Wednesday, June 17, 2015

IDLE NO MORE- Canada Aboriginals Day June 21, 2015 (June) -Queen Victoria's beloved Red Children-India and Africas were her brown and she was vicious in protecting them that is why First Peoples Canada love/d her and Royal Family - whilst USA slaughtered millions of their First Peoples/History/Games/Inquiry n2 boys-men and girls-women needs the Inquiry for ACTUAL JUSTICE AND RENEWAL/ Pope Francis must apologize 2 ALL THE AMERICAS INDIGENOUS, FIRST PEOPLES, ABORIGINAL... or what's the point/Getcha history on folks/JULY 12 2015- SWEET JESUS,MOTHER MARY AND JOSEPH- POPE FRANCIS APOLOGIZES 2 ABORIGINAL-INDIGENOUS PEOPLES OF AMERICA(s)- the best news the best thank u

  Pope begs forgiveness for sins and 'offences' of church against indigenous of America

Nicole Winfield and Frank Bajak, The Associated Press Last Updated Thursday, July 9, 2015 10:13PM EDT
SANTA CRUZ, Bolivia -- Pope Francis apologized Thursday for the sins, offences and crimes committed by the Catholic Church against indigenous peoples during the colonial-era conquest of the Americas, delivering a powerful mea culpa on the part of the church in the climactic highlight of his South American pilgrimage.
History's first Latin American pope "humbly" begged forgiveness during an encounter in Bolivia with indigenous groups and other activists and in the presence of Bolivia's first-ever indigenous president, Evo Morales.
Francis noted that Latin American church leaders in the past had acknowledged that "grave sins were committed against the native peoples of America in the name of God." St. John Paul II, for his part, apologized to the continent's indigenous for the "pain and suffering" caused during the 500 years of the church's presence in the Americas during a 1992 visit to the Dominican Republic.
But Francis went farther, and said he was doing so with "regret."
"I would also say, and here I wish to be quite clear, as was St. John Paul II: I humbly ask forgiveness, not only for the offences of the church herself, but also for crimes committed against the native peoples during the so-called conquest of America," he said to applause from the crowd.
Then deviating from his prepared script, he added: "I also want for us to remember the thousands and thousands of priests who strongly opposed the logic of the sword with the power of the cross. There was sin, and it was plentiful. But we never apologized, so I now ask for forgiveness. But where there was sin, and there was plenty of sin, there was also an abundant grace increased by the men who defended indigenous peoples."
Francis' apology was met with wild applause from the indigenous and other grass-roots groups gathered for a world summit of popular movements whose fight against injustice and social inequality has been championed by the pope.
"We accept the apologies. What more can we expect from a man like Pope Francis?" said Adolfo Chavez, a leader of a lowlands indigenous group. "It's time to turn the page and pitch in to start anew. We indigenous were never lesser beings."
The apology was significant given the controversy that has erupted in the United States over Francis' planned canonization of the 18th century Spanish priest Junipero Serra, who set up missions across California. Native Americans contend Serra brutally converted indigenous people to Christianity, wiping out villages in the process, and have opposed his canonization. The Vatican insists Serra defended natives from colonial abuses.
Francis' apology was also significant given the controversy that blew up the last time a pope visited the continent. Benedict XVI drew heated criticism when, during a 2007 visit to Brazil, he defended the church's campaign to Christianize indigenous peoples. He said the Indians of Latin America had been "silently longing" to become Christians when Spanish and Portuguese conquerors violently took over their lands.
"In effect, the proclamation of Jesus and of his Gospel did not at any point involve an alienation of the pre-Columbus cultures, nor was it the imposition of a foreign culture," Benedict told the continent's bishops.
Amid an outcry from indigenous groups, Benedict subsequently acknowledged that "shadows accompanied the work of evangelizing" the continent and said European colonizers inflicted "sufferings and injustices" on indigenous populations. He didn't apologize, however.
The Vatican spokesman, the Rev. Federico Lombardi, said that Francis wrote the speech on his own and that the apology for the sins, offences and crimes of the church was a "particularly important declaration."
Church officials have long insisted Catholic missionaries protected indigenous peoples from the abuses of military colonizers and were often punished by European colonial powers as a result. Francis' own Jesuit order developed missions across the continent, educating the indigenous and turning their communities into organized Christian-Indian societies. The Jesuits were expelled in the 17th century.
Mexican Bishop Raul Vera, who attended the summit where Francis made the apology, said the church was essentially a passive participant in allowing natives to become enslaved under the Spanish "encomienda" system, by which the Spanish king granted land in conquered territories to those who settled there. Indians were allowed to live on the haciendas as long as they worked them.
"It's evident that the church did not defend against it with all its efforts. It allowed it to be imposed," Vera told The Associated Press earlier Thursday.
He acknowledged that John Paul had previously asked forgiveness for the church's sins against indigenous. But he said Francis' apology was particularly poignant given the setting.
Campesino leader Amandina Quispe, of Anta, Peru, who attended the grass-roots summit, said the church still holds lands it should give back to Andean natives. The former seat of the Inca empire, conquered by Spaniards in the 16th century, is an example.
"The church stole our land and tore down our temples in Cuzco and then it built its own churches -- and now it charges admission to visit them," she said.
Francis' apology was not the first. After his 1992 apology, John Paul II issued a sweeping but vague apology for the Catholic Church's sins of the past during the church's 2000 Jubilee. A year later, he apologized specifically for missionary abuses against aborigines in Oceania. He did so in the first ever papal email.
During the speech, the longest and most important of Francis' week-long, three-nation South American trip, the pope touched on some of the key priorities of his pontificate: the need to change an unjust global economic system that excludes the poor and replace it with a "communitarian economy" involving the "fitting distribution" of the Earth's resources.
"Working for a just distribution of the fruits of the Earth and human labour is not mere philanthropy. It's a moral obligation," he said.
He ended the speech with a fierce condemnation of the world's governments for what he called "cowardice" in defending the Earth. Echoing his environmental encyclical of last month, the pope said the Earth "is being pillaged, laid waste and harmed with impunity" while "one international summit after another takes place without any significant result."
He urged the activists present to "keep up your struggle."
It was a message he articulated earlier in the day when he denounced the "throwaway" culture of today's society that discards anyone who is unproductive. He made the comments as he celebrated his first public Mass in Bolivia, South America's poorest country.
The government declared a national holiday so workers and students could attend the Mass, which featured prayers in Guarani and Aimara, two of Bolivia's indigenous languages, and an altar carved from wood by artisans of the Chiquitano people.
In a blending of the native and new, the famously unpretentious pope changed into his vestments for the Mass in a nearby Burger King.
Associated Press writers Paola Flores, Jacobo Garcia and Carlos Valdez contributed to this report.
http://www.ctvnews.ca/world/pope-begs-forgiveness-for-sins-and-offences-of-church-against-indigenous-of-america-1.2460791

  

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Aboriginal Day Live

www.aboriginaldaylive.caCached
The 9th annual Aboriginal Day Live & Celebration is the largest event in Canada to recognize National Aboriginal Day. ... The APTN family ... Aboriginal Day Live © 2015. 


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  IDLE NO MORE CANADA- Canada's First Peoples- 10,000 years





Owned since the 70s and 80s

　
　
I own 8 incredible old books on North American Indians from the 70s.... and they tell incredible stories of the brilliant American Native Indians of Canada USA- brilliant, beautiful and as structured as the ancient Romans- I adore our First Nations, Metis and Inuit and North American People...

THE FIRST PEOPLE OF NORTH AMERICA- always... used to have almost a hundred in my younger days...













THIS LAND AND THESE PEOPLE- An Illustated History of Canada-1977 W.L Morton & L.F. Hannon





Heather Robertson- 1970 (original) Reservations are 4 Indians





Mi'kmaq Fisheries - Netukulimk -Towards a Better Understanding





CHARLES DICKENS SON- Francis Dickins who served 1874- 1886s in Canada's

DICKINS OF THE MOUNTED... North West Mounted Police1989



THE NEW WORLD- The First Pictures of America-Stefan Lorant 1965 -First Revised Edition



DESIGNS OF THE ANCIENT MIMBRENOS- with a Hopi Interpretation -Fred Kabotie 1982 2nd Edition





AMERICAN INDIAN- Oliver LaFarge- 1956 First Edition- A pictorial history of the American Indian







CANADA- A Portrait of Faith-1998-2nd Edition





　
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AFGHANISTAN- Canada's Boots 2 the Ground honour their First Peoples brothers and sisters- BECAUSE THE FIRST 2 SIGN UP AND SERVE OUR NATION IN TIME OF WAR (well now - in WWI and WWII thought it was on right that white ruled so white died first ... etc.)  

　idle no more- thank u 2 jour troops of Canada and USA and always our Rangers of the North 　
　
　
BLOGGED - here on blogspot and wordpress... my handle is nova0000scotia - Old Momma Nova here since 2001- 

　

 

 

 

 

Blogged:

IDLE NO MORE CANADA-July 209- Mi'kmaq history-Eskasoni's Goat Island-back in time/ ANCIENT MI'KMAQ CUSTOMS- Shaman's Revelations- before the Europeans

 

http://nova0000scotia.blogspot.ca/2013/07/idle-no-more-canada-july-209-mikmaq.html

 

 

 

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BLOGGED:

CANADA MILITARY NEWS: Aug29 2013- First Peoples of the Americas- IDLE NO MORE CANADA- a history lesson- Happy Birthday Shania Twain adopted Obijway at age 2

 

http://nova0000scotia.blogspot.ca/2013/08/canada-military-news-aug29-2013-first.html

 

 

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BLOGGED:

IDLE NO MORE-Aug 24 2013 facts and heartbreak and healing time- CANADA- AMERICAS- RIP Elmore Leonard- RIP Johnny Cash Cherokee- Chief Dan George-God's partner- BLACKS HAD IT HARD- WHAT ABOUT IDLE NO MORE - 10,000 years- the First Peoples -it's time 2 stand up Canada/USA/Australia/Americas/NewZealand/United Nations- it's time

 

http://nova0000scotia.blogspot.ca/2013/08/idle-no-more-aug-24-2013-facts-and.html

 

 

 

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BLOGGED:

CANADA MILITARY NEWS: Aug11/IdleNoMoreCanada-First Peoples/Child Abuse/Legions remember troops-we honour wounded n 158 waitin on us/One Billion Rising-breaking the chains/PTSD-Invisible barriers of mental illness needs healing/Rehtaeh/Canada nws

 

http://nova0000scotia.blogspot.ca/2013/08/canada-military-news.html

 

 

 

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IDLE NO MORE CANADA- WAR 1812- it mattered- War of 1812 Bicentennial Highlights Unsung Aboriginal Heroes in Canada’s Creation

 

http://nova0000scotia.blogspot.ca/2013/07/idle-no-canada-war-1812-it-mattered-war.html

 

 

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BLOGGED:

IDLE NO MORE CANADA- One Billion Rising- Breaking the Chains- Global abuse of Aboriginals First Peoples- Canada/USA/Australia/New Zealand/Latin America - UNITED NATIONS SHAME- all politicans have betrayed Canadians 10,000 year peoples

 

http://nova0000scotia.blogspot.ca/2013/07/idle-no-more-canada-one-billion-rising.html

 

 

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July 26, 2013

BLOGGED:

IDLE NO MORE CANADA- Can 10,000 years of the First Peoples- Aboriginals peoples of Canada languages be saved? Learning about Canada's 10,000 First Peoples culture 4 kids-Canada fun- FED.GOV.2003- see nothing changes much 4 our First People of Canada-talk,talk,talk

 

http://nova0000scotia.blogspot.ca/2013/07/idle-no-more-canada-can-10000.html

 

 

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blogged:

 

IDLE NO MORE CANADA-USA-MEXICO-AUSTRALIA-NEW ZEALAND- Suicides- Residential (boarding) School Assimilation- 1800s- 1900s- here's the facts- our First People Matter, 10,000 years

 

http://nova0000scotia.blogspot.ca/2013/08/idle-no-more-canada-usa-mexico.html

 

 

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National Aboriginal Day in Canada - Time and Date...


Sunday, June 21, 2015 National Aboriginal Day 2016 Tuesday, June 21, 2016 Tuesday, June 21, 2016 (local in Northwest Territories) Name in other languages. Name Language;

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Queen Victoria

Victoria, queen of the United Kingdom of Great Britain and Ireland and Empress of India (born 24 May 1819 at Kensington Palace, London; died 22 January 1901 at Osborne House, Isle of Wight).
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Bust of Queen Victoria, in profile, sculpted by William James Topley
William James Topley. Library and Archives Canada, PA-008601
Queen Victoria succeeded to the throne at age 18, following the death of her uncle, William IV, in 1837. She was an ardent imperialist and took an intense interest in her colonial subjects. Queen Victoria favoured Confederation and acted as a unifying influence for Canada’s provinces. While the Queen never visited Canada, five of her nine children spent time in Canada, where her name has been given to numerous public buildings, streets, communities and physical features.

Parents

The future Queen Victoria was the only child of Prince Edward, Duke of Kent and Strathearn (1767–1820), the fourth son of King George III, and Princess Victoire of Saxe-Coburg-Saalfeld (1786–1861). Edward was the first member of the royal family to reside in Canada for a sustained period of time. He spent the 1790s in Québec City and Halifax, where he helped improve British North American defences and became commander-in-chief of the British North American forces. Prince Edward Island is named for him. After the death of his niece, Princess Charlotte, in 1817, Edward married at the age of 50. His marriage was necessary in order to continue the line of royal heirs after Charlotte's passing. Victoire was 20 years younger than Edward and the widow of Prince Charles of Leiningen. She had two children, Charles and Feodora, from her first marriage.

Early Life

On 24 June 1819, Victoria was christened Alexandrina Victoria in honour of her godfather, Czar Alexander I of Russia, and her mother. Her father died of pneumonia before her first birthday, and she grew up at Kensington Palace in London under the guardianship of her mother. Victoire disapproved of Edward’s brothers, who were derided for their gambling and mistresses; and the young Victoria saw little of the royal family. She was, for example, not permitted to attend the coronation of her uncle, and predecessor, William IV, in 1830. Victoria was educated at home and grew up to be stubborn and strong willed.

Accession to the Throne

Victoria became queen upon the death of William IV on 20 June 1837. There was an outpouring of popular enthusiasm about the 18-year-old monarch, whose respectability contrasted with her uncles George IV and William IV. After attending her coronation at Westminster Abbey on 28 June 1838, diarist Sir Charles Greville wrote, “It is, in fact, the remarkable union of naïveté, kindness, nature, good-nature, with propriety and dignity, which makes her so admirable and so endearing to those about her.” After the seclusion of her childhood, Victoria enjoyed her new position and was an enthusiastic participant in court balls and other entertainments.
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Queen Victoria
This miniaturist was a fashionable painter who was patronized by the British Royal family. The portrait depicts a young Queen Victoria, who ascended to the British throne in 1837 when William IV died. Following her coronation in 1838, she married Prince Albert in 1840. Because of the sitter's youth, the portrait likely dates from the first years of her reign, possibly commemorating one of these early events.
Library and Archives Canada, C-130582

The Coronation of Queen Victoria
Charles William Jefferys. Library and Archives Canada, Accession No. 1972-26-42, e010999883
Victoria came to the throne just months before the Rebellions of 1837–38 were mounted in Upper and Lower Canada. On 22 December 1837, the Queen wrote in her journal, "The news are, I grieve to say, very bad from Canada; that is to say rumours and reports by the Papers, though we have no Official Reports. But [Prime Minister] Lord Melbourne hopes it may not be so bad as it is rumoured. There certainly is open Rebellion." In honour of her coronation, the Queen granted amnesties to the rebels in Upper and Lower Canada (see Amnesty Act).

Marriage

On 15 October 1839, Queen Victoria proposed to her cousin, Prince Albert of Saxe-Coburg-Gotha. They were married at St. James’s Palace on 10 February 1840. Victoria wore a white satin and lace dress, starting the fashion for white wedding dresses that continues to the present. Victoria was deeply in love with her husband, writing in her journal at the time of her wedding: “His beauty, his sweetness & gentleness — really how can I ever be thankful enough to have such a Husband!”
During the first years of her marriage, Victoria prevented Albert from becoming involved in her duties as sovereign, a stance that Albert resented. As their marriage progressed, Victoria became increasingly dependent on Albert, and he came to exert political and cultural influence. He advised Victoria on state documents, drafted her correspondence and reformed royal finances. Albert chaired the Great Exhibition, which showcased British and international trade, at London’s Crystal Palace in 1851, which inspired similar displays around the world. He received the title of prince consort in 1857, though Sir Charles Greville remarked, "He is King to all intents and purposes."

Children

Queen Victoria had nine children: Victoria (1840–1901), Albert Edward, the future Edward VII (1841–1910), Alice (1843–1878), Alfred (1844–1900), Helena (1846–1923), Louise (1848–1939), Arthur (1850–1942), Leopold (1853–1884) and Beatrice (1857–1944). Prince Albert was present in the delivery room for the births with government ministers and clergymen assembled in the adjoining room. Albert was likely the first royal father to be present for the births of his children. Current royal christening traditions, such as the use of the lily font and Honiton lace robe, date from the christenings of Victoria’s children.
Victoria popularized childbirth anaesthesia, then a controversial medical intervention, when she requested chloroform for the births of Leopold and Beatrice. She had little interest in young children — writing that “an ugly baby is a very nasty object — and the prettiest is frightful when undressed” — and Albert assumed a more active role in the children’s education and upbringing. Victoria became closer to her children as they aged. The royal family’s public image conformed to 19th-century ideals of domesticity in the English-speaking world. Images of Victoria, Albert and their children celebrating Christmas and taking family vacations influenced broader parenting trends.
All four of Victoria’s sons spent time in Canada. Edward VII, the future king, undertook a highly successful tour of British North America and the United States in 1860 that set precedents for future royal tours, including engagement with Canadians from a variety of communities and backgrounds, and showcasing local culture. Alfred spent five weeks in the Maritimes in 1861; and Arthur spent a year with the Rifle Brigade based in Montréal in 1869–70. As Duke of Connaught, Arthur would return to Canada as Governor General from 1911 to 1916. Victoria’s daughter, Louise, was vice-regal consort from 1878 to 1883, when her husband, the Marquess of Lorne, became the fourth Governor General since Confederation. Leopold visited Louise in Ottawa and they visited Niagara Falls together. Louise and Lorne founded the National Gallery of Canada (1880), the Royal Canadian Academy of Arts (1880) and the Royal Society of Canada (1882) during their time in Canada.

