• The First Native American to Receive a Medical Degree | JSTOR Daily
    https://daily.jstor.org/the-first-native-american-to-receive-a-medical-degree

    The three-story, Craftsman-style building on the Omaha Indian Reservation in Nebraska might seem unremarkable. It’s fallen into disrepair over years of vacancy and neglect. Yet the 1913 structure is the Dr. Susan LaFlesche Picotte Memorial Hospital, named for the first Native American to be licensed to practice medicine in the United States. It was built without federal funds, the capstone to Picotte’s career dedicated to indigenous health.

    The hospital is on the National Trust’s 2018 list of “America’s 11 Most Endangered Historic Places.” This follows a recently launched effort, supported by the Omaha tribe, to fundraise and restore the hospital as a museum. This momentum and visibility may finally give the building, and Picotte’s legacy, the historic attention they deserve.

    #médecine #femmes #nations_premières #historicisation


  • Les enterrés vivants Jean-François Nadeau - 9 Octobre 2018 - Le Devoir
    https://www.ledevoir.com/opinion/chroniques/538605/les-enterres-vivants

    Ornée de son pourpoint de velours, de son étole mitée en fourrure d’écureuil et de sa perruque de père Noël, la Justice a beau garder la tête haute, surtout lorsqu’elle regarde le monde d’en bas, elle semble parfois, ne lui en déplaise, avoir le coeur passablement érodé.

    En 2015, Jerry est condamné à 39 mois de prison. Il n’a pas payé les quelque 35 000 $ de contraventions que lui réclame l’État. Qu’a-t-il donc fait, Jerry, pour mériter cela ? Flânage, itinérance, état d’ébriété, désordre sur la voie publique.

    Jerry Anichinapéo est un Autochtone. La semaine dernière, lors des travaux de la commission Viens, on a pu apprendre que Jerry vit à Val-d’Or. Mais ce n’est pas tout à fait vrai. Comme d’autres Autochtones, Jerry vit moins qu’il ne survit. L’avalanche de contraventions qui s’est abattue sur lui avait d’ailleurs pour but, a-t-on compris, de l’enterrer vivant au plus sacrant.

    À Val-d’Or, 75 % de ces contraventions crachées en rafale l’ont été à l’encontre d’Autochtones, alors que ceux-ci représentent à peine 3 % de la population. La police avait même donné un nom à cette façon de faire mortifère : l’opération Centre-Ville.

    C’était en 2015. Les temps ont-ils changé depuis ? La police affirme que oui. À sa défense, elle indique que les contraventions de ce type ont diminué de 81 %. Qu’est-ce que cela veut dire en pratique ? Dans le cas de Jerry, cette réduction de l’intensité du pilonnage par contraventions voudrait dire qu’on lui aurait enjoint de payer seulement 6500 $ plutôt que 35 000 $. Mais quand on n’a pas un sou, que ce soit 6000$ ou 600 000 $ de dettes, cela reste impossible. En gros, au lieu de l’écraser avec un tank on se contente de prendre un autobus. La misère des personnes emprisonnées pour cause de pauvreté révèle bien la pauvreté de notre pensée à leur égard.

    Taxer la misère d’une charge supplémentaire demeure pourtant monnaie courante. Pas seulement pour les Autochtones. Des cas semblables ont suscité l’indignation à Québec et à Sherbrooke ce printemps encore. Mais combien d’autres cas du genre échappent aux radars de l’actualité ?

    Pour éradiquer la pauvreté, faire la guerre aux pauvres est une stratégie qui ne date pas d’hier. De grandes campagnes d’enfermement des pauvres ont eu lieu au royaume de France en 1724, en 1750 et en 1764. Et dans la France d’aujourd’hui, le président Macron vient de s’établir en génie au registre d’un pareil mépris pour la vie : la solution générale à la misère du pays, a-t-il laissé entendre, ce serait tout bonnement d’apprendre à ne pas s’en plaindre ! Les conditions sociales ne changent pourtant pas du seul fait qu’on décrète que leurs effets doivent être abolis.

    Quelle stratégie le nouveau gouvernement de François Legault entend-il adopter pour contrer le problème criant de la pauvreté ?

    On sait que le nouveau premier ministre est opposé à l’augmentation du salaire minimum. Pour lui, insistait-il lors du débat des chefs, la situation précaire de près d’un million de Québécois s’améliorera lorsque d’autres qu’eux seront encore mieux. En un mot, François Legault croit que l’argent des possédants finit par ruisseler jusqu’aux dépossédés.

    Vieil habitué des caméras de TVA, le député caquiste François Paradis, jusqu’ici porte-parole du parti en matière de services sociaux, avait beaucoup fait jaser en 2016 pour avoir fait de la pauvreté dans sa circonscription un marchepied pour sa modeste personne. Dans une vidéo, sur fond de violon et de piano mélancoliques, le député mettait en scène deux femmes éprouvées avant de se présenter auprès d’elles dans un rôle de père Noël de composition. Le voilà offrant une journée chez le coiffeur et une dinde Butterball, puis levant son verre à leur santé à la veille des célébrations de fin d’année. Voulait-il, par ce procédé grossier, souligner aux électeurs l’importance de revoir les politiques publiques pour que des situations aussi navrantes soient chose du passé ? Nenni. Le député concluait plutôt en recommandant à ses concitoyens de donner aux banques alimentaires ! En somme, la charité privée comme solution à un problème public.

    Depuis longtemps, les banques alimentaires ne suffisent plus en ce demi-pays. Au cours des neuf dernières années, le nombre de gens forcés d’y avoir recours a augmenté de 33,7 %. Un tiers des bénéficiaires sont des enfants. De ceux qui fréquentent ces lieux, 11 % sont des gens qui touchent des revenus d’emplois. De ceux qui doivent ainsi mendigoter à manger, 8 % sont des vieillards.

    Mais le grand spectacle de la charité privée demeure plus populaire que jamais. Il sert de chambre de compensation sociale à des gens fortunés, qui s’assurent ainsi qu’on leur prête des lettres de noblesse, ce qui ajoute paradoxalement à leur capital.

    La semaine dernière encore, de puissantes entreprises s’affichaient d’un air faraud dans le cadre de leur participation prochaine à « Une nuit dans la rue », une activité de financement d’un organisme voué à lutter contre les effets d’une pauvreté qui n’est pourtant pas tombée du ciel. Ces géants du rendement croissant que sont la Financière Sun Life, Ivanhoé Cambridge, Power Corporation et autres Pfizer invitaient même la population à prendre exemple sur leur générosité autoproclamée. Pareille générosité de façade n’engage évidemment aucune réforme substantielle d’un ordre social qui préside au problème croissant de la dépossession.

     #peuples_autochtones #terres #canada #nations_premières #peuples_premiers #autochtones #guerre_aux_pauvres #violence #contraventions #pauvreté #discrimination #Centre-Ville

    • 39 mois de prison, disons à 3000 euros ou dollars par mois, ça fait 117 000 dollars ou euros + les frais administratifs et de justice.
      Quand la justice s’occupe des pauvres, ça coute un pognon dingue.

      3000 euros le mois de prison, est une estimation qui reviens souvent sur le web, je la prends, mais personnellement je penses que c’est sous estimé.


