David Garneau’s article on “Imaginary Spaces of Conciliation and Reconciliation” offers a refreshing outlook on the term and implantation of reconciliation in post-colonial culture. He argues that conciliation would evoke an individual transformation of the settler if Aboriginal history was accepted as independent yet in union with the history of Canada. Garneau’s vison of conciliation is centered on this idea of an imaginary space between the settlers and Aboriginals and, within this space, settlers are separated from Aboriginals to naturally reflect on the Aboriginal’s experiences of colonialism. However, the implications of this space also created a void in society because the residential schools are the imaginary spaces in which settlers are reconciling. The direction of Garneau’s article is insightful to understanding how reconciliation has failed in countries and how it’s practice, in accordance with religious connotations, has created an underlying tone of “charity” and “pardon” opposed to restorative justice (35). …show more content…
Although re-colonization may not be acknowledged or intentional, the impact of religion on the TRC’s procedures work to assimilate the wrongs of the past into Canadian culture on the grounds of confession. Principally, confession, in this context, acts as an artificial form of justice or repentance when concerning post-colonialization because when the TRC bypass the wrongs of the past, the government accepts the assimilation of those wrongs into today’s
Canadians are just recently beginning to realize the detrimental aftermath of the years of trauma experienced by Indigenous peoples of Canada, such as the survivors of the residential school system. It is often difficult for these people to overcome the impact that follows. Undoubtedly, it requires help and support from others, but these people must make their personal healing journey themselves. The passages “Rock Bottom” by Steven Keewatin Sanderson and the “Legend of the Sugar Girl” by Joseph Boyden prove that although trauma can significantly undermine groups of people, they can overcome their difficulties. Both authors illustrate how trauma negatively affects characters, causes them to fall victim
Pearson conveys the need to take responsibility for the consequences of past discriminations, encouraging open, harmonious and hopeful beliefs of reconciliation as opposed to assigning guilt. He calls for the metaphoric “opening of hearts” as Australians strive to overcome inequities of the past and build a future based on the beliefs of justice and equality. Pearson expresses his hope for reconciliation through negative diction and alliteration, “Legacy of unutterable shame” and “derogation and diminution”, representing the historic suffering of Indigenous Australians. Thus, it is clearly evident that he does not manipulate the audience into having to act against the misfortune of the past, but rather have an emotional connection with them through powerful rhetoric to indirectly assist the audience to gain an insight of the emotional and physical damage of Aborigines. Furthermore, Pearson also incorporate inclusive language through the repetition of “our nation” and the action that “we” must take to correct our past injustices. This is effective in reconciling the divide between European Australians, whilst reinforcing national values. Pearson’s approach depicts society’s challenge to “accept responsibility and accept shame”, reflecting his belief that this was the ideal solution to address reconciliation.
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.
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
Eden Robinson’s short story “Terminal Avenue” presents readers with the dystopian near-future of Canada where Indigenous people are subjugated and placed under heavy surveillance. The story’s narrator, Wil, is a young Aboriginal man who struggles with his own inner-turmoil after the suicide of his father and his brother’s subsequent decision to join the ranks of the Peace Officers responsible for “adjusting” the First Nations people. Though “Terminal Avenue” takes place in Vancouver there are clear parallels drawn between the Peace Officers of Robinson’s imagination and the Canadian military sent to enforce the peace during the stand-off at Oka, Quebec in 1990. In writing “Terminal Avenue” Robinson addresses the armed conflict and proposes
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.
Systems: The canadian Future in light of the American Past.” Ontario native Council on Justice. Toronto, Ontario.
“To kill the Indian in the child,” was the prime objective of residential schools (“About the Commission”). With the establishment of residential schools in the 1880s, attending these educational facilities used to be an option (Miller, “Residential Schools”). However, it was not until the government’s time consuming attempts of annihilating the Aboriginal Canadians that, in 1920, residential schools became the new solution to the “Indian problem.” (PMC) From 1920 to 1996, around one hundred fifty thousand Aboriginal Canadians were forcibly removed from their homes to attend residential schools (CBC News). Aboriginal children were isolated from their parents and their communities to rid them of any cultural influence (Miller, “Residential Schools”). Parents who refrained from sending their children to these educational facilities faced the consequence of being arrested (Miller, “Residential Schools”). Upon the Aboriginal children’s arrival into the residential schools, they were stripped of their culture in the government’s attempt to assimilate these children into the predominately white religion, Christianity, and to transition them into the moderating society (Miller, “Residential Schools”). With the closing of residential schools in 1996, these educational facilities left Aboriginal Canadians with lasting negative intergenerational impacts (Miller, “Residential Schools”). The Aboriginals lost their identity, are affected economically, and suffer socially from their experiences.
The question that is often brought to our nations attention is whether or not incremental equality for First Nations children is compatible with reconciliation. When considering my personal opinion, the two are in fact compatible with one another. However, Canada is still working towards reconciliation but still has not completely reached it. The working towards reconciliation within First Nations children is seen throughout many aspects in Canada. Firstly, incremental equality is trying to be reached through education. Next, incremental equality is working towards being met throughout health systems as well as behaviors. Lastly, incremental equality for First Nations children is moving towards reconciliation throughout the physical environments
Fleras, Augie. “Aboriginal Peoples in Canada: Repairing the Relationship.” Chapter 7 of Unequal Relations: An Introduction to Race, Ethnic and Aboriginal Dynamics in Canada. 6th ed. Toronto: Pearson, 2010. 162-210. Print.
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.
...to identity with at least one of the countries predominate languages, English or French, dictated the degree in which they could participate in Canadian life. According to the Commission, this participation was real under two conditions: “that both societies, the French-speaking as well as the English-speaking, accept[ed] newcomers much more rapidly than they have done in the past; and that the two societies willingly allow other groups to preserve and enrich, if they so desire, the cultural values they prize[d]” (RCBB Book 1 xxv). It creates an interesting take on the acceptance of those “othered” groups, as change was necessary not only on the part of the minorities but also from Canada’s French and English-speakers. The Commissions work remains focused on language and culture, more so than ethnicity amongst a bilingual, bicultural and “othered” Canadian society.