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Metis' Struggle for Self Identification One of the most contentious issues in Canada’s history is that of the Metis. Some people feel this unique group of people does not deserve any sort of recognition, whereas others believe their unique history and culture is something to be recognized and cherished. The history of the Metis people is filled with struggle; not only struggles against other powers, but also a struggle for self-identification. Despite strong opposition, the Metis people of Canada have matured as a political force and have taken great strides towards being recognized as a unique people. The word Metis is a French word that means: “mixed race”. Today it is often used for anyone who has European – Indian heritage, but when the colonies of Canada were being formed Metis had a specific meaning. The roots for this hybrid race came from French – Indian ancestry. It did not matter how much of each you had in you, as long as there was some of each. At the time, the Metis seemed to be superior in comparison to the individual Indian or Frenchman, because they appeared to possess certain marks of superiority over both parent types or strains . This meant they had all of the good characteristics from each group and left the bad ones behind. The history of the Metis started with the European colonization of North America. With the arrival of the West European powers, fraternization and trade began between the European settlers and the many First Nations peoples throughout Canada. The French were the first foreign power to realize the potential benefits of allying with the First Nations peoples. Consequently, the French explorer, Samuel de Champlain, proposed a union of the French and First Nations . Champlain’s, and therefore France’s, goal was to create a mixed-blood race to populate the continent and form a new, thriving colony for France . The offspring of these unions did not live the life Champlain envisioned; instead they often lived exclusively with one group or another. It was not until the years when fur trading became a lucrative, thriving business that children of mixed descent began to realize their own unique place in the world. When these times arose, these children were the envy of most because they were not only bilingual and bicultural , but they also knew the lifestyles of both the white man and the Indian. The... ... middle of paper ... ...n hundreds of years ago. The injustices of the past have left their mark, but just as in the past, the spirit of the people will enable them to prevail against difficult odds until they finally receive their due. Bibliography 1) Adams, Howard. Prison Of Grass, (Saskatoon: Fifth house Publishers, 1975) 2) Corrigan, Samuel. The Struggle For Recognition, (Winnipeg: Pemican Publications, 412 McGregor St., Winnipeg, Manitoba, Canada, 1991) 3) Daniels, Harry W. We Are The New Nation, (Ottawa: Native Council Of Canada, Ontario, K1P 5L6, 1979) 4) Eccles, W.J. Essays On New France, (Oxford: Oxford University Press, 1987) 5) Lussier, Antoine S. The Other Natives, (Winnipeg: Manitoba Metis Federation Press, 300-275 Portage Ave, Winnipeg, Manitoba, R3B 2B3, 1975) 6) MacEWAN, Grant. Metis Makers Of History, Saskatoon: Western Prarie Books, Saskatchewan, 1981) 7) Maguet, Elizabeth. Hold High Your Heads, (Winnipeg: Pemican Publications, 412 McGregor St., Winnipeg, Manitoba, Canada, 1992) 8) Sealey Bruce D. The Metis: Canada’s Forgotten People, (Winnipeg: Manitoba Metis Federation Press, 300-275 Portage Ave, Winnipeg, Manitoba, R3B 2B3, 1975)
Steckley, J., & Cummins, B. D. (2008). Full circle: Canada's First Nations (2nd ed.). Toronto:
(“Métis Culture” para 14). “The Métis had a unique presence in art, music, dances, and storytelling.” (para 7). Their culture was very loud because of all the celebrations and music festivals they had (para 9). Music was a huge part in the culture that was called Red River Jig and it is still known through Canada today (para 10). Woman were talented in their artistic skill so they would make different paintings and sculptures to sell (para 11). They were also known for the beads and jewelry they had on many of the things they wore (para 9). A big part of the culture was their language that was called Michif and was a combination between French nouns and Cree verbs (para
Since the early 1800s, the United States has relied on a method of punishment barely known to any other country, solitary confinement (Cole). Despite this method once being thought of as the breakthrough in the prison system, history has proved differently. Solitary confinement was once used in a short period of time to fix a prisoners behavior, but is now used as a long term method that shows to prove absolutely nothing. Spending 22-24 hours a day in a small room containing practically nothing has proved to fix nothing in a person except further insanity. One cannot rid himself of insanity in a room that causes them to go insane. Solitary confinement is a flawed and unnecessary method of punishment that should be prohibited in the prison system.
