Journal articles on the topic 'Native peoples – Museums – Canada'
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1
Dekker, Jennifer L. "Challenging the “Love of Possessions”: Repatriation of Sacred Objects in the United States and Canada." Collections: A Journal for Museum and Archives Professionals 14, no. 1 (March 2018): 37–61. http://dx.doi.org/10.1177/155019061801400103.
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In 1990, the United States passed the Native American Graves Protection and Repatriation Act (NAGPRA), requiring the repatriation of ancestral remains, funerary, and sacred objects from museums to source communities. Since then, hundreds of thousands of repatriations have occurred, allowing for respectful treatment of ancestors and reconnections to spiritual, communal practice, and ceremony. In Canada, repatriation has been recommended by the Assembly of First Nations, the Canadian Museum Association, and the United Nations Declaration on the Rights of Indigenous Peoples, but there is no federal law. Does Canada have a functioning alternative? This examination provides a comparison of how repatriation differs in the two countries, demonstrating that case-by-case negotiations in Canada currently allow for more flexibility and customization to the needs of different Indigenous communities but that the transparency, coordination, and funding associated with NAGPRA would be a significant benefit to claimants in Canada.
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Wilson, Thomas H., Georges Erasmus, and David W. Penney. "Museums and First Peoples in Canada." Museum Anthropology 16, no. 2 (June 1992): 6–11. http://dx.doi.org/10.1525/mua.1992.16.2.6.
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Goff, Sheila, Betsy Chapoose, Elizabeth Cook, and Shannon Voirol. "Collaborating Beyond Collections: Engaging Tribes in Museum Exhibits." Advances in Archaeological Practice 7, no. 3 (May 28, 2019): 224–33. http://dx.doi.org/10.1017/aap.2019.11.
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AbstractThere has been—and continues to be—tension between Native peoples and museums in the United States due to past collecting practices and exhibitions that strive to interpret their culture and history without their involvement. Previously, many of these exhibitions stereotyped and lumped Native peoples together, depicting their cultures as static and interpreting them and their material culture from a Western scientific perspective. Changes are being made. Collaboration between Native peoples and museums in all areas of museum work, including exhibitions, is beginning to be considered by many as a best practice. Exhibitions developed in collaboration with Native peoples, with shared curatorial authority, decidedly help ease the historic tension between the two, and they are much more vibrant and accurate than when collaboration is lacking. This article will provide three examples of collaboration, defined with our tribal partners, to develop exhibitions at History Colorado, the state history museum, concluding with lessons learned.
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Bell, CE, and RK Paterson. "Aboriginal rights to cultural property in Canada." International Journal of Cultural Property 8, no. 1 (January 1999): 167–211. http://dx.doi.org/10.1017/s0940739199770669.
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This article explores the rights of Aboriginal peoples in Canada concerning movable Aboriginal cultural property. Although the Canadian constitution protects Aboriginal rights, the content of this protection has only recently begun to be explored by the Supreme Court of Canada in a series of important cases. This article sets out the existing Aboriginal rights regime in Canada and assesses its likely application to claims for the return of Aboriginal cultural property. Canadian governments have shown little interest in attempting to resolve questions concerning ownership and possession of Aboriginal cultural property, and there have been few instances of litigation. Over the last decade a number of Canadian museums have entered into voluntary agreements to return cultural objects to Aboriginal peoples' representatives. Those agreements have often involved ongoing partnerships between Aboriginal peoples and museums concerning such matters as museum management and exhibition curatorship. A recent development has been the resolution of specific repatriation requests as part of modern land claims agreements. The compromise represented by these negotiated solutions also characterizes the legal standards being developed to reconcile existing Aboriginal rights and the legitimate policy concerns of the wider Canadian society.
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Hudson, Peter, Noel Dyck, and James B. Waldram. "Anthropology, Public Policy, and Native Peoples in Canada." Canadian Public Policy / Analyse de Politiques 20, no. 2 (June 1994): 217. http://dx.doi.org/10.2307/3552123.
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Dunk, Thomas W., Noel Dyck, and James B. Waldram. "Anthropology, Public Policy and Native Peoples in Canada." Man 29, no. 3 (September 1994): 736. http://dx.doi.org/10.2307/2804377.
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Paraschak, Victoria. "Variations in Race Relations: Sporting Events for Native Peoples in Canada." Sociology of Sport Journal 14, no. 1 (March 1997): 1–21. http://dx.doi.org/10.1123/ssj.14.1.1.
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Four native sporting practices from different parts of Canada—the Arctic Winter Games and the Northern Games from northern Canada, and the Native Sport and Recreation Program and the All-Indian Sport System from southern Canada—are analyzed within the broader context of race relations in Canada (which differentially shape, and are shaped by, the “practical consciousness” of native peoples). Within these race relations, native participants are facilitated to different degrees in sport. The Inuit and Dene of northern Canada demonstrate an ability to reshape opportunities for sport in ways which address their needs, even when they are not directly in control of the event. Meanwhile, native peoples1 in southern Canada, even when they are directly in control of the event, tend to largely reproduce the dominant eurocanadian-derived system of sport, along with government-created definitions of race.
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Wonders, William C. "The changing role and significance of native peoples: In Canada's Northwest Territories." Polar Record 23, no. 147 (September 1987): 661–71. http://dx.doi.org/10.1017/s0032247400008366.
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AbstractIn Canada's Northwest Territories native peoples constitute the majority of the population, a unique situation which has recently had significant repercussions, national as well as regional, and will continue to do so in the foreseeable future. Native peoples are already playing an increasingly important role politically and economically in the Territories, currently illustrated by a proposed restructuring of the northern political map of Canada. Resolution of Comprehensive Land Claims with the Government of Canada will provide them with a major role in resource development and in policy governing it. At the time that many native peoples are entering into more active participation in modern society, renewed interest that others are showing in aspects of traditional culture creates at least a potential source of friction among them.
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Ames, Michael M. "Proposals for Improving Relations between Museums And The Indigenous Peoples Of Canada." Museum Anthropology 12, no. 3 (August 1988): 15–19. http://dx.doi.org/10.1525/mua.1988.12.3.15.
