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Walking in Indian Moccasins is the first work to offer a different view of the Tommy Douglas provincial government in Sakatchewan: their policies, their applications, and their shortcomings. Much more than that, however, it is a careful account of the development of Indian and Metis people in Saskatchewan in the post-war period. The goal of the CCF was to 'walk in Indian moccasins,' promising a degree of empathy with Native society in bringing about reforms. In reality, this aim was not always honoured in practice and essentially meant integration for the Indians of the province and total assimilation for the Metis.
Walking in Indian Moccasins is the first work to offer adifferent view of the Tommy Douglas provincial government inSakatchewan: their policies, their applications, and theirshortcomings. Much more than that, however, it is a careful account ofthe development of Indian and Metis people in Saskatchewan in thepost-war period. The goal of the CCF was to 'walk in Indianmoccasins,' promising a degree of empathy with Native society inbringing about reforms. In reality, this aim was not always honoured inpractice and essentially meant integration for the Indians of theprovince and total assimilation for the Metis.
How should citizens of the world respond to the emergence of the United States as the planet's sole superpower and the military, commercial, and cultural centre of a new kind of global empire? This question poses the central dilemma of our time: How can we elaborate a global rule of law based on principles of equality and democracy when the world's most powerful polity seemingly acknowledges no higher authority in the international arena than its own domestic priorities? For Anthony Hall the answer lies in the concept of the Fourth World, an inclusive intellectual tent covering a wide range of movements whose leaders have sought to implement alternative visions of globalization to those that have prevailed since the Columbian conquests began in 1492. Its basic principles include recognition of the inherent rights of all peoples to self-determination and an enlightened embrace of the ecology of biocultural diversity. role of the United States began at its founding. The Royal Proclamation of 1763, which offered a qualified recognition of Aboriginal and treaty rights, infuriated many Anglo-American colonists. Their resulting sense of grievance was articulated in the Declaration of Independence which proclaims the inalienable rights of all men even as it accuses King George III of having endeavoured to bring on the inhabitants of our frontiers the merciless Indian savages. The United States has never faced, let alone resolved, this fundamental contradiction in its founding document. This failure manifested itself in the lawlessness and militarism that characterized US treatment of Indigenous peoples in the most formative phase of the country's frontier expansionism. The exclusion of savages from the republic's founding ideals of human equality came increasingly to permeate US foreign policy, culminating in the ethnic and religious prejudices colouring the so-called War on Terrorism. policies toward Aboriginals that have done much to shape the interconnected histories of the United States, Canada, Latin America, South Africa, Australia, New Zealand, and many other countries.
“The red man’s on the warpath! The time has come for him to dig up the hatchet and join his paleface brother in his fight to make the world safe for the sacred cause of freedom and democracy.” -- Winnipeg Free Press, May 1941 During the Second World War, thousands of First Nations people joined in the national crusade to defend freedom and democracy. High rates of Native enlistment and public demonstrations of patriotism encouraged Canadians to re-examine the roles and status of Native people in Canadian society. The Red Man’s on the Warpath explores how wartime symbolism and imagery propelled the “Indian problem” onto the national agenda, and why assimilation remained the goal of post-war Canadian Indian policy – even though the war required that it be rationalized in new ways. The word “Indian” conjured up a complex framework of visual imagery, stereotypes, and assumptions that enabled English Canadians to explain the place of First Nations people in the national story. Sheffield examines how First Nations people were discussed in both the administrative and public realms. Drawing upon an impressive array of archival records, newspapers, and popular magazines, he tracks continuities and changes in the image of the “Indian” before, during, and immediately after the Second World War. Informed by current academic debates and theoretical perspectives, this book will interest scholars in the fields of Native-Newcomer and race relations, war and society, communications studies, and post-Confederation Canadian history. Sheffield’s lively style makes it accessible to a broader readership.
