Aboriginal Rights

This paper asks what it would mean for Canada if Indigenous nations were to adopt non-Indigenous citizens into their communities and unite politically on their own terms. The idea draws on Indigenous traditions of kinship and belonging, where adoption has never been limited to blood but defined by relationships and responsibility. It also engages the language of treaties, which promised friendship and coexistence "as long as the sun shines and the rivers flow." By examining the Indian Act, Section 35 of the Constitution Act, 1982, key Supreme Court rulings, and international standards such as the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), this paper explores how mass adoption and Indigenous unity could expose the fragility of Canada's colonial legal framework. The scenario is not only a thought experiment, but a lens to reflect on sovereignty, legitimacy, and the unfinished work of reconciliation.

Coaching is an important form of professional development for the early childhood education and care (ECEC) workforce. However, educators working in remote contexts do not always have access to this type of support. This paper explores the effectiveness of a virtual (online and telephone) coaching program focusing on the implementation of evidence-informed Conversational Reading strategies in supported playgroups for Aboriginal families in the Northern Territory of Australia. Fourteen Family Educators and Family Liaison Officers across ten Families as First Teachers playgroups in the Northern Territory participated in the coaching program over twelve months. Coaching records, planning documents, participant feedback, and video recordings of participants' practice were analysed to explore the impact and acceptability of the coaching program. The findings indicate that participation in the cycle of virtual coaching, planning, and reflection supported participants in implementing evidence-informed teaching strategies, offering language-rich experiences to children frequently and with increased fidelity, and engaging with families about their use of these strategies in the home. The model of coaching developed shows promise for wider implementation in ECEC contexts, particularly in remote communities where access to high-quality professional learning and development can be limited.

Exploring the nuances of the legal context in Malaysia, this chapter
begins by identifying “Indigenous Peoples” and their diverse traditional
land tenure systems, and then examines the constitutional categorization
of, and differences between, the Peninsular Malaysia Orang Asli and the
natives of Sabah and of Sarawak. After surveying their respective statutory land and resource laws and policies, this analysis examines the
strategy of litigation of Indigenous customary land rights through the
Malaysian courts. This chapter then explores opportunities for the inclusion of Malaysia’s Indigenous Peoples in connection with international
conservation commitments, followed by concluding observations on the
legal protections and recognition of Indigenous land rights.

Here, we look at United States v. Dann (1985), when the US tackled Western Shoshone sisters Mary and Carrie Dann for grazing their herds without "permits". The Bureau of Land Management (BLM) not only challenged their grazing, but bulldozer-chained acres of pine-nut trees, destroying a traditional food, to "open" the land to outside ranchers.  United States v. Dann is, without doubt, the most bizarre case of federal anti-Indian law "trust" doctrine to emerge from the Supreme Court. Even more bizarre than the original case that initiated "trust" doctrine in 1831. And that's saying something.

Can you imagine that the US can claim that an individual descendant of an Original People owes a personal financial “debt” for violating “Christian discovery”?
That story is about Western Shoshone Chief Raymond Yowell. He was 72 in 2002 when this particular phase of the US invasion of Western Shoshone lands began. At 95 today, he is still battling that alleged “debt” for “Christian discovery”… and paying for it.

Bedouin communities fight for recognition in Israel. The Israeli government views the land [Bedouins] live on as state property, disregarding their traditional system of land ownership. The official status of Bedouin land in Israeli law is “open area”. But Bedouin villages are — obviously — not actually “open areas”.

Prof. Phil Falk, Wiradjuri and Ngemba Nations, concludes his analysis of the Colonial Foundations of Australia's Native Title System — focusing on the 19 May 2025 decision of Australia’s National Native Title Tribunal blocking the Gomeroi People’s effort to protect their lands from invasion by a gas extraction project authorized by the State of New South Wales, to be constructed by Santos global energy corporation in Gomeroi lands.

Phil Falk, Wiradjuri and Ngemba Nations, is a retired senior law lecturer and advisor with the Bundjalung Elders Council.  Falk examines the Colonial Foundations of Australia’s Native Title System, focusing on the 19 May 2025 decision of Australia’s National Native Title Tribuna lblocking the Gomeroi People’s effort to protect their lands from invasion by a gas extraction project authorized by the State of New South Wales, to be constructed by Santos global energy corporation in Gomeroi lands.

