First Nations History

Written with Neil Burgess of the Shipwreck Preservation Society of Newfoundland and Labrador, a review of the history and archaeology of US Navy Hudson PBO-1 bomber 03844 from VP-82 Squadron that crashed near Harbour Buffett on Long Island, Placentia Bay, Newfoundland and Labrador.

Scandals often do lead to reforms, but the reforms usually work to protect the potential agents of scandal rather than its actual victims. Indeed it is the scandal itself that must be erased, not the underlying systemic reasons for it. The scandal is only the tip of the iceberg, the moment of excess that, in the end, works to conceal the far more endemic excesses that, at least for modern times, have become normalized through our modern convictions about free trade, public virtue, corporate responsibility, political self-determination, and national sovereignty.

Le champ d'études comprenant théorie et pratique des luttes pour la reconnaissance s'est développé au cours des cinquante dernières années dans une relative indépendance par rapport au champ de la démocratie délibérative et agonistique. Au cours des dix dernières années, ces deux champs ont fusionné. Les tribunaux, législatures, ministères et armées rivales, tout autour du monde, ont souvent laissé la gestion des conflits de reconnaissance aux soins de diverses institutions pratiques de négociation et dialogue. Le résultat fut l'émergence d'un nouveau champ, hybride : « reconnaissance et dialogue ». Cet article propose un examen critique de cette émergence et des forces et faiblesses de ce nouveau champ, et examine ses implications politiques et légales. Mots-clefs : lutte pour la reconnaissance, procédures dialogiques, normes intersubjectives de reconnaissance mutuelle, gouvernance. The field comprising both theory and practice of struggles over recognition developed over the last 50 years in relative independence of the parallel field of deliberative and agonistic democracy. Over the last decade these two fields in both theory and practice, have merged because courts, legislatures, ministries and rival armies around the world have often turned the reconciliation of struggles over recognition over to various institutions and practices of negotiation and deliberation. The result is the emergence of a new hybrid field of recognition and dialogue. This paper is a critical examination of the emergence and the strengths and weakness of this new and important field of politics and law.

Ce livret retrace le trajet des membres du groupe d’étudiants
constituant la 2e édition du programme court
d’anthropologie comparée du département de Sciences des
religions de l’Université du Québec à Montréal (UQAM,
Canada). Intitulé Au rythme des eaux, ce programme de
niveau maîtrise est composé de trois séminaires portant sur
les réalités de différentes sociétés (autochtones,
traditionnelles, riveraines) du Québec et du Brésil.
L’aspect expérientiel est l’un des éléments centraux de ce
projet qui a débuté à l’automne 2018 (avec un séjour sur le
terrain, en territoire Atikamekw, au Québec) et qui s’est
conclu par un séjour d’étude sur le terrain dans les régions de
Belém et de Santarém (état du Pará) en Amazonie
brésilienne, au cours du mois d’août 2019. Ce séjour a été
réalisé en collaboration avec plusieurs institutions
universitaires et de recherches, localisées au Québec
(UQAM), au Brésil (UEPA-UFPA-UFOPA) et en France (CNRSEHESS).

“He is of no account or estimation amongst men, if he have not a velvet or taffeta hat” (Stubbs, 1583; Quoted in Hayward, 2002; Quoted in Malcolm-Davies, 2016). Wool knitted caps in 16th century are seen as indicative garments of lower socioeconomic status (Hayward, 2002). However, whilst we understand the wool knitted caps’ place in personal dress within society, the only echo of the 16th century cap knitters as garment works exists in the over 100 16th century knitted caps that have survived in the archaeological record.
This thesis sets off to investigate the working lives of these 16th century cap knitters through (re)constructing the Ballybunion Knitted Cap in order to provide a glimmer into the experiences, skills, and time which were required and aided in the knitting of the 16th century caps through experimental archaeology. The experimental archaeology research was conducted with a research group of 22 participants, thanks to the funding received by the Vin Davis Bursary, and demonstrates clear trends into the experiences, skills, and time that would have likely been required and aided the 16th century cap knitters within their trade.

