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1
Kaya, Polat. "Search for a Probable Linguistic and Cultural Kinship Between the Turkish People of Asia and the Native Peoples of Americas." Belleten 50, no. 198 (December 1, 1986): 650–78. http://dx.doi.org/10.37879/belleten.1986.650.
Повний текст джерелаАнотація:
This study tries to show probable linguistic and cultural kinship between the Turkish people in Asia and the Native Peoples of Americas, i.e., the north, central and south Americas. In this study, we have shown that the use of the Turkish words "ata" and "apa" for "father and ancestor" and "ana" for "mother" and their derivatives are quite common in the languages of considerable number of the Native Peoples of Americas. The study shows that these three words, i.e., "ata", "apa" and "ana" are probably among the oldest living words in the human languages. In addition, this study points out some other words, aspects of languages and cultures of some of the Native Peoples of Americas which seem to be common with the Turkish people of Asia. The purpose of this study was to indicate with evidence the presence of correlation between the languages of the Native Peoples of Americas and the Turks in Asia and hopefully to attract the attention of linguistic scholars to carry out further studies to possibly illuminate past background of both the Native Peoples of Americas and the Turks of Asia.
2
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.
Повний текст джерелаАнотація:
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.
3
Guerrero, M. A. Jaimes. "“Patriarchal Colonialism” and Indigenism: Implications for Native Feminist Spirituality and Native Womanism." Hypatia 18, no. 2 (2003): 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.
Повний текст джерелаАнотація:
This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as “indigenous kinship” in traditional communalism; today, these Native American societies are called “tribal nations” in contrast to the Supreme Court Marshall Decision (The Cherokee Cases, 1831–1882) which labeled them “domestic dependent nations.” This history up to the present state of affairs as it affects Native American women is contextualized as “patriarchal colonialism” and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a “trickle down patriarchy” that marks male dominance in tribal politics. A final statement calls for “Native Womanism” in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism.
4
Cucarella-Ramón, Vicent. "Afroperipheral indigeneity in Wayde Compton’s The Outer Harbour." International Journal of English Studies 21, no. 1 (June 29, 2021): 21–37. http://dx.doi.org/10.6018/ijes.437511.
Повний текст джерелаАнотація:
Black Canadian writer Wayde Compton’s short story collection The Outer Harbour (2015) is located in the Afroperiphery of British Columbia which stands as a ‘contact zone’ that enables the alliances between Black and Indigenous peoples and also establishes a fecund ground of possibilities to emphasize the way in which cross-ethnic coalitions and representations reconsider imperial encounters previously ignored. The stories participate in the recent turn in Indigenous studies towards kinship and cross-ethnicity to map out the connected and shared itineraries of Black and Indigenous peoples and re-read Indigeneity in interaction. At the same time, the stories offer a fresh way to revisit Indigeneity in Canada through the collaborative lens and perspective of the Afroperipheral reality. In doing so, they contribute to calling attention to current cross-ethnic struggles for Indigenous rights and sovereignty in Canada that rely on kinship and ethnic alliances to keep on interrogating the shortcomings of the nation’s multiculturalism.
5
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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6
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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7
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.
Повний текст джерелаАнотація:
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.
8
Troester, Patrick T. "“No Country Will Rise above Its Home, and No Home above Its Mother”: Gender, Memory, and Colonial Violence in Nineteenth-Century Texas." Western Historical Quarterly 52, no. 2 (April 7, 2021): 143–66. http://dx.doi.org/10.1093/whq/whab001.
Повний текст джерелаАнотація:
Abstract This article examines Anglo-American colonization in nineteenth-century Texas and the construction of its historical memory, highlighting the interwoven roles of kinship, women’s labor, and gendered ideology. Building upon social, economic, and cultural roots in the U.S. Southeast, settler colonialism in Texas was a multi-generational project structured heavily by kinship. Anglo-Texan women served as active colonial agents through their productive and reproductive labor, which bound them firmly to more overt forms of colonial violence by men and the emerging state. In the face of Native resistance, Anglo-Texans highlighted Indigenous acts of violence against White women and families in order to invert responsibility for colonial violence and to justify the dispossession and destruction of Native peoples. Beginning as early as the 1830s, direct Anglo participants, including many influential women, wrote the first histories of Texas colonization, interpreting that process and its violence from within the deeply gendered and personal framework of kinship. Their efforts have marked both popular memory and historical scholarship to the present day.
