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The constitution of the iroquois confederacy
Iroquois conferation constitution
Iroquois conferation constitution
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Canada is a diverse country, home to many different peoples and cultures. It can easily be said that Biological Anthropology is one of the main reasons that we have learned so much about the many people who have lived in Canada. This can certainly be said when one thinks of all we have learned of the First Nations peoples’ through this method. However, in Canada there exists such an Act known as the Cemetery Act. This act protects many things, one of which being the protection of aboriginal burial grounds and ossuaries. Through Anthropological research in Canada, however, Ossuaries have allowed us to see and learn more about the First Nations peoples and their lives; revealing the information denied to us previously. This report will take a look at the anthropological studies of these ossuaries and burial sites while also discussing the restrictions and limitations met in accordance to said Act. For the purpose of this report, there will be particular stress placed on the Iroquois Nation, to whom this act may pertain to more than perhaps another, smaller, tribe. Through Anthropological research in Canada, Ossuaries have allowed us to see and learn more about the First Nations peoples and their lives revealing the information denied to us previously.
The Ontario Cemetery Act went into legislation in the year of 1990. Though the act does not deal specifically with aboriginal peoples, they are affected by the act, and so too are the archaeologists and anthropologists studying them. Number 68 of the Ontario Cemetery Act, states that “No person shall disturb or order the disturbance of a burial site or artifacts associated with the human remains…” ("Cemeteries Act (Revised)" number 68). This part of the legislation alone would put a...
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...n, Richard E. "Palaeodemography and Late Iroquoian Ossuary Samples." Ontario
Archaeology. No. 48 42-50. Web. 14 Nov. 2013. .
Town of Richmond Hill Planning and Development Department, ed. Town of Richmond Hill
Official Plan: Archaeology and First Nations Policy Study. Toronto: Archaeological Services Inc., Web. 14 Nov. 2013. .
van der Merwe, Nikolaas J., Ronald F. Williamson, Susan Pfeiffer, Stephen Cox Thomas, and
Kim Oakberg Allegretto. "The Moatfield ossuary: isotopic dietary analysis of an Iroquoian community, using dental tissue." Journal of Anthropological Archaeology. 22. (2003): 245-261. Web. 14 Nov. 2013. .
The firs settlement of the site was in 1874. Over the years, it received significant attention from the arrow head collectors. According to XXX, from then until 1964, collecting activity increased, and 3-5 ft. of surface deposits had been stripped over an area of some 5,000 ft2. Research by the University of Calgary at the site began in 1965, the tests demonstrated that the site was in excess of 3,000 years old. The artifacts found in the site from the past excavations including tipi rings, buried camps rock alignments, cairns, eagle-trapping pits, vision-quest structures, pictographs, and burials.
Throughout this semester, our cultural anthropology class has discussed numerous ideas, norms and beliefs from various cultures to help us, as students, better understand the world around us. As part of our final project, we were assigned to read an ethnography book and relate the culture we learn about to the topics we have discussed in class. For this assignment, I chose to read an ethnography book written by Bruce C. Trigger and titled, The Huron: Farmers of the North.
The Royal Alberta Museum holds a sacred object of the First Nations groups of Alberta and Saskatchewan, the Manitou Stone. This sacred object has a vast history to the Aboriginals but also has much controversy that surrounds it. Hundreds of years ago the object was removed from its original spot and was moved back and forth across the Canada, eventually ending up in Edmonton at the Royal Alberta Museum. This sacred object was said to have many powers for the First Nations people and when it was taken it brought great hardship to the First Nations groups that believed in the power of the Manitou Stone. This is only the beginning of the issues that surround this sacred object. Many different Aboriginal groups claim to own the piece but no decision has been made as to where the object should be placed. With the Manitou Stone now in the Royal Alberta Museum issues arise about the proper housing of the item and whether or not it should be retained in a museum or if it should be on First Nations land. Where the Manitou Stone is placed brings many complications and struggles for the Aboriginal people that claim ownership of the sacred object. When researching this object I was initially unaware of the significance that a museum could have to groups of people and the struggles that this could bring to these groups. This paper will explore the significance of the stone, the various viewpoints on why the object was moved originally from Iron Creek, who claims ownership to the object, and whether or not a museum is the proper place for sacred objects like the Manitou Stone to be kept.