(OPEN ACCESS LINK:
https://manifold.umn.edu/projects/dreaming-down-the-track)

The product of years of embedded fieldwork within Indigenous film crews in Northwestern Australia, Dreaming Down the Track delves deeply into Aboriginal cinema as a transformative community process. It follows the social lives of projects throughout their production cycles, from planning and editing to screening, broadcasting, and after-images. Across its narrative sweep, this ethnography engages the film career of Kukatja elder Mark Moora to demonstrate the impact of filmmaking on how Aboriginal futures are collectively imagined and called forth.

William Lempert highlights a series of awakenings through which Moora ultimately came to view cinema as a process for catalyzing his family’s return to their home country of Mangkayi. This biographical media journey paints an intimate portrait of the inspiring possibilities and sobering limitations of Indigenous envisioning within settler states. Lempert traces how Moora’s life and films convey a multiplicity of Aboriginal experiences across time and space, from colonial contact to contemporary life in communities like Balgo, including the continued governmental attempts to undermine them.

Amid ongoing negotiations to establish the first treaties between Indigenous nations and Australian states, Dreaming Down the Track illustrates what is at stake in how Aboriginal–State relations are represented and understood, both within communities and for the broader public. Lempert stays true to Moora’s insight that film can preserve community stories for generations to come, toward the aim of enacting sovereign futures.

Early childhood education plays a foundational role in shaping the cognitive, social, and emotional growth of young children. In Singapore, where academic rigor is highly valued, preschool education is more than just preparation for primary school-it is a crucial stage for nurturing future-ready individuals. This paper explores the significance of quality preschool institutions, with a focus on Singapore-based Little Unicorn Preschool, as a model of holistic early childhood development.

The Supreme Court’s May 27, 2025, Denial of the Apache Stronghold petition for review of the case means at least three things:
1. That US “religious freedom” law will remain in the tangled mess District Court Judge Steven Logan explained in his extraordinary May 9, 2025, Order granting an Injunction pending the petition for review.
2. That if the Oak Flat land transfer is not prevented by some other case or cases {Two other cases— 1, 2 — are in play raising issues other than “religious freedom”}, by statute {Bills to “Save Oak Flat” have been filed several times}, or by Resolution Copper abandoning its mining plan {imagine that!}, the Apache will suffer irreparable harm: The copper mine “will close off a portal to the Creator forever and will completely devastate the Western Apaches’ spiritual lifeblood.” [Judge Logan, 2021]
3. The wreck of the Apache effort to use US “religious freedom” laws to protect Apache ancestral lands should finally be sufficient to persuade “federal Indian law” lawyers to gird themselves for the only legal fight that matters: disemboweling the “Christian Discovery” claim of a “right of domination” that supposedly justified the US seizure of Apache lands in the first place and supposedly justifies the US claim of “trusteeship” over Native Peoples and “ultimate dominion” over their lands.

Au Canada, le droit ancestral autochtone jouit d’une protection constitutionnelle. Ce droit tient sa source de l’existence de systèmes culturels et juridiques autochtones précoloniaux. Il peut être mobilisé par la démonstration de continuité d’une pratique culturelle autochtone depuis la période antérieure au contact avec les Européens. Le mode de vie des Autochtones juste avant le contact avec les Européens devient dès lors la référence pour définir les droits contemporains autochtones. Cette conception originaliste du droit trouve son écho dans la préoccupation disciplinaire de l’anthropologie pour la quête de l’essence autochtone originelle. L’article montre que cette préoccupation se base pourtant sur une projection, dans le passé lointain, des structures sociales autochtones contemporaines. L’article prend en exemple les peuples de chasseurs situés sur la rive nord du fleuve Saint-Laurent, en particulier les Algonquins/Anicinabek, les Atikamekw Nehirowisiwok et les Innus/Ilnus. Il se penche sur l’articulation entre la territorialité familiale, telle qu’elle s’exprimait à travers les territoires de chasse familiaux et une territorialité collective mobilisée par les organismes politiques autochtones contemporains. Le résultat mène à un renforcement des structures gouvernementales autochtones proches de celles des États modernes.

