Residential schools and reconciliation : Canada confronts its history by
"Since the 1980s successive Canadian institutions, including the federal government and Christian churches, have attempted to grapple with the malignant legacy of residential schooling, including official apologies, the Royal Commission on Aboriginal Peoples, the Indian Residential Schools Settlement Agreement, and the Truth and Reconciliation Commission (TRC). J.R. Miller tackles and explains these institutional responses to Canada's residential school legacy. Analysing archival material and interviews with former students, politicians, bureaucrats, church officials, and the Chief Commissioner of the TRC, Miller reveals a major obstacle to achieving reconciliation--the inability of Canadians at large to overcome their flawed, overly positive understanding of their country's history. This unique, timely, and provocative work asks Canadians to accept that the root of the problem was Canadians like them in the past who acquiesced to aggressively assimilative policies."--Provided by publisher.
A cultural sociology of Anglican mission and the Indian residential schools in Canada : the long road to apology by
This book focuses on the recurring struggle over the meaning of the Anglican