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  • IN THE SPRING OF 1959, the UN press service and Canada's Department of External Affairs (DEA) announced that the "rivers, forests, cities and industries of western Canada and northwestern United States [would] serve as a laboratory in economic and social development for a new-type training center." (1) The Regional Training Centre for United Nations Fellows at the University of British Columbia would "enable trainees from underdeveloped countries to study and observe activities in fields such as hydroelectric power, water development, mining, forestry, land management, cooperatives, credit unions, social welfare, and public administration." (2) Press reports explained that the "unique international venture," involving the UN, the Canadian government, and UBC would be located in the Pacific Northwest because "in the past 50 years this area has experienced a most remarkable expansion of population and of economic development." (3) Infused with the postwar optimism associated with Canada's economic progress, British Columbia's resource boom, and international development, the announcement simultaneously highlighted and obscured a history and ongoing reality of settler colonialism and, more broadly, the extent to which Canadian participation in development assistance rested upon a foundation of Indigenous dispossession. This article explores how settler colonialism intersected with the UN's training centre at UBC, which is built on the territory of the Musqueam people. It uncovers what the Centre's origins and activities say about understandings of development after 1945, especially the Canadian dimension of this global history. Specifically, it interrogates development's pedagogical dimension. Situating "technical assistance" and efforts to identify best practices into the literature on imperialism and settler colonialism, it highlights how, notwithstanding progressive motivations, Canadian academic involvement in development efforts rested upon and reified settler colonialism at home and abroad. (4)

  • Between 1876 and 1982, Métis were excluded from federal Indian policy, as they were not recognized as indigenous owing to the discriminatory and assimilationist clauses within the Indian Act. However, numerous spaces emerged for the recognition of the indigenous nature of the rights and identities of Métis and non-status Indians (MNSI) amid the creation of the Native Council of Canada in 1971 and the repatriation of the Canadian constitution in 1982. Among these were the creation of MNSI representative organizations across the country, the funding of historical and legal research for land claims, and lastly, the recognition of Métis rights as an Aboriginal people within the constitution. Within the scope of these spaces and the pressing context of land claims and constitutional repatriation, the NCC and the Laurentian Alliance of Metis and non-status Indians (LAMNSI) highlighted different ideas and definitions on the rights and identities of MNSI people in Canada in order to be recognized by the state. For this reason, the CNAC valued an ethno-national concept of Métis that was centered around the Red River community. Consequently, LAMNSI argued that there was no such thing as a Métis Nation in Quebec or in eastern Canada. Instead, LAMNSI affirmed that its members belonged to the historical, cultural and familial realities of the First Nations.

Dernière mise à jour depuis la base de données : 20/07/2025 13:00 (EDT)

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