In Canada, aboriginal rights are protected by the constitution. These rights take their source in pre-colonial Indigenous cultural and legal systems. They can be mobilized by demonstrating the continuity of an Indigenous cultural practice that existed before European contact. Indigenous ways of life just before European contact therefore become the reference for defining contemporary Aboriginal rights. This originalist conception within the law is mirrored in the field of anthropology, by its historical quest for an original Indigenous essence. The article shows that this concern for an original moment is nevertheless based on contemporary Indigenous social structures projected into the distant past. The article takes as an example the hunting peoples located on the north shore of the St. Lawrence River, focusing on the Algonquins/Anicinabek, the Atikamekw Nehirowisiwok and the Innus/Ilnus. It examines the articulation between family territoriality, expressed through family hunting territories, and collective territoriality mobilized by contemporary Indigenous political organizations. The result leads to the strengthening of Indigenous governmental structures that resemble those of modern states.

The federal district court which earlier had denied a preliminary injunction has granted an injunction pending appeal. Apache Stronghold is battling to protect Chi’chil Biłdagoteel [Oak Flat] ancestral lands from a massive copper mine proposed in a Congressional transfer of the land to Resolution Copper, a joint venture of two Australian-based mining companies, BHP and Rio Tinto.

À l'occasion de son séjour en Basse-Louisiane, en 1730, l'employé de la Compagnie des Indes Marc-Antoine Caillot se plaît à décrire certaines caractéristiques du pays. « Les peroquets [Conuropsis carolinensis] », remarquet-il, « y sont en grand nombre […] les sauvages ne les aiment point et disent que ce sont des esprits » ([s.d.] : 137). À peu près au même moment mais cette fois plus au nord, à la confluence du Mississippi et de la rivière Kaskaskia, le père jésuite Le Boulanger rédige un dictionnaire de la langue miami-illinoise. À l'entrée « Oiseaux » du manuscrit, on peut déchiffrer les expressions nintaperesi8mi 1 , signifiant « Il invoque les oiseaux », et aperesi8mita , c'est-à-dire « Il les invoque » ( [vers 1730] : 128). Pour quiconque s'intéresse aux sociétés autochtones de la vallée du Mississippi, vaste espace qui s'étend du lac Michigan au golfe du Mexique et des Appalaches au haut Missouri, la lecture des archives du xviii e siècle révèle de curieuses anecdotes au sujet des oiseaux avec lesquels ces sociétés ont cohabité. Évoquées au détour d'un paragraphe, elles surgissent presque au hasard dans les sources tout en demeurant souvent lacunaires, voire énigmatiques. Leur caractère épars, ajouté au fait qu'elles ne sont souvent accessibles qu'en langue française dans un contexte historiographique majoritairement anglophone, explique sans doute que les relations autochtones aux oiseaux aient rarement constitué un objet de recherche privilégié pour les spécialistes de la vallée du Mississippi et, plus généralement, de l'Amérique du Nord 1. Selon une convention d'écriture utilisée par les jésuites, le caractère « 8 » indique un son spécifique dans les langues amérindiennes. Anthropologie historique des relations aux oiseaux dans la vallée du Mississippi autochtone au xviii e siècle Je tiens à remercier Benjamin Balloy, Lucia Benayoun, Yann Cerf, Pierre Charrey et Gilles Havard pour leur lecture critique des premières versions de ce texte, ainsi que les évaluateurs anonymes et la rédaction de la revue L'Homme pour leurs remarques stimulantes.

Gilles Havard est l’auteur du livre : « l’Amérique fantôme - Les aventuriers francophones du Nouveau Monde », Flammarion, 2016, Paris. C’est un expert de l'histoire des aventuriers francophones du XVIe au XIXe siècle. Pour lui, à travers eux se dessine une autre histoire de la colonisation européenne de l'Amérique, qui revient sur l'expédition de Jacques Cartier découvrant le Saint Laurent et fondant Québec puis Montréal. Gilles Havard fait ressurgir cette « Nouvelle France » qui s'étendait jusqu'aux grands Lacs et au-delà, vers le Missouri et le Mississipi, avec les coureurs de bois à la recherche de peaux et de fourrures de castors et de visons, vivant au contact avec les nations autochtones avec lesquelles ils tissent des liens, fondent des foyers métissés, empruntant aux cultures et aux moeurs des Amérindiens tels les Iroquois. C’est l’histoire de ces coureurs des bois français dont il est ici question.