9
Sebar, Hind, and Rohaidah Nordin. "Rights of the Indigenous Peoples to Self-Government: A Comparative Analysis between New Zealand and Canada." Jurnal Dinamika Hukum 21, no. 1 (December 1, 2021): 57. http://dx.doi.org/10.20884/1.jdh.2021.21.1.2878.
Повний текст джерелаАнотація:
Canada and New Zealand are the western liberal democracies settled by a predominantly English-speaking majority. Their legal and constitutional system depends on English common law. Both Canada and New Zealand have a high percentage of indigenous peoples irrespective of the 4% difference in Canada and 15% in New Zealand. Both states rank high in global comparisons of human development. There exist many differences in the rights of self-government of indigenous peoples in both Canada and New Zealand. These distinctions in the application of the self- government right in local and regional level greatly impacts how indigenous peoples put self- government into practice and brings forth significant questions about which version of these applications best serves the interests of indigenous peoples. This is a comparative study that expounds the differences between constitutions of both countries together with the distinctions in the rights of self-government of indigenous peoples. By using the legal combative method to compare constitutions of Canada and New Zealand and their policies regarding rights of self-government of indigenous peoples, this study concludes that with respect to clear constitutional and legislative recognition of the right of self -government Canada is more advanced. Additionally, this study points out significant institutional work differences between indigenous peoples’ self-government rights in both countries. Keywords- Canada; Indigenous peoples; indigenous rights; Native; New Zealand; Self-government.
10
Matthiasson, John S., and Ronald W. Kristjanson. "Native Students and the Special Mature Students Program at the University of Manitoba: An Historical Examination." I. SOCIAL AND POLITICAL DEVELOPMENT / DÉVELOPPEMENT POLITIQUE ET SOCIAL 1, no. 1 (May 19, 2021): 91–95. http://dx.doi.org/10.7202/1077279ar.
Повний текст джерелаАнотація:
With an increasing public concern in the past decade over the socio-economic position of the native peoples of Canada, in large part a response to the politicization of native peoples themselves, special educational programmes have been initiated at several Canadian universities. The majority of students in the Special Mature Students Program of the University of Manitoba are of native background. This article examines some of the difficulties encountered during the first years of that program, ways in which they have been resolved, and factors related to the success of those students of native background who have completed first degrees and/or been admitted to professional faculties.
11
Bull, Jesse. "International Entrepreneurship by Indigenous Peoples in the United States and Canada." Journal of Comparative International Management 27, no. 1 (June 19, 2024): 93–96. http://dx.doi.org/10.55482/jcim.2024.33727.
Повний текст джерелаАнотація:
Native Americans and First Nations face many economic disparities. Despite a long history of international entrepreneurship, the effects of colonialization persist and present many hurdles to international entrepreneurship in Indian Country. Exporting by Native-owned businesses is associated with higher average payroll per employee and having more employees (Gresser 2022). Access to education and financing are significant obstacles. While policy changes could have a significant impact, assistance in exporter-specifictraining, education, and mentoring can have strong effects.
12
Sinclair, Rebekah. "Righting Names." Environment and Society 9, no. 1 (September 1, 2018): 91–106. http://dx.doi.org/10.3167/ares.2018.090107.
Повний текст джерелаАнотація:
Controlling the names of places, environments, and species is one way in which settler colonial ontologies delimit the intelligibility of ecological relations, Indigenous peoples, and environmental injustices. To counter this, this article amplifies the voices of Native American scholars and foregrounds a philosophical account of Indigenous naming. First, I explore some central characteristics of Indigenous ontology, epistemic virtue, and ethical responsibility, setting the stage for how Native naming draws these elements together into a complete, robust philosophy. Then I point toward leading but contingent principles of Native naming, foregrounding how Native names emerge from and create communities by situating (rather than individuating) the beings that they name within kinship structures, including human and nonhuman agents. Finally, I outline why and how Indigenous names and the knowledges they contain are crucial for both resisting settler violence and achieving environmental justice, not only for Native Americans, but for their entire animate communities.
