National Network for Equitable Library Service

Canada's criminal justice system has had a troubled relationship with Aboriginal people. This discord can be seen in disproportionally high rates of incarceration and in the limited recognition given by the conventional system to the needs and values of Aboriginal communities. To compound matters, many remote communities are served by fly-in circuit courts, which visit the communities once a month, pronounce judgement on the cases presented to them, and then leave. Ross Green looks at the evolution of the Canadian criminal justice system and the values upon which it is based.

The contributors explain the provisions of the Declaration, and how it provides a framework for ensuring justice, dignity, and security for the world's Indigenous peoples, the development and adoption of the Declaration, and ways and means of implementing the Declaration within Canada and internationally. This book provides accessible information and guidance on the Declaration and how it might be used to advance human rights.

Aboriginal people want an education that reflects their cultural values and linguistic heritages, an education that will foster their children’s engagement and identity and not marginalize them as learners. This book turns the spotlight on a rare success story – one Ontario high school’s attempt to recognize Aboriginal students’ cultural and academic needs while helping them build relationships with non-Aboriginal students. Aboriginal students constitute one of the fastest-growing groups in public schools.

In 1999 the Nisga’a First Nation in northwestern British Columbia signed a landmark agreement which not only settled their land claim but outlined significant powers that could be exercised by its government. The Nisga’a Final Agreement granted powers over land, resources, education, and cultural policy to the Nisga’a government, a major departure from previous land claims agreements. However, it was not without opposition and Scott also outlines the opposition, including two court challenges, mounted against the agreement.

Despite centuries of sustained attacks against their collective existence, Indigenous peoples represent over 5,000 languages and cultures in more than 70 nations on six continents. Most have retained social, cultural, economic, and political characteristics distinct from other segments of national populations. Yet recognition of their humanity and rights has been a long and difficult time in coming.

Indigenous peoples around the world are seeking greater control over tangible and intangible cultural heritage. In Canada, issues concerning repatriation and trade of material culture, heritage site protection, treatment of ancestral remains, and control over intangible heritage are governed by a complex legal and policy environment. This volume looks at the key features of Canadian, US, and international law influencing indigenous cultural heritage in Canada. Legal and extralegal avenues for reform are examined and opportunities and limits of existing frameworks are discussed.

The legacy of residential schools has haunted Canadians, yet little is known about the day and public schools where most Indigenous children were sent to be educated. In What We Learned, two generations of Tsimshian students – elders born in the 1930s and 1940s and middle-aged adults born in the 1950s and 1960s – add their recollections of attending day schools in northwestern British Columbia to contemporary discussions of Indigenous schooling in Canada.

A controversial figure in his day, Black Hawk was the leader of the Sauk American Indian tribe in the early 1800s. The son of the tribe's medicine man, Black Hawk's exploits as a warrior aided his rise to the status of tribal war leader. Here, Black Hawk chronicles his life as well as the story of his tribe, who were forced from their lands in Illinois during a series of skirmishes with American settlers in what came to be known as the Black Hawk War.

Native American Black Elk is known to millions from the book Black Elk Speaks. Yet the man himself faded from view, even though he witnessed momentous events in the American West. Now Joe Jackson has crafted an American epic, restoring to Black Elk the richness of his life and times.

Omakayas and her family live on the land her people call the Island of the Golden-Breasted Woodpecker. Although the "chimookoman," white people, encroach more and more on their land, life continues much as it always has: every summer they build a new birchbark house; every fall they go to ricing camp to harvest and feast; they move to the cedar log house before the first snows arrive; and they celebrate the end of the long, cold winters at maple-sugaring camp.