- Reaction score
- 23,304
- Points
- 1,010
They are going to get absolutely killed in a general election.
British Columbia NDP Majority Government 2024-(no later than) 2029
- Thread starter RangerRay
- Start date
- Reaction score
- 11,782
- Points
- 1,040
If media sound bites are anything to go by, they sure think a lot about the interests and welfare of the very small indigenous minority of the province. As for the rest of the population, I have no idea.
- Reaction score
- 23,304
- Points
- 1,010
Is BC really a Representative Parliamentary Democracy if every decision of the Legislature can be over turned because a First Nation Elder somewhere objects?
- Reaction score
- 11,782
- Points
- 1,040
I am not sure what to make of the predicament the people who climbed on the UNDRIP bandwagon have placed us in. UNDRIP is a declaration, not a treaty, and the enabling legislation (federal and provincial) is entirely self-inflicted.
Everyone in the province who is non-indigenous also owns, occupies, and uses lands. There is only one side of the two that is overwhelmingly responsible for all the improvements that make first-world living possible. There are not many people I know who do not quietly observe that it is a strange thing that the people who are responsible for almost all of the improvements should pay rents in order to be able to make the improvements.
daftandbarmy
Army.ca Fossil
- Reaction score
- 45,539
- Points
- 1,160
OldSolduer
Army.ca Relic
- Reaction score
- 22,263
- Points
- 1,260
- Reaction score
- 13,109
- Points
- 1,160
So what is a First Nation in any case? And who qualifies for membership?
globalnews.ca/news/11817158/metis-self-governance-treaty-first-nations-opposed/
www.mmf.mb.ca
halifax.citynews.ca
www.firstpeopleslaw.com
....
Rejection and Stigma Factors
Perception of "Less Indigenous": Off-reserve members often struggle with a fabricated, harmful concept that they are "less Indigenous" or have "abandoned their Indigeneity" compared to those living on reserve.
Political Disenfranchisement: Off-reserve members often face challenges in band voting, consultation, and decision-making, as and many programs are designed to serve on-reserve populations.
Social Stigma: Some individuals leaving report being met with negativity from family or community members, with accusations of not wanting to "come home and help the family".
"Disconnectedness": Those who leave often face loneliness and a lack of cultural connection, which can lead to feeling caught between two worlds, often feeling isolated from both their home community and non-Indigenous society.
Historical Context and Legal Frameworks
The Pass System: From 1885 to the 1940s, a "pass system" made it illegal for First Nations people to leave their reserve without written permission, setting a historical precedent that leaving was disloyal or prohibited.
Enfranchisement: Historically, voluntary or forced "enfranchisement" meant that to gain rights as Canadian citizens (like voting), First Nations people had to give up their Indian status and right to live on the reserve.
Second Generation Cut-off: Current legislation (Bill C-31 related) still poses risks for future generations to lose status if they do not parent with another status Indian, adding to the feeling of disconnection.
Current Reality
Majority Live Off-Reserve: Despite these challenges, roughly 60% of First Nations people with Registered/Treaty status now live off-reserve.
Urban Challenges: Those who move to cities often face high rates of unemployment, poverty, and racism, and struggle to access services that are exclusively available on-reserve.
Need for Reform: The Congress of Aboriginal Peoples (CAP) and others advocate for the recognition of off-reserve rights, arguing that federal policy currently focuses too heavily on band-based, on-reserve structures.
Ongoing Challenges and Community Rejection
Band Membership vs. Status: While the federal government controls "status," First Nations bands control their own membership. Some bands, due to limited resources, housing shortages, or internal politics, may not recognize the reinstated status of women and their children, leading to rejection at the community level.
Internal Band Laws: Some communities, such as the Kahnawake Mohawk community, have historically enforced "marry out, stay out" laws, pressuring mixed-race families to leave or denying them housing and services.
Generational Impact: The legacy of these laws continues to cause "identity chaos" and discord, as different generations within the same family may hold different statuses.
And then we have who holds what lands and who speaks for which congregation.
We have had over 1000 years of creating metis that incorporate white blood in native lines. The process continues today.
And we have a longer history of native-native metis - Oji-Cree comes immediately to mind.