13
Micon, Jonathan, Jennifer Birch, Ronald F. Williamson, and Louis Lesage. "Strangers No More: Kinship, Clanship, and the Incorporation of Newcomers in Northern Iroquoia." Canadian Journal of Archaeology 45, no. 2 (2021): 259–82. http://dx.doi.org/10.51270/45.2.259.
Повний текст джерелаАнотація:
In this paper, we consider how institutions of kinship facilitated the integration of peoples originating in the St. Lawrence Valley into ancestral Huron-Wendat communities in the fifteenth and sixteenth centuries AD. We present some general principles regarding the role of kinship in structuring social relations, processes of population movement, and the integration of newcomers. Data on the distributions and frequencies of characteristic St. Lawrence Iroquoian artifacts on four ancestral Huron-Wendat village sites in Ontario, Canada are utilized to infer the scale of population movement and processes of incorporation into lineages and clan segments. We argue that interpretive frameworks that explicitly incorporate categories and institutions of relatedness with traditional material culture analyses can shed new light on how groups of newcomers of varying scale and composition were integrated into Huron-Wendat households and communities.
14
Novikova, Natalia. "Aboriginal entrepreneurship in Russia: resources, technologies and social institutes." Вестник антропологии (Herald of Anthropology) 46, no. 2 (May 2019): 5–18. http://dx.doi.org/10.33876/2311-0546/2019-46-2/5-18.
Повний текст джерелаАнотація:
Aboriginal entrepreneurship is seen as a new form of social organization. Economic activity in the enterprises of indigenous peoples is based on family and kinship ties, and focuses on traditional use of nature, as well as on the knowledge and culture of the peoples of the North. Therefore, their entrepreneurship is limited by the traditional lifestyle, which is based on reindeer breeding, hunting, fishing, and gathering. The government authorities adopt laws and programs aimed at the preservation of the traditional lifestyle of indigenous peoples, but not at the development of free enterprise. Indigenous people offer the strategy of modern development, which is based on original culture and new social institutes. The author analyzes enterprises of Sakhalin (fishery), Yamal-Nenets AO (reindeer breeding) and Khanty-Mansi autonomous areas (cultural business, tourism) and considers the factors influencing development of native business and its place in modern market economy.
15
Abdulrehman, Munib Said. "Reflections on Native Ethnography by a Nurse Researcher." Journal of Transcultural Nursing 28, no. 2 (July 9, 2016): 152–58. http://dx.doi.org/10.1177/1043659615620658.
Повний текст джерелаАнотація:
There are benefits and challenges associated with conducting research in a familiar setting, especially when the researcher is more an insider than an outsider. The aim of this article is to explore the author’s experience as a native scholar conducting ethnographic research among the Swahili peoples of Lamu, Kenya. This article focuses on methodological issues related to conducting ethnographic research among the author’s own people, including examining the issues of anthropological reflexivity as a native ethnographer and highlighting the author’s experiences embodying multiple identities. Native ethnographers must consider the challenges associated with negotiating multiple roles in the research setting, especially in the presence of sociocultural factors such as gender stratification, complex kinship networks, socioeconomic hierarchies, illiteracy, and poverty. Embracing rather than being confused by the multiple levels of understanding native researchers bring to studies of their communities opens up new avenues of research and possibilities.
16
Firkus, Angela. "Agricultural Extension and the Campaign to Assimilate the Native Americans of Wisconsin, 1914–1932." Journal of the Gilded Age and Progressive Era 9, no. 4 (October 2010): 473–502. http://dx.doi.org/10.1017/s1537781400004229.
Повний текст джерелаАнотація:
Congress founded the Agricultural Extension Service (AES) in the Smith-Lever Act of 1914 to disseminate agricultural research to individual farmers. In some states the AES also worked to encourage Native Americans to adopt sedentary intensive agriculture and all aspects of assimilation connected with that occupation. J. F. Wojta, AES administrator in Wisconsin from 1914 to 1940, took a deep interest in Indian farmers and used the power and resources of his office to instruct Native Americans. Ho-Chunks, Menominees, Ojibwes, and Oneidas in Wisconsin adopted or rejected these social, economic, and political assimilation efforts during the Progressive Era according to their own circumstances and goals. The experience of Wisconsin tribes with the state's agricultural extension programs illustrates different ways that Native peoples tried to benefit from modern government services while maintaining their own culture and kinship ties.
