Victoria’s Self-Fashioning: Curating the Royal Image for Dynasty, Nation, and Empire, 2022
Seven contemporary commentators whose experience has been touched by Queen Victoria’s history and... more Seven contemporary commentators whose experience has been touched by Queen Victoria’s history and its legacy address the question: how should we curate Victoria today?
Our elders understand our rights: evolving international law regarding indigenous peoples
... Our elders understand our rights: Evolving international law regarding indigenous peoples. Po... more ... Our elders understand our rights: Evolving international law regarding indigenous peoples. Post a Comment. CONTRIBUTORS: Author: Venne, Sharon Helen (b. 1951, d. ----. PUBLISHER: Theytus Books (Penticton, BC). SERIES TITLE: YEAR: 1998. ...
Natives and Settlers Now and Then, edited by Paul DePasquale, and Sacred Claims, by Greg Johnson,... more Natives and Settlers Now and Then, edited by Paul DePasquale, and Sacred Claims, by Greg Johnson, address similar themes: repatriation of native lands or material remains and identities. Focusing on native land claims in Canada, the contributors to Natives and Settlers examine land claims and treaties from a primarily historic perspective, although they also delve into current repercussions of treaties. Such an approach resembles Aboriginal Land Claims in Canada: A Regional Perspective (1992), edited by Ken Coates, who dissected complex Canadian land claim issues. ComplementingNatives and Settlers, Sacred Claims focuses on the Native American Graves Protection and Repatriation Act (more commonly referred to as NAGPRA) with a particular emphasis on repatriation efforts and claims by a native Hawaiian group. While there have been several books dedicated to the subject of NAGPRA, this one provides a unique angle by concentrating on Hawaiian material.
Bovine Viral Diarrhea (BVD) is considered eradicated from Denmark, and currently, very few (if an... more Bovine Viral Diarrhea (BVD) is considered eradicated from Denmark, and currently, very few (if any) Danish cattle herds could be infected with Bovine Viral Diarrhoea virus (BVDV). The Danish (antibody) blocking ELISA has been successfully used during the Danish BVD eradication program, initiated in 1994. In this study, changes in (i) the Danish dairy herd size and (ii) in the BVD status of the national dairy flock were evaluated, in relation to surveillance of BVD based on antibody detection in bulk milk. We investigated how these changes could affect the performance of the Danish blocking ELISA and of the SVANOVIR ® BVDV-Ab indirect ELISA. The latter has been successfully used to eradicate BVD in Sweden. Data (2003Data ( -2010) ) on herd size, milk production, bulk milk surveillance and occurrence of viremic animals were analysed. Additionally, the Danish blocking ELISA and the SVANOVIR ELISA were compared using milk and serum samples. The prevalence of antibody positive milking cows that could be detected by each test was estimated, by diluting positive individual milk samples and making artificial milk pools. During the investigated years, the median herd size increased from 74 (2003) to 127 cows (2010), while the prevalence of BVDV infected herds decreased from 0.51% to 0.02%. Consequently, the daily milk contribution of one seropositive cow to the bulk milk reduced (from 1.61% to 0.95%), and antibody levels in bulk milk decreased at national level. Moreover, we found that testing bulk milk, the SVANOVIR ® BVDV-Ab can detect a lower prevalence of seroconverted milking cows, compared to the Danish blocking ELISA (0.78% vs. 50%). Values in the SVANOVIR ® BVDV-Ab better relate to low concentrations of antibody positive milk (R 2 = 94-98%), than values in the blocking ELISA (R 2 = 23-75%). For sera, the two ELISAs performed equally well. The SVANOVIR ELISA is recommended for analysis of bulk milk samples in the current Danish situation, since infected dairy herds (e.g. due to import of infected cattle) can be detected shortly after BVDV introduction, when only few milking cows have seroconverted. In sera, the two ELISAs can be used interchangeably.
Human rights jurisprudence would have us believe that all people are accorded the same rights: no... more Human rights jurisprudence would have us believe that all people are accorded the same rights: not to be discriminated against on the grounds of sex. This ‘right’ is, however, experienced differently by different people. This chapter considers how that difference could be measured and scaled according to how close one is located to the centre of white privilege. Similarly, questions of race and the experience of race discrimination could also be measured against one’s proximity to the centre of white privilege. My inquiry here is to consider where Indigenous identity situates in terms of discrimination experiences and how we might measure Indigenous life stories of discrimination. How do these stories situate with the Sex Discrimination Act 1984 (Cth) (SDA) and to what extent might the UN Declaration on the Rights of Indigenous Peoples create a space within which we can not only hear those stories but also effect change?
Introduction THIS PRESENTATION is ABOUT the oral understanding of Treaty Six and the treaty-makin... more Introduction THIS PRESENTATION is ABOUT the oral understanding of Treaty Six and the treaty-making in 1876 at Fort Carlton and Fort Pitt, located in present-day Saskatchewan. There are no written notes for this talk, only my memory of those words spoken by the Elders and Chiefs to express the rich and vibrant life of our Peoples. I remember the Elders stating that the Treaty will last "as long as the sun shines, the waters flow, and the grass grows." 1 The words "the waters flow" refer, not to a body of water like the North Saskatchewan River, but to the water that breaks when a woman gives birth. Because the Treaty is supposed to last for as long as water flows when women give birth, these words tie Cree women like me to the Treaty process. How that expression came about is an interesting story, but here I want to talk about the oral understanding of treaty-making as I have learned it from my Elders.