In the Native Studies Ontario Curriculum, 2000, the grade 11 NBV3E course examines Aboriginal peoples and their relationships to land and nature, as well as to one another within their communities and working environments. The course also examines how traditional and contemporary beliefs and values influence present-day aspirations and actions. The Ska-Nah-Doht Village and Museum is a re-creation of a longhouse village dating back 1,000 years and is located on Longwoods Road Conservation Area in Mount Brydges, Ontario. It offers 18 outdoor exhibits where students have the opportunity to participate in hands-on learning activities that build on prior knowledge learned in the classroom. Ska-Nah-Doht offers programs that compliment the Native
... middle of paper ... ... Regina: Canadian Plains Research Center, University of Regina. Manitoba Métis Federation (MMF) (2013).
Steckley, J., & Cummins, B. D. (2008). Full circle: Canada's First Nations (2nd ed.). Toronto:
McClurken, J. M. (2009). Our people, our journey: the Little River Band of Ottawa Indians. East Lansing: Michigan State University Press.
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.
MacDougall, Brenda. One of the Family: Metis Culture in Nineteenth-Century Northwestern Saskatchewan. Vancouver: University of British Columbia Press, 2010.
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.
The implementation of the NAGPRA has provoked a ranging conflict in interest between two groups, the scientists on one hand and the Native American tribes on the other. As expressed by Burt, scientists have held that the skeletal remains are a source of information that helps in relating the early and the new world (304). They argue that understanding the human evolution is beneficial to the modern communities as they are able to appreciate their history and origin. Conversely, the Native American tribes are of the views that preserving human remains prevents their spirits from resting. Unrest of the spirits may bring misfortune on the current and future generations. In terms of learning their history, the Native Americans bel...
Our government’s predecessors have attempted to eradicate Canada’s first people, which is not only an insult to the indigenous people of the past, but to the present. This country did not start off as a joint endeavor of the two general groups of people that inhabited it during its birth, but decimation and forced assimilation of great traditions and people. The assimilation of a great culture, the destruction of oral histories, and the forced loss of language destroyed the chance trust. Only by teaching disgust towards that type of attitude and action, by not excusing it or attempting to justify, will begin a new age of
It has been thought that they were cannibals, and, though some have tried to challenge that claim, there is evidence that supports it. Thus, “the Iroquois practiced ritual cannibalism in the 17th century.” (Abler, 309) In 1967, archaeologist James Tuck discovered a roasting platform with fragments of human bones showing cut marks. This, though, was not the only find. There have been several archaeologists who have reported evidence of cannibalism dating about 1300 and forward. Of course, it is difficult to prove that the flesh was, in fact, eaten. Iroquois speeches have references of cannibalism, though it could have been metaphorical. There are accounts of cannibalism from supposed eye-witnesses. “Some confirmation is provided for this story [the story of a Christian Huron] by the careful examination of the bodies which confirmed the details of torture and mutilation, even though such an examination cannot prove that missing portions of the body were eaten.” (Abler, 313) In the end, French, Dutch, and English sources, both secular and religious, allege that the Iroquois were
Project, Harvard. The State of the Native Nations. New York: Oxford University Press, 2008. 221-222.
The third purpose of Alberta Provincial Parks and the most noticeable when visiting DPP is “preservation of specified areas, landscapes and natural features and objects… that are of … scientific interest or importance” (“Provincial Parks Act”, 1977, p.3) The value of human knowledge (Dudley et al., 2010) is engrained in this park, and we can see this in its agreements with scientific researchers, academic institutions and most notably, the Royal Tyrell Museum (“Park Research”, 2014) There is a rich history of scientific exploration and palaeontology in the bad lands (The Editors of Encyclopaedia Britannica,