Aboriginal Culture and Traditional Life in Canada - Case Study Example

Aboriginal Culture and Traditional Life in Canada Generally, the conflict between the invaders and the aboriginal people in differentcultures is interconnected with colonization and its after-effects. When this idea is superimposed into the context of Aboriginal people in Canada and the invasion initiated by the European invaders, it is evident that invasion affected the aboriginal culture and their way of life. The aboriginal culture in Canada is closely related to nature and the ritualistic beliefs related to the same. On the other side, the invasive culture is totally different and it tried to dominate the aboriginal culture in general. To be specific, the traditional life of the aboriginal people in Canada was based upon their own land rights, kinship system, ceremonies, protocols, etc. The research on the aboriginal culture and traditional life in Canada proves that the aboriginal life, their land rights, kinship system, ceremonies, and protocols were totally affected by the invasive ideas initiated by the European invaders like the formation of Indian Reserves, the implementation of Treaties, and Hunting and fishing rights. One can see that the aboriginal life within Canadian context can be easily divided as their life before the invasion of British invaders (say, the British Crown) and their life after the British invaded this area. To be specific, this division is not illogical because invasion affected the aboriginal life as a whole. For instance, invasion resulted in the scattering of the aboriginal population within the North American landscape, especially within Canada. Besides, the aboriginal population is still trying to survive because they need to preserve their unique cultural characteristics and related elements like languages and music. On the other side, the cultural identity of this nation-apart from the invasive culture-is interconnected with the aboriginal population. Besides, the influence of European invasion is evident in the change in aboriginal culture and they try to withstand this by adopting different measures. The European idea to encourage the different aboriginal groups to accept the policy of assimilation and to form a mixed culture did not help them to preserve their cultural characteristics. Sarah Carter stated that, “Others, including Harold Cardinal, have argued that the missionaries, although initially trusted, contributed to the disruption of Aboriginal life” (77). One can see that the European policy of forced integration or the idea to accommodate the aboriginals within the mainstream society created aboriginals with differences in outlook on their own racial identity. To be specific, the colonizers tried to implement new schooling system for the aboriginals and this forced the aboriginal students to ignore their cultural characteristics. In short, European invasion affected the aboriginal life in Canadian context in general. From a different angle of view, the aboriginal people are less aware of the modern concept of owning land. On the other side, the settlers claimed that special treaties and conquests can result in the acquisition of aboriginal land. This problem, i.e. the aboriginal concept of land rights and the idea on the same put forth by the settlers is a burning issue. Michael Asch stated that, “In short, the negotiations process is one in which Indigenous peoples confirm that they are reconciling their political rights with Crown sovereignty” (28). Besides, the government and mining companies are deeply interested in exploiting the natural resources within the aboriginal territories. But certain treaties and rules related to aboriginal autonomy hinders the government from allowing mining companies to continue with the decision to make use of the natural resources. In the present condition, the Canadian government shows less importance to the problems related to the basic right to utilize the natural resources within aboriginal territories. One can see that the primary right to utilize the natural resources is vested upon the aboriginal population. For instance, the land rights help the aboriginals to claim authority over their land. Still, the government is trying to implement certain regulations upon these land rights to provide enough land for mining companies to continue with the process of mining within aboriginal land. In short, the land rights help the aboriginal community to have authority over their agricultural and other properties. The concept of creating and maintaining special Reserves, especially for the aboriginal population is a modern concept. For instance, special Reserves in US, Canada, Australia etc are aiming to amalgamate the tribal population into the core of the mainstream society. OECD stated that, “In Canada, an Indian reserve is specified by the Indian Act as a “tract of land, the legal title to which is vested in Her Majesty, that has been set apart by Her Majesty for the use and benefit of a band”” (121). Within this scenario, the tribal population feels that special reserves end up in their marginalization because their freedom is limited. In Canadian context, Indian Reserves are based upon a special Act, named as Indian Act. Here, special rights are provided to the tribal population and external influence is totally prohibited. Still, the aboriginal population claim that their traditional land is beyond the limits of Indian Reserves. But one need not misunderstand that each reserve is exclusively maintained by each tribe. For instance, there are several reserves shared by different tribes or aboriginals. Besides, each tribal group is known as band or as First Nations government. One can see that majority of the tribal people live in these exclusive areas or zones. In addition, governance is totally under the control of Chiefs