Although tomorrow is the National Day for Truth and Reconciliation here in Canada, Today at Vanier is Orange Shirt Day.
In honour of that, Today's Fit...
D/C Blocks Social and Environmental Sciences - You start with Benton and he will take you down to the Tsolum for a river and invertebrate study. You'll look at some important characteristics of a river and do a review of local hydrographs. On the field study, you'll be measuring flow and volume, freshwater invertebrate identification as indicators of water quality, with a summative report to be completed.
The quantity of water passing by a point on the stream bank in a given interval of time is the stream’s discharge. A stream’s discharge may vary because of changes in precipitation or the melting of winter snow cover. In response to varying discharge and load, the channel continuously adjusts its shape (and location). Discharge (expressed in cubic meters per second m3/s ) is a factor of width, depth for a specific cross section of the channel and velocity (Q=WxDxV). A hydrograph helps to measure discharge. Here is the provisional hydrometric data graph for the Tsolum River (near Courtenay) from September 22nd to 29th, 2023 (08HB011) Compare that to the Fraser River at Hope (08MF005). Notice any differences? The rest of the morning will be work related to Discharge, flow and hydrographic data
From Bitesized BBC - Interpretation of hydrographs
From Water Education Foundation - Hydrographs
With Young, it's back to the ethics of water. Canada still needs to do more to secure the right to water for all of its people and to live up to its commitments to First Nations communities.
It is Truth and Reconciliation Week here at Vanier after all, you know?!
So,
- What factors limit people's access to safe, fresh, potable water?
- How does conflict arise from unequal access to safe, fresh, potable water?
- How do you value water? Does water have an intrinsic value for example, or should it be regarded simply as an economic good, much like coffee is?
- Would you fight for access to safe, fresh, potable water? Why or Why not? *Look at the Merville Water Guardians article to see a local example
- Is civil disobedience and peaceful protest an effective tool to change people's minds on an environmental topic like access to water? Why or Why not?
- What are some effective ways to change governments slow reactions to water crises in Canada?
B Block Human Geography - Today we'll try to answer the Key Question "Why Is Global Population Increasing"? Geographers most frequently measure population change in a country or the world as a whole through three measures - crude birth rate, crude death rate, and natural increase rate and we'll look at those today along with measures of fertility and mortality along with population pyramids.
You'll have some questions to work on for me in order to understand our key concept:
- About how many people are being added to the world’s population each year?
- How does the TFR in your family compare to the overall figure for North America?
- Match the Country with the population pyramid and explain why (Canada, Chad & Germany)
- Name a type of community that might have a lot more males than females. Why so?
A Block Legal Studies - We'll be off to the Learning Commons/Library today to answer the question, "Should Aboriginal Peoples have their own system of Justice?" Use the explanation, the decision in R. v. Glaude, the links, and video below to help you. Consider both sides of the issue (pros and cons) and consider this as well, "Should healing and Sentencing Circles be considered for non-Indigenous people as well?"
At a basic level of understanding, the concept of justice is understood differently by Indigenous peoples. For most Indigenous peoples, the traditional method of addressing wrongs committed against community members involved restoring or healing relationships rather than punishing the offender. The offender and victim(s) would discuss the harm caused by the offense. The offender would be expected to understand the consequences and take responsibility for the harm, and together, they would discuss appropriate ways to make amends.
Justice is not seen as a separate domain from community life that needs to be overseen and administered by experts (such as police, lawyers, judges. etc.), rather it must be integrated into daily living. Most disputes should be resolved in the community, among the families of those affected, and guided by elders.
The roots of restorative justice models stem from traditional Indigenous methods of conflict resolution which rely on community involvement and the implementation of holistic solutions Restorative justice focuses on holding the offender accountable in a meaningful way, rather than simply imposing punishment.
From Bringing Balance to the Scales of Justice
Websites to help your discussion:
Healing the Canadian justice systemWhy does the Canadian justice system treat aboriginal people as if they’re all the same?