....
I am an Anglo-Scot metis born in Scotland, with a Scottish mother and an English father. I married a girl from Saskatchewan with a 400 year history in Canada speaking French with some members of the family believing they can trace one line of their ancestry to a man believed to be French-Indian metis four generations ago.
What are my kids' rights?
globalnews.ca/news/11817158/metis-self-governance-treaty-first-nations-opposed/
Métis Nation of Ontario's attempt to gain self- government recognition is not right
Including the Métis Nation of Ontario in Bill C-53 would reward identity theft by thousands of individuals who've banded together to claim an identity, rights and benefits to which they are not entitled.
Indigenous identity summit commits to advocating against NunatuKavut, Ontario Métis
OTTAWA — A two-day summit on Indigenous identity fraud wrapped up Wednesday with a message to Canada: we’re joining forces, and we want action to curb the epidemic. The summit, hosted by the Manitoba Métis Federation and the Chiefs of Ontario, was lauded by First Nations, Inuit and Red River...
halifax.citynews.ca
Bill S-2 and the Second-Generation Cut-Off | Patricia Lawrence
If passed into law, Bill S-2 will eliminate the discrimination faced by those who were forced to give up Indian status in exchange for basic rights enjoyed by other Canadians. This process was called “enfranchisement”. The Bill is currently being considered by a Senate Committee.
www.firstpeopleslaw.com
....
Rejection and Stigma Factors
Perception of "Less Indigenous": Off-reserve members often struggle with a fabricated, harmful concept that they are "less Indigenous" or have "abandoned their Indigeneity" compared to those living on reserve.
Political Disenfranchisement: Off-reserve members often face challenges in band voting, consultation, and decision-making, as and many programs are designed to serve on-reserve populations.
Social Stigma: Some individuals leaving report being met with negativity from family or community members, with accusations of not wanting to "come home and help the family".
"Disconnectedness": Those who leave often face loneliness and a lack of cultural connection, which can lead to feeling caught between two worlds, often feeling isolated from both their home community and non-Indigenous society.
Historical Context and Legal Frameworks
The Pass System: From 1885 to the 1940s, a "pass system" made it illegal for First Nations people to leave their reserve without written permission, setting a historical precedent that leaving was disloyal or prohibited.
Enfranchisement: Historically, voluntary or forced "enfranchisement" meant that to gain rights as Canadian citizens (like voting), First Nations people had to give up their Indian status and right to live on the reserve.
Second Generation Cut-off: Current legislation (Bill C-31 related) still poses risks for future generations to lose status if they do not parent with another status Indian, adding to the feeling of disconnection.
Current Reality
Majority Live Off-Reserve: Despite these challenges, roughly 60% of First Nations people with Registered/Treaty status now live off-reserve.
Urban Challenges: Those who move to cities often face high rates of unemployment, poverty, and racism, and struggle to access services that are exclusively available on-reserve.
Need for Reform: The Congress of Aboriginal Peoples (CAP) and others advocate for the recognition of off-reserve rights, arguing that federal policy currently focuses too heavily on band-based, on-reserve structures.
Ongoing Challenges and Community Rejection
Band Membership vs. Status: While the federal government controls "status," First Nations bands control their own membership. Some bands, due to limited resources, housing shortages, or internal politics, may not recognize the reinstated status of women and their children, leading to rejection at the community level.
Internal Band Laws: Some communities, such as the Kahnawake Mohawk community, have historically enforced "marry out, stay out" laws, pressuring mixed-race families to leave or denying them housing and services.
Generational Impact: The legacy of these laws continues to cause "identity chaos" and discord, as different generations within the same family may hold different statuses.
And then we have who holds what lands and who speaks for which congregation.
We have had over 1000 years of creating metis that incorporate white blood in native lines. The process continues today.
And we have a longer history of native-native metis - Oji-Cree comes immediately to mind.
....
I am an Anglo-Scot metis born in Scotland, with a Scottish mother and an English father. I married a girl from Saskatchewan with a 400 year history in Canada speaking French with some members of the family believing they can trace one line of their ancestry to a man believed to be French-Indian metis four generations ago.
What are my kids' rights?
Similar threads