Widowhood

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Queen Victoria
William James Topley. Library and Archives Canada, PA-013007
Prince Albert died at Windsor Castle on 14 December 1861 from either typhoid fever or Crohn’s Disease. Victoria was devastated and began a long period of seclusion during which she refused to undertake most public duties. While the public was initially sympathetic, Victoria’s unwillingness to either resume regular public appearances or delegate responsibilities to her eldest son attracted criticism and increasing republican sentiment. Victoria’s popularity in Britain was restored in 1872 when she agreed to a public thanksgiving service at St. Paul’s Cathedral after the future Edward VII recovered from a near-fatal attack of typhoid. In Canada, a day of thanksgiving was celebrated in honour of the heir to the throne’s recovery. Victoria’s popularity remained constant in Canada during her widowhood, as she had never visited in person and therefore Canadians did not experience a direct change in her public appearances. Victoria was a widow for 40 years and her best-known public image as “the widow of Windsor,” in which she appeared in simple black dresses and white bonnets, is one that endures.

Political Influence

As a constitutional monarch, Queen Victoria was expected to be above politics, but she nevertheless expressed her partiality for particular British prime ministers. During the early years of her reign, William Lamb, 2nd Viscount Melbourne, acted as a father figure and mentor to Victoria. Later in her reign, she favoured Prime Minister Benjamin Disraeli — who provided her with entertaining political anecdotes — over the more reserved Prime Minister William Ewart Gladstone, whom she complained, “addresses me as though I were a public meeting.”
Victoria’s political opinions and priorities shifted after Albert’s death. During her 20-year marriage to Albert, she shared his commitment to such domestic reforms as reducing tariffs and raising the minimum working age to reduce child labour. Over the course of her widowhood, she became an enthusiastic imperialist and emphasized her role as “mother” of the British Empire.

Canada’s Confederation

It is fitting that Province of Canada delegates sailed to the 1864 Charlottetown Conference in Prince Edward Island aboard the Queen Victoria steamship. At the conference, Canadian delegates took the opportunity to propose British North American union to the Atlantic colonies. Victoria played a supportive role in the development of the Dominion of Canada, bringing together political figures from the British North American colonies through their shared loyalty to the Crown. She was broadly known as the “Mother of Confederation,” who believed that Confederation would reduce defence costs and strengthen relations with the United States. “I take the deepest interest in it,” Victoria told a Nova Scotian delegation in London, “for I believe it will make [the provinces] great and prosperous.” In 1857, Victoria selected Ottawa — then an obscure lumber town called Bytown — as the Province of Canada’s capital. She chose Ottawa again as capital for the Dominion in 1867 as it was sheltered from potential American invasions, and stood on the border between English and French Canada.
Victoria met with John A. Macdonald and four Canadian delegates in February 1867 as the British North America Act was passed before British Parliament. Macdonald recalled that Victoria said, “I am very glad to see you on this mission. […] It is a very important measure and you have all exhibited so much loyalty.” Macdonald invited Victoria to open Canada’s first session of Parliament in Ottawa on 1 July, but she was unable to attend.

Mother of the British Empire

It is estimated that one-fifth of the world’s landmass became part of the British Empire and Dominions during Victoria’s reign — supporting the axiom that the sun never set on the British Empire. During the last decades of her reign, Victoria’s role as “mother” to the British Empire became a central part of her image. She became Empress of India at the suggestion of Disraeli in 1877.
Although Victoria did not personally travel beyond Europe, she emphasized her personal relationship with Indigenous peoples around the world. In Canada, treaties were concluded between First Nations and the Crown as the “Great Mother.” As Canada expanded westward, so did Victoria’s empire. Royal visits by Victoria’s children to Canada’s west were an opportunity to affirm Victoria’s personal relationship with her subjects. Victoria’s son-in-law, Lord Lorne, was greeted as the “great brother-in-law” by First Nations communities when he travelled across the Prairies in 1881.
Canadian author Charles Dent wrote in 1880, “In Canada, loyalty has by no means degenerated into a mere feeble sentiment of expediency. Throughout the length and breadth of our land the name of Queen Victoria is regarded with an affectionate love and veneration which is felt for no other human being.”

Grandmother of Europe

Victoria’s children and grandchildren married into Europe’s royal houses, which resulted in the monarchies of Europe being closely interrelated by the outbreak of the First World War in 1914. Her granddaughters included five royal consorts: Empress Alexandra of Russia, Queen Marie of Romania, Queen Maud of Norway, Queen Sophie of Greece and Queen Victoria Eugenia of Spain. Her eldest grandchild was Kaiser Wilhelm II of Germany. The marriages of Victoria’s descendants spread British cultural practices and political influence across Europe. Victoria’s youngest son, Leopold, suffered from hemophilia, an inherited blood disorder passed to males through the female line. Hemophilia became known as the “royal disease” as it spread through Victoria’s descendants to the German, Spanish and Russian ruling houses.

Jubilees

Victoria was the first British monarch to celebrate public Golden and Diamond Jubilees, which marked the 50th and 60th anniversaries of her accession to the throne. These jubilees were celebrated throughout the British Empire including thanksgiving holidays in Canada. The 1887 Golden Jubilee showcased Victoria’s role as “grandmother” of Europe and the guests included royalty from across the continent. The prime ministers of the 10 self-governing overseas provinces in addition to Canada gathered in London for the Golden Jubilee to hold what was, in effect, the first Commonwealth Conference, a forerunner of the modern day Commonwealth Heads of Government meetings.
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Queen Victoria in May 1897
Topley Studio / Library and Archives Canada / PA-025459

Queen Victoria Diamond Jubilee
Parade honouring Queen Victoria's Diamond Jubilee, London, Ontario, 22 June 1897. Wilfrid Laurier is in the carriage (courtesy Library and Archives Canada/C-28727).
The 1897 Diamond Jubilee emphasized Victoria’s role as head of the British Empire and Dominions. The Canadian cavalry rode five abreast at the Head of the Colonial Procession. Prime Minister Sir Wilfrid Laurier, who had received his knighthood from the Queen that morning, followed in a carriage. The Toronto Grenadiers and Royal Canadian Highlanders were also part of the parade. Victoria’s personal message to Canada on the occasion of her Diamond Jubilee was “From my heart I thank my beloved people. May God bless them.” Canada’s gift to Victoria in honour of her Diamond Jubilee was the establishment of the Victorian Order of Nurses. The Diamond Jubilee also had a profound effect on Canadian popular culture as new songs were composed in the Queen’s honour and buildings named for her.

Last Years

Victoria was Britain’s longest reigning monarch at the time of her death in 1901, a record that Queen Elizabeth II will surpass in September 2015. Victoria remained actively engaged with the British Empire until her last days, closely following the South African War. She died at Osborne House on the Isle of Wight surrounded by family. Her death was regarded as the end of an era. The Canadian government decided that Victoria Day, which had been celebrated as the Queen’s birthday in Canada since 1845, would be a permanent statutory holiday to honour her role as a “Mother of Confederation.”

Canadian Sites Named for Queen Victoria

Many of Canada's towns and cities, public buildings and institutions, parks and plazas, streets and physical features have been named for Queen Victoria — and under different iterations of her title: Queen, Empress, Victoria, Regina. Explorers, mapmakers and administrators assigned the name Victoria to a multitude of geographical features all over the Canadian map. Perhaps no individual has been more honoured in this way in Canada.
Victoria College (now part of the University of Toronto) and Queen’s University in Kingston, Ontario, were named for the Queen during her reign, as was the Royal Victoria Hospital in Montréal. The Victoria General Hospital (built 1911) in Winnipeg was also named for her.
The best-known place named for the British monarch is the city at the base of Vancouver Island. In 1843, the Hudson's Bay Company (HBC) resolved to name its new fort overlooking the Juan de Fuca Strait for the Queen, though Fort Albert was the name it was assigned locally. Subsequently, a stern message from London insisted on the use of Fort Victoria. The town site of Victoria was established there in 1851–52; and in 1868, the expanding city became the capital of the colony of British Columbia (itself named by Queen Victoria).
The province of Alberta also had a Victoria northeast of Edmonton, where George McDougall had established a mission (1862) and the HBC had set up a post (1864). To avoid confusion with other Victorias, the name of this small community was changed to Pakan, the nickname of a Cree chief, in 1887.
The village of Empress, northeast of Medicine Hat, was named in 1913 in commemoration of the Queen's imperial title received from British Parliament in 1877 . The Marquess of Lorne and his wife, Princess Louise (the Queen's daughter), wanted to give the name Victoria to the capital of the North-West Territories in 1882, but chose instead the other half of her Latin title, Regina. In 1905, it became the capital of the new province of Saskatchewan. Manitoba has a rural municipality and a lake named Victoria and another municipality called Victoria Beach.
One does not travel far in Ontario before encountering Victoria Corners, Victoria Square, Victoria Harbour, Victoria Springs, Victoria Lake or just plain Victoria. Evidence of Victoria is less apparent in Québec, although the second-largest place in Canada with her name is in that province. Victoriaville, a town of more than 44,313 people (2013), was named for the queen in 1861. There are also seven physical features in Québec with the name Victoria, including Grand-Lac-Victoria at the head of the Ottawa River, south of Val-d'Or.
The Atlantic provinces have numerous places and features with the name Victoria. Among these are a county in each of New Brunswick and Nova Scotia. Victoria is an attractive seaside village in Prince Edward Island, where there are also places called Victoria Cross and Victoria West. Newfoundland and Labrador has a Victoria. A town of nearly 2,000, it lies on the west side of Conception Bay.
The territories contain Victoria Island, Canada's second-largest island in the Arctic Archipelago (after Baffin), and Victoria and Albert Mountains on Ellesmere Island. (See also Place Names.)

Suggested Reading

·         Christopher Hibbert, Queen Victoria: A Personal History (2001)
·         Margaret Homans, Royal Representations: Queen Victoria and British Culture (1999)
·         Helen Rappaport, A Magnificent Obsession: Victoria, Albert, and the Death That Changed the British Monarchy (2012)
·         A.N. Wilson, Victoria: A Life (2015)






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First Nations

First Nations is a term used to describe Aboriginal peoples in Canada who are not Métis or Inuit.
First Nations is a term used to describe Aboriginal peoples in Canada who are not Métis or Inuit. In 2011, there were more than 1.3 million people in Canada who identified as being of First Nations heritage. There are 634 First Nations in Canada, speaking more than 50 distinct languages. First Nations people are original inhabitants of the land that is now Canada, and were the first to encounter sustained European contact, settlement and trade.
For more detailed information on specific First Nations, see Aboriginal Peoples.

Terminology

First Nations is a term used to describe Aboriginal peoples in Canada who are not Métis or Inuit. Section 35 of the Constitution Act of 1982 declares that Aboriginal peoples in Canada include Indian (First Nations), Inuit and Métis peoples. First Nations people are often known by other names, like Indians, Natives, Native Canadians, Native Americans, American Indians and Amerindians. These names may be problematic, as some have negative connotations, while others (Indian in particular) have specific legal meanings in Canada. Using any general term almost always requires further clarification. For the most part, First Nations people are status or treaty Indians registered with their home reserve, band or community.
“First Nations” should be used exclusively as a general term, as community members are more likely to define themselves as members of specific nations, or communities within those nations. For example, a Mohawk (Kanienkehaka) person from Akwesasne who is a member of the Bear clan may choose any number of identifiers, which would all be more accurate than simply “First Nations person,” “Indian” or “Native.” When discussing groups of people from differing backgrounds, it is appropriate to use First Nations as a general group name, (e.g., a group of First Nations chiefs) provided that there are no Inuit or Métis members.
Before the 1980s, the most popular term for a person of First Nations heritage in Canada was Indian, and its use persists among both Aboriginal and non-Aboriginal people. In 1980, hundreds of chiefs met in Ottawa and used “First Nations” for the first time in their Declaration of the First Nations. In 1982, the National Indian Brotherhood became the Assembly of First Nations, the political voice for First Nations people in Canada. Symbolically, the term elevates First Nations to the status of "first among equals" alongside the English and French as founding nations of Canada. It is also reflective of the sovereign nature of many communities, and the ongoing quest for self-determination and self-government. The term is not used by Aboriginal peoples outside Canada.

Population and Communities

First Nations people may live on or off reserve, they may or may not have legal status under the Indian Act, and they may or may not be registered members of a band or nation. Communities may be large or small, and relatively urban or extremely remote, and exist throughout Canada, though only the Gwich’in and Sahtu extend north of the Arctic Circle. In 2011, there were more than 1.3 million people in Canada who identified as being of First Nations heritage. There are 634 First Nations communities in Canada, speaking more than 50 distinct languages.

Suggested Reading

  • Michael Asch, Home and Native Land (1984); Noel Dyck, Indigenous Peoples and the Nation-State (1985); G. Manuel and M. Posluns, The Fourth World: An Indian Reality (1974).

Links to other sites







http://thecanadianencyclopedia.ca/en/article/first-nations/
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Gritty young Mi’kmaq Warriors take back lacrosse

AARON BESWICK Truro Bureau
Published June 14, 2015 - 11:05am
Last Updated June 15, 2015 - 10:47am 
 The Mi'kmaq Warriors lacrosse team gets a first-intermission rest during a game against the Southwest Halifax Hurricanes on Thursday. (AARON BESWICK / Truro Bureau)


The Mi'kmaq Warriors lacrosse team gets a first-intermission rest during a game against the Southwest Halifax Hurricanes on Thursday. (AARON BESWICK / Truro Bureau)
TRURO — “If you want to be a winner in battle, nothing matters,” Brandon Sanderson told his tired Mi’kmaq Warriors.
“Your little sores, your little bruises, they don’t matter.”
At the end of the first period, the First Nation lacrosse team was down six goals to one against the Halifax Southwest Hurricanes — currently the top team in the East Coast Junior Lacrosse League.
Short six players — four suspended for fighting in their last game and two injured — they were working hard Thursday night in a gruelling sport.
“When you quit, it’s too easy, it’s too easy to quit,” demanded Sanderson, the Warriors’ assistant coach, in Truro’s Colchester Legion Stadium locker room during intermission.
“Now are we gonna battle?”

The Mi'kmaq Warriors are the first aboriginal Junior A lacrosse team in Nova Scotia. (AARON BESWICK / Truro Bureau)


And their coaches weren’t cutting them slack.
Once the players had charged back out to the bench, head coach Chet Koneczny dropped the serious face.
“Actually, we can’t lose,” said Koneczny.
“Being here is the biggest win.”
The Mi’kmaq are taking their sport back.
The Baptist missionary, linguist and anthropologist Silas Rand, who travelled extensively among this province’s Mi’kmaq, recorded their ‘stick and ball’ games that resembled the ancient versions of lacrosse played by the Iroquois of Ontario.
While the Iroquois still play lacrosse extensively and even field a team that represents them as a sovereign nation at the international championships, the Mi’kmaq had until recently primarily played it as a pickup game.
Then a group of teens who’d been playing outdoors since Zachary Julien of Millbrook got them together went off to Regina to compete at the 2014 North American Indigenous Games.
“We lost 22 to 2 on TV in the first game I ever played,” said Charlie deWilde.
Despite a two-game suspension for fighting, the 18-year-old from the Paqtnkek First Nation in Antigonish County showed up to Thursday’s home game in uniform and, standing with his nose to the glass, rolled his lacrosse stick in his hand as he cheered on his team.
“For me, this team has been a changing point. My community members back home look up to me now and I can bring the game back to Paqtnkek so hopefully in future they can provide more players for this team.”
Koneczny, who played professionally for eight years, heard about the young Mi’kmaq who’d shown up and played their hearts out through lacrosse circles in Western Canada. When he moved east last year for a job with Lacrosse Nova Scotia, he sought them out.
Together with Jamie Barnett and Sanderson, they formed the Warriors this spring, hosted tryouts and entered the team in the Junior A league.
For their first home game, the Millbrook First Nation sent buses of residents to fill the Legion Stadium’s stands to cheer on the young Warriors.
Ultimately, their goal is to build a team that can — like the Iroquois Nationals — represent the Mi’kmaq as a sovereign nation at the world championships.
While the coaches, all longtime lacrosse devotees, have been teaching the young Mi’kmaq to take their game to a new level, they’ve been learning, too.
Through the young men and one young woman, they see the sport to which they’ve devoted their adult lives as a sacred tool for cultural declaration and nation building.
Before each game, Warriors cultural director Brian Knockwood leads the team in a smudging ceremony and prayer to the Creator before singing the Mi’kmaq honour song.
“This is the Creator’s game,” said Knockwood, watching his son Bryson play.
“It teaches our youth lessons in humility, courage and understanding — putting others before yourself.”
As the Hurricanes piled goals on Thursday night, the Warriors were leaving it all on the floor.
“Suck it up bud, we need ya,” Sanderson told a limping player coming in off the floor.
“Who wants to battle? No one quits here.”
It’s not just the coaches who know this team is about more than the score at the end of each game.
Zachary Julien, 20, who organized the first pickup games of lacrosse at Millbrook four years ago, is tired of hearing First Nations communities portrayed in the news as hard places.
“This is about putting those stereotypes to rest,” said Julien.
“This is about pride.”

 http://thechronicleherald.ca/novascotia/1293088-gritty-young-mi%E2%80%99kmaq-warriors-take-back-lacrosse

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  1. [PDF] 

    Diverse Peoples – Aboriginal Contributions and Inventions

    www.edu.gov.mb.ca/k12/cur/socstud/foundation_gr2/.../2-2-1c.pdf - Cached - Similar
    Aboriginal invention, and it, along with the ... Lacrosse is a team sport invented by
    . Aboriginal people, which many believe is the ... Canada developed unique.



    CANOES
    –
    Canoes made of
    bark and pitch varied greatly
    in size, depending on what
    they were needed for. Today’s
    recreational canoe is
    fashioned after this
    Aboriginal invention, and it,
    along with the kayak, is
    unsurpassed throughout the
    world for travelling over
    shallow or difficult waterways
    UPSET STOMACH
    REMEDIES
    – A tea made with
    the entire blackberry plant
    was used for a number of
    sicknesses, including
    dysentery, cholera, and upset
    stomach. Eating the actual
    berry or drinking its juice was
    also an effective way to
    control diarrhea

    CORN
    – Corn is a staple food
    that was cultivated by
    Aboriginal people for
    thousands of years. Today,
    corn is a vital, hardy, and
    high-yielding plant that can
    grow practically everywhere
    in the world.


    DART GAME
    – Some
    Aboriginal people created the
    game of lawn darts, using
    shucked new green corn with
    its kernels removed. Feathers
    were attached to the darts,
    which were tossed at targets
    on the ground



    PETROLEUM JELLY
    –
    Aboriginal people discovered
    petroleum jelly and used it to
    moisten and protect animal
    and human skin. It was also
    used to stimulate healing. This
    skin ointment is one of the
    most popular in the world
    today. 