UBC Indigenous Foundations Aboriginal Rights
Overrepresentation of Indigenous Peoples in B.C. corrections system rising, says Statistics Canada report
Indigenous Justice Strategy Programs Province of BC
In R. v. Gladue (1999), the Supreme Court of Canada's decision considered a sentencing principle outlined in paragraph 718.2(e) of the Criminal Code. In section 718.2(e) of the Criminal Code, Parliament requires judges to consider all available sentences other than imprisonment that are reasonable in the circumstances and consistent with the harm done, for all offenders, and says judges must pay particular attention to the circumstances of Aboriginal offenders.
If you identify as Indigenous and are charged with a crime, a judge must apply Gladue principles when you're in a criminal court. Gladue principles are a way for the judge to consider the unique circumstances (experiences) of Indigenous peoples. These unique circumstances include the challenges of colonization an Indigenous person, their family, and community faced and resisted as Indigenous people, and continue to affect them today. These challenges include racism, loss of language, removal from land, Indian residential schools, and foster care. These challenges are called Gladue factors.
If you identify as Aboriginal and you plead guilty to a crime, you might be able to have your bail or sentencing hearing in one of BC's First Nations/Indigenous Courts. You might be brought into a First Nations/Indigenous Court by referral from a judge, defense lawyer, or Crown lawyer. Or you can request to go to First Nations/Indigenous Court. It’s your choice to have your matter heard in First Nations/Indigenous Court.First Nations/Indigenous Courts are criminal sentencing courts that use restorative justice and traditional ways to reach balance and healing. BC's First Nations/Indigenous Courts are often called Gladue courts.First Nations/Indigenous Courts focus on balancing rehabilitation, accountability, and healing. The judge, your lawyer, Crown counsel, Elders and your community, and your family work with you to create a healing plan to help restore your mental, physical, spiritual, and emotional health.You might still be sentenced to jail. If you're sentenced to jail, the judge must still consider your unique circumstances in their decision.
So, Glaude services have been transferred to BC First Nations Justice Council which also provides Indigenous Justice Centres in British Columbia
And also to help with the questions from the All About Law text
On June 21st, 2021, the United Nations Declaration on the Rights of Indigenous Peoples Act received Royal Assent and came into force. This Act provides a roadmap for the Government of Canada and Indigenous peoples to work together to implement the Declaration based on lasting reconciliation, healing, and cooperative relations. The Act upholds Aboriginal and treaty rights protected by section 35 of the Constitution Act, 1982, and doesn't lessen them in any way
Article 3 states:
Indigenous peoples have the right to self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.
Article 4 states:
Indigenous peoples, in exercising their right to self-determination, have the right to autonomy or self-government in matters relating to their internal and local affairs, as well as ways and means for financing their autonomous functions.
Article 5 states:
Indigenous peoples have the right to maintain and strengthen their distinct political, legal, economic, social and cultural institutions, while retaining their right to participate fully, if they so choose, in the political, economic, social and cultural life of the State.
Article 8 states:
- Indigenous peoples and individuals have the right not to be subjected to forced assimilation or destruction of their culture.
- States shall provide effective mechanisms for prevention of, and redress for:
- Any action which has the aim or effect of depriving them of their integrity as distinct peoples, or of their cultural values or ethnic identities;
- Any action which has the aim or effect of dispossessing them of their lands, territories or resources;
- Any form of forced population transfer which has the aim or effect of violating or undermining any of their rights;
- Any form of forced assimilation or integration;
- Any form of propaganda designed to promote or incite racial or ethnic discrimination directed against them.
Article 26 states:
Indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired.
Article 37 states:
Indigenous peoples have the right to the recognition, observance and enforcement of treaties, agreements and other constructive arrangements concluded with States or their successors and to have States honour and respect such treaties, agreements and other constructive arrangements.
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