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
Solitary confinement was created by the Quakers who thought prisoners would use the time to reflect and study the bible. Even they thought it was a bad idea after seeing its effects. It finally went out of practice for awhile but since is used around the world for people the guards don’t want to deal with. With solitary confinement a person is kept in a room the size of a king sized bed for up to 23 hours a day. Which can cause severe and permanent brain damage. In one case of Kalief Browder "He was held in solitary for almost two years before his case was completely thrown out. He never even went to trial, but still suffered through solitary. After he was released, his family said he would just hole up in his room for days. He committed suicide,” (Gonnerman). He was arrested at sixteen years old for robbery and this is what happened. Human are social creatures, take that away and it can cause mass hallucinations, and
Solitary confinement does not help challenging prisoners in the long run. Solitary confinement actually has the potential to cause inmates to lose their ability to control and manage their anger. If an inmate continues to be violent, the result is a longer time in solitary confinement. Solitary confinement is inhumane and should be called torture. Putting and keeping an individual in solitary confinement puts them at a very serious risk of developing a mental illness, which may not be recoverable. Solitary confinement causes many effects that range in severity; it is not something that inmates should be subjected to
The Pennsylvania system is a method of imprisonment based on the principle that solitary confinement reforms prisoners. The Philadelphia Society for Alleviating the Miseries of Public Prisons, which was mainly made up of Quakers, promoted it. Solitary confinement started in 1829 at the Eastern State Penitentiary in Philadelphia. The Eastern State Penitentiary was founded on the Pennsylvania System. The prisoners there were kept in cells 12x7.5x16 feet. They saw nobody, except for institution officers and occasional visitors. The inmates were kept ...
The Manitoba Métis Federation (MMF) represents the Métis community in Manitoba in political, cultural, social and economic matters (Manitoba Métis Federation (MMF), 2013). Manitoba Métis Federation, representing Métis in Manitoba, filed a claim asking for a declaration that the federal and provincial statutes, which affected the implementation of Manitoba Act provisions, were "constitutionally invalid” (Chartrand, p. 477, 1991). In Section 31 of Manitoba Act, 1870, it provided lands to the Métis people. Section 32 assured the settlers, Aboriginal or not, that their occupied lands in 1869 would not be “jeopardized” by the wave of newcomers (Sprague...
...rosion occurring throughout the prairies. The town of Ste. Madeleine, populated by a small number of Metis families, was designated to be a pastureland, according to the PFRA. In accordance with the law, any family living in the occupied land would be compensated and relocated assuming they had the necessary land permits and taxes paid. Due to the economic conditions in the 1930’s, very few families located in Ste. Madeleine met these requirements. This resulted in their relocated and dispossession of land and property while other non – Indigenous farmers were given their land. Ste. Madeleine was a situation where Metis framers were forced off their land, with minimal compensation, to provide land for Euro Canadian farmers. This occurrence can be examined as another example of the Canadian policy of oppression, assimilation, and dispersal of its Indigenous peoples.
The first solitary confinement penitentiary, Western Penitentiary, was founded in 1826 with two-hundred solitary cells. Soon after the development of this penitentiary, the penal reformers decided that solitary confinement wasn’t
The books intent is to challenge written histories and to reinterpret early Mi’kmaq-French relations, particularly religious history among the Mi’kmaq. Using both Mi’kmaq and Euro history/knowledge to do so. Through the revitalization of Mi’kmaq histories, culture, and spirituality the text both bridges non-Aboriginal peoples to new understandings of Canadian history, as well as bridging Mi’kmaq youth to their elders and culture (11).
Falstaff’s blatantly honest soliloquy has provided the audience with a direct insight into his mind, and contrasts well with Hal and Hotspur’s speeches, in which their moral order and regard for honour is evident. Falstaff helps to show the change in Hal to the audience. Falstaff himself is no different to the Falstaff of Act 1, unlike Hal who has obviously undergone a great deal of change. Falstaff’s speech is highly typical of the tavern world’s way of thinking: straightforward, sometimes humorous, spoken in prose, and only the values of the tavern world taken into consideration, with no regard for such insubstantial, un-physical concepts as honour. In this way, and spoken directly to the audience, Falstaff effectively expresses his unashamed resolution not to submit to moral order.
MacDougall, Brenda. One of the Family: Metis Culture in Nineteenth-Century Northwestern Saskatchewan. Vancouver: University of British Columbia Press, 2010.
Project, Harvard. The State of the Native Nations. New York: Oxford University Press, 2008. 221-222.
There are many different forms of punishment in the prison system; privileges are revoked, a change in cell may take effect, a prisoner may be transferred to a different floor or maybe even a different prison altogether. However, the punishment that is feared the most by prisoners is referred to as solitary confinement, also referred to by inmates as “the hole”, or “the box”. Solitary confinement is the practice of isolating prisoners in closed cells for 22-24 hours a day, free of human contact, for periods of time ranging from days to months. While few prison systems use the term “solitary confinement,” it is instead referred to as “segregation.” (Rodriguez, 2012). Segregation has been around for centuries. It is put in place for prisoners