  • How mapmakers help indigenous people defend their lands
    https://www.nationalgeographic.com/culture-exploration/2018/10/indigenous-cultures-mapping-projects-reclaim-lands-columbus

    One early project in the 1990s focused on the remote Darién region of Panama. Official maps of the area contained little detail—the persistent cloud cover and dense rainforest canopy were impenetrable to the satellite imagery and aerial photos that government cartographers used to make their maps. But to the three main indigenous groups in the region, Emberá, the Wounaan, and the Guna, the land was filled with landmarks.

    The organization’s approach was simple: ask indigenous people to draw detailed maps of their lands, and then get professional cartographers to incorporate this information into modern, geographically accurate maps.

    To map the Darién, indigenous leaders selected men from communities in the region to act as surveyors. The surveyors then set out by bus, by canoe, or on foot, armed with pencils, pens, and blank sheets of manila paper to sketch the local waterways and other landmarks. In collaboration with villagers and their leaders they carefully drew maps that included things of importance to their communities that wouldn’t typically appear on government maps, like hunting and fishing grounds, or places where firewood, fruit, or medicine were gathered. They often chose to leave out cemeteries and sacred sites, preferring to keep that knowledge within their communities. The quality of these maps varies considerably, but the best of them are works of art, Chapin says (see below).

    #cartographie #cartographie_participative #territoire #peuples_autochtones



  • Mapping Out Missing and Murdered Native Women: ’I Would Want My Story to Have Meaning’ - Rewire.News

    https://rewire.news/article/2018/04/27/mapping-missing-murdered-native-women-want-story-meaning

    The cartographer behind a new atlas project hopes it will provide an indigenous perspective of the milieu surrounding and contributing to the high rates of missing and murdered Native women and girls.

    There is no reliable national collection point or method to gathering comprehensive statistics on the number of missing and murdered Native women in the United States.

    Inspired by the Cheyenne concept of “netaevananova’htsemane” (which translates to, “let us recognize ourselves again”), Annita Lucchesi is working to create a mapping tool that recognizes and honors the geographies in which missing and murdered Native women live and die.

    “Hand-drawn maps have great potential to reflect our ways of knowing,” said Lucchesi in an interview with Rewire.News.

    A recent example of this is a map Lucchesi created in preparation for the 2018 Women’s Marches. The map (shared below) features an image of a ribbon skirt, often worn as sign of respect and honor among Native women, with names of missing and murdered indigenous women incorporated into the design of skirt.

    #féminicide #états-unis #atlas #peuples_premiers #premières_nations #nations_premières #cartographie #atlas


  • The discovery of a map made by a Native American is reshaping thinking about the Lewis & Clark expedition | History News Network
    https://historynewsnetwork.org/article/168865

    An important historical map drawn by a Native American leader for renowned American expedition leaders Meriwether Lewis and William Clark was recently discovered in the Bibliotheque Nationale de France.

    “Monumental doesn’t fully cover the importance of this discovery,” says historian Clay Jenkinson. “This is easily the best-preserved of the Native American maps drawn for Lewis and Clark, and represents the most important discovery in the Lewis and Clark world since 55 letters by William Clark were discovered in a Louisville attic in the 1980s.”

    #cartographie_participative #premières_nations #nations_premières #états-unis #peuples_autochtones #cartographie
    Discovered by a University of New Mexico graduate student who was working on Native American cartography, the map was drawn by an Arikara leader named Too Né, whom Lewis and Clark met on today’s North Dakota-South Dakota border on October 8, 1804. It came to the attention of the Lewis and Clark world in 2017. This discovery is the central feature of the May issue of We Proceeded On, the peer-reviewed quarterly of the Lewis and Clark Expedition.


  • Indigenous Women Have Been Disappearing for Generations. Politicians Are Finally Starting to Notice.

    https://theintercept.com/2018/05/31/missing-and-murdered-indigenous-women

    Aux États-Unis comme au Canada

    Women on the Yakama Indian Reservation in Washington state didn’t have any particular term for the way the violent deaths and sudden disappearances of their sisters, mothers, friends, and neighbors had become woven into everyday life.

    “I didn’t know, like many, that there was a title, that there was a word for it,” said Roxanne White, who is Yakama and Nez Perce and grew up on the reservation. White has become a leader in the movement to address the disproportionate rates of homicide and missing persons cases among American Indian women, but the first time she heard the term “missing and murdered Indigenous women” was less than two years ago, at a Dakota Access pipeline resistance camp at Standing Rock. There, she met women who had traveled from Canada to speak about disappearances in First Nations to the north, where Prime Minister Justin Trudeau’s administration launched a historic national inquiry into the issue in 2016.

    #nations_premières #états-unis #canada #féminicide

    • #NotInvisible: Why are Native American women vanishing?

      The searchers rummage through the abandoned trailer, flipping over a battered couch, unfurling a stained sheet, looking for clues. It’s blistering hot and a grizzly bear lurking in the brush unleashes a menacing growl. But they can’t stop.

      Not when a loved one is still missing.

      The group moves outside into knee-deep weeds, checking out a rusted garbage can, an old washing machine — and a surprise: bones.

      Ashley HeavyRunner Loring, a 20-year-old member of the Blackfeet Nation, was last heard from around June 8, 2017. Since then her older sister, Kimberly, has been looking for her.

      She has logged about 40 searches, with family from afar sometimes using Google Earth to guide her around closed roads. She’s hiked in mountains, shouting her sister’s name. She’s trekked through fields, gingerly stepping around snakes. She’s trudged through snow, rain and mud, but she can’t cover the entire 1.5 million-acre reservation, an expanse larger than Delaware.

      “I’m the older sister. I need to do this,” says 24-year-old Kimberly, swatting away bugs, her hair matted from the heat. “I don’t want to search until I’m 80. But if I have to, I will.”

      Ashley’s disappearance is one small chapter in the unsettling story of missing and murdered Native American women and girls. No one knows precisely how many there are because some cases go unreported, others aren’t documented thoroughly and there isn’t a specific government database tracking these cases. But one U.S. senator with victims in her home state calls this an epidemic, a long-standing problem linked to inadequate resources, outright indifference and a confusing jurisdictional maze.

      Now, in the era of #MeToo, this issue is gaining political traction as an expanding activist movement focuses on Native women — a population known to experience some of the nation’s highest rates of murder, sexual violence and domestic abuse.

      “Just the fact we’re making policymakers acknowledge this is an issue that requires government response, that’s progress in itself,” says Annita Lucchesi, a cartographer and descendant of the Cheyenne who is building a database of missing and murdered indigenous women in the U.S. and Canada — a list of some 2,700 names so far.

      As her endless hunt goes on, Ashley’s sister is joined on this day by a cousin, Lissa, and four others, including a family friend armed with a rifle and pistols. They scour the trailer where two “no trespassing” signs are posted and a broken telescope looks out the kitchen window. One of Ashley’s cousins lived here, and there are reports it’s among the last places she was seen.

      “We’re following every rumor there is, even if it sounds ridiculous,” Lissa Loring says.

      This search is motivated, in part, by the family’s disappointment with the reservation police force — a common sentiment for many relatives of missing Native Americans.

      Outside, the group stumbles upon something intriguing: the bones, one small and straight, the other larger and shaped like a saddle. It’s enough to alert police, who respond in five squad cars, rumbling across the ragged field, kicking up clouds of dust. After studying the bones, one officer breaks the news: They’re much too large for a human; they could belong to a deer.

