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understanding, and respect between
Indigenous and non-Indigenous people. While he acknowledged difference, he still fundamentally believed in the power of relationship: "Two more disparate people, speaking in different tongues, speaking from different worlds, would be hard to find anywhere, and yet their dreams, their visions, their hopes, and their aspirations could not find any greater fusion"(Cardinal, 1977, p.-). Cardinal is also one of the first Indigenous scholars who actively sought "âŠa convergence between the knowledge systems of the Cree people and other First Nations and the knowledge systems found in Western educational institutions" (Cardinal, 2007, p. 65). Upon recognition of the power of colonization over both societies, Cardinal foresaw a bridge of understanding between them.
197:. The book was instrumental in bringing Indigenous people's voices and issues to a centre stage in Canadian life; it also critically engaged the theoretical foundation and practice of Canadian liberalism as found in then Prime Minister Trudeau's conceptualizations of a "just society" where all citizens would be considered "equal" in the context of the current nation state. Cardinal argued the state's premise of equality and justice was a false one because it failed to take into account the historical conditions under which the nation state was created: conditions that denied Indigenous people's rights as entrenched in the treaties and conditions that, subsequently, oppressed and subjugated them.
205:
that
Indigenous Elders were effectively "public intellectuals," tacitly, raising the profile of Indigenous knowledge. He made further intellectual road maps between Indigenous scholarship and traditional knowledge by articulating the Elders' desires to see Indigenous scholars become familiar with conceptual and theoretical frameworks of Indigenous thought through Indigenous languages in order to maintain cultural strength.
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Cardinal's influence was wide within
Indigenous communities. He was one of the first contemporary Indigenous scholars to articulate the notion that Indigenous people could still hold onto traditions while fully engaging in modernity. Cardinal also opened the mindset of the Canadian public to the idea
177:
Cardinal's gift for satire was displayed in his early writings, turning
Trudeau's promise of a "just society" into an "unjust society" and a "white paper" into "red paper", and then equating the brutal slaughter of American Indians by the U.S. Cavalry with bayonet and guns with the cultural genocide
200:
Cardinal was not only an architect of change on the political level, he was also instrumental in engaging and redefining the manner in which
Indigenous and non-Indigenous people related to one another. One of the foundations of his life work was the insistence of the need for mutual recognition,
227:, particularly on the need for recognition of the sovereignty of First Nations as expressed through their treaties with the Crown. His lifelong position has been that the spirit and intent of the treaties must be the principal instrument governing relations between First Nations and the Crown.
44:
Cardinal was a lifelong student of First
Nations law as practised by Cree and other Aboriginal Elders; he complimented this with extensive study of law in mainstream educational institutions. He was also a mentor and inspiration to many Aboriginal and non-Aboriginal students, professionals, and
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proclaimed Canada to be a "just society." However, after a promising round of consultations between the government of Canada and aboriginal leaders in which issues of
Aboriginal and Treaty rights and the right of self-government were prominently discussed, Aboriginal people were outraged when
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In 1984, Cardinal was appointed by the chiefs of Treaty 8 to negotiate an agreement to "renovate" that treaty. The failure of the negotiations after a promising beginning caused
Cardinal to undertake a lengthy period of personal reflection, including much study with elders.
167:. Cardinal's words galvanized the First Nations of Canada into action. The result was a complete about-face by the federal government on the policies of the White Paper and the establishment of joint meetings between First Nations and the federal cabinet in the early 1970.
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Cardinal was instrumental in the creation, in 1984, of the
Prairie Treaty Nations Alliance, representing all First Nations of Alberta, Saskatchewan and Manitoba, to advance issues of concern to those First Nations with particular emphasis on their treaties with the Crown.
60:
Cardinal was born in High
Prairie, Alberta to Frank and Agnes (Cunningham) Cardinal. He grew up on the Sucker Creek Reserve. He attended high school in Edmonton, and studied sociology at St. Patrick's College in Ottawa, now a part of Carleton University.
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Cardinal's activism began early in life; he was elected president of the Canadian Indian Youth Council in 1966. His leadership qualities began to surface in 1968 when, at age 23, he was elected leader of the
576:
314:
DePasquale, Paul (ed.). Natives & Settlers: Now & Then: Historical Issues and Current Perspectives on Treaties and Land Claims in Canada Edmonton: University of Alberta Press, 2007.
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Cardinal's lifelong demand for radical changes in policy on aboriginal rights, education, social programs and economic development was a beacon of hope for Canada's First Nations people.
131:" which advocated the elimination of separate legal status for native people in Canada. The white paper amounted to an assimilation program which, if implemented, would have repealed the
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In the 1970s, Cardinal was the first Aboriginal person to be appointed to the post of regional director general of Indian Affairs. His tenure was brief and controversial.
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After a career in First Nations politics and extensive study with First Nation elders, Cardinal undertook the formal study of law in his 40s. While studying law at the
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was Cardinal's personal response to the Trudeau White Paper. It became an immediate Canadian best-seller and was reprinted in 2000 with a new introduction by Cardinal.
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103:, who had been accused of being anti-Native, in explicit opposition to the apparent revival of popular and political support for policies of Aboriginal assimilation.
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In 1969, along with Indigenous communities, Elders, and other leaders, Cardinal radically questioned the hegemony of the nation state through his efforts to stop
137:, transferred responsibility for Indian Affairs to the provinces and terminated the rights of Indians under the various treaties they had made with the Crown.
