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The impact of colonization on Indigenous people
Effects of colonialism in indigenous
The impact of colonization on Indigenous people
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Artist Antoine Plamondon painted Zacharie Vincent. Vincent had the reputation of being the last pure blood Huron in Canada. His education, artistic talent, and ability to be involved in politics allowed him to represent his culture, people, and the fight against assimilation and colonization. Colonial Canada is a nation founded by globalization. The colonization of Canada further pushed the globalization agenda via cultural genocide leading into resource extraction. Plamondon's painting of Vincent demonstrates what settlers were afraid of (Indigenous leadership) and propagated their action for colonization, resource extraction, and the removal of Indigenous recognition. The concept of terra nullius was used as the legal reasoning by settlers to rationalize that Indigenous peoples were not using the land properly which propelled the Canadian identity as marketing itself internationally as a land full of untapped natural resources which solidified its position in the development sector, specifically in regard to pipelines. This paper will analyze that Canada’s colonial history with Indigenous peoples has created a new settler culture in which Indigenous land is marketed as a Canadian commodity. This will be accomplished by evaluating the history of …show more content…
This movement advocates for everyone, but specifically one of their callings is in regard to Indigenous people’s rights to their land and advocating for the federal government to respect the treaties. INM, amongst other grassroots movements ensure that they show the discrimination against a group of people who have faced and try to get justice, create awareness, or identify concerns for the future. Ideal No More has a long history with advocating against pipelines such as the Enbridge plan which would go through 18 First Nation communities, where there was so consultation with Indigenous
Glen Coulthard’s “Resentment and Indigenous Politics” discusses the politics of recognition that are currently utilized within Canada’s current framework of rectifying its colonial relationship with Indigenous peoples. Coulthard continues a discussion on reconciliation between Indigenous peoples and the state that recognizes the three main methods of reconciliation: the diversity of individual and collective practices to re-establish a positive self relation, the act of restoring damaged social and political relationships and the process in which things are brought to agreement and made consistent.
The French offered protection from neighboring enemies while the Indigenous people offered resources such as fur trade, and education of European settlers on how to use the land. In creating this mutual alliance, the differences between the two cultures of people led to a natural formation of gender and power relationships. To better understand the meaning of these gender and power relationships, we can look at Joan Scott’s definition. Scotts states that “Gender is a constitutive element of social relationships based on perceived differences between the sexes and gender is a primary way of signifying relationships of power (SCOTT, 1067).” By incorporating these two ideas from Scott, we can better understand the different perceptions of social relationships between the French and the Indigenous people and how the misunderstood conflicts created a hierarchy and struggle for
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
Cronon raises the question of the belief or disbelief of the Indian’s rights to the land. The Europeans believed the way Indians used the land was unacceptable seeing as how the Indians wasted the natural resources the land had. However, Indians didn’t waste the natural resources and wealth of the land but instead used it differently, which the Europeans failed to see. The political and economical life of the Indians needed to be known to grasp the use of the land, “Personal good could be replaced, and their accumulation made little sense for ecological reasons of mobility,” (Cronon, 62).
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.
As European domination began, the way in which the European’s chose to deal with the Aborigines was through the policy of segregation. This policy included the establishment of a reserve system. The government reserves were set up to take aboriginals out of their known habitat and culture, while in turn, encouraging them to adapt the European way of life. The Aboriginal Protection Act of 1909 established strict controls for aborigines living on the reserves . In exchange for food, shelter and a little education, aborigines were subjected to the discipline of police and reserve managers. They had to follow the rules of the reserve and tolerate searchers of their homes and themselves. Their children could be taken away at any time and ‘apprenticed” out as cheap labour for Europeans. “The old ways of the Aborigines were attacked by regimented efforts to make them European” . Their identities were threatened by giving them European names and clothes, and by removing them from their tra...
“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
LaDuke, Winona. All Our Relations: Native Struggles for Land and Life. Cambridge, MA: South End Press, 1999. Print.
Harold Cardinal made a bold statement in his book, The Unjust Society, in 1969 about the history of Canada’s relationship with Aboriginal peoples. His entire book is, in fact, a jab at Pierre Elliott Trudeau’s idea of ‘the just society’. Pierre Elliott Trudeau made great assumptions about First Nations people by declaring that Aboriginal people should be happy about no longer being described as Indian. His goal was to rid Canada of Indians by assimilating them into the Canadian framework. Considered by many as a progressive policy, Trudeau’s white paper demonstrates just how accurate the following statement made by Harold Cardinal at the beginning of his book is : “The history of Canada’s Indians is a shameful chronicle of the white man’s disinterest,
Canadians view themselves as morally correct, yet the Indigenous peoples are oppressed and discriminated by Canadians. The Aboriginal peoples culture would last longer without Canada since Canada wants to control first, but not by understanding the culture and heritage. Aboriginal peoples express how they felt about the Canadian “Myth of Progress”. Some other works take a more satirical look like “Tidings of Comfort and Joy” but the points still stand. One of the points is Canadians are discriminating the Indigenous peoples to be lazy and corrupt.
Thompson, John Herd, and Mark Paul Richard. "Canadian History in North American Context." In Canadian studies in the new millennium. Toronto: University of Toronto Press, 2008. 37-64.
It was during this time that the first obstacles to the government's progress first surfaced. The Métis people began to fear for their culture, rights and their lands as colonists sta...
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).
Vancouver currently maintains an image as a sort of maternal ethnic melting pot, a region rich in cultural diversity and with a municipality that is both tolerant and welcoming of various displays and traditions. However, upon closer examination of recent history, it becomes clear that the concept of the city embracing minorities with a warm liberal hug is both incorrect and a form of manipulation in itself. The articles Erasing Indigenous Indigeneity in Vancouver and The Idea of Chinatown unravel the cultural sanitization that occurred in Vancouver at the turn of the nineteenth century as means of state domination. Through careful synthesis of primary documents, the articles piece together the systematic oppression suffered by BC indigenous
Colonialism was a concept of superiority of one territory over another; it was a concept that originated centuries ago. Colonialism had been put into action throughout a long line of history and did not end after World War II in 1945. Even with resistance and efforts from independent states after the war, colonialism did not disappear and continued as a dominant system. It remained and changed its form, resulted in the process of globalization, which continued to control over newly independent states following World War II. Globalization, a form of colonialism, maintained power for the system over states or regions through economic terms with the development of the World Bank, and its derivation of structural adjustments. This financial institution was formed and contributed to colonialism; it assisted in the economic affairs of colonized nation(s). Along with class, professor Manfred B. Steger's book, Globalization: A Very Short Introduction, and I.B. Logan and Kidane Mengisteab's article, "IMF – World Bank Adjustment and Structural Transformation in Sub-Saharan Africa," discussed the indirect rule of colonial powers through globalization.