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Canada diversity essay
Why canada is a multicultural country
Canada diversity essay
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Canadian Aboriginal Canada has been constantly acknowledged as a nation of different people from different part of the world (MacDonald 66). Our great nation is recognized as a very diverse country filled with unity, which continues to encourage people from other part of the world to come and live in Canada. Although its been constantly considered as one of the top countries in the UN Human Development Index, Aboriginal peoples classified together with residents of Panama, Belarus, and Malaysia in terms of their economic and social possibilities (qtd. in MacDonald 66). In a special report by James Anaya, claimed that Canada has issues in regards to the circumstances surrounding indigenous people of the nation, and Aboriginal petitions continues to be unsettled, and therefore resulted to an excessive amount of lack of confidence among Aboriginal peoples towards the government (qtd in MacDonald 66). Canadian Aboriginal people were the first to inhabitant the nation and call it home before the European started to explore different territories around the world and discover the nation called Canada. This discovery made the European people established their culture, traditions, and so many people started to migrate to Canada and called it home. …show more content…
Not only the Canadian aboriginal people have difficulty to live with new immigrants, they were forced to learn new languages, and adjust to other people’s culture.
Through out the history, native people have been the last individuals to participate in any government related work or progress in society. Native people are one of the least poor people in Canada right now, as many of them do not know their legal rights, and more and more Aboriginal individuals are getting incarcerated for different offences also, women have very little status in the society as many of them does alcohol and substance uses and therefore results to short lived
marriages. Long before the European people brought their education system to Canada, Native people were educating themselves and their kids through out hand on hand perspective on daily life. Children’s were shown more spiritual and historical events than subjects such as Economic, Sciences, and or Math. However, the children’s’ were taught to survived and pass these traditions to their next generation, so not only these kids were to learn how to survive but also to respect the land that they were living. Their father taught many of their kids and women took huge part in household chores. “I learned how to chop wood after observing my father, my grandmother and mother chopping wood and how safety conscious they were in ensuring that no harm will be done” (qtd in Neegan 5). In the early century right after the European started taking control over the country, the Catholic churches were in charge of teaching the Aboriginal kids, allowed by the federal government, also the schools were started to get built across the country, including the small villages. These kids were forced to go school and attend religious classes. “ I can remember saying to my mom who was crying, “ What did I do to you? Why are you sending me away? She was very really heartbroken” (qtd in Neegan 6). In school, the kids were taught different material about daily life. These materials were to terminate what the elder of the society had to teach their kids for over the generation. Many of the Aboriginal felt like the European school system were being forced to extinguish the native history and spiritual beliefs. “Aboriginal languages were the first targets of the operators of residential schools. It was forbidden to speak anything other than English or French. Children were severely punished if they spoke their native languages. Some even had sewing needles pushed in their tongues if they were found speaking their native language”. According to statistics, in the recent years, 50 out of 53 Canada’s aboriginal language are to be wiped out and 13 out of 50 are in extreme danger due to smaller groups of people participated in speaking them. Fetal Alcohol Spectrum Disorders defined as a group of conditions that can occur in a person whose mother drank alcohol during pregnancy. FASDS are completely preventable if a woman avoids drinking alcohol during pregnancy. FASDS is a huge factor against the Aboriginal community compare to non-Aboriginal community. Canadian Aboriginal tends to make a larger portion of the population with this disorder, as most of the individuals are associated in the sex trade, and sexual and drug trafficking. According to researchers, individual are more likely to join gang with FASDS and also most of the women’s are likely to be sexually abused as early age or experience sexual slavery in gangs. These individual would have problem growing as an adult, they could face problems such as neglect, physical abuse, sexual abuse, violence, and maternal death. Also most of these kids can’t live independent life and exclusive from community, the only comfort place for them is join gang. Canada’s population is mixed with different type of diversity community. Most of the aboriginal communities are becoming minority. For many of the Aboriginal youth, they face many challenges such as high unemployment, entrenched poverty and violence. However, for most gang members it is the only solution to fight for rights and find shelter, based on the gang rank the member gets paid for the involvement in gang activities. The larges gang in Canada is in Saskatchewan with 1.34 member per, 1,000 populations, 21% of Canada’s are Aboriginal gang. These gang identify themselves with different brand, different color clothing. The members are recruit