Objectivity in Contemporary Politics: The Ritual of Choosing Life VS. Needs
January 4, 2013 in Resistance
Thursday, January 03, 2012
Issue: Residents of First Nations Reserves believe that Bill C-428 cannot be emended, will destroy relations with Aboriginal communities, and will pave the way for further subjugation.
Solution: Create a scenario where further subjugation is impossible, and futher emend what is necessary in Bill C-428.
-=- Bill C-428 -=-
Official Title: The Indian Act Amendment and Replacement Act
Overview: The following is an excerpt of an article found online at aadnc-aandc.gc.ca:
“Our Government recognizes that the Indian Act is an
Impediment to the success of Canada’s First nations.
Bill C-428 is consistent with our Government’s approach
of taking concrete, but incremental, steps to create
the conditions for healthier, more self-sufficient First
Nation communities, and we look forward to studying the
bill in committee, hearing from witnesses and, as always,
exploring opportunities to improve it.”
– John Duncan, Minister of Aboriginal Affairs
and Northern Development
The Indian Act first made it’s appearance as a part of the Constitution Act, 1867. It was method of enabling the government at the time to properly manage the newly forming Canadian frontier, and as time progressed, the spotlight remained on the amendments until a full act was made, in 1876. This act, while still in formation even up until today, gave the full exclusivity to Natives to control their own territories, and their people.
Many hardships came from this event. For many, remembering Assimilation can be very disheartening when thinking about relations with the Canadian government. I speak for myself, and the will of my friends who work with me, that Assimilation is a memory which we must forget. Here we are at a crossroads, because there are some who worry that your protection of sovereignty in our government statutes is about to disappear, that suddenly, there is to be no protection. I speak for myself that I know what Assimilation is, and none are impervious to the effects of an Assimilation in this world. We are not indifferent on that subject, although our experiences with Assimilation differ on terms of scope, but are similar in terms of purpose.
In my own journey, I have come to understand myself. That has come from attempting, and in many ways succeeding, to achieve what is called “Gnosis”. I know, in my own way, when I start to become afraid, it’s because I assimilated the world into myself, and there were times when it was not welcome in me, and other times when I flung the door wide open. How can I make you understand that in both cases, I was afraid of letting myself be unafraid of the world, which I had apparently “wanted” to assimilate before my self? In both cases, one forgets to know self, and lets the self become the assimilation. Buddhists might call this a “Tulpa”, others as a “coping mechanism”, but essentially, these terms are part of the Assimilation we all experience. It comes as innocence as much as it comes as deception, though sometimes one is out of balance with the other.
When I look into the world, this is what I see. I see positive manifestation being crushed in the name of negative realism, because it is allowed to run free among our hearts and minds. I do find need to teach Assimilation in this way. I cannot tell you, but I teach you this wisdom out of utter critical negativity in myself. It is critically negative because I fear the time is now for this, and I have interpreted that fear as being useful, and today, I have interpreted freedom for your benefit of Knowledge, Wisdom, and Faith respectively.
It is for this reason I tell you, a solution CANNOT be found to this dilemma until we share this burden properly, and disallow it to suffocate our genuine human nature.
-=- Replacing the Indian Act -=-
What is the Indian Act? Properly put, it is an expansion of the regulator, the Constitution, in the conduit of government-citizen networking. As a statute of law, a person or native can interpret both rights protection and criminal penalty from the wording of each item within (Called “Sections” and “Subsections”). Under normal circumstances, the statute defines that First Nations people are able to create their own system of government”, and as a consequence. the affairs on the created “reserve” cannot be interpreted by other means unless stated directly in the act.
The governmental responsibilities are carried out by the Aboriginal Affairs and Northern Development Canada, and the tribal responsibilities are carried out by various councils in reserves, for any of the three “constitutionally recognized” Aboriginal peoples. Through this interdependency, co-existence has been allowed to exist peacefully, albeit with some questioning regard to how it manifested at times. There should always be that mutual respect to ensure the effectiveness of diplomatic relations between the Federal Parliament and the Tribal Leaders of reserves.
-=- Societal Issues with the Indian Act -=-
My perception is that, through the direct consequence of the unwillingness to provide for the community, human networking is limited on all levels. It can, and has, manifested positively in the past, and in the present, but as of late, the sharing of technology, idealisms, resources, and other things has carried “assimilation byproduct” into effect everywhere, and consequently, into reserves as well. Now, as always, where there is wealth, there is poverty. Where there is power, there is weakness. And where there is faith, there is also doubt.
