The Gender Role Of Arranged Marriage In Aboriginal Society

This subject is very broad and includes the understanding of past, present and future of the Aboriginal people and their families. In particular, it is essential to lay stress upon how the history has been affecting peoples ' lives from past to present and will also affect our future. This essay will demonstrates that how the health professionals have work together and been involved with Aboriginal and Torres Strait Islander people as well as how our communities will respond to these connections.

Being born on Australian soil for the Indigenous was regarded very important culturally, if a baby was born on the land, they were considered traditional owners of the land. Australian Indigenous women birthing was renowned traditionally as “Women’s Business”. The birthing process involved preparing a hole in the ground, covering the hole with soft leaves and grass as well as red, soft sand. The midwives that assisted the mothers in labour were grandmothers and other women in the community who could offer physical and emotional support that alleviated the discomfort, pain and fear of the birthing process (Jones 2012). Pre-colonisation evidence suggests that Aboriginal women very rarely had medical complaints during pregnancy, the diet women had was very strict and would consist of

Aboriginal women face disproportionate challenges throughout their incarceration which impacts their successful community reintegration. Over the last ten years, inmate assaults involving Aboriginal women have exponentially grown, almost doubling, while use of force incidents have more than tripled. Rates of self-injury involving incarcerated Aboriginal women are seventeen times higher than that of non-Aboriginal women. To agree with Baldry, Carlton, and Cunneen, using Indigenous women as a focus point is beneficial because their "experiences embody and exemplify the intersections between colonial and neocolonial oppression and the multiple sites of gender and disadvantage and inequality that stem from patriarchal domination." Cunneen highlights that Indigenous women actually live in "many prisons"; the prison of misunderstanding; the prison of misogyny; and the prison of disempowerment. Patricia Monture insists that one way women can resist oppression and facilitate social change is by telling their own stories. The Task Force for Federally Sentenced Women developed a report called Creating Choices, which attempted to relocate the power to make choices in womens' lives out of the hands of prison officials and back to the women themselves because, according to the findings of the Task Force, it is only when people are treated with respect and when they are empowered can they take responsibility for their actions and make meaningful decisions. Monture-Okanee reflects on the irony of the final report

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

Aboriginal societies were admired for their sense of belonging; everybody in their language group was their family. Everybody helped in the raising, care and discipline of children in the group (Bourke and Edwards, 1994. p.97).

The kinship system is a defining feature of Aboriginal social organisation and family relationships1. This ‘kinship’ system establishes how all members of a community are related and what their position is2.It is a complex system that determines how people relate to each other, and what their roles, responsibilities and obligations in relation to one another are. It also plays an important role in ceremonies and relationships to the land. As such, the kinship system dictates who can marry who, ceremonial relationships, funeral roles and how kinfolk should behave towards one another1.

In August of 2014, Tina Fontaine, a 15-year-old from the Sagkeeng First Nation in Winnipeg, was murdered. Canadian Prime Minister Stephen Harper’s response was not to regard it as a sociological phenomenon but as a crime against an individual that should be investigated (Canadian Press, 2014). Harper is virtually alone in this. Those demanding an inquiry and the treatment of this singular murder as part of the larger concern of

Aboriginal women of Canada have struggled since 1967 to have their right to identity and their civil and political rights recognized. Part of this battle included changing century-old provisions in the Indian Act which banished women from their families and communities by forcing them to give up their Indian status, Band membership, and, essentially, their identity as Aboriginal women if they married outside their race (Leslie and Macguire 25).(f.1) The Tory government amended the Indian Act in June 1985 through Bill C-31. Aboriginal women 's struggle continues, however, as some Indian Chiefs are trying to overturn the amendments in court, claiming they interfere with their jurisdiction to determine membership in their own communities. It is my position that the civil and political rights of Indian women are fundamental human rights, and that they are Aboriginal rights which are now recognized under section 35(1) of the Constitution Act, 1982.(f.2) These rights have never be extinguished and they continue to exist.

The Europeans that colonized Aboriginal communities had a specific idea of what “appropriate behavior” was for women. Yet, hese Aboriginal women didn’t follow these behaviors. Europeans thought Aboriginal women were dirty, and inferior. In contrast to European women, Aboriginal women helped with hard labor. In the eyes of European colonizers, this was not “appropriate behavior.” “The colonizers believed how a society treated its woman determined the social evolutionary state of the society.” [2] Europeans believed that a women’s role was to cater to fathers, husbands, or the closest male relative she has. It was her job to support the family. These ideals were pushed onto Aboriginal women in an attempt to transform them from “savages” into civilized citizens. The way that colonizers thought of themselves as better than Aboriginal women was a hateful and evil outlook. Aboriginal women were now placed in a very uncomfortable position. If they did conform to the ideals of Europeans. They would despise and rejected by their family and community for not following their own traditions. Aboriginal women were deemed as lesser or “uncivilized” compared to that of Europeans, and so Europeans did their best to influence Aboriginal women to follow what they considered “appropriate

Aids is a disease that is increasing rapidly. Even though there is more efficient technology today

If you are not a white man in the 20th century there are forms of oppression. Aboriginal women and children are minorities that have been oppressed and controlled by the provincial government during the 1960s. Aboriginal people believed the government and eugenics board used sterilization and the sixties scoop to oppress them. The sixties scoop is the movement of Aboriginal children being taken from their homes. Aboriginal people saw the sixties scoop movement as a way to oppress them and their culture once the children were adopted by non-aboriginal people. The provincial government created different acts, such as the Family Services Act to support the movement of the sixties scoop. These acts were followed out by social workers entering their

In Canadian histories classes, the birth of Canada as a country is taught as a glorious experience for Europeans. What is not taught, however, is the mistreatment of Aboriginal peoples who retreated here for many years prior to the Europeans. This mistreatment was especially hurtful to women of aboriginal cultures. This essay will discuss the horrific treatment of Aboriginal women by removing their statuses and rights as Aboriginal peoples. It will discuss ways in which colonists took away their rights, followed by the impacts this mistreatment had both immediately and even now. This essay will then mention the restitution Aboriginal women have been given, followed by implications for my role as a social worker.

In traditional Aboriginal society inter-personal relationships are governed by a Complex system of rules, known as the classificatory system of kinship. The kinship system

Aboriginal Peoples of Canada are descendants of the nations Indigenous groups, who were considered to be the original inhabitants of North America. In Canada they are comprised of three main groups known as First Nations, Inuit and Metis they are incredibly diverse with respect to cultural practices, languages and spiritual beliefs. Evidence however indicates that, as a population, Aboriginal Peoples are “the most materially, socially and spatially deprived ethno-cultural group in Canada.” Further, Aboriginal women are considered to be among the most severely disadvantaged of all groups in Canadian society. This essay will argue that Aboriginal women in Canada are placed in a disadvantaged position in society that has negative consequences

There are many marriage rules and traditions that happen all around the globe. As an aboriginal couple they have different regulations as a male and as a women. As a male, he was permitted to have more than one spouse at the same time. But as a women, she can only remarry if she is a widow. Another thing that is interesting about the marriages in Aboriginal people is the “Blackfella Way”. Meaning the couple has not received an official church blessing or any other type of legal confirmation of their relationship. So in current times, if you do not have any confirmation about your marriage, your marriage would not exist. The other interesting thing about Aboriginals way in current time is the name of their extended family. Instead of calling their cousins, cousins, no matter if it is a boy or girl, they called them “Cousin Brother” or “Cousin Sister”. Even though this is something that makes total sense, I still find it really interesting to know that is what they call each other.