and special councils. The only difference of reserves, apart from modern society is that all the members are related to each other by kinship. On the other side, kinship is not a factor of cohesion within a multiracial society. In addition, the Constitution Act 1867 is the foundation of Indian Reserves because the same defined Reserves with legal sanction. During the time period of colonization and colonial rule, the Canadian aboriginals tried their level best to preserve their cultural characteristics. But this did not help them because the colonizers were aware of the fact that mere amalgamation into the aboriginal culture cannot help them to extend their influence within the Canadian context. Marie Battiste made clear that, “Aboriginal peoples of Canada have argued for and articulated change in our constitutional status through our Aboriginal and treaty rights” (165). So, the conflict between the dominant race (say, the British Crown) and the depressed class (say, the Canadian aboriginal community) became a constant happening that curtailed the scope of integration. On the other side, the American Revolution deeply influenced their relationship because the aboriginals came to know that they possess a number of rights within their public domain. To be specific, this eventually led to the different Treaties between the colonizers and the aboriginal leadership. For instance, the treaties related to aboriginal life, before independence were based upon mutual understanding and peace. Both the parties valued those treaties because the same helped to define their own rights and land ownership. After gaining independence, the aboriginal leadership came to know that earlier treaties did not protect their interests and rights, but the new government can help them to gain autonomy over their land. Besides, the territorial treaties/commercial agreements helped the trading companies to gain access to the protected land under the control of different aboriginal groups. So, it is evident that treaties helped to reduce the conflict between the aboriginals and the settlers, but it limited the freedom and self-governance of the aboriginal population in general. One can see that the right to hunt and catch fish is essential for the survival of tribal population in general. Terry Lee Anderson stated that, “No Canadian jurisdiction acknowledges native hunting and fishing rights as constituting a proprietary interest in land or resources” (42). In Canada, the tribal population, including First Nations people, possesses this right because they have no other way to survive in the wilderness. But these judicial rights are different in different settlements or Reserves. These rights are based upon the facts that aboriginal people are not settlers and they have the right to own their properties. Still, natural resources cannot be considered as a property because the same is nations’ wealth. When the settlers took control over the nation as a whole, the aboriginals were forced to be within their territories. The judiciary system (say, the Supreme Court) ruled that the aboriginal people can depend upon meat and fish collected from their territories, and the same is termed as their right. On the other side, commercial rights related to fishing/hunting are strange to the aboriginal people. Besides, they consider that implementation of this sort of right can affect them in general. Similarly, treaty rights hinder the government from adopting more severe measures related to the aboriginal autonomy. The treaty rights are based upon certain treaties or agreements between the aboriginal leadership and the Crown. In short, the aboriginal rights related to their livelihood (hunting/fishing) are unique and essential for survival. One can see that aboriginal relationship/kinship is entirely different from the modern social relations based upon nuclear families. On the other side, kinship is basically based upon mutual understanding between business partners, aiming to bring forth better commercial output. When this term ‘kinship’ is superimposed into the context of aboriginal relations, it is evident that all of the members are interconnected by the means of marital alliances of birth. Paul R. Magocsi stated that, “Inuit kinship is bilateral, that is, relatives on both the father’s and mother’s side are equally recognized as belonging to one’s own kin group” (137). Similarly, there will be no scope for any sort of kinship between aboriginals and strangers. From a different angle of view, kinship among the aboriginal population cannot be created in an artificial way. Besides, all are responsible to act according to their roles within their private (family) and public domains (community). Within this scenario, there is less scope for external influence, other than other tribal communities. When the invaders entered this realm, the concept of tribal kinship underwent transformation and the Canadian tribal population considered commercial relationships and kinship. On the other side, the invaders/settlers concentrated on trade relationships because they provided importance to profit, not relationships. To be specific, the European settlers made use of the concept of ‘tribal kinship’ to gain the confidence of the tribal population and to meet their commercial needs in general. In the beginning, the aboriginal leadership welcomed the settlers/traders because they did not suspect any sort of exploitation because it was rare within their culture. When they came to realize that kinship was based upon economic benefit, time was too late because the invaders began to take control of the land owned by the tribal population. The aboriginal ceremonial practices are related to their lifestyle, evolving from their traditional culture in general. Their ceremonies are linked with their concept of kinship and this is based upon