scholarly journals Wii Niiganabying (Looking Ahead):

2020 ◽  
Vol 1 (1) ◽  
pp. 59-71
Author(s):  
Joshua Manitowabi
Keyword(s):  
Indigenous Peoples ◽  
Turning Point ◽  
Indigenous Education ◽  
Indigenous Rights ◽  
Indigenous Communities ◽  
White Paper ◽  
Educational Funding ◽  
Positive Identity ◽  
The Government ◽  
Government Of Canada

Fifty years ago, Indigenous elders and leaders drafted their response to the Statement of the Government of Canada on Indian Policy (White Paper of 1969). Their formal rebuttal, Citizens Plus (Red Paper), published in 1970, was a turning point in Indigenous education policy. It marked the beginning of the shift away from government-controlled, assimilationist educational policies to greater Indigenous control over funding and pedagogical methods. The Red Paper refuted the White Paper’s main conclusions and stated that Indigenous peoples are “citizens plus” because the federal government is legally bound to provide Indigenous peoples with services in exchange for the use of the land they occupy. The most important Indigenous rights to be upheld included education, health care, Aboriginal status, and Aboriginal title. These unique rights recognized that Indigenous peoples are the original owners of all the natural resources on their traditional treaty lands. The Red Paper became a political turning point for Indigenous peoples in Canada by presenting an Indigenous vision for a new political and legal relationship between Canada and Indigenous peoples based on Aboriginal and treaty rights. Since the 1970s, Indigenous leaders have struggled to maintain control of educational funding while having to abide by provincial standards of educational curricula. Indigenous communities want to provide more positive learning experiences and positive identity through reconceptualizing educational curricula. They are exploring ways to indigenize the educational experience by igniting cultural resurgence through the integration of Indigenous languages, knowledge, culture, and history by reconnecting students to their elders, land, and communities.

scholarly journals Reframing Indigenous Territories: Private Property, Human Rights and Overlapping Claims

2014 ◽  
Vol 38 (4) ◽  
pp. 3-28 ◽  
Author(s):  
Brian Thom
Keyword(s):  
Human Rights ◽  
Indigenous Peoples ◽  
Private Property ◽  
Indigenous Rights ◽  
The State ◽  
Human Rights Violations ◽  
The Core ◽  
Indigenous Territories ◽  
The Government ◽  
Government Of Canada

This paper considers the implications of the powerful "overlapping territories" map produced by the government of Canada in its attempt to refute human rights violations charges brought by Hul'qumi'num Treaty Group at the Inter-American Commission on Human Rights. The map is at the core of Canada's defense in that it suggests that overlapping indigenous territories negate claims of exclusivity over the land and therefore any kind of obligations the state may have in respect of human or other indigenous rights in those lands. Revealing the limits of cartographic abstractions of indigenous spatialities, as well as the perilous stakes for indigenous peoples when engaging in conventional discourses of territoriality, these issues have broad significance.

Consent, Resistance and the Duty to Consult

2020 ◽  
Vol 27 (2) ◽  
pp. 270-290 ◽  
Author(s):  
Avigail Eisenberg
Keyword(s):  
Indigenous Peoples ◽  
Land Development ◽  
Indigenous Rights ◽  
Collective Agency ◽  
Development Projects ◽  
Political Alliances ◽  
Meaningful Engagement ◽  
The Government ◽  
Government Of Canada ◽  
Better Than

Until recently, conflicts between Indigenous peoples and the Canadian state over land development projects have proceeded without the requirement that the state or companies obtain Indigenous consent. In 2018, this changed when the Government of Canada released a statement identifying ‘free, prior, and informed consent’ (fpic) as a requirement of meaningful engagement on projects that implicate Indigenous rights. This article considers the promise of consent within consultation processes. Consent is better than its absence, but conflicts over land development often involve rival claims to authority. The principle of consent cannot alone address the challenges posed by these rival claims nor offer appropriate responses to them. Through organised resistance, communities develop collective agency, forge political alliances, and re-appropriate their authority over territory and resources that are significant to them. The introduction of fpic clarifies but does not replace the benefits of resistance for some communities.

