The intent for a peaceful relationship that the Canadian indigenous people were seeking with the newcomers/settlers

 

Introduction

            Historically, the act of mutual discovery ended up sparkling a critical period of indigenous- newcomer relationships or relations. Before the arrival of the newcomers into the aboriginal land, the indigenous people stayed in limited regions. Although they used to have widespread contacts with nearby and neighboring communities, the truth is that they used to have little information about other people from distant worlds (Benton, 2010). Their world perfectly filtered across indigenous territories, staying in peace with their communities, telling stories to youths about their cultural values, and so on. Unfortunately, when newcomers/settlers made their first contact with the aboriginal communities, they fed them with information about their motherland. Furthermore, they introduced them with unique war approaches, new tools, better spiritual explanations, as well as diverse promises to economic prosperity. As a result of that, the responses of the indigenous people about the arrival of the newcomers ended up setting up a stage for decades of subsequent relations (Frideres, 2011). The essence of this essay will entail illustrating what made the Canadian indigenous people to desire to establish a peaceful relationship with the newcomers.

Do you believe the intent is still there?

            Yes. I believe indigenous people were seeking a peaceful relationship with the newcomers because they were willing to accept what they had brought to them and in return teach them their ways of life. This is because such an approach was to act as a key element for enhancing the critical aspects of their relationship (Garrett, 1996). As more and more newcomers continued to visit their land, aboriginal people made them feel welcomed because of their loyalty. Conversely, it was evident that indigenous people were not initially helpless uncivilized communities because they were not ideally recoiling in the face of development. The reason for that is because the interaction of the indigenous people and newcomers was to impact their cultural domains in a positive way because that was their initial intention (Frideres, 2011). Consequently, newcomers started displaying negative attitudes and views to the Canadian indigenous people. All those traits were to greatly impact the agency of the indigenous people in a negative way.

            During their first encounter, the newcomers were extremely frightened with what they found there. For example, they noted that the Canadian indigenous communities had skills to construct excellent houses that could blend well with their culture. This is because initially, they had taught that their motherland was far better in terms of social organization, culture, innovation, and so on. Likewise, the absence of rigidity amongst the indigenous societies who used to lived in temporal structures, having no religious or cultural form also confused or astonished the outsiders. Considering the existence of extensive land jungle, especially rich aquatic environments, open plains, and so on, made it hard for the newcomers to understand or characterize the political and socio-economic lifestyles of the indigenous people (Brayboy, 2005). Regardless of such differences, I believe the indigenous people wanted to establish a peaceful relationship with the newcomers that will enable them to conserve their cultural heritage.

            During the outbreak of hostilities between indigenous people and newcomers, misunderstanding was the key element for such an encounter. For instance, since newcomers did not have a clear understanding of the ceremonies, languages, reasons for smoking sacred pipes, and curiosities of the indigenous people, they were forced to respond violently. Nevertheless, the relationship that was established between the newcomers and the indigenous communities by that time was ultimately impacted by both external and internal forces. Although these associations have extensively changed and continue to evolve with time, the indigenous people had the notion that their exchanges were ultimately characterized were for the betterment of their societies (Wallace, 1994). As time continued to evolve, I believe that the intent of the Canadians indigenous people was to ensure that they have not encountered any difficulties in regarding them as part of their community members while staying in the aboriginal country. Therefore, I believe the reason for establishing a peaceful relationship with the newcomers was to offer them an opportunity to understand the manner in which their historical legacies had managed to shape their identities.

                        Historically, the life of the indigenous people was based on storytelling as a means of discussing their love of nature, harmony, and love amongst each other. Therefore, I believe the indigenous were seeking a peaceful relationship with the newcomers because the initial objective of the colonizers was clear that they were to continue maintaining indigenous communities as allies. The same situation was later aggravated by increasing demand for more land by the newcomers (Benton, 2010). The proclamation that was established ended up setting out protector or fiduciary relationships in which the crown could act as a trustee for exterminating aboriginal policies. Despite that, it became hard to retrieve the properties seized by the colonialist. The terms of their leaders, however, indicated that indigenous people should not be disturbed or molested.