L'étude "Pensionnats Autochtones: Une histoire de violence et d’un crime national" examine la période sombre des pensionnats autochtones au Canada, soulignant les abus, la violence et le génocide culturel perpétrés par le gouvernement canadien et les institutions religieuses entre 1890 et 1950. Brian Thai explore l'omission de cette partie de l'histoire dans le curriculum éducatif canadien et utilise le rapport du Dr. Peter Henderson Bryce, intitulé The Story of a National Crime: An Appeal for Justice to the Indians of Canada, pour illustrer les conditions désastreuses et la tuberculose rampante dans ces pensionnats.

Robert McDonald was a missionary in northwestern North America for over 40 years. The focus of this paper is to supply some context to McDonald’s journals, highlight his work translating Christian books into Gwich’in, and mark the names and work of McDonald’s Christian Leaders (catechists).

exposes a world stuck in an unreasonable, and perpetual state of 'Creature versus Creator.' In dissecting the term social justice, we can decipher that social equates to society and justice, to justice, therefore we view justice, through societal lenses. In "Racism and the Christian Worldview," Williams stresses that only through God, can we reach our ultimate 'Telos.' In evaluating CLT's philosophical theories, deemed 'social justice part A,' and 'social justice part B,' there should be no question which framework God's people (not restricted to believers-the distinction between Christianity and other religions) should be following to achieve justice through the creator's eyes only.

In 1922, the Canadian government established the Wood Buffalo National Park in order to protect a remnant herd of the wood bison. The park claims many distinctions: it is North America's biggest national park (and the world's second biggest at 44,807 km² ), a UNESCO World Heritage site, home to the largest free-roaming herd of wood bison, the first federal park in Canada's territorial north, summer home to the last major migratory flock of whooping cranes, and the largest dark-sky reserve on the planet. However, the park's wildlife has also been subject to some of the most intrusive and ill-conceived management interventions in Canadian history.

History of implementation of Industrial and Residential schools in Canada through London Penny Magazine, January-February 1835: From:

1891 Indian schools, Industrial schools, Residential schools and Regular schools and their administrators :
Demographical analysis of Native and Chinese Populations in British Columbia, Manitoba and the Territories (Including Yukon, N.W.T., Alberta, Saskatchewan), conducted by Eric Pouliot-Thisdale, for the PRDH, Université de Montréal, From April 2021 until January 2024, ISBN 978-1-988411-32-3

Country goes to the heart of First Nations Australians' identity and spiritual connection to ancestral lands. It is much more than a geographical place, it is spiritually alive, animate, and sentient (Bradley with Yanyuwa Families 2022; Rose 1996). Being 'on-Country', a phrase often said by First Nations Australians, is about spiritual connection, vitalism, and regeneration, and acknowledging the spiritual agency, intentionality, and sentience of place. It's also about acknowledging and feeling the place, presence, and agency of the Old People, the Ancestors, and understanding and taking on the ancestrally ordained responsibility to what is referred to formally as 'Caring for Country'. People look after Country and Country looks after people because of consubstantiation; that is, they are coconstituted as kin. Country is family. Every leaf, animal, grain of sand is Country; there are no 'culturally sterile' sediments at the base of excavations as archaeologists are so fond of saying. The Old People watch over current generations and must be engaged and given respect when out-andabout on-Country, especially when activities on-Country concern cultural activities, including archaeology. Country itself thus engages with people and has a morality that ensures that inappropriate cultural practices and transgressions of cultural law can result in punishment expressed in myriad ways, including bad luck and sickness. Although Country is integral to religious tenets of the Dreaming and associated songlines and Law, it is equally about philosophy, ontology, and epistemology. Respect for the Old People, Country, and cultural protocol are major concerns for First Nations people when they work with archaeologists. As archaeologists we are trained to enter the field with myriad thoughts in our heads about where and how to survey and record sites, and in the case of excavations, where best to place pits, sieving stations, and so on.

