Processes by the way we think and act may seem automatic and for most of us we may never reflect on why we go about the way we do things. Aside from genes and heredity, people, groups, communities, organizations, and even government has shaped my views to certain extents. Decolonizing the self calls for action to break down layers of influence, which has moulded us into a society settlers cemented years ago. By decolonizing the self, I remove Eurocentric ways to better understand my true self and Indigenous Peoples and their ways. Colonization in Canada has affected many lives and has depleted this country’s natural stock of resources. Through colonization indigenous peoples have culturally lost meaning due to domination of Western ways. …show more content…
Rights of Indigenous Peoples were stripped as Westerners aimed to enfranchise them. By enfranchising Indigenous Peoples, their status was removed among other things and freedom diminished. “Status is the complex set of relationships that defines one’s political and social identity within the public and private sphere” (Bhandar. p.2). My mother was stripped of her liberty and freedom after marriage, as my father would not let her see her family. Part of her family identity was removed. Men in my culture are seen as superior to women. This idea was taught at a very young age. For example, my grandparents taught me to work outside of the house and perform “manly,” duties while girls performed duties inside the house. After marriage, women, in most cases, were taught to abandon their families and care for her new family. Moving forward I will teach my children that there are no limits and boundaries in performing duties and they are entitled to their political and social …show more content…
In order to decolonize the self, education is key. Along with examples previously mentioned, continuous education on how we are as individuals in relation to Indigenous Peoples is vital. Understanding and learning Indigenous ways of healing, relationship building, surviving is an on-going learning process. As a minority, I feel there are many areas in which I can relate to the struggles of those who were assimilated. A relatable experience enhances my understanding of those in need who are facing generational trauma. Understanding that First Nations Peoples need time and space to deal with their anger, loss, and grief. Providing outlets for these communities by using, group therapy, and individual strength-based therapy, to name a couple, will allow for a healing process. As an individual I can also use time and space to heal wounds of political and social injustices towards Sikhs. A healthy mind will put me in a position to better help Indigenous Peoples with their struggles. Confronting the dark past is essential to begin removing layers of injustice. Additionally, voicing my view and advocating for Indigenous Peoples who find their voice to be silenced through oppression is a step in the right direction. Keeping quiet on affairs is no longer an option. Accepting my cultural conventions is not always in my best interest. Eliminating
Canadians are just recently beginning to realize the detrimental aftermath of the years of trauma experienced by Indigenous peoples of Canada, such as the survivors of the residential school system. It is often difficult for these people to overcome the impact that follows. Undoubtedly, it requires help and support from others, but these people must make their personal healing journey themselves. The passages “Rock Bottom” by Steven Keewatin Sanderson and the “Legend of the Sugar Girl” by Joseph Boyden prove that although trauma can significantly undermine groups of people, they can overcome their difficulties. Both authors illustrate how trauma negatively affects characters, causes them to fall victim
This again shows the traumatic effects of residential schools and of cultural, psychological, and emotional upheaval caused by the intolerance and mistreatment of Aboriginals in Canada. Settlers not only displaced Aboriginal people from their land and their homes, but they also experienced emotional trauma and cultural displacement.
In this proposal our team seeks to explore the injustices within the Indian Act. To achieve this our proposed research will examine the target population being the aboriginal woman. The paper will further explore the oppressions faced by the aboriginal women within the Indian Act. In conclusion, this proposal will sum up the negative impact that the Indian Act had on aboriginal women and how it continues to oppress this population within the Canadian National discourse.
First I will define the definition of terms used in this paper. When I use the word Aboriginal, I understand this as a label given from the colonizers/ Europeans to identify Indigenous peoples. Canadian legislation defines Indigenous peoples as Aboriginal, I understand this as indifferent from the dominant ideology, therefore, the colonizers named Indigenous peoples as Aboriginal. According to teachings I have been exposed to it’s a legal term and it’s associated with discrimination and oppression. However, audiences I have written for prefer the use of Aboriginal. More premise to this reference is Aboriginal, Indigenous, First Nations, Indian and Native are used interchangeable, but it should be noted these names do represent distinct differences. Furthermore, I will use Indigenous to represent an empowering way to reference a unique general culture in Canada. Under the title of Indigenous peoples in Canada, for me represents: First Nations people, Metis people and Inuit peoples. These are the two titles I will use when I reference Indigenous people from an empowering perspective and Aboriginal from a colonizer perspective.
Generations of native people in Canada have faced suffering and cultural loss as a result of European colonization of their land. Government legislation has impacted the lives of five generations of First Nations people and as a result the fifth generation (from 1980 to present) is working to recover from their crippled cultural identity (Deiter-McArthur 379-380). This current generation is living with the fallout of previous government policies and societal prejudices that linger from four generations previous. Unrepentant, Canada’s ‘Genocide’, and Saskatchewan’s Indian People – Five Generations highlight issues that negatively influence First Nations people. The fifth generation of native people struggle against tremendous adversity in regard to assimilation, integration, separation, and recovering their cultural identity with inadequate assistance from our great nation.