17
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.
Повний текст джерелаАнотація:
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.
18
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.
Повний текст джерелаАнотація:
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.
19
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.
Повний текст джерелаАнотація:
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.
20
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.
Повний текст джерелаАнотація:
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.
21
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.
Повний текст джерелаАнотація:
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.
22
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.
Повний текст джерелаАнотація:
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
23
Pravinchandra, Shital. "‘More than biological’: Cherie Dimaline’s The Marrow Thieves as Indigenous countergenetic fiction." Medical Humanities 47, no. 2 (June 2021): 135–44. http://dx.doi.org/10.1136/medhum-2020-012103.
Повний текст джерелаАнотація:
This article reads Métis writer Cherie Dimaline’s novel The Marrow Thieves as one among a growing number of Indigenous countergenetic fictions. Dimaline targets two initiatives that reductively define indigeneity as residing in so-called Native American DNA: (1) direct-to-consumer genetic testing, through which an increasing number of people lay dubious claim to Indigenous ancestry, and (2) population genetics projects that seek urgently to sample Indigenous genetic diversity before Indigenous Peoples become too admixed and therefore extinct. Dimaline unabashedly incorporates the terminology of genetics into her novel, but I argue that she does so in order ultimately to underscore that genetics is ill-equipped to understand Indigenous ways of articulating kinship and belonging. The novel carefully articulates the full complexity of Indigenous self-recognition practices, urging us to wrestle with the importance of both the biological (DNA, blood and relation) and the ‘more than biological’ (story, memory, reciprocal ties of obligation and language) for Indigenous self-recognition and continuity. The novel shows that,to grasp Indigenous modes of self-recognition is to understand that Indigenous belonging exceeds any superficial sense of connection that a DNA test may produce and that, contrary to population geneticists’ claims, Indigenous Peoples are not vanishing but instead are actively engaged in everyday practices of survival. Finally, I point out that Dimaline—who identifies as Two-Spirit—does not idealise Indigenous communities and their ways of recognising their own; The Marrow Thieves also explicitly gestures to the ways in which Indigenous kinship-making practices themselves need to be rethought in order to be more inclusive of queer Indigenous Peoples.
24
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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25
Redsky, Arlana M., Latiya Northwest, Ashlyn Jensen-Fisk, Tanelle Smith, Katie Neimeyer, Avery Newman-Simmons, Chyloe Healy, et al. "SING 2019 Talking Circle: Indigenous Perspectives on Chronic Wasting Disease Research and Management in North America." Wicazo Sa Review 36, no. 2 (September 2021): 56–80. http://dx.doi.org/10.1353/wic.2021.a919170.
Повний текст джерелаАнотація:
Abstract: The Summer Internship for Indigenous Peoples in Genomics Canada (SING Canada) is an annual, weeklong training program organized by the Indigenous Science, Technology, and Society program in the Faculty of Native Studies at the University of Alberta. During the 2019 annual program, Indigenous students, nation members, elders, and early career Indigenous scientists were invited to participate in an intensive training program on chronic wasting disease (CWD) of cervids (deer, moose, elk, and caribou). At the closing of SING Canada 2019, participants collaborated in a talking circle to capture their impressions on the directions of CWD management, research, and engagement of Indigenous peoples in these processes. The results of this discussion indicated that research on CWD lacks Indigenous input, resulting in adverse outcomes for Indigenous people. These findings point to a greater need for Indigenous engagement and consultation on CWD and inclusion of the more holistic Indigenous perspectives that place value and emphasis on the interconnection between living and nonliving beings. By engaging more critical Indigenous perspectives, future directions of CWD research and management can begin to identify and meaningfully address Indigenous peoples' needs.
26
Donald, Dwayne. "We Need a New Story: Walking and the wâhkôhtowin Imagination." Journal of the Canadian Association for Curriculum Studies 18, no. 2 (March 16, 2021): 53–63. http://dx.doi.org/10.25071/1916-4467.40492.
Повний текст джерелаАнотація:
Inspired and guided by the nêhiyaw (Cree) wisdom concept of wâhkôhtowin, this paper frames walking as a life practice that can teach kinship relationality and help reconceptualize Indigenous-Canadian relations on more ethical terms. I argue that Indigenous-Canadian relations today continue to be heavily influenced by colonial teachings that emphasize relationship denial. A significant curricular and pedagogical challenge faced by educators in Canada today is how to facilitate the emergence of a new story that can repair inherited colonial divides and give good guidance on how Indigenous peoples and Canadians can live together differently. In my experience, the emergence of a new story can be facilitated through the life practice of walking.
27
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.
Повний текст джерелаАнотація:
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.
28
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.
Повний текст джерелаАнотація:
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.
29
Mitko, A. V., and V. K. Sidorov. "Native Canadian daily life in the Northwest Passage context." Arctic XXI century. Humanities, no. 4 (December 26, 2023): 134–46. http://dx.doi.org/10.25587/2310-5453-2023-4-134-146.
Повний текст джерелаАнотація:
This article explores the connection between the indigenous populations of the North and the Canadian government regarding the Northwest Passage in the Arctic region. The significance of indigenous representation in managing the Northwest Passage is emphasized. The challenges faced by small indigenous groups of the Canadian Arctic are addressed, as well as possible solutions through series of mutually beneficial economic and political proposals. Inuit involvement in the management of marine ecosystem goes beyond Canada’s borders. The Arctic Council has demonstrated that permanent participants from Northern Indigenous communities can significantly influence government, especially on Arctic issues. The days when the Arctic was on the outskirts of global political affairs are gone, as are the days of Canada’s previous passive stance towards its assertions of historically internal waters within the Northwest Passage. Advancing the interests of Indigenous peoples of the North is a well-established Canadian position. The utilization of the Arctic territory by these peoples serves as the backbone of Canada’s Arctic State Policy, consistently articulated by the Government of Canada.
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Leroux, Darryl. "‘We’ve been here for 2,000 years’: White settlers, Native American DNA and the phenomenon of indigenization." Social Studies of Science 48, no. 1 (January 9, 2018): 80–100. http://dx.doi.org/10.1177/0306312717751863.
Повний текст джерелаАнотація:
Relying on a populace well-educated in family history based in ancestral genealogy, a robust national genomics sector has developed in Québec over the past decade-and-a-half. The same period roughly coincides with a fourfold increase in the number of individuals and organizations in the region self-identifying with a mixed-race form of indigeneity that is counter to existing Indigenous understandings of kinship and citizenship. This paper examines how recent efforts by genetic scientists, working on a multi-year research project on the ‘diversity’ of the Québec gene pool, intervene in complex settler-Indigenous relations by redefining indigeneity according to the logics of ‘Native American DNA’. Specifically, I demonstrate how genetic scientists mobilize genes associated with Indigenous peoples in ways that support regional efforts to govern settler-Indigenous relations in favour of otherwise white settler claims to Indigenous lands.
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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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Rowse, Tim. "The Statistical Table as Colonial Knowledge." Itinerario 41, no. 1 (April 2017): 51–73. http://dx.doi.org/10.1017/s0165115317000110.
Повний текст джерелаАнотація:
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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Morden, Michael. "Across the Barricades: Non-Indigenous Mobilization and Settler Colonialism in Canada." Canadian Political Science Review 8, no. 1 (August 12, 2014): 43–62. http://dx.doi.org/10.24124/c677/2014557.
Повний текст джерелаАнотація:
Recently, a new body of scholarship on “settler colonialism” has emerged with the goal to analyze the non-Native dimension of Indigenous-settler relations, in Canada and other settler states. This paper will identify two shortcomings of the new literature: first, a tendency to conflate mass-level non-Natives with the state itself; and second, an erroneous, primordial presentation of non-Native norms and identity. The paper examines two case studies of settler political mobilization in opposition to Indigenous peoples, in the contexts of the Indigenous occupations at Ipperwash/Aazhoodena in the early- to mid-1990s, and Caledonia/Kanonhstaton in 2006. The cases reveal consistency in how the mobilization is framed by non-Native participants – as a defense of abstract procedural principles like equality before the law and public order. This normative framework does not resonate with settler colonial theory. They also illustrate the degree to which mass-level non-Natives are autonomous actors in the relationship. During both conflicts, local non-Natives often advanced divergent interests from those of the state, producing a tripartite political dynamic that is not anticipated in the literature.
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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.
Повний текст джерелаАнотація:
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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Clair, Muriel. "“Seeing These Good Souls Adore God in the Midst of the Woods”." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 281–300. http://dx.doi.org/10.1163/22141332-00102008.
Повний текст джерелаАнотація:
Up to 1647, Jesuit missionaries in New France attempting to evangelize nomadic Algonquians of North America’s subarctic region were unable to follow these peoples, as they wished, in their seasonal hunts. The mission sources, especially the early Jesuit Relations, indicate that it was Algonquian neophytes of the Jesuit mission villages of Sillery and La Conception who themselves attracted other natives to Christianity. A veritable Native American apostolate was thus in existence by the 1640s, based in part on the complex kinship networks of the nomads. Thus it appears that during that decade, the Jesuits of New France adopted a new strategy of evangelization, based partly on the kinship networks of the nomads, which allowed for the natives’ greater autonomy in communicating and embracing Catholicism. A difficulty faced by the Jesuit editors of the Relations was how to concede to the culture of the nomads without offending their devout, European readers of the era of the “great confinement,” upon whom the missionaries depended for financial support. One way the Jesuits favorably portrayed nomadic neophytes—who were often unaccompanied by a missionary in their travels—was by underscoring the importance during hunting season of memory-based and material aids for Catholic prayer (Christian calendars, icons, rosaries, crucifixes, oratories in the woods, etc.). Thus, in the Jesuit literature, the gradual harmonization between Native American mobility and the Catholic liturgy was the key feature of the missionaries’ adaptation to the aboriginal context of the 1640s—a defining period for the Jesuit apostolate in North America through the rest of the seventeenth century.
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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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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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Budenkova, Anna V. "Collaboration of the countries of the British Commonwealth of Nations (Australia, Canada, New Zealand) on the issue of preserving the indigenous peoples’ cultural heritage." Izvestiya of Saratov University. History. International Relations 24, no. 2 (June 21, 2024): 210–19. http://dx.doi.org/10.18500/1819-4907-2024-24-2-210-219.
Повний текст джерелаАнотація:
The article provides an overview of current topics in Russian and foreign research on indigenous issues, on the basis of which the interest and low study degree of collaboration of the British Commonwealth of Nations countries on the issue of preserving the indigenous peoples’ cultural heritage is shown. Using materials from original sources, the article highlights the history of relations among the native peoples and colonists of Australia, Canada and New Zealand in the 18th – 21st centuries. The historical events influenced the formation and underlie modern cooperation among countries on issues of preserving cultural heritage. The evolution and main areas of cooperation are shown, without which it is impossible to implement the concept of maintaining cultural diversity and cooperation on issues of preserving the aboriginal peoples’ material and non-material culture, as well as the formation of a new humanitarian direction in the foreign policy activities of these countries with the direct participation of the First nations.
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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.
Повний текст джерелаАнотація:
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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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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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.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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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Powell, Lara, Amberly Quakegesic, Elena McCulloch, Isabelle Allen, and Ben Bradshaw. "Rooting natural climate solutions in Wahkohtowin through Indigenous guardianship: insights from a youth-led initiative in Northern Ontario, Canada." FACETS 9 (January 1, 2024): 1–17. http://dx.doi.org/10.1139/facets-2023-0104.
