traditional governance systems, and forced various rules upon each aboriginal. Aboriginal people have been fighting for their right of self governance according to their own traditions for many years. This paper will demonstrate how self governance is a better approach for aboriginals in the near by future. Aboriginals were known as self governing, before Europeans arrived in Canada. Once the Indian Act came into effect in 1876, this started to change the lives of each and every aboriginal person and
social change within communities. This research intends to examine the relationship between sport for development (SFD) programs and Aboriginal peoples by critically exploring the historical and concurrent structure of Aboriginal sport initiatives in Canada. To this end, Foucault’s concepts of biopower, panoptic surveillance, docile bodies, and technologies of the self will be incorporated in order to reveal how colonial-power is reproduced through the institution of sport and specifically SFD initiatives
before then. Reported in 2011 there were 1.8 million Aboriginal peoples living in Canada and their history significantly predates the arrival of European settlers. The purpose of this paper is to investigate the conflicts that the indigenous people of Canada still face today, specifically that of the Métis. Métis are people of mixed European and Indigenous ancestry and are one of the three Aboriginal
occupation (1783), many Creeks, pushed out of homelands to the north by White settlers, moved to Florida. Although other Indians previously inhabited the peninsula, European diseases, wars, and the immigration of southeastern Indians devastated the aboriginal population. Those few who survived, for the most part, assimilated with other Indians, formerly with identifiable tribes who migrated to Florida. This included new and resident runaway slaves and free Blacks who also joined the native newcomers
vassal states fought and contended for control. Survival depended on economic and political coalitions, and productive wealth. For the sake of survival, long walls, amongst other projects, were set up as an instrument of protection not only against aboriginal and nomadic tribes, but also against one another. In Book I of 论语 Lun Yu, “子曰：‘道千乘之国，敬事而信，节用而爱人。使民以时。’” is translated by Lau as, “The Master said, ‘In guiding a state of a thousand chariots, approach your duties with reverence and be trustworthy