            Furthermore, I believe the reason that meant indigenous to seek a peaceful relationship with the newcomers is because they introduced them to trade. During this time, it was clear that the indigenous did not have a clear understanding of the significance of international trade.  But as expenses increased and return dwindled, the colonizers had no option but to come up with other means to increase their interactions with the indigenous communities. In return, the plan that appeared to work entailed civilizing the indigenous communities so as to reshape Indian-Canadian administrations. Protecting indigenous produced significant changes to the ruling regime thus distorting the culture of the indigenous people (Frideres, 2011). Despite that, assimilation could have been used as one of the justifications of instilling a peaceful relationship with the newcomers.

            Additionally, during the first encounter with the newcomers, what I believe equally made them to seek a peaceful relationship with the newcomers is because they were extremely impressed with their technological advancement in combat and navigation. Ideally, since indigenous people were not aware of the motives of the newcomers, they were easily puzzled and deceived by various aspects of the social world and the materials of the outsiders (Garrett, 1996). Moreover, since the indigenous did not have a clear understanding on how to use them, there was the need to educate them. Later, they realized that their weapons were not much threatening as they taught after the first encounter with them. The reason for that is because the imperatives of specialized communities are what mattered most to the indigenous (Francis, 2011).

            Nevertheless, the arrival of the newcomers and their colonizers made their country to be established on acts of dispossession and resettlement. Ideally, it is logical to say that the removal of the original Canadian inhabitants as well as their histories is perceived to be the unrelenting settler myth that regards aboriginal societies as stumbling blocks to them. In connection with that, it is evident that the main objective of the Indian Department was to make sure that the various indigenous communities have been perceived as being allies and not subjects of colonization (Garrett, 1996). In return, I believe the Canadian government could have not allowed Britain to have the opportunity of gaining full control of their land to the extent of destabilizing aboriginals’ ways of life. Therefore, I believe what made the indigenous to seek a peaceful relationship with the settlers was the need of acting benevolently and peacefully when handling their differences.

            In connection with that, indigenous people wanted a peaceful relationship with the settlers because the civilization approach used and the treaties signed did not augur well with them. Ideally, the civilization approach that was used was intended to transform indigenous communities into self-sufficient farmers who could have the potential of integrating into newcomers' society. In order to keep up economic prosperity, there was the need to educate indigenous people about new firm mechanization, how to dress, act, and live like Euro-Canadians. Furthermore, the two-row wampum belt treaty that was signed sifted from the model of peace to those aimed at land cession (Benton, 2010). The reason for that is because such a treaty had the potential of clearing the path for newcomer settlement. This implies that the initial encounter between the Canadian indigenous people and the newcomers was something that is taught to have been clocked in great shock and uncertainty for both of them of the socio-cultural frontier.

            Visible indicators and what needs to be done to revive the situation

            Historically, aboriginals and newcomers were seeking new creative means of linking with each other. Despite that, the arrival of newcomers disrupted their way of life. For instance, First Nations leadership is a process that used to be hereditary, that is passing it from one generation to another. Unfortunately, they still receive opposition from governmental leaders (John, 2009). In order to maintain a good relationship, I believe the bad leaders of the aboriginal communities should be allowed to take the responsibility to manage their social amenities for the sake of their upcoming generations. Furthermore, since a number of the aboriginal languages are regarded as being dangerous by critics, it means that there is the likelihood of them becoming extinct. As a result of that, I believe aboriginal communities should be given the opportunity to teach their youths about their historical heritage so as to maintain the social values of their languages.          

            Accordingly, colonial leaders had managed to warn the colonial leaders about the need of sticking or adhering to the laws as well as the moral guidelines which defined their societies. The reason for that is because they felt that there was to be the likelihood for them to be 'Indianized'(Miller, 2009). This is because the relationship that was established between the aboriginals and the Canadian indigenous is something that was ultimately shaped by strong competition amongst European nations for power and wealth. For instance, as the European continued to take control of the Americans, thousands of indigenous people lost their lives as a result of slavery, and so on (Garrett, 1996). Despite that, I believe that the increasing recognition of aboriginal rights in Canadian law is what will foster the recognition of their contribution to Canadian society. This is also coupled with the need to coming up with better-governing systems that can provide them with the opportunity to express their concerns to the concerned authorities.