Illustration: Tiffet Les alliances étaient essentielles aux Français, qui n'auraient pas pu s'installer sans l'accord des peuples autochtones. Historienne 9 mars 2024 Le Devoir de... Une fois par mois, Le Devoir lance à des passionnés d'histoire le défi de décrypter un thème d'actualité à partir d'une comparaison avec un événement ou un personnage historique. Tadoussac, le 27 mai 1603. François Gravé Du Pont et Samuel de Champlain rencontrent un groupe d'Autochtones qui font tabagie [qui font la fête] aux portes du Saguenay. Par la voix d'interprètes innus, ils apportent un message d'alliance du roi Henri IV. Pour plusieurs historiens, il s'agit du point de départ de l'alliance francoautochtone, un moment clé de la genèse de la Nouvelle-France. Certains considèrent même cet événement comme le moment fondateur de la nation québécoise, qui se concrétise par l'établissement de Québec en 1608. Qu'en est-il ? Dans Des Sauvages, publié en 1603, Champlain décrit cette tabagie pendant laquelle « les Estechemins, Algoumequins & Montagnes » célèbrent la victoire « par eux obtenüe sur les Irocois ». Il raconte comment il accompagne Gravé Du Pont, alors représentant d'Aymar de Chaste, le détenteur du monopole du commerce de la fourrure, et deux interprètes innus qui avaient séjourné en France pour s'adresser au grand sagamo Anadabijou.

"There is property at stake; it is not a matter for affection," exclaimed Lord Caversham while selecting a suitable spouse for his son, in An Ideal Husband, Wilde's take on marriage, morality and artificial watercourses. This handbook refutes Lord Caversham, for it is about property and it is infused with affection. Rather, it is about the parcel fabric that allows land to become property and its writing was driven by affection; affection for the subject matter and affection for the finished product. Or, if not driven by affection then by money, for we were all paid handsomely. Despite my two colleagues -Steve and Gord -being seduced by the power and glory that accretes to all successful writers, it was, indeed a pleasure to work with them. They each brought a distinctive style and work ethic to the exercise. Such distinctiveness also characterized the efforts of the publishing gang. However, our collective efforts over these many months, sustained by a very supportive patron, some 730 footnotes and questionable dim sum will have been for naught if the handbook is not read. Admittedly, Dostoevsky and Joyce might have been unperturbed that few people read Crime and Punishment and Ulysses. I, however, shall be perturbed if this handbook is not read by the hordes of Canadians who have long professed a keen interest in Canada Lands. To that end, it has been written so as to be read, if you have the gumption. And to that end, I strongly recommend that you stop dithering around in the preface and move on to other parts of the handbook. Chapters 1 and 4 are particularly stellar, but it would be churlish of me not to mention the charms of the other eight chapters. As you read, think about the purpose of the handbook -to assist in the mighty and ongoing enterprise of surveying a few acres of snow, to paraphrase Voltaire's 1759 description of Canada. 2 See chapter 2 for the full story.

Some Canadians view the concept of freedom in relation to government involvement differently, particularly when government presence is seen as oppressive or colonizing. While Indigenous communities in Canada may not always view the current governance structure as reflective of their own traditions, they recognize the necessity of using it to navigate challenges. Indigenous groups utilize section 15 to address inequalities that stem from historical colonialism, seeking to restore balance in a manner consistent with pre-colonial ideals. Prior to the repatriation of the constitution, attempts to address equity issues through the legal system were often met with limited success, prompting Indigenous women in Canada to take their gender equity concerns to the United Nations with respect to the Indian Act. Following the repatriation, section 15 has provided a platform for Indigenous peoples to address policies and laws that unfairly disadvantage certain groups in comparison to others, thereby promoting fair treatment from the government. This discussion aims to explore how Indigenous communities utilize Section 15 as a tool to address issues of unequal treatment and advocate for equity that aligns with traditional pre-colonial values.