    LACROSSE
    – Aboriginal
    people played hundreds of
    outdoor team sports. Lacrosse
    is a team sport invented by
    Aboriginal people, which many
    believe is the forerunner to
    hockey. 

    COUGH SYRUP
    – Many
    Aboriginal people throughout
    Canada developed unique
    combinations of wild plants to
    relieve coughs due to colds.
    The same ingredients are
    found in many cough medicines
    sold today. The balsam of
    various pine trees, maple
    syrup, or honey, are mixed
    with teas made from healing
    plants to produce very
    effective cough medicines

    WILD RICE
    – Wild rice is
    actually a delicious and prized
    cereal grain. It was misnamed
    by European newcomers
    because of its rice-like
    appearance. Some Aboriginal
    people presented wild rice as
    treasured gifts to fur traders
    as a symbol of friendship

    SNOWSHOES
    – Aboriginal
    people developed technology
    for travel over snow. Many
    kinds of snowshoes were
    developed by Aboriginal
    people. A very common style
    was made from spruce and
    rawhide thongs. 

    Diverse Peoples – Aboriginal Contributions and Inventions
    2.2.1
    c
    SNOW GOGGLES
    – Northern
    Aboriginal people developed
    bone, antler, and ivory goggles
    to prevent blinding snow glare
    while they hunted.
    CURE FOR SCURVY
    –
    Aboriginal people shared their
    cure for scurvy with European
    newcomers. The bark and
    needles of an evergreen tree
    such as hemlock or pine were
    boiled to make a vitamin C-
    rich tonic, which scurvy
    sufferers drank.
    CHEWING GUM
    – Aboriginal
    people discovered the first
    chewing gum, which was
    collected from spruce trees.
    In the 1800s, sugar was
    added, and chewing gum has
    since become popular
    throughout the world.
    PAIN RELIEF
    – The active
    ingredient in today’s most
    commonly used pain reliever
    was known to Aboriginal
    people in North American for
    centuries. Pain relievers such
    as Aspirin™ use an acid, which
    is found in 15 to 20 different
    species of the willow tree,
    including the pussy willow. 

    SUNFLOWERS
    – Sunflowers
    are native to North America
    and were important sources
    of nutrition for the original
    inhabitants. Today, growers
    harvest sunflowers for their
    seeds in Canada, the United
    States, Europe, and parts of
    Asia and South America.
    Sunflower seeds are popular
    snacks today because they
    are tasty, healthy, and
    nutritious.
    TOBOGGAN
    – The Mi’kmaq
    people of eastern Canada
    invented the toboggan, or
    taba’gan
    to use the Mi’kmaq
    word. Toboggans were first
    made of bark and animal skins.
    By the year 1600, Mi’kmaq
    toboggans were made of thin
    boards, curved at the front.
    They were ideal for hauling
    game out of the woods, moving
    camp, and for travel. Many
    winter sports have grown out
    of this original invention,
    including luge and bobsledding. 

    KAYAK
    – Kayaking started
    thousands of years ago in the
    Arctic regions of what we now
    call Greenland, Siberia, and
    North America. Inuit, the
    original people of the
    Canadian Far North, used the
    kayak to travel, to fish, and to
    hunt large sea mammals, seals,
    and even caribou. Today, the
    sport of kayaking is loved
    worldwide.
    -----


    [PDF] 

    Aboriginal Sports

    www.sfu.ca/lovemotherearth/08classroom/.../aboriginal_sports.pdf - Cached - Similar
    Aboriginal games/sports are played both by adults and children. Before, games ...
    we play the same games that have been played in Canada for hundreds, maybe
    thousands, ... The slings were made from rawhide and the boys would swing the
    ... Lacrosse, is considered one of the oldest games played by aboriginal people.



    ----------


  2. Origin & History of Lacrosse | FIL

    https://filacrosse.com/origin/ - Cached
    Origin and History of Lacrosse / 'Indian Ball Game' by George Catlin, courtesy ...
    In 1883 a touring team from Canada and and a team made up of Iroquois ...




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Lacrosse

Lacrosse is one of the oldest organized sports in North America. While at one point it was a field game or ritual played by FIRST NATIONS, it became popular among non-Aboriginal peoples in the mid-1800s.








Montreal Lacrosse Club, 1867
If lacrosse was not by law Canada's national game, in the late 19th century its popularity was such that it was in fact the national game (courtesy Notman Archives/29,210-i)
Lacrosse Team, 1908
Canada's lacrosse team, gold medallists at the 1908 London Olympics. The team defeated Great Britain to win Canada’s second-ever gold in the sport. It would be the last time lacrosse was offered as a medal sport at the Olympics (courtesy Canadian Press Archives).
Winnipeg Shamrocks
The Winnipeg Shamrocks. In 1904 the Winnipeg Shamrocks won the Olympic gold medal in one of only two times lacrosse was an Olympic event (1904 and 1908). Just three teams competed that year, the Shamrocks, a Mohawk team from Ontario and an American team. The Americans received the silver and the Mohawks the bronze (courtesy Manitoba Sports Hall of Fame & Museum).
Lacrosse
Baggataway (lacrosse) was played on fiesta days between families, villages or clans. Here, early lacrosse equipment (sticks and ball) are clearly visible (courtesy Lazare and Parker).
Lacrosse Match
Through the 1880s, lacrosse enjoyed sustained growth, spreading from coast to coast, and by 1900 it was likely Canada's favourite sport, though never, as is often said, the "national sport" (courtesy Library and Archives Canada).
Beers, William George
Beers promoted lacrosse in Canada by claiming that it "knocks timidity and nervousness out of a young man, training him to temperance, confidence and pluck" (courtesy Canada's Sports Hall of Fame).
Lacrosse is one of the oldest organized sports in North America. While at one point it was a field game or ritual played by First Nations, it became popular among non-Aboriginal peoples in the mid-1800s. When the National Lacrosse Association of Canada was formed in 1867, it was the Dominion of Canada’s first governing body of sport. Lacrosse was confirmed as Canada’s official summer sport in 1994. The Canadian national lacrosse teams (men and women) rank highly in the world standings, both in field and box lacrosse.
Lacrosse is a team sport in which players pass, catch, and carry a rubber ball, using sticks with a netted pouch at one end. The object of lacrosse is to accumulate points by shooting the ball into the opposing team's goal. The early versions of the game involved large teams of Aboriginal warriors playing over a field that could be over a kilometre in length. Since that time, lacrosse has changed significantly, and there are now four distinct games in Canada: men's field lacrosse, women's field lacrosse, box lacrosse, and inter-crosse.

History of Lacrosse

The history of lacrosse is difficult to trace, for fact often meshes with fiction, and many aspects of the sport's history have been passed on as folklore. One of the most famous legends involving lacrosse dates from Pontiac's Rebellion of 1763, in which the Ottawa chief reportedly staged a game in order to distract British soldiers and gain entry to Fort Michilimackinac in what is now Michigan. First Nations warriors had played similar ball games for centuries before this early exhibition game.

Aboriginal Origins

Members of the various Algonquian language groups referred to early ball games as baggataway. Strong similarities among the war club, lacrosse stick, and even the drumstick, shown in photos of early Ojibwa implements, support the connection between these early ball games and the later development of lacrosse. There is also a strong link between lacrosse and the Mohawk ball game known as tewaarathon. As with other early Aboriginal ball games, tewaarathon served a number of functions; as the game was played by a large number of warriors on fields that could be over a kilometre long, it kept young men fit and strong for both war and hunting. It could also be played to strengthen diplomatic alliances, support social conformity and economic equality, and honour the gods. In general, Aboriginal women were excluded from these games, although in some First Nations women did play ball games on their own, or with men (see Hall).

Early European Accounts

One of the first written Canadian references to the activity of lacrosse appears in the 1637 journals of Jesuit missionary Jean de Brébeuf. In his journal, Brébeuf records entire villages playing each other in games of “crosse” (see Fisher). While some authors allege that Brébeuf gave the sport its name because the stick resembled a bishop's crosier, Brébeuf's own writings mention nothing of the similarity; moreover, he does not provide a clear enough description of the activity to determine whether these ball games were the same as the game of lacrosse.
Historian Douglas Fisher argues that the origins of modern lacrosse lie in the Mohawk game of tewaarathon. After the American Revolution, many Iroquois relocated along the St. Lawrence River and the Grand River. The Iroquois had allied with the British government during the war, and were forced to leave their traditional lands when the young Republic gained its independence. The Mohawk at Saint Regis, a Jesuit mission close to Montréal, played ball games so frequently that the missionary complained it interfered with attendance at church. In the 1830s, visiting anglophones from Montreal noticed the games and learned to play from their Mohawk neighbours, adopting the French term lacrosse for their new pastime. The first recorded match between anglophones and Mohawk took place on 29 August 1844. In 1856, lacrosse enthusiasts formed the Montreal Lacrosse Club, followed soon by the Hochelaga and Beaver Clubs. When the Prince of Wales visited Montreal in August 1860, the locals staged a “Grand Display of Indian Games,” including a match between 30-man Iroquois and Algonquian teams, and another between Aboriginal and non-Aboriginal teams.

Evolution of the Modern Sport

In September 1860, one month after the Prince’s visit, a young dentist named William George Beers wrote a pamphlet that set out some rules and instructions for the game, which until then had had no written regulations. Beers, a strong nationalist, not only designed a set of rules for the game, but also replaced the deerskin ball with one of hard rubber. He became known as the father of modern lacrosse.
In 1867, the sport made its first appearance in England, when Captain W.B. Johnson travelled with 16 players for an exhibition game in Fulham, near London; most of the players were from the Iroquois Nation, but some other nations were represented on the team as well. In 1876, two squads from Canada (one Aboriginal and the other non-Aboriginal) played in front of Queen Victoria at Windsor Castle. A third successful tour followed in 1883.

The National Sport of Canada?

Mythology surrounding lacrosse still abounds, particularly with respect to its status as the National Sport of Canada. Beers was so enthralled with the sport that he felt it should be the national game, even though, at the time of Confederation, cricket was the most popular summer sport in the land. In 1867, the Dominion's first national sport governing body, the National Lacrosse Association of Canada, was formed, adopting as its motto: "Our Country and Our Game." Beers campaigned for lacrosse to be named the country’s national game, and claimed that Parliament had made it official in 1867. However, even though many Canadians believed Beers, there is no evidence that Parliament officially proclaimed lacrosse as the national sport at that time.
While there may not have been any official parliamentary record of lacrosse being proclaimed the national sport of Canada in 1867, it was arguably the de facto national sport for many decades. In 1994, however, a zealous hockey fan and Member of Parliament, Nelson Riis, introduced a private member's bill that declared hockey the national sport of Canada. After much debate, the bill was amended to make hockey the official winter sport and lacrosse the official summer sport. The National Sports of Canada Act received royal assent in May of that year.
To many lacrosse fans, however, lacrosse has always been the only national sport — and always will be. Visitors to the Canadian Lacrosse Hall of Fame in New Westminster, BC, will notice that the bronze plaques listing the Hall of Famers continue to be embossed with, "Canada's National Game."

Lacrosse in Canada Today

There are four distinct versions of lacrosse played in Canada today: men's field lacrosse, women's field lacrosse, box lacrosse, and inter-crosse.

Men's Field Lacrosse

Men's field lacrosse is played by two teams of 10 on an outdoor field. The most noticeable difference between field lacrosse and other forms is the use of much longer sticks by the three defencemen on each team. Canada has a rich history in field lacrosse, and one Canadian team — the Hamilton Nationals — competes in Major League Lacrosse, a professional field lacrosse league in North America.
The Canadian national team is one of the top field lacrosse teams in the world, and competes in the World Lacrosse Championships, which take place every four years. In 2006, Canada won its first championship in nearly three decades when it defeated the United States of America 15–10. At the 2010 Championships in Manchester, England, Canada was narrowly defeated by the US team in the championship final.
The 2010 World Lacrosse Championships were notable for the absence of one of the strongest lacrosse teams in the world, the Iroquois Nationals. The Iroquois Nationals represent the Haudenosaunee (see Iroquois) on both sides of the Canada–US border; it is the only First Nations team that has been sanctioned to compete in international sporting competitions. The team was accustomed to travelling with their Haudenosaunee passports, but British officials refused to allow them entry, stating that the passports were not acceptable forms of identification. The Iroquois Nationals had competed in the world championships since 1998, winning fourth in 1998, 2002 and 2006. However, as they did not play in 2010, they were automatically demoted to last place in the world standings. After the team launched two appeals, the Federation of International Lacrosse announced in June 2013 that the Iroquois Nationals would compete in the elite Blue Division in the 2014 Championships.

Women's Field Lacrosse

Women's field lacrosse is a non-contact sport played with 12 players per team. Ball movement and effective stick handling are key elements of the sport, and the shallowness of the stick's pocket makes catching and maintaining control of the ball more challenging. The first game of women's field lacrosse took place in Scotland in 1890, and the first international women’s match was played at Richmond Athletic Ground (near London, England) in 1913 between Scotland and Wales. The game spread from the British Isles to North America, although there seems to have been more resistance to women’s lacrosse in Canada than the United States (see Hall).
Team Canada has ranked among the top women’s lacrosse teams in the world. At the FIL World Cup in Oshawa, Ontario, in July 2013, the Canadian senior women’s lacrosse team reached the final for the first time in their history, losing to the defending American champions. With their silver medal, the team moved to second in the world standings. The under-19 team was ranked third in the world as of 2013.

Box Lacrosse

Box lacrosse was developed in Canada in the 1930s as a way to take advantage of hockey arenas left vacant during the summer months. It is the most popular form of lacrosse in Canada, and is played by both men and women (indeed, many top field lacrosse athletes play box lacrosse as well). Boxla (as it is also known) is sometimes referred to as the fastest sport on two feet. The game is played by teams of six players; rebounds and checks off the boards make the game exciting to watch, and a 30-second shot clock, which requires a team to either shoot in half a minute or relinquish the ball to their opponent, leads to a high-scoring game. Box lacrosse is usually played on a cement surface. However, professional indoor lacrosse (which is very similar to box lacrosse) is played on a turf carpet. A number of Canadian teams compete in the National Lacrosse League, a professional indoor lacrosse league in North America, and in 2012 the professional Canadian Lacrosse League was formed.
Box lacrosse is very strongly represented in Canada, and the national team has won every World Indoor Lacrosse Championship since the competition first began in 2003. The Iroquois Nationals team placed second in all three events, and was only narrowly defeated in overtime during the 2007 final.

Inter-Crosse

Inter-crosse, the newest form of lacrosse, is a low-risk activity, designed for schools and recreation programs. The easy-to-play indoor game uses molded plastic sticks and a soft, lightweight ball, and teaches participants the fundamentals of lacrosse: scooping, carrying, passing, and catching the ball.
See also Sports History, Édouard Lalonde.

Suggested Reading

  • W.G. Beers, Lacrosse: The National Game of Canada (1869, rev 1879); Jim Calder, Ron Fletcher, David Craig, Arnold Jacobs, and Delmor Jacobs, Lacrosse: The Ancient Game (2011); Donald M. Fisher, Lacrosse: A History of the Game (2002); Thomas Vennum Jr, American Indian Lacrosse: Little Brother of War (1994). See also M. Ann Hall, The Girl and the Game (2002) and Don Morrow and Kevin Wamsley, Sport in Canada: A History (2013).

Links to other sites

  • Canadian Lacrosse AssociationThe official website of the Canadian Lacrosse Association.

      http://www.thecanadianencyclopedia.ca/en/article/lacrosse/

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    Kids' Stop- history and games Canada’s First Peoples, Inuit, Metis and Non-Status
    http://www.aadnc-aandc.gc.ca/eng/1302795811383/1302795996982


    http://www.aadnc-aandc.gc.ca/eng/1315444613519/1315444663239


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    National Aboriginal Day- month-June 21

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    CDN Language Museum @CanLangMuseum
    Today may be called Thursday in English, but in     ‪#‎Mikmaq it's <ne'wowei>.‪#‎FirstNationsLanguages ‪#‎NADCanada


    http://www.aadnc-aandc.gc.ca/eng/1100100013248/1100100013249

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    A Commemorative History of  Aboriginal People in the  Canadian Military....

     Publications > Featured

    A Commemorative History of Aboriginal People in the Canadian Military




    The following document is available for downloading or viewing:
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    Table of Contents


    Acknowledgements

    This history on our Aboriginal Peoples and their contribution to Canada’s rich military heritage is the latest in a series of books prepared by the Director of History and Heritage commemorating especial military experience. The idea of this book and initial support to its realization came from the late Lieutenant-General Christian Couture who championed the cause of the Aboriginals in the Forces.
    Today, more than 1200 First Nations, Inuit and Métis Canadians serve with the Canadian Forces at home and overseas with the same fervour and pride as their ancestors. Their diversity is extraordinary. They represent over 640 distinct bands, sharing common beliefs and practices, and all unique in themselves. As well, there are 55 languages and distinct dialects that belong to 11 linguistic families.
    A sincere and heartfelt "thank you" must be extended to all those who contributed to this book and in recognition of their invaluable assistance to the successful completion of this project. They are: Lieutenant-Colonel Marcel Beaudry, Sergeant Ryan Davidson, Maurice Desautels, Arlene Doucette, Donald Graves, David Duguay, Ben Greenhous, Madeleine Lafleur-Lemire, Major Paul Lansey, John MacFarlane, Major-General Walter Semianiw, Warren Sinclair, the Canadian Forces Joint Imagery Centre, Yvan Rompré (translator), Élisabeth LeBoeuf (editor), the authors Whitney Lackenbauer, John Moses, Maxime Gohier and Scott Sheffield and our Aboriginal veterans.
    Dr. Serge Bernier 
    Director History and Heritage

    About the Authors

    P. Whitney Lackenbauer, Ph.D., is assistant professor and chair of history at St. Jerome’s University, Waterloo, Ontario. His recent books include, Arctic Front: Defending Canada’s Far North(2008), Battle Grounds: The Canadian Military and Aboriginal Lands (2007), and two co-edited volumes on Aboriginal peoples and military participation.
    John Moses is an objects conservator and researcher with the Canadian Museum of Civilization in Gatineau, Quebec. His particular interests are the accommodation of Aboriginal perspectives in mainstream museum practice, and the provision of collections care training to non-specialists. He is a registered member of the Delaware band at the Six Nations of the Grand River at Brantford, Ontario.
    R. Scott Sheffield, Ph.D., is an instructor in the Department of History at the University of the Fraser Valley. His major publications include, The Redman’s on the Warpath: The Image of the Indian and the Second World War (2004), A Search for Equity: The Final Report of the National Round Table on First Nations Veterans’ Issues (2001), and a recent edited volume on Aboriginal peoples and military participation in international perspective.
    Maxime Gohier holds a Master’s degree in history from l’Université du Québec à Montréal. He is the author of the book, Onontio le médiateur: La gestion des conflits amérindiens en Nouvelle-France (1603-1717), which focuses on the Native American policies of France in North America. He is currently doing doctoral research into the history of the native peoples of Quebec under the British regime.
    http://www.cmp-cpm.forces.gc.ca/dhh-dhp/pub/boo-bro/abo-aut/index-eng.asp



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    www.cmp-cpm.forces.gc.ca/dhh-dhp/his/docs/Sketch_e.pdf


    A Commemorative History of Aboriginal People in the ...

    www.cmp-cpm.forces.gc.ca/dhh-dhp/his/docs/Sketch_e.pdf
    ·          
    by J Moses - ‎2004 - ‎Cited by 5 - ‎Related articles
    This history on our Aboriginal Peoples and their contribution to Canada's rich militaryheritage is the latest in ... Grounds: The Canadian Military and Aboriginal Lands (2007), and two co-edited volumes on ..... In the late 15th Century, English, French, and Portuguese .... themselves exercising a degree of authority by virtue of.

