Governance Structure Attending a seminar by professor Amie Wolf, I learned that many First Nations have two separate governance structures. There are two chiefs, a hereditary chief meaning, a chief who is born into that position. There is also a second chief, called an elected chief who is chosen by the people of the community. She mentioned how the elected chiefs required to speak on behalf of the first nation society sometimes fail to accurately represent the position of the entire First Nations community. There is no such thing as democracy in the First Nation culture; for them it is making sure the entire community is behind the all decision. However more research needs to be done by RPPC to see how this structure of elected chiefs and hereditary chiefs, specifically affects the Stellat’en people. …show more content…
The CSTC is registered as a non-profit society and is governed by a Chief who is elected by the individual members of the six bands of First Nations groups. The governance structure of the CSTC is as follows: Tribal Chief: CHIEF TERRY TEEGEE Vice Tribal Chief: DOLLY ABRAHAM This is important information to note since the CSTC provides it’s members like the Stellat’en group with advice on political and technical matters. Economic development of a wind energy projects falls under their duties. However we also need to beware that sometimes these councils don’t represent the interest of the First Nations groups. I would recommend reading “A Gentle Revolution” in The Walrus Magazine, to learn more about what happens where there is a middle man between the First Nations and corporations. In summary the article describes the struggles the Tahltan Nation went through to have the elected chief and the Tahltan Central Council represent their
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...
Steckley, J., & Cummins, B. D. (2008). Full circle: Canada's First Nations (2nd ed.). Toronto:
This paper addresses the results of interviews, observations, and research of life in the Ottawa tribe, how they see themselves and others in society and in the tribe. I mainly focused on The Little River Band of Ottawa Indian tribe. I researched their languages, pecking order, and interviewed to discover the rituals, and traditions that they believe in. In this essay I revealed how they see themselves in society. How they see other people, how they see each other, what their values were, what a typical day was etc. I initially suspected that I would have got different responses from these questions but in reality the results in the questions were almost completely the same. I studied this topic because mostly all the people that are close to me are associated in the Ottawa tribe. I additionally love the Native American culture, I feel it is beautiful and has a free concept.
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
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.
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.
Self-government gives greater control to and law-making authority over a complete range of control including governance and social and economic development. Self-government provisions may include health care and social services, police services, housing property rights, and children warfare. Unconditional support, meeting the diverse economic conditions of Aboriginal communities, encouragement of taxation and many other provisions for equity among Aboriginal governments and adjustment to fit the range of powers exercised and services delivered all help Aboriginals. The more the organizations of administration match the social originations of their constituent groups, the more noteworthy their authenticity and viability. Living conditions were raised to much higher standards when the Aboriginal self-government formed. It provided great help in the lives of Canada’s Aboriginal
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.
“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
The Indian Act is a combination of multiple legislations regarding the Aboriginal people who reside across Canada, such as the Gradual Civilization Act of 1857 and the Gradual Enfranchisement Act of 1869 (Hanson, n.p.). The Gradual Civilization Act was the Canadian government's attempt to assimilate the aboriginals into the Canadian society in a passive manner, through a method they encouraged called Enfranchisement. Enfranchisement is basically a legal process that allows aboriginals to give up their aboriginal status and accept a Canadian status (Crey, n.p.). This process, while under the Gradual Civilization Act, was still voluntary, but became a forced process when the Indian Act was consolidated in 1876 (Hanson, n.p.). The Gradual Enfranchisement Act introduced in 1869 was a major legislation that intruded with the private lives of the aboriginals. First, it established the “elective band council system” (Hanson, n.p.) that grants th...
Similar to other marginalized groups affected by colonialism due to the government in power, the Indigenous peoples of Canada have struggled as a nation due to the unequal treatment they have encountered in the past. The governing bodies that control these Indigenous communities have continued to have colonialistic tendencies that attempt to put the ‘white man’s’ needs before the Indigenous peoples.
Since federalism was introduced as an aspect of Canadian political identity, the country has undergone multiple changes as to how federalism works; in other words, over the decades the federal and provincial governments have not always acted in the same way as they do now. Canada, for example, once experienced quasi-federalism, where the provinces are made subordinate to Ottawa. Currently we are in an era of what has been coined “collaborative federalism”. Essentially, as the title would suggest, it implies that the federal and provincial levels of government work together more closely to enact and make policy changes. Unfortunately, this era of collaborative federalism may be ending sooner rather than later – in the past couple decades, the federal and provincial governments have been known to squabble over any and all policy changes in sectors such as health, the environment and fiscal issues. Generally, one would assume that in a regime employing collaborative federalism there would be a certain amount of collaboration. Lately, it seems as though the only time policy changes can take place the federal government is needed to work unilaterally. One area in which collaborative federalism has been nonexistent and unilateral federalism has prevailed and positively affected policy changes is in the Post-Secondary Education (PSE) sector.
Do we truly understand how the meaning to equality among men and women affect society. Jobs, health, and education are affected by what transpires from the meaning to gender equality. Throughout history equality has been debated. Equality is defined as getting respect and giving respect regardless of gender or culture through fair treatment and maximized happiness. Balance and harmony are developed from the application of ethical theories to aid society in defining the meaning to gender equality rather than debating the issue. Therefore, defining gender equality should be the role of society by utilizing ethical theories. The theories can be consequentialist or nonconsequentialist acts that develop and maintain good morality and ethical