Sturgeon Lake Cree Chief Sheldon Sunshine’s January 13, 2025, ‘open letter’ to Alberta Premier Danielle Smith expressing “grave concern” about a proposed “mega…Data Centre”. The controversy is yet another case of industrialism targeting Original Peoples’ ancestral territories. The Cree are trying to navigate Canada’s “Aboriginal Law” Hall of Mirrors

Evidence on Aboriginal and Torres Strait Islander peoples’ food security experiences and coping strategies used when food insecurity occurs is limited. Such evidence is important to inform policies that can reduce the consequences of food insecurity. This study investigated factors perceived by Aboriginal and Torres Strait Islander families with young children to influence household food security, and coping strategies used, in an urban setting. A qualitative research inductive approach was used. Data were collected through an iterative process of inquiry through initial interviews with 30 primary care-givers, followed by in-depth interviews with six participants to further explore emerging themes. Major topics explored were: influencing factors, food insecurity experiences, impact on food selection, and coping strategies. Food affordability relating to income and living expenses was a major barrier to a healthy diet with large household bills impacting food choice and meal quality....

Received: 19 March 2021 The issue of gender equality is a dense phenomenon, and it has given an increase to numerous policies across the countries around the world. Women are discriminated against, no matter where they are situated. It involves all areas of life such as health and nutrition, education, employment, and politics. Women all over the world should have equal rights and opportunities. The purpose of the study is to explore the role of Orang Asli women in preserving the culture, language, and beliefs in their community. The data collected for this study were analysed to examine the role of Orang Asli women in the Orang Asli community. The study used a qualitative case study and conducted a semi-structured interview on Orang Asli women. The results of the study showed that the Orang Asli women of Malaysia had significant roles in their community. It is hoped that the findings of the study will elucidate on how indigenous women can contribute their roles in achieving gender ...

In its defense, the Coast Guard stated that its vessels do not have the technical capability to determine when protected marine mammals are present. Instead, the Coast Guard must rely on physical observation. Id. at 588 (Note: The appendix of 967 F. Supp. pages 609-632 contains a "Memorandum and Order" issued by the United States District Court for the District of Massachusetts on May 2, 1995. The case which is the subject of this note is reported on pages 581-609. Future cites to the 1995 Memorandum will be denoted by "app."). 3. Id. at 589. 4. The Endangered Species Act of 1973 § 7(a)(1), 16 U.S.C. § 1536(a)(1) (1994). All in-text references to provisions of the ESA in this Note will cite to the section number of the Act and not the United States Code, as is customary in cases and commentaries on this topic.

This article analyses Western Australian pastoralists’ agitation for, and their expanding reliance upon, forced labour in the Avon valley in the 1830s and 1840s. I argue that coercive labour practices were already well established by the time the York Agricultural Society began lobbying for convict transportation in the late 1840s, and that this effort reflected a desire to intensify already existing patterns of unfree labour rather than a brand-new intervention. The shift to forced labour occurred soon after the settler conquest of Ballardong Noongar country facilitated the establishment of a profitable pastoral industry. Pastoralists struggled to hire sufficient numbers of free white workers to work their fields and stations, and to pay the exorbitant wages demanded by them; and they turned instead to Noongar workers, often using coercive methods to maintain labour discipline. Even so, it was clear by the mid-1840s that the settler and Aboriginal labour pool was too small to secure the pastoral industry’s long-term success; and initiatives to augment the colonial workforce by sending out juvenile offenders from Parkhurst prison, and by recruiting Chinese and Indian indentured labourers, were insufficient to meet demand. The Avon valley pastoralists therefore mounted a vigorous campaign to introduce convict labour to Western Australia.

On September 28, 2021, a decision by Justice Thompson not to renew the extension on an interlocutory injunction designed to prevent disruption from anti-logging protests in Fairy Creek, British Columbia made national headlines in Canada. This ruling would later be reversed on appeal. Meanwhile, trials are ongoing against Indigenous and non-Indigenous people accused of blocking access to the worksites of the Trans Mountain Pipeline Expansion Project between 2018 and 2021 in breach of a court injunction requested by the oil and gas company. Moreover, national debates continue in the wake of violent mass arrests of Wet’suwet’en Nation members in the winter of 2020 and the fall of 2021 for breach of a court injunction intended to allow a pipeline to be built through their territories despite persistent resistance. This paper examines the current debates concerning interlocutory injunction law in cases of land-use disputes and the competing understandings of legality and rule of law that underpin them. Specifically, the paper critically assesses the social and cultural biases that underpin current tests used for granting and enforcing injunctive relief. It then argues for an approach to land-related conflicts and the defence of legality that take into account commitments to environmental justice and reconciliation, currently sidelined by the use of interlocutory injunctions and the related criminalization of land defence.

