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"Indigenous traditions can be uplifting, positive, and liberating forces when they are connected to living systems of thought and practice. Problems arise when they are treated as timeless models of unchanging truth that require unwavering deference and unquestioning obedience. Freedom and Indigenous Constitutionalism celebrates the emancipatory potential of Indigenous traditions, considers their value as the basis for good laws and good lives, and critiques the failure of Canadian constitutional traditions to recognize their significance."-- Provided by publisher., "Demonstrating how Canada's constitutional structures marginalize Indigenous peoples' ability to exercise power in the real world, John Borrows uses Ojibwe law, stories, and principles to suggest alternative ways in which Indigenous peoples can work to enhance freedom. Among the stimulating issues he approaches are the democratic potential of civil disobedience, the hazards of applying originalism rather than living tree jurisprudence in the interpretation of Aboriginal and treaty rights, American legislative actions that could also animate Indigenous self-determination in Canada, and the opportunity for Indigenous governmental action to address violence against women."-- Provided by publisher.
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The regulation of Native identity has been central to the colonization process in both Canada and the United States. Systems of classification and control enable settler governments to define who is “Indian,” and control access to Native land. These regulatory systems have forcibly supplanted traditional Indigenous ways of identifying the self in relation to land and community, functioning discursively to naturalize colonial worldviews. Decolonization, then, must involve deconstructing and reshaping how we understand Indigenous identity.
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Disclaimer: This summary was generated by AI based on the content of the source document.
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By: Jennifer Koshan and Jonnette Watson Hamilton PDF Version: Tugging at the Strands: Adverse Effects Discrimination and the Supreme Court Decision in Fraser Case Commented On: Fraser v Canada (Att…
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Disclaimer: This summary was generated by AI based on the content of the source document.
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The equality rights guarantee contained in section 15 of the Canadian Charter of Rights and Freedoms has been described by members of the Supreme Court of Canada as “the most difficult right” and “the Charter’s most conceptually difficult provision.” Therefore, it is not surprising that, as Mr. Justice LeBel stated in Québec v A., “the analytical framework [of s. 15] developed by this Court has been discussed, reformulated and enriched many times over the last two decades”. Mr. Justice Cory stated in Vriend that the equality rights guarantee in the Charter embodies “our fondest dreams, the highest hopes and the finest aspirations of Canadian society.” In this paper, I will look back at the last decade of Supreme Court of Canada case law and review how it has been reformulated. I will then look forward and make some comments about where the Court should go with its equality jurisprudence in the next decade if it is to help us realize the “finest dreams of Canadian society.”
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Disclaimer: This summary was generated by AI based on the content of the source document.
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Disclaimer: This summary was generated by AI based on the content of the source document.
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This article draws on debates about the ‘boundary problem’ in democratic theory to consider the normative challenges raised by descent-based Aboriginal membership rules in Canada. The boundary paradox is one of the most intractable puzzles of democratic theory. If a demos is necessarily bounded, so that some people are excluded, what normative principle could justify these exclusions? Liberal theory tends to insist on the primacy of consent as the basis of political society and so fails to explain the reliance of liberal democracies on birthright membership, especially the distribution of citizenship to foreign-born descendants of citizens. Applied to expressly kinship-based polities like Aboriginal communities, liberal approaches prioritize non-discrimination, potentially denying to those communities the capacity to distribute membership by reference to characteristics listed as ‘prohibited grounds’ in human rights law, including, most problematically, race and ethnicity. The article outlines the parallels between Canadian citizenship law, the Indian Act regime, and First Nations’ membership codes, and examines the distinctive role to be played by section 35 of Canada’s Constitution Act 1982 in tempering non-discrimination logics. It concludes that existing justificatory tests (the ‘valid legislative object’ test, and the section 1 ‘reasonable limits’ test) are unlikely to provide a way forward, but that a promising methodology can be discerned in Canadian law and policy, in which the ‘reasonableness’ of Aboriginal descent–based exclusions is assessed relative to the characteristics of a free and democratic Aboriginal community. I suggest that this adaptation of liberal non-discrimination norms is an expression of the continuing importance of kinship and descent boundaries in settler-state constitutionalism. Although many questions remain to be resolved, Canadian human rights laws and methodologies could assist in the primary challenge posed to settler-state political theory: the reconciliation of tribal and liberal forms of political organization.
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Aboriginal law disputes are disputes that arise in the spaces between Indigenous and non-Indigenous societies. To date, the Supreme Court of Canada has resolved Aboriginal law disputes under section 35 by relying heavily on the common law to the exclusion of Indigenous legal traditions and principles. In this article, the author argues that applying a bijural interpretation of the principle of respect provides a promising pathway forward in resolving Aboriginal law disputes in a way that supports the grand purpose of section 35 of the Constitution Act, 1982—reconciliation. The author discusses the principle of respect by considering both non-Indigenous and Indigenous theories to propose a robust conception of respect to guide Aboriginal law jurisprudence. She then suggests three ways to implement the principle of respect in the intercultural relationship: (1) making interdependence and relationships primary; (2) rejecting colonial attitudes and stereotypes of Indigenous peoples; and (3) creating political and legal space for the expression and flourishing of cultural difference.
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This article presents a study of the main characteristics (actors, values, principles, and rules) of the Quebec and Innu legal traditions with respect to their relationship to territory. This primarily descriptive study is followed by an analysis of the interactions that govern the two legal traditions. The article highlights the process of invalidation of the rules of Indigenous law effectuated by Quebec’s law of public and private property, and land resources more generally.
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