In this section you have looked at the shared experiences of indigenous peoples all over the world.
To what extent do you feel the treatment of indigenous peoples has been a form of genocide?
You may refer specifically to one nation or to indigenous peoples in general.
A.1. Indigenous peoples have faced many problems in the development and I, personally feel that the root cause of such calamities is, somewhat, colonial estate. For example, if I say of Aboriginal people of Australia, in 1970s, Aboriginal peoples living in remote areas of Australia have taken crucial steps to disperse from government arrangements and assignments to live and form a livelihood on their ancestral areas at parts which have developed into their homelands. By time, this migration assembled some state uphold and watched the development of new advanced expediting institutions but, in the last decennary, homeland livelihood has been excursively despised by politicians, and guidelines have been placed to erode the feasibility of dwelling and forming a living in the smallest lonesome places, primarily based on Indigenous-named lands (Altman, 2018).
Lemkin’s thinking about genocide carried into sting attention the nexus in between genocide and colonization, viewing that genocide is a binary process of devastating the faction life of indigenous communities (Crook, Short & South, 2018). Also, in Canadian population, there can be extensive divergence within and between the indigenous groups and their lives are undoubtedly poor than non-indigenous people and the mortality rates caused due to suicides, murder, substance -abuse etc. are comparatively higher than non-indigenous people of Canada (Matthews, R., 2019). The cultural genocide or ethnocide mostly shows the intentional devastation of nation’s ethics and beliefs. Markedly, cultural genocide was frequently the blunt resultant of physical genocide; challenged with repetition of military pressure, occupation, removal and other types of violence. Over times, yet, cultural genocide arises due to systematic, constitutional practices that are not always constantly focused on devastation of culture (Kingston, L., 2015).
Does the government have a responsibility to preserve Indigenous sacred places?
Respond in a paragraph, providing reasons and examples.
A.2. Government has the moral responsibility to preserve the Indigenous sacred places because indigenous peoples are deeply-connected to their religion and spirituality. Sacred locations and places are crucial to the spiritualities of many Indigenous peoples. The secret facets of cultures of indigenous peoples & the confidential instruction is conserved from indigenous protectors and owners, as a result, much of the indigenous civilization is inculcated along spiritual value and importance as for the sake of indigenous people and subsequently, this isn’t made accessible for other communities and the world at broad. It is necessary to preserve the indigenous traditions, cultures, sacred places and the confidential traditional rules which survives in their community, today (Massoni, 2017).
States must accept the regional and international guidelines and laws and also, honour the amends of curator societies to control holy places confer to the own organization structure. There is developing a world-wide acceptance that identifies and honours indigenous area amends and organization structure is essential for forwarding the issues. Moreover, there are risks to sacred lands and places which are intensified in Africa and also, at other places. The sacred natural places and areas are preserved by people of indigenous community, who go through the analogous aggression that is few easy to appraise because of the collapse of African states to know the mutual authorities, organization structure and in few compacts the presence from the indigenous people (Rhoades, 2017). Also, it is a necessity to make acceptable space in the laws to protect and preserve indigenous confidential practices, work and information and government must take responsibility to preserve the indigenous sacred places.
What do you think is the most significant issue facing indigenous peoples in Canada today? What solutions might address this issue? Explain with support for your position. Real life examples will help you illustrate your main idea.
A.3 Mental health, mental illness and substance abuse are the most common and serious problems faced by the people of indigenous communities. This can be said for some other communities also, as, there are conditions of aboriginal culture that make controlling these problems exclusively asserting for Aboriginals. The tackle to hold onto their culture and tradition have contributed automatically to the health issues of indigenous peoples. Suicide as a catastrophe, is at its higher level, and is tragic for indigenous population. Also, mental illness, mainly depression, is very common world-wide and is faced by indigenous people as compared to other people of the world (Canadian Centre for Addictions., 2020). The healthcare organization of Canada, is a complicated entity in itself and these complications are entrenched in colonial history of Canada that evented in a nation full of a big class of settler and latest, immigrants and descendants, with a constant come back of indigenous population of first nations, Inuit & Metis, people are growing in numerals. Seeing the health injustices, still faced by indigenous people by the social determinants of health groundwork can favour in bringing a more distinct scene of our healthcare organization and the social arrangement over which it calms. I personally feel that, it is equally necessary to recognize that the indigenous peoples’ family and their wellness unfurls over clinical, structural and systematic scales. These scales, with cultural distinction are also, analogous and autonomous (Greenwood, de Leeuw & Lindsay., 2018).