      There will be no breakthrough today. Tomorrow the searchers head to the mountains.

      _

      For many in Native American communities across the nation, the problem of missing and murdered women is deeply personal.

      “I can’t think of a single person that I know ... who doesn’t have some sort of experience,” says Ivan MacDonald, a member of the Blackfeet Nation and a filmmaker. “These women aren’t just statistics. These are grandma, these are mom. This is an aunt, this is a daughter. This is someone who was loved ... and didn’t get the justice that they so desperately needed.”

      MacDonald and his sister, Ivy, recently produced a documentary on Native American women in Montana who vanished or were killed. One story hits particularly close to home. Their 7-year-old cousin, Monica, disappeared from a reservation school in 1979. Her body was found frozen on a mountain 20 miles away, and no one has ever been arrested.

      There are many similar mysteries that follow a pattern: A woman or girl goes missing, there’s a community outcry, a search is launched, a reward may be offered. There may be a quick resolution. But often, there’s frustration with tribal police and federal authorities, and a feeling many cases aren’t handled urgently or thoroughly.

      So why does this happen? MacDonald offers his own harsh assessment.

      “It boils down to racism,” he argues. “You could sort of tie it into poverty or drug use or some of those factors ... (but) the federal government doesn’t really give a crap at the end of the day.”

      Tribal police and investigators from the federal Bureau of Indian Affairs serve as law enforcement on reservations, which are sovereign nations. But the FBI investigates certain offenses and, if there’s ample evidence, the U.S. Department of Justice prosecutes major felonies such as murder, kidnapping and rape if they happen on tribal lands.

      Former North Dakota federal prosecutor Tim Purdon calls it a “jurisdictional thicket” of overlapping authority and different laws depending on the crime, where it occurred (on a reservation or not) and whether a tribal member is the victim or perpetrator. Missing person cases on reservations can be especially tricky. Some people run away, but if a crime is suspected, it’s difficult to know how to get help.

      “Where do I go to file a missing person’s report?” Purdon asks. “Do I go to the tribal police? ... In some places they’re underfunded and undertrained. The Bureau of Indian Affairs? The FBI? They might want to help, but a missing person case without more is not a crime, so they may not be able to open an investigation. ... Do I go to one of the county sheriffs? ... If that sounds like a horribly complicated mishmash of law enforcement jurisdictions that would tremendously complicate how I would try to find help, it’s because that’s what it is.”

      Sarah Deer, a University of Kansas professor, author of a book on sexual violence in Indian Country and member of the Muscogee (Creek) Nation, offers another explanation for the missing and murdered: Native women, she says, have long been considered invisible and disposable in society, and those vulnerabilities attract predators.

      “It’s made us more of a target, particularly for the women who have addiction issues, PTSD and other kinds of maladies,” she says. “You have a very marginalized group, and the legal system doesn’t seem to take proactive attempts to protect Native women in some cases.”

      Those attitudes permeate reservations where tribal police are frequently stretched thin and lack training and families complain officers don’t take reports of missing women seriously, delaying searches in the first critical hours.

      “They almost shame the people that are reporting, (and say), ’Well, she’s out drinking. Well, she probably took up with some man,’” says Carmen O’Leary, director of the Native Women’s Society of the Great Plains. “A lot of times families internalize that kind of shame, (thinking) that it’s her fault somehow.”

      Matthew Lone Bear spent nine months looking for his older sister, Olivia — using drones and four-wheelers, fending off snakes and crisscrossing nearly a million acres, often on foot. The 32-year-old mother of five had last been seen driving a Chevy Silverado on Oct. 25, 2017, in downtown New Town, on the oil-rich terrain of North Dakota’s Fort Berthold Reservation.

      On July 31, volunteers using sonar found the truck with Olivia inside submerged in a lake less than a mile from her home. It’s a body of water that had been searched before, her brother says, but “obviously not as thoroughly, or they would have found it a long time ago.”

      Lone Bear says authorities were slow in launching their search — it took days to get underway — and didn’t get boats in the water until December, despite his frequent pleas. He’s working to develop a protocol for missing person cases for North Dakota’s tribes “that gets the red tape and bureaucracy out of the way,” he says.

      The FBI is investigating Olivia’s death. “She’s home,” her brother adds, “but how did she get there? We don’t have any of those answers.”

      Other families have been waiting for decades.

      Carolyn DeFord’s mother, Leona LeClair Kinsey, a member of the Puyallup Tribe, vanished nearly 20 years ago in La Grande, Oregon. “There was no search party. There was no, ’Let’s tear her house apart and find a clue,’” DeFord says. “I just felt hopeless and helpless.” She ended up creating her own missing person’s poster.

      “There’s no way to process the kind of loss that doesn’t stop,” says DeFord, who lives outside Tacoma, Washington. “Somebody asked me awhile back, ’What would you do if you found her? What would that mean?’... It would mean she can come home. She’s a human being who deserves to be honored and have her children and her grandchildren get to remember her and celebrate her life.”

      It’s another Native American woman whose name is attached to a federal bill aimed at addressing this issue. Savanna LaFontaine-Greywind, 22, was murdered in 2017 while eight months pregnant. Her body was found in a river, wrapped in plastic and duct tape. A neighbor in Fargo, North Dakota, cut her baby girl from her womb. The child survived and lives with her father. The neighbor, who pleaded guilty, was sentenced to life without parole; her boyfriend’s trial is set to start in September.

      In a speech on the Senate floor last fall, North Dakota Democrat Heidi Heitkamp told the stories of four other Native American women from her state whose deaths were unsolved. Displaying a giant board featuring their photos, she decried disproportionate incidences of violence that go “unnoticed, unreported or underreported.”

      Her bill, “Savanna’s Act,” aims to improve tribal access to federal crime information databases. It would also require the Department of Justice to develop a protocol to respond to cases of missing and murdered Native Americans and the federal government to provide an annual report on the numbers.

      At the end of 2017, Native Americans and Alaska Natives made up 1.8 percent of ongoing missing cases in the FBI’s National Crime Information Center database, even though they represent 0.8 percent of the U.S. population. These cases include those lingering and open from year to year, but experts say the figure is low, given that many tribes don’t have access to the database. Native women accounted for more than 0.7 percent of the missing cases — 633 in all — though they represent about 0.4 percent of the U.S. population.

      “Violence against Native American women has not been prosecuted,” Heitkamp said in an interview. “We have not really seen the urgency in closing cold cases. We haven’t seen the urgency when someone goes missing. ... We don’t have the clear lines of authority that need to be established to prevent these tragedies.”

      In August, Sen. Jon Tester, a Montana Democrat, asked the leaders of the Senate Committee on Indian Affairs to hold a hearing to address the problem.

      Lawmakers in a handful of states also are responding. In Montana, a legislative tribal relations committee has proposals for five bills to deal with missing persons. In July 2017, 22 of 72 missing girls or women — or about 30 percent — were Native American, according to Montana’s Department of Justice. But Native females comprise only 3.3 percent of the state’s population.

      It’s one of many statistics that reveal a grim reality.

      On some reservations, Native American women are murdered at a rate more than 10 times the national average and more than half of Alaska Native and Native women have experienced sexual violence at some point, according to the U.S. Justice Department. A 2016 study found more than 80 percent of Native women experience violence in their lifetimes.

