scholarly journals First Nations, Indigenous Peoples: our laws have always been here

Author(s):  
Irene Watson
Author(s):  
Michael Mascarenhas

Three very different field sites—First Nations communities in Canada, water charities in the Global South, and the US cities of Flint and Detroit, Michigan—point to the increasing precariousness of water access for historically marginalized groups, including Indigenous peoples, African Americans, and people of color around the globe. This multi-sited ethnography underscores a common theme: power and racism lie deep in the core of today’s global water crisis. These cases reveal the concrete mechanisms, strategies, and interconnections that are galvanized by the economic, political, and racial projects of neoliberalism. In this sense neoliberalism is not only downsizing democracy but also creating both the material and ideological forces for a new form of discrimination in the provision of drinking water around the globe. These cases suggest that contemporary notions of environmental and social justice will largely hinge on how we come to think about water in the twenty-first century.


Genealogy ◽  
2021 ◽  
Vol 5 (3) ◽  
pp. 67
Author(s):  
Sandy O’Sullivan

The gender binary, like many colonial acts, remains trapped within socio-religious ideals of colonisation that then frame ongoing relationships and restrict the existence of Indigenous peoples. In this article, the colonial project of denying difference in gender and gender diversity within Indigenous peoples is explored as a complex erasure casting aside every aspect of identity and replacing it with a simulacrum of the coloniser. In examining these erasures, this article explores how diverse Indigenous gender presentations remain incomprehensible to the colonial mind, and how reinstatements of kinship and truth in representation fundamentally supports First Nations’ agency by challenging colonial reductions. This article focuses on why these colonial practices were deemed necessary at the time of invasion, and how they continue to be forcefully applied in managing Indigenous peoples into a colonial structure of family, gender, and everything else.


2021 ◽  
Vol 16 (2) ◽  
Author(s):  
Cowichan Tribes

Cowichan Tribes’ territory, located in the Cowichan Valley on Vancouver Island, British Columbia, Canada, is experiencing an alarmingly high rate of preterm births compared to the national average of Indigenous Peoples in Canada. In response, and in partnership with the First Nations Health Authority (FNHA), Cowichan Tribes is in the first year of a 3-year study to investigate causes. Cowichan Tribes’ Elders and community members are guiding the study to ensure it follows Cowichan Tribes’ research processes and to support self- determination in research. Furthermore, as a way to enhance reconciliation, Elders and community members guided an on-site ethics review on Cowichan Tribes territory. This article outlines the collaborative, in-person research ethics review process that Cowichan Tribes, Island Health, and FNHA completed on August 21, 2019. The purpose of this article is to provide suggestions other First Nations could use when conducting a research ethics review, and to explain how this process aligns with the principles of ownership, control, access, and possession (OCAP®), the United Nations Declaration on the Rights of Indigenous Peoples, the Truth and Reconciliation Commission of Canada, and above all, the Cowichan snuw’uy’ulh (teachings from Elders).


FACETS ◽  
2021 ◽  
Vol 6 ◽  
pp. 1266-1284
Author(s):  
Jason T Fisher ◽  
Fabian Grey ◽  
Nelson Anderson ◽  
Josiah Sawan ◽  
Nicholas Anderson ◽  
...  

The resource extraction that powers global economies is often manifested in Indigenous Peoples’ territories. Indigenous Peoples living on the land are careful observers of resulting biodiversity changes, and Indigenous-led research can provide evidence to inform conservation decisions. In the Nearctic western boreal forest, landscape change from forest harvesting and petroleum extraction is intensive and extensive. A First Nations community in the Canadian oil sands co-created camera-trap research to explore observations of presumptive species declines, seeking to identify the relative contributions of different industrial sectors to changes in mammal distributions. Camera data were analyzed via generalized linear models in a model-selection approach. Multiple forestry and petroleum extraction features positively and negatively affected boreal mammal species. Pipelines had the greatest negative effect size (for wolves), whereas well sites had a large positive effect size for multiple species, suggesting the energy sector as a target for co-management. Co-created research reveals spatial relationships of disturbance, prey, and predators on Indigenous traditional territories. It provides hypotheses, tests, and interpretations unique to outside perspectives; Indigenous participation in conservation management of their territories scales up to benefit global biodiversity conservation.


2019 ◽  
Author(s):  
Konstantia Koutouki ◽  
Katherine Lofts

The provisions of the federal Cannabis Act came into force on 17 October 2018, opening a new era of cannabis management in Canada. We examine cannabis in Canada through the lens of reconciliation and the rights of First Nations, Métis, and Inuit peoples. There is potential for Indigenous communities to benefit from cannabis legalization, but also a very real risk that the new legal framework will simply perpetuate existing injustices. We show that the new legislation is inadequate both in terms of lack of consultation with Indigenous communities, as well as in terms of substantive provisions — and omissions — in the legislation itself.


