Stolen lands pdf download

Australia Day eventually became a national public holiday in First Nations people may be just as proud of this country, but many people see January 26 as a date signifying the beginning of dispossession, disease epidemics, frontier violence, destruction of culture, exploitation, abuse, separation of families and subjection to policies of extreme social control.

This question can be challenging, as there are many different perspectives from both First Nations people and non-Indigenous Australians. However, celebrating these things on January 26 can divide us, by marginalising and offending many First Nations people who see this date as commencing a chain of events that had disastrous consequences for many First Nations people. The negative effects of colonisation continue to have very real impact on the lives of many First Nations people in the form of intergenerational trauma, generational poverty, health disparity, disconnection from culture, disappearance of language, family separation, social discrimination and more.

This is why, for us, Australia Day is a day of mourning. Sometimes people think that Australia started years ago with the invasion. Bryan Andy, Yorta Yorta [4]. Invasion Day events are held across the country and often include protests and marches rejecting the celebration of Australia Day on this date, and calling for sovereignty and social justice for First Nations people.

Other people commemorate January 26 as a day of mourning, recognising the violence of the Frontier Wars, including massacres, rape and murder, as well as trauma caused by government policies of assimilation and separation, which removed many people from their lands, families and culture.

Day of Mourning protests have been held on January 26 ever since. Some First Nations people celebrate January 26 as Survival Day, an opportunity to recognise the survival of First Nations people and culture despite colonisation and discrimination.

Indigenous students receive free post-secondary education To say that all Indigenous Peoples receive free post-secondary funding is misleading because it implies all Indigenous Peoples are eligible for funding. This is not the case. And again, post-secondary education funding is part of the legal and constitutional obligation of the federal government. While in some communities the rate of high school graduation is increasing, the graduates often step off the path to higher education at that point due to the lack of available funds.

If they live off-reserve, they are often not eligible to receive funding. In line with our audit , the Public Accounts Committee recommended that INAC review its post-secondary funding mechanisms, noting that existing mechanisms did not ensure equitable funding to as many eligible students as possible. Again, as in , we found that the current funding mechanism and delivery model used to fund post-secondary education does not ensure that eligible students have equitable access to post-secondary education funding.

In order to create additional opportunities for their members some bands set aside funding within their budgets to assist their members in obtaining a post-secondary education. These programs are similar to scholarship programs established by post-secondary institutions and other organizations who want to see the advancement of youth. But it means they may have to take badly needed funds from housing, infrastructure, health budgets etc.

Indigenous Peoples are all the same Cultural diversity within the Indigenous population is frequently not recognized nor respected in common practice. There is a misconception that Indigenous Peoples are one homogenous group who share the same histories, culture, traditions , worldviews , language, needs, and desires. Little could be further from the truth. Respecting First Nations Cultural Diversity. There are over bands and over 2, reserves - each one with a distinct history that shaped their particular cultural identity.

They each have distinct economies, capacities, and challenges. In BC alone there is an amazing diversity of Indigenous culture and language - there are over First Nation communities in the province - each with its own unique culture, traditions, and history.

Speaking of language, did you know that outside of Quebec, English is becoming the common language of Indigenous people in Canada? Recognition of the unique history, culture and traditions of each community is a fundamental first step Canadians can take in respecting Indigenous Peoples. What is residential school syndrome. The mandate of the schools was to assimilate the children into settler society.

Genocide is not a term most people associate with Canada. What constitutes genocide? Article II of the Genocide Convention contains a narrow definition of the crime of genocide, which includes two main elements:. A mental element : the "intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such"; and. A physical element , which includes the following five acts, enumerated exhaustively:.

Causing serious bodily or mental harm to members of the group. Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part. Imposing measures intended to prevent births within the group.

Forcibly transferring children of the group to another group. Children as young as six were forcibly removed from their homes. From the moment they crossed the threshold of the school they were thrust into a harsh, unforgiving, linguistically and culturally alien world. Punishment was often severe, sexual, physical and psychological abuse common.

The legacy of the trauma those children suffered is carried forth through the generations. The Indian Act, residential schools and the tuberculosis coverup. Senator Murray Sinclair, former head of the Truth and Reconciliation Commission, made these comments in regard to a fellow senator who posed the same question:. Because this is about memorializing those people who have been the victims of a great wrong.