Indian Group of Seven

2018 ◽  
Author(s):  
Matthew Ryan Smith
Keyword(s):  
Indigenous Peoples ◽  
Subject Matter ◽  
Indigenous Rights ◽  
Indian Policy ◽  
Group Of Seven ◽  
Colonial Legacies ◽  
The Government ◽  
Government Of Canada ◽  
Professional Artists ◽  
Indian Group

The Indian Group of Seven is an ironic title given by a reporter from the Winnipeg Free Press to a collective of Indigenous artists from Canada, including Jackson Beardy (1944–1984), Eddy Cobiness (1933–1996), Alex Janvier (b. 1935), Norval Morrisseau (1932–2007), Daphne Odjig (b. 1919), Carl Ray (1942–1978), and Joseph Sanchez (b. 1948). Their name is a direct reference to the Group of Seven, a collective of Canadian artists who used the Canadian landscape as their primary subject matter in the 1920s and 1930s. The Indian Group of Seven emerged soon after Montreal’s 1967 International and Universal Exposition, and the 1969 release of the Statement of the Government of Canada on Indian policy—events that were heavily criticized for supporting colonial legacies and supressing Indigenous rights. The Group’s artwork reacted against such politics. They sought to break cultural and political stereotypes by demanding recognition as professional artists, by challenging established meanings of contemporary Indigenous art, and reconsidering social relationships to Indigenous peoples. The Indian Group of Seven helped to change the preconceived notion that Indigenous artists were preoccupied with traditional craftwork such as weaving, pottery, and carving.

Evolving Standards of Indigenous Peoples Engagement and Managing Project Risk

2018 ◽  
Author(s):  
Bruce D. Vincent ◽  
Indra L. Maharaj
Keyword(s):  
Indigenous Peoples ◽  
Social Acceptance ◽  
Indigenous Rights ◽  
Performance Standards ◽  
Active Role ◽  
International Standards ◽  
Corporate Policies ◽  
The Government ◽  
Government Of Canada ◽  
United Nations Declaration

The standards for Indigenous engagement are evolving rapidly in Canada. The risks to project approvals and schedules, based on whether consultation has been complete, have been recently demonstrated by the denial of project permits and protests against projects. Indigenous rights and the duty to consult with affected Indigenous groups is based on the Constitution Act, 1982 and has been, and is being, better defined through case law. At the same time, international standards, including the International Finance Corporation Performance Standards and the United Nations Declaration on the Rights of Indigenous Peoples, are influencing government and corporate policies regarding consultation. The Government of Canada is revising policies and project application review processes, to incorporate the recommendations of the Truth and Reconciliation Commission of Canada; that Commission specifically called for industry to take an active role in reconciliation with Canada’s Indigenous peoples. Pipeline companies can manage cost, schedule and regulatory risks to their projects and enhance project and corporate social acceptance through building and maintaining respectful relationships and creating opportunities for Indigenous participation in projects.

scholarly journals COVID-19 Pandemic: Invoking the Famine and Pestilence Clause to be Paired with the Medicine Chest Clause from the Numbered Treaties

2021 ◽  
Vol 12 (4) ◽  
pp. 1-13
Author(s):  
Carrie Bourassa ◽  
Danette Starblanket ◽  
Jennifer Langan ◽  
Mikayla Hagel ◽  
Sadie Anderson ◽  
...  
Keyword(s):  
Medical Care ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Legal Obligation ◽  
The Government ◽  
Government Of Canada

Treaty-based strategies are required to address the unique needs of Indigenous communities in Canada during the COVID-19 pandemic. A treaty-based approach should recognize provisions within the Numbered Treaties, including the Famine and Pestilence Clause and Medicine Chest Clause, agreed to during the signing of Treaty 6 in 1876. The Famine and Pestilence Clause established the Crown’s obligation to aid Indigenous Peoples within Treaty 6 Territory in the event of calamities such as locust raids, storms, starvation, and disease. The Medicine Chest Clause instituted the means through which the Crown would provide medical care for Indigenous Peoples within the jurisdiction. The Government of Canada has a legal obligation to invoke the Famine and Pestilence Clause and Medicine Chest Clause in a strategy to address the spread of COVID-19 in Indigenous communities.

