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Mercury pollution effects
Native american environmental injustice
Environmental injustice issues against Native Americans
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The Grassy Narrows (Asubpeeschoseewagong) First Nation is an Ojibwa First Nation located north of Kenora, ON. The community has been fighting against environmental injustices imposed on them from various actors over the last 40 years (Rodgers, 2009, para. 10), involving issues with mercury poisoned fish (para. 1) clear cutting of their lands (para. 27) and subsequent degradation of their land, water and food sources. This essay will detail the environmental justice struggles of the Grassy Narrows First Nation, point out the unfair treatment and environmental racism they have been subject to and will also question the role that authority, power and litigation have played within the community. The Grassy Narrows people have a long, deeply rooted history in the environmental justices movement. Rodgers (2009) points to a number of environmental justice struggles such as the fight against the harmful effects of mercury poisoning and the Minamata disease associated with it (para. 1-3), the Ontario Hydro dams that destroyed part of the wild rice harvest and degraded the habitat of fish and fur animals, as well as the displacement of the community (due to relocation into prefabricated houses where electricity and running water were promised) and the culture shock it created (para. 4). He also discusses the successful blockade in 2002, which is the longest-lasting blockade in Canadian history (para. 28)—an example that shows how employing legal methods were critical in the struggle against environmental injustices for this community. There are a number of other issues that will be discussed in the following paragraphs; the above are just a few of the injustices the Grassy Narrows community face. It is important to discuss environmental... ... middle of paper ... ...ent, 1986, SC c 23. (July, 28, 1986). Karunananthan. M. (2010, April 8). Grassy Narrows emblematic of water injustice in Canada. Retrieved October 27, 2013, from http://rabble.ca/blogs/bloggers/mvk/2010/04/grassy-narrows-emblematic-water-injustice-canada Keewatin v. Minister of Natural Resources, 2011, ONSC 4801. (August 16, 2011). Keewatin v. Ontario (Natural Resources), 2013, ONCA 158. (March 13, 2013). Kraus, K. (2013, September 20). Activist Communique: Grassy Narrows First Nations Will Get Their Day in the Supreme Court to Stop Clear-cutting. Retrieved October 27, 2013, from http://rabble.ca/blogs/bloggers/krystalline-kraus/2013/09/activist-communique-grassy-narrows-first-nations-will-get-t Rodgers, B. (2009). Return to Grassy Narrows. Literary Review of Canada. Retrieved October 27, 2013, from http://reviewcanada.ca/magazine/2009/01/return -to-grassy-narrows/
Modern day Native American are widely known as stewards of the environment who fight for conservation and environmental issues. The position of the many Native American as environmentalists and conservationists is justified based on the perception that before European colonists arrived in the Americas, Native Americans had little to no effect on their environment as they lived in harmony with nature. This idea is challenged by Shepard Krech III in his work, The Ecological Indian. In The Ecological Indian, Krech argues that this image of the noble savage was an invented tradition that began in the early 1970’s, and that attempts to humanize Native Americans by attempting to portray them as they really were. Krech’s arguments are criticized by Darren J Ranco who in his response, claims that Krech fails to analyze the current state of Native American affairs, falls into the ‘trap’ of invented tradition, and accuses Krech of diminishing the power and influence of Native Americans in politics. This essay examines both arguments, but ultimately finds Krech to be more convincing as Krech’s
Razack (20020 defines the historical legacy of the “white settler society” that has dominated the legal and historical rights to land usage in relation to indigenous peoples and people of color. In addition to this problem, Razack (2002) also defines the problem of “mapping” that has allowed a primarily racist Canadian government to marginalize or remove people of color from land ownership and placement in the white hegemonic community. In response tot this, Razack (2002) proposes an “unmapping” method in which the underlying racism of Canadian legal policies can be exposed and reconstructed to resolve the problem of racism in land usage in Canada. These are the important aspects of racial identity and spatial organization that define the conflicts of racism in Canadian law and in the “unmapping” of the “white settler society” that Razack (2002) identifies throughout the
Many people are under a false impression that early Native Americans are the original environmentalists. This is an impression that many people share. The Abenaki tribes that resided in Maine from 3700 BP were not by our traditional definition, environmentalists. In fact they were far from ecologically sound. This paper is meant not to criticize the Native Americans of the age, but to clarify their roles in the environment. To better understand this subject some background is needed.
