lived mostly in Hokkaido, the Kuril Islands, and Sakhalin. The people who still called them Ainu live in those regions. The exact number of the population of Ainu is still unknown. There are confusing and conflicting issues with Ainu due to mixed heritages, which result in hiding their identities. There is much intermarriage in Japan, which causes the loss of identities of real Ainu. The official estimates of the population of Ainu are

Over the past years, Canadian courts have repeatedly urged that aboriginal title conflicts should be resolved through negotiation, rather than litigation. The primary reason being that litigation is costly and time-consuming. For example, the decision for the Delgamuukw case took a duration of thirteen years. Furthermore, litigations that deal with the issue of aboriginal rights and title are “generally narrowly focused” and “ultimately leaves the question [posed about] how aboriginal rights and title apply unwarned.” For instance, the courts of Canada repeatedly failed to come up with a clear definition on the legal scope of Aboriginal rights despite the fact that they have several opportunities to do so. The Delgamuukw case clearly

Many of today’s key influencers in aboriginal communities, including leaders, teachers and parents are residential school survivors. Transmitted through an intergenerational effect, the individuals of the aboriginal community still suffer from the lasting burdens from their ancestors. These burdens can attribute to personal emotional, physical and mental trauma, compromised ideology of family structure, and loss of tradition, culture, and language. It can also be said that aboriginals have suffered from a lack of self-esteem and self worth that has been instilled upon them. “This has manifested itself in self-abuse, resulting in high rates of alcoholism, substance abuse, and suicide” (Hanson 2009). After being treated poorly within the

In this article, McIvor discusses the history of Aboriginal Land Claims in Canada, and how they have been handle in the past. The article also suggests that the Canadian government’s plan to extinguish Indigenous people’s interest in their lands is wrong, and they should instead, recognize Aboriginal Title. This suggests that the Canadian government should adopt a new policy that is coherent with the principles underlying the United Nations Declaration on the Rights of Indigenous People. Dr. Bruce McIvor is the principle of First Peoples Laws, that is an organization that is dedicated to defending Aboriginal Rights. He has practiced law for many years, and therefore is qualified to write his opinion of the subject. My study focuses on issues

Aboriginal peoples in Canada generally represents people who are the Indigenous habitants of Canada constituting of First Nations, Inuit and Metis (Etowa, Jesty, & Vukic, 2011). The First Nations people are referred to as Indians (status or non-status), the Inuit people traditionally live in northern regions including the Arctic and Subarctic areas and previously referred to as Eskimo while the Metis are Aboriginal people with both Aboriginal and non-Aboriginal ancestors as a result of intermarriage with Europeans (Caron-Malenfant, Simon, Guimonnd, Grondin, & Lebel, 2015). Also, urban Aboriginal people are those who migrated to the urban areas in search for better opportunities and employment in the 1960s and 1970s and may include status and

Over the past years, Canadian courts have repeatedly urged that aboriginal title conflicts should be resolved through negotiation, rather than litigation. The primary reason being that litigation is costly and time-consuming. For example, the decision for the Delgamuukw case took a duration of thirteen years. Furthermore, litigations that deal with the issue of aboriginal rights and title are “generally narrowly focused” and “ultimately leaves the question [posed about] how aboriginal rights and title apply unwarned.” For instance, the courts of Canada repeatedly failed to come up with a clear definition on the legal scope of Aboriginal rights despite the fact that they have several opportunities to do so. The Delgamuuku case clearly illustrates this when the Court “did not define how aboriginal title applied for the First Nations involved.” Instead, the Court came to the conclusion that a new trial was required, which ultimately will be more expensive and take longer.