Shedding light on unwritten indigenous laws

first nations law
The power and presence of Sylvia McAdam helped propel Idle No More. Parliament Hill in Ottawa on December 28, 2012. (Nadya Kwandibens/Red Works)

A new book seeks to shed light on the unwritten laws used by the Cree and other indigenous peoples. Called Nationhood Interrupted: Revitalizing nêhiyaw Legal Systems, the book is by Sylvia McAdam, one of the co-founders of the Idle No More movement.

“I want people to understand that indigenous people are not a lawless people – we have laws,” she told Global News. “The only difference is that our laws are unwritten.”

McAdam, who has a law degree from the University of Saskatchewan, said she decided to write the book after realizing that many people did not know what she meant when she started talking about indigenous laws.

“There’s not much difference, there’s laws, remedies, and identifying which laws have been broken,” she said. “The only difference here is our laws are unwritten. Which is not unusual, when you look at globally, different nations have unwritten laws.”

She said there isn’t much difference between the unwritten Cree laws, and Canada’s legal system.

“We all value our children, we all value freedom, liberation, justice,” she said. “There’s no real difference in those values and those ethics in raising our children to be lawful citizens.”

McAdam hopes readers will gain insight into the thoughts and worldview of indigenous people. And she said even when the Idle No More movement was beginning, the unwritten laws came into play.

“When Idle No More began I went and seen the elders … everything that indigenous people do is grounded in ceremony, guidance and direction from elders, so I went and seen them. They said ‘if you’re going to do this you have to follow our peoples laws,’ and they said to me ‘you’re going to invoke one of our most peaceful laws’ … it means to defend for children, but not just my children, it means all the children of the world,” she said. SOURCE

The book is published by Purich Publishing, and includes a glossary of Cree words.

vitalizing nêhiyaw Legal Systems, the book is by Sylvia McAdam, one of the co-founders of the Idle No More movement.

10 Quotes From a Oglala Lakota Chief That Will Make You Question Everything About Our Society

reposted from FilmsforAction.org on Mar 4, 2015

Luther Standing Bear was an Oglala Lakota Sioux Chief who, among a few rare others such asCharles Eastman, Black Elk and Gertrude Bonnin occupied the rift between the way of life of the Indigenous people of the Great Plains before, and during, the arrival and subsequent spread of the European pioneers. Raised in the traditions of his people until the age of eleven, he was then educated at the Carlisle Indian Industrial Boarding School of Pennsylvania, where he learned the english language and way of life. (Though a National Historical Landmark, Carlisle remains a place of controversy in Native circles.)

Like his above mentioned contemporaries, however, his native roots were deep, leaving him in the unique position of being a conduit between cultures. Though his movement through the white man’s world was not without “success” — he had numerous movie roles in Hollywood — his enduring legacy was the protection of the way of life of his people.

By the time of his death he had published 4 books and had become a leader at the forefront of the progressive movement aimed at preserving Native American heritage and sovereignty, coming to be known as a strong voice in the education of the white man as to the Native American way of life. Here, then, are 10 quotes from the great Sioux Indian Chief known as Standing Bear that will be sure to disturb much of what you think you know about “modern” culture.

1) Praise, flattery, exaggerated manners and fine, high-sounding words were no part of Lakota politeness. Excessive manners were put down as insincere, and the constant talker was considered rude and thoughtless. Conversation was never begun at once, or in a hurried manner.

2) Children were taught that true politeness was to be defined in actions rather than in words. They were never allowed to pass between the fire and the older person or a visitor, to speak while others were speaking, or to make fun of a crippled or disfigured person. If a child thoughtlessly tried to do so, a parent, in a quiet voice, immediately set him right.

3) Silence was meaningful with the Lakota, and his granting a space of silence before talking was done in the practice of true politeness and regardful of the rule that ‘thought comes before speech.’…and in the midst of sorrow, sickness, death or misfortune of any kind, and in the presence of the notable and great, silence was the mark of respect… strict observance of this tenet of good behavior was the reason, no doubt, for his being given the false characterization by the white man of being a stoic. He has been judged to be dumb, stupid, indifferent, and unfeeling.

