Beyond the “Indian Problem”: Aboriginal Peoples and the Transformation of Canada

Newhouse, David; Belanger, Yale D.

doi:10.1093/oxfordhb/9780195335354.003.0019

Cited by 8 publications

(9 citation statements)

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“…Starting in the 1920s but especially during the 1940s and 1950s there was a significant migration of Indigenous people to cities in both the USA and Canada (LaGrand, 2003; Newhouse, 2003). Some government officials at the time may have preferred to look upon this as a sign that assimilation policies were working.…”

Section: Late Twentieth Century Spreadmentioning

confidence: 99%

“…To be sure, post-contact Indigenous identities also developed in the context of reservation communities but these were relatively stable over much of the nineteenth and early twentieth centuries. However, reserve-based identities underwent pressure as significant numbers of Aboriginal persons moved to urban settings and were exposed to social elements and to such ideas as: ideas of race, urban assimilation, and individualism (LaGrand, 2003; Newhouse, 2003; Deloria, 1973). Many Indigenous people found that life in the city meant that for the first time in their lives they came face to face with being Indigenous and different in a community.…”

Section: Late Twentieth Century Spreadmentioning

confidence: 99%

“…They were often greeted with hostility and experienced a sense of not belonging (Walberg, 2007). This is the context in which urban Aboriginal organizations were born: motivated by social isolation, loss of identity, a low level of participation in community life, and a lack of understanding of the basic processes of urban life (Newhouse, 2003).…”

Section: Late Twentieth Century Spreadmentioning

confidence: 99%

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On the Origins and Spread of Pan-Indian Spirituality in Canada

Fonda

2016

Studies in Religion/Sciences Religieuses

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Since the 1960s, often in an urban setting and alongside the Friendship Centre movement, emerged a form of pan-Indian spirituality often used to connect urban Aboriginal people living far from their home communities and provide a safe cultural meeting place, a harbour for political protest, and an opportunity to embark on healing journeys. This paper will provide an introduction into some of the characteristics of panIndian spirituality mainly as expressed through the Healing Movement in particular, the social contexts in which it is emerging, and its national and international reach. The example of the Healing Movement, I argue, demonstrates the complexities of pan-Indian Spirituality, since it is developing through an interplay with localized Indigenous traditions and increasing levels of cross-tribal cultural and spiritual sharing, the encounter of AngloEuropean and Indigenous cultures in the development of an ideology of pan-Indian spirituality, and the opportunities and challenges of the significant urbanized nature of Canadian First Nations' lives.Ré sumé : Depuis les années 1960, souvent dans les milieux urbains et aux cô tés des centres d'amitié, est apparue une forme de spiritualité panindienne qui permet souvent aux populations autochtones vivant en milieu urbain, loin de leurs communautés d'origine, de se rassembler et d'avoir accès à un espace de rencontre culturel sécuritaire, à un site pour exprimer des contestations politiques, et à un lieu pour entamer des parcours de guérison. Cet article propose une initiation à quelques-unes des caractéristiques de la spiritualité panindienne qui se manifestent notamment au sein du mouvement de gué-rison, aux contextes sociaux dans lesquels elle est apparue, et à sa portée nationale et internationale. Je soutiens que l'exemple du mouvement de guérison démontre la complexité de la spiritualité panindienne qui se développe via des interactions entre des Downloaded from traditions autochtones locales et des niveaux croissants d'échanges culturels et spirituels intertribaux, par la rencontre des cultures anglo-européennes et autochtones avec le développement d'une idéologie de spiritualité panindienne, et par les possibilités et les défis que pose le style de la vie fortement urbanisée des Premières nations du Canada.