464:"The Indian Association of Alberta's 1970Red paper published as a response to the Canadian Federal Government'sproposed 1969 White paper on Indian policy"
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Cardinal served as the Vice Chief of the Assembly of First Nations during the period of the patriation of the Canadian Constitution in the early 1980s.
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Cardinal also acted as a negotiator and consultant to many First Nations relating to land and other issues, usually relating to treaty rights.
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Cardinal also participated in Canadian federal politics, in 2000 running unsuccessfully as a candidate for the Liberal Party in the riding of
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for an unprecedented nine terms, during which he was instrumental in the formation of the National Indian Brotherhood (the forerunner of the
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586:
536:
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Cardinal, Harold. "Nation-Building as Process: Reflections of a Nihiyow (Cree), in DePasquale (ed.), Natives & Settlers, 2007.
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Cardinal made a significant contribution to the work of the Royal Commission on Aboriginal Peoples, as well as the work of the
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Cardinal, Harold and Walter Hildebrandt. Treaty Elders of Saskatchewan. Calgary: University of Calgary Press, 2000.
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Cardinal was also the principal author of the Indian Association of Alberta's response to the White Paper, entitled
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writer, political leader, teacher, negotiator, and lawyer. Throughout his career he advocated, on behalf of all
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Treaty Elders of Saskatchewan: Our Dream Is That Our Peoples Will One Day Be Clearly Recognized As Nations
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On November 4, 2004, two months before his 60th birthday, Cardinal was admitted to the Bar of Alberta.
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148:), intending to "sweep back the buckskin curtain" between aboriginal people and mainstream society.
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Aboriginal Voices and the Politics of Representation in Canadian Introductory Sociology Textbooks
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was instrumental in causing the Canadian government to abandon the policy of the White Paper.
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The Canadian Encyclopedia > Biography > Native Political Leaders > Cardinal, Harold
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Hidden in Plain Sight: Contributions of Aboriginal Peoples to Canadian Identity and Culture
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he also served as an assistant professor at that University. He completed his LLM at
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Cardinal, Harold. The Unjust Society. Vancouver: Douglas & McIntyre, 1969.
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Cardinal rose to national prominence in the late 1960s. In 1968, Prime Minister
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in recognition of his unique achievements in leadership, public policy and law.
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which the Canadian government was perpetrating on aboriginal people with paper.
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503:"Writing Activism: Indigenous Newsprint Media in the Era of Red Power Power"
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Cardinal, Harold. The Rebirth of Canada's Indians. Edmonton: Hurtig, 1977.
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Daniel J. K. Beavon; Cora Jane Voyageur; David Newhouse (1 January 2005).
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McLeod, Neal. Cree Narrative Memory. Saskatoon: Puritch Publishing, 2007.
281:, Publisher: M.G.Hurtig Ltd.1969 (reprinted with a new introduction 2000).
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Liberal Party of Canada candidates for the Canadian House of Commons
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In 1999, Cardinal received an honorary doctor of laws from the
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was awarded to Cardinal days before his death in June, 2005.
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Cardinal then served the people of his home community, the
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269:, now the Indspire Awards, lifetime achievement award.
466:. University of Lethbridge Research Repositor, 2015
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The Unjust Society: The Tragedy of Canada's Indians
505:. Elizabeth Best, Wilfrid Laurier University, 2018
37:peoples, for the right to be "the red tile in the
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582:University of Saskatchewan College of Law alumni
552:Candidates in the 2000 Canadian federal election
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127:(later Prime Minister of Canada) introduced a "
29:(January 27, 1945 – June 3, 2005) was a
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447:"Hiding Behind the Myth of One âRule of Lawâ"
404:"Council President says youth refuse passive"
482:. Canadian Scholarsâ Press. pp. 60â63.
423:Native American Issues: A Reference Handbook
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383:. University of Toronto Press. p. 35.
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170:His second book, published in 1977, was
140:In 1969, Cardinal wrote his first book
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267:National Aboriginal Achievement Award
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21:Harold Cardinal (Person of Interest)
327:Notable Aboriginal people of Canada
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587:21st-century First Nations writers
537:20th-century First Nations writers
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293:, 2000 (with Walter Hildebrandt.)
19:For the fictional character, see
420:William Norman Thompson (2005).
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285:The Rebirth of Canada's Indians
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243:. A Doctorate in Law from the
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172:The Rebirth of Canada's Indians
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193:which culminated in his book
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453:, Paige Raibmon 18 Feb 2020
265:In 2001 Cardinal received a
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542:Canadian political writers
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237:University of Saskatchewan
121:Minister of Indian Affairs
52:in 2005 at the age of 60.
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567:Harvard Law School alumni
426:. ABC-CLIO. p. 134.
225:Assembly of First Nations
76:Assembly of First Nations
83:Sucker Creek Indian Band
56:Early life and education
532:Deaths from lung cancer
346:Getty, Ian A L (2009).
476:John Steckley (2003).
107:The "White Paper" and
260:University of Alberta
354:. Historica-Dominion
185:Intellectual legacy
45:political leaders.
16:Canadian politician
547:Lawyers in Alberta
462:Crane Bear, Leon.
408:Regina Leader Post
348:"Cardinal, Harold"
241:Harvard University
195:The Unjust Society
154:The Unjust Society
150:The Unjust Society
142:The Unjust Society
109:The Unjust Society
99:. He ran against
85:, as their Chief.
489:978-1-55130-248-5
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390:978-0-8020-8581-8
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358:2009-10-03
333:References
134:Indian Act
119:Trudeau's
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451:The Tyee
321:See also
298:Sources
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