      Yet another federal report on violence against women included some startling anecdotes from tribal leaders. Sadie Young Bird, who heads victim services for the Three Affiliated Tribes at Fort Berthold, described how in 1½ years, her program had dealt with five cases of murdered or missing women, resulting in 18 children losing their mothers; two cases were due to intimate partner violence.

      “Our people go missing at an alarming rate, and we would not hear about many of these cases without Facebook,” she said in the report.

      Canada has been wrestling with this issue for decades and recently extended a government inquiry that began in 2016 into missing and murdered indigenous women. A report by the Royal Canadian Mounted Police concluded that from 1980 to 2012 there were 1,181 indigenous women murdered or whose missing person cases were unresolved. Lucchesi, the researcher, says she found an additional 400 to 500 cases in her database work.

      Despite some high-profile cases in the U.S., many more get scant attention, Lucchesi adds.

      “Ashley has been the face of this movement,” she says. “But this movement started before Ashley was born. For every Ashley, there are 200 more.”

      Browning is the heart of the Blackfeet Nation, a distinctly Western town with calf-roping competitions, the occasional horseback rider ambling down the street — and a hardscrabble reality. Nearly 40 percent of the residents live in poverty. The down-and-out loiter on corners. Shuttered homes with “Meth Unit” scrawled on wooden boards convey the damage caused by drugs.

      With just about 1,000 residents, many folks are related and secrets have a way of spilling out.

      “There’s always somebody talking,” says Ashley’s cousin, Lissa, “and it seems like to us since she disappeared, everybody got quiet. I don’t know if they’re scared, but so are we. That’s why we need people to speak up.”

      Missing posters of Ashley are displayed in grocery stores and the occasional sandwich shop. They show a fresh-faced, grinning woman, flashing the peace sign. In one, she gazes into the camera, her long hair blowing in the wind.

      One of nine children, including half-siblings, Ashley had lived with her grandmother outside town. Kimberly remembers her sister as funny and feisty, the keeper of the family photo albums who always carried a camera. She learned to ride a horse before a bike and liked to whip up breakfasts of biscuits and gravy that could feed an army.

      She was interested in environmental science and was completing her studies at Blackfeet Community College, with plans to attend the University of Montana.

      Kimberly says Ashley contacted her asking for money. Days later, she was gone.

      At first, her relatives say, tribal police suggested Ashley was old enough to take off on her own. The Bureau of Indian Affairs investigated, teaming up with reservation police, and interviewed 55 people and conducted 38 searches. There are persons of interest, spokeswoman Nedra Darling says, but she wouldn’t elaborate. A $10,000 reward is being offered.

      The FBI took over the case in January after a lead steered investigators off the reservation and into another state. The agency declined comment.

      Ashley’s disappearance is just the latest trauma for the Blackfeet Nation.

      Theda New Breast, a founder of the Native Wellness Institute, has worked with Lucchesi to compile a list of missing and murdered women in the Blackfoot Confederacy — four tribes in the U.S. and Canada. Long-forgotten names are added as families break generations of silence. A few months ago, a woman revealed her grandmother had been killed in the 1950s by her husband and left in a shallow grave.

      “Everybody knew about it, but nobody talked about it,” New Breast says, and others keep coming forward — perhaps, in part, because of the #MeToo movement. “Every time I bring out the list, more women tell their secret. I think that they find their voice.”

      Though these crimes have shaken the community, “there is a tendency to be desensitized to violence,” says MacDonald, the filmmaker. “I wouldn’t call it avoidance. But if we would feel the full emotions, there would be people crying in the streets.”

      His aunt, Mabel Wells, would be among them.

      Nearly 40 years have passed since that December day when her daughter, Monica, vanished. Wells remembers every terrible moment: The police handing her Monica’s boot after it was found by a hunter and the silent scream in her head: “It’s hers! It’s hers!” Her brother describing the little girl’s coat flapping in the wind after her daughter’s body was found frozen on a mountain. The pastor’s large hands that held hers as he solemnly declared: “Monica’s with the Lord.”

      Monica’s father, Kenny Still Smoking, recalls that a medicine man told him his daughter’s abductor was a man who favored Western-style clothes and lived in a red house in a nearby town, but there was no practical way to pursue that suggestion.

      He recently visited Monica’s grave, kneeling next to a white cross peeking out from tall grass, studying his daughter’s smiling photo, cracked with age. He gently placed his palm on her name etched into a headstone. “I let her know that I’m still kicking,” he says.

      Wells visits the gravesite, too — every June 2, Monica’s birthday. She still hopes to see the perpetrator caught. “I want to sit with them and say, ‘Why? Why did you choose my daughter?’”

      Even now, she can’t help but think of Monica alone on that mountain. “I wonder if she was hollering for me, saying, ‘Mom, help!’”

      _

      Ash-lee! Ash-lee!! Ash-lee! Ash-lee!!

      Some 20 miles northwest of Browning, the searchers have navigated a rugged road lined with barren trees scorched from an old forest fire. They have a panoramic view of majestic snowcapped mountains. A woman’s stained sweater was found here months ago, making the location worthy of another search. It’s not known whether the garment may be Ashley’s.

      First Kimberly, then Lissa Loring, call Ashley’s name — in different directions. The repetition four times by each woman is a ritual designed to beckon someone’s spirit.

      Lissa says Ashley’s disappearance constantly weighs on her. “All that plays in my head is where do we look? Who’s going to tell us the next lead?”

      That weekend at the annual North American Indian Days in Browning, the family marched in a parade with a red banner honoring missing and murdered indigenous women. They wore T-shirts with an image of Ashley and the words: “We will never give up.”

      Then Ashley’s grandmother and others took to a small arena for what’s known as a blanket dance, to raise money for the search. As drums throbbed, they grasped the edges of a blue blanket. Friends stepped forward, dropping in cash, some tearfully embracing Ashley’s relatives.

      The past few days reminded Kimberly of a promise she’d made to Ashley when their mother was wrestling with substance abuse problems and the girls were briefly in a foster home. Kimberly was 8 then; Ashley was just 5.

      “’We have to stick together,’” she’d told her little sister.

      “I told her I would never leave her. And if she was going to go anywhere, I would find her.”


      https://apnews.com/cb6efc4ec93e4e92900ec99ccbcb7e05

    • Missing and Murdered Aboriginal Women: A National Operational Overview

      Executive summary

      In late 2013, the Commissioner of the RCMP initiated an RCMP-led study of reported incidents of missing and murdered Aboriginal women across all police jurisdictions in Canada.

      This report summarizes that effort and will guide Canadian Police operational decision-making on a solid foundation. It will mean more targeted crime prevention, better community engagement and enhanced accountability for criminal investigations. It will also assist operational planning from the detachment to national level. In sum, it reveals the following:

      Police-recorded incidents of Aboriginal female homicides and unresolved missing Aboriginal females in this review total 1,181 – 164 missing and 1,017 homicide victims.
      There are 225 unsolved cases of either missing or murdered Aboriginal females: 105 missing for more than 30 days as of November 4, 2013, whose cause of disappearance was categorized at the time as “unknown” or “foul play suspected” and 120 unsolved homicides between 1980 and 2012.
      The total indicates that Aboriginal women are over-represented among Canada’s murdered and missing women.
      There are similarities across all female homicides. Most homicides were committed by men and most of the perpetrators knew their victims — whether as an acquaintance or a spouse.
      The majority of all female homicides are solved (close to 90%) and there is little difference in solve rates between Aboriginal and non-Aboriginal victims.