4) We did not think of the great open plains, the beautiful rolling hills, the winding streams with tangled growth, as ‘wild’. Only to the white man was nature a ‘wilderness’ and only to him was it ‘infested’ with ‘wild’ animals and ‘savage’ people. To us it was tame. Earth was bountiful and we were surrounded with the blessings of the Great Mystery.

5) With all creatures of the earth, sky and water was a real and active principle. In the animal and bird world there existed a brotherly feeling that kept the Lakota safe among them. And so close did some of the Lakotas come to their feathered and furred friends that in true brotherhood they spoke a common tongue.

6) This concept of life and its relations was humanizing and gave to the Lakota an abiding love. It filled his being with the joy and mystery of living; it gave him reverence for all life; it made a place for all things in the scheme of existence with equal importance to all. 7) It was good for the skin to touch the earth, and the old people liked to remove their moccasins and walk with bare feet on the sacred earth… the old Indian still sits upon the earth instead of propping himself up and away from its life giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly. He can see more clearly into the mysteries of life and come closer in kinship to other lives about him.

8) Everything was possessed of personality, only differing from us in form. Knowledge was inherent in all things. The world was a library and its books were the stones, leaves, grass, brooks, and the birds and animals that shared, alike with us, the storms and blessings of earth. We learned to do what only the student of nature learns, and that was to feel beauty. We never railed at the storms, the furious winds, and the biting frosts and snows. To do so intensified human futility, so whatever came we adjusted ourselves, by more effort and energy if necessary, but without complaint.

9) …the old Lakota was wise. He knew that a man’s heart, away from nature, becomes hard; he knew that lack of respect for growing, living things soon led to lack of respect for humans, too. So he kept his children close to nature’s softening influence.

10) Civilization has been thrust upon me… and it has not added one whit to my love for truth, honesty, and generosity. SOURCE


 

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Shedding light on unwritten indigenous laws

Leaked RCMP Report Fuels Fears Harper’s Anti-Terrorism Bill will Target Enviros, First Nations

Image Credit: Mark Klotz via Flickr

By Carol Linnett, reposted from DeSmogCanada, Feb 26, 2015

 

The federal government’s anti-terrorism bill C-51 was the subject of heated parliamentary debate recently after revelations that the RCMP characterized pipeline opponents and First Nations as “violent anti-petroleum extremists” in a leaked internal intelligence report.

NDP environment critic Megan Leslie argued the leaked RCMP document, which labeled Canada’s environment movement as “a growing and violent threat to Canada’s security,” displays precisely how bill C-51 could be used to deploy anti-terrorism legislation against environmental activism deemed to be “unlawful.”

Because protests carried out without proper municipal permits can be deemed “unlawful” the proposed bill has serious implications for environmental and aboriginal groups, Leslie said.

A lot hinges on that word ‘unlawful,’ ” she said during a recent question period in parliament.

This is dangerous legislation, because if there is a wildcat strike or an occupy movement – an occupation of town property, such as the camps that we saw set up – that activity, under the eyes of CSIS or the current government, could potentially undermine the security of Canada without the right municipal permit, and it could all of a sudden be scooped up into this anti-terrorism legislation.”

Every single word here matters,” Leslie said.

“Unlawful” Protest Potentially Deemed Terrorism in Bill C-51

In her argument, Leslie pointed to a recent analysis of the bill performed by Craig Forcese, national security expert and associate professor of law at the University of Ottawa.

In a recent piece Forcese agreed that even though the bill does not target democratic protest, there is room in the bill to pull participants of protest into the gambit of “security concerns.”

Under C-51,” he writes, ”the government will be able to share internally (and potentially externally) a lot more information about things that ‘undermine the security of Canada.’ That concept is defined extremely broadly – more broadly than any other national security concept in Canadian law. Yes, it can reach the subject matter of many democratic protest movements.”

Forcese also pointed to the fact that previous governments have avoided the dangers of limiting legitimate civil dissent to only “lawful” protest.