The Let’s Count pilot early mathematics program was implemented in five early childhood educational contexts across Australia during 2011. The program used specifically formulated materials and workshops to enlist the assistance of early childhood educators to work with parents and other family members of children in their settings to help develop these children’s awareness, confidence and skills in early mathematics. The pilot program was evaluated by the authors of this paper using a multi-methods approach. The evaluation was focused on the success of the Let’s Count program in bringing early childhood educators, parents and other family members together, to enhance children’s mathematical engagement, learning outcomes and dispositions

The growth of a network of remote communities in Australia's Northern Territory followed the success of an Aboriginal land rights movement in the 1970s. In the course of the past two decades, there have been increasing reports of distress in these communities interpreted differently by anthropologists and opinion writers in the national press, some of the latter of a neo-liberal bent. This article examines critically the position of anthropologists and the relations between a politics of difference and equality as they bear on the position of remote Aboriginal Australians.

This report investigates the lived experiences of Aboriginal people with disabilities living in the West Kimberley region of Western Australia, covered by the local government shires of Broome and Derby–West Kimberley. The major population centres in the West Kimberley are the towns of Broome, Derby and Fitzroy Crossing. Both local government areas have low populations scattered across vast areas with poor infrastructure and under-developed built environments, which make travel and daily living especially challenging. The town of Broome is located 2,230 kilometres north of Perth; Derby is 2,383 kilometres and Fitzroy Crossing more than 2,500 kilometres to the north-east (Shire of Broome, 2014; Shire of Derby–West Kimberley, 2014). Broome Shire has a resident population of 15,857 people living in an area covering 56,000 square kilometres (Shire of Broome, 2014). Derby–West Kimberley has 8,941 inhabitants living in an area of 118,560 square kilometres (Shire of Derby–West Kimberley, 2...

Reviewed by Monroe E. Price* One of the most important attributes of a serious survey work is that it contains a perspective on the field of law under examination. Because no survey can be totally comprehensive, it must contain, whether it is obvious or subtle, an agenda, a vision, an understanding of the way in which law interacts with the historical evolution of a particular area of activity. This is true whether the treatise is about tort law, employment discrimination, or, like David Case's important work, about Alaska Natives. In the short run, the value of a treatise is in the cases and statutes it cites and its worth as a reference book; in the long run, it is the vision, the agenda, the perception that signifies the importance of the work. David Case has chosen a definite vision and perception in the writing of Alaska Natives and American Laws. I It is a strong vision; whether it is a correct vision will be answerable only in hindsight. The gamble concerning vision is so important and fundamental to a translation of the past and an extrapolation into the future, that it is important to dwell on that vision as a means of understanding the book. Case's vision is one of Native communities in Alaska, struggling to maintain their cultural integrity, resisting waves of population changes and legislative disturbances, aspiring to reassert their power and authority, their subsistence lifestyle and their communal selfdefinition. It is not a vision of the impact of modern corporate law unalterably changing the course of Alaska Native history. As in a vast painting, where the iconography is complex, the method of understanding Alaska Natives turns on what is excluded as well as what is included in the book. Decisions concerning emphasis,

Le continent latino-américain a été le premier à déclarer l'existence d'un corpus juris devant orienter et guider l'action des Etats dans leur rapport aux Hommes et donc au Monde. La Déclaration américaine des droits et devoirs de l'homme était en effet adoptée le 2 mai 1948, précédent de quelques mois la Déclaration universelle des droits de l'homme dont l'Assemblée générale des Nations Unies se faisait un point d'honneur à proclamer le 9 décembre 1948, quelques années à peine après l'effroyable seconde guerre mondiale. Une telle profession de foi latino-américaine était une des nombreuses manifestations du « panaméricanisme » qui, en son temps, suscita de nombreux espoirs politiques comme de multiples analyses doctrinales 1. C'était aussi, comme l'a démontré Paolo G. Carozza, une manifestation de la spécificité de la pensée latino-américaine et de son rapport au droit international des droits de l'homme 2. Mais déclarer et proclamer des droits ne suffit guère. La politique pionnière du souscontinent dans la mise au grand jour symbolique des droits fondamentaux n'empêcha guère, loin s'en faut, l'arrivée au pouvoir de dictatures militaires plus cruelles les unes que les autres qui trouvèrent le moyen, en outre, d'orchestrer une terreur transfrontière 3. Dans ce contexte, l'adoption de la Convention américaine des droits de l'homme 4 le 22 novembre 1969