      This report concludes that the total number of murdered and missing Aboriginal females exceeds previous public estimates. This total significantly contributes to the RCMP’s understanding of this challenge, but it represents only a first step.

      It is the RCMP’s intent to work with the originating agencies responsible for the data herein to release as much of it as possible to stakeholders. Already, the data on missing Aboriginal women has been shared with the National Centre for Missing Persons and Unidentified Remains (NCMPUR), which will be liaising with policing partners to publish additional cases on the Canada’s Missing website. Ultimately, the goal is to make information more widely available after appropriate vetting. While this matter is without question a policing concern, it is also a much broader societal challenge.

      The collation of this data was completed by the RCMP and the assessments and conclusions herein are those of the RCMP alone. The report would not have been possible without the support and contribution of the Canadian Centre for Justice Statistics at Statistics Canada.

      As with any effort of such magnitude, this report needs to be caveated with a certain amount of error and imprecision. This is for a number of reasons: the period of time over which data was collected was extensive; collection by investigators means data is susceptible to human error and interpretation; inconsistency of collection of variables over the review period and across multiple data sources; and, finally, definitional challenges.

      The numbers that follow are the best available data to which the RCMP had access to at the time the information was collected. They will change as police understanding of cases evolve, but as it stands, this is the most comprehensive data that has ever been assembled by the Canadian policing community on missing and murdered Aboriginal women.

      http://www.rcmp-grc.gc.ca/en/missing-and-murdered-aboriginal-women-national-operational-overview
      #rapport

    • Ribbons of shame: Canada’s missing and murdered Indigenous women

      In Canada, Jessie Kolvin uncovers a shameful record of missing and murdered Indigenous women and girls. Examining the country’s ingrained racism, she questions whether Justin Trudeau’s government has used the issue for political gain.
      In 2017, Canada celebrated its 150th birthday. The country was ablaze with pride: mountain and prairie, metropolis and suburb, were swathed in Canadian flags bearing that distinctive red maple leaf.

      My eye was accustomed to the omnipresent crimson, so when I crossed a bridge in Toronto and saw dozens of red ribbons tied to the struts, I assumed they were another symbol of national honour and celebration.

      Positive energy imbued even the graffiti at the end of the bridge, which declared that, “Tout est possible”. I reflected that perhaps it really was possible to have a successful democracy that was progressive and inclusive and kind: Canada was living proof.

      Then my friend spoke briefly, gravely: “These are a memorial to the missing and murdered Indigenous* women.”

      In a moment, my understanding of Canada was revolutionised. I was compelled to learn about the Indigenous women and girls – believed to number around 4,000, although the number continues to rise – whose lives have been violently taken.

      No longer did the red of the ribbons represent Canadian pride; suddenly it signified Canadian shame, and Indigenous anger and blood.

      At home, I Googled: “missing and murdered Indigenous women”. It returned 416,000 results all peppered with the shorthand “MMIW”, or “MMIWG” to include girls. The existence of the acronym suggested that this was not some limited or niche concern.

      It was widespread and, now at least, firmly in the cultural and political consciousness.

      The description records that her sister, Jane, has “repeatedly called for a national inquiry into missing and murdered aboriginal women.”

      The oldest is 83, the youngest nine months. A random click yields the story of Angela Williams, a mother of three girls, who went missing in 2001 and was found dumped in a ditch beside a rural road in British Columbia.

      Another offers Tanya Jane Nepinak, who in 2011 didn’t return home after going to buy a pizza a few blocks away. A man has been charged with second-degree murder in relation to her disappearance, but her body has never been found.

      The description records that her sister, Jane, has “repeatedly called for a national inquiry into missing and murdered aboriginal women.”

      According to the Royal Canadian Mounted Police, Native American women constitute just 4.3% of the Canadian population but 16% of homicide victims. It isn’t a mystery as to why.

      Indigenous peoples are less likely than white Canadians to complete their education, more likely to be jobless, more likely to live in insecure housing, and their health – both physical and mental – is worse.

      Alcoholism and drug abuse abound, and Indigenous women are more likely to work in the sex trade. These environments breed vulnerability and violence, and violence tends to be perpetrated against women.

      Amnesty International has stated that Indigenous women in particular tend to be targeted because the “police in Canada have often failed to provide Indigenous women with an adequate standard of protection”.

      When police do intervene in Indigenous communities, they are often at best ineffectual and at worst abusive. Indigenous women are not, it appears, guaranteed their “right to life, liberty and security of the person” enshrined in the Canadian Charter of Rights and Freedoms.

      It didn’t take me long to realise that many of these problems – Indigenous women’s vulnerability, the violence perpetrated against them, the failure to achieve posthumous justice – can be partly blamed on the persistence of racism.

      Successive governments have failed to implement substantial change. Then Prime Minister Stephen Harper merely voiced what had previously been tacit when he said in 2014 that the call for an inquiry “isn’t really high on our radar”.

      If this is believable of Harper, it is much less so of his successor Justin Trudeau. With his fresh face and progressive policies, I had heralded his arrival. Many Native Americans shared my optimism.

      For Trudeau certainly talked the talk: just after achieving office, he told the Assembly of First Nations that: “It is time for a renewed, nation-to-nation relationship with First Nations peoples, one that understands that the constitutionally guaranteed rights of First Nations in Canada are not an inconvenience but rather a sacred obligation.”

      Trudeau committed to setting up a national public inquiry which would find the truth about why so many Indigenous women go missing and are murdered, and which would honour them.

      https://lacuna.org.uk/justice/ribbons-of-shame-canadas-missing-and-murdered-indigenous-women
      #disparitions #racisme #xénophobie


  • Driven from home, Philippine indigenous people long for their land | PLACE
    http://www.thisisplace.org/i/?id=09b0b6cd-b48a-4024-bb44-d28d9f91ca66

    This time feels different; we have been forced to leave our homes, and we are being told we need to give up our lands for our own good. But we cannot live like this - we belong in our ancestral lands, and we want to go back," he said.

    The Lumad in Mindanao in southern Philippines are part of nearly 17 million indigenous people in the country. They are among the poorest of minority groups, with little access to social services including education and healthcare, experts say.

    They have been caught in the middle of a five-decade old insurgency, as well as a push by logging and mining companies to tap Mindanao’s rich resources including gold, copper and nickel, after President Rodrigo Duterte said he would welcome investors.

    Their vulnerability has been exacerbated by the extension of martial law imposed in Mindanao last May by Duterte, who has called the island a “flashpoint for trouble” and atrocities by Islamist and communist rebels.

    “Duterte is waging war against defenceless indigenous people in Mindanao,” said Duphing Ogan, secretary general of indigenous peoples’ alliance Kalumaran.

    #Philippines #terres #peuples_autochtones #discriminations #évictions_forcées


  • Indigenous knowledge is critical to understanding climate change | The Seattle Times
    https://www.seattletimes.com/opinion/indigenous-knowledge-is-critical-to-understanding-climate-change

    Good science is critical to our health, ability to live full lives and community well-being. We use science to advance medicine, enhance our use of natural resources, ensure our food supply and much more. That’s why more than a million people around the world joined the March for Science in 2017 and why we are gearing up again to march for science on April 14.

