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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...
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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
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Rodgers, B. (2009). Return to Grassy Narrows. Literary Review of Canada. Retrieved
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Steckley, J., & Cummins, B. D. (2008). Full circle: Canada's First Nations (2nd ed.). Toronto:
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]
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.
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 ...
trial of two men for the 1971 murder of Helen Betty Osborne in The Pas Manitoba.
“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
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 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,
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
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.
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...