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The effect music has on society
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The effect music has on society
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Gordon Downie, a Canadian famous singer, songwriter, and activist says, “Music brings people together. So, my function in anything I do is to help bring people closer in” (Maclean’s, 2017). He wrote many songs that the way he loves Canada, and encourage people especially Canadians to unite. Goodnight Attawapiskat is one of his many famous songs that is about Indigenous people who live around Attawapiskat in the northern part of Ontario. Goodnight Attawapiskat is “politically charged song” (Hipmuseum, n.d.), and “is a fundraising effort for the Native reserve of Attawapiskat in the far north.” There was a great outrage in Canada several years ago because the government has not provided funding for the Indigenous peoples, …show more content…
Downie believed that Canada must eliminate the Indian Act that is racial discrimination. He always strongly supports Indigenous rights. In 2016, during the nationally broadcast celebration of The Tragically Hip, Downie openly avowed in front of thousands of people that Trudeau is the first prime minister who will fulfill the rights of the Aboriginal Peoples (Hipmuseum, n.d.). Hopefully, it seems to be true, because the prime minister Justin Trudeau show a positive signal toward the Indigenous societies. According to the CBC news, Trudeau declared to the First Nations leaders in Gatineau, Quebec that he drew up his plan for Indigenous people. He mentions that he would fulfill the promises he made during the election campaign, such as commencing a national public inquiry into missing and murdered Indigenous women, making education investments for Indigenous people. He also promises that to raise the 2% cap on funding for Indigenous peoples programs, enforcing the Truth and Reconciliation Commission, and abolishing all one-sided laws that enforced on Indigenous people (Mas, 2015). Within a year, the prime minister begins a national inquiry into missing and murdered Indigenous women and invest $2.6 billion over four years for First Nations education (Bryden, 2016). The other promises are still
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.
Like any politician, Pierre Elliot Trudeau made his mistakes. Aboriginal people also have their reasons to criticize him. The initial perception of the White Paper as that it was an attempt at assimilation. However, Trudeau’s intention was to make a statement of if you want to be as successful and happy as the rest of Canada, you will be treated like the rest of Canada. This man had a vision of a Canada that is unified despite its cultural fragmentation that seems to divide our country at times. Trudeau ushered in an era of settled land claims, self-determination and the acknowledging of First Nations rights like no other prime minister, to this day, has ever done.
Tribal Voice by Yothu Yindi is a song which incorporates perspective about how aboriginals were treated badly and cast out and that they should all stand up to take back what is theirs . This song is an aboriginal perceptive that they were treated badly though they gave the people of Australia home, even though they get no rewards or thanks. This song represents the aboriginal thinking of colonised Australia saying it wasn’t fair to themselves and their children as they took care of the land and it was just taken away and they were cast out. The indigenous people are still dreaming for a day that they can be fully welcomed back into society, but they now are going to speak for themselves and do whatever it takes so that the future generation of aboriginal culture have a better future.
After reading the play “Songcatcher”, by Darby Fitzgerald, as well as looking at an interview done with Evie Mark, their stories revealed the same key concepts; the dilemmas they face while trying to revive Native American Music. Both of these men felt as if they needed to prove who they were to everyone around them. Making the journey to find the music from inside them a very personal one. The prime focuses in each are the struggles they face to revive the music passed down through their cultures history. They also show the persistence they have to “rekindle the fire” or the love music, within today’s younger Native generation. Both stories are inspirational to the identity crisis within these nations.
Imagine being taken from your family at the age of six. Being referred to as a number rather than a name. Receiving brutal and cruel punishments for speaking the only language you were taught. How would it impact your life? Unfortunately, this is the reality for millions of Canada's Indigenous population. The nation of Canada is known to the world for being a country of peace, love and equality. Individuals originating from different nationalities immigrate to Canada, in hopes to improve their standard of living and escape the horrors of their country. Moreover, Canadians have not always been as supportive and welcoming of new ethnicities populating Canadian territory as they portray themselves to be today. Indian Horse is known to be an insightful
Rachel Perkins hybrid musical drama One Night the Moon set in the 1930’s Australian outback and Malala Yousafzai’s ‘speech to the UN’ in 2013 were composed to raise awareness and reveal truths of multiple perspectives, representing the voice of the unheard and disempowered in juxtaposition to the dominant and powerful. Both Perkins and Yousafzai challenge societal expectations of their context, advocating for all voices to be heard and for the potential unity between cultures and races through education and shifts in paradigm.