* Research for this article was funded by the Social Sciences and Humanities Research Council of Canada. Thanks to Shirley Tillotson and Richard Mackie for invaluable guidance and editorial advice. And to Rebecca Moy-Behre, who taught me arts and crafts-not as an idea but as a way of life.

Alice Ravenhill and the British Columbia Society for the Furtherance of Indian Arts and Crafts were central figures in a localized manifestation of the broader Arts and Crafts movement, an international reform movement that was both philanthropic and socialist, and based on an ideology that championed the arts and crafts as a means towards economic self sufficiency and moral uplift. Ravenhill and the Society she founded in the 1930s provided support, opportunities, and publicity for indigenous artists. Their work was incorporated into both the Indian day and residential schools, and Indian arts and crafts were, by the postwar period, instututionalized in various policies of the Department of Indian Affairs.

Viewing the Robinson Huron Treaty case within Canada's "Honour of the Crown".- McIvor: "The Supreme Court of Canada has repeatedly stated that at its heart reconciliation is about reconciling the pre-existing rights of Indigenous Peoples with the assertion of Crown sovereignty. The phrase 'assertion of Crown sovereignty' is a Canadian euphemism for the Doctrine of Discovery."  —-We will look at the 'historic settlement' of the Robinson Huron Treaty Annuities Case as an example of McIvor's critique: At first blush, the Robinson Huron settlement looks wonderful. What could be better than Canada paying the Anishinabek for profits derived from their ceded lands? But lurking beneath the surface-or we might say behind the curtain-are the troubling principles of "the honor of the Crown" and "Reconciliation".

Illustration de la couverture : Tétradrachme à l'effigie de l'empereur romain Maximien Hercule (c. 250-310), provenant du site Viger (BjFj-15-3M3-179), à Montréal. Trois siècles de perles de verre. Une sériation contextualisée pour le littoral maritime de Tadoussac au nord du Labrador, 1540-1890 Brad Loewen et Émilie Teasdale Non, les légions romaines n'ont pas campé sur les rives du fleuve Saint-Laurent, ou les aléas d'une circulation monétaire anachronique au xix e siècle Christian Roy Note de recherche Ressources archéologiques autochtones du Gespe'gewa'gi : le parc national Forillon revisité

Origines du Scoop des Années 1960 / Conférence, Eric Pouliot-Thisdale 23 mars 2024, Conférence présentée lors de l'Assemblée générale Awacak-Petits Êtres de Lumière, samedi 23 mars 2024
Origines du Scoop des Années 1960 / Conférence, Eric Pouliot-Thisdale 28 février 2023 (PREMIÈRE EXCLUSIVITÉ PUBLIQUE SUR LES ORPHELINS AUTOCHTONES AJOUTÉS DANS LES JOURNAUX ANNONCÉS POUR ADOPTION DE 1959-1969 DANS LE JOURNAL FRANCOPHONE D'OTTAWA LE Droit), 2024

It's a strange sensation, writing about a time in history that sits within my living memory, a time for which one of my sources (primary or secondary? I'm not sure) is my own mind. Like so many others back in 1989, my attention was drawn to the momentous events of the day. Watching the world from Vancouver, I was awed by the bravery of a man who stood down the tanks of Tiananmen, unsure just what to make of the events in Berlin, and aghast at the massacre in Montreal and the pundits whose main concern seemed to be that this horror not be "politicized" by mentioning the misogyny that motivated the murder of fourteen women at the École Polytechnique and permeated the society in which I lived. History might not have ended the year I turned eighteen, but perhaps it crashed, cracked, or, in Daniel Rodgers' apt phrase for the late-twentiethcentury era, fractured. 1 One of the many things I didn't understand in 1989 was that all around me, capacious categories into which people organized their ideas and themselves seemed to be breaking down. An influential collection of essays diagnosed the end of the "New Deal Order" that once seemed such a stable political formation, and the United Nations said of the collective generational category of children that "the child should be fully prepared to live an individual life in society. " 2 In terms of race, Stuart Hall argued that "the language of binary oppositions and substitutions will no longer suffice, " and Kimberlé Crenshaw made the case that gender and race were not solid, homogeneous categories but rather cut across one another, while David Harvey turned to the indeterminacy of such apparent fundamentals as time and space. 3 These landmark publications can easily be read as retrospective signposts of fragmentation, as can the introduction in 1989 of 10

