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Understanding Youth Aboriginal Gang Involvement in Canada: A Theoretical Breakdown The gang phenomenon is not a new concept in Canada, however, with the lack of research surrounding the topic it goes relatively unaddressed (Gordon, 2000, as cited in Grekul & LaBoucane-Benson, 2008). This is particularly the case for young indigenous gangs and their members. This paper will provide a background in aboriginal affairs as well as an analysis of a multi-theoretical approach in discussing this criminal phenomenon. The following sociological theories will be included, General Strain Theory, Attachment theory, the role of Labelling, as well as Social Learning in relation to aboriginal youth involvement in gangs. This paper will also serve as a research report for the Canadian Department of Justice to inform policy History of Indigenous Peoples and Canada …show more content…
The Current state of Indigenous affairs can be traced bac to the days of European colonization. The act of colonization swept through Canada from east to west starting in the 1800s, with these in political power (Eastern settlers) eliminating any form of connection Aboriginal peoples had with the land, their culture and their community (TRCC, 2015). This was done through their policies, and procedures that were enforced (TRCC, 2015). This uneven distribution of power between the original inhibitors of Canada, and the European settlers is what lead to the Indian Act of 1876, and the residential schools which ran between the 1880’s and 1996 that controlled even more aspects of aboriginal people lives (Parrott,
Fleras, Augie. “Aboriginal Peoples in Canada: Repairing the Relationship.” Chapter 7 of Unequal Relations: An Introduction to Race, Ethnic and Aboriginal Dynamics in Canada. 6th ed. Toronto: Pearson, 2010. 162-210. Print.
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.
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
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.
Systems: The canadian Future in light of the American Past.” Ontario native Council on Justice. Toronto, Ontario.
“To kill the Indian in the child,” was the prime objective of residential schools (“About the Commission”). With the establishment of residential schools in the 1880s, attending these educational facilities used to be an option (Miller, “Residential Schools”). However, it was not until the government’s time consuming attempts of annihilating the Aboriginal Canadians that, in 1920, residential schools became the new solution to the “Indian problem.” (PMC) From 1920 to 1996, around one hundred fifty thousand Aboriginal Canadians were forcibly removed from their homes to attend residential schools (CBC News). Aboriginal children were isolated from their parents and their communities to rid them of any cultural influence (Miller, “Residential Schools”). Parents who refrained from sending their children to these educational facilities faced the consequence of being arrested (Miller, “Residential Schools”). Upon the Aboriginal children’s arrival into the residential schools, they were stripped of their culture in the government’s attempt to assimilate these children into the predominately white religion, Christianity, and to transition them into the moderating society (Miller, “Residential Schools”). With the closing of residential schools in 1996, these educational facilities left Aboriginal Canadians with lasting negative intergenerational impacts (Miller, “Residential Schools”). The Aboriginals lost their identity, are affected economically, and suffer socially from their experiences.
The Indian Act no longer remains an undisputable aspect of the Aboriginal landscape in Canada. For years, this federal legislation (that was both controversial and invasive) governed practically all of the aspects of Aboriginal life, starting with the nature of band governance and land tenure. Most importantly, the Indian act defines qualifications of being a “status Indian,” and has been the source of Aboriginal hatred, due to the government attempting to control Aboriginals’ identities and status. This historical importance of this legislation is now being steadily forgotten. Politically speaking, Aboriginal and non-Aboriginal critics of the Indian act often have insufferable opinions of the limits of the Indian Act’s governance, and often argue to have this administrative device completely exterminated. Simultaneously, recent modern land claim settlements bypass the authority of the Indian Act over specific groups.
The Indian Residential schools and the assimilating of First Nations people are more than a dark spot in Canada’s history. It was a time of racist leaders, bigoted white men who saw no point in working towards a lasting relationship with ingenious people. Recognition of these past mistakes, denunciation, and prevention steps must be taking intensively. They must be held to the same standard that we hold our current government to today. Without that standard, there is no moving forward. There is no bright future for Canada if we allow these injustices to be swept aside, leaving room for similar mistakes to be made again. We must apply our standards whatever century it was, is, or will be to rebuild trust between peoples, to never allow the abuse to be repeated, and to become the great nation we dream ourselves to be,
Gangs have been around for many years; the founders of some of the original gangs in the United States will be discussed. The statistics of youth gangs in Canada will be presented followed by an in depth discussion about why young adults can be persuade into joining a gang. Often females do not contribute that the youth gangs in society; a discussion about the increasing presence of females and their roles among male dominate gangs. Young adults from Surrey, British Columbia, speak up about youth gangs and the influence of their presents within their community in a documentary called Warrior Boyz.
The creation of the Residential Schools is now looked upon to be a regretful part of Canada’s past. The objective: to assimilate and to isolate First Nations and Aboriginal children so that they could be educated and integrated into Canadian society. However, under the image of morality, present day society views this assimilation as a deliberate form of cultural genocide. From the first school built in 1830 to the last one closed in 1996, Residential Schools were mandatory for First Nations or Aboriginal children and it was illegal for such children to attend any other educational institution. If there was any disobedience on the part of the parents, there would be monetary fines or in the worst case scenario, trouble with Indian Affairs.
Theriot, Matthew T., and Barbara “Sunshine” Parke. "Native American Youth Gangs." Journal of Ethnicity in Criminal Justice 5.4 (2008): 83-97. Print.
Murray Sinclair and A.C. Hamilton the authors of “The Residential School System” discuss the conscious attempt to force the Aboriginal culture and to force the European language, culture and society mainly by bringing children into residential schools. The purposes of these schools were to remove a culture that in their assumption was inferior. The residential school resulted in a cycle of violence, abuse and poverty that to this day has not been fully re-conciliated. Early Canadian history has two contradicting cultures, the Aboriginals and Europeans. Divergent philosophies were clear from first contact.
Present Treatment of Aboriginals in Canada Aboriginal people in Canada are the indigenous people within the boundaries of present day Canada. They comprised the First Nations, Inuit and Métis. Majority of Canadians treat native people like one homogenous group which fits the stereotype of being lawless or as dependant. “As a country, we are burdened by past actions that resulted in weakening the identity of Aboriginal peoples … We must acknowledge that the result of these actions was the erosion of the political, economic and social systems of Aboriginal people and nations”( State-ment of Reconciliation, 1998). This paper aims to discuss the present treatment of Canadian Aboriginal , emphasizing on the concepts of education, health and culture while applying the
The indigenous people of Canada are referred to as ‘Aboriginal people’ who under the Canadian Constitution Act (1982), include three distinct groups: First Nations, Inuit and Métis peoples of Canada. Each of these groups has its own unique history, heritage, cultural practices, spiritual belief and language. Historically, Aboriginal people have been considered ‘self-sufficient and self-governing’ and generally at peace, but since the Europeans came to Canada, Aboriginals have “lost their land, original livelihood, and culture” (Dyck, 2011, pp. 74, 76). Now the history of these aboriginal people is wrought with broken promises, abuse and discrimination at the hands of non-aboriginals.