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    National Aboriginal Day in Canada



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    ADAM JONES: Aboriginal Men (boys) Are Murdered And Missing Far More Than Aboriginal Women- A Proper Inquiry Would Explore Both
    Canadian society is witnessing a large-scale and highly vocal campaign to draw attention to the fate of missing and murdered aboriginal women. Calls for a full-scale government inquiry reverberate in our politics, mass media, universities and public debate. And the Conservative government has been assailed for dismissing these calls on grounds that most of the murders of aboriginal women are committed by aboriginal men, usually their partners. We know who killed them, say the Conservatives, so we don’t need an inquiry. The problem for a longtime leftie like me is that this argument is largely correct, even though Stephen Harper says it is.
    Photo:Ammsa
    According to Statistics Canada data compiled by my research assistant Penny Handley, approximately 2,500 aboriginal people were murdered in Canada between 1982 and 2011, out of 15,000 murders in Canada overall. Of the 2,500 murdered aboriginal Canadians, fully 71 per cent — 1,750 — were male, and 745 were female (and one was “of unknown gender”). A further 105 aboriginal women were listed as “missing for at least 30 days” as of 2013, “in cases where the reason for their disappearance was deemed ‘unknown’ or ‘foul play suspected’,” according to aToronto Star report). Aboriginal men and women are both much more likely to be killed than are other Canadians. And aboriginal women seem overwhelmingly likely to be killed by aboriginal men, notably their partners or spouses. After initially refusing, the RCMP recently confirmed Aboriginal Affairs Minister Bernard Valcourt’s claim that 70 per cent of indigenous women’s murderers are indigenous men.

    While the RCMP initially declared it would not disclose “statistics on the ethnicity of the perpetrators of solved aboriginal women homicides,” it did acknowledge focusing on the “aboriginal origin of female victims of homicides.” (Curiously, the RCMP presented this as evidence of “the spirit of our bias-free policing policy.”) Its report found that 62 per cent of perpetrators were either spouses (29 per cent), family members (23 per cent) or intimate partners (10 per cent). Thirty per cent were acquaintances and eight per cent were strangers.

    Crucially for a prevailing stereotype related to the issue, nearly 90 per cent of murders of aboriginal women were solved, a rate that barely differed from that of non-aboriginal women (88 versus 89 per cent). Once again, statistics for aboriginal men do not appear to have been compiled or circulated. But given that fully “83 per cent of unsolved homicides overall are male … we can assume the rate for solved murders among Aboriginal males is significantly lower,” writes a perceptive blogger on these issues, Mr. Mônijâw. “Of course, since men are murdered far more often, the larger aggregate numbers of homicide victims obscure the picture somewhat.”

    Aside from a scattering of sources, however, the silence around these questions has been deafening. The RCMP shirks even compiling the relevant data, let alone circulating and publicizing them. It has no “plans to broaden the National Operational Overview on missing and murdered aboriginal women to include all aboriginal Peoples,” according to Mountie spokesman Greg Cox. As Mr. Mônijâw scornfully phrases it: “aboriginal men are murdered extremely often, relative to all other groups, and their homicides are more rarely solved. And nobody really cares. And you can even say you don’t care in public, as a representative of the police. Because you know nobody else really cares either.”

    As for the missing, the absence of statistics represents a shocking abdication of at least one public institution’s responsibility — perhaps worthy of a Charter challenge. But it is reasonable speculation that missing aboriginal men outnumber aboriginal women, perhaps by a wide margin. One would expect the ratio of murdered-men-to-women to carry over, roughly, to the ranks of the missing. Homeless and street populations in North American inner cities are likewise heavily male, including their indigenous component, and it is surely members of these most marginalized and fragmented communities that are most likely to fall off the precipice. They are probably also the most likely to be murdered by strangers, who are harder to track down than family members or known associates. But we just don’t know. That is shameful, and it requires urgent attention and redress.

    It is not just the RCMP and Canadian political institutions that have turned a blind eye. The campaign to highlight the victimization and extermination of aboriginal women has become a feminist cause célèbre (including an aboriginal-feminist one), in a way that has suffocated consideration of even more pervasive patterns of violence among and against all aboriginal Canadians, including men and boys. All such campaigns reproduce, in central respects, ancient patriarchal/paternalistic constructions of women as especially vulnerable, fragile and dependent on outside aid and state intervention. That is an infantilizing framing, one best conveyed by the widely used scare statistics about “women and children.”

    There is a casual brutality in the way this discursive strategy effaces the aboriginal male victim. And that effacement echoes beyond the immediate victim. Mr. Mônijâw points out that the narrative places a special burden on those “who have actually experienced the murder of a family member in the most common of ways: their son or husband or brother was murdered by a stranger or acquaintance. I have worked with several aboriginal women who have suffered the enormous tragedy of seeing their son murdered — and they flat out do not have a voice. There is no outlet for them in this narrative. And in all the cases I know of … the perpetrator was also an aboriginal male.”

    When I raised these points on my Facebook page, I received a number of intriguing responses. One friend contended that we should welcome the gender-exclusive inquiry into murdered and missing aboriginal women, since it might also serve as a lever for consideration of missing and murdered aboriginal men. This was in keeping with the comments of David Gollob, a Canadian Human Rights Commission spokesperson, who expressed his full support for a women-focused inquiry: “It is conceivable that a public inquiry into murdered and missing aboriginal women and girls could touch on broader issues of violence and victimization of aboriginal people.”

    How, I countered, would these respondents view the reverse argument: that we should focus on missing and murdered aboriginal men exclusively (recognizing the large proportion of male murder victims, the pervasive inattention to the missing, and so on), all in the faint hope that it might prompt consideration of missing and murdered aboriginal women? Would not such an arbitrary and inhumane framework spark widespread outrage?

    Another friend argued that we should support and applaud the focus on aboriginal women because Canadians, like all humans, are naturally primed and attuned to respond sympathetically to the suffering of these “vulnerable” groups. So the murdered aboriginal teenager, Tina Fontaine, is a literally ideal symbol. Like other exponents of a women-and-children-first framing, he expressed a hope that the traditionally targeted discourse might serve as a springboard for discussing the plight of aboriginal men and boys. In the same way, depicting an attractive young homeless girl, as opposed to a grizzled homeless older man, would be a legitimate way of publicizing and fundraising to assist both.

    I still beg to differ, although I recognize that in a way I am – preemptively – trying to “graft” our social norm of concern for women and girls/children in general, and Aboriginal women and girls/children in this context, onto the population of Aboriginal men and boys that is so far conceptually obliterated. But if I were crafting that friend’s campaign for the homeless, I would make sure to represent varied sectors of the afflicted population, in an attempt to be inclusive. I certainly would not strictly exclude the numerically-predominant element of older and younger homeless males.

    Let me propose an adjusted agenda for activism and advocacy around the issue of murdered, missing and otherwise-victimized aboriginal Canadians. It seeks to do justice to both the special and the disproportionate vulnerabilities of First Nations women, especially with regard to domestic and sexual violence, and to the so-far ignored population of murdered, missing and otherwise-victimized aboriginal men. What we urgently need is a well-resourced inquiry into the roots of violence in and against aboriginal communities. What could be titled the First Nations Anti-Violence Initiative would assess topics such as the following:

    • The structural violence of their continuing poverty, discrimination and dispossession from ancestral territories, as well as the reverberating trauma of the residential-school genocide.
    • Indigenous communities’ homicide and suicide epidemics.
    • The white/European racism, hubris and obliviousness that continues to fuel the aboriginal social crisis and to prompt violence by whites/Europeans against aboriginal women and men.
    • The specific and urgent issue of missing and murdered aboriginal women and girls, centred on the domestic violence crisis afflicting aboriginal communities (including child abuse, elder abuse and partner abuse against males, and with attention to issues of alcohol and drug addiction).
    • The specific issue of missing, murdered, homeless and addicted aboriginal men and boys, and their disproportionate representation among incarcerated juveniles and adults (with due consideration for native females, whose incarceration and institutionalization rates are also sky-high).
    • The disruption and severing of family and community bonds through social-services interventions to sequester indigenous children, recognizing the need to protect aboriginal children from family and community violence, preferably through solutions designed and overseen by First Nations populations themselves.
    • The psychological and counseling needs of all aboriginal survivors of violence, and their family members.
    • The psychological and social afflictions of aboriginal perpetrators of violence, and how to assuage them.
    • The wide variety of indigenous-generated proposals for change, restructuring, amelioration and restitution, including those directed at indigenous women, men, children and elders.

    Such an initiative could be a watershed for aboriginal Canadians, and for all Canadians. It could parallel in its impact, and perhaps even surpass in its material and practical implications, the Truth Commission currently investigating Canada’s past atrocities and injustices against native peoples. The ubiquitous demands for a gender-selective inquiry into violence against aboriginal women, however, are a slap in the face to half the aboriginal population of our (and their) country. They also offend notions of fairness, inclusiveness and equality. The revised proposal would allow for the long-overdue inclusion of aboriginal men and boys in the political and public debate.

    I admit there is something presumptuous in a white Canadian pronouncing on aboriginal suffering. I ask that this contribution be taken as a gesture of solidarity with all my aboriginal fellow citizens, sisters and brothers. I want to dedicate it, again presumptuously, to David James Taylor, a 42-year-old Ojibway man and Victoria resident. As I write, Taylor is again walking across the country to Ottawa, a five-month trek, stopping at indigenous communities en route to promote the cause of non-violence. “The walk to end violence is not just for the many murdered and missing women,” Taylor told the Victoria Times Colonist. “It is for indigenous men and youth as well. It’s important to bring back our core values and traditional teachings to deal with this. It affects everyone.”

    This article was originally published in National Post and can be accessed here.


    1.   70% of murdered aboriginal women killed by aboriginal men ...

    www.torontosun.com/2015/04/10/70-of-murdered-aboriginal-women...
    ... that 70% of murdered aboriginal women are killed by aboriginal men. ... women and girls were murdered in Canada ... more than ever is ...
    --------

    1.   Treatment of 'most vulnerable' will define society ...

    www.ctvnews.ca/canada/treatment-of-most-vulnerable-will-define...
    ... roundtable on missing and murdered women Friday is that more needs to be done ... most vulnerable' will define society: aboriginal ... on men and boys ...

    ---

    Aboriginal men are murdered and missing far more than aboriginal women. A proper inquiry would explore both

    Canadian society is witnessing a large-scale and highly vocal campaign to draw attention to the fate of missing and murdered aboriginal women. Calls for a full-scale government inquiry reverberate in our politics, mass media, universities and public debate. And the Conservative government has been assailed for dismissing these calls on grounds that most of the murders of aboriginal women are committed by aboriginal men, usually their partners. We know who killed them, say the Conservatives, so we don’t need an inquiry. The problem for a longtime leftie like me is that this argument is largely correct, even though Stephen Harper says it is.
    According to Statistics Canada data compiled by my research assistant Penny Handley, approximately 2,500 aboriginal people were murdered in Canada between 1982 and 2011, out of 15,000 murders in Canada overall. Of the 2,500 murdered aboriginal Canadians, fully 71 per cent — 1,750 — were male, and 745 were female (and one was “of unknown gender”). A further 105 aboriginal women were listed as “missing for at least 30 days” as of 2013, “in cases where the reason for their disappearance was deemed ‘unknown’ or ‘foul play suspected’,” according to a Toronto Star report). Aboriginal men and women are both much more likely to be killed than are other Canadians. And aboriginal women seem overwhelmingly likely to be killed by aboriginal men, notably their partners or spouses. After initially refusing, the RCMP recently confirmed Aboriginal Affairs Minister Bernard Valcourt’s claim that 70 per cent of indigenous women’s murderers are indigenous men.
    While the RCMP initially declared it would not disclose “statistics on the ethnicity of the perpetrators of solved aboriginal women homicides,” it did acknowledge focusing on the “aboriginal origin of female victims of homicides.” (Curiously, the RCMP presented this as evidence of “the spirit of our bias-free policing policy.”) Its report found that 62 per cent of perpetrators were either spouses (29 per cent), family members (23 per cent) or intimate partners (10 per cent). Thirty per cent were acquaintances and eight per cent were strangers.
    Crucially for a prevailing stereotype related to the issue, nearly 90 per cent of murders of aboriginal women were solved, a rate that barely differed from that of non-aboriginal women (88 versus 89 per cent). Once again, statistics for aboriginal men do not appear to have been compiled or circulated. But given that fully “83 per cent of unsolved homicides overall are male … we can assume the rate for solved murders among Aboriginal males is significantly lower,” writes a perceptive blogger on these issues, Mr. Mônijâw. “Of course, since men are murdered far more often, the larger aggregate numbers of homicide victims obscure the picture somewhat.”
    Aside from a scattering of sources, however, the silence around these questions has been deafening. The RCMP shirks even compiling the relevant data, let alone circulating and publicizing them. It has no “plans to broaden the National Operational Overview on missing and murdered aboriginal women to include all aboriginal Peoples,” according to Mountie spokesman Greg Cox. As Mr. Mônijâw scornfully phrases it: “aboriginal men are murdered extremely often, relative to all other groups, and their homicides are more rarely solved. And nobody really cares. And you can even say you don’t care in public, as a representative of the police. Because you know nobody else really cares either.”
    As for the missing, the absence of statistics represents a shocking abdication of at least one public institution’s responsibility — perhaps worthy of a Charter challenge. But it is reasonable speculation that missing aboriginal men outnumber aboriginal women, perhaps by a wide margin. One would expect the ratio of murdered-men-to-women to carry over, roughly, to the ranks of the missing. Homeless and street populations in North American inner cities are likewise heavily male, including their indigenous component, and it is surely members of these most marginalized and fragmented communities that are most likely to fall off the precipice. They are probably also the most likely to be murdered by strangers, who are harder to track down than family members or known associates. But we just don’t know. That is shameful, and it requires urgent attention and redress.
    It is not just the RCMP and Canadian political institutions that have turned a blind eye. The campaign to highlight the victimization and extermination of aboriginal women has become a feminist cause célèbre (including an aboriginal-feminist one), in a way that has suffocated consideration of even more pervasive patterns of violence among and against all aboriginal Canadians, including men and boys. All such campaigns reproduce, in central respects, ancient patriarchal/paternalistic constructions of women as especially vulnerable, fragile and dependent on outside aid and state intervention. That is an infantilizing framing, one best conveyed by the widely used scare statistics about “women and children.”
    There is a casual brutality in the way this discursive strategy effaces the aboriginal male victim. And that effacement echoes beyond the immediate victim. Mr. Mônijâw points out that the narrative places a special burden on those “who have actually experienced the murder of a family member in the most common of ways: their son or husband or brother was murdered by a stranger or acquaintance. I have worked with several aboriginal women who have suffered the enormous tragedy of seeing their son murdered — and they flat out do not have a voice. There is no outlet for them in this narrative. And in all the cases I know of … the perpetrator was also an aboriginal male.”
    When I raised these points on my Facebook page, I received a number of intriguing responses. One friend contended that we should welcome the gender-exclusive inquiry into murdered and missing aboriginal women, since it might also serve as a lever for consideration of missing and murdered aboriginal men. This was in keeping with the comments of David Gollob, a Canadian Human Rights Commission spokesperson, who expressed his full support for a women-focused inquiry: “It is conceivable that a public inquiry into murdered and missing aboriginal women and girls could touch on broader issues of violence and victimization of aboriginal people.”
    How, I countered, would these respondents view the reverse argument: that we should focus on missing and murdered aboriginal men exclusively (recognizing the large proportion of male murder victims, the pervasive inattention to the missing, and so on), all in the faint hope that it might prompt consideration of missing and murdered aboriginal women? Would not such an arbitrary and inhumane framework spark widespread outrage?
    Another friend argued that we should support and applaud the focus on aboriginal women because Canadians, like all humans, are naturally primed and attuned to respond sympathetically to the suffering of these “vulnerable” groups. So the murdered aboriginal teenager, Tina Fontaine, is a literally ideal symbol. Like other exponents of a women-and-children-first framing, he expressed a hope that the traditionally targeted discourse might serve as a springboard for discussing the plight of aboriginal men and boys. In the same way, depicting an attractive young homeless girl, as opposed to a grizzled homeless older man, would be a legitimate way of publicizing and fundraising to assist both.
    I still beg to differ, although I recognize that in a way I am – preemptively – trying to “graft” our social norm of concern for women and girls/children in general, and Aboriginal women and girls/children in this context, onto the population of Aboriginal men and boys that is so far conceptually obliterated. But if I were crafting that friend’s campaign for the homeless, I would make sure to represent varied sectors of the afflicted population, in an attempt to be inclusive. I certainly would not strictly exclude the numerically-predominant element of older and younger homeless males.
    Let me propose an adjusted agenda for activism and advocacy around the issue of murdered, missing and otherwise-victimized aboriginal Canadians. It seeks to do justice to both the special and the disproportionate vulnerabilities of First Nations women, especially with regard to domestic and sexual violence, and to the so-far ignored population of murdered, missing and otherwise-victimized aboriginal men. What we urgently need is a well-resourced inquiry into the roots of violence in and against aboriginal communities. What could be titled the First Nations Anti-Violence Initiative would assess topics such as the following:
    §  The structural violence of their continuing poverty, discrimination and dispossession from ancestral territories, as well as the reverberating trauma of the residential-school genocide.
    §  Indigenous communities’ homicide and suicide epidemics.
    §  The white/European racism, hubris and obliviousness that continues to fuel the aboriginal social crisis and to prompt violence by whites/Europeans against aboriginal women and men.
    §  The specific and urgent issue of missing and murdered aboriginal women and girls, centred on the domestic violence crisis afflicting aboriginal communities (including child abuse, elder abuse and partner abuse against males, and with attention to issues of alcohol and drug addiction).
    §  The specific issue of missing, murdered, homeless and addicted aboriginal men and boys, and their disproportionate representation among incarcerated juveniles and adults (with due consideration for native females, whose incarceration and institutionalization rates are also sky-high).
    §  The disruption and severing of family and community bonds through social-services interventions to sequester indigenous children, recognizing the need to protect aboriginal children from family and community violence, preferably through solutions designed and overseen by First Nations populations themselves.
    §  The psychological and counseling needs of all aboriginal survivors of violence, and their family members.
    §  The psychological and social afflictions of aboriginal perpetrators of violence, and how to assuage them.
    §  The wide variety of indigenous-generated proposals for change, restructuring, amelioration and restitution, including those directed at indigenous women, men, children and elders.
    Such an initiative could be a watershed for aboriginal Canadians, and for all Canadians. It could parallel in its impact, and perhaps even surpass in its material and practical implications, the Truth Commission currently investigating Canada’s past atrocities and injustices against native peoples. The ubiquitous demands for a gender-selective inquiry into violence against aboriginal women, however, are a slap in the face to half the aboriginal population of our (and their) country. They also offend notions of fairness, inclusiveness and equality. The revised proposal would allow for the long-overdue inclusion of aboriginal men and boys in the political and public debate.
    I admit there is something presumptuous in a white Canadian pronouncing on aboriginal suffering. I ask that this contribution be taken as a gesture of solidarity with all my aboriginal fellow citizens, sisters and brothers. I want to dedicate it, again presumptuously, to David James Taylor, a 42-year-old Ojibway man and Victoria resident. As I write, Taylor is again walking across the country to Ottawa, a five-month trek, stopping at indigenous communities en route to promote the cause of non-violence. “The walk to end violence is not just for the many murdered and missing women,” Taylor told the Victoria Times Colonist. “It is for indigenous men and youth as well. It’s important to bring back our core values and traditional teachings to deal with this. It affects everyone.”
    National Post
    adam.jones@ubc.ca
    Adam Jones is a professor of political science at the University of British Columbia in Kelowna. He is the author of Gender Inclusive: Essays on Violence, Men, and Feminist International Relations (Routledge, 2009).