Why don't you tell this country to 'get over' all the veterans who died in the Second World War, instead of honouring them once a year? We should never forget, even once we have learned from it because it's part of who we are.

It's not just a part of who we are as survivors and children of survivors and relatives of survivors, it's part of who we are as a nation. And this nation must never forget what it once did to its most vulnerable people.

The myth of the vanishing Indian The reach and impact of this myth are almost mythical in proportion. The Doctrine of Discovery was used by European monarchies, beginning in the mid-fifteenth century, as a means of legitimizing the colonization of lands outside of Europe. The Doctrine of Discovery provided a framework for Christian explorers, in the name of their sovereign, to lay claim to territories uninhabited by Christians. PORTIA If I could bid the fifth welcome with so good a heart as I can bid the other four farewell, I should be glad of his approach: if he have the condition of a saint and the complexion of a devil, I had rather he should shrive me than wive me.

Come, Nerissa. Sirrah, go before. Whiles we shut the gates upon one wooer, another knocks at the door. Yet his means are in supposition: he hath an argosy bound to Tripolis, another to the Indies; I understand moreover, upon the Rialto, he hath a third at Mexico, a fourth for England, and other ventures he hath, squandered abroad. But ships are but boards, sailors but men: there be land-rats and water-rats, water-thieves and land-thieves, I mean pirates, and then there is the peril of waters, winds and rocks.

The man is, notwithstanding, sufficient. Three thousand ducats; I think I may take his bond. May I speak with Antonio? I will buy with you, sell with you, talk with you, walk with you, and so following, but I will not eat with you, drink with you, nor pray with you.

What news on the Rialto? Who is he comes here? I hate him for he is a Christian, But more for that in low simplicity He lends out money gratis and brings down The rate of usance here with us in Venice. If I can catch him once upon the hip, I will feed fat the ancient grudge I bear him. He hates our sacred nation, and he rails, Even there where merchants most do congregate, On me, my bargains and my well-won thrift, Which he calls interest.

Cursed be my tribe, If I forgive him! What of that? Tubal, a wealthy Hebrew of my tribe, Will furnish me. But soft! Well then, your bond; and let me see; but hear you; Methought you said you neither lend nor borrow Upon advantage. This was a way to thrive, and he was blest: And thrift is blessing, if men steal it not. Was this inserted to make interest good? Or is your gold and silver ewes and rams?

An evil soul producing holy witness Is like a villain with a smiling cheek, A goodly apple rotten at the heart: O, what a goodly outside falsehood hath! You call me misbeliever, cut-throat dog, And spit upon my Jewish gaberdine, And all for use of that which is mine own. Should I not say Hath a dog money? If thou wilt lend this money, lend it not As to thy friends; for when did friendship take A breed for barren metal of his friend? But lend it rather to thine enemy, Who, if he break, thou mayst with better face Exact the penalty.

Pray you, tell me this; If he should break his day, what should I gain By the exaction of the forfeiture? I say, To buy his favour, I extend this friendship: If he will take it, so; if not, adieu; And, for my love, I pray you wrong me not. Exit Shylock The Hebrew will turn Christian: he grows kind. Flourish of cornets. By this scimitar That slew the Sophy and a Persian prince That won three fields of Sultan Solyman, I would outstare the sternest eyes that look, Outbrave the heart most daring on the earth, Pluck the young sucking cubs from the she-bear, Yea, mock the lion when he roars for prey, To win thee, lady.

But, alas the while! If Hercules and Lichas play at dice Which is the better man, the greater throw May turn by fortune from the weaker hand: So is Alcides beaten by his page; And so may I, blind fortune leading me, Miss that which one unworthier may attain, And die with grieving. PORTIA You must take your chance, And either not attempt to choose at all Or swear before you choose, if you choose wrong Never to speak to lady afterward In way of marriage: therefore be advised.

Come, bring me unto my chance. Cornets, and exeunt. Certainly the Jew is the very devil incarnal; and, in my conscience, my conscience is but a kind of hard conscience, to offer to counsel me to stay with the Jew. The fiend gives the more friendly counsel: I will run, fiend; my heels are at your command; I will run. Can you tell me whether one Launcelot, that dwells with him, dwell with him or no? Aside Mark me now; now will I raise the waters.

Talk you of young Master Launcelot? Talk not of Master Launcelot, father; for the young gentleman, according to Fates and Destinies and such odd sayings, the Sisters Three and such branches of learning, is indeed deceased, or, as you would say in plain terms, gone to heaven. Do you know me, father? Lord worshipped might he be!

