Reconciliation of the atrocities of the residential school system began in the 1980s, when the majority of the schools had already been closed for good. The most iconic apologies came from former Prime Minister Stephen Harper and , both within only the past decade however. Harper’s formal apology, delivered to an audience of Indigenous delegates and subsequently broadcast by the CBC. Harper apologized for not only the “emotional, physical and sexual abuse and neglect of helpless children” but also remembering “a past that should have been completely different”. Harper’s apology marked the first time that a prime minister had apologized for the abuse in residential schools, although former Prime Minister Jean Chretien offered a statement that …show more content…
In particular, Chief Fontaine and other Canadian representatives “were rather struck by the depth of Pope Benedict XVI’s knowledge of the events surrounding the residential schools and the forceful way he spoke on the abuses” (CBC, 2015). The reception of these public statements in particular were mostly positive, but opponents who doubt the effectiveness of these apologies view them as the bare minimum the governments could have done. Political figures relying on the apology as a method of reconciliation has seen considerable criticism thrown their way, especially in the case of Jean Chretien’s apology in the 1990s. It is justified that public apology is the first, and most minimal, step any party should take to settle disputes, but on the other hand, is the fact that both Harper and Pope Benedict XVI’s statements were publicly addressed and well received that is most important. These two factors are the talking points of any well crafted apology - that the message is taken seriously by the wider …show more content…
Unlike previous forms of reconciliation that focussed only on direct and immediate aid, the Truth and Reconciliation Commision had a long term goal in mind - to “repair the relationship” (Radio-Canada, 2015) that had so been strained. The first to take form was the final report submitted to the federal government - a detailed account, spanning nearly 4,000 pages, of what happened to indigenous children. The stories had such emotional depth that “each and every one of us who listened to them would go home at the end of each day and we would hold our children, our grandchildren, closer as we proceeded”, as Justice Murray Sinclair describes (Radio-Canada, 2015). Most significantly in this large scale project was the “publication of ninety-four "calls to action" urging all levels of government — federal, provincial, territorial and aboriginal — to work together to change policies and … move forward with reconciliation” (CBC, 2015). With the calls in place, the Truth and Reconciliation seemed to set out to own the stories and experiences of Indigenous people as a method of education and awareness. With calls to further child welfare, education, language and culture, the ninety-four recommendations have been in action since the early 2010s,
Toronto: Pearson Prentice Hall. The Justice System and Aboriginal People: Child Welfare. n.d. - n.d. - n.d. The Aboriginal Justice Implementation Commission. Retrieved December 12, 2013, from http://www.ajic.mb.ca/volumel/chapter14.html.
Glen Coulthard’s “Resentment and Indigenous Politics” discusses the politics of recognition that are currently utilized within Canada’s current framework of rectifying its colonial relationship with Indigenous peoples. Coulthard continues a discussion on reconciliation between Indigenous peoples and the state that recognizes the three main methods of reconciliation: the diversity of individual and collective practices to re-establish a positive self relation, the act of restoring damaged social and political relationships and the process in which things are brought to agreement and made consistent.
This again shows the traumatic effects of residential schools and of cultural, psychological, and emotional upheaval caused by the intolerance and mistreatment of Aboriginals in Canada. Settlers not only displaced Aboriginal people from their land and their homes, but they also experienced emotional trauma and cultural displacement.
Pierre Elliot Trudeau was arguably one of the most vivacious and charismatic Prime Ministers Canada has ever seen. He wore capes, dated celebrities and always wore a red rose boutonniere. He looked like a superhero, and often acted like one too. Some of the landmark occurrences in Canadian history all happened during the Trudeau era, such as patriating the constitution, creating the Canadian Charter of Rights and Freedoms and the 1980 Quebec Referendum. However, it is Trudeau’s 1969 “white paper” and the Calder legal challenge which many consider to be one of his most influential contributions to Canadian history.
The over-representation of Aboriginal children in the Canadian Child Welfare system is a growing and multifaceted issue rooted in a pervasive history of racism and colonization in Canada. Residential schools were established with the intent to force assimilation of Aboriginal people in Canada into European-Canadian society (Reimer, 2010, p. 22). Many Aboriginal children’s lives have been changed adversely by the development of residential schools, even for those who did not attend them. It is estimated that Aboriginal children “are 6-8 times more likely to be placed in foster care than non-Aboriginal children (Saskatchewan Child Welfare Review Panel, 2010, p. 2).” Reports have also indicated that First Nations registered Indian children make up the largest proportion of Aboriginal children entering child welfare care across Canada (Saskatchewan Child Welfare Review Panel, p. 2). Consequently, this has negatively impacted Aboriginal communities experience of and relationship with child welfare services across the country. It is visible that the over-representation of Aboriginal children in the child welfare system in Canada lies in the impact of the Canadian policy for Indian residential schools, which will be described throughout this paper.