    Original Article: http://news.nationalpost.com/full-comment/adam-jones-aboriginal-men-are-murdered-and-missing


    SADDEST QUOTE: I saw this a few yrs ago. no one was interested

    Aboriginal men murdered at higher rate than aboriginal women: StatsCan
    Tina Fontaine was pulled out of a Winnipeg river last Sunday afternoon. Police are treating the 15-year-old’s death as a homicide.
    Three years ago, her father was beaten to death and discovered on Halloween, 2011. Eugene Fontaine was 41. Two men would later plead guilty to manslaughter in the case.
    The Fontaines were aboriginal. Together, they tell the story of a homicide epidemic that has been ravaging indigenous communities for decades.
    Between 1980 and 2012, 14 per cent of female murder victims with a known ethnicity were aboriginal, far exceeding their 4 per cent share of the female population, according to Statistics Canada.
    But 17 per cent of male murder victims were also aboriginal during that time. In total, nearly 2,500 aboriginal people were murdered in the past three decades: 1,750 male, 745 female and one person of unknown gender.
    StatsCan’s figures differ from those compiled by the RCMP, which released a report in May saying 1,017 aboriginal women had been murdered since 1980. It also noted that the “solve rates” for murders involving aboriginal and non-aboriginal women were virtually the same: 88 and 89 per cent respectively. The report did not address male murder victims.
    Tina Fontaine’s death has inspired renewed calls for a public inquiry into the problem of missing and murdered aboriginal women, the ubiquitous five-word phrase that has catalyzed much of the public outrage around the condition of Canada’s aboriginal population.
    The RCMP found that 105 aboriginal women were missing for at least 30 days as of last November in cases where the reason for their disappearance was deemed “unknown” or “foul play suspected.” StatsCan does not keep track of missing persons, and the RCMP declined to compile statistics on missing aboriginal men.
    But statistics show that aboriginal men are murdered in greater numbers, and at a higher rates relative to the general population, than even aboriginal women. That has prompted some to wonder if the singular focus on one gender is misplaced.
    Michele Audette, president of the Native Women’s Association of Canada, is among them. Asked why activists haven’t broadened their focus to include violence against aboriginal people in general, she said: “It’s a good question, to be frank with you. For me, if you’re a woman or a man, you don’t deserve to be murdered.”
    Prime Minister Stephen Harper has rejected calls for a public inquiry. At a press conference Thursday, he said, “We should not view this as sociological phenomenon. We should view it as crime. It is crime against innocent people, and it needs to be addressed as such.”
    Though violence is pervasive in aboriginal communities, cutting across demographic lines, aboriginal women are more likely to be victims of violent crime, including spousal abuse, than either aboriginal men or other women.
    Twelve out of the 33 missing women whose DNA was found on serial killer Robert Pickton’s farm outside Vancouver were aboriginal. The Pickton case helped focus attention on the plight of missing and murdered indigenous women.
    But when it comes to aboriginal homicide rates, the gender split tracks closely with the Canadian average. In Manitoba, where the Fontaine family lived, more aboriginal people have been murdered in the past three decades than non-aboriginal, though the province is just about one-sixth native. Seventy-one per cent of those nearly 500 aboriginal homicide victims were men.
    Despite this, many national organizations stand by the focus on murdered and missing aboriginal women.
    “The RCMP does not have plans to broaden the National Operational Overview on missing and murdered aboriginal women to include all Aboriginal Peoples,” said RCMP spokesperson Greg Cox in a statement.
    David Gollob, spokesperson for the Canadian Human Rights Commission, said his organization would also stand by its call for a public inquiry that focuses on women. “It is conceivable that a public inquiry into murdered and missing aboriginal women and girls could touch on broader issues of violence and victimization of aboriginal people,” he wrote in an email.
    “However nothing refutes the fact that the nature and obvious severity of the rate of victimization of aboriginal females is an ongoing national tragedy.”

    QUOTE: In Canada, racial data is “actively suppressed” from law enforcement statistics. As a result, Stats Canada does not include race in their annual count of the country’s homicides.

    An Independent Database Has Found Canada Lost Over 600 Missing or Murdered Aboriginal Men

    May 20, 2014

    By Martha Troian
    Bryan Blackstar with his niece, Moosomin First Nation, Saskatchewan. Photo via Ashley Blackstar.
    Ashley Blackstar says her brother Bryan didn’t want to be at the house party on the Moosomin First Nation, located in northwestern Saskatchewan. In the early morning hours of February 2, 2014, he was beaten to death by two young men he considered friends.
    “He was killed while he was passed out,” says Blackstar. “What I heard was that he wanted to come home.”
    Blackstar attended the second-degree court hearings of the two suspects for as long as she could, but found the hearings too painful.
    As tragic and brutal as the unfortunate death of Bryan Blackstar sounds, it comes as no surprise to Jen Mt. Pleasant. For the past nine months, the Six Nations journalist has been profiling cases just like Blackstar’s. She has now compiled a database containing the names of over 600 missing or murdered Indigenous men in Canada, going back to the 1950s.
    In Canada, racial data is “actively suppressed” from law enforcement statistics. As a result, Stats Canada does not include race in their annual count of the country’s homicides.
    To collect the names of missing and murdered aboriginal men, Mt. Pleasant scoured the web for news stories. She has also used information from several police agencies and missing person’s websites across Canada. Mt Pleasant even contacted relatives of the missing or murdered persons to confirm their ancestry.
    In her database, categories have been created for those that have gone missing or been murdered. Mt. Pleasant says her database includes cases where no foul play was suspected, even accidental deaths or drowning. She said she included some of those names because family members often feel there is more to the story.
    Listed in alphabetical order, Mt. Pleasant intends to expand the database to research deaths from the 1920s and 1930s. 
    Mt. Pleasant, a former criminology university student, initially started her research on missing and murdered women and girls. “During my research I would come across a picture of a native male that had been murdered or have gone missing,” she says, adding, “It seems that not a lot of attention is given to that (aboriginal men) and everyone is just focusing on the women.”
    Recently, the RCMP released a report citing 1,181 missing and murdered aboriginal women in Canada since 1980. The report concluded the total number of missing and murdered aboriginal women exceeded previous public estimates.
    “With the (aboriginal) women, more often than not, there’s a sexual component, there’s a lot of sexual violence,” says Mt. Pleasant. “I’m not finding that with the males, they’re dying really violent deaths.”
    Ashley Blackstar and her family know this too well. Four days after the gruesome murder of her brother, the family visited the house where it happened. “There was blood splattered everywhere,” says Blackstar. “His blood was on the ground, on rocks, splattered on the side of the house, and on the steps.”
    Cheryl Maloney, president of the Nova Scotia Native Women’s Association, says all these missing and murdered cases have more to do with race than gender: “Nobody has the numbers, nobody knows where to start,” says Maloney. “It just seems our people are disposable in this country.”
    Maloney says if governments and agencies disclosed numbers based on race for men, like the recent RCMP report on missing and murdered aboriginal women, it would probably surprise the public. But in an email statement, Public Safety Canada says the department has no research projects planned this year on the topic of missing and murdered aboriginal men.
    On the Moosomin First Nation in Saskatchewan, the family of Bryan Blackstar still mourns his death.
    “He was a really kind guy, he wasn’t the type to hurt anybody or cause anybody trouble,” says Ashley Blackstar. “It hurts every day. I wish I could wake up and he could be there.”

    http://www.vice.com/en_ca/read/an-independent-database-has-concluded-canada-has-lost-over-600-missing-or-murdered-aboriginal-men

    --------
    HOTEL CALIFORNIA-    1976- BEST QUOTE OF OUR 60s and early 70s-   Lost soul, high, in desert of lost hope, is spiritually dying, but sees a hotel, like a mission church, with a beautiful woman, death, inviting him inside to rest.  Heaven or Hell, guided by Death, he hears other residents welcoming him to their lost world.   California or californication is often a symbol for a lost cursed land of plenty but wasted, in its ruined beauty it seduces lost souls to their ruin.  Lady Death has all the riches of Benzs and her vapid pretty boys, empty of feelings, the "guests" dance in the heat of Hell.  The wine/spirit of 1969 is gone, the idealism of the Sixties, abandoned to empty pleasures that need excuses to tolerate.  The room is copy of brothel with champagne riches.  The people there put themselves there via empty chases after sensation and that lure keeps them chasing.   They try to eat and kill their sins, but The Beast, Satan, can not be killed.    Escape is impossible.  You can check out, die, anytime but can never escape your wasted life.
    The Eagles Hotel California [Remastered] 01 Hotel California-1969
    ·         Written by Don Felder, Glenn Frey and Don Henley, this song is about materialism and excess. California is used as the setting, but it could relate to anywhere in America. Don Henley in the London Daily Mail November 9, 2007 said: "Some of the wilder interpretations of that song have been amazing. It was really about the excesses of American culture and certain girls we knew. But it was also about the uneasy balance between art and commerce."

    On November 25, 2007 Henley appeared on the TV news show     60 Minutes, where he was told, "everyone wants to know what this song means." Henley replied: "I know, it's so boring. It's a song about the dark underbelly of the American Dream, and about excess in America which was something we knew about."

    He offered yet another interpretation in the 2013     History of the Eaglesdocumentary: "It's a song about a journey from innocence to experience."
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    CANADA MILITARY NEWS: Some historical facts on Nova Scotia- from Scots/Mi'Kmaq/Acadian and all in between.... come getcha Nova Scotia on folks...a goldmine of a find friends -

    http://nova0000scotia.blogspot.ca/2015/05/canada-military-news-some-historical.html

     

     

     

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    CANADA MILITARY NEWS: The Magna Carta visiting Canada till end of December - God Bless our Commonwealth- some history and law- our troops of the Commonwealth/ USA why these colours won't bleed - USA American Flag Day tribute /The Magna Carta gave Canada's First Peoples their Indian Rights - Royal Proclamation Of October 7, 1763 / Magna Carta -USA Legacy/GETCHA CANADA HISTORY ON YOUNGBLOODS... it matters imho

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    CANADA MILITARY NEWS: Truth and Reconciliation Report | Rex Murphy Point of View: "This should be not an election issue, but the election issue," says Rex Murphy/ Media's Cultural Marxism is Destroying our Canada vs NDP Hollywood CBC version of Cultural Genocide in Canada of First Peoples??? UNITED NATIONS WHERE HAVE U BEEN 4 INDIGENOUS PEOPLES ON THE PLANET... USA Slaughtered millions of Indians whilst Canada's Queen protected her 'Red' Children amongs horrific poverty of all Canadians /NDP CBC's Hollywood Roadshow of Cultural Genocide betrayed the elderly and proud First People who expected respect, honour and finally the right 2 own their destiny/IDLE NO MORE CANADIANS- our First Peoples deserve their own self governance and respect, dignity and prosperity as the only Indigenous peoples on planet 2 achieve this ..imho

     

    http://nova0000scotia.blogspot.ca/2015/06/canada-military-news-idle-no-more-its.html

     

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     FROM USA

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     FROM AFGHANISTAN- Idle No More-  God Bless our Aboriginal Peoples Baby - and in Canada it's about r troops and hockey and kids ooyah 



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    In this week’s Hill Times: murdered aboriginal women deserve justice – not a judicial inquiry

    June 9th, 2015, 11:41 pm
    It happens so often, you can almost set your watch by it.
    Someone in Ottawa has a press conference, or asks a question in the House of Commons, or responds to an important bit of news. And, too often, they demand an inquiry or a royal commission or some sort of a judicial probe into malfeasance and misfeasance. Happens all the time.
    It happened again, last week, when the Truth and Reconciliation Commission released a well-considered report about the abomination that was Canada’s residential school system. The report — which was only a summary, and a precursor to a six-volume release that will come later — offered up nearly 100 recommendations. One of them was an inquiry into the hundreds of cases of murdered and missing aboriginal women.
    The demand for an inquiry was well-intentioned. In Canada, an extraordinary number of indigenous women have simply disappeared, or have been killed, and it keeps happening. No one seems to know what to do about it.
    Thus, the commission’s demand that there be an inquiry. It sounded like a not-unreasonable request. Should we do it?
    We shouldn’t, for these three reasons.
    First, the murders and disappearances of these women are crimes. They deserve to be investigated as such. Police agencies, in every region of this country, should be given the resources — and the motivation — to investigate and aggressively prosecute every one of those crimes. That is what we do, generally, when the victim is white.
    Those women — those victims — deserve justice, in the form of the successful prosecution of the men who did them harm. Justice is not obtained with the release of a report by a retired judge who has the power only to issue reports.
    Second, judicial inquiries and commissions have a tendency to interfere with the work the police do. They either delay investigations and prosecutions, or they trample on the constitutional rights of individuals.
    That is what happened with the Gomery Commission, where the self-described “Westmount hobby farmer” wildly exceeded his mandate and his budget — and seemed to be much more interested in flattering newspaper profiles than in obtaining the truth.
    In the end, after the expenditure of $200-million on the Gomery farce, the reputations of many innocent political people had been muddied. But then the Federal Court of Canada overturned many of Gomery’s judicial smears of prominent Liberals, for showing bias or lack of procedural fairness.
    Even now, so many years later, not a single elected person — not one — has ever been sent to jail in the sponsorship mess. Just some ad men, and a bureaucrat. Did Gomery’s preening turn before the cameras make it more difficult for the police to do their job? It seems likely.
    So, last Fall, when there were again calls for an inquiry into missing and murdered aboriginal women, the head of the Canadian Association of Chiefs of Police, Clive Weighill, suggested such an inquiry could prevent justice, not assist it. Interviewed during the organization’s annual meeting, Weighill said the Chiefs would not support such a MMAW inquiry. A national inquiry may “shed some light,” he said.
    But the Chiefs were opposed to an inquiry because it could impede police investigations and “delay action.”
    The concern about constitutional rights isn’t imaginary — the issue has been decided in the highest court in the land, too.
    In 1990, the Supreme Court of Canada terminated Ontario’s Patti Starr inquiry, after lawyers argued it was trampling on the rights of the individuals.
    The court said that inquiry had become a “substitute police investigation” — and it had therefore violated the Constitution.
    Ruled the high court: “The inquiry process cannot be used to circumvent the federally prescribed criminal procedure. It is coercive and quite incompatible with our notion of justice in the investigation of a particular crime and the determination of actual or probable criminal or civil responsibility.”
    Third: it’s true that the job of opposition politicians is to oppose. Apart from demanding ministerial resignations, all that is often available to them is the demand for a judicial inquiry.
    But they do it too much. They do it too often. It therefore engenders cynicism, and — on those occasions when their wishes are granted — it further denudes the faith of citizens in democratic institutions. They accordingly vote less, and they turn away when important things are happening — such as the astonishing number of aboriginal women who are being murdered or disappeared in this country.
    Ask yourself: does the grieving family of any of those women — or, in fact, any loved one in the case of any violent crime — feel that justice is served by a report, unread, and gathering dust on a shelf at the National Archives?
    There are instances, of course, where such commissions do some good. That was the case in South Africa, after the collapse of apartheid. That was the case with the McDonald Commission, investigating wrongdoing by the RCMP.
    But those are the exceptions. Most of the time, inquiries and commissions serve only to persuade the politicians that they have done something. When, in fact, they haven’t. They have only enriched some lawyers, and left citizens feeling even more powerless than they were before.
    I am the father of an aboriginal girl. I do not want to ever contemplate that harm could befall her, or her friends.
    But if it did, I would want a thorough police investigation, and a successful prosecution of the man who did wrong.
    Not a forgotten report, gathering dust somewhere, and a politician feeling — falsely — that he has actually done something good.
    news@hilltimes.com

    - See more at:
    http://warrenkinsella.com/2015/06/in-this-weeks-hill-times-murdered-aboriginal-women-deserve-justice-not-a-judicial-inquiry/#sthash.NK7Z3hWl.dpuf


    COMMENT:
    The Inquiry into the Cornwall sex abuse ring cost $53 million and determined there was no sex abuse ring. Even Dalton McGuinty questioned if that was a reasonable expense to taxpayers.
    If that little investigation of a very small town cost that much it’s reasonable to conclude one for MMIW would cost between $500 million and a billion. Maybe more. The issue has been studied so extensively there are diminishing returns – what could it discover that 40+ previous inquiries on the matter did not?
    At least one NDP MP has said on Twitter “what are you hiding?” in response to CPC refusal to hold inquiry. The suggestion is that the Harper government is colluding with murderers to cover up the killing of Native women. Yeah, it’s political, 100%. They’re using the suffering of aboriginal women as a stunt prop to bash Harper and anyone with one scruple to rub against another would be grossed out by it.
    Finally, there are way, way more missing and murdered indigenous men than women – do they not matter? I get that “men’s rights” is a bad thing around these parts, but it’s hard to not conclude than dead aboriginal men just do not matter to the “activist set” and that’s really uncool.
    Thank you for writing this, you added some insight that has been absent.