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Duggan, Betty. "Introduction: Collaborative Ethnography and the Changing Worlds of Museums." Practicing Anthropology 33, no. 2 (April 1, 2011): 2–3. http://dx.doi.org/10.17730/praa.33.2.m24j70g1663x7230.
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Collaboration with indigenous peoples has been a hallmark of ethnology since the mid-19th century, and throughout the 20th century numerous anthropologists acknowledged indigenous and local cultural specialists as co-producers of project results and knowledge. In recent decades, converging and co-mingling influences from inside and outside of anthropology - including action anthropology, community heritage studies, and passage of the Native American Graves, Protection and Repatriation Act (NAGPRA) - have led increasingly to wide-ranging kinds of consultations and partnered collaborative and participatory projects being conducted within or from museums.
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Vamanu, Iulian. "Indigenous Museum Curatorship in the United States and Canada: Roles and Responsibilities." Libri 70, no. 1 (March 26, 2020): 65–79. http://dx.doi.org/10.1515/libri-2018-0155.
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AbstractIndigenous curatorship has become an increasingly visible presence in the public sphere as part of the long process of North American Native people’s efforts to regain control over the representations and uses of their cultures in Western societies. Even though scholars consider this profession fundamental to Native American struggles for sovereignty, many do not have a clear understanding of what it involves. In the context of scarce scholarship on Indigenous curatorship, this qualitative study relies on interview and textual data to articulate Indigenous curators’ understandings of their work of preserving and promoting Indigenous knowledge. It emphasizes the uniqueness of Indigenous curatorship by mapping out this profession’s specific roles and responsibilities within the broader arena of museum curatorship. The study identifies two main directions Indigenous curators take in their work, namely activism and engagement of the public. Activism consists in Indigenous curators’ efforts to critique oppressive knowledge structures, raise awareness of controversial topics of public interest related to Indigeneity, and support Native artists and tribal communities. Engagement of the public refers to Indigenous curators’ strategies of involving source communities in the design of exhibits and diverse audiences in the interpretation of exhibitions.
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Anderson, Stephanie B. "Museums, Decolonization and Indigenous Artists as First Cultural Responders at the new Canadian Museum for Human Rights." Museum and Society 17, no. 2 (July 17, 2019): 173–92. http://dx.doi.org/10.29311/mas.v17i2.2806.
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The Canadian Museum for Human Rights (CMHR) is part of a global movement of human-rights–driven museums that commemorate atrocity-related events through exhibitions aimed to communicate a national social consciousness. However, museums in Canada are increasingly understood to contribute to the perpetuation of settler colonial memory regimes as dominant narratives of national identity. Through the analysis of theexhibit ‘Aborigina lWomen and the Right to Safety and Justice’, this article explores how museums in represent difficult knowledge and act as sites of decolonization, while suggesting how shared authority and nuanced Indigenous art forms might play a role in both. It posits that if museums in settler colonial societies are to evolve beyond the pretext of detached host, they must not only acknowledge past atrocities and injustices against Indigenous peoples, but also consistently examine the colonial logics and inventions that permeate colonizing and decolonizing exhibitions.
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Chavez Lamar. "A Pathway Home: Connecting Museum Collections with Native Communities." Arts 8, no. 4 (November 22, 2019): 154. http://dx.doi.org/10.3390/arts8040154.
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In 2016, the Smithsonian’s National Museum of the American Indian (NMAI) and the Poeh Cultural Center, owned and operated by the Pueblo of Pojoaque in New Mexico, begin work on a loan of 100 ceramics in NMAI’s collections to the Poeh Cultural Center. Making loans to other institutions is regular practice for NMAI. In making loans to tribal museums and cultural centers, a loan can take on cultural and spiritual significance, which was the case for the Poeh Cultural Center and the community members it supports and represents. This article addresses the importance of connecting Native peoples with museum collections, which has the potential to contribute to community well-being, by featuring the partnership between NMAI and the Poeh Cultural Center.
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Pierotti, Raymond. "Learning about Extraordinary Beings: Native Stories and Real Birds." Ethnobiology Letters 11, no. 2 (December 4, 2020): 44–51. http://dx.doi.org/10.14237/ebl.11.2.2020.1640.
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Oral traditions of Indigenous American peoples (as well as those of other Indigenous peoples) have long been discussed with regard to their reliability as metaphorical accounts based upon historical knowledge. I explore this debate using stories to discuss the importance of the role of Corvidae in Indigenous knowledge traditions and how these stories convey information about important socioecological relationships. Contemporary science reveals that Corvids important in cultural traditions were companions to humans and important components of the ecology of the places where these peoples lived. Ravens, Crows, Jays, and Magpies are identified as having special roles as cooperators, agents of change, trickster figures, and important teachers. Canada (or Gray) Jays serve as trickster/Creator of the Woodland Cree people, Wisakyjak. Magpies won the Great Race around the Black Hills to determine whether humans would eat bison or vice versa. I analyze these stories in terms of their ecological meaning, in an effort to illustrate how the stories employ dramatic settings to encourage respect and fix relationships in the sociocultural memory of the people.
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Crane, Sara. "Jung and the Native American Moon Cycles: Rhythms of influence." Ata: Journal of Psychotherapy Aotearoa New Zealand 9, no. 1 (August 30, 2003): 110–11. http://dx.doi.org/10.9791/ajpanz.2003.13.
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Michael Owen is a Jungian psychotherapist who began his life and work in Canada and now practices in New Zealand. The inspiration for this book came primarily from the author's experience with the wisdom of the Peoples of Turtle Island (North, South and Central America). He proposes that these traditions and those of analytical psychology balance and enhance each other.
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Miller, Bruce G. ": Anthropology, Public Policy and Native Peoples in Canada . Noel Dyck, James B. Waldram." American Anthropologist 96, no. 1 (March 1994): 189–90. http://dx.doi.org/10.1525/aa.1994.96.1.02a00340.
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Park, Robert W. "Contact between the Norse Vikings and the Dorset culture in Arctic Canada." Antiquity 82, no. 315 (March 1, 2008): 189–98. http://dx.doi.org/10.1017/s0003598x0009654x.