Residential schools had a negative impact on Aboriginal people, many children suffered greatly. The government had thought Aboriginal people’s history and culture were not worth preserving.This resulted to loss of culture and assimilation, because they were stripped out of their traditional ways, and taken away from their families.Stephen Harper apologized to the former students enrolled in Indian Residential schools on behalf of the government of Canada. What
Living in Canada, there is a long past with the Indigenous people. The relationship between the white and First Nations community is one that is damaged because of our shameful actions in the 1800’s. Unnecessary measures were taken when the Canadian government planned to assimilate the Aboriginal people. Through the Indian Act and Residential schools the government attempted to take away their culture and “kill the Indian in the child.” The Indian Act allowed the government to take control over the people, the residential schools took away their culture and tore apart their families, and now we are left with not only a broken relationship between the First Nations people but they are trying to put back together their lives while still living with a harsh reality of their past.
During the 19th century the Canadian government established residential schools under the claim that Aboriginal culture is hindering them from becoming functional members of society. It was stated that the children will have a better chance of success once they have been Christianised and assimilated into the mainstream Canadian culture. (CBC, 2014) In the film Education as We See It, some Aboriginals were interviewed about their own experiences in residential schools. When examining the general topic of the film, conflict theory is the best paradigm that will assist in understanding the social implications of residential schools. The film can also be illustrated by many sociological concepts such as agents of socialization, class inequality, and language as a cultural realm.
Self-determination and the freedom to address specific mental health issues in the way communities best deem fit would be an effective step in reconciliation. However, the level of funding each community would receive might be unequal. The quality of mental health care due to the lack of national regulation could differ from community to community, depending on mental wellness knowledge and resource availability. Ethical Questions and Implications: Is it healthier for reconciliation to have Indigenous communities decide individually and independently how to approach the issue or will federally backed, formulated plans be more effective in treating mental health long term, especially because the issue is so critical and urgent? Should Indigenous communities be forced to rely on a governmental system that has broken promises and caused the intergenerational trauma that so heavily affects mental health in the same
O'Hara, Jane and Patricia Treble. "Residential Church School Scandal". The Canadian Encyclopedia. Toronto: Historica Canada, 2003. Web. 18 Mar 2003.
The HREOC’s began a process called the Bringing Them Home report to help Indigenous families and victims of the Stolen Generation reconnect and to bring focus to the discrimination and illegality of stealing a child away from their family. The report suggested that the authorities should apologise for what they’ve done to the Indigenous people, help them reunite with their family, publically
The creation of the Residential Schools is now looked upon to be a regretful part of Canada’s past. The objective: to assimilate and to isolate First Nations and Aboriginal children so that they could be educated and integrated into Canadian society. However, under the image of morality, present day society views this assimilation as a deliberate form of cultural genocide. From the first school built in 1830 to the last one closed in 1996, Residential Schools were mandatory for First Nations or Aboriginal children and it was illegal for such children to attend any other educational institution. If there was any disobedience on the part of the parents, there would be monetary fines or in the worst case scenario, trouble with Indian Affairs.
Canada likes to paint an image of peace, justice and equality for all, when, in reality, the treatment of Aboriginal peoples in our country has been anything but. Laden with incomprehensible assimilation and destruction, the history of Canada is a shameful story of dismantlement of Indian rights, of blatant lies and mistrust, and of complete lack of interest in the well-being of First Nations peoples. Though some breakthroughs were made over the years, the overall arching story fits into Cardinal’s description exactly. “Clearly something must be done,” states Murray Sinclair (p. 184, 1994). And that ‘something’ he refers to is drastic change. It is evident, therefore, that Harold Cardinal’s statement is an accurate summarization of the Indigenous/non-Indigenous relationship in
Justice has began to commence for many of Canada’s Indigenous people now that considerably one of our Nation’s darkest secrets has been spilled. The Residential School system was a collection of 132 church-run, government-funded boarding schools that was legally required for all Indigenous Canadian children. Canadian Residential Schools ran up until 1996 and, for decades, the secrets from within the walls of the institutions have been hidden. But now, the truth has finally come to light.
Do you know that despite Canada being called multicultural and accepting, Canada’s history reveals many secrets that contradicts this statement? Such an example are Canadian aboriginals, who have faced many struggles by Canadian society; losing their rights, freedoms and almost, their culture. However, Native people still made many contributions to Canadian society. Despite the efforts being made to recognize aboriginals in the present day; the attitudes of European Canadians, acts of discrimination from the government, and the effects caused by the past still seen today have proven that Canadians should not be proud of Canada’s history with respect to human rights since 1914. First, is because of the attitudes of European Canadians towards aboriginals, which were mostly cruel and inhumane.