This Paper will describe and analyze three articles pertaining to the ongoing debate for and against Glen Canyon Dam. Two of these articles were found in the 1999 edition of A Sense of Place, and the third was downloaded off a site on the Internet (http://www.glencanyon.net/club.htm). These articles wi...
The First Nations have a special connection with nature and animals. Since the beginning of their civilization the First Nations as a whole have respected, and protected nature with an unparalleled love for it. The Natural world was always co-existed with and used from only to quell needs, not wants. [1] As you can imagine, this might have caused problems when the Europeans came to North America and started to deplete all of the resources that the Aboriginals protected. Take example of the mass slaughter of bison on the Great Plains throughout the 1850’s. But, this was prior to the climax of the Fur Trade. The Europeans brought with them Guns, Alcohol and other tools that disrupted the First Nation’s natural life of hunting and fishing for only what they needed. Dependencies on alcohol started a chain of negative events for the First Nations as a whole. [2] As well as disrupting their lifestyle; the Europeans depleted the resources that the First Nations depended on most for survival. Not to mention, removing animals vital to a successful ecosystem and of spiritual importance from the area, causing European and First Nation conflict. [3]
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 Cree people have a rich and diverse history. Through methods of written and oral teachings, a greater understanding of the Cree people and their history has become apparent. In the following, I will highlight portions of Cree history to establish an understanding of such a rich culture. As a guide, I will use ideas highlighted in Jim Kanepetew’s (n.d) teachings of “The Ten Treaty Sticks”. Underlying concepts from “The Ten Treaty Sticks” have implications on both past and current practices of the Cree people. Since a large portion of the final exam is a chronological list of happenings, I will examine and extend the teachings of “The Ten Treaty Sticks” and how these align with teachings throughout the course. Using “The Ten Treaty Sticks” as a guide, I
Throughout the history of Canada the indigenous population of the country have been voiceless. They have been both suppressed and oppressed by the Federal and various Provincial governments within Canada. Many organizations tried to provide a voice for the native population but failed in their attempt. These organizations eventually merged together to become what is now known as The Assembly of First Nations. The Assembly of First Nations gives voice to the issues and problems facing the different components of the aboriginal community in Canada.
It is the belief of first nations that the healing process and renewal of relationships are the essential ingredients for the building of healthy First Nations communities. First nations realize that the current justice process does not address the real issues at hand nor does it fit into their traditional forms of achieving justice. In fact, the current justice process systematically removes the offenders from their people and communities effectively severing all ties and ...
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.
trial of two men for the 1971 murder of Helen Betty Osborne in The Pas Manitoba.
The Indians, who had fought tirelessly with the colonial masters, now found themselves in a different type of fight with the big energy companies and the United States government; a corporate fight which involved court battles, anti-permit hearings, and so on. LaDuke points out that Native Action, a grass root environmental justice organization, has been the saving grace of the North Cheyenne people. Led by Gail Small, Native Action has represented the Indians despite tough oppositions and has the unique advantage of understanding the community’s problem from inside, being Indians themselves who share the same heritage (LaDuke 1999,
By the mid 19th century, Canada was taking its first steps as a new colony in the British Empire. The Canadian government was faced with several challenges at the time, John A. MacDonald, the Prime Minister, had a plan to ensure that the Dominion of Canada's first century was a successful one. A major component of this plan was the establishment of a stable population in the West who worked the lands to create a strong agricultural economy. This agenda was not without its obstacles and conflict, but eventually, by the 1900's, the goal was essentially achieved.
Due to the lack of knowledge of indigenous history and culture, non-indigenous peoples unknowingly hold a privileged thinking related to land claims and indigenous livelihood. Similarly, “Canada’s Wild Rice Wars,” presents an ongoing conflict between residents of Pigeon Lake, Canada, and James Whetung. In an attempt to bring back the popularity and tradition of farming wild rice in the indigenous culture, Whetung has been growing the rice on the shorelines of the lake. This poses a problem to the residents as they have trouble using the lake. Owners state how in recent years the amount of rice growing has increased dramatically and now poses a problem when they wish to use the beach or go boating. While I can sympathize with the residents desire
Hawken writes that the movement, a collective gathering of nonconformists, is focused on three basic ambitions: environmental activism, social justice initiatives, and indigenous culture’s resistance to globalization. The principles of environmental activism being closely intertwined with social justice rallies. Hawken states how the fate of each individual on this planet depends on how we understand and treat what is left of the planet’s lands, oceans, species diversity, and people; and that the reason that there is a split between people and nature is because the social justice and environmental arms of the movement hav...