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Instances of cultural interaction between Norse and native American have long been accepted. But current archaeological research recognises that the indigenous peoples of the north were themselves diverse and had diverse histories. Here the author shows that the culture of one of them, the Dorset people, owed nothing to the Norse and probably had no contact with them.
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Binette, André. "Le droit des peuples: l’autodétermination dans le contexte canadien." Canadian Yearbook of international Law/Annuaire canadien de droit international 34 (1997): 215–32. http://dx.doi.org/10.1017/s0069005800006378.
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SommaireProfessor Cassese’s latest book is a major contribution to the study of the Law and the practice of self-determination of peoples. This work is particularly relevant for the jurist who is trying to analyze the cases of the Québécois and the Native peoples of Canada within the present debate on the evolution of the right of self-determination. Although the author’s views will not be shared by all, they will remain an indispensable reference for many years to come.
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Isbister, Christian. "Indians in the Database." Pathfinder: A Canadian Journal for Information Science Students and Early Career Professionals 2, no. 2 (May 4, 2021): 2–17. http://dx.doi.org/10.29173/pathfinder38.
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The goal of this exploratory research study is to better understand how students in the Faculty of Native Studies at the University of Alberta relate to terminology for Indigenous peoples in Canada, namely Indian, in controlled vocabulary subject headings. The language used in controlled vocabularies to describe resources about Indigenous peoples does not always reflect terms Indigenous peoples use to describe themselves, leading to a disconnect between users and subject headings. Although this issue is beginning to enter academic discourse alongside reconciliation efforts, to date no research study has examined how students react to this issue. In this study interviews were conducted with five students from the Faculty of Native Studies to better understand how they relate to terminology. Students reported feeling uncomfortable at being forced to use language they saw as racist or insensitive. Future research should be conducted to better understand student relationships with subject headings, particularly at different institutions
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Totten, Mark. "Investigating the Linkages between FASD, Gangs, Sexual Exploitation and Woman Abuse in the Canadian Aboriginal Population: A Preliminary Study." First Peoples Child & Family Review 5, no. 2 (May 5, 2020): 9–22. http://dx.doi.org/10.7202/1068927ar.
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The purpose of this study, prepared for the Native Women’s Association of Canada (NWAC) and funded by Health Canada First Nations and Inuit Health Branch, is to provide an exploratory investigation into the linkages and to begin a journey into making the connection between FASD, sexual exploitation, gangs, and extreme violence in the lives of young Aboriginal women. Emerging data from Aboriginal gang intervention and exit projects in Canada suggest that many women experience sexual slavery and extreme violence in gangs, and that a disproportionate number also suffer from Fetal Alcohol Spectrum Disorder. Although much more research is required, preliminary data point to the importance of developing prevention strategies targeted at addressing family violence, drug and alcohol abuse, poverty, the social determinants of health and the history of colonization of Aboriginal Peoples. This work should focus on the strength and resiliency of Aboriginal peoples.
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Karelina, Nataliya Aleksandrovna. "Indigenous peoples of Canada: key indicators of the current stage of socioeconomic development." Человек и культура, no. 4 (April 2021): 182–92. http://dx.doi.org/10.25136/2409-8744.2021.4.36287.
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The subject of this research is the socioeconomic situation of the indigenous peoples of Canada at the present stage of their development. Emphasis is placed on the analysis of such key socioeconomic indicators as life expectancy of the representatives of indigenous population, employment and unemployment rate, average annual income, level of secondary and higher education, command of native language, etc. An attempt is made to determine the major factors of socioeconomic development, measures of state support, as well as the existing problems and future prospects. The author notes correlation between the modernization of education of indigenous peoples and preservation of their languages and cultural traditions. Since the early 2000s, the socioeconomic situation of indigenous peoples of Canada has somewhat improved, considering high rate of population growth, as well as slight minimization of the gap with nonindigenous Canadians such key indicators as life expectancy, employment rate, level of education, and average annual income. First and foremost, it pertains to the indigenous peoples outside Indian reservations and Mestizo. The situation with indigenous peoples in Indian reservations and the Inuit remains complicated. Majority of the problems that slow down the pace of socioeconomic development are associated namely with these groups of indigenous peoples. In economic terms, there is a noticeable increase of self-employment among the indigenous population, the development of aboriginal tourism. Positive changes are associated with popularization of the indigenous culture, which ultimately leads to the fact that more and more of the indigenous people in the country seek to legitimize their descent. Considering a significant share of young representatives of indigenous population, the government of Canada takes measures on the development of new programs in the sphere of education and employment, which are aimed not only at improving the quality of life of the indigenous peoples, but also at preserving their ethnocultural heritage.
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O'Faircheallaigh, Ciaran. "Long Distance Commuting in Resource Industries: Implications for Native Peoples in Australia and Canada." Human Organization 54, no. 2 (June 1995): 205–13. http://dx.doi.org/10.17730/humo.54.2.u50p548137052u37.
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LANDSMAN, GAIL H. "Anthropology, Public Policy, and Native Peoples in Canada. NOEL DYCK and JAMES B. WALDRAM." American Ethnologist 22, no. 2 (May 1995): 444. http://dx.doi.org/10.1525/ae.1995.22.2.02a00420.
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Jaccoud, Mylène. "La justice pénale et les Autochtones: D'une justice imposée au transfert de pouvoirs." Canadian journal of law and society 17, no. 2 (August 2002): 107–21. http://dx.doi.org/10.1017/s0829320100007262.
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AbstractThe administration of the justice system within Native communities went through several transformations in Canada. Under the pressures of First Nations' claims, the model of imposition has left room for others based on adapation of practices, participation, consultation and partial power transfers towards Native communities. Such processes of power transfers within the justice field, which started in the 1990's, are part of a more general movement of communitarisation of the penal system or diversion of some conflicts. They are not specific to native communities and limited by several factors, particularly by the founding premisses of the relations between the State and the First Nations, meaning the principle of incorporation of Native Peoples into the law of the State and the socio-economic conditions of Native communities.
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Ghosh, Maitrayee. "ATALM annual conference on Indigenous Archives, Libraries, and Museums." Library Hi Tech News 32, no. 4 (June 1, 2015): 14–16. http://dx.doi.org/10.1108/lhtn-04-2015-0025.