In 2014, the Supreme Court of Canada issued a landmark decision in Tsilhqot'in Nation v. British Columbia. In this decision, the Supreme Court recognised Aboriginal title to a specific territory for the first time, along with Aboriginal rights to hunt, trap, and engage in other practices. While international human rights law relating to Indigenous peoples, notably the United Nations Declaration on the Rights of Indigenous Peoples, was not directly relied upon in this decision, the subsequent negotiations and outcome documents have gradually included the UN Declaration into the discussion, in conjunction with the political and legal shift towards recognition and acceptance of it in Canada. By exploring the political and legal struggles of the Tsilhqot'in, particularly after the 2014 decision, this paper considers a growing space for the UN Declaration in defining the declared Aboriginal rights and title.

The present century has seen a remarkable proliferation in international organizations and the promotion of locality. A pertinent example is the current global attempt to organize and promote the rights and identities of indigenous peoples. This paper discusses the Saami revitalization of Kåfjord, a small municipality, in the northern part of Norway. The local struggle for legal user rights to territories and resources has in this locality taken place within a global discourse, namely indigenous peoples rights to their own territories. In this global discourse, the International Labour Organization (ILO) Convention 169 and Article 27 of the United Nations`s convention on civil and political rights have played a significant role.

An Australian myth is that Aboriginals reside only in the f ar reaches of Northern Territory, Queensland and Western Australia. Such is f ar f rom the truth. 2016 Australian Bureau of Statistics census data evidences an Aboriginal and Torres Strait Islander population of approximately 649,171, or 2.8% of Australia's total population, and projects that this population will increase to between 907,800 and 945,600 people by 2026 (ABS 2011). The largest population concentrations of Aboriginal and Torres Strait Islander peoples are in New South Wales (208,500) and Queensland (189,000), and they comprise 25.5% of the total population of Northern Territory (ABS 2016). More signif icantly, 35% of this Aboriginal and Torres Strait Islander population live in Australia's major cities and 20% in regional cities; 50.4% of Victoria's Indigenous population live in metropolitan Melbourne. These statistics conf ound this myth, and deceptively hide 'Country' of kin associations under generic 'Aboriginal' or 'Torres Strait Islander' categories, thereby not depicting real population prof iles about Indigenous Australians. More importantly, the statistics raise questions about the sustainment, capacity and practice of Aboriginal relationships and engagement with their 'home' Country as distinct f rom their adopted or transitionary 'Country' of residence. This presentation will summarise and analyse this statistical data, historical settlement patterns, population structure and the cultural dynamics of Aboriginal populations focus ing in particular upon the urban f ootprints of Melbourne and South East Queensland (SEQ). Further examination of these two urban centres suggests the need f or a f ramework towards the development of contemporary protocols to support Traditional Owners, urban Aboriginal populations, planning prof essionals and governments.

En juin 2018 paraissait le rapport Care Crisis Review, lancé en novembre 2017 pour prendre la mesure de la crise à laquelle fait face le système d'aide à l'enfance britannique, tant du point de vue juridique qu'en matière d'aide sociale. James Munby, qui présida la section dédiée aux affaires familiales de la High Court de 2013 à 2018, avait ainsi déclaré en 2016 : « Nous sommes confrontés à une crise et, en toute honnêteté, nous n'avons pas de stratégie clairement établie pour y faire face. Que faut-il faire ? » 1. En effet, la question du placement d'enfants en Grande-Bretagne nous semble cristalliser un faisceau de pratiques et d'observations qui en disent long sur la société britannique actuelle, secouée par les conséquences des mesures d'austérité post-crise financière et la perspective du Brexit. Notre intérêt pour ce sujet de recherche est né de l'écoute d'un programme bien connu de France Culture, Les Pieds sur terre. Cette émission relatait la situation de deux familles dans lesquelles les enfants avaient été placés, puis mis à l'adoption, sans le consentement des parents. Le pendant télévisuel de ce reportage radio, le film documentaire Les Enfants volés d'Angleterre, diffusé sur France 5 en novembre 2016, était mentionné en fin d'émission 2. Intriguées par cette découverte, et ce d'autant plus que l'adoption simple n'existe pas en common law et que ces adoptions plénières 3 ont un caractère irréversible qui nie du 1 "Care Crisis Review: options for changeˮ (2018). Londres, Family Rights Group, p. 4. Les traductions proposées dans cette contribution sont celles des auteures. 2 Stéphanie Thomas, « Enfants volés », Les Pieds sur terre, France culture, émission diffusée le 15 novembre 2016 ; Pierre Chassagnieux et Stéphanie Thomas, Les Enfants volés d'Angleterre, Dream Way Production pour France Télévision, 2016. 3 Les deux formes d'adoption diffèrent sur un certain nombre de sujets : liens avec la famille d'origine, autorité parentale, nom de la personne adoptée, héritage, etc. En France par exemple, un enfant adopté en adoption simple conserve ses liens avec sa famille d'origine. En adoption plénière, l'enfant adopté acquiert une nouvelle filiation, qui remplace celle d'origine. Pour plus