Are we all walking wrong? Yes, we literally have learned to march but not to walk. Are we human beings then the "missing link", that we are looking for? Yes, as heelwalkers we throw a shadow on the fact, that we are the ones that we are looking for: "The missing link" You'll be taken by the hand and gently led to find out for yourself how rewarding it can be to change from heeling to healing. - www.godo-impuls.com - UNESCO and WHO will soon be fighting about promoting GODO. They should both climb on the bandwagon! Phenomenally written. (Dr. med. Eberhard Meyer) *** GODO, the ballgait, the first health bug ... (Michael Scharping, Physiotherapist)
“It can start with a knock on the door one morning. It is the local Indian agent, or the parish priest, or, perhaps, a Mounted Police officer.” So began the school experience of many Indigenous children in Canada for more than a hundred years, and so begins the history of residential schools prepared by the Truth & Reconciliation Commission of Canada (TRC). Between 2008 and 2015, the TRC provided opportunities for individuals, families, and communities to share their experiences of residential schools and released several reports based on 7000 survivor statements and five million documents from government, churches, and schools, as well as a solid grounding in secondary sources. A Knock on the Door, published in collaboration with the National Research Centre for Truth & Reconciliation, gathers material from the several reports the TRC has produced to present the essential history and legacy of residential schools in a concise and accessible package that includes new materials to help inform and contextualize the journey to reconciliation that Canadians are now embarked upon. Survivor and former National Chief of the Assembly First Nations, Phil Fontaine, provides a Foreword, and an Afterword introduces the holdings and opportunities of the National Centre for Truth & Reconciliation, home to the archive of recordings, and documents collected by the TRC. As Aimée Craft writes in the Afterword, knowing the historical backdrop of residential schooling and its legacy is essential to the work of reconciliation. In the past, agents of the Canadian state knocked on the doors of Indigenous families to take the children to school. Now, the Survivors have shared their truths and knocked back. It is time for Canadians to open the door to mutual understanding, respect, and reconciliation.
Base closures, use of airspace for weapons testing and low-level flying, environmental awareness, and Aboriginal land claims have focused attention in recent years on the use of Native lands for military training. But is the military's interest in Aboriginal lands new? Battle Grounds analyzes a century of government-Aboriginal interaction and negotiation to explore how the Canadian military came to use Aboriginal lands for training. It examines what the process reveals about the larger and evolving relationship between governments and Aboriginal communities and how increasing Aboriginal assertiveness and activism have affected the issue.
When the four-year war ended, the former slaves had no gardens to harvest food and they had no live stock animals to eat. They also had no shelter, no clothing, no reparations, no land, or money. They, in every sense of the word, were penniless. So it was not "What should they do tomorrow?" For if they could not live each day, to many their tomorrows may never come. The urgency of their immediate day-to-day self survival left little room for considering the well-being of others. In their prior world of slavery, they were fed but considered less than human. During those years of enslavement, they were considered the same as other beasts of the field. However, in this new world of freedom, their tasks as beast of the-field were no longer needed. So they had to find new sources of food and shelter. They had to find new ways to survive or die like the other worthless beasts of the field. The fictional characters in my stories dealt with their new crises. They also witnessed sickness and death in their shacks and in the fields. Their attempts to be invisible and move around quietly, seeking food at night, caused for many in the white populations to call them Coons. Each of my former slave characters crisscrossed each other with their new insecurities. Some experienced unexpected tragedy. Their release from bondage even caused pain, fear, resentment, and anger. Some of my fictional characters are named Master Hind Turpin, Old Gus, Charley Boy, Sallie Mae, Indian Ike, Boogeyman, and Mo. The roles they portray and the emotional reactions of the characters are unpredicted, as they crisscrossed each other's paths. Their crisscrossing led them to new paths of unfamiliar worlds and surprising adventures. As the former slaves crisscrossed each other's paths, they discovered hidden relationships that were never talked about. They also had some unexpected predicaments that created anxieties, some that will sadden them and some that will also brighten their days to give rise and hope for adventurous tomorrows. I invite you to read, join, and share the emotions of my characters who crisscrossed each other's paths, as they sought ways to deal with the new challenges that each day presented.
"Lienhard has provided an unusually full account of his early life. The book contains fifty-one chapters, with each chapter featuring one or more life-shaping incidents for this pioneer who would successfully cross the Rocky Mountains at the same time the Donner party, taking a different and more obvious route, perished."--BOOK JACKET.