by elder of the gang member, for this member they must pass the requirement to acquire a patch in the gang. Aboriginal gang are defined as visible, hard-core groups, which come together for profit-driven criminal activity. Study has found that 8 out of 10 Aboriginal women had domestic violence experience in Ontario. Based on statistic, 54% of Aboriginal has reported life-threatening violence against them compared to non-violence in Canada. The Aboriginal women are more likely to die at age of 25-44 from violence. Not only that aboriginal women faces abuse at community but also at prison, 90% of the aboriginal women at prison have been abuse. Sex Exploitation is one of the huge problem in Canada especial in the native community, most of the women are involve in sex trade business to make a living for them self or family member. A Statistics Canada research discovered that “25% of Aboriginal people identified sexual abuse as a problem in their community (Totten 14). There are about three quarters of female Aboriginals who are under the years of 18 who have been sexually assaulted (Totten 14). It is also in fact that most of all sex workers in Western Canada are Aboriginals. Meanwhile, during the year 1969, Aboriginal women have exerted to use Canadian courts to make amends on its sex equality rights that was published on the Canadian Bill of Rights (McIvor 107). Aboriginal women struggle to fight for their essential rights to have equal status and being part of Aboriginal communities such as same rights to divide in matrimonial property and same participation rights in Aboriginal governance (McIvor 108). Due to Canada’s law and services made Aboriginal people in its communities to answer to their men because men are considered to be their “boss” in every aspect of their lives. Aboriginal women have been suppressed due to lack of opportunities to participate and grow as a person with rights and confidence. In a statistic in 2004, Aboriginal women were considered to be among the poorest in Canada consists of 43% of them who lives in poverty (McIvor 108). They were believed to be poorer than male Aboriginals or other women in the country, which directly links to poverty and lacks of rights that influenced their right to appreciate any standard of living. Aboriginal people has been successful in growing and protecting their rights against the Canadian nation, they have accomplished constitutional amendments, laws, settlement, and agreements and also earn a territory, and numerous more, but while these rights progressed, the rights of Aboriginal women have not (Alcantara 514). Non-Aboriginal women have been more victorious than their male counterparts at broadening and establishing their rights, for example, non-Aboriginal women have acquired gender equality during divorce proceedings, Aboriginal women living on reserves have not (Alcantara 514). As stated in the Indian Act, Aboriginal women in the country does not have similar equality rights as the male Aboriginal living in reserves and non-Aboriginal women not living in reserves (Alcantara 317). Many First Nations do not agree with this term and been able to confront the problem by creating First Nations Land Management Act that is different from the Indian Act. Will the Aboriginal people ever solve their problem? I guess that’s based on how much native people want to see them self in society. The Canadian government should have more subjects in high school to educate non-aboriginal community the history of native people. The society should be able to identify the problems and help these individuals. The women need to have more control over them and have self them against domestic abuse, these women’s have the same rights and obligation in the society as the non-aboriginal women.
The first interpretation of sovereignty that is examined by Flanagan views sovereignty in an international sense. Sovereignty for these leaders means gaining more international power and acceptance. Flanagan argues that major international bodies such as the United Nations will be accepting such an attempt at sovereignty (71). As the second largest country in the world the geographical constraints on uniting Aboriginal people living across the country plays a significant factor. Flanagan also points to the diversity within this group; there are over six hundred bands across the ten provinces in Canada in more than 2,200 reserves. Compounding the geographical constraints facing their unity, Aboriginal bands in Canada often differ from each other significantly in their culture including language religion/customs (Flanagan 71). Many Aboriginal people now choose to live off reserve which further complicates their unity (Flanagan 73). Flanagan highlights that as many small bodies they would not be able to survive in the competition of the international community. Current international governance is extremely complex and Flanagan argues it is unlikely for poor isolated people to succeed (73). One united aboriginal voice is also highly unlikely according to Flanagan; having been freed of one power most bands would not choose to become conne...
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.
Life for the Métis was adventurous with all of the hunting and trading they did. Métis were the result of Aboriginal people and Europeans. Many would work at fur trading companies or just be hunters. When they would travel to different places they would often use Ox Carts to haul all of their belongings. Their culture was very important including what music they played and the language. When they traded they would sell a lot of things because they were so talented at making things. The Métis grew up an having unique and adventurous life including who they were, the culture, what they made, Red River Trails, the Fur Trade, where they've live and how they live today.