    Western science is just one way of knowing. Indeed, traditional knowledge and wisdom of indigenous peoples is recognized by the United Nations for its potential to sustainably manage complex ecosystems. Yet all too often, Western science has disregarded centuries of science-based knowledge coming from Native Americans and other indigenous peoples.

    Indigenous peoples have lived in our particular locations for many generations, and we define ourselves in relation to our home environment. Our deep and long-standing relationships with the environment are unique; our very existence depends on our ability to conserve and maintain our lands and waters for future generations.

    Today, tribes, First Nations, indigenous peoples and Aboriginals are sounding a loud alarm about the impacts of climate change. Rising sea levels, broken natural systems, and increasing fire and flooding are apparent and documented.

    #science #savoirs #peuples_autochtones #nations_premières #climat #technologie


  • Une mère en deuil de Lac-Simon déplore l’absence de considération de la police

    https://ici.radio-canada.ca/nouvelle/1094279/micheline-anichinapeo-lac-simon-commission-viens

    Signalé par Emma Walter sur son excellent fil (malheureusement sur FB).

    Les services de police ont une nouvelle fois retenu l’attention mardi matin, à la Commission d’enquête sur les relations entre les Autochtones et certains services publics.

    Un texte de Thomas Deshaies

    Une citoyenne de Lac-Simon, Micheline Anichinapéo, a dénoncé le manque de considération de la police, alors qu’elle venait d’apprendre le décès de son fils.

    Le 2 février 2017, Micheline Anichinapéo reçoit un appel d’un membre de la famille de son mari, qui l’informe que l’un de ses fils a été retrouvé inconscient dans la réserve faunique La Vérendrye.

    Elle sait qu’une ambulance le transporte au Centre hospitalier de Val-d’Or et que des manœuvres de réanimation ont été effectuées.

    #nations_premières #canada




  • Commission Viens : les autochtones surreprésentés à la clinique de Médecins du monde Le Devoir - 24 Février 2018 - Lisa-Marie Gervais
    http://www.ledevoir.com/societe/521180/commission-viens-sur-representation-des-autochtones-dans-la-clinique-de-me

    Médecins du monde, qui exploite une clinique mobile à Montréal pour soigner les plus vulnérables, a lancé un cri d’alarme à la commission Viens : les autochtones sont surreprésentés dans leurs services en milieu urbain et ils fréquentent peu le réseau de la santé qui les stigmatise et dans lequel ils ne se reconnaissent pas.

    « La moitié des patients qu’on voit sont des autochtones », a déclaré Véronique Houle, directrice des opérations nationales de Médecins du monde Canada, qui offre des services de première ligne en milieu urbain aux populations vulnérables, comme les réfugiés et les sans-papiers. À Montréal, les autochtones représenteraient 10 % des itinérants, alors qu’ils constituent à peine 0,6 % de la population, selon le recensement. Les Inuits sont les plus nombreux à être en situation d’itinérance (40 % de tous les autochtones) et leur nombre s’accroît rapidement. « Il y a une surreprésentation extrêmement importante des Inuits », a-t-elle ajouté.

    C’est qu’il existe très peu de refuges mixtes et que les Inuits préfèrent rester en groupe, composé d’hommes et de femmes. « Ils vont préférer dormir dans une ruelle à –30 °C plutôt que d’avoir à se séparer », a dit Mme Houle.


    Comme si ce n’était pas assez, ces peuples autochtones déjà très vulnérables et marginalisés sont plus malades, connaissent des taux de morbidité plus élevés et développent des maladies graves qu’ils sont pratiquement les seuls à avoir (tuberculose, streptocoque, VIH, etc.), ce qui inquiète la santé publique. Le #streptocoque A, aussi appelé « bactérie mangeuse de chair », est davantage présent chez les autochtones (36 %) de la clinique mobile de Médecins du monde que chez les allochtones (20 %).

    Prises dans le cercle de la violence, les #femmes sont particulièrement vulnérables. « Celles qu’on voit vivent toutes des situations de violence », constate Faisca Richer, une des médecins bénévoles. « Je peux dire à une femme #allochtone : “Tu n’as pas à vivre ça.” Mais dire ça à une femme autochtone, ça ne rime à rien pour elle. On dirait que, pour sa survie, elle a besoin de vivre ça. Et souvent, on pleure ensemble, jusqu’à épuiser la peine. Mais après, elle retourne dans la rue vivre ça. »

    Barrières multiples
    Selon la Dre Richer, il existe pour les autochtones des barrières aux soins de santé que d’autres populations vulnérables vivent et qui sont liées à leur situation d’itinérance. Mais il existe aussi des barrières qui leur sont propres, simplement parce qu’ils sont autochtones. « Les autochtones en milieu urbain, c’est le package  : les difficultés liées au milieu de vie et les difficultés structurelles d’accès aux services. »

    L’absence de confiance dans le réseau a été illustrée par de multiples exemples. Certains pharmaciens refusent de donner les médicaments gratuits auxquels les autochtones ont droit parce qu’ils ne connaissent pas le code de réclamation d’assurance. Ajoutons à cela que les médecins sont très peu sensibles aux médecines traditionnelles, souligne la Dre Richer. « On est à des années-lumière [de ce qui se fait ailleurs]. Ça n’a aucun sens. »

    Intégrer davantage la médecine traditionnelle est d’ailleurs l’une des recommandations de Médecins du monde. L’organisme suggère aussi de mettre sur pied des cliniques spécifiquement destinées aux autochtones en milieu urbain.

    Le président du conseil d’administration, Nicolas Bergeron, a exhorté le gouvernement à prendre ses responsabilités et à honorer « ses obligations légales » en matière de santé, qui sont contenues dans les pactes internationaux qu’il a signés. Investir en prévention est non seulement la chose à faire pour aider les autochtones à être soignés dignement, mais cela permet des économies qui bénéficient à tous, a-t-il martelé. « Traiter une endocardite du coeur parce qu’on a laissé une plaie s’infecter, c’est des coûts astronomiques pour le système. »

    #Montréal #Quebec #Pauvreté #Santé #Soins #Phramaciens #peuples_autochtones #canada #nations_premières #peuples_premiers #autochtones #Inuits #SDF #rue #médicaments


  • How Indigenous Communities Are Using Data to ‘Reframe’ Their Narratives Through Digital Storytelling · Global Voices
    https://globalvoices.org/2018/02/14/how-indigenous-communities-are-using-data-to-reframe-their-narratives-

    In 2017, Global Voices and Rising Frames started the Reframed Stories project, an ongoing, participatory digital storytelling initiative that works with community members to analyze data around media representation.

    The main objective of the Reframed Stories project is to work with indigenous communities that have been historically excluded or misrepresented in media and to help them see how they are being depicted in the news. The story initiative also provides a platform for discussion about this representation and a place where communities can respond to the coverage from their own perspectives. In the initial phase of this collaboration, the Reframed Stories’ team works with community members to analyze media data and then they create stories together.