How dost thou and thy master agree? I have brought him a present. How gree you now? Father, I am glad you are come: give me your present to one Master Bassanio, who, indeed, gives rare new liveries: if I serve not him, I will run as far as God has any ground. O rare fortune! See these letters delivered; put the liveries to making, and desire Gratiano to come anon to my lodging.

What would you? Go, father, with thy son. Take leave of thy old master and inquire My lodging out. Well, if any man in Italy have a fairer table which doth offer to swear upon a book, I shall have good fortune. But hear thee, Gratiano; Thou art too wild, too rude and bold of voice; Parts that become thee happily enough And in such eyes as ours appear not faults; But where thou art not known, why, there they show Something too liberal.

Pray thee, take pain To allay with some cold drops of modesty Thy skipping spirit, lest through thy wild behavior I be misconstrued in the place I go to, And lose my hopes. But fare you well: I have some business. Most beautiful pagan, most sweet Jew!

But, adieu: these foolish drops do something drown my manly spirit: adieu. But though I am a daughter to his blood, I am not to his manners. Go, gentlemen, Exit Launcelot Will you prepare you for this masque tonight? I am provided of a torch-bearer. Come, go with me; peruse this as thou goest: Fair Jessica shall be my torch-beare r. I do not bid thee call. But wherefore should I go?

Jessica, my girl, Look to my house. I am right loath to go: There is some ill a-brewing towards my rest, For I did dream of money-bags to-night. Go you before me, sirrah; Say I will come. Well, Jessica, go in; Perhaps I will return immediately: Do as I bid you; shut doors after you: Fast bind, fast find; A proverb never stale in thrifty mind. Where is the horse that doth untread again His tedious measures with the unbated fire That he did pace them first?

Approach; Here dwells my father Jew. And now who knows But you, Lorenzo, whether I am yours? They in themselves, good-sooth, are too too light. LORENZO Beshrew me but I love her heartily; For she is wise, if I can judge of her, And fair she is, if that mine eyes be true, And true she is, as she hath proved herself, And therefore, like herself, wise, fair and true, Shall she be placed in my constant soul.

On, gentlemen; away! Our masquing mates by this time for us stay. No masque to-night: the wind is come about; Bassanio presently will go aboard: I have sent twenty out to seek for you. Now make your choice. Let me see; I will survey the inscriptions back again. What says this leaden casket?

Who chooseth me must give and hazard all he hath. This casket threatens. What says the silver with her virgin hue? Who chooseth me shall get as much as he deserves. As much as I deserve! One of these three contains her heavenly picture. O sinful thought! Never so rich a gem Was set in worse than gold. Deliver me the key: Here do I choose, and thrive I as I may! A carrion Death, within whose empty eye There is a written scroll!

Reads All that glitters is not gold; Often have you heard that told: Many a man his life hath sold But my outside to behold: Gilded tombs do worms enfold. Cold, indeed; and labour lost: Then, farewell, heat, and welcome, frost! Portia, adieu. I have too grieved a heart To take a tedious leave: thus losers part. Exit with his train. Draw the curtains, go. Let all of his complexion choose me so.

O my ducats! O my daughter! Fled with a Christian! O my Christian ducats! A sealed bag, two sealed bags of ducats, Of double ducats, stolen from me by my daughter!

And jewels, two stones, two rich and precious stones, Stolen by my daughter! I pray thee, let us go and find him out And quicken his embraced heaviness With some delight or other. Gold; silver; and base lead. What says the golden chest? I will not choose what many men desire, Because I will not jump with common spirits And rank me with the barbarous multitudes.

Let none presume To wear an undeserved dignity. O, that estates, degrees and offices Were not derived corruptly, and that clear honour Were purchased by the merit of the wearer!

How many then should cover that stand bare! How many be commanded that command! Well, but to my choice: Who chooseth me shall get as much as he deserves. Give me a key for this, And instantly unlock my fortunes here. I will read it. How much unlike art thou to Portia! How much unlike my hopes and my deservings! Who chooseth me shall have as much as he deserves. Is that my prize? Reads The fire seven times tried this: Seven times tried that judgment is, That did never choose amiss.

Take what wife you will to bed, I will ever be your head: So be gone: you are sped. Sweet, adieu.