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Section: Late Twentieth Century Spreadmentioning

confidence: 99%

Section: Late Twentieth Century Spreadmentioning

confidence: 99%

Section: Late Twentieth Century Spreadmentioning

confidence: 99%

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On the Origins and Spread of Pan-Indian Spirituality in Canada

Fonda

2016

Studies in Religion/Sciences Religieuses

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“…Much has been written about the historic construction of urban Indigeneity and the developmental paths of Indigenous-run organizations since the formative years of grassroots Indigenous service delivery infrastructure in American and Canadian cities (Dion & Salamanca, 2014; Environics Institute, 2010; Frideres, 2008; Newhouse & Belanger, 2001; Newhouse & Chapman, 1996; Newhouse et al, 2012; Peters & Andersen, 2013; Pitts, 2018; Ontario Federation of Indigenous Friendship Centres, 1978; Ontario Federation of Indigenous Friendship Centres, Ontario Métis Aboriginal Association, & Ontario Native Women’s Association, 2007). The activism and cultural innovation of urban Indigenous women, their complex relationship to patriarchy and continuous efforts to provide a sense of home and an equitable access to resources for their communities are also relatively well documented (Howard-Bobiwash, 2003; Krouse & Howard-Bobiwash, 2009; Lajimodiere, 2011; Maracle, 2003; Peters & Andersen, 2013).…”

Section: Introductionmentioning

confidence: 99%

“The work of a leader is to carry the bones of the people”: exploring female-led articulation of Indigenous knowledge in an urban setting

Maracle¹,

Bergier

Anderson

et al. 2020

AlterNative: An International Journal of Indigenous Peoples

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Although the activism and historic contributions of Indigenous female leaders to urban Indigenous community development across Turtle Island are recognized, there remains a dearth in the literature regarding the specific mechanisms that enabled Indigenous women to successfully articulate cultural knowledge and inform their management styles by traditional ways. The article explores some of the contributions of female leadership to the governance and program design of a large, culture-based urban Indigenous non-governmental organization in Canada—the Ontario Federation of Indigenous Friendship Centres (OFIFC). We examine how the OFIFC’s Executive Director Sylvia Maracle (Skonaganleh:ra) has applied leadership principles grounded in Indigenous knowledge of her paternal grandmother and a Mohawk matriarch—Mary Ellen Maracle—to address specific challenges in urban Indigenous governance. We argue that the female-led articulation of Indigenous knowledge in organizational operations contributed to creating a community of service that respects distinct expressions of cultural and gender identity.

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“…The limitations did not dissuade Aboriginal leaders, who referenced traditional political philosophies that favoured relationship building and ongoing dialogue, and then created additional and more powerful organizations into the 1940s and beyond (Belanger 2006). In most cases, the goals of Aboriginal political institutions have been broadly conceived as directed towards solving the Canada Problem (Newhouse and Belanger 2010), a complex set of goals involving the convention of recognition and quality of life improvements.…”

Section: Introductionmentioning

confidence: 99%

The Abandoned Ones: Non-Status Indians and Political Organizing

Newhouse

Belanger²,

Ouart³

2014

aps

Self Cite

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This paper explores contemporary issues facing Non-Status Indians in Canada, and their struggles to politically organize in particular. Using James Scott’s theoretical position that political states attempt to create legible populations in order to administer them more easily, this paper examines the category of “Non-Status Indians” and the impacts of federal policy making on their ability to organize. The National Indian Council (NIC), established in 1961, originally articulated the concept of Non-Status Indians as a category of Aboriginal people. Internal pressures led the NIC to split into two groups in 1968: the National Indian Brotherhood, representing status and Treaty Indians; and the Native Council of Canada (NCC), representing Métis and Non-Status Indians. A second severance occurred in 1983 when the Métis National Council split from the NCC, after which the Council for Aboriginal Peoples (CAP) emerged to represent Non-Status Indians and urban Aboriginal peoples. During this period, public policy makers, Status Indians, and Métis literally abandoned the Non-Status label. During the opening decade of the twenty-first century, Non-Status Indian organizations have emerged as new players on the Aboriginal policy landscape. This paper explores this phenomenon, based upon key informant interviews with Non-Status Indian leaders conducted specifically for this project.

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Beyond the “Indian Problem”: Aboriginal Peoples and the Transformation of Canada

Cited by 8 publications

References 1 publication

On the Origins and Spread of Pan-Indian Spirituality in Canada

On the Origins and Spread of Pan-Indian Spirituality in Canada

“The work of a leader is to carry the bones of the people”: exploring female-led articulation of Indigenous knowledge in an urban setting

The Abandoned Ones: Non-Status Indians and Political Organizing

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