Повний текст джерелаАнотація:
In recent years, increasing attention has been directed to “natural climate solutions” to mitigate climate change through the protection, restoration, and improved management of carbon-storing ecosystems. In practice, Indigenous Peoples have been implementing natural climate solutions for millennia through land stewardship. As Indigenous nations and communities in Canada reassert stewardship roles through Indigenous Guardians programs, the question arises: what possibilities emerge when natural climate solutions are driven by Guardians, guided by multifaceted community priorities and Indigenous knowledge? This paper responds to this question, drawing upon collaborative research with Wahkohtowin Development, a social enterprise based in Treaty 9 territory (Ontario, Canada), made up of Chapleau Cree First Nation, Missanabie Cree First Nation, and Brunswick House First Nation. We engaged youth Guardians in workshops that generated insights on the role of youth, cross-cultural collaboration, and holistic conceptualizations of climate action rooted in Indigenous ontologies (such as the Cree philosophy of wahkohtowin, embodying kinship and interconnectedness). Our analysis reveals that Indigenous Guardians are well positioned to advance natural climate solutions and to do so in an integrative manner that addresses intersecting challenges—with benefits for communities, ecosystems, climate action, and reconciliation.
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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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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.
Повний текст джерелаАнотація:
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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Gibbs, Jordan, Helen Milroy, Stella Mulder, Carlina Black, Catherine Lloyd-Johnsen, Stephanie Brown, and Graham Gee. "A Systematic Scoping Review of Indigenous People’s Experience of Healing and Recovery from Child Sexual Abuse." International Journal of Environmental Research and Public Health 21, no. 3 (March 7, 2024): 311. http://dx.doi.org/10.3390/ijerph21030311.
Повний текст джерелаАнотація:
Child sexual abuse is a form of violence that occurs across nations and cultures. Collective efforts are being made to address this issue within many Indigenous communities. In Australia, Aboriginal and Torres Strait Islander communities have expressed the need for cultural models of healing child sexual abuse. A preliminary exploration of the relevant literature shows a lack of synthesis with regard to the current evidence base. This protocol outlines the methods and background for a scoping review that aims to explore and collate the broad scope of literature related to healing from child sexual abuse within an Indigenous context. The proposed review utilises a ‘population, concept, and context structure’ from the Joanna Briggs Institute to explore the broad scope of the literature within a scoping review framework. The target population is Indigenous survivors of child sexual abuse, including Indigenous populations from six distinct regions: Aboriginal and Torres Strait Islander peoples from Australia; Māori peoples from Aotearoa (New Zealand); First Nations, Inuit and Métis peoples from Canada; Native American peoples from North America; Native peoples from Alaska; and the Sámi peoples of the Sápmi region in Northern Europe. The concept within the review is healing from an Indigenous perspective, which includes a broad range of processes related to both recovery and personal growth. The contexts explored within this review are any context in which healing from child sexual abuse can occur. This may include processes related to disclosure and accessing services, specific interventions or programs for survivors of child sexual abuse, as well as broader non-specific healing programs and personal experiences of healing without intervention. The scoping review will use search strings with broad inclusion and exclusion criteria to capture the potential breadth of perspectives. The search will be conducted across several academic databases and will also include an extensive search for grey literature. This protocol establishes the proposed benefits of this scoping review.
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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.
Повний текст джерелаАнотація:
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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Humalajoki, Reetta. "“A Program of Pacification”?: Federal Funding and Indigenous Political Organizing in Canada, 1968–71." Canadian Historical Review 104, no. 4 (December 1, 2023): 494–518. http://dx.doi.org/10.3138/chr-2022-0033.
Повний текст джерелаАнотація:
This article explores the founding and financing of national Indigenous organizations during the shift in Canadian politics towards the ideal of participatory democracy during the late 1960s and early 1970s. It investigates the emergence of two separate organizations, the National Indian Brotherhood (nib) for “status Indians” and the Native Council of Canada (ncc) for “non-status Indians” and Métis, following the collapse of the pan-Indigenous National Indian Council (nic) in 1968. It highlights the key role that funding played in the structuring of national-level Indigenous politics but argues that accepting federal funding did not simply equate to government control. Instead, both the nib and ncc successfully resisted and – in limited ways – shaped federal policies towards Indigenous peoples. The issue of federal funding opened questions regarding Indigenous rights and self-determination, concepts that were employed in differing ways by the leaders of these organizations and federal officials. While marking a stark shift away from the earlier suppression of Indigenous political movements, federal funding was used to integrate different Indigenous groups as citizens into the Canadian settler state. Nevertheless, federal funding served not only to limit, but also to expand, the practical possibilities of Indigenous organizing, with political leaders recasting government money as the right of Indigenous peoples and a tool for self-determination.