Late in the autumn of 2007, approximately 87,000 aboriginal people who attended the 130 residential schools, many of which were administered by the Anglican, Methodist, Presbyterian, Roman Catholic, and United churches, began receiving payments from the Federal government. For these people, the payment is $10,000 for their first year, or part of it, in residence, and $3,000 for each subsequent year, or part it.
The C2C Ideas Archive
It is no secret small and big-C conservatives have a perception problem within the Aboriginal community . Every election, Aboriginal organizations send out ringing endorsements of Liberal candidates, arguing that Grits are usually the lesser of two evils. Moreover, Aboriginals associate right-wing policies with leaders who wish to eliminate treaty and Aboriginal rights and, unfortunately, this misleading message trickles down to the masses.
C2C editor Mark Milke was in Cuba for the resignation of Fidel Castro; here are his observations on 49 years of Fidel.
Will Canadian courts uphold the creation of a semi-sovereign Nisga’a “nation” in northwestern British Columbia? Does Canada’s Constitution allow for quasi-independent Aboriginal principalities within Canada, each with the power to pass laws which prevail over Canadian federal and provincial law? To what extent should aboriginals have the same rights and responsibilities as other Canadians? What, specifically, should “aboriginal self-government” mean in practice? What terms and conditions should new treaties incorporate?
One can hardly pick up a newspaper or newsmagazine these days and not find an article on the contentious subject of faith and politics. In the United States, there are heated debates over President George W. Bush’s world view, the religious right, and foreign policy in the Middle East. Recently, editorialists have been preoccupied with the role of religion in the lives of various Democrats and Republicans who would run for the presidency, and the candidates themselves have issued public statements on the matter. These controversies aside, there remain the perennial controversies about abortion or the teaching of creation and evolution in the nation’s schools.
In academic circles, the future of Muslims in the post-Cold War world was being debated long before the 9/11 terrorist attacks. In The End of History and the Last Man , the 1992 book he expanded from a National Interest essay, Francis Fukuyama argued that the world was witnessing “the universalization of Western liberal democracy.” The Islamic world, he wrote, “would seem more vulnerable to liberal ideas in the long run than the reverse.” Samuel Huntington published a response of sorts in The Clash of Civilizations and the Remaking of World Order , his own article-turned-book, which held that Islamic countries would remain theocratic and illiberal. In large part, Huntington wrote, differences between Islam and the West resulted from the “Muslim concept of Islam as a way of life transcending and uniting religion and politics versus the Western Christian concept of the separate realms of God and Caesar.”
Why even concern ourselves with “the faith/political interface”? Several compelling reasons exist for doing so, including: National and international security: Islamic extremists, professedly motivated by religious as well as political convictions, are a threat to national and international security. Their actions also threaten the political status and security of the vast majority of Muslims throughout the world who do not share these convictions.
It is a popular notion within the libertarian elite that conservatives who adhere to traditional morality cannot be libertarian. The libertarians see a desire on the part of moral conservatives to ‘impose’ their vision of the moral good life on society as a central feature distinguishing them from those who are committed to ‘leaving people alone.’ Many social conservatives also have a problem identifying with right-wing hippies calling for hard drug legalization and normalized prostitution.
Canadian foreign policy in Africa, as a reflection of G8 foreign policy, is directed towards achieving sustainable growth and eliminating poverty. These goals are laudable, although billions of dollars spent in aid over the past few decades have done little to achieve this. In an attempt to reverse these sub-par returns in well-intentioned aid, or at least to gain some popularity with music-lovers, G8 leaders have turned to Bob Geldof and Bono, for advice. Incredibly, these two musicians appear to have a great impact on G8, and thus, Canadian policy-making and action. Yet, from outside policy-making circles looking in, these two men appear to have accomplished little but to create a new business model for concert promoters.