The connection between ideas of social reform and strategies of urban management is evident throughout the history of the city. The intensification of populations in urban areas places great demands on resources that require careful planning and management, urban living and planning also render transparent social and economic difference and disadvantage among citizens. This article charts the ways in which social reform agendas have been integral to urban planning, particularly since the origin of mass urbanisation and industrialisation in Europe in the nineteenth century. The development of urban planning and the provision of a comprehensive infrastructure occurred during this period, informing Australian approaches to planning today. A somewhat straitened and paternalistic Victorian morality underpinned approaches to urban poverty and housing in the nineteenth century, impacting upon the way the provision of resources was determined and distributed. This article examines the ways in which housing and homelessness are treated as problems of urban disorder, firstly through an overview of the origins of governmental provisioning for the urban poor, and the attenuant discourses surrounding the problem. By contrast, a study of two projects in Brisbane, focussed upon groups of homeless people in inner city precincts, looks at contemporary approaches to homelessness. Governmental strategies, community attitudes and media discourse reveal the tensions and ambivalence towards the notion of the contemporary city as an inclusive one.

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This chapter describes how a university-school district partnership rooted in respectful relationships grew into a multi-faceted collegial collaboration focused on equity and culturally relevant pedagogy (CRP). Born out of a shared commitment to enhancing success for Mi'kmaw and Black learners, this partnership involved the St. Francis Xavier University (StFX) Faculty of Education and a large school district in Nova Scotia, Canada, with a primary focus of supporting a district-wide commitment to CRP. Our overarching goal in this chapter is to tell the story of how this partnership began, how it has grown, and how it continues to expand because of the relational way in which we continue to work, walking alongside one another in true partnership. We anticipate that this work will be a model for others as to what it can look like to engage in such ethically relational partnerships. This work draws from Indigenous and decolonizing methodologies (Archibald, 2008; Kovach, 2009) and demonstrates how ideas of relationality are lived out in a practical way in research partnerships. These ideas not only guide the work in all aspects but sustain and grow the partnership.

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This paper examines tensions between mapping as a practice of nation building and the practice of applied anthropology and "counter-mapping" in Canada during the early 20th century as expressions of Indigenous territoriality. This research helps to correct a misconception within the scholarly community that counter-mapping as an applied practice within anthropology emerged during the 1950s and 1960s. Tracing the emergence of this practice through Frank Speck's anthropological work on the family hunting territory complex during the early 1900s provides important context for understanding the history of and continued use of maps and mapping practices to challenge colonial ideologies and support Indigenous claims for land and access to resources.

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This paper focuses on Canadian Jewish minorities that have attracted little scholarly attention. It does so mainly by reviewing data from the 2021 Canadian census on Jews who identify as members of visible, Indigenous, and gender minorities. This discussion points to several areas in need of further academic research, and concludes by claiming that, ironically, understudied Canadian Jewish minorities (including but not restricted to those discussed here) may form a majority of Canada's Jewish population, making their inclusion in community affairs a necessity for the continued social cohesion of the country's Jewish community.

Since 1970, increasing numbers of Indigenous Australians have engaged directly with designing and licensing for mass production while simultaneously sparking an exponential increase in remote community design workshops. Referencing the 20th century discussion in "Design in Australia 1880-1970" (1998) in the 21st century, this essay offers a new chapter examining the development of First Nations design developed for commercial production.

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Tous droits réservés © Recherches amérindiennes au Québec, 2006 Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne.