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The Terms of Our Surrender Colonialism, Dispossession and the Resistance of the Innu: 9781912250462_epub-12

The Terms of Our Surrender Colonialism, Dispossession and the Resistance of the Innu
9781912250462_epub-12
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table of contents
  1. Cover
  2. Title
  3. Copyright
  4. Contents
  5. Acknowledgements
  6. Terminology
  7. Glossary
  8. Abbreviations
  9. Maps
  10. Preface
  11. Part One: The Innu
    1. Chapter 1: Innu/Canadian Relations in their Social Context
    2. Chapter 2: The Innu Left to their Fate in Schefferville
    3. Chapter 3: Matimekush Lac John Today
    4. Chapter 4: Legacies of the Past: Barriers to Effective Negotiation
    5. Chapter 5: Racism
  12. Part Two: The Royal Proclamation and Questions of Trust Over Canadian Indigenous Land
    1. Chapter 6: Historical Background
    2. Chapter 7: The Personal Fiduciary Duty
    3. Chapter 8: Bending the Law to the Needs of Settlement
    4. Chapter 9: The Honour of the Crown, the Duty to Consult and the United Nations Declaration on the Rights of Indigenous Peoples
  13. Part Three: The Modern Treaties and Canada’s Comprehensive Land Claims Policy
    1. Chapter 10: The James Bay Project: ‘The Plot to Drown the Northern Woods’
    2. Chapter 11: The Malouf Judgment – Chief Robert Kanatewat et al. v La Société de Développement de la Baie James et al. et La Commission Hydro-Électrique de Québec [1974] RP 38
    3. Chapter 12: Negotiating the James Bay and Northern Quebec Agreement
    4. Chapter 13: The Aftermath of Signing the James Bay and Northern Quebec Agreement
    5. Chapter 14: The Comprehensive Land Claims Policy
  14. Part Four: The Innu Experience of the Comprehensive Land Claims Process
    1. Chapter 15: ‘All that is Left to us is the Terms of our Surrender’: Negotiations to Recover Lost Innu Lands
    2. Chapter 16: The New Dawn Agreement
    3. Chapter 17: The Position of the Innu who Live in Quebec
    4. Chapter 18: Construction and Protest at Muskrat Falls
  15. Part Five: ‘Citizens Plus’ or Parallel Paths?
    1. Chapter 19: Academic Solutions
    2. Chapter 20: Indigenous Solutions
    3. Chapter 21: ‘Citizens Plus’ or Parallel Paths?
  16. Appendix A Text of the Royal Proclamation
  17. Appendix B The United Nations Declaration on the Rights of Indigenous Peoples
  18. Bibliography
  19. Index
  20. Back Cover

Another teaching that I received was never to be afraid in the forest because nothing can hurt you in the forest, unlike here in the city or in the village up here in the community. You won’t hear any noise – you just hear the sound of nature. And then there was no animal who would try to hurt you, because if you pay respect or respect animals they won’t chase you or do you harm.

The animals won’t come up to you or come close to you, because they are afraid, and if you respect the animals, they won’t touch you – they won’t come chasing after you.

The attitudes are changing now that we live in houses. Like when a child doesn’t want to eat, you send him away from the table and say, ‘Well, if you don’t want to eat, just get down from the table and go in the other room.’ Well, you punish the kid for not eating. That wouldn’t happen when we were living in a tent, according to our way of life.

So that’s how an Innu child was raised and he or she would learn by looking, through example. He wouldn’t use a pen or take notes. The child would only use his memory to learn: by touching, by smelling, by hearing, that child will learn from his or her parents the Innu way of life.

That’s how the Innu would live. They would spend all year, all winter, here in this area, in the hunting grounds, and they wouldn’t think they were living a miserable life or in poverty or in difficulty, living a bad kind of a life – even though it was tough. Once they were in Sept-Iles or Uashat, on the coast, they would look forward to coming back to their hunting grounds, to come back again to live according to the Innu way of life.

Before coming back to our times, before telling how we live today, I would say the Innu pretty much enjoyed living their way of life because there was a lot of sharing involved. People would share their food and there was a lot of solidarity back then. And for that reason people would enjoy that way of life.

The Innu would help one another as well and they could tell where they were supposed to be at a certain time of the month, what area you were supposed to be in – and if they didn’t hear back from you, from your comrades or your friends, then you would start worrying and you would look for help or look out for … try to reach that person to find out if they were sick or needed food or if there was an accident. If something happened to these people, you would find out. You would try to find out. And that’s how people would live back then. Helping one another.

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