Tuesday, October 16, 2012

European widows during mercantile times



European Widows in Mercantile times

European widows during the mercantile times, there was a great stress on the importance of status back in those times (Bennett and Froide, 1998; Simonton, 1998). Great importance was placed on marital status and whether a woman had been married and was now a widow or whether the woman had been married at all (Bennett and Froide, 1998). However, I find that seems quite odd to me as I am a single woman who has children and has never been married. It makes me wonder how I would have felt about these issues had I been in my situation back during the mercantile times. In the first source I read there was discussion of how women were viewed by society and that their roles revolved around keeping the home and rearing the children as well as taking care of the needs of their husbands(Bennett and Froide, 1998). Reflecting on this I find it quite amusing and I cannot imagine my life revolving solely around keeping up with my household and the needs of my husband and children. I personally have aspirations and the need of a working life. I do much more than those things for me and my children and I feel that I do not need a husband or a man for that purpose.

There was less of a focus on the actual marital relationship in the second source as it was a later time period to a certain degree that this information was based on. There was much discussion of women working, spending less time child rearing and having fewer children allowing them to return to work sooner. Many women, including widows, had entered the workforce and it was accepted at this time as this was right around the time of the World War I (Simonton, 1998). After reading a few pages of this particular article I found myself feeling that this was something I was slightly familiar with as it seemed to me that it was the start of a time where women were beginning to be accepted in society as equal to men to some degree. To me, this showed where the life we live now had begun and was headed towards our type of society we live in today.

Angela

REFERENCES

Simonton, D (1998) History of European Women’s Work: 1700 to the Present

Bennett, Judith and Froide, Amy Single women in the European Past, 1250-1800


Diabetes


Diabetes

 

 “Diabetes is a lifelong (chronic) disease in which there are high levels of sugar in the blood” (Diabetes, 2007).  I currently work in the social work field, and I have seen a large number of Indigenous People who have diabetes. I have also seen other cultures; however, in my profession development I have noticed the ratio is far greater with the Indigenous People in the northern regions on Ontario.
 

In one of the articles I have read it states that in the “case of Aboriginal populations, changes wrought by colonization are considered a major factor for the alarming rise in the incidence of diabetes” (Iwasaki, Bartlett & O’Neil, 2004).  One of the main reasons why the rates of Indigenous People with diabetes have been increasing is because of the change in dietary habits(Kuhnlein, Receveur, 1996). The Indigenous People have lost their cultural food, and some do not remember how to prepare and cook the food, thus having lost a large part of their culture. (Iwasaki, Bartlett & O’Neil, 2004).  There has been a direct impact on the increase rate diabetes since the Europeans have arrived. Another factor leading to diabetes is upon the arrival of Europeans, colonization began and areas were cleared for new towns and hunting area began to diminish; therefore, leaving less food for Indigenous People to hunt, becoming reliable on the food the Europeans could provide (Lecompte, McKinnon & Kristjansson). This means they have become depending on stores to buy most of their products, one of my past clients explained to me that the cost of milk and fruits were over 10 dollars for 1 bag or 1 red pepper. However a bag of chips only cost approximately 3 dollars. As a Conservative government this important that markets are increasing their revenue (Hick, 2007).  In addition, inequality is seen as a value to the Conservative government, therefore if certain people can afford more costly items to live a healthier lifestyle, then that is simply part of the policies implemented by government to create an inequality amongst individuals (Hick, 2007).    


As many people know Residential school were implemented in 1867 by the government many years ago to assimilate the Indigenous people (Hick, 2007).  In June of 2008 the Conservative government had officially released an apology for these acts of attempt to assimilate; however, the damage had been done (Anderson, 2012). Indigenous people returned to their lands and attempted to regain their culture, however found themselves struggling to use resources on the land to have a healthy lifestyle like past generations. As mentioned earlier they had lost their ways in preparing tradition food, and had relied on Europeans food source (Kuhnlein, Receveur, 1996). Now they are in need of assistant from the government. However if government was to create new services and offer funds to help Indigenous People, it would simply create a dependence on the government which is not the government wants (Hick, 2007).  The Conservatives see social programs as a hinder in the world, thus see no need to create new services (Hick, 2007).  They have other options like seeking elder teaching to return to their culture ways, or they could simply utilize the resources available like the markets nearest to them to continue their lifestyle. 


            When you live on a reserve and the cost of living becomes far greater than expected and having many of your family members living with you it becomes a struggle to attempt to purchase fruits or milk. I ask you the question if you had 7 people living with you, would you buy fruits and vegetables that would cost you roughly 100 dollars every 3 days or would you buy a bag of chips that would cost you 40 dollars for 3 days? Unhealthy eating habits (likes chips and many other things) are leading to more Indigenous people to develop diabetes.  