            It is logical to say that ignorance was produced as well as maintained via dominating narratives about the nation that reinforced colonial dispositions. Such dispositions are still intrinsically anti-democratic because they can in return reproduce symbolic and structural forms of hostilities or violence that undermine the possibilities of establishing a peaceful nation (Frideres, 2011). What I believe is the fact that coming up with better governing rules and regulations will have the potential to the surface the historical hidden conflicts through understanding the Canadian-Aboriginal relations. Accordingly, that will assist in creating productive sites that disrupt ignorance regarding historical differences of the aboriginals and Canadian indigenous societies. The same approach will give each community the ability to end the prejudice that existed hence instill a peaceful relationship amongst themselves.

            Seemingly, I believe the new policies that are being implemented, especially education policies, should be aimed at incorporating fundamental elements and aspects of cultures, languages, and traditions of the Canadian indigenous people. The reason for that is because I believe these approaches have the potential of strengthening new socio-economic systems of the modern aboriginals. This is also based on the suffering they went through in the hands of newcomers. Moreover, what this implies is the fact that the Canadian government should continue addressing the traditional legacy of those who suffered during that time to the modern generation. I believe this will enable the Canadian indigenous people to conserve their culture, values, and norms as well as instill a peaceful relationship with the settlers.

            To be in the position of reclaiming their traditions, customs, and beliefs various celebrations and festivals are being held to regions that are open to not only aboriginal people but also to non-aboriginal communities. On these occasions, the youths are taught the importance of keeping their language alive as well as taught the skills they will use to maintain their culture. They also take time to follow the footsteps of their elders so as to watch and learn. This is what enables them to keep on protecting their ancestral way of life regardless of the modern conveniences they get exposed to (Miller, 2004). Additionally, in order to redefine and reclaim their identity, they free themselves from critics or stereotypes who view them uncivilized. I believe the reason for that is because they are now educated to become creative individuals seeking better means of constructing contemporary identities that will blend well with conventional spiritual beliefs, cultural practices, and traditional languages

Conclusion

            The aboriginals’ traditional ways of life is an expression of their unique or exceptional relationship with their land. Up to date, although the cultures of the indigenous of Canada or the aboriginals continue to be diverse, their societies continue to be rooted in their traditional core values and ceremonies. It is clear that prejudice and struggles for social recognition is still something that Canadian indigenous people are straggling with. To some extent, indigenous Canadians are no permitted the right to narrate their histories to upcoming generations. One of the contributing factors is that still newcomers do get exposed to negative information about the aboriginal people from critics. As a result of that, understanding the relationship that currently exists between the Canadian Government and the aboriginals can ultimately offer a clear picture of the dynamics of their socio-cultural relationships. The reason for that is because the struggle for self-governance or self-determination can be said to be something that was initially based on their historical experience.

 

 

 

 

 

                                                             References

Benton-Banai, E. (2010). The Mishomis book: The voice of the Ojibway. Minneapolis, MN : University of Minnesota Press

Brayboy, B.M.L. (2005). Towards a Tribal Critical race theory. The Urban Review, 37 (5). Retrieved from: http://nau.edu/uploadedFiles/Academic/COE/Dine_Project/_Forms/Toward%20a%20Tribal%20Critical%20Race%20Theory%20in%20Education.pdf

Francis, D. (2011). The imaginary Indian: The image of the Indian in Canadian culture. Vancouver: Arsenal Pulp Press.

Frideres, J. S. (2011). First Nations in the twenty-first century. Don Mills, Ont: OUP Canada.

Garrett, M.T. (1996). Reflection by the Riverside: The traditional education. Journal of Humanistic Education & Development. (35(1), 12-17

John, S.L. (2009). Makúk: A New History of Aboriginal-White Relations. UBC Press

Miller, J. R. (2004). Reflections on native-newcomer relations: Selected essays. Toronto: University of Toronto Press.

Miller, J. R. (2009). Compact, contract, covenant: Aboriginal treaty-making in Canada. Toronto: University of Toronto Press.

Wallace, P. A. W. (1994). White roots of peace: (Iroqrafts-Iroquis Reprints. Santa Fe, N.M: Clear Light Publishers. Retrieved from: http://www.nelson.com/albertasocialstudies/productinfo/gr6_9/documents/abss6ch4draft.pdf