scholarly journals Knowledge Pluralism in First Nations’ Salmon Management

2021 ◽  
Vol 8 ◽  
Author(s):  
Julia A. Bingham ◽  
Saul Milne ◽  
Grant Murray ◽  
Terry Dorward
Keyword(s):  
First Nations ◽  
Indigenous Peoples ◽  
Coho Salmon ◽  
Ways Of Knowing ◽  
Indigenous Communities ◽  
Resource Governance ◽  
Natural Resource Governance ◽  
Colonial Legacies ◽  
The Government ◽  
Government Of Canada

There is growing interest in the “integration” of knowledge and values held by Indigenous peoples with Western science into natural resource governance and management. However, poorly conducted integration efforts can risk harming Indigenous communities and reifying colonial legacies. In this regard, dichotomous conceptualizations of Indigenous and scientific knowledges are problematic. In this research, we focus on the role of indigenous and scientific knowledges in the management of coho salmon (Oncorhyncus kisutch) on the west coast of Vancouver Island, British Columbia (BC) in a governance context featuring contested authority among First Nations (Indigenous peoples) and the government of Canada. We discuss an example from a particular Indigenous community, Tla-o-qui-aht First Nations (TFN), that has worked with other management bodies to establish practices for the restoration, enhancement and harvest of cuẃit (coho). After outlining relevant Tla-o-qui-aht values, knowledges and decision-making processes, we consider the pluralistic approach to Indigenous and scientific knowledges in Tla-o-qui-aht management of cuẃit and show that pluralistic, co-constitutive, and multiplicative understandings of Indigenous and scientific ways of knowing may provide better grounding for addressing challenges in integration efforts. We also emphasize the importance of engagement with FN community liaisons and deferral to FN leadership to align management efforts with FN structures of knowledge production and governance, maintain ethical engagement, recognize Indigenous agency, and support effective conservation, and management efforts.

THE THE INDIGENOUS IDENTITY INTERPRETED AS A CATEGORY OF ANALYSIS IN POPULATION STUDIES

2017 ◽  
Vol 6 (Especial) ◽  
pp. 105
Author(s):  
Dante Choque-Caseres
Keyword(s):  
Indigenous Peoples ◽  
Methodological Approach ◽  
Indigenous Communities ◽  
Social Contexts ◽  
Indigenous Identity ◽  
Critical Thought ◽  
Northern Border ◽  
The Social ◽  
The Government ◽  
New Research

In Latin America, based on the recognition of Indigenous Peoples, the identification of gaps or disparities between the Indigenous and non-Indigenous population has emerged as a new research interest. To this end, capturing Indigenous identity is key to conducting certain analyses. However, the social contexts where the identity of Indigenous persons are (re)produced has been significantly altered. These changes are generated by the assimilation or integration of Indigenous communities into dominant national cultures. Within this context, limitations emerge in the use of this category, since Indigenous identity has a political and legal component related to the needs of the government. Therefore, critical thought on the use of Indigenous identity is necessary in an epistemological and methodological approach to research. This article argues that research about Indigenous Peoples should evaluate how Indigenous identity is included, for it is socially co-produced through the interaction of the State and its institutions. Thus, it would not necessarily constitute an explicative variable. By analyzing the discourse about Aymara Indigenous communities that has emerged in the northern border of Chile, this paper seeks to expose the logic used to define identity. Therefore, I conclude that the process of self-identification arises in supposed Indigenous people, built and/or reinforced by institutions, which should be reviewed from a decolonizing perspective and included in comparative research.

Realising Ainu indigenous rights: a commentary on Hiroshi Maruyama's ‘Japan's post-war Ainu policy. Why the Japanese Government has not recognised Ainu indigenous rights?’