Do you think reconciliation is needed between indigenous and non-indigenous peoples around the world for the actions of the past? Why or why not? Explain, using specific examples from at least two countries?
A.4. Yes, there is the need of reconciliation between indigenous and non-indigenous peoples around the world. Because of the past actions and negative impacts etc., faced by the indigenous people, the community of indigenous people is not developed and also suffers from mental illness as well. Also, the large population world-wide has a high mortality rate caused due to suicides in within indigenous people as compared to other communities, globally. If, the communities of indigenous as well as non-indigenous communities will merge together, it will not only cause equities but also, the development in the society, community and also, to nation.
For, Aboriginal and Torres Strait Islander peoples, the colonial history of Australia is defined by land dis-occupancy, assault and discrimination. Reconciliation is the continuing journey which admonishes us while Australian generation have fought for purposeful change, future benefits are likely to have just much effort (Parker, 2020).
In the final report of the Truth and Reconciliation Commission, it was reported that the purposeful engagement with indigenous and non-indigenous Canadians, it will be an elementary advancement in reconciliation. By forming the mutual understanding of both the communities’ people, there can be the identification of zones of opportunity as well as recent circumstances in progress. It was the online survey with samples of indigenous people (n=521) and. Samples of non-indigenous people (n=1,529). It was found that the high rate of peoples encouraged in for reconciliation (Reconciliation Canada, 2017).
Hence, there is the need of reconciliation between indigenous and non-indigenous people for the betterment and improvement of the actions viewed in past.
Altman, J., (2018). Raphael Lemkin in remote Australia: The logic of cultural genocides and homelands. Oceania, 88(3), 336-359. Retrieved from: https://doi.org/10.1002/ocea.5204
Canadian Centre for Addictions. (2020). Indigenous communities: Trauma, Mental illness and addiction. Retrieved from: https://canadiancentreforaddictions.org/indigenous-communities-trauma-mental-health-addiction/
Crook, M., Short, D., & South, N., (2018). Ecocide, genocide, capitalism and colonialism: Consequences for indigenous peoples and global ecosystems environments. Theoretical Criminology, 22(3), 298-317. Retrieved from: https://doi.org/10.1177%2F1362480618787176
Greenwood, M., de Leeuw, S., Lindsay, N., (2018). Challenges in health equity for indigenous people in Canada. The Lancet, 391(10131), 1645-1648. Retrieved from: https://doi.org/10.1016/S0140-6736(18)30177-6
Kingston, L., (2015). The destruction of identity: Cultural genocide and indigenous people. Journal of Human Rights, 14(1), 63-83. Retrieved from: https://doi.org/10.1080/14754835.2014.886951
Masoni, C., (2017). Indigenous peoples and the protection of their secret knowledge: A promising pathway ahead. The University of Waikato. Retrieved from: https://hdl.handle.net/10289/11442
Matthews, R., 2019. Health ethics and indigenous ethnocide. Bioethics. Retrieved from: https://doi.org/10.1111/bioe.12610
Parker, K., (2020). What is reconciliation? Retrieved from: https://www.reconciliation.org.au/what-is-reconciliation/
Reconciliation Canada, (2017). Indigenous peoples and non-indigenous Canadians agree on need for reconciliation: National report. Retrieved from: https://reconciliationcanada.ca/resources/national-narrative-report-on-reconciliation/
Rhoades, H., (2017). Protect sacred sites to realize indigenous rights, says African commission. Retrieved from: https://intercontinentalcry.org/protect-sacred-sites-realize-indigenous-rights-says-african-commission/
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