    VOICE OF THE PEOPLE | JUNE 10, 2015
    Published June 9, 2015 - 5:42pm
    Enough of vile crimes
    Violence and abuse have escalated to an unprecedented high. We used to think such sordid events only happened in faraway cities or foreign lands, but it’s right here in our communities.
    Probably the most horrible crimes are those involving sexual abuse and torture. In the last five years, Nova Scotia has had some of the most horrible examples imaginable: the Rehtaeh Parsons tragedy; a teenaged Halifax girl who forced younger girls to become prostitutes; a teenaged girl who was held in a basement and forced to have sex with her teen captors.
    But girls and women are not the only victims — so are boys and vulnerable young men. I’m sure you are aware of the Fenwick MacIntosh case. You’ve seen and read about the 16-year-old boy who was held in chains in a cabin in Lunenburg County and abused by three men. How many other cases are unreported?
    Who are these abusers? They are your neighbours, relatives, babysitters, teachers and every category of human beings. Do we continue to shake our heads and say, “That’s horrible! Someone should do something?” I believe we should do something. We should try to right some of the flaws in our justice system.
    We need to restore a sense of decency and respect within our homes, schools, communities and within ourselves. We need to show, not only by words but by actions, that we will not tolerate the activities of “sewer scum” in our communities.
    Contact politicians at all levels. Write letters, make phone calls. Bring it up at meetings of your group or club. Have I put a bee in your bonnet? I hope so.
    Yvonne Olson, Shubenacadie

    And 


    Abuse was commonplace
    The kind of abuse described in the Truth and Reconciliation report did not just happen in residential schools.
    In my youth, the teachers always had a strap about three inches wide and 16 inches long that they were quite willing to use and I and others had our hair pulled by teachers. We sometimes had to wear our outside clothes in class because the pot-belly stove would not heat the classroom with 40 children and six grades all together (9 a.m. till 1 p.m. for grades 7 to 12 if anyone reached that level, and 1 p.m. till 4 p.m. for the lower grades).
    There was no water in the building and there was a double privy on one side for boys and on the other for girls and I do not remember any toilet paper.
    Now that would be abuse by today’s standards and I think we are all entitled to compensation for that.
    George Le Frank, Malagash Point


      AND



    The joke is on taxpayers
    Truth and reconciliation is a bizarre joke as it applies to residential schools and the Home for Colored Children. I do not mean to trivialize these regrettable events, but they are history and one cannot change it.
    Truth and reconciliation commissions are means by which money is extorted from present-day taxpayers who had no complicity in sins of the past. But it is more efficient than recovering money from the actual perpetrators of those sins: churches, previous governments and individuals. The Supreme Court is most generous with our money.
    We already knew the truth; there was abuse and, tragically, there was death. The redundant confirmation by so-called experts and special-interest groups cost a fortune and accomplished nothing. That fortune will be minuscule compared to the “feel good” money that has been, and will be, awarded in the reconciliation phase.
    As far as cultural genocide is concerned, I think that reference is a pathetic attempt to dramatize a sad event in our history. There was no genocide.
    Robert M. Tuttle, Pugwash Junction


    AND..


    History vs. hindsight
    In your June 4 editorial, you quote the words of Sir John A. Macdonald in dealing with the residential schools issue: “Indian children should be withdrawn from parental influence and put in industrial schools where they will acquire the habits and modes of thought of white men.”
    Was that a reflection of how society in general viewed Canada’s aboriginal people at that time? Undoubtedly, yes. Before he became Pope Francis, Cardinal Bergoglio of Argentina wrote of the dangers of studying history according to the conceptions and practices of a given period; hermeneutics, the science of interpretation, must be involved. If not, we distort history and become unable to understand it.
    If we do not study cultural context, we make outdated interpretations that are out of place. Any historical analysis must be performed with its own hermeneutics of that period — not to justify the events, but rather to understand them.
    Let’s not nullify Macdonald’s knighthood, storm the Parliament buildings, hang him in effigy and destroy every statue erected in his memory.
    Gerry Fogarty, Halifax




    http://thechronicleherald.ca/letters/1292064-voice-of-the-people-june-10-2015

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    IDLE NO MORE CANADA- WAR 1812- it mattered- War of 1812 Bicentennial Highlights Unsung Aboriginal Heroes in Canada’s Creation

    http://nova0000scotia.blogspot.ca/2013/07/idle-no-canada-war-1812-it-mattered-war.html

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    Why did Prime Minister Trudeau drastically change his view of aboriginals from the White Paper?

    ANSWER:
    He changed his viwes because Harold Cardinal, an aboriginal leader, attacked the whit paper act by arguing that his people had fought for yrs to perserve their indentitiy, and the Indian act gave them that sense of community. In the face of the critism, the goernment backed down, and withdrew the white paper act.


    PHOTO:
    http://en.wikipedia.org/wiki/File:NorthAmerica1762-83.png


    Map of the North American Eastern Seaboard as divided by the Royal Proclamation of 1763. Treaty of Paris gains in pink, and Spanish territorial gains after the Treaty of Fontainebleau in yellow



    CANADA’S ABORIGINAL PEOPLES
    http://www.thecanadianencyclopedia.ca/en/article/aboriginal-people/


    go copy..
    Aboriginal Peoples
    In Canada, the term "Aboriginal people" refers to First Nations, Métis and Inuit. Aboriginal people are the original inhabitants of the land that is now Canada. In 2011, there were more than 1.8 million Aboriginal people living in communities throughout the country. Their history significantly predates the arrival of European settlers. Though severely threatened — and in certain cases extinguished — by colonial forces, Aboriginal culture, language and social systems have shaped the development of Canada, and continue to grow and thrive despite extreme adversity.
    •  
    •  

    Building an Igloo
    Contemporary Inuk man building an igloo (Corel Professional Photos).

    Native People: Cultural Areas

    Peacemaker
    Dramatizes the Iroquois legend of the Tree of Great Peace which explains the origins of the Iroquois Confederacy.

    Sitting Bull
    Confident that the North-West Mounted Police will respect him and his people, the great Sioux Chief chooses to remain in Western Canada rather than return to the United States. (1877)

    Louis Riel
    Riel, on the gallows, recalls his struggle for his people in the moments before his execution in November, 1885.

    Inukshuk
    An RCMP officer in 1931 watches a group of Inuit build one of these remarkable Northern landmarks.

    Queenston
    13 October 1812 was a fateful day for the Six Nations of the Grand River. British forces, including about 160 Six Nations warriors, were assembled at Fort George at the mouth of the Niagara River in anticipation of an American invasion, which came upriver near the small Upper Canadian village of Queenston.
    In Canada, the term Aboriginal people refers to First Nations, Métis and Inuit. Aboriginal people are the original inhabitants of the land that is now Canada. In 2011, there were more than 1.8 million Aboriginal people living in communities throughout the country. Their history significantly predates the arrival of European settlers. Though severely threatened — and in certain cases extinguished — by colonial forces, Aboriginal culture, language and social systems have shaped the development of Canada, and continue to grow and thrive despite extreme adversity.
    Aboriginal Peoples – Cultural Areas
    Aboriginal peoples, both historical and contemporary, in North America can be divided into 10 cultural areas: Arctic, Subarctic, Northwest Coast, Plateau, Plains, Eastern Woodlands (sometimes referred to as the Northeast), Southeast, Southwest, Great Basin, and California. Only the first six areas are found within the borders of what is now Canada. Contemporary geopolitical borders in North America do not reflect (and often overlap) traditional Aboriginal lands. For example, the Mohawk Nation at Akwesasne straddles both provincial (Quebec and Ontario) and international (New York State) borders, as its existence predates the establishment of the international border in 1783.
    These areas are based on linguistic divisions first defined by the ethnologist and linguist Edward Sapir in 1910, while he was head of the Anthropology Division at Geological Survey of Canada, which later became the Canadian Museum of Civilization. Sapir’s geographical framework was adopted by the Smithsonian Institution’s 1978 Handbook of North American Indians, and continue to be used widely in scholarship. The Handbook states that these categories are “used in organizing and referring to information about contiguous groups that are or were similar in culture and history,” but it is important to note that these delineations are not concrete, and neighbouring peoples always share some similarities and some differences. Rather than representing ten distinct cultures, these areas reflect geographic and cultural groupings that are fluid and often intermixed. In addition, contemporary Aboriginal peoples may live far from their ancestral homelands, and indeed may form new communities rooted in urban centres rather than traditional lands. These cultural areas are massive and generalized; what is true of a part is not always true of the whole. Some sources further divide the Eastern Woodlands into the Great Lakes and Northern Woodland regions, while others combine the Northeast and Southeast regions into simply Woodlands, and as such one must not assume that all peoples in a cultural area shared the same experiences.
    The ethnologists, archaeologists and anthropologists on whose research these articles rely were often not Aboriginal themselves . Though much of this research was done through interviews and fieldwork, it inevitably operated within a settler-colonial framework — a worldview that privileges property acquisition, European-style government and economic growth — regardless of the positive intentions of the researcher. Nevertheless, these articles remain valuable both as a historical and historiographical tools.
    The articles on the six cultural areas that cover what is now Canada are general surveys that provide only some specific anthropological information. The peoples included in these areas are in some ways similar and in other ways different. What is true for the Wendat may not have been true for the Mi’kmaq, and indeed there existed variations among bands within a group. When considering contemporary situations, it is impossible to assume that one issue, set of beliefs, or cultural reference can relate to all Aboriginal people in Canada, though in contemporary politics large-scale political movements like Idle No More have gained wide acceptance and mobilization.
    The Aboriginal peoples of Canada are considered under 6 general articles.
    Aboriginal People: Arctic
    Aboriginal People: Eastern Woodlands
    Aboriginal People: Northwest Coast
    Aboriginal People: Plains
    Aboriginal People: Plateau
    Aboriginal People: Subarctic
    There are also separate entries on the following groups:
    Abenaki
    Heiltsuk (Bella Bella)
    Nuu-Chah-Nulth (Nootka)
    Ahousaht
    Hesquiaht
    Ojibwa
    Algonquin
    Huron
    Oneida
    Assiniboine
    Iglulik Inuit
    Onondaga
    Attikamek
    Innu
    Opetchesaht
    Baffin Island Inuit
    Inuit
    Ottawa
    Bearlake
    Iroquois
    Pacheenaht
    Beaver
    Kabloona
    Peigan
    Beothuk
    Kaska
    Petun
    Blackfoot
    Kitamaat
    Sadlermiut Inuit
    Blackfoot Nation
    Kootenay
    Salish, Coastal
    Blood
    Gwich'in
    Salish, Interior
    Caribou Inuit
    Kwakiutl
    Sarcee
    Carrier
    Labrador Inuit
    Sekani
    Cayuga
    Mackenzie Inuit
    Seneca
    Central Coast Salish
    Maliseet
    Sheshaht
    Chickliset
    Métis
    Sioux
    Chilcotin
    Micmac
    Six Nations
    Chipewyan
    Mohawk
    Slavey (Slave)
    Clayoquot
    Montagnais-Naskapi
    Stoney
    Copper Inuit
    Mowachaht Muchalaht
    Tagish
    Cree
    Nahani
    Tahltan
    Dakota
    Naskapi
    Tlingit, Inland
    Dene Nation
    Netsilik Inuit
    Toquaht
    Ditidaht
    Neutral
    Tsetsaut
    Dogrib
    Nicola-Similkameen
    Tsimshian
    Ehattesaht
    Nishga
    Tutchone
    Gitksan
    Nootka
    Uchucklesaht
    Haida
    Northern Georgia Strait Coast Salish
    Ucluelet
    Han
    Nutchatlaht
    Ungava Inuit
    Hare
    Nuxalk (Bella Coola)
    Yellowknife
    Suggested Reading
    • H.A. Dempsey, Indian Tribes of Alberta (1978); P. Drucker, Indians of the Northwest Coast (1955); W. Duff, The Indian History of British Columbia (1964); L.M. and J.R. Hanks, Tribe Under Trust: A Study of the Blackfoot Reserve of Alberta (1950); H.B. Hawthorn et al, The Indians of British Columbia (1958); D. Jenness, The Indians of Canada (1932); T. McFeat, ed, Indians of the North Pacific Coast (1966); D.G. Mandelbaum, The Plains Cree (1979); R.B. Morrison and C.R. Wilson, The Native Peoples: The Canadian Experience (1987); A. Ray, Indians in the Fur Trade (1974); V.F. Ray, Cultural Relations in the Plateau of Northwestern America (1939); W.C. Sturtevant, gen ed, Handbook of North American Indians, vol 15: Northeast, ed, B.G. Trigger (1978) and vol 6: Subarctic, ed, J. Helm (1981), other volumes are forthcoming; J.W. Vanstone, Athapaskan Adaptations: Hunters and Fishermen of the Subarctic Forests (1974); M. Zaslow, ed, A Century of Canada's Arctic Islands 1880-1980 (1981).
    Links to other sites


    https://twitter.com/navysafeharbor



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    http://nova0000scotia.wordpress.com/2013/06/26/canada-military-news-june26-come-visit-nova-scotia-history-culture-music-jazzblueshiphoprap-folk-humourcountry-kitchen-check-out-r-cultures-the-fun-4-all-ages-n-disabilites-mikmaqblack-lo/



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    http://nova0000scotia.blogspot.ca/2013/08/idle-no-more-canada-usa-mexico.html 

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    QUOTE:
    Do you know about the Lakota Indians?” asked Daniel Lenchner, handing me a slightly faded photograph from the early 20th century. It was a class portrait with a location printed at the bottom: Lakota, North Dakota.
    “Now,” challenged Lenchner, “can you find an Indian in this picture?”
    I scanned the rows of Caucasian faces.
    “Not going to happen,” he continued. “We got rid of them, you know. No more Lakotas in Lakota. It looks like a class portrait, but you could also say that this is a picture of genocide.
    QUOTE:
    In this case, the story is right there on the image itself, but most of these pictures have very little context. How much of what you see comes from the pictures themselves and how much is your own projection?
    That’s the million dollar question, isn’t it? Let me show you something that addresses that. This is one of the most stunning pictures I've ever bought and there's absolutely nothing on the back. Take a look and tell me what you see.
    I see a massacre.  
    Yes, a little massacre, with what I believe is a rape. This is surely a woman with her babushka. She's laid on this table with her legs splayed, and she’s been made a little comfortable with some straw under her head. I think everybody's dead here: bodies, bodies, bodies. And, the Germans are done now. They’re heading to what looks like a small train station. Their backs are all turned away. “We’ve done our work and now we’re leaving.”
    What might be most disturbing of all is this detail of putting the straw under the woman’s head. It looks like an attempt to make her comfortable as they raped and killed her. It seems like a recognition of her humanity.
    Also, it looks like this dead man has his arm around this person here, in a protective pose.
    Best comment: "placing money on the plate on their way to build a concentration camp" Amazing article , one of the very few vice pieces that i read all the way to the end wanting more
    Nazi-Era Snapshots and the Banality of Evil
    May 13, 2014
    by Roc Morin

    http://www.vice.com/read/nazi-era-snapshots-and-the-banality-of-evil?utm_source=vicetwitterus



    Rally brings attention to missing, murdered Aboriginal men, boys
    ·         Alberta Sweetgrass

    Author: 
    By Shari Narine Sweetgrass Contributing Editor EDMONTON
    Volume: 21 Issue: 8 Year: 2014
    Evelyn Simpson and Gina Degerness stood together, holding each other and crying.  They share something no mother wants to share:  their sons are missing.  Evelyn’s son Jason Freedom Adam went missing from Edmonton on Oct. 21, 2007. 
    Degerness’ son Lucas Degerness disappeared from Prince George, BC, on June 7, 2007.
    The women were among the two dozen or so people who gathered on the steps of Churchill Square in downtown Edmonton for the first annual rally to honour murdered and missing Aboriginal men and boys.
    Bernadette Iahtail, executive director of Creating Hope Society, and co-organizer of the event with the Stolen Sisters Awareness March, said she knows a similar walk was held in Winnipeg a few years ago but she believes this walk, which took place on Fathers’ Day, is the only one of its kind now.
    “I don’t want to continue doing this but I have to. There’s nobody for our men and boys. It’s like the Creator said, you must do it. So even when my boy is found I will continue doing this,” said Degerness, who added she had “forced” herself to come to the Fathers’ Day rally.
    Degerness’ son went missing from school at the age of 14. After a week of sightings in Prince George, there was no news on Luke for years. Reported sightings in East Vancouver five years after his disappearance sent Degerness there looking for her son only to find out that it was a mistaken identification. But a month ago, a man claiming to be Luke, who is now 21, phoned a missing person’s line. There is hope once again, said Degerness, that her son will come home.
    For Simpson, there has been nothing for seven years. Adam was 29 when he disappeared, visiting Edmonton from Lac La Biche. The Edmonton Police Services classified Adam’s disappearance as suspicious. Repeated visits to EPS resulted in no new information for Simpson.
    “They said, ‘Oh, maybe he committed suicide.’ If he committed suicide, where is the body? Somebody would have found it. Nothing,” said Simpson. “I told them, “It’s just another Indian in their books….’ They said, ‘Oh, don’t say that.’ To me, in my eyes, they don’t care. They’re probably laughing about it right now.”
    Adam’s wife was one month pregnant when he disappeared. He had two other children.
    “The saddest part is that so many of our men and boys are missing and it’s not talked about, it’s not seen,” said Iahtail.
    Six Nations’ member and Two Row Times journalist Jen Mt. Pleasant has undertaken a count of murdered and missing Aboriginal men and boys. Using social media, websites such as MissingKids.ca and Albertamissingpersons.ca, and electronically archived newspaper articles, Mt. Pleasant has tallied 650 murdered and missing Aboriginal males since the 1950s.
    “There is definitely not enough awareness on this issue and it definitely speaks to the greater issue of our missing and murdered Aboriginal people,” said April Eve Wiberg, whose organization Stolen Sisters Awareness March has been instrumental in bringing awareness to the number of murdered and missing Aboriginal women and girls. That number, according to figures recently released by the RCMP, has 1,017 Indigenous women murdered and another 164 missing between 1980 and 2012.
    “Amnesty International has always said missing women and girls, but I want to say missing women and children because women raise boys, too,” said Iahtail, “and part of it is we need to change the language. We need to be able to be inclusive.”
    The walk, which was held on June 15 and called Napekasowiyinaw (Warriors), was also to mark “the traditional role of men in our communities.”
    “We have this certain misconception that men don’t care about their families, that’s why they abandon them and I think, historically, men are protectors and with the cycle of child welfare and the cycle of residential school, those roles have been missing,” said Iahtail. “There are a lot of good men out there that are providing for their families and being the best that they can be, and that’s all we can ask for everybody to be the best that we can be.”
    Iahtail noted that Caring Hope Society was having difficulty getting funding for a program that would see men mentor boys.
    “One of the biggest things is we live in a society where we dismantle families. And we’ve got to stop doing that … we need to work holistically with our families and that’s including the men,” said Iahtail.
    Photo caption: Jason Jr. stands with his grandmother Evelyn Simpson  and rally co-organizer April Eve Wiberg as they talk about the disappearance of Jason’s father.

    http://ammsa.com/publications/alberta-sweetgrass/rally-brings-attention-missing-murdered-aboriginal-men-boys


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    Aboriginal men murdered at higher rate than aboriginal women | Toronto Star (thestar.com)
    submitted 9 months ago by CDN_Rattus

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  • 1.    Canada confronts its dark history of abuse in residential schools ...
    www.theguardian.com/.../canada-dark-of-history-residential-schools - Cached
    6 Jun 2015 ... USA · europe · UK .... “If Stephen Harper's apology for residential schools is not
    followed by actions, ... warned Perry Bellegarde, Chief of the Assembly of First
    Nations. Bellegarde said Harper should move quickly on certain policy ...
    Leaders of the two opposition parties – the New Democratic Party and the ...


