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1989-1990 Can. Hum. Rts. Y.B. 3 (1989-1990)
Aboriginal Peoples and the Canadian Charter: Interpretive Monopolies, Cultural Differences

handle is hein.journals/canhry1989 and id is 19 raw text is: Aboriginal Peoples and the Canadian Charter: Interpretive Monopolies, Cultural Differences Mary Ellen TURPEL* A sensitivity to cultural differences in human rights analysis is essential for understanding Aboriginal rights at Cana- dian law and for analyzing the relation- ship between Aboriginal peoples and Confederation. The author suggests that sensitivity to cultural difference is an imperative which should inform all levels of constitutional legal analysis with respect to Aboriginalpeoples. This imper- ative may require critical analysis of the cultural self-image of the Canadian human rights system, and increased tol- eration of difference in the political, social, and legal institutions operating within the Canadian state. The author suggests that the Charter and conceptions of rights at Canadian law can be situated culturally, arguing that they are by no means universal or progressive, especially insofar as they affect Aboriginal peoples. Dans une analyse des droits de la per- sonne, la sensibiliti aux diffirences cul- turelles est essentielle pour comprendre les peuples autochtones et leurs droits dans le contexte de la confrderation cana- dienne. L 'auteure suggbre que cette sen- sibilit6 aux diff6rences culturelles est un impratif qui devrait 6clairer toutes les facettes de l'analyse constitutionnelle des droits des peuples autochtones. Cet impiratif requiert une analyse cri- tique du systme canadien des droits de la personne, lequel reflte trs imparfai- tement les valeurs autochtones, et une tolerance accrue des institutions poli- tiques, sociales, et ligales de l'ftat cana- dien t l'gard des differences culturelles. L'auteure soutient que la Charte et les conceptions des droits vhicul~es en droit canadien doivent etre adapties aux dif- firences culturelles; elle allkgue que ces droits n'ontpas une signification univer- selle etprogressive en ce qui concerne les peuples autochtones. * Professor, Dalhousie Law School. There are several people who have shared with me the ideas expressed in this paper in various discussions and collective projects and to whom I am very thankful-these are three First Nations women, Marlyn Kane, Sylvia Maracle and Patricia Monture; and my colleagues at Dalhousie Law School, Wade MacLauchlan, Dianne Pothier, and Bruce Wildsmith; and, last but probably most, Mark Austin. I would like to acknowl- edge the assistance of the Human Rights Law Fund of the Department of Justice (Canada) in the preparation of this paper.

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