Aboriginal people groups depended on an assortment of unmistakable approaches to sort out their political frameworks and establishments prior to contact with Europeans. Later, a considerable amount of these establishments were overlooked or legitimately stifled while the national government endeavored to force a uniform arrangement of limitlessly distinctive Euro-Canadian political goals on Aboriginal social orders. For some Aboriginal people groups, self-government is seen as an approach to recover control over the administration of matters that straightforwardly influence them and to safeguard their social characters. Self-government is alluded to as an inherent right, a previous right established in Aboriginal people groups' long occupation
Canada likes to paint an image of peace, justice and equality for all, when, in reality, the treatment of Aboriginal peoples in our country has been anything but. Laden with incomprehensible assimilation and destruction, the history of Canada is a shameful story of dismantlement of Indian rights, of blatant lies and mistrust, and of complete lack of interest in the well-being of First Nations peoples. Though some breakthroughs were made over the years, the overall arching story fits into Cardinal’s description exactly. “Clearly something must be done,” states Murray Sinclair (p. 184, 1994). And that ‘something’ he refers to is drastic change. It is evident, therefore, that Harold Cardinal’s statement is an accurate summarization of the Indigenous/non-Indigenous relationship in
The education of Aboriginal people is a challenge that has been a concern for many years and is still an issue. However, it remains the best way young people can climb out of poverty. With the colonialization and the oppression of Aboriginals, there have been many lasting side effects that continue to be affecting the Aboriginal youth today. “While retention and graduation rates have improved among urban Aboriginal population, an educational gap still remains between Aboriginal and non-Aboriginal youth in urban settings” (Donovan, 127). Many suffer from a diminished self-worth, as they do not feel valued and feel inferior to their classmates. In this essay I am going to outline the reasons Aboriginals are struggling, discuss what is being done
In Canada 60% of all first nation children live in poverty, with benefits not being seen on or off the reserves. The Indian Act, created in 1876 is an act which covers native land, education, health care, governing, and eligibility for having status. The “act to amend the Indian act”, Bill C-31 was introduced in 1985 and was created to regulate gender equality within native communities under the act. The Indian Act is the root of many problems in the Native community and the act does not protect and provide for natives as it is thought to among the majority of the Canadian population. Special Status for natives should not be enshrined in the constitution.
1) First topic chosen was wellness which is “a conscious, self-directed and evolving process of achieving full potential.” (The National Wellness Institute, para 3) What wellness means to me is being with my family, surrounding myself with your loved ones, or even being with the environment. To Indigenous people it is the exact same with their wellness with each other, or the wellness with their environment. Mental wellness in Indigenous is living a journey along the way being fulfilled in good health. This changed my thoughts because sometimes I don’t always see the good or surround myself in happiness which can create bad health for me.
...ulted in widely ranged political and legal protests, including petitions to the Government and the Crown, legal challenges in defense of Aboriginal resource rights and land, and careful enforcing of the Indian Act’s regulations. The federal government often responded with harsh legislative measures to the Indian Act, such as outlawing the Potlatch (and subsequently, arresting those who publically continued to engage in cultural practices), and disallowing of hiring lawyers to pursue Aboriginal rights through court. The passage of such laws, however, did not stop Indigenous groups, and they continued to meet, organize, maintain cultural traditions, and retain respect for hereditary leaders. But, since they lived in such an oppressive society, the Canadian Government continued to have reign over their lives and their opportunities to participate in a broader society.
Her book focuses on the myriads of issues and struggles that Indigenous men and women have faced and will continue to face because of colonialism. During her speech, Palmater addressed the grave effects of the cultural assimilation that permeated in Indigenous communities, particularly the Indian Residential School System and the Indian Act, which has been extensively discussed in both lectures and readings. Such policies were created by European settlers to institutionalize colonialism and maintain the social and cultural hierarchy that established Aboriginals as the inferior group. Palmater also discussed that according to news reports, an Aboriginal baby from Manitoba is taken away every single day by the government and is put in social care (CTVNews.ca Staff, 2015). This echoes Andrea Smith’s argument in “Heteropatriarchy and the Three Pillars of White Supremacy: Rethinking Women of Color Organizing” that colonialism continues to affect Aboriginals through genocide (2006, p. 68). Although such actions by the government are not physical acts of genocide, where 90% of Aboriginal population was annihilated, it is this modern day cultural assimilation that succeeded the Indigenous Residential School System and the Indian Act embodies colonialism and genocide (Larkin, November 4,
Being indigenous in the contemporary world means having to suffer the slings and arrows of outrageous injustices from innumerable sources. However, despite the failings of the past, and the threat of colonization there are many indigenous scholars who are pushing back against common trend lines in indigenous discourse, and are offering different ways to interrogate what it means to be indigenous, and how they can fight back in the modern world. This essay will critically look at two separate authors attempts to interrogate what it means to be indigenous regardless of the definition forced upon them by settler-colonial society. This essay will be formatted in the following way. First it will looks an article by Taiaiake Alfred, and Jeff Corntassel
The separation from land continually affects Aboriginal Spiritualties, with their land use rights being denied, and Aboriginal law of caring for sacred sites being restricted. The separation of kinship groups has a continued effect on Aboriginal Spiritualties, as tribes and communities were pulled apart. There was a cultural oppression of abuse, loss of language, family and beliefs where Aboriginal communities are deprived of independence and belonging. The separation meant that ancestral links were broken, resulting in a continued inability to fulfil totemic obligations, linking them to their clan, kinship groups, and roles in the tribe. The ramifications of the Stolen Generation resulted in a continued effect of broken kinship ties, where the passing down of the Dreaming through generations was limited resulting in inability to connect with Aboriginal Spiritualties.
Although as demonstrated in certain cases the process is slow however the results are effective. Domestic and international have led to an effective outcome as it targets to battle the issue of self-determination within the Indigenous society by applying various legal measures. Hence it has been taken in to consideration over the past years that Indigenous peoples have been excluded of the fact of having human rights. Throughout the ending of WWII, there were policies which permitted children from Indigenous families to be removed and taken away, Indigenous were not granted to vote in federal elections, discriminated, deficient in access to land rights and various other human rights that were not given to them. The General Assembly had put out the United Nations Declaration on the Rights of Indigenous Peoples which clearly states throughout Articles which affirms that Indigenous people are granted with human rights, which as a result proves the effectiveness of the legal system as it proves justice is served.