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  • Rights of Indigenous People

    Author and Page information

    There are approximately 370 million indigenous people spanning 70 countries, worldwide. Historically they have often been dispossessed of their lands, or in the center of conflict for access to valuable resources because of where they live, or, in yet other cases, struggling to live the way they would like. Indeed, indigenous people are often amongst the most disadvantaged people in the world.

    Who are indigenous people and what makes them different?

    There does not seem to be one definitive definition of indigenous people, but generally indigenous people are those that have historically belonged to a particular region or country, before its colonization or transformation into a nation state, and may have different—often unique—cultural, linguistic, traditional, and other characteristics to those of the dominant culture of that region or state. (For more details, see this fact sheet from the United Nations Permanent Forum on Indigenous Issues PDF formatted document (UNPFII).)
    In some parts of the world, they are very few indigenous people, while in other parts, they may number into the hundreds of thousands, even millions. Over the years, many groups of people have been wiped out, either by diseases of colonizing peoples, or through policies of extermination.
    Those indigenous societies that remain today are predominantly subsistence-based (i.e. farming or hunting for food for immediate use), and non-urbanized, sometimes nomadic.
    Back to top

    Conflicting Issues such as Environment, “Biopiracy”

    Some people have been critical of indigenous peoples’ treatment of the environment, noting examples such as the deforestation of Easter Island or the disappearance of large animals from parts of America and Australia caused by native people.
    However, others have argued that more generally, many indigenous people, for decades—even centuries—have accumulated important knowledge and traditions that allow them to work with nature rather than destroy it, because they are dependent on it and thus have a sense of interdependence. (See for example, works by Indian scientist and activist, Vandana Shiva.)
    In other parts of the world, such as India, Brazil, Thailand, and Malaysia, multinational companies have been accused of participating in “biopiracy” whereby biological resources used by communities openly for generations (decades, centuries, or even millennia in some cases) have been patented away, leaving the local people unable to use their own local plants and other resources. This is discussed further on this site’s article, Food Patents—Stealing Indigenous Knowledge?. For other indigenous people, logging, dam projects and other activities threaten ways of life, sometimes leading to conflict.
    Issues ranging from the current form of economic globalization, to climate change, all have an impact on indigenous people too. The following video clips give a few different perspectives on this.
    The first is a speech (15 minutes, transcript) from Sheila Watt-Cloutier, former chair of the Inuit Circumpolar Council that represents more than 150,000 Inuit of Canada, Greenland, Alaska and Russia. She is a long-time defender of Inuit rights and has been the political spokesperson for the Inuit for more than a decade. She talks about the changes occurring in the Arctic region due to climate change and what that means for the Inuit people. She argues for the “right to be cold”. (This clip is an extract from a Democracy Now show on indigenous people.)
    Sheila Watt Cloutier, Sheila Watt-Cloutier: Inuit’s Challenge in the Arctic, November 23, 2007, Democracy Now!
    This longer documentary from explore.org also looks at the environmental and climatic changes in the Arctic and its impact on the indigenous populations:
    Arctic: Change at the Top of the World, Explore.org, September 2007
    This next clip (10 minutes, transcript) is also an extract from another Democracy Now show. This one is an interview by Amy Goodman and Juan Gonzalez with President Evo Morales of Bolivia in which they discuss indigenous rights and challenges. An Aymara Indian, Evo Morales became the country’s first indigenous president when he was elected nearly two years ago with more popular support than any Bolivian leader in decades.
    Evo Morales, Evo Morales: Indigenous Rights, September 26, 2007, Democracy Now!
    This next clip (1 minute, transcript not yet available) is a short discussion by an Aboriginal elder on how his people are coping with the modern world. (This clip is also an extract from a larger interview (54 minutes) from the Global Oneness Project.)
    Major “Muggi” Sumner, Share the “Me” Stuff, Global Oneness Project
    In this next clip, Priscila Néri, from the social justice organization, Witness, posts an informative video asking if environmental rights are human rights. The point made is that for many communities, the environment provides a means for them to live. Environmental degradation jeopardizes that and as such, threaten their human rights too; the two are interwoven:
    Earth Day: Do Environmental Rights = Human Rights?, The Hub, Witness, April 20, 2009
    Back to top

    Indigenous people have often had many rights denied

    As the UNPFII notes,
    Indigenous peoples around the world have sought recognition of their identities, their ways of life and their right to traditional lands, territories and natural resources; yet throughout history, their rights have been violated. Indigenous peoples are arguably among the most disadvantaged and vulnerable groups of people in the world today. The international community now recognizes that special measures are required to protect the rights of the world’s indigenous peoples.
    — About UNPFII/History, United Nations Permanent Forum on Indigenous Issues (UNFPII), accessed October 16, 2006
    Indigenous people have often found their lands and cultures overridden by more dominant societies. During the era of European colonial expansion and imperialism, it was common for Europeans to think of themselves as more superior over others.
    Many Europeans at that time saw native peoples from regions such as Africa, Asia and the Americas as “primitives,” or “savages” to be dominated. This would help justify settlement and expansion into those lands, and even slavery. Without civilization these people could be regarded as inferior, and if seen as “non-people” then European colonialists would not be impeding on anyone else’s territory. Instead, they would be settling “virgin territory” (sometimes “discovered”) overcoming numerous challenges they would face with much courage.
    Other Europeans saw the same people as perhaps savages, but ones that could be “saved” by being civilized and introduced to Christ. Hence, many European Christian missionaries saw their goal as “civilizing the savages.” (Some of these attitudes still prevail though perhaps not as forthright, or even intentionally, as popular literature of that time that would have depicted non Europeans as inferior or at least to be feared, are still celebrated today. See works by Edward Said for more on this, such as the classic Orientalism (Vintage Books, 1979), and Culture and Imperialism, (Vintage Books, 1993).)
    Today, celebrations of days such as Columbus Day in the US therefore raise bitter feelings for indigenous people. Interestingly, Christopher Columbus never set foot in the United States, though that day is celebrated there. (Democracy Now! radio show discusses explores this issue in more detail looking at the theme of power and dominance ideology that underpins why this day would still be celebrated.) For people of color and especially native American Indians, Columbus Day causes anger as they object to honoring a man who opened the door to European colonization, the exploitation of native peoples and the slave trade.
    Many Europeans and their descendants around the world have tried to look back at history and ask how it was that Europe and the West prospered and rose to such prominence. The late Professor J.M. Blaut accused many historians and others of employing self-congratulation and projecting eurocentric world views, whereby reasons for Europe’s rise were (and still are) attributed to things like favorable conditions for agriculture, for democracy to grow, and for economic superiority to take hold. Race was sometimes claimed to be a factor, too.
    Blaut was critical of these and other underlying assumptions and belief systems that guided this view, showing many assumptions to be false, and suggested instead that colonialism and the “discovery” and exploitation of the Americas, with the plunder of silver, gold and other resources helped fund a European rise.
    Blaut’s work is presented in two books (though a third was never finished for he passed away), part of a volume called The Colonizer’s Model of the World. His two books are Geographical Diffusionism and Eurocentric History (Guilford Press, 1993), and Eight Eurocentric Historians, by J.M. Blaut (Guilford Press, 2000).
    It was after World War I and II that movements for indigenous rights starting gaining more traction. Witnessing the immense destruction, violence and barbarism of those wars, colonized people began questioning the European claim that their civilizations were superior and peaceful. Weakened European countries could no longer hold on to their colonies, and a wave of anti-colonial and nationalist movements sprung up as people around the world saw their chance to break free. European countries began conceding territories, and for many indigenous groups, accepted that they should have more rights to determine their own destiny.
    Under international law, tribal people, for example, do have some recognized rights. The two most important laws about tribal peoples are Conventions 107 and 169 under the International Labor Organization (ILO), part of the UN system.
    Survival International, a prominent organization that presses for the rights of tribal peoples, summarizes that
    These conventions obliges governments to identify the lands and protect these rights… It ensures recognition of tribal peoples’ cultural and social practices, obliges governments to consult with tribal peoples about laws affecting them, guarantees respect for tribal peoples’ customs, and calls for protection of their natural resources.
    — International Law, Survival International, undated
    The struggle for such rights is still not over. Many governments routinely violate the rights of indigenous people. A slow process is, however, raising hope for a more comprehensive set of rights, although some major countries are still against some particular aspects.
    Back to top

    UN Declaration on Rights of Indigenous Peoples

    After taking more than 20 years to draft and agree, on June 29, 2006, the United Nations Human Rights Council adopted the U.N. Draft Declaration on the Rights of Indigenous Peoples.
    The Declaration emphasizes the right of indigenous peoples to maintain and strengthen their own institutions, cultures and traditions and to pursue their development in accordance with their aspirations and needs.
    Although it would not be legally binding if it were ever adopted by the General Assembly, indigenous communities around the world have pressed hard for this and have felt that the adoption of the declaration will help indigenous people in their efforts against discrimination, racism, oppression, marginalization and exploitation.

    Major Countries Opposed to Various Rights for Indigenous Peoples

    The process to draft the aforementioned declaration moved very slowly, not because of some imagined slowness and inefficiencies of an over-sized bureaucracy, but because of concerns expressed by particular countries at some of the core provisions of the draft declaration, especially the right to self-determination of indigenous peoples and the control over natural resources existing on indigenous peoples’ traditional lands.
    Some historically and currently powerful countries have been opposed to various rights and provisions for indigenous peoples, because of the implications to their territory, or because it would tacitly recognize they have been involved in major injustices during periods of colonialism and imperialism. Giving such people’s the ability to regain some lost land, for example, would be politically explosive.
    Inter Press Service (IPS) notes, for example, that countries such as the United States, Australia, and New Zealand, have all been opposed to this declaration. These countries have noted in a joint statement that “No government can accept the notion of creating different classes of citizens.”
    Furthermore, as IPS also noted, the delegation claimed that the indigenous land claims ignore current reality “by appearing to require the recognition to lands now lawfully owned by other citizens.”
    The problem with the delegations’ views are that they ignore historical reality. To say that “creating different classes of citizens” is objectionable does sound fair. However, in this case, different classes were created from the very beginning as indigenous people were cleared off their lands and either treated as second class citizens, or, not even considered to be citizens in the first place. Many of these laws then, were often made by a society that never recognized or accepted that such people had rights, and so the law only applied to the new dominant society, not the original people.
    There are of course complications to this. For example, there is often a contentious debate about whether some European settlers colonized land that was not inhabited before, or were used by nomadic people, in which case European settlers could argue (from their perspective) that the land was not properly settled. Also, European settlers can also note that sometimes agreements were made with indigenous people to obtain certain lands, but it is also contentious as to whether all these agreements would have been made fairly, as some were made at gun point, while other agreements were achieved through deception and various forms of manipulation.
    Survival International criticizes Britain and France, of being opposed to some aspects of rights for indigenous peoples, as well as the United States. These two countries, formerly commanding vast empires and colonies have also subjected native peoples to cruel denial of rights and oppression.
    A key part of the declaration has been the “collective” right of indigenous peoples, for they are seen by many indigenous communities as “essential for the integrity, survival and well-being of our distinct nations and communities. They are inseparably linked to our cultures, spirituality and worldviews. They are also critical to the exercise and enjoyment of the rights of indigenous individuals.” (Letter from 40 indigenous peoples’ organizations to Tony Blair, September 2004, quoted by the above-mentioned article from Survival International.)
    A reason such countries may be opposed to collective rights is that it implies land and resource rights, whereas supporting only individual rights would not. Collective rights could therefore threaten access to valuable resources if they cannot be exploited, or if they are used for, and by, the indigenous communities.
    As Survival International also notes, individual rights is sometimes an alien concept to some societies, and it can be easier to exploit individuals than a collective people:
    Full collective rights over land and resources are essential for the survival of tribal peoples. The Yanomami of Amazonia, for example, live in large communal houses called yanos. The concept of ‘individual ownership’ of such a building is nonsensical. A tribe’s right to decide, for example, whether a mining company should be allowed to operate on its land, also only makes sense as a collective right. The UK claims, however, that these vital collective rights should be individual rights ‘exercised collectively.’ In the USA, the infamous Dawes Act of 1887 demonstrated the danger of this approach. The Act turned communally-held Indian lands into individual plots; 90 million acres of Indian land were removed at a stroke, and the reservations were broken up.
    — UK Government blocks historic UN Declaration, Survival International, February 1, 2005
    When interviewed in the above-mentioned IPS article, Stephen Corry, director of Survival International noted,
    The imperial era was largely based on the dispossession of most of the world’s indigenous people … It cannot be considered over until the world accepts these peoples’ rights.
    — Stephen Corry, Director of Survival International, interviewed by Haider Rizvi, UN Faces Test on Native Rights, Inter Press Service, October 13, 2006

    Setback: draft Declaration opposed/delayed by a UN General Assembly subsidiary in November 2006

    A set-back for adoption of this declaration came at the end of November 2006 when, somewhat unexpectedly, a subsidiary body of the U.N. General Assembly rejected the draft declaration, proposing more time for further discussion.
    As reported by IPS (previous link), some African countries who had previously supported the declaration this time raised concerns about the phrase “right to self-determination” because much of Africa is considered indigenous and they feared unwanted rebellions by some groups within their borders.
    Some indigenous leaders, disappointed by this, claimed it was pressure from US, Canada, Australia, New Zealand and others opposed to the declaration, that had lobbied for this position, behind the scenes.
    IPS also added that, “The U.S. and its allies argue that the declaration is ‘inconsistent with international law.’ The U.S. has also repeatedly held that the indigenous land claim ignores current reality by ‘appearing to require the recognition to lands now lawfully owned by other citizens.’”
    What the US position seems to ignore is that many lands now “lawfully owned”, have been based on an initial theft from others. As detailed further above and summarized here:
    • Historically, conquering societies have created arguments and moral justifications for their approaches.
    • Some have included views that the former people living in the conquered lands were not “civilized” (they were “savages” etc), and had no concept of individual property rights, etc and so they never “owned” the lands they lived in
    • Therefore it was seen as okay to claim the “unoccupied” or “unowned” land as their own.
    • Furthermore, this subtle imposition of the outsider’s culture, practices and norms onto other cultures (to whom many facets may be alien or alternative to their ways) when used in this manner, is coercive and denies them rights, while transferring them to the newcomers instead.
    • And so, if ever the formerly dispossessed people attempt to regain some of what they unfairly lost, then it will be countered by such technicalities.
    In the case of the US, Canada, Australia, and New Zealand, they have, in theory, an enormous amount to lose if this declaration ever became a stepping stone to monumental indigenous claims, and therefore it is resisted.
    (The resolution for amendments to the draft was endorsed by 82 countries. 67 voted against it, and 25 abstained.)
    As another IPS report notes, while disappointed with the recent vote, many still feel the declaration is powerful and positive, even in draft form. For example, it had a strong endorsement from the UN Human Rights Council and the draft “was the basis for the formulation of the Indigenous People’s Rights Act in the Philippines, and it has been used as a framework for changing constitutions in Latin America” notes an interviewed activist.
    However, Amnesty International fears the delay could result in a weaker draft declaration, fearing an attempt to reword parts of the declaration for future adoption, and warned that any rewording must be fully transparent, allowing all stakeholders to continue to participate.
    Massachusetts-based Cultural Survival, an organization campaigning for indigenous rights around the world, shares these concerns and is very critical of larger states’ lobbying of smaller states to vote against this declaration. They felt it was a tactic to ultimately kill the declaration:
    Packaged as a mere delay, the vote received no press coverage or wider attention. In fact, the tactic was designed to kill the declaration. No regular sessions of the General Assembly are scheduled after mid-December, and there is no budget authorized for a special session. Moreover, there is nothing in the resolution that would ensure indigenous peoples’ participation in the committee’s deliberations.
    Why was the declaration shot down? At least some African states are concerned that it does not define “indigenous” and that it supports “self-determination” for indigenous peoples. Those states take the view that all Africans are indigenous, and that self-determination—one of the key points of the declaration—only applies to nations trying to free themselves from the yoke of colonialism. While fair concerns, the declaration, which is not legally binding, is clear that the meaning of these terms must be defined in context and negotiated between indigenous peoples and the state in which they live.
    But the real impetus behind the initiative came from the same very powerful states that have objected all along. What they don’t like is the language in the declaration that gives indigenous peoples rights to their lands and resources, and ensures their free, prior, and informed consent before those rights are impeded upon.
    — UN General Assembly Declines Vote on Declaration on the Rights of Indigenous Peoples, Cultural Survival, December 4, 2006

    Declaration Adopted By UN General Assembly, September 2007

    Despite the above concerns, the UN General Assembly eventually adopted the declaration on September 13, 2007. Predictably, Australia, Canada, New Zealand, and the United States voted against the declaration when 143 nations voted in favor of it.

    Opposing countries rethinking their stance?

    In October 2010, Inter Press Service reports that the four opposers to the declaration have all been rethinking their stance: “[Australia and New Zealand] have since reversed their positions and, in March, Canada announced its intention to change its position. Around the same time, the U.S. also decided to undertake a review of its position.”
    11 countries also abstained at the time. Two of those, IPS also added, have since endorsed it: Colombia and Samoa.
    Back to top

    Customary Law—backward or relevant justice systems?

