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Native Americans and white culture
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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
This paper supports Thomas Flanagan's argument against Native sovereignty in Canada; through an evaluation of the meanings of sovereignty it is clear that Native sovereignty can not coexist with Canadian sovereignty. Flanagan outlines two main interpretations of sovereignty. Through an analysis of these ideas it is clear that Native Sovereignty in Canada can not coexist with Canadian sovereignty.
He accentuates the idea of respect that indigenous people have for their environment. Salmón is interested in this topic because it is related to him; he is a Rarámuri. In his book, he gathers stories of American Indian farmers, including the Rarámuri people and describes their land management practices. What is more, the author outlines the advantages of such methods and claims that it is necessary to use traditional food practices to avoid future agricultural and environmental problems. Although Salmón exemplifies some future issues in the agricultural industry, he does not dive deeper into this topic. The author does not pay much attention to the impact of industrialization and modern agricultural technologies on indigenous farmers and the environment in general. Nevertheless, the book is an excellent collection of American Indian stories. Salmón fulfills the above mentioned task and reveals how culture remains relevant to food
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
Introduction “We are all treaty people” Campaign. The year 1907 marked the beginning of treaty making in Canada. The British Crown claims to negotiate treaties in pursuance of peaceful relations between Aboriginal peoples and non-Aboriginals (Canada, p. 3, 2011). Treaties started as agreements for peace and military purposes but later transformed into land entitlements (Egan, 2012, p. 400).
A small archipelago off the northwest coast of Britsh Columbia is known as the “islands of the people.” This island is diverse in both land and sea environment. From the 1700’s when the first ship sailed off its coast and a captain logged about the existence, slow attentiveness was given to the island. Its abundance, in both natural resources physical environment, and its allure in the concealed Haida peoples, beckoned settlers to come to the island. Settlers would spark an era of prosperity and catastrophe for the native and environmental populations.
The novel “Indian Horse” by Richard Wagamese demonstrates the many conflicts that indigenous people encounter on a daily basis. This includes things such as, the dangers they face and how they feel the need to flee to nature, where they feel the most safe. Another major issue they face is being stripped of their culture, and forcibly made to believe their culture is wrong and they are less of a human for being brought up that way, it makes them feel unworthy. Finally, when one is being criticised for a hobby they enjoy due to their indigenous upbringing, they make himself lose interest and stop the hobby as it makes them different and provokes torment. People who are trying
Thom, Brian, and Laura Cameron. 2005 "Changing Land Use in SolhTemexw (Our Land): Population, Transportation, Ecology and Heritage". In You are Asked to Witness: The Sto:lo in Canada's Pacific Coast History, ed. Keith Thor Carlson, pp. 163-180. Chilliwack: Sto:lo Heritage Trust.
Olthius, John A. and Townshend, Roger. "The case for Native sovereignty". In Crosscurrents: Contemporary Political Issues, 3rd ed. ed. Mark Charlton and Paul Barker, 5-8. Toronto: Nelson, 1998.
Navajo people have had to catch up quickly to understand western civilization’s concept of water rights. Navajo people’s perception of water rights greatly differed from settlers, and state, and federal governments. From past experience Navajos have become very weary of negotiations, but still have to face many obstacles to solidify its claims over water rights. This paper will discuss cases, compacts, and acts that effect the integrity of Navajo Nation water rights for past, present, and future claims.
The world continually changes and yet Canada refuses to change its views on the Indigenous Peoples. In the novel, Motorcycles and Sweetgrass by Drew Hayden Taylor, a community is suffering under the thumb of society. The theme of acceptance in history regardless of the pain and suffering is explored to bring more peace. Assimilation has harmed many Indigenous Peoples and their way of life in the story. Their society needs to change to preserve the history of Indigenous Peoples. Everyone who lives in the community must know the truth of the land they stand on. The truth is vague because the trickster hid the truth to prevent the citizens from knowing who he truly is. In order to achieve peace and order, the social norm should be replaced with
The conflict in the North Vancouver district is over the resource of land and how to use it. There are many stake holders involved in this conflict. The district owns the Mountain Forest and Cove Forest areas, and wanted to develop the areas in response to projected increases in future populations, taken from the Greater Vancouver Regional District (GVRD) reports. The individual residents of the district are also stake holders. As taxpaying members of the municipality they indirectly own the land. They are also stake holders from the point of view of citizens who live near the proposed development sites and use the forests for its recreation and aesthetic values. Other stake holders include the Lower Mainland residents; many of these people use the North Shore Mountains, and in particular Mountain and Cove Forests, for their outdoor recreation activities. If the land was to be developed they too would be affected.2
Another type of problem with land use conflict centers on the local groups opposed to the project. These people, or NIMBYs, are generally underfunded, highly stressed, inexperienced in negotiation, and lacking political power. They want to participate meaningfully in the decision-making process about their LULU, but many find it difficult to obtain anything but an adversarial position in the process. Power, status, and wealth are the key attributes to gaining attention and consideration from the broader community. Unfortunately, most public NIMBYs are minorities, live in rural areas, live in the South, or have middle- to lower-class incomes (Morris, 1994). In their defense, though, NIMBYs can make harmful land uses difficult to site by creating gridlock on current standard operating procedures.
The Wabanaki communities have been a major factor in the past, present and future of our state of Maine. Observing how they structured their communities, their values and traditions could improve our present day communities greatly. Learning their communities perspectives on wealth and what they believed it means to be rich could cause less clashes and disagreements between individuals within a community. Living more simply like the early Wabanaki and abandoning the superfluous elements of our modern life would help solve classism in communities. Finally changing our clouded perspective on climate change to model the Wabanaki idea of environmental stability. By leading a more simplistic, community focused lifestyle, like the early Native Americans of Maine, we can continue to progress into a successful community of the future.
The imposition of a dam and a human-made lake and reservoir on a Blackfoot reserve in the small town of Blossom, Alberta, is a potent symbol in Green Grass, Running Water for non-Native oppression of Native Canadians’ land rights, traditions and cultural codes. Intrusion of western culture into the lives of natives is shown vividly in many instances of the novel. Dr. Hovaugh observes the changes happening to the garden in front of hospital and laments over the loss of elm trees. Thomas King describes the cutting down of elm trees li...
I don’t believe the Philippine War was justified. There are more ways than war to solve the annexation of the Philippines. I agree on some of the policies, but not all of the policies, that were in place during that time period.