Portraits of Australian Aboriginal women have historically reflected artistic styles, changing perceptions and the unique characteristics of the individual artist, but it was not until the 1950s that Aboriginal women began to be presented by Australian portraitists in a more humanistic and holistic way. In the 1960s, a shift took place in the way Aboriginal women were portrayed, when the Australian artist Margaret Olley [1923–2011] focused upon Aboriginal women differently. She imaged Aboriginal women in terms of painterly aesthetics, ignoring the societal, racial and historical meanings that could have been symbolically attached to her imagery if she had chosen to do so. This article focuses firstly on Olley’s contribution and its interpretation by the Gamilaroi art historian, Donna Leslie. It then extends the investigation of Aboriginal women’s portraiture in contemporary Australian art through the exploration of a select group of paintings by the portraitist Julie Dowling (1969– ), of the Badimaya people of Western Australia. This article is written by an Indigenous Australian author.

Australia which is very much known to the world for its sports, Kangaroos and beautiful scenic beauty has a colonial past that is beyond reconciliation. The present day multicultural Australia which is home to people of various ethnicities had a colonial past where its true inhabitants for centuries, aborigines, were once denied all rights to life, property and even self-determination. The colonial policies not only engineered the mass displacement and genocidal extinction of its indigenous population but also created a race of people who were the nowhere people. These mixed-race aborigines, with both white and aboriginal lineage, also called the stolen generation, formed the worst victims of colonial game of political play. They were not only denied aboriginal upbringing but also denied rightful place in the mainstream white societies. These hybrid children were forced to dwindle in the in-between space that was neither the white spaces nor the aboriginal. The paper studies the role of the colonial policies, specifically the protection policies, that not only led to the formation of the stolen generation but carried out their continued oppression of aboriginal people in their day to day life. The paper utilizes the narratives written by stolen generation aborigines to trace the genocidal nature of the policies and the continued impact in the subsequent post-referendum period as well.

Remote access Guiding principles for a new livelihood and work program in remote Indigenous Australia Consultations are beginning around the future of social security payments in remote Australia. This is an opportunity to assess what went wrong in the existing Community Development Program, and to consider a more effective, caring and creative approach to supporting the health, wellbeing, and economic aspirations of Indigenous peoples in remote areas.

In effect, Indigenous peoples have long struggled to address “the Canada problem” or the challenge of transforming Canada into a place that enables First Nations to live “in distinct communities with the ability to make decisions on the important aspects of their lives and which lives up to its many promises” (Newhouse and Belanger, 2011: 353).
The legal ‘duty to consult’ is often viewed as key to addressing this challenge because it supposedly mandates shared decision-making between federal and provincial governments and First Nations  when an Aboriginal or Treaty right may be infringed, as well as purports to affirm and implement these rights. But the degree to which this duty actually restrains unilateral Crown decision-making or affirms rights entrenched in section 35 of the Constitution Act, 1982 is the subject of much debate. In this paper, I argue that the duty to consult falls short, both in theory and practice, of fulfilling the type of federal relationship set out in the Treaties and that a forum more conducive to affirming and implementing inherent collective and Treaty rights in Saskatchewan may be provided through the Office of the Treaty Commissioner (OTC). I