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With years of experience, and a custom developed platform, We is your go to source for web analysis.Find out what we do, how we do it, and why we do it.Cannon, a professor of sociology at the University of Saskatchewan who spoke at the protest, said in a phone interview.He said, "Hopefully the protest will get men thinking about how the history of the Indian Act and the history of sexual discrimination are intertwined." Both aboriginal men and women struggle with C-31’s insistence on patrilineal recognition because many Native cultures trace their heritage matrilineally."By 2010, about one out of every five First Nations children will not qualify for status under the Indian Act.In other words, in the eyes of the government, there will no longer be ‘Indians,’ even though these people will continue to live in their traditional communities," said Maureen Chapman, president of the Women’s Counsel of the Assembly of First Nations.Twenty years after Canada’s Indian Act was amended, aboriginal peoples continue to push for the law to be rewritten.
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"She is forced between going back to that awful person, or for her child to be non status." Initially passed in 1876, the Indian Act emphasized male lineage and paternity rights in defining who has aboriginal rights.
Amendments under bill C-31 were intended to rectify some of the discriminatory tenets—prior to 1985, women who married a non-Native or non-status person automatically lost their own status.
Under C-31, status individuals fall into one of two categories, 6(1) or 6(2).
People registered 6(1) are generally those registered as Indians prior to 1985, as well as women reinstated because they had lost status through marriage.