Author(s):  
Aubrey Jean Hanson ◽  
Sam McKegney

Indigenous literary studies, as a field, is as diverse as Indigenous Peoples. Comprising study of texts by Indigenous authors, as well as literary study using Indigenous interpretive methods, Indigenous literary studies is centered on the significance of stories within Indigenous communities. Embodying continuity with traditional oral stories, expanding rapidly with growth in publishing, and traversing a wild range of generic innovation, Indigenous voices ring out powerfully across the literary landscape. Having always had a central place within Indigenous communities, where they are interwoven with the significance of people’s lives, Indigenous stories also gained more attention among non-Indigenous readers in the United States and Canada as the 20th century rolled into the 21st. As relationships between Indigenous Peoples (Native American, First Nations, Métis, and Inuit) and non-Indigenous people continue to be a social, political, and cultural focus in these two nation-states, and as Indigenous Peoples continue to work for self-determination amid colonial systems and structures, literary art plays an important role in representing Indigenous realities and inspiring continuity and change. An educational dimension also exists for Indigenous literatures, in that they offer opportunities for non-Indigenous readerships—and, indeed, for readers from within Indigenous nations—to learn about Indigenous people and perspectives. Texts are crucially tied to contexts; therefore, engaging with Indigenous literatures requires readers to pursue and step into that beauty and complexity. Indigenous literatures are also impressive in their artistry; in conveying the brilliance of Indigenous Peoples; in expressing Indigenous voices and stories; in connecting pasts, presents, and futures; and in imagining better ways to enact relationality with other people and with other-than-human relatives. Indigenous literatures span diverse nations across vast territories and materialize in every genre. While critics new to the field may find it an adjustment to step into the responsibility—for instance, to land, community, and Peoplehood—that these literatures call for, the returns are great, as engaging with Indigenous literatures opens up space for relationship, self-reflexivity, and appreciation for exceptional literary artistry. Indigenous literatures invite readers and critics to center in Indigeneity, to build good relations, to engage beyond the text, and to attend to Indigenous storyways—ways of knowing, being, and doing through story.


2020 ◽  
Vol 45 (9) ◽  
pp. 937-947 ◽  
Author(s):  
Avery Ironside ◽  
Leah J. Ferguson ◽  
Tarun R. Katapally ◽  
Heather J.A. Foulds

Cultural connectedness has been associated with increased self-esteem and mental health among Indigenous Peoples. Physical activity is an important contributor to health, although the importance of culture as a determinant of physical activity for Indigenous Peoples in Canada is unclear. The purpose of this study is to evaluate differences in cultural connectedness between Indigenous adults in Canada achieving high and low physical activity levels. Questionnaires evaluated cultural connectedness and physical activity. Indigenous adults were classified into high and low physical activity groups at the specific group mean and as meeting or not meeting musculoskeletal activity guidelines of twice per week. First Nations and specifically Cree/Nehiyaw First Nations adults who were more physically active reported greater identity, spirituality, traditions, exploration, commitment, affirmation/belonging, and overall cultural connectedness. Cultural connectedness elements of commitment, exploration, identity, affirmation/belonging, traditions, spirituality, and overall cultural connectedness were not different between high and low physical activity Métis adults. Musculoskeletal activity was not associated with any elements of cultural connectedness among any Indigenous identity. Cultural connectedness is a protective factor for physical activity among First Nations and Cree/Nehiyaw First Nations adults, but not among Métis adults in Canada. Novelty Musculoskeletal activity was not associated with cultural connectedness. Cultural connectedness is a protective factor of physical activity for First Nations adults. Moving away from one’s home community was associated with lower cultural connectedness for Indigenous Peoples.


2019 ◽  
Vol 27 (1) ◽  
pp. 3-12
Author(s):  
Colleen Sheppard

The Truth and Reconciliation Commission of Canada (TRC) was mandated to “document the individual and collective harms” of residential schools and to “guide and inspire a process of truth and healing, leading toward reconciliation.”  The stories of survivors revealed the intergenerational and egregious harms of taking children from their families and communities. In seeking to redress the legacy of the residential schools era, the TRC Calls to Action include greater recognition of self-governance of Indigenous Peoples, as well as numerous recommendations for equitable funding of health, educational, and child welfare services.


2020 ◽  
Vol 14 (1) ◽  
pp. 24-40
Author(s):  
Mark G. Brett ◽  
Naomi Wolfe

Abstract Through assertions of ‘sovereignty’, modern nation states lay claim to an undivided authority. It is commonly suggested that this kind of political assertion superseded the overlapping authorities of medieval theological imagination. But in settler colonial states, Indigenous sovereignties endure to the present, not washed away by the ‘tide of history’, and in many cases Indigenous peoples embrace Christian identities along with traditional law and custom. The peculiar complexities of Australian history reveal many counter-examples to the conventional modernist tale, and in particular, the article seeks to show how Indigenous Christians snatched the King James Bible from Protestant doctrines of discovery. This discussion comes at an historically significant time as Australian state governments contemplate treaty making with the First Nations, each of whom exercise their own alternative model of sovereignty within local jurisdictions. This article argues that biblical theologies can support the making of modern treaties.


Author(s):  
Vanessa Sloan Morgan ◽  
Heather Castleden ◽  

AbstractCanada celebrated its 150th anniversary since Confederation in 2017. At the same time, Canada is also entering an era of reconciliation that emphasizes mutually respectful and just relationships between Indigenous Peoples and the Crown. British Columbia (BC) is uniquely situated socially, politically, and economically as compared to other Canadian provinces, with few historic treaties signed. As a result, provincial, federal, and Indigenous governments are attempting to define ‘new relationships’ through modern treaties. What new relationships look like under treaties remains unclear though. Drawing from a comprehensive case study, we explore Huu-ay-aht First Nations—a signatory of the Maa-nulth Treaty, implemented in 2011—BC and Canada’s new relationship by analysing 26 interviews with treaty negotiators and Indigenous leaders. A disconnect between obligations outlined in the treaty and how Indigenous signatories experience changing relations is revealed, pointing to an asymmetrical dynamic remaining in the first years of implementation despite new relationships of modern treaty.


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