In this paper, I will consider James Tully’s argument for an element “sharing” in a just relationship between Aboriginal and non-Aboriginal people of Canada. I will claim that “sharing” is one of principles to the relationship between Aboriginal and non-Aboriginal people who has connection with economic, political and legal relations. I will argue, that it is important to build “sharing” into a new, postcolonial relationship since it brings beneficial to country. I will also state proponent view with James Tully’s discussion that utilization of “sharing” to economic, political, and legal relations is essential to our society.
Steckley, J., & Cummins, B. D. (2008). Full circle: Canada's First Nations (2nd ed.). Toronto:
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.
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
Although the Canadian government has done a great deal to repair the injustices inflicted on the First Nations people of Canada, legislation is no where near where it needs to be to ensure future protection of aboriginal rights in the nation. An examination of the documents that comprise the Canadian Constitution and the Charter of Rights and Freedoms reveal that there is very little in the supreme legal documents of the nation that protect aboriginal rights. When compared with the United Nations Declaration on the Rights of Indigenous Peoples it is clear that the Canadian Constitution does not acknowledge numerous provisions regarding indigenous people that the UN resolution has included. The most important of these provisions is the explicit recognition of First Nations rights to their traditional lands, which have a deep societal meaning for aboriginal groups. Several issues must be discussed to understand the complex and intimate relationship all aboriginal societies have with the earth. Exploration into the effects that the absence of these rights has had the Cree of the Eastern James Bay area, will provide a more thorough understanding of the depth of the issue. Overall, the unique cultural relationship First Nations people of Canada have with Mother Earth needs to be incorporated into the documents of the Canadian Constitution to ensure the preservation and protection of Canadian First Nations cultural and heritage rights.s
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.
In the video “Aboriginal Peoples -- It's time”, the main topic of the video is advocating for equity and justice for the aboriginal people. Aboriginal people is a collective name for the original peoples of North America and their descendants. The Canadian constitution recognizes three groups of Aboriginal peoples: Indians (commonly referred to as First Nations), Métis and Inuit. These are three distinct peoples with unique histories, languages, cultural practices and spiritual beliefs. More than 1.4 million people in Canada identify themselves as an Aboriginal person, according to the 2011
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
Despite the decreasing inequalities between men and women in both private and public spheres, aboriginal women continue to be oppressed and discriminated against in both. Aboriginal people in Canada are the indigenous group of people that were residing in Canada prior to the European colonization. The term First Nations, Indian and indigenous are used interchangeably when referring to aboriginal people. Prior to the colonization, aboriginal communities used to be matrilineal and the power between men and women were equally balanced. When the European came in contact with the aboriginal, there came a shift in gender role and power control leading towards discrimination against the women. As a consequence of the colonization, the aboriginal women are a dominant group that are constantly subordinated and ignored by the government system of Canada. Thus today, aboriginal women experiences double jeopardy as they belong to more than one disadvantaged group i.e. being women and belonging to aboriginal group. In contemporary world, there are not much of a difference between Aboriginal people and the other minority groups as they face the similar challenges such as gender discrimination, victimization, and experiences injustice towards them. Although aboriginal people are not considered as visible minorities, this population continues to struggle for their existence like any other visible minorities group. Although both aboriginal men and women are being discriminated in our society, the women tends to experience more discrimination in public and private sphere and are constantly the targeted for violence, abuse and are victimized. In addition, many of the problems and violence faced by aborigin...
“In about half of the Dominion, the aboriginal rights of Indians have arguably been extinguished by treaty” (Sanders, 13). The traditions and culture of Aboriginals are vanishing at a quick pace, and along it is their wealth. If the Canadian Government restore Native rights over resource development once again, Aboriginals would be able to gain back wealth and help with the poverty in their societies. “An influential lobby group with close ties to the federal Conservatives is recommending that Ottawa ditch the Indian Act and give First Nations more control over their land in order to end aboriginal poverty once and for all” (End First). This recommendation would increase the income within Native communities, helping them jump out of
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