    Many indigenous cultures having developed their own societal traditions and norms naturally have ways to deal with crimes. Various anthropologists and others have noted some interesting differences between some traditional systems of justice and modern law. Guisela Mayén provides a useful summary:
    indigenous law consists of a series of unwritten oral principles that are abided by and socially accepted by a specific community. Although these norms may vary from one community to another, they are all based on the idea of recommending appropriate behavior rather than on prohibition.
    … customary indigenous law aims to restore the harmony and balance in a community; it is essentially collective in nature, whereas the Western judicial system is based on individualism. Customary law is based on the principle that the wrongdoer must compensate his or her victim for the harm that has been done so that he or she can be reinserted into the community, whereas the Western system seeks punishment.
    — Guisela Mayén, quoted by Louisa Reynolds, Mayan law still lacks official recognition, Latin America Press, October 6, 2006
    Rachel Sieder, quoted in the same article notes that such laws are not fixed; they adapt to circumstances, but also adds that it isn’t necessarily worse or better than the western approach, just different.
    As the above cited article also exemplifies, many indigenous systems are often not recognized officially, even in countries with large indigenous populations. “Ethnocentrism” is also practiced sometimes, when some societies look at indigenous systems as backward or barbaric.
    Anthropologists such as Richard Robbins (see for example, his book Global Problems and the Culture of Capitalism, (Allyn and Bacon, 2002, 2005), Jared Diamonds (see for example, Guns, Germs and Steel, (W.W. Norton and Co., 1997) make observations that in hunter-gather societies that pre-date our agricultural-based civilizations, the need for official systems of justice was not necessary. We sometimes view such systems as barbaric, backward and non-civilized, as we tend to view it through our civilization lens.
    However, these systems—not necessarily peaceful in some romantic way—were, however, effective. For example, there was tacit knowledge that committing certain crimes would not be wise to do because the perpetrator would likely be cast out of the tribe or group, which in some ways would certainly be as bad as a prison sentence. In addition, because people would tend to know each other personally, there would be less tendency to commit many types of crimes we are familiar with today. In our societies of large populations where we are likely to know hardly anyone (comparatively), a more formal system of rules of law tends to work well.
    In the United Kingdom recently, there has been much made about overflowing prisons, the problem of violent youth, even overflowing youth detention centers. A number of considerations in recent years has also been to put in place “anti social behavior orders” (ASBO’s) whereby attempts are made to keep people in the communities but be visibly punished or restricted in some way.
    This technique being tried in UK has certainly come under criticism and it is by no means certain that it will work in the long run, but that different attempts are being considered does show that in a way then, there some a commonality with the more indigenous systems, suggesting that indeed indigenous systems are not necessarily bad, and there may be a place for various alternatives in modern society as well.
    In addition, as Mayén’s article also notes, about the Mayan people in Latin American countries such as Guatemala, such indigenous systems may indeed be very relevant for such large indigenous populations.
    In various countries in Africa, traditional systems of justice have often helped people come to term with conflict as part of a rebuilding process. Truth and reconciliation commissions, such as the well-known one in South Africa have bought victims and perpetrators together.
    Truth commissions attempt to establish what happened, why, by whom, and may even include provisions for amnesty, forgiveness, or appropriate justice, all in the hope that “never again” should such gross human rights abuses occur. Victims get the chance to be heard and perpetrators have the opportunity to reintegrate back into society without the fear of backlash. In Africa, there have been commissions in South Africa, Sierra Leone, Rwanda, the Central African Republic, Ghana, Nigeria, and Kenya. Liberia and the Democratic Republic of Congo have also hinted at the prospect of truth commissions.
    These systems are not perfect, as sometimes war criminals may get off lighter than expected.
    A visit to South Africa revealed to me that indeed there were some African people unhappy that some people from the apartheid regime had been spared prison or other forms of punishment and even had gone on to create wealthy businesses while their victims continued to suffer the effects of their harsh treatment at the time.
    For example, there were moving stories from former political prisoners in South Africa, including one who was with Nelson Mandela, whereby their white prison guards were forgiven for many crimes committed on them, only to find that the guards had since gone on to make a lot of money in new business ventures. In the meanwhile, the prisoner had remained in poverty, continuing to suffer from the effects of the beatings and other damage received while in prison—without any compensation. There are many individual stories like this, not just from prisoners. However, as Robert Rotberg noted in Truth vs Justice, these were part of a set of compromises that was felt would be needed to forge a successful multiracial society.
    In Rwanda, following the genocide, the sheer number of cases to be tried through retributive justice could not cope, so a traditional system—usually limited to small minor disputes—was incorporated as well, called gacaca, based more on restorative justice, whereby elements of leniency for admitting crimes, reparations to victims, and apology were essential. While this has helped, some people are still bitter, as these systems are not perfect. Yet, the traditional system has been seen as more citizen-based, while the official tribunal system is seen as remote and disconnected from local people. The tribunal has been left for those who planned the genocide and other such officials. The Rwandan experience with truth and reconciliation is explored in more detail on this site’s section on Rwanda.
    Sierra Leone, another country recovering from immense violence has also seen mixed results from such commissions, and Lyn Graybill and Kimberly Lanegran survey these in detail, and conclude that there should be guarded optimism for such transitional justice systems:
    South Africa’s TRC appears to be making a lesser contribution to interpersonal reconciliation than to national unity…. the interpretations of “the truth” revealed by a process like South Africa’s truth commission must be regarded as one set of voices among many others.… Both the ICTR and gacaca will fall short of hastening full reconciliation which Rwandans need to avoid future violence, but [there is hope] that Rwandans will receive some measure of justice. Similarly, … Sierra Leone’s truth commission has struggled to fulfill its objectives and appears to have made limited contributions to addressing the needs of its major stakeholder groups. Amputees, for example, regard reparations as the single most important component of justice for them, but the truth commission can only make recommendations to Sierra Leone’s government for appropriate payments for victims. None of … these experiments in transitional justice have been irrelevant or total failures, but all do call for modest expectations and rigorous evaluation of the actual results.
    — Lyn Graybill and Kimberly Lanegran, Truth, Justice, and Reconciliation in Africa: Issues and Cases, African Studies Quarterly, (University of Florida), Volume 8, Issue 1, Fall 2004
    Back to top

    Indigenous Peoples’ Struggle Around The World

    The International Work Group for Indigenous Affairs (IWGIA) has for years worked on these issues. Their world reports detail issues and struggles for indigenous people around the world. Their 570-page report for 2006, The Indigenous World 2006 PDF formatted document, for example, details the following areas:

    Image: Population distribution in the circumpolar Arctic, by country (including indigenous population), UNEP/GRID-Arendal Maps and Graphics Library, (Accessed 22 October 2009). Visit link for full size image.
    The Circumpolar North
    • The Arctic Council
    • Greenland
    • Sápmi in Norway and Finland
    • Russia
    • Alaska (USA)
    • Arctic Canada
    North America
    • Canada
    • United States of America
    Mexico and Central America
    • Mexico
    • Guatemala
    • Nicaragua
    • Panama
    South America
    • Colombia
    • Venezuela
    • Suriname
    • Ecuador
    • Peru
    • Bolivia
    • Brazil
    • Paraguay
    • Argentina
    • Chile
    Australia and the Pacific
    • Australia
    • The Islands of the Pacific
    • West Papua
    East and Southeast Asia
    • Japan
    • Tibet
    • Taiwan
    • Philippines
    • Indonesia
    • Malaysia
    • Thailand
    • Cambodia
    • Vietnam
    • Laos
    • Burma
    • Nagalim
    South Asia
    • Bangladesh
    • Nepal
    • India
    Middle East
    • The Marsh Dwellers of Iraq
    • The Bedouins of Israel
    North and West Africa
    • The Amazigh people of Morocco
    • The Touareg People
    The Horn of Africa and East Africa
    • Ethiopia
    • Kenya
    • Tanzania
    Central Africa, Cameroon and Gabon
    • Uganda
    • Rwanda
    • Burundi
    • The Democratic Republic of Congo (DRC)
    • Republic of Congo (Congo Brazaville)
    • Gabon
    • Cameroon
    Southern Africa
    • Angola
    • Namibia
    • Botswana
    • South Africa
    Combining information from the above and a chart from the International Forum on Globalization looking at parts of the world where modern economic corporate globalization has impacted indigenous communities, the following world map of indigenous people has been constructed. While crude (for example, a large country may just have a portion of indigenous people in it, in a few areas only), it gives an idea of the global nature of this issue:
    World map shows many countries around the world have indigenous peoples
    Image: countries with indigenous populations
    Back to top

    More Information

    The above only scratches at the surface of the issues. For more detail, consider the following as useful starting points:
    Back to top

    Where next?

    Other options

    Author and Page Information

    • by Anup Shah
    • Created: Sunday, October 15, 2006
    • Last Updated: Saturday, October 16, 2010

  • View image on Twitter 

BLOG S:



BLOGGED:

ONE BILLION RISING- Canada Military News Feb/2015- IDLE NO MORE CANADIANS- All Canada's girls and women need saving- especially those isolated - it's time STORIES/BLOGS/HELPLINES- ONE BILLION RISING /HISTORY OF CANADA- AND WOMEN EARNING THE VOTE - so f**king vote Canada whatever party u choose.... VOTE -Afghan women did in the face of butchers and sleeting rain barefoot- VOTE - thank u Pope Francis and John Baird 4 stepping up and saying women and girls matter #1BRising

http://nova0000scotia.blogspot.ca/2015/02/one-billion-rising-canada-military-news.html

 

 

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BLOGGED:

CANADA MILITARY NEWS- Innu Peoples Starving in Canada- History of First Nations Inuit Peoples- why have all politicians and UN ignored starving people in Canada and getting us 2 send our money 2 other countries since the 60s??? Why? Let’s feed our own now.... Let’s make our First Nations Inuit People feel our love n devotion- lotsoflinks.-IDLE NO MORE CANADIANS/Canada History of Innu First Peoples of Canada- we love u

http://nova0000scotia.blogspot.ca/2015/01/canada-military-news-canadas-innu.html

 

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BLOGGED:

IDLE NO MORE CANADA- the systemic abuse of Aboriginal-First Nations, Inuit, Metis and Non-Status Peoples 10,000- WOMEN AND CHILDREN is horrific- from among the reservations- tribes -2 the very laws that refuse 2 protect Canada's women and girls- FIX THIS CANADA BY ALL WORKING 2GETHER - WE MUST DO BETTER/ First Peoples elected leaders must STOP ABUSING $$$$$- while their people lie in severe poverty... Canadians are weary of this and so are the First Peoples /CANADA we all must do better - serious reading not 4 lighthearted

http://nova0000scotia.blogspot.ca/2015/01/idle-no-more-canada-systemic-abuse-of.html

 

 

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BLOGGED:

IDLE NO MORE -ACADIANS -MI'KMAQ- AFRICVILLE- NOVA SCOTIA- some history on our (Mi'kmaq) Indigenous First Peoples & Acadians and our Canada and Nova Scotia- getcha Idle No More on... come visit -2 official languages and 200 cultures -TONS OF LINKS- because it matters

http://nova0000scotia.blogspot.ca/2014/09/idle-no-more-canada-nova-scotia-some_17.html

 

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BLOGGED:

NOVA SCOTIA HISTORY.... little known...GETCHA Nova Scotia and Canada on... come visit - INCREDIBLE HISTORICAL FIND... u can browse and check the photos on the site/ and yes NOVA SCOTIA HAD SLAVES/and all the 1ST newspapers and historical facts are amazing March 19 -2015 /Honouring Nova Scotia's - The Oxford Journal

http://nova0000scotia.blogspot.ca/2015/03/nova-scotia-history-little-knowngetcha.html

 

 

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BLOGGED:

O CANADA- More Aboriginal Girls 14 to 18 thrown out on the street 2 be raped and murdered- oftend by Aboriginal men/boys??? WTF??? 11% million women are Aboriginal --PROSTITUTES-SEX TRAFFICKING-Let's talk about it Canada/ Women Equal Men in our Canada- PROSTITUTION- how can any politician condone the abuse of women.... DID THE HIGHWAY OF TEARS TEACH US NOTHING???-... did little girls and women horrendously abused teach us nothing.... women kneeling b4 men??? Seriously in 2014- and u want 2 make this NewAgeMedia Pretty... oh so Pretty??? in the year 2014??? ONE BILLION RISING- break the chains- no more abuses-no more excuses -RELOCATION REVISITED: SEX TRAFFICKING OF NATIVE WOMEN IN THE UNITED STATES- 2 many First Nations children dumped in2 foster care- How many MISSING CANADIAN PROSTITUTES IS THE QUESTION-DON'T DISCRIMINATE- git r done- ONE BILLION RISING- Walk a mile in their shoes Canada -we were going 2 help and change the world -4 all the good political greed and indifference is worst enemy of humanity /PAEDOPHILE HUNTING /Sept. 20 2014 REZA and CODY- pimped hundreds of children after torture and rape- WTF CANADA???-DECEMBER 2014

 

http://nova0000scotia.blogspot.ca/2014/07/o-canada-women-equal-men-in-our-canada.html

 

 

 

BLOGGED:

CANADA MILITARY NEWS- understanding Canada- we need 2 understand the history of England and France's influence forming r new country Canada /History of Quebec French our glorious Quebec-New France /First Peoples /blogspot links always provided

 

http://nova0000scotia.blogspot.ca/2015/05/canada-military-news-understanding.html

 

 

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BLOGGED:

CANADA MILITARY NEWS: April 14- United States, Europe, Canada etc. ur hypocracy is telling- why not fix ur own countries horrible injustices and severe breakdown of communication of the people u serve- WTF??? seriously- get away from Ukraine- and stop slapping Russia and China when ur warts are as deep- IDLE NO MORE AMERICAS FIRST PEOPLES- u are all immigrants 4 God's sake.

 

http://nova0000scotia.blogspot.ca/2014/04/canada-military-news-april-14-united.html

 

 

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BLOGGED:   Let’s talk MENTAL HEALTH CANADA

 

Clara Hughes CANADIAN OLYMPIAN- Finishes Bike Ride -July 3 update-from the mouths of the children- JUNE 26 UPDATE- CANADA DAY'S COMING-JULY 1- GET UR CANADA ON -4 CANADA OLYMPIAN CLARA HUGHES BIG RIDE 4 MENTAL HEALTH FOLKS- send her tweets of support and love- Hey it’s Canada –Mental Health matters. NEWS UPDATES-Teen/Youth/PTSD/Abuse/Bullying stuff /Our Olympian Clara's completes journey 4mentalheal-let's talk-July 1- Clara's in Ottawa CANADA DAY 2014/SEPT 24 NS RCMP- preventing violent encounters -respect homeless and psychiatric problems DO LIST

http://nova0000scotia.blogspot.ca/2014/03/students-and-youth-are-stepping-up.html

 

 

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BLOGGED:

CANADA MILITARY NEWS: Mar 13, 2014- IDLE NO MORE CANADA-Afghan Youth doing the same-brilliant and smart and no more tent talk/News of 2day/HISTORY POSTS FROM 2003 ON COMING -HERE'S SOME/Critical Surveys show love of Afghans 4 boots on the ground and respect of cultures- O Canada /Laura Bush visits Afghanistan 4 women and girls 2005- 158 IN PICTURES N 24 FROM 9/11/01- Canadians Remember

 

http://nova0000scotia.blogspot.ca/2014/03/canada-military-news-mar-13-2014-idle.html

 

 

 

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BLOGGED:

CANADA MILITARY NEWS: Nov26-SEALS- IDLE NO MORE CANADA- FREE TRADE THIS CANADA: Every four or five days Europe kills more animals for their fur than the entire annual Canadian hunt does in a year

https://www.blogger.com/blogger.g?blogID=1431552856597361127#allposts/postNum=369

 

 

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BLOGGED:

O CANADA- English-French-Aboriginal Versions- Canadian Please- FUN CANADIAN JOKES- humor- God Bless Canada- October 2013

http://nova0000scotia.blogspot.ca/2013/10/o-canada-english-french-aboriginal.html

 

 

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Blogged:

IDLE NO MORE CANADA-July 209- Mi'kmaq history-Eskasoni's Goat Island-back in time/ ANCIENT MI'KMAQ CUSTOMS- Shaman's Revelations- before the Europeans

 

http://nova0000scotia.blogspot.ca/2013/07/idle-no-more-canada-july-209-mikmaq.html

 

 

 

BLOGGED:

 

IDLE NO MORE CANADA- MI'KMAQ MONTH IN NOVA SCOTIA- 11,000 years- We mourn Albino Moose murdered- must learn Mi'kmaq nature's way pls./Some fall fun Annapolis Valley/Good Books/Mi'kmaq traditions, history and videos

 

http://nova0000scotia.blogspot.ca/2013/10/canada-nova-scotia-celebrates-mikmaq.html

 

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BLOGGED:

IDLE NO MORE-Aug 24 2013 facts and heartbreak and healing time- CANADA- AMERICAS- RIP Elmore Leonard- RIP Johnny Cash Cherokee- Chief Dan George-God's partner- BLACKS HAD IT HARD- WHAT ABOUT IDLE NO MORE - 10,000 years- the First Peoples -it's time 2 stand up Canada/USA/Australia/Americas/NewZealand/United Nations- it's time

 

http://nova0000scotia.blogspot.ca/2013/08/idle-no-more-aug-24-2013-facts-and.html

 

 

BLOGGED:

 

CANADA MILITARY NEWS AUGUST 25 2014- CANADA CITIZENSHIP- British Empire-Commonwealth/Canada New France/Canada War 1812/Dual Citizenship-travel living abroad rules and laws – Getcha Canada On friends... WINNIE THE POOH -100 years old-Canada's Connection commemorating WWI- Winnie the Real bear from Winnipeg Battalion 2 London Zoo 2 purest love bear stories

http://nova0000scotia.blogspot.ca/2014/08/canada-military-news-august-5-2014.html

 

 

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BLOGGED:

CANADA MILITARY NEWS: Canada's UNIONS- CUPE (POSTIES) N GREEN PARTY SUPPORTING HAMAS??? - Remembering Randy and Janet Connors and the horrific nightmare of AIDS and betrayal of innocent Canadians from Presidents 2 Red Cross donor institutions-CANADA'S STORY/July 22, 2014

 

http://nova0000scotia.blogspot.ca/2014/07/canada-military-news-jul-22-2014-canada.html

 

 

 

 

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BLOGGED:

CANADA MILITARY NEWS: Commemorating WWI- Honour-Freedom- Camp Aldershot Nova Scotia-WWI CONSCRIPTION CRISIS- WWII prisoner Camps Canada- As victors of WWII we asked uncle Harold- as we were surrounded in horrid poverty- are u sure we won Uncle Harold- thank u 4 our freedoms/posted JULY 21 2014-

http://nova0000scotia.blogspot.ca/2014/07/canada-military-news-july-21-2014.html

 

 

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