In fact, he writes, the very concerns raised in parliament now were on the table back in 2001 when the government first introduced a definition of “terrorist activity” in the original Antiterrorism Act.

The Act excluded “lawful” protest from the definition of terrorism but the term was eventually removed because of the undemocratic danger it posed to strikes and unpermitted protests.

Given the experience in 2001 and the legal views expressed by the government of the day, we have to conclude that if the government continues to include the qualifier ‘lawful’ in its exceptions, it does so with its eyes wide open,” he writes.

Forcese warns that where protests deemed ‘unlawful’ overlap with other security concerns, such as critical infrastructure including pipelines, “democratic protest movements with tactics that do no square in every way with even municipal law may properly be the subject of CSIS investigation and possibly even disruption.”

He adds, “my point is this: when we craft national security law, we craft it to deter bad judgment. We do not craft it to be so sweeping and ambiguous that it must depend for its proper exercise in a democracy on perfect government judgment. Very few governments are perfect. And even if you think this one is, what about the next one?”

Anti-Terrorism Bill Targets More Than Just Terrorists

An editorial in the Globe and Mail also pointed to the danger of bill C-51, arguing the legislation does “much more than fight terrorism.”

The bill targets “activity that undermines the sovereignty, security or territorial integrity of Canada,” that includes “terrorism,” “interference with critical infrastructure” and “interference with the capability of the Government in relation to…the economic or financial stability of Canada.”

The authors of the editorial argue the new legislation creates another “class of security-underminer” that has implications for “environmental activists denounced as radicals.”

If Bill C-51 passes, CSIS will be able to disrupt anything its political masters believe might be a threat,” they write.

Criminalizing Indigenous Dissent

NDP MP Niki Ashton said the bill is a clear attempt to “criminalize dissent.”

As we know, indigenous peoples – First Nations, Métis, Inuit, or indigenous peoples in general – have often been at the forefront in fighting for what is important to them and, in many ways, what is important to all of us,” she said during question period.

These activists, these leaders, these members of their communities are not terrorists and do not pose a danger to the lives of anyone.”

The problem with the legislation is clear, Ashton said, “it lumps legitimate dissent together with terrorism. Indigenous peoples have a right to seek environmental and social justice through protest, communication and activism. This bill would call that criminal. It would call that work terrorism.”

Ashton quoted Pam Palmater, a Mi’kmaq lawyer and activist with the Idle No More movement.

Palmater said Canadians and First Nations “as treaty and territorial allies” face a “threat to our collective future” with the breakdown in democracy and radical changes to Canada’s legislative landscape that have eliminated many of the nation’s environmental laws.

Hundreds of thousands of people across Canada rose up against Bill C-45 – the large, unconstitutional omnibus bill pushed through Parliament without debate which threatened our lakes and rivers,” Palmater said.

This time, the threat is personal – any one of us could go to jail for thinking or voicing our opinions. All of the rights, freedoms and liberties upon which Canadian democracy rests will be suspended with Bill C-51. This bill creates what has been described as Harper’s ‘Secret Police force’ with terrifying expanded powers.”

Ashton said she is “uncomfortable in principle and in practice with any one government body having this kind of unchecked control.” Ashton said under Bill C-51 CSIS will have the power to “surveil and target anyone they want.”

Indigenous and environmental activists are afraid about what that could mean when they organize to protest a pipelines, when they communicate among themselves to reclaim territory that is theirs, and when they speak out in defence against the government in any way, which is their right to do.”

Indigenous rights and climate activist Clayton Thomas-Muller said the bill “is an abuse of democracy.”

Our movements are about justice. To criminalize Indigenous dissent, then, is to repress Indigenous rights in Canada, and our responsibilities to protect the land.”

We are transparent, open, base-driven movements that take a non-violent, peaceful direct action approach…The state is criminalizing Indigenous peoples who are acting within their right to exercise jurisdiction over their lands.”

It is clearly about providing a right-of-way for the mining and energy sector,” he said. SOURCE


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