    #nations_premières #peuples_autochtones #narrations


  • Enfants autochtones : une pratique d’évacuation « barbare »
    Gabrielle Duchaine, Philippe Teisceira-Lessard, La Presse, le 24 janvier 2018
    http://www.lapresse.ca/actualites/sante/201801/24/01-5151227-enfants-autochtones-une-pratique-devacuation-barbare.php

    Des médecins québécois montent au créneau et dénoncent le fait que des dizaines de jeunes Inuits sont séparés de leurs parents au moment le plus critique de leur existence : lors de l’évacuation médicale qui vise à leur sauver la vie.

    #Canada #Médecine #Soins #Autochtones #Inuit #Discriminations #Racisme #ça_continue...


  • Massacres and protest: Australia Day’s undeniable history | Australia news | The Guardian

    https://www.theguardian.com/australia-news/2018/jan/24/massacres-protest-australia-day-undeniable-history

    On 26 January 1838, a group of mounted police under the instruction of the colonial government led a surprise attack on a camp of Kamilaroi people at Waterloo Creek in northern New South Wales, killing at least 40.

    It was the 50th anniversary of the planting of the Union Jack in Sydney Cove. As the massacre took place, a celebratory regatta was held in Sydney, 480km away, to mark the colony’s jubilee.

    One hundred years later, on 26 January 1938, a date by then called Australia Day, a group of 100 mostly Aboriginal and Torres Strait Islander peoples, led by the Aborigines Progressive Association, met at Australian Hall in Sydney for a day of mourning protest and passed a resolution calling for equal rights. On the harbour, the city welcomed tall ships to mark the sesquicentenary of British colonisation.

    #australie #aborigènes #nations_premières #massacres


  • Denied land, Indian women stake claims in collectives
    https://www.reuters.com/article/us-india-women-farming/denied-land-indian-women-stake-claims-in-collectives-idUSKBN1EZ1TD

    Fed up with local officials denying their demand for land, 40 women decided to form a collective and simply start farming a plot near their village of Pallur, in India’s southern state of Tamil Nadu.

    “We have worked as farm laborers most of our lives - why can’t we own land?” asked Shakila Kalaiselvan, leader of the women’s collective.

    Members of the group faced additional discrimination due to their gender. Despite laws granting equal inheritance rights, women own just 13 percent of land in India although they do about two-thirds of all farm work.

    A year ago, they took over an unused 2.5-acre (1 hectare) plot, which was dry and overgrown with weeds. Even though it was common land owned by the state, they faced strong resistance as they cleared it to grow beans, corn and millet.

    “The higher-caste men opposed it, but we did not give in,” Kalaiselvan told the Thomson Reuters Foundation. “We should have at least 40 acres for 40 women, but this is a start. We can be independent, earn the respect of the community.”

    #Femmes #Inde #foncier #Dalit #discrimination #caste


  • Les Âmes offensées - Théâtre / Critique - Journal La Terrasse
    http://www.journal-laterrasse.fr/les-ames-offensees

    Mis en scène par Macha Makeïeff, l’ethnologue Philippe Geslin raconte dans le triptyque Les Âmes offensées ses séjours parmi des peuples menacés. Un théâtre voyageur qui pose avec force la question de la responsabilité de l’artiste et du citoyen face aux catastrophes proches et lointaines.

    « Dire la continuité des mondes. Rechercher dans les moindres détails les attitudes intactes du passé. Celles décrites par nos aînés. Celles de nos rêves de gosses (…) Prendre le temps, en vagabond sensible, curieux et exigeant. Déplier les territoires des êtres et des choses, en révéler les coulisses, en restituer le sensible et l’anodin ». Prononcés en voix off au début de chacun des trois volets des Âmes Offensées, tandis que Philippe Geslin traîne une grosse caisse au centre du plateau circulaire occupé par des objets hétéroclites – un pain de glace, des figurines des Simpson et une couverture en fourrure dans le premier spectacle –, ces mots auraient pu être dits par bien des dramaturges ou des metteurs en scène. Par Macha Makeïeff notamment, qui dans La Fuite !, sa dernière création, fait œuvre de mémoire en évoquant à travers une pièce de Mikhaïl Boulgakov l’exil des Russes blancs en 1920 et ses traces dans le présent. Loin de n’être qu’une suite de récits de voyages chez les derniers chasseurs inuits (Peau d’ours sur ciel d’avril), les Soussou de Guinée (Le Crayon de Dieu n’a pas de gomme) et les guerriers Massaï (Avant le départ des gazelles), le triptyque Les Âmes Offensées est le passionnant résultat d’un partage de pratiques différentes et de réflexions sur l’état du monde. En acceptant de jouer sur scène son propre rôle de scientifique sous la direction de la metteuse en scène et directrice du Théâtre national de Marseille, l’ethnologue se fait héros d’un théâtre documentaire dont la dimension subjective est la plus grande force.

    #peuples_autochtones #nations_premières #théâtre


  • Canada indigenous women were coerced into sterilisations, lawsuit says | World news | The Guardian

    https://www.theguardian.com/world/2017/oct/27/canada-indigenous-women-sterilisation-lawsuit

    Two indigenous women in Canada have filed a class action lawsuit over allegations that they were coerced into undergoing sterilisation at a Saskatchewan hospital. The suit was launched after health authorities in the province admitted that several women had come forward with similar claims.

    The legal challenge, which still needs to be certified by a judge, centres on the idea of proper and informed consent – and whether this was obtained before the womenwere sterilised.

    #nations_premières #canada #droit_des_femmes #stérilisation #viols #violence_faites_aux_femmes


  • L’art coup de poing de Marly Fontaine | ICI.Radio-Canada.ca

    Dans la lignée des « soeurs volées » d’Emma Walter, l’histoire de Marly Fontaine, des violences faites aux femmes autochtones au Canada, des viols, des disparitions, des meurtres.

    http://ici.radio-canada.ca/nouvelle/1019578/art-marly-fontaine-uqam-autochtone-pensionnat-video-performance

    Marly Fontaine s’est confiée à Mélanie Loisel dans un livre à Paraitre le 2 Novembre au Canada ->

    http://www.editionsfides.com/fr/product/editions-fides/litterature/romans-recits-nouvelles/ma-reserve-dans-ma-chair_769.aspx?id_page_parent=1

    Ma réserve dans ma chair

    L’histoire de Marly Fontaine

    Mélanie Loisel

    Si je me suis tant intéressée à cette histoire, écrit Mélanie Loisel, c’est parce que cette jeune femme autochtone, qui a été écorchée par la vie, est bel et bien vivante. Contrairement à ses sœurs disparues ou assassinées, elle peut parler. Elle peut raconter son histoire comme bon lui semble, avec ses hauts et ses bas, ses joies et ses peines, ses rêves et ses désillusions, et même avec ses limites.

    C’est par un geste courageux qui donne à réfléchir que Marly Fontaine a pris la parole.

    « Le 20 avril 2017, dans le cadre de mon projet final d’université, je me suis fait tatouer sur mon avant-bras gauche le numéro 0800381101. 0800 signifie la communauté à laquelle j’appartiens, celle de Uashat Mak-Maliotenam. 3811 est mon identité. 01 veut dire que j’ai acquis mon propre numéro pour ma propre descendance. Je suis donc un numéro aux yeux du gouvernement canadien. Je suis le 0800381101. »

    Originaire de Fermont, dans le Nord québécois, Mélanie Loisel œuvre dans le domaine des médias au Québec et au Canada depuis plus d’une douzaine d’années. On doit à cette globe-trotter une grande variété de reportages qui ont été diffusés à Radio-Canada et publiés dans divers journaux et magazines dont Le Devoir, Commerce, Les Affaires, et Châtelaine. Elle est l’auteure des ouvrages à succès Ils ont vécu le siècle. De la Shoah à la Syrie et Ma vie en partage. Entretiens avec Martin Gray.