Polar Record ◽  
2013 ◽  
Vol 50 (2) ◽  
pp. 209-211 ◽  
Author(s):  
Naohiro Nakamura
Keyword(s):  
United Nations ◽  
Indigenous Peoples ◽  
Indigenous Rights ◽  
Japanese Government ◽  
The United Nations ◽  
The Government ◽  
Post War ◽  
Legal Frameworks ◽  
United Nations Declaration

ABSTRACTThis commentary reviews Maruyama's article ‘Japan's post-war Ainu policy: why the Japanese Government has not recognised Ainu indigenous rights?’ (Maruyama 2013a), published in this journal. Maruyama criticises the government for its reluctance to enact a new Ainu law to guarantee indigenous rights, even after Japan's ratification of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). However, in actuality, the government is searching for the foundation of new Ainu policies in the existing legal frameworks and trying to guarantee some elements of indigenous rights. Japan's case suggests the possibility of realising indigenous rights without the enactment of a specific law.

scholarly journals New Paradigm in Natural Resources Management: Securing Indigenous Peoples Rights

2020 ◽  
Vol 6 (1) ◽  
pp. 56
Author(s):  
Farida Patittingi
Keyword(s):  
Natural Resources ◽  
Indigenous Peoples ◽  
Indigenous Communities ◽  
Natural Resources Management ◽  
Bright Spot ◽  
New Paradigm ◽  
Resources Management ◽  
Collective Rights ◽  
Forest Law ◽  
The Government

The multi-decade struggle of indigenous communities in Indonesia to gain recognition of their collective rights and the reluctance of the state to act on their demands, now has come to a bright spot. The rights of indigenous peoples in natural resources management –in land and forests– get more recognition as well as protection since the Constitutional Court’s decision on forest law. The recognition of indigenous peoples and their traditional rights must be followed by exclusive rights to control and managing resources in their environment, such as land or forests, as the main source of livelihood for indigenous peoples (lebensraum). Hence, a legal policy is needed from the government that regulates and provides strict and clear recognition criteria for its existence and their rights to natural resources.

scholarly journals EL CAMINO DE LA EDUCACION DE LOS PUEBLOS INDIGENAS EN EL DEPARTAMENTO DEL CAUCA, COLOMBIA: de la etnoeducación a la educación propia

2020 ◽  
Vol 7 (13) ◽  
Author(s):  
Javier Alfredo Fayad
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Education ◽  
El Paso ◽  
Indigenous Communities ◽  
History Of ◽  
Education Model ◽  
Education Projects ◽  
Cultural Forms ◽  
The Way

En este artículo se propone valorar las formas, prácticas y propuestas que las comunidades indígenas han elaborado en función de sus proyectos de educación propia, como resultado de presiones y luchas ante el modelo de educación oficial. La historia de implementación de la educación en las comunidades indígenas ha sido la negación de sus idiomas y formas culturales a partir del modelo de educación evangelizadora, republicana y estandarizada. Los cambios en ese camino muestran el paso de la etnoeducación a la educación propia indígena, que se reconoce en Colombia gracias a la Constitución de 1991 y a las luchas de las comunidades por transformar el modelo institucionalizado de educación, al proponer una educación que reconozca los principios culturales, los idiomas, las lógicas otrasde los pueblos indígenas. Los aportes de los pueblos Nasa y Misak en el departamento del Cauca demuestran la riqueza de cómo se viene investigando, indagando y tratando de fortalecer una propuesta educativa desde las comunidades. THE PATH OF EDUCATION OF INDIGENOUS PEOPLES IN THE DEPARTMENT OF CAUCA, COLOMBIA:from ethnoeducation to own education ABSTRACTThe purpose of this article is to discuss the practices and proposals of education projects that indigenous communities have elaborated, against the official education model. The history of implementation of education in indigenous communities has been the negation of their languages and cultural forms based on the evangelizing, republican and standardized education model. The changes in this path show the passage from ethnoeducation to indigenous education itself, recognized in the 1991 Constitution. The contributions of the Nasa and Misak peoples in the department of Cauca demonstrate the way that they are trying to strengthen an educational proposal from the communities.Key-words: Ethnoeducation. Own education. Accompaniment. Recognition of differences. Knowledge relationships.  

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