their racial identity. For instance, sharing food as group or feast is the integral part of community sentiment. If they are ready to share something, one can understand that they ready to start a cordial relationship. Besides, feasting is generally considered as an important ceremonial practice. They make use of rituals to pay respect to their gods and related supernatural elements. Still, the belief system of the settlers deeply influenced their ceremonial practices. For instance, colonial influence is evident in the fact that some traditional rituals are replaced by the colonial belief system. Now, the aboriginals, especially the First Nation and Inuit people are trying their level best to revive their rituals and to follow traditionalism. Besides, Shamans (say, aboriginal prophets) are considered as important within the ceremonial lives of the aboriginal population. The basic aboriginal protocols aim to establish and renew human relationships. When two members meet, they try to share their personal belongings because it is symbolic of trust and cohesion. Later, when these members meet once more, they will repeat the same procedure because aboriginal protocols aim to continue relationships with warmth and belongingness. This is important because the modern society ignores the importance of warmth in human relationships. Besides, participation in ritualistic feasts and traditional festivals are utmost important for the aboriginal population. To be specific, participation is related to acceptance within their public domain or the community. In addition, they make use of protocols reinforce their value system. On the other side, this value system depends upon certain protocols related to their tradition and culture. For instance, gifting is an important ceremony/protocol within the aboriginal population. The process of gifting proves that the members are ready to accept that individual with trust. So, it is evident that aboriginal protocol is interconnected with their cultural characteristics and value system. Before treaties, aboriginal life was based upon their own rules, lifestyle, and culture. They were totally free within their society because there was no external force to control them. Besides, they used to own their lands and depended upon nature for survival. They used to hunt without any limitation because they were not forced to live in Reservations. Their children used to gain experience by hunting with their elders because there no missionary schools to learn basic lessons. They used to depend upon shamans and other local doctors to have proper medication because there were no missionary hospitals and related doctors. In addition, they enjoyed freedom because there were no invaders to control them. Besides, they used to share their happiness by getting involved in tribal festivals. In short, there was no limitation to enjoy life with nature. On the other side, treaties transformed the aboriginal life because treaties limited the scope of their freedom. To be specific, the tribal leaders agreed to sign agreements/treaties because they expected that the same can help them to be free from external influence. But the European invaders considered agreements/treaties as legal sanction to take control over the aboriginal properties, especially land. Similarly, the invaders began to construct mosques, hospitals and other public buildings. In addition, they began to spread their belief system among the aboriginals. Gradually, the different aboriginal groups came to know that they cannot resist the influence of the invaders because the same was powerful enough to suppress them. Gradually, the invaders began to take control over the aboriginal properties with the help of agreements/treaties. Besides, the treaties provided legal sanction from the Crown to exploit the natural resources and the land in general. In short, the aboriginal life in Canada before different agreements/treaties was peaceful. But after signing agreements/treaties with the invaders, the aboriginal population lost almost everything, including their cultural characteristics. Summing, the research based upon the aboriginal culture and traditional life in Canada helps to realize that invasion cannot make any positive change within an aboriginal culture. For instance, the aboriginal life within this nation before invasion and permanent settlement was based upon their unique kinship system. Their ceremonies and protocols helped them to keep their culture alive. Besides, they used to enjoy their own land rights and this helped them to maintain autonomy over their properties. On the other side, European invasion resulted in the marginalization of the aboriginal population because the formation of Indian Reserves, the implementation of Treaties, and Hunting and fishing rights affected them. So, it is evident that aboriginal people possess unique cultural characteristics and invasion can affect the smooth functioning of the same to an extent. In short, the influence of the Crown over the culture of the aboriginal population in Canada proves that there must be enough space for the aboriginals to survive in the modern society. Works Cited Asch, Michael. On Being Here to Stay: Treaties and Aboriginal Rights in Canada. Toronto: University of Toronto Press, 2014. Print. Anderson, Terry Lee. Property Rights and Indian Economies. Lanham: Rowman & Littlefield, 1992. Print. Battiste, Marie. Reclaiming Indigenous Voice and Vision. Toronto: UBC Press, 2011. Print. Carter, Sarah. Aboriginal People and Colonizers of Western Canada to 1900. Toronto: University of Toronto Press, 1999. Print. Magocsi, Paul R. Aboriginal Peoples of Canada: A Short Introduction. Toronto: University of Toronto Press, 2002. Print. OECD. OECD Rural Policy Reviews OECD Rural Policy Reviews: Québec, Canada 2010. N.p. :OECD Publishing, 2010. Print. Read More