    Diplômée en arts visuels et médiatiques de l’UQAM, Marly Fontaine se consacre à son travail de création afin de sensibiliser les gens à la réalité des Autochtones et à leur histoire largement méconnue. Pour caractériser son travail de création, les médias n’hésitent pas à parler d’art coup de poing.

    Jusque dans les années 1970, un Autochtone perdait son statut d’indien s’il obtenait un diplôme universitaire. Cette seule raison a été suffisante pour donner envie à Marly Fontaine de se battre et de persévérer pour acquérir de l’éducation.

    Un texte d’Anne-Marie Yvon, d’Espaces autochtones

    Si la menace ne pèse plus de nos jours sur leur statut, les Autochtones ne sont pourtant pas encore très nombreux à obtenir un grade universitaire.

    Selon des données de Statistique Canada, en 2011 ils étaient à peine 10 %, comparativement à 26% pour la population canadienne en générale.

    Tant qu’on reste dans l’ignorance, on se fait piler sur les pieds.
    Marly Fontaine, artiste

    #canada #nations_premières #violences_faites_aux_femmes #viols #résistance


  • In Victory for #Standing_Rock Sioux Tribe, Court Finds That Approval of Dakota Access Pipeline Violated the Law - THE INDIGENOUS AMERICAN
    https://www.theindigenousamericans.com/2017/07/16/victory-standing-rock-sioux-tribe-court-finds-approval-dakot

    Ruling: Trump administration shortcut environmental review; Court seeks additional briefing on whether to shut down pipeline – Washington, D.C. —

    The Standing Rock Sioux Tribe won a significant victory today in its fight to protect the Tribe’s drinking water and ancestral lands from the Dakota Access pipeline.

    A federal judge ruled that the federal permits authorizing the pipeline to cross the Missouri River just upstream of the Standing Rock reservation, which were hastily issued by the Trump administration just days after the inauguration, violated the law in certain critical respects.

    In a 91-page decision, Judge James Boasberg wrote, “the Court agrees that [the Corps] did not adequately consider the impacts of an oil spill on fishing rights, hunting rights, or environmental justice, or the degree to which the pipeline’s effects are likely to be highly controversial.”

    #états-unis #peuples_premiers #nations_premières #peuples_autochtones


  • Email reveals Trudeau Liberals playing double game on UNDRIP: Saganash - APTN NewsAPTN News

    http://aptnnews.ca/2017/05/11/email-reveals-trudeau-liberals-playing-double-game-on-undrip-saganash

    Merci Emmanuelle Walter !

    (Indigenous Affairs Minister Carolyn Bennett. APTN/File)

    Jorge Barrera
    APTN National News
    Two months after Indigenous Affairs Minister Carolyn Bennett declared to the world that Canada was fully embracing the UN Declaration on the Rights of Indigenous Peoples, the most senior official in her department told underlings the international document would not be guiding planned consultations with First Nations, Inuit and Metis, according to an internal email.

    Indigenous Affairs deputy minister Helene Laurendeau told her senior adviser that the government “may not consult specifically on UNDRIP” during consultations with Indigenous groups and the provinces, according to the email obtained through the Access to Information Act by NDP MP Romeo Saganash’s office.

    Saganash said the email reveals the Liberal government is playing a double game with UNDRIP, saying one thing publicly, but planning something differently internally. He said it shows the Liberals have no plans to implement UNDRIP.

    #canada #nations-unies #peuples_autochtones #nations_premières


  • Maps of the American Nations | JayMan’s Blog

    https://jaymans.wordpress.com/2013/08/14/maps-of-the-american-nations

    identifié et signalé pat @jcfichet sur twitter, très intéressante collection de cartes sur ce sujet.

    Continuing my on-going series on the regional differences – genetic regional differences – between the different Euro-Americans in the United States and Canada, here I will present a series of maps demonstrating some of the evidence for the existence and significance of these differences, beyond the historical circumstances explored by David Hackett Fischer (DHF) in Albion’s Seed and Colin Woodard in American Nations: A History of the Eleven Rival Regional Cultures of North America.

    First, again, the American Nations as they exist today:

    #peuples_premiers #nations_premières #peuples_autochtones #nations_indiennes #cartographie #états_unis #amérique _du_nord


  • Standing Rock is burning – but our resistance isn’t over | Opinion | The Guardian
    https://www.theguardian.com/us-news/2017/feb/23/standing-rock-burning-dakota-access?CMP=share_btn_tw

    Just north of the Standing Rock Sioux reservation, water protectors set their makeshift and traditional structures ablaze in a final act of prayer and defiance against Energy Transfer Partner’s Dakota Access Pipeline, sending columns of black smoke billowing into the winter sky above the Oceti Sakowin protest camp.

    The majority of the few hundred remaining protesters marched out, arm in arm ahead of the #North_Dakota authorities’ Wednesday eviction deadline. An estimated one hundred others refused the state’s order, choosing to remain in camp and face certain arrest in order to defend land and water promised to the Oceti Sakowin, or Great #Sioux Nation, in the long-broken Fort Laramie Treaty of 1851.

    #peuples_autochtones #nations_premières #pétrole #résistance


  • Abolir les réserves n’est pas la solution | Le Devoir

    http://www.ledevoir.com/societe/actualites-en-societe/489297/communautes-autochtones-abolir-les-reserves-est-une-utopie-dit-la-vice-che

    Suicides chez les Autochtones : Abolir les réserves n’est pas la solution

    La vice-chef d’Uashat Mak Mani-Utenam, Virginie Michel, répond au coroner Bernard Lefrançois, qui s’insurge contre le régime « d’apartheid » en place

    16 janvier 2017 |Marie-Michèle Sioui

    Entre les mois de mai 1994 et novembre 2015, 40 des 44 personnes qui se sont suicidées à Uashat Mak Mani-Utenam avaient une dépendance à l’alcool ou aux drogues.
    Photo : Mixwell21 / Wikimedia Entre les mois de mai 1994 et novembre 2015, 40 des 44 personnes qui se sont suicidées à Uashat Mak Mani-Utenam avaient une dépendance à l’alcool ou aux drogues.

    Penser abolir les réserves autochtones pour les guérir de leurs maux est une utopie, a déclaré dimanche Virginie Michel, vice-chef d’Uashat Mak Mani-Utenam, une communauté innue de la Côte-Nord qui a fait l’objet d’une enquête du coroner Bernard Lefrançois en raison d’une vague de suicides survenue en 2015.

    Virginie Michel commentait ainsi les conclusions de l’officier public, qui a dénoncé dans son enquête le manque de services — mais aussi le régime d’« apartheid » que crée la Loi sur les Indiens, « archaïque et désuète » — pour expliquer les suicides de cinq autochtones de la communauté voisine de Sept-Îles entre le 10 février 2015 et le 31 octobre 2015.

    #peuples_autochtones #nations_premières #canada