Reference no: EM133704379
Assignment:
Sources:
Hamilton, G. (2017, November 23). Who gets to be Metis? As more people self-identify, critics call out opportunists. National Post.
Hubbard. T. (2016). The birth of a family. National Film Board of Canada.
Maddison, S. (2013). Indigenous identity, 'authenticity' and the structural violence of settler colonialism. Identities: Global Studies in Culture and Power, 20(3), 288-303.
Radu, I. House, L.M. & Pashagumskum, E. (2014). Land, life, and knowledge in Chisasibi: Intergenerational healing in the bush. Decolonization, Indigeneity, Education and Society, 3(3), 86-105.
Questions
- How do child welfare systems advance the settler colonial project?
- What are the main aspects of Indigenous-based programs/initiatives aimed at helping families heal?
- What are the challenges that Indigenous communities face in implementing their own child welfare practices? Why do these challenges exist?
- How does the contest over Indigenous identity perpetuate symbolic political violence against Indigenous people, as per Maddison, S. (2013)?
- How can healing begin in the bush, per the article: Land, life, and knowledge in Chisasibi: Intergenerational healing in the bush?