Christine

 

 

References:

 

Anderson, W. (2012) International Communication Gazette. ‘Indian drum in the house’: A

critical discourse analysis of an apology for Canadian residential schools and the

public’s response. 74 (6). 571-585. Retrieved from: 

http://resolver.scholarsportal.info/resolve/17480485/v74i0006/571_dithacrsatpr

 

Diabetes (2007). A.D.A.M. Medical Encyclopedia. Retrieved


 

Hick, S. (2007) Social Welfare in Canada Understanding Income Security (2nd Edition). Toronto,

On: Thompson Educational Publishing Inc.

 

Iwasaki, Y., Bartlett, J., & O’Neil, J. (2004). Ethnicity and Health. An examination of stress among

Aboriginal women and men with diabetes in Manitoba, Canada. 9 (2), 189-

212.  Retrieved from

http://resolver.scholarsportal.info/resolve/13557858/v09i0002/189_aeosaamwdimc 

Kuhnlein, H.V., Receveur, O. (1996). Annual Review of Nutrition. Dietary Change and

Traditional Food Systems of Indigenous Peoples. 16 (1), 417-442. Retrieved from:

http://resolver.scholarsportal.info/resolve/01999885/v16i0001/417_dcatfsoip

 

Lecompte, E., McKinnon, J., & Kristjansson, E. (n.d.). Food insecurity in Aboriginal Urban

Households. Retrieved

Friday, October 12, 2012

Pre Colonization "Justice System"



Pre-Colonization Justice System

Growing up, we learn in school about Canada's first inhabitants. Teachers taught us that aboriginals were able to provide, heal and manage themselves thus being completely self-governed and self-reliant. While researching, I found that aboriginal peoples did not have many documented social problems during the pre-contact times. However, I did find some literature supporting the existence of crimes in the Iroquois communities and the process that was taken to manage the wrongdoings.
 When you think of our justice system today, you may think of constitution, laws and by-laws, police officers, lawyers, prisons and more. Well that was not the case back then. I discovered that setting the standards for behaviours and expectations within the community worked a little differently. There was no constitution written somewhere to guide the people, there were no police officers to call or prisons to send people to keep people in line. People were “punished” using alienation and even banishment (Coyle, 1986).  If someone in the community committed a wrong against its members they were social persecuted. Furthermore, if this member held or was considering holding a reputable position within the community such as a sachem, that position would be removed or they would not be eligible to gain the position (Coyle, 1986).  Finally, if this person became a repeat offender, they risked being banished from the community (Coyle, 1986). One can conclude that just as people do now, the Iroquois longed to belong, to be accepted, thus the reasoning behind the consequence. The threat of being shunned by the tribe even banished was typically enough to keep its member acting according to community standards (Coyle, 1986).  If someone did engage in inappropriate activities that lead to them being punished by their community, they typically would do everything possible to get back in the good graces of the people (Coyle, M, 1986). 
Even though it was said that the Iroquois lived generally without crime, they did experience some forms of misconduct (Dickenson-Gilmore, 1992).  I read that there were four main types of crimes back then; sorcery, adultery, theft and murder (Dickenson-Gilmore, 1992). The first types of crimes mentioned were the less serious types and the last one required the most reconciliation and resolution. After a murder was committed, the people directly involved would get together (victim, accused) separately to discuss recent events and resolutions. It was here that the accused was pressured into admittance. If the accused confessed, they then presented an offering to the victim’s family. If this offering was accepted then the murder was forever forgiven, if not, then the whole idea of family revenge against the accused and his family came into play (Dickenson-Gilmore, 1992).  From my understanding about the culture and history, this was more unlikely then the previous scenario of the peace acceptance. Thinking of the grandfather teaching and other aboriginal concepts I have learned, the culture believes in restoration of the spirit and giving second chance. It is possible for someone to make a mistake and not deserve to be punished with retaliation forever but to be guided into restoring their life within the community. 
Research supports the fact that indigenous peoples of Canada had their own ways and methods of setting community standards of living as well as how to handle any defiance (Coyle, 1986, Dickenson-Gilmore, 1992). Looking at our legal system today, how far have we made aboriginal deviate from their ancestral ways? Is this o.k.?  There are system’s today put in place like the Aboriginal Youth Justice Committee that strives to support our indigenous youth and keep them out of the judicial system using traditional healing processes like talking circle and other youth restorative justice committees (Andersen, 1999). Through meaningful consequences and accountability, they aim to support them to make positive changes in their lives (Andersen, 1999) . Should we have more programs like this for different populations? Should our native Canadians have more freedom in self-government?  If so, what would that look like? How would that work? Questions to ponder. 

Angele                                                      References

Coyle, Michael (1986) 24 Osgoode Hall L. J. 605 Traditional Indian Justice in Ontario: A Role for              the Present

Dickson-Gilmore, E J. Canadian Journal of Criminology34. 3-4 (Jul 1992): 479-502.

Andersen, C. (1999). Governing aboriginal justice in canada: Constructing responsible individuals and communities through 'tradition'. Crime, Law and Social Change, 31(4), 303-326. Retrieved from http://search.proquest.com/docview/216163257?accountid=46683

                                                  
                                                     Additional Resources
http://www.yjcontario.ca/resources-aboriginal.php
http://www.youtube.com/watch?v=bLNUUmKHOVo