Residential schools had a negative impact on Aboriginal people, many children suffered greatly. The government had thought Aboriginal people’s history and culture were not worth preserving.This resulted to loss of culture and assimilation, because they were stripped out of their traditional ways, and taken away from their families.Stephen Harper apologized to the former students enrolled in Indian Residential schools on behalf of the government of Canada. What
While efforts are made to recognize aboriginals in the present day such as National Aboriginal Day (June 21) and gaining the right to vote, it can never erase the permanent scars Canadian society has caused to aboriginals. Most of the First Nations people today are living in poverty and are suffering from bad health. "Why do you allow the first people of this land to endure and live in Third World conditions?" a indigenous, female student from Saskatoon asked Prime Minister Justin Trudeau. Mr. Trudeau answered, "Quite frankly ... this is a stain and a scar upon, not just our sense of who we are and our morality as Canadians, but on the kind of country we need to be building," (Justin
Harold Cardinal made a bold statement in his book, The Unjust Society, in 1969 about the history of Canada’s relationship with Aboriginal peoples. His entire book is, in fact, a jab at Pierre Elliott Trudeau’s idea of ‘the just society’. Pierre Elliott Trudeau made great assumptions about First Nations people by declaring that Aboriginal people should be happy about no longer being described as Indian. His goal was to rid Canada of Indians by assimilating them into the Canadian framework. Considered by many as a progressive policy, Trudeau’s white paper demonstrates just how accurate the following statement made by Harold Cardinal at the beginning of his book is : “The history of Canada’s Indians is a shameful chronicle of the white man’s disinterest,
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.
Living in Canada, there is a long past with the Indigenous people. The relationship between the white and First Nations community is one that is damaged because of our shameful actions in the 1800’s. Unnecessary measures were taken when the Canadian government planned to assimilate the Aboriginal people. Through the Indian Act and Residential schools the government attempted to take away their culture and “kill the Indian in the child.” The Indian Act allowed the government to take control over the people, the residential schools took away their culture and tore apart their families, and now we are left with not only a broken relationship between the First Nations people but they are trying to put back together their lives while still living with a harsh reality of their past.
Presently, access to programs and health care services is fragmented given the nature of the health care system for Aboriginal peoples (Wilson et al., 2012). The federal government is responsible for providing limited health services among Inuit living within traditional territories and status/registered Indians living on reserves (Chen et al., 2004). This responsibility is vested in the First Nations and Inuit Health Branch organizations to carry out protection activities and health promotion, and provide funding for community health programs in Inuit communities and reserves (Chen et al., 2004). Firstly, the complexity of the health care system for Aboriginal peoples has resulted in an unequal access to health services due to the First Nations and Inuit Health Branch program (FNIHB), which only applies to Inuit and Indians. Therefore, Metis and other Aboriginal peoples who do not qualify for registration under the Indian Act do not receive health services provided by FNIHB (Chen et al., 2004). Secondly, the transfer of responsibility to health boards, communities and other authorities has resulted in unequal supply of health services between territories and provinces, uneven distribution among communities, and leaves limited opportunity for increased funding (Loppie et al., 2009). It has also lead to controversy between various levels of government over the responsibility to pay for particular health services. Jurisdictional limitations, which have failed to recognize Metis identity and rights, have resulted in health disparities among the Metis population (Wilson et al., 2012). While the federal government recently decided to include Metis status in Aboriginal initiatives, the funding has not been equitable when compared to those of Inuit and First Nations or to the non-Aboriginal populations in Canada (Loppie et al., 2009). The Aboriginal health
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,
Despite the overwhelming use in political rhetoric, it is difficult to establish the Government of Canada’s precise definition of reconciliation. It is equally unclear as to what reconciliation entails substantively— as either a process or an outcome —in reconceiving the colonial relationship between Indigenous peoples, Settlers, and the Canadian government. For my Reconciliation Essay, I intend to problematize the very term of reconciliation as used in Canadian politics by drawing primarily on its use in the Royal Commission on Aboriginal Peoples and Prime Minister Stephen Harper’s 2008 Residential Schools Apology. I will argue that the concept reconciliation as exercised in the political discourse of federal government is neither a meaningful gesture, nor consistent with Indigenous conceptions of same term. In fact, reconciliation as presented by the Government of Canada serves only as a tool to recolonize Indigenous peoples, in that its connotations leave the colonial relationship largely
Both Hart and Anaquod were subjected to the cultural assimilation and social isolation that was part of the Canadian government’s policy to “kill the Indian in the child.” Where the goal to transform Indigenous children into productive members of society shifted to abuse and the church and government covering up the secrets of abuse is sitting on a blurred line. On June 11, 2008, the current Prime Minister of Canada, Stephen Harper, made a statement of apology to former students of Indian Residential Schools, on behalf of the Government of Canada for the previous government’s actions. “The government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this,” Harper said. “We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions, that it created a void in many lives and communities and we apologize for having done this.” Harper noted that many former students have died and are unable to hear the government’s