Canadian Review of Comparative Literature Revue Canadienne De Litterature Comparee, Jun 30, 2011
I hadn't met Harold Cardinal before the "Natives and Settlers Now and Then" conference at the Uni... more I hadn't met Harold Cardinal before the "Natives and Settlers Now and Then" conference at the University of Alberta in 2000. Like many, I was familiar with his influential first book, The Unjust Society. And I knew from literary texts like Maria Campbell's Half-Breed of his influence on many Aboriginal thinkers, including artists, at a time, the early 19705, when Aboriginal peoples were gathering strength and establishing their voices on many stages, in many formats. This momentum was due in large part to Harold Cardinal. I had taught his essay "A Canadian: What the Hell It's All About," from his second book, The Rebirth of Canada's Indians, in the classroom, and continue to teach it today because it's still one of the most effective tools I've found to help students, including those not familiar with Aboriginal histories and cultures, to appreciate the very different conceptions that "Canadians" and Nee-yow or Cree peoples have of their land, nation, and home. Harold speaks in his writings not just with the intellectual force and eloquence of a highly regarded orator with years of experience and stature; he also speaks with compassion for the hardships of other people in addition to his own, with humility, humour, and a genuine interest in and curiosity about other peoples and traditions, including Western cultures. Through the opportunity to meet him in person and while working with him as he developed his essay for this book, I was also struck by the depth of his appreciation for the spiritual significance of treaty-making, the laws governing human relationships, or what he calls Wa-koo-to-win. As I reread his words today, this deep reverence for his people's spiritual traditions resonates powerfully and seems to explain so much of his life's work and accomplishment.
Self-Determination Issues in Canada: A First Person’s Overview
Self-Determination, 1996
A well-established and fundamental principle of international law is that “peoples” have the righ... more A well-established and fundamental principle of international law is that “peoples” have the right of self-determination. The right is both a principle of customary international law and of conventional international law. Canada is bound by the principle of self-determination of peoples, for it is a signatory to the two major human rights treaties, the International Covenant on Civil and Political Rights1 and the International Covenant on Economic, Social and Cultural Rights.2 The first article of both of these treaties reads as follows: All Peoples have the right of self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development. It can be said that Canada is bound by international law principles in regard to the right of self-determination of peoples in customary and conventional international law. Despite international law norms, Canada denies that Indigenous Peoples have a right of self-determination.
For a colonized people the most essential value, because the most concrete, is first and foremost... more For a colonized people the most essential value, because the most concrete, is first and foremost the land: the land which will bring them bread and, above all, dignity.
Indigenous Rights in the Age of the UN Declaration
OpenElement 2 Over 15 UN agencies and funds addressed the Forum on the special theme. All interve... more OpenElement 2 Over 15 UN agencies and funds addressed the Forum on the special theme. All interventions made at the 7 th session are available from the website of the Indigenous Peoples' Centre for Documentation, Research and Information (doCip):
The Road to the United Nations and Rights of Indigenous Peoples
Griffith Law Review, 2011
Why did Indigenous peoples want to be recognised as nations and have our treaties recognised as i... more Why did Indigenous peoples want to be recognised as nations and have our treaties recognised as international legal instruments? Why do Indigenous peoples want to have our territories and resources recognised under international law? Can a Declaration on the Rights of Indigenous Peoples accomplish those goals? Why did Indigenous peoples go to the United Nations? The simple answer is that the United Nations is an international body designed by the founders to promote self-determination and the rights of peoples. It should have been easy for Indigenous peoples to appear at UN meetings and to be recognised as nations and peoples, using the United Nations Charter. However, the road to the United Nations and recognition of our rights was not an easy one for Indigenous peoples.
De-Colonisation and Aboriginal Peoples: Past and Future Strategies
Australian Feminist Law Journal, 2007
Sharon Venne Interviewed by Irene Watson."It’s been more than 20 years that I have been work... more Sharon Venne Interviewed by Irene Watson."It’s been more than 20 years that I have been working in the UN since 1981. I am Cree which is an indigenous nation in Great Turtle Island, also known as North America, I am an attorney or a lawyer, graduate of the Law School and I have worked on international issues since the 1970s, but worked at the United Nations since 1981. I was at the new Human Rights Council which on Thursday March 29th 2007 decided that there would be no Working Group on Indigenous People (WGIP) for the first time since 1982. So if not for this decision it would have been the 25th anniversary of the WGIP but it’s not to happen. So I was here at the beginning and at the end of the WGIP. I have done a lot of work in Geneva and around the world on different issues mostly related to land rights of Indigenous peoples. I still work in that area as chief negotiator for the Ache Dene of the northern part of Canada, I am currently working with them on the implementation of theirtreaty..."
The tracing of the difference in treaties and different linguistic traditions interests me. My qu... more The tracing of the difference in treaties and different linguistic traditions interests me. My question is for Patricia Seed: Is there something else happening in those traditions that determines that difference? Why is it that the English treaty process develops in that way, other than the history of the word, and the Portuguese and Spanish traditions developed in a different direction? Is there an underlying social-economic process that's involved, and how would you begin to unpack those differences? PATRICIA SEED: I suspect they introduced the requirement for a written document in acquiring land from the natives because of unresolved and irresolvable conflicts among English colonists in the New World over land boundaries. Often there were multiple purchasers for a single area in the New World and all of the purchasers relied upon verbal agreements. A great many English purchasers with multiple verbal agreements very quickly became a major headache for political leaders in the New World. Unwilling or unable to use native understandings of ownership or use rights to decide who had the greater right to the land, colonial leaders were unable to settle these conflicts. Colonists doggedly continued to fight each other over property ownership. These and similar conflicts pushed the adoption of the mandatory written document to transfer land in England in 1682 and then, of course, in the colonies as well. This statute allowed English officials a legal way for deciding conflicts among the colonists about land boundaries. This leads to a second issue: what does the word "purchase" mean in English? What it means is that you turn something over to somebody else 80 APPENDIX ONE
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