Snauq History

To begin with, in 1869, The Government of Canada, Great Britain, and the Hudson's Bay Company sign an agreement whereby Rupert's land is sold to the Dominion of Canada. Métis, Indians, and settlers are not consulted. And this event affects at least 10,000 Metis and other people who already living in Rupert’s land.

The Ipperwash crisis of 1995 was not the sole conflict over that particular piece of land, and is only the tip of the iceberg for aboriginal history. In fact, this has been an issue since 1760, when the British decided to conquer Canada. Prior to this, Ipperwash was populated by Native people know then to the British as the Kettle and Stony Point people, who had lived there long before any documentation. When the British first established themselves, Ipperwash was a designated area for aboriginal people and was left untouched by the British. However, in 1812, the British decided they wanted to colonize Upper Canada and approached the Native Indians, asking them to cede the land they possessed. This negotiation continued for nine years (1818-1827). Details

The reading of “Defending the Land: Sovereignty and Forest life in James Bay Cree Society” by Ronald Niezan is a great reading. Mr. Niezan illustrates how Cree people live and what they still currently do to protect their land and religion. This book also allows us to understand that people will try to take what they can’t have because that’s exactly what Canada’s government tries to accomplish with new construction projects and other

Their reserve on Poplar Island was turned into an Aboriginal smallpox victim quarantine area” [cite] As the city did not want the remaining survivors to bury their dead in a “white man’s cemetery” they were buried on Poplar Island. [cite – handout]. It was just a few years later, “in 1916, the McKenna McBride Commission closed the New Westminster reserve, and told the residents to move” [cite – handout]. This was happening all over British Columbia, and Canada, not just locally. Although forced to move away from their homeland and without much of a place to go they were not given any assistance to do this, nor any land to move to. Poplar Island was then sold in 1945 by the Federal Government and later in 1995 “the Province declared it a ‘Legacy Park’.” [cite – handout] No Natives were involved, nor notified of neither the sale, nor the declaration. A few years later, in 1951 the land was sold and the reserve was deemed inactive. At this time there were very few members left, one of whom is a woman named Marie Bandura-nee Joseph. Although she was part of the Qayqayt she had been sent to residential school in

The first relation should be between the natives and their land in connection with the potential petroleum production and the world. This issue is global in scope as 95% of Canada and 12% of the world's oil is in Alberta. A secondary relation is not only in terms of domestic resources, but the global effects of extraction, as NASA supports that the domestic and international effects would be catastrophic with twice the amount of CO2 being emitted from this Canadian extraction than all of the oil used in history (McCreary & Milligan, 116.) As stated initially, the merit of this article focuses on the actions taken by First Nations and their supporters. Enbridge's proposed pipeline project has initiated research in Aboriginal Traditional Knowledge to supposedly help guide them through a means of working with protesting groups. The findings of this research ultimately leaned towards ways of rerouting maps due to regulatory requirements. Enbridge is an example of a corporation that does not recognize the authority of First Nations groups. A neo-colonial relationship is produced and practiced in territory and development (McCreary & Milligan, 117.) There is very little mention on the media about the improvements of First Nations rights. Though there have been triumphs in aboriginal rights, indigenous development according to McCreary are deeply political/material advancements that not only coincide with the events, but are dependent on returns of resource extraction and consumption (McCreary & Milligan,

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

The First Nations people of Canada have a long list of treaty rights, as well as many undefined aboriginal rights, from their right to hunt and fish on their land to housing and annuities. However, it’s not all gift-giving and sunshine; while the government of Canada is supposed to respect their rights to hunt on their land and the right to hold title to their land, there are many disputes such as the Ron Sparrow case and the Oka Crisis that show that the Aboriginal peoples’ inherent rights are not always respected, with cases such as that of Don Marshall that show that the government might not exactly be on the First Nation’s side.

My first memories of life began in Scugog, Ontario, just on the outskirts of Durham Region. As I grew up, I noticed there were some different people that lived around me, but since my innocence was still apart of me then, I disregarded it and thought everyone was as fortunate as I was. One day I became curious enough to ask my mother why there were people who lived differently from us and who they were. My mother did not know much of them, and because of this all I knew was that they were natives of Scugog Island and they assisted in running the Great Blue Heron Casino. I did not learn their history or their culture in any way, and because of this, became ignorant to part of our history as a nation. The history of the Mississaugas of Scugog Island began around 1700 when

It raised important questions about the nature of connections between Indigenous people and settlers, as well as the lingering effects of colonialism in Canada, even in the face of

“Most nations consider the notion of land to be an important one. But to Canada 's aboriginal people, it is also a strong cultural symbol. Native identity is drawn from the land: It has been a form of subsistence, and an integral part of creation myths.

Throughout history, the Native people of North America and the Europeans have continually had arguments and disputes over land. To this day there are still issues trying to be resolved. Twenty years ago, the beginning of one of the most violent and intense land disputes in present day Canada occurred. This event is now referred to as the Oka Crisis, named after the town Oka in Quebec. This crisis caused a confrontation involving the Quebec provincial police, the Canadian armed forces and the Mohawk people.1 The stand that the Mohawk people took in the town of Oka became a major revelation for the aboriginal people spreading awareness of aboriginal rights across Canada.

The settlers had come to the West to enter the fur trade, and began to create families with their Native American wives. A Métis is an individual who is made up by a having both Native, and a European blood in their ancestry line (Asch, 1984:5). The Métis are the people that primarily made up the Red River Colony, along with the French Catholic citizens that immigrated over. By the 1950’s the Hudson Bay Company; HBC, has started to endure many attempts from Canada, the United States, and Britain to take over its land; resulting in Canada becoming the victor by buying Rupert’s Land three years after confederation. The final sale price was $1.5 million which made up the largest real estate transition by land area in Canada’s history. (Bumsted, 06) It is at this time that chaos begins to ensue across Rupert’s Land and with those that dwell within its borders. Protestants begin to flood the land, each bringing their culture and heritage with them. With each new member immigrating to the newly brought land, the fears its original habitant’s loss of heritage grew. Land that was once owned by the francophone, Métis and aboriginal settlers slowly became tainted by their new Protestant neighbours. The neither British crown nor Canadian government made any attempt to put their mind at ease, and help them with their fear of losing everything they hold dear; instead they chose to act as if Rupert’s land had no previous inhabitants. By 1969 an individual by the name of Louis Riel

In this article, Heuser discusses one of the main issues with Aboriginal Land Claims today, and how the government handles them. One of the main issues mentioned was the time it takes to fulfill Aboriginal Land Claims. For example, the Algonquins of Ontario launched a land claim against the provincial and federal government in the 1980s, and it is still being discussed today. Heuser is a journalist for several newspapers including the National Post. Heuser has graduated from the University of Toronto with a J.D. in the faculty of law, as well as receiving her B.A., making her qualified to form valid opinions on government issues. The arguments presented in this article are well stated, and proved with recent government land-claims to back them

The history of Canada is the era of where colonization all began towards aboriginal peoples. Over the past decades, aboriginal peoples have been mistreated and misused by the white-Europeans. They have been oppressed by Canadian society that we are known still by today and continue to live under racism resulting in gender and class oppression. The history of colonialism has been playing a big part in the way of how aboriginal people have been constructed and impacted on how aboriginal people are treated and viewed in Canadian Society. They have been dealing with the struggles, inequality, and discrimination that we have been putting them through for over three centuries, we’ve been also failing them with Canada’s racist policies

Canada’s own identity starts with our remarkable sense of culture and customs. For the native peoples, the Canadian identity stretches thousands of years into the search of struggles to retain elements of their ancient