Indian Marriage Certificate Number

[Sergei Chime]

Amale or female under the age of 18 may apply if they are parents of a child or are expectant parents. They are required to sign an affidavit provided by the Clerk stating their parental status. If pregnant, the applicant is required to provide a letter from a physician verifying the pregnancy.

Couples who have completed an approved Marriage Preparation Course will receive a reduction of the normal marriage license fee when they present a certificate of completion at the time of application.

For those couples who do not attend a course, the effective date of the marriage license shall be delayed three days from the date of application. There is no delay for non-Florida residents and those who have completed a Marriage Preparation Course.

You may complete the marriage license application on-line by clicking the link below. Once you have received your 7 digit number, please contact the Recording Department (772-226-3175 or 772-226-3173) to set up an appointment to come in to the Courthouse to sign and pay for your marriage license. Upon arrival the Deputy Clerk will review the application and prepare the license to marry.

Both parties must read the Family Law Handbook prior to applying for a marriage license. Each applicant must attest that he or she has obtained and read, or otherwise accessed, the information contained in the handbook. The Family Law Handbook can be read online before coming to the Courthouse or in person once you arrive at the Courthouse. The handbook is also available in Spanish.

WE ARE NO LONGER PASSPORT AGENTS. Please do not contact our office for passport information. You may contact the Indiana Post Office for an appointment to process new passports at 724.465.4771.

ESTATES: We request that you make an appointment before arriving to probate. Email thec...@indianacountypa.gov to make an appointment, calculate costs, or receive forms. For probate, email a copy of the Petition, death certificate, Wills/Renunciations and number of short certificates desired for a total cost figure. Inheritance tax payments can be sent by mail and the postmarked date will be used for payment date.

Deeds/Mortgages/Satisfactions/All Land Documents: We accept documents to be recorded in person, by mail or online by e-recording (CSC, Simplifile). If you have parcels in these townships, you MUST specify a school district: Blacklick, Canoe, Young.

YOU MUST submit a copy of the Petition for Grant of Letters before your appointment, along with a copy of the death certificate, will, any renunciations, and number of short certificates needed. Email to: thec...@indianacountypa.gov. Call Tara at 724.465.3861 with any questions and for total cost figures.

Check thrice the details filled in the Form A. Names of the bride and groom shall always be tallied with the names given in the passport/SSC and other certificates. Otherwise, at the time of issuance of visa and other certificates, you may have to face problem.

Check the certificate issued by the Sub Registrar office and if there are any discrepancies in the names or any other details, immediately bring them to the notice of the Sub Registrar and get them rectified.

An application for the registration of a Hindu Marriage, shall be in Form-'A' and shall be signed by each party to the marriage or by the guardian of such party and shall be presented in person before the Registrar in whose jurisdiction the marriage is solemnized or before the Registrar in whose jurisdiction either party to the marriage has been residing for at least six months immediately preceding the date of marriage.

This fact sheet was designed in support of the Collaborative Process on Indian Registration, Band Membership and First Nation Citizenship. The fact sheet provides information on the current situation or issues to ensure participants in the collaborative process can engage in well-informed and meaningful dialogues.

Long before European contact, First Nations had their own systems for determining the "citizens or members" of their nations. While each Indigenous nation established its own societal rules for determining who was part of the First Nation kinship and community ties were common elements.

First Nation systems of governance and cultural norms were undermined and displaced by the many actors of colonialism. The efforts of colonial administrations included the introduction of legislation that determined who could be considered "Indian" for the purposes of residing on Indian reserves. The definition of IndianFootnote 1 in colonial legislation (1850 to 1867) was broad based, mostly sex neutral and focused on family, social and tribal or nation ties. While the term Indian was often interpreted broadly, the authority to determine who was an Indian shifted to government control beginning in 1869.

The Gradual Enfranchisement Act in 1869 and the first Indian Act in 1876 introduced a narrower definition of an Indian. These early post-Confederation laws established sex-based criteria, specifically rules of descent through the male lines in the definition of Indian. Women and children were usually included under the man's name and not as separate individuals under the legislation. Further, the legislation removed Indian status from an Indian woman who married a non-Indian man and also prevented their children and future descendants from acquiring Indian status and the associated benefits. Therefore, beginning in 1869, the definition of Indian was no longer based on First Nations kinship and community ties but instead, built on the predominance of men over women and children, and aimed to remove families headed by a non-Indian man from First Nations communities.

With the introduction of these laws, the concept of enfranchisement was introduced, where an Indian could gain "full citizenship", with the right to vote and own property, and no longer be considered an Indian under the law. Enfranchisement could happen both voluntarily (by choice and application) and involuntarily (for example, by being forced to give up being an Indian due to professional or educational achievement as outlined in legislation). When a man enfranchised, his wife and children automatically lost their Indian status as well, regardless of whether they wanted to or not. This again led to entire families and their descendants losing status and any associated benefits. Families were torn apart and community ties were broken when they were forced to move away from First Nations communities.

Subsequent amendments to the Indian Act between 1876 and 1985 further entrenched sex-based criteria and continued to narrow the definition of an Indian. In 1951, the Indian Act was amended to establish a centralized Indian Register and created the position of an Indian Registrar to determine who was, and who was not, an Indian under the legislation. It solidified sex-based criteria, enfranchisement provisions and defined exclusive control by the federal government over Indian registration and subsequently band membership. The 1951 amendments created the system where registration (or status) was synonymous with band membership.

In 1985, in response to the passage of the Canadian Charter of Rights and Freedoms as well as international pressure exerted by the Lovelace case which was heard by the United Nations Human Rights Committee, the federal government acted to eliminate provisions of the Indian Act that for years had been criticized as discriminatory. Bill C-31 was the first attempt to address sex-based inequities in the Indian Act. Women who married non-Indians no longer lost their status and Indian women who had previously lost their status through marriage to a non-Indian man became eligible to apply for reinstatement, as did their children. Non-Indian women could no longer acquire status through marriage to Indian men and those who had acquired status through marriage prior to Bill C-31 did not lose their status. The concept of enfranchisement and the ability to have someone removed from the Indian Register, if they were eligible, was eliminated. The Indian Registrar maintained the ability to remove individuals from the Indian Register who were not eligible to be registered. Individuals who had been previously enfranchised could also apply for reinstatement.

The federal government retained control over Indian registration and categories of registered Indians were established through sections 6(1) and 6(2) of the Indian Act (Bill C-31) as an attempt to address the concerns raised by First Nations during parliamentary debates around Bill C-31. The concerns of First Nations leaders focused on resource pressures resulting from an expected population increase in First Nations communities, and the fear of ethno-cultural erosion within First Nations due to the large number of individuals with no apparent community or cultural ties that would become entitled to registration. Through the introduction of these registration categories a second-generation cut-off was created when two successive generations of mixed parenting between a person entitled to registration and a person not so entitled (Indian and non-Indian) results in the third generation of children losing entitlement to registration.

Bill C-31 also created separate regimes for the control of band membership under sections 10 and 11 of the Indian Act. Section 10 granted the opportunity for First Nations to take control of their band membership by developing membership rules (membership codes) that had to be approved by the minister as defined by the Indian Act. For First Nations that did not choose to seek control of their membership under section 10, their band membership lists remained under the control of the Indian Registrar under section 11 of the Indian Act. By including section 10 in the Indian Act to allow First Nations to control their own membership lists, the concepts of Indian status and band membership became distinct for the first time since 1951. Self-government agreements also allowed First Nations to control their membership lists beginning in 1995.

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