These are no more comparable to human failure than a tree is to the fallen branch. As the facts of life can cause a man to fail himself, the tree can cause a branch to fall. But all the while, in both examples, it does not mean the former has caused the latter. Now we are able to see wisdom clearly, I hope.
What the Indian Act has provided for so long has, in effect, allowed first Nations to govern themselves while under the jurisdiction of the Federal government. This is possible because, as we mentioned earlier, the government has a mandate under the Constitution to protect all peoples of this land. Over time, the respect towards First Nations under that protection was segregated as a special act, further defining the scope of protection by the government. While that technically does define, by law, that the government “can’t do this or that for/to us”, the Constitution is actually more of a general principle in that it overlays the Indian Act, which enables the way of life for First Nations reserves.
The Constitution, therefore, is not the issue, because the Constitution gives the mandate to protect those values for all Canadian people. The way in which the Indian Act further protects, respects, and individualizes the First Nations people is what is at issue. The modern way of life, for example, has the potential to shape the future for anyone, but we have already discussed the wisdom of this above. Because protection of rights and protection from harm is, at heart, different than the modern way of life, both should be segregated from interfering with each other appropriately.
-=- Life VS Needs -=-
As it stands, there is no true segregation this topic. It has been a fact for so long that the governance which has been laid out by the Federal Government with the co-operation of tribal leaders, be it in the form of welfare benefits, social development, or other some other related form of networking, has been set as a unified package that the people who are registered as Indians are privy to, as well as all Canadian citizens in a small way. To compensate for something that is not structurally critical, such as making a budget implementation bill which affects traditional relations with citizens, is the first instance of the protection by the Government being “overstepped”, and it is an instance of the Tribal leaders forgetting their traditions. While entirely useful in a small way for First Nations reserves to get themselves “self-sufficient”, it was an indicator that the generation of protection principles did not come from the First Nations here, but from an external source, or quite simply, “the modern world”.
As I said, this is not such a bad thing, as now there is a strong foundation from which to build, and there is now a firm stance towards the future; at least, I hope I can bring that vision to you, if it is not actively manifest in you. The factors of what happened during the last 150 years are being identified in an analysis report so that when the knowledge is needed, it will be available without bias, censorship, illusions, and in full completion of historical facts. It is true, with this and other things, that specific details often have the advantage to give clarity, but are often only alive as hidden truths, traditions, etc. That is why I am overseeing the reporting personally, because I wish for this knowledge to be shared as a matter of historical fact.
In a life, one opens himself/herself to their needs. While a need can be just generalized as a word, it is deeper than that word, because a simple word cannot determine the entire scope of the life. There is always the opposite to that description, being jumbled into a word. For example, a man needed water and food, but what of his life, and were the needs equal to the life? He is definitely hungry and thirsty, but he is finding himself hungry and thirsty still. His life was unable to fulfill his needs because that life has needs of its own to be sustained. And so to satisfy his life, he displaced his needs for the needs of the life. But when his life was displaced from him, he was hungry and thirsty, and suffered.
-=- Priorities VS Segregation -=-
When dealing with a need, a man has to consider how he is to fulfill this need. There are many things he can do without for satisfaction of the need, but he will not immediately give up the life for a better one, where he has the option to fulfill his needs. Instead, the first instinct is to search for the satisfaction, rather than the remediation, of the need. Like the hunter gathers food for himself or his family, it is not unlike a man to gather money for himself. Like a hunter, his experience will entail knowledge of where his prize will live and travel, and the ability to get it increases. But after short periods, the hunter/job seeker will just “know” from tradition where to go, and when the prize disappears, the need gets bigger. Now both parties have a life that will not satisfy their needs, and so all sorts of possibilities will emerge.
Perhaps the hunter is to bring his people to new lands, perhaps he is simply to discover trade instead. Perhaps the job seeker will find more work, perhaps he will obtain a welfare application. In both cases, life begins to slip away when needs cannot be met. The true scope of segregating life and needs comes from creating both in unison, because even as life will create a need, so also does need create life. It will come out naturally so, and with great diversity.
What has to be done, in order to properly write a new act protecting First Nations, is understand how life will progress AFTER the act has been passed. As they saw the past unfold, so too should those undertaking this endeavor be vigilant in observance, in peace, and in understanding. That is the life which has access to the satisfaction of all needs. Choices to live the former come and go all day every day, believe me.
-=- Conclusions -=-
There are many lives, and many needs, being considered as this act is written. As being co-benefactors of an official representation such as this, the Federal Government and the entire assembly of Tribal Councils should come together now and establish the final treaty, which cannot be argued, misinterpreted, or improperly amended.
EDIT: Kinda off topic, but the word count minus this note was 2013