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Purpose – This paper aims to summarize the Association of Tribal Archives, Libraries and Museum’s (ATALM) 7th annual conference events and focus on best practices in indigenous archives, libraries and museums. The city Palm Springs, California, played host to an “eventful” ATALM 2014 international conference which featured diverse range of activities, namely, poem reading from personal collection, melodious flute playing by native players, an open house and cultural evening at a tribal museum, etc. The conference brought together 520 registered delegates from the USA, Canada and Mexico. Design/methodology/approach – This report is an outline of selected ATALM 2014 conference events in Palm Springs based on the theme “Indigenous Archives, Libraries and Museums”. It summarizes selective events, namely, onsite workshops and poster session. Findings – The conference focused on indigenous culture, as the participants discussed challenges and opportunities in sustaining cultural sovereignty of native nations. The hands-on or interactive labs/workshops were centered on the activities and needs of tribal archives, especially on preservation of cultural heritage. As a Fulbright scholar, the author was interested to know about American tribal history, indigenous culture, native archives and libraries, and excited to see the country’s desert scenery. Additionally, ATALM scholarship/financial support encouraged the author to attend the conference, and finally, the heat of the desert which accentuated the beauty of Palm Springs makes a complete experience. Originality/value – The ATALM conferences are the important conference because of the participation of large number of tribal libraries and cultural heritage keeping organizations serving indigenous population. The ATALM 2014 covered areas like successful collaborations between tribal and non-tribal organizations, and building strategic networks among outside and within the communities.
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Rowse, Tim. "The Statistical Table as Colonial Knowledge." Itinerario 41, no. 1 (April 2017): 51–73. http://dx.doi.org/10.1017/s0165115317000110.
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The statistical table is one expression of the settler colonial capacity and willingness to enumerate colonized “peoples” as “populations.” By examining four tables—from 1763, 1828, 1848, and 1850—in Canada, New Zealand, and Australia this paper illustrates the emergence of this powerful technique of representation during the same a period in which European states were developing their capacity to represent the social in statistical terms. In the colonial context, the rise of the notion of a “population” whose characteristics could be averaged contributed to the specifically administrative eclipse of native sovereignty, paralleling the jural/political demise of native sovereignty.
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James, William Closson. "Dimorphs and cobblers: Ways of being religious in Canada." Studies in Religion/Sciences Religieuses 28, no. 3 (September 1999): 275–91. http://dx.doi.org/10.1177/000842989902800301.
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Two specific examples considered in the author's Locations of the Sacred— Japanese Canadians and an Inuit crisis cult—raise the possibility of drawing selectively on two or more religious traditions. More generally, in Japan and among other Canadian Native peoples situational needs sometimes determine which religion is followed. Rather than syncretism (that is, the combination of two religions), the term religious dimorphism better describes this kind of compartmentalization and alternation. As several scholars have observed, situational use of various norms characterizes the manner by which many contemporary Canadians manage conflicts between religion and culture. A multilayered spirituality, cobbled together from various sources, is more characteristic of religion in Canada today than an exclusive and hegemonic monotheism.
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Spears, Lorén, and Amanda Thompson. "“As We Have Always Done”: Decolonizing the Tomaquag Museum’s Collections Management Policy." Collections: A Journal for Museum and Archives Professionals 18, no. 1 (March 2022): 31–41. http://dx.doi.org/10.1177/15501906211072912.
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As Executive Director of the Tomaquag Museum, an Indigenous-led organization currently located in Exeter, Rhode Island, Lorén Spears (Narragansett-Niantic) continues the work of reimagining how museums represent and serve Indigenous communities begun by the Indigenous women who held that role before her. Today, we might identify these practices as “decolonizing,” but, to invoke Leanne Betasamosake Simpson (Michi Saagiig Nishnaabeg), it is “as [they] have always done.” For over sixty years, the Tomaquag Museum has engaged Indigenous Belongings from its collection in conjunction with cultural knowledge shared by Indigenous peoples to educate the public on Native history, culture, arts, and Traditional Ecological Knowledge (TEK) of Southern New England. This essay highlights the Tomaquag Museum’s praxis for decolonizing its collections management policy, led by Spears’ intellectual labor. It alternates Spears’ words, excerpted from a conversation with scholar and museum professional Amanda Thompson (non-Native), with selections from the in-progress collections management policy. This format creates a narrative which highlights the history of the museum and its ongoing decolonizing practice and illustrates how policy language can be integral to the work of empowering Native people and transforming museum structures.
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Jones, Kristine L. "Comparative Ethnohistory and the Southern Cone." Latin American Research Review 29, no. 1 (1994): 107–18. http://dx.doi.org/10.1017/s0023879100035342.
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Activities commemorating (positively or negatively) the Columbian quincentenary have moved the story of this encounter out of the libraries, off the dusty shelves of nineteenth-century museums, and back into the political arena where it began. In the United States and Canada, as in Latin America, the search for a “usable history” that would include Native Americans has prompted reassessment and revision of the historiography of Indian-white relations. This research note will review some of the more important ethnohistorical issues raised in North America and comment on possible comparative studies for the Southern Cone.
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Ted Binnema. "Native Peoples and Water Rights: Irrigation, Dams, and the Law in Western Canada (review)." Wicazo Sa Review 25, no. 2 (2010): 133–34. http://dx.doi.org/10.1353/wic.2010.0011.
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Jasiński, Artur, and Anna Jasińska. "THREE MUSEUMS OF THE ART OF THE PACIFIC AND THE FAR EAST – POSTCOLONIAL, MULTICULTURAL AND PROSOCIAL." Muzealnictwo 60 (March 4, 2019): 16–32. http://dx.doi.org/10.5604/01.3001.0013.0764.
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Three museums of the art of the Pacific and the Far East are described in the paper: Singapore National Gallery, Australian Art Gallery of South Wales in Sydney, and New Zealand’s Auckland Art Gallery Toi o Tāmaki. The institutions have a lot in common: they are all housed in Neo-Classical buildings, raised in the colonial times, and have recently been extended, modernized, as well as adjusted to fulfill new tasks. Apart from displaying Western art, each of them focuses on promoting the art of the native peoples: the Malay, Aborigines, and the Maori. Having been created already in the colonial period as a branch of British culture, they have been transformed into open multicultural institutions which combine the main trends in international museology: infrastructure modernization, collection digitizing, putting up big temporary exhibitions, opening to young people and different social groups, featuring local phenomena, characteristic of the Pacific Region. The museums’ political and social functions cannot be overestimated; their ambition is to become culturally active institutions on a global scale, as well as tools serving to establish a new type of regional identity of postcolonial multicultural character.
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Morgan, Cecilia. "Creating Interracial Intimacies: British North America, Canada, and the Transatlantic World, 1830–1914." Journal of the Canadian Historical Association 19, no. 2 (July 23, 2009): 76–105. http://dx.doi.org/10.7202/037749ar.
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Abstract This article explores the domestic relationships of a number of interracial couples: Kahkewaquonaby/Peter Jones and Eliza Field; Nahnebahwequa/ Catherine Sutton and William Sutton; Kahgegagahbowh/George Copway and Elizabeth Howell; and John Ojijatekah Brant-Sero, Mary McGrath, and Frances Kirby. These unions took place within the context of and, in a number of instances, because of Native peoples’ movements across a multiple boundaries and borders within British North America, Canada, and Britain. Based in both Canadian Native historiography and work in colonial and imperial history, particularly that which focuses on gender, this article argues that international networks, such as nineteenth-century evangelicalism, the missionary movement, and circuits of performance, shaped such unions and played a central, constitutive role in bringing these individuals together. However, the article also points to the importance of exploring such large-scale processes at the biographic and individual level. It points to the different outcomes and dynamics of these relationships and argues that no one category or mode of scholarly explanation can account for these couples’ fates. The article also points to multiple and varied combinations of gender, class, and race in these relationships. It thus offers another dimension to the historiography on Native-white intimate relationships in North America which, to date, has focused mostly on relationships between white men and Native or mixed-race/Métis women. The article concludes by considering how these relationships complicate our understanding of commonly used concepts in imperial history, specifically those of domesticity and home.
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Monchalin, Lisa, and Olga Marques. ""Canada under Attack from Within": Problematizing "the Natives," Governing Borders, and the Social Injustice of the Akwesasne Dispute." American Indian Culture and Research Journal 38, no. 4 (January 1, 2014): 57–84. http://dx.doi.org/10.17953/aicr.38.4.m17273t2717mw667.
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When protests arose from a new Canadian federal policy requiring border officers to carry handguns in 2009, authorities shut down the border to Akwesasne Territory. An initial Canada Broadcasting Corporation news article on this highly publicized event caused an influx of people to post opinions to the online article's message board. Examining 657 of these comments, we analyze the embeddedness of discourses relating to securitization, sovereignty, and citizenship. Highlighting the contentious dichotomy that defines the problematic as either "the Natives" or "the State," this article reveals how many perceptions are filtered through a colonialist lens—a mentality that considers Native peoples a threat and assumes that Canada is "under attack from within."
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Douglas, Susan, and Melanie Hayes. "Giving Diligence Its Due: Accessing Digital Images in Indigenous Repatriation Efforts." Heritage 2, no. 2 (April 27, 2019): 1260–73. http://dx.doi.org/10.3390/heritage2020081.
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An increasing volume of images is available online, but barriers such as digital locks, proprietary interests and narrow scope of information uploaded to image databases maintain structures that have impeded repatriation efforts in the real world. Images of objects (cultural material) in the digital environment support cultural heritage. Institutions are developing complex solutions relevant in the network environment to further repatriation initiatives. These solutions facilitate discovery, opening avenues for research into the ethics of ownership that cross the physical/digital divide. There have been calls for strengthening the potential for use of pertinent information in order to protect and recover cultural heritage through increased visibility. However, some museums still limit access to images. We examine the issues and their implications referencing case studies specific to Indigenous, Inuit and Métis peoples of Canada.
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Kauanui, J. Kēhaulani. "Afterword: A Response Essay." American Indian Culture and Research Journal 42, no. 2 (January 1, 2018): 97–102. http://dx.doi.org/10.17953/aicrj.42.2.kauanui.
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This response addresses aspects of biopolitical regulations by Canada, El Salvador, Australia, and the United States, as critically analyzed in the special issue. Each piece offers much to illuminate different modalities of regulating Indigenous lifeways and Indigenous peoples' resistance to them on myriad grounds, and this response engages three particular themes that emerge from these articles: (1) structural genocide in settler-colonial states' attempts at deracination; (2) Indigenous peoples' agency with regard to anti-normalization; and (3) decolonial resistance outside of imposed settler-colonial binaries. All three aspects challenge the “logic of elimination of the Native” that, as theorized by Patrick Wolfe, is endemic to settler colonialism. The piece also offers some thoughts on these same three key nodes in the case of Hawai‘i and the United States.
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Douglas, Heather, and Tamara Walsh. "Continuing the Stolen Generations: Child Protection Interventions and Indigenous People." International Journal of Children’s Rights 21, no. 1 (2013): 59–87. http://dx.doi.org/10.1163/157181812x639288.
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Indigenous Australian children are significantly over-represented in out of home care. Figures evidencing this over-representation continue to increase at a startling rate. Similar experiences have been identified among native peoples in Canada, the United States and New Zealand. Drawing on interviews with lawyers who work with Indigenous parents in child protection matters in Queensland, Australia, this article examines how historical factors, discriminatory approaches and legal structures and processes contribute to the high rates of removal and, we argue, to the perpetuation of the stolen generations.
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Franklin, Michelle T., Tracy K. Hueppelsheuser, Paul K. Abram, Patrice Bouchard, Robert S. Anderson, and Gary A. P. Gibson. "The Eurasian strawberry blossom weevil, Anthonomus rubi (Herbst, 1795), is established in North America." Canadian Entomologist 153, no. 5 (June 23, 2021): 579–85. http://dx.doi.org/10.4039/tce.2021.28.
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AbstractWe report the strawberry blossom weevil, Anthonomus rubi (Herbst, 1795) (Coleoptera: Curculionidae), a species native to Europe, Asia, and North Africa, as established in British Columbia, Canada. This is the first report of A. rubi in North America. We provide a diagnosis of the species and compare it with other species of the genus Anthonomus Germar in Canada. This species is a pest of plants in Rosaceae Jussieu, including economically important berries such as strawberries (Fragaria Linnaeus) and raspberries (Rubus idaeus Linnaeus), and of native berries of importance to Indigenous peoples in Canada. Female weevils oviposit eggs inside developing flower buds and sever flower stalks, facilitating larval development inside damaged buds and thus reducing fruit yields. Surveys to confirm the presence of A. rubi conducted in 2020 found the weevil to be well established in cultivated and wild hosts throughout the Greater Vancouver area and Fraser Valley, British Columbia. At least one species of parasitoid wasp in the genus Pteromalus Swederus (Hymenoptera: Pteromalidae) has been found in association with A. rubi in the province. Future investigations are required to understand the biology of A. rubi in its new range, assess its impact on berries, and develop management strategies.
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Darnell, Regna. "Linguistic Anthropology in Canada: Some Personal Reflections." Canadian Journal of Linguistics/Revue canadienne de linguistique 50, no. 1-4 (December 2005): 151–72. http://dx.doi.org/10.1017/s0008413100003698.
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AbstractLinguistic anthropology can be understood as attention to the use and communicative context of language across cultures and societies. The legacy of linguistic anthropology for both of its constituent disciplines resides in qualitative research methods and the attention paid to the particular words of particular speakers. Linguistic anthropologists have also modelled ethical ways of doing collaborative research. Canadian linguistic anthropology has been pragmatic and closely tied to the maintenance and revitalization of First Nations (Native Canadian) languages. Issues of language are inseparable from those of community and larger social processes: this can be seen in the context of traditional Algonquian languages in the Prairies as well as in the adaptation of English to First Nations purposes. The latter is a reaction to the imposition of residential schooling that alienated students from their culture, their community, and their language, and escalated language loss. Current research on life-history narratives indicates that nomadic legacies of subsistence hunting are still present in the decision-making strategies of contemporary Algonquian peoples in southern Ontario.
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Adema, Seth. "Tradition and Transitions: Elders Working in Canadian Prisons, 1967-1992." Journal of the Canadian Historical Association 25, no. 1 (August 28, 2015): 243–75. http://dx.doi.org/10.7202/1032804ar.
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Between 1967 and 1992, Aboriginal traditional Elders played increasingly important roles working with Aboriginal inmates in Canadian penitentiaries. Whereas in 1967 a small group of individuals entered prisons as Elders on a voluntary basis, unrecognized by Correctional Services Canada (CSC), over the following decades Elders and CSC developed increasingly formal relationships. By 1992 the Corrections and Conditional Release Act legislated the employment of Elders as spiritual leaders for Aboriginal peoples in prison. This transition was brought about because of an ongoing cultural dialogue between Aboriginal prisoners through inmate groups called the Native Brotherhoods, Aboriginal community organizations that worked inside prisons, and penal administrators. While Native Brotherhoods and the Elders who worked with them were central to the decolonization of prisons, in legislating the practice of Aboriginal spirituality in prisons and mandating the employment of Elders, CSC took control of Aboriginal cultural practices and alienated the community groups that once supported Elders. While the increased rights of Elders under this new framework responded to many of the needs voiced by prisoners and community members, the shift from community-based to institutional-based service represented an important change in the relationship between Aboriginal peoples and Canadian penal institutions. This paper argues that the efforts of individual Elders and Native Brotherhoods and the consolidation of control over their efforts by the penal administrations were the result of simultaneous processes of decolonization and neocolonialism.
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Morrisseau, Nakita-Rose, Joseph M. Caswell, Amber Sinclair, and Paul M. Valliant. "Indigenous Peoples’ Attitude Toward Their Elders and Associated Personality Correlates." SAGE Open 7, no. 1 (January 2017): 215824401769716. http://dx.doi.org/10.1177/2158244017697166.
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Research has indicated there are cultural differences in attitudes toward seniors. Very few studies, however, have been undertaken to evaluate attitudes toward elders in indigenous populations in Canada. The current study was unique in this regard by asking indigenous participants ranging in age from 18 to 50 years to provide their attitudes toward their native elders. The research was conducted with people who live on reserve and off reserve in communities in Northern Ontario. We sought to understand the influence of gender and personality factors on attitudes toward elders. The Kogan’s Attitude Toward Old People Scale and Cattell’s 16 Personality Factor Questionnaires were used to investigate attitude and personality differences among an indigenous sample. Results indicated that indigenous people have positive attitudes toward elders. There were no significant gender or living arrangement differences for those living on or off reserve. Significant correlations were found between personality factors and attitudes toward the elders. Potential implications are discussed.
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Rotman, Leonard I. "Defining Parameters: Aboriginal Rights, Treaty Rights, and the Sparrow Justificatory Test." Alberta Law Review 36, no. 1 (December 1, 1997): 149. http://dx.doi.org/10.29173/alr1022.
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In the case of R. v. Sparrow, the Supreme Court of Canada created a justificatory scheme for federal legislation that had the potential to derogate from the rights of the Aboriginal peoples that are protected by s. 35(1) of the Constitution Act, 1982. Since that time, the Sparrow test has been applied to both Aboriginal and treaty rights. The author suggests that the straightforward application of the Sparrow test to treaty rights is inappropriate because of the significant distinctions between Aboriginal and treaty rights. Where there is a need to balance treaty rights with competing rights, any justificatory standard to be applied ought to be consistent with the consensual basis of Crown- Native treaties.
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Fenge, Terry. "Conservation of Polar Bear Pass, Bathurst Island, and the Emerging Comprehensive Conservation Policy for Northern Canada." Environmental Conservation 12, no. 3 (1985): 231–40. http://dx.doi.org/10.1017/s0376892900015964.
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During 1975 to 1984, a particularly divisive debate accompanied proposals to conserve Polar Bear Pass, NWT. Virtually all interests that participated in the debate supported a more comprehensive approach towards conservation of natural areas than had hitherto prevailed, and criticized the ad hoc manner in which conservation proposals were being handled by the Federal Government of Canada.Chastened by the experience with Polar Bear Pass, and suffering land-use allocation problems in many locations, the Department of Indian Affairs and Northern Development responded with a Northern Land-use Planning Policy (Diand, 1981a, 1981b), and is now developing a comprehensive conservation policy.Future conservation reserves in northern Canada are likely to be established as a result of regional land-use planning. It is important, however, that conservation of natural areas in both Territories support northern political development and devolution of resource management authority to northern governments, and settlement of landclaims made by native peoples.
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Dick, Caroline. "Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism." Canadian Journal of Political Science 40, no. 3 (September 2007): 769–72. http://dx.doi.org/10.1017/s0008423907070850.
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Recognizing Aboriginal Title: The Mabo Case and Indigenous Resistance to English-Settler Colonialism, Peter H. Russell, Toronto, Buffalo and London: University of Toronto Press, 2005, pp. xii, 470.Peter Russell's insightful book on Aboriginal land rights in Australia weaves together two tales, that of Indigenous crusader Eddie Koiki Mabo and the slow and arduous struggle of Torres Strait Islanders and mainland Aborigines to have their native land rights recognized by Australian governments in the hope of forging a new, post-colonial relationship. Along the way, Russell places these stories in the context of the push and pull of international events and movements that affected Australia's domestic politics and assesses the political progress of Indigenous peoples in Canada, the United States and New Zealand.
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Bowman, Jeff, Kaela Beauclerc, A. Hossain Farid, Heather Fenton, Cornelya F. C. Klütsch, and Albrecht I. Schulte-Hostedde. "Hybridization of domestic mink with wild American mink (Neovison vison) in eastern Canada." Canadian Journal of Zoology 95, no. 6 (June 2017): 443–51. http://dx.doi.org/10.1139/cjz-2016-0171.
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Farmed American mink (Neovison vison (Schreber, 1777)) pose a risk to biodiversity owing to escape and release from farms. Feral mink may affect native species in locations where American mink are not endemic, such as Europe. In contrast, escaping domestic mink may hybridize with wild mink in North America, leading to introgression of domestic traits via hybrid-mediated gene flow. We tested this idea in eastern Canada, which has a history of mink farming. We sampled known domestic and free-ranging mink, and profiled 508 individuals at 15 microsatellite loci. We found that 33% of free-ranging mink were either escaped domestic individuals, domestic–wild hybrids, or were introgressed to domestic or wild parental groups. The greatest prevalence of free-ranging domestic, hybrid, or introgressed mink (59%) occurred in Nova Scotia, which also had the most mink farms. Historic (1980s or earlier) mink sampled from museums had higher allelic richness and private allelic richness than contemporary wild mink. Domestic mink are artificially selected for traits desired by farmers, and as such, introgression with wild mink may lead to a loss of local adaptation. Our findings demonstrate that continued escape and release of mink could pose risks to the maintenance of genetic integrity in wild mink.
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Ajitha Sekhar, Dr C. P. "PLIGHT OF NATIVE ABORGINES IN NORTH AMERICA." International Journal of Engineering Applied Sciences and Technology 7, no. 4 (August 1, 2022): 189–91. http://dx.doi.org/10.33564/ijeast.2022.v07i04.030.
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The progress of indigenous women is very important for poverty abolition, attainment of justifiable development and the fight against gender-based violence. Unfortunately, gender discrimination and violence on women is a common problem in every part of the world. In spite of the various developments in all walks of life, cruelty on women is a continuing grief. Destructions of their cultural rights tend to create spiritual violence against aboriginal women. While the Declaration on the Rights of Indigenous Peoples drew special consideration to the requirements and mainly, constitutional rights of indigenous women are called for action to defend them from violence. In spite of, more than one in three aboriginal women are assaulted during their lifetime. Lee Maracle, a world-renowned Native woman writer of Canada, had authored innumerable critically acclaimed literary works which brings out the tribulations faced by the Canadian native women. In her writings, she addresses issues concerning aboriginal women of North America. Through her writings she attempts to achieve liberation of women from the age-old power and tyranny by men. In her biography I Am Woman, she focuses on male- domination and Native women’s subjugation. They lose their individuality and identity and protest for their colour and voices of the people. There is a social prejudice between the Canadian natives and white people. Maracle emphases the Canadian aboriginal legitimacy. She says about the final journey of Native people which ends with liberation. She is one among the Natives whois brutally attacked by the intruders. Maracle concludes the Indigenous People need to rejoice their past because in doing so, it helps to raise their cultures. Celebrating their history stimulates selfimportance in being Indigenous.
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Gauthier, Shane R., Sharon Goulet, and Katie Black. "Calgary’s Family and Community Support Services’ Social Sustainability Framework and Urban Aboriginal Peoples." First Peoples Child & Family Review 6, no. 2 (May 4, 2020): 20–34. http://dx.doi.org/10.7202/1068874ar.
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Family & Community Support Services (FCSS) in Calgary is a joint municipal and provincial funding program. The program is designed to develop, support, and fund preventive social services. FCSS Calgary has a number of benefits and truly makes a difference in the community. At-risk youth and vulnerable senior citizens have avenues for positive community involvement, family violence victims are safer, newcomers are welcomed and can feel at home in Calgary, citizens have access to information about the community and crisis services, and urban Aboriginal people are able to develop leadership skills within the community. FCSS programs and agencies align with at least one of the funding priorities (Strengthening Neighbourhoods and Increasing Social Inclusion, outlined in the Social Sustainability Framework). Increasing Social Inclusion concentrates on five populations: families, children and youth, seniors, immigrants, and Aboriginal people (City of Calgary, Social Sustainability, 2010). The new Social Sustainability Framework helps the community in a number of ways. It guides funding decisions by providing FCSS Calgary with clear and consistent principles. By aligning funded programs with identified objectives and outcomes, it helps FCSS account for and communicate its impact on the community. There is an abundance of statistics that support the need for culturally appropriate programs for urban Aboriginal peoples. Research demonstrates urgency for these programs and the current social landscape of urban Aboriginal children, youth, and families. For example, between 1996 and 2006, the Aboriginal population across Canada grew by 45% to reach close to 1.2 million persons, representing 3.8% of the Canadian population. (Statistics Canada, 2008, Canadian Demographics at a Glance, p. 34).Two examples of urban Aboriginal programs from Metis Calgary Family Services (MCFS) is presented within FCSS’s Sustainability Framework; Native Network, and Little Dancing Buffalo.
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Smith, Derek G. "The "Policy of Aggressive Civilization" and Projects of Governance in Roman Catholic Industrial Schools for Native Peoples in Canada, 1870-95." Anthropologica 43, no. 2 (2001): 253. http://dx.doi.org/10.2307/25606039.
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Corso, Melissa, Astrid DeSouza, Ginny Brunton, Hainan Yu, Carolina Cancelliere, Silvano Mior, Anne Taylor-Vaisey, Kathy MacLeod-Beaver, and Pierre Côté. "Integrating Indigenous healing practices within collaborative care models in primary healthcare in Canada: a rapid scoping review." BMJ Open 12, no. 6 (June 2022): e059323. http://dx.doi.org/10.1136/bmjopen-2021-059323.
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ObjectivesIn November 2020, a series of reports, In Plain Sight, described widespread Indigenous-specific stereotyping, racism and discrimination limiting access to medical treatment and negatively impacting the health and wellness of Indigenous Peoples in British Columbia, Canada. To address the health inequalities experienced by Indigenous peoples, Indigenous healing practices must be integrated within the delivery of care. This rapid scoping review aimed to identify and synthesise strategies used to integrate Indigenous healing practices within collaborative care models available in community-based primary healthcare, delivered by regulated health professionals in Canada.Eligibility criteriaWe included quantitative, qualitative and mixed-methods studies conducted in community-based primary healthcare practices that used strategies to integrate Indigenous healing practices within collaborative care models.Sources of evidenceWe searched MEDLINE, Embase, Indigenous Studies Portal, Informit Indigenous Collection and Native Health Database for studies published from 2015 to 2021.Charting methodsOur data extraction used three frameworks to categorise the findings. These frameworks defined elements of integrated healthcare (ie, functional, organisational, normative and professional), culturally appropriate primary healthcare and the extent of community engagement. We narratively summarised the included study characteristics.ResultsWe identified 2573 citations and included 31 in our review. Thirty-nine per cent of reported strategies used functional integration (n=12), 26% organisational (n=8), 19% normative (n=6) and 16% professional (n=5). Eighteen studies (58%) integrated all characteristics of culturally appropriate Indigenous healing practices into primary healthcare. Twenty-four studies (77%) involved Indigenous leadership or collaboration at each phase of the study and, seven (23%) included consultation only or the level of engagement was unclear.ConclusionsWe found that collaborative and Indigenous-led strategies were more likely to facilitate and implement the integration of Indigenous healing practices. Commonalities across strategies included community engagement, elder support or Indigenous ceremony or traditions. However, we did not evaluate the effectiveness of these strategies.
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Kerkhove, Ray. "Aboriginal Trade in Fish and Seafoods to Settlers in Nineteenth-Century South-East Queensland: A Vibrant Industry?" Queensland Review 20, no. 2 (October 30, 2013): 144–56. http://dx.doi.org/10.1017/qre.2013.17.
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Aboriginal peoples have been ‘doing business’ with foreigners for centuries (McCarthy 1939; Langton, Mazel and Palmer 2006), yet research to date has focused either on traditional exchange networks (Donovan and Wall 2004) or the impact of Western goods. Thus Harrison (2002) and Jones (2007) plotted Aboriginal exchange values and redistribution systems for iron and cloth. The general impression from such works is that, following European contact, Aboriginal society was radically transformed, while Europeans received curios. For example, Western goods stimulated a ‘glass artefact industry’ (Harrison 2003) and Aboriginal ‘doggers’ controlled dingos (Young 2010), but only officials or anthropologists had use for the resultant spearheads and scalps. At best, Aboriginal–European trade is considered inconsequential — ‘trinkets for trash’ — while Noel Butlin's (1994) analysis of the colonial economy entirely ignores it. Discussion of profitable exchange seems limited to the post-1950s arts trade (Kleinert 2010: 175). The notion that Aboriginal people might ‘flourish’ in trade or labour with Europeans (e.g. Anderson 1983) is discarded as absurd (White 2011: 81). This is perplexing, because colonial expansion saw commercial exchanges with Indigenous peoples all over the globe. Trade between Europeans and native people forms the opening chapter of national histories — for example, those of Canada and New Zealand (Innis 1999; Salmond 1997; McLusker 2006).
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Jabran, D., A. Potia, S. Smith, S. Solomon, D. Fernandez, and Y. Fatima. "P057 Prevalence of poor sleep in First Nations peoples across the globe: A systematic review." SLEEP Advances 3, Supplement_1 (October 1, 2022): A49. http://dx.doi.org/10.1093/sleepadvances/zpac029.130.
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Abstract This review aims to collate and assess the extant literature on the prevalence of sleep issues among First Nations peoples across the globe. A systematic literature search, was conducted across key academic databases and grey literature sources to retrieve studies published until November 2021. Studies offering quantitative data on sleep issues in First Nations Peoples were included. The NIH Quality Assessment Tool was used to assess the methodological quality and an adapted version of the Indigenous Quality Appraisal tool was used to evaluate First Nations' engagement in research. Results: A total of 65 studies,(28 longitudinal, 37 cross-sectional) met the inclusion criteria for this review. The included evidence indicated that the First Nations Australians reported night-time awakenings (22%), severe daytime sleepiness (27%), short sleep duration (35%) and long sleep duration (41%). The Māori population from New Zealand consistently reported insufficient sleep (36%) and short sleep duration (28.6%). The First Nations Americans / Alaska Native populations reported insomnia (25% to 33%) and insufficient sleep (15% to 40%). The Cree First Nations from Canada had a higher prevalence of insomnia (38.5%) and sleep deprivation (25% to 40%). Most studies scored "quality" in quality assessment. However, First Nations' engagement in research could not be adequately assessed due to limited information. The review findings highlight that a significant proportion of First Nations peoples are experiencing poor sleep. Considering the established link between poor sleep and adverse health outcomes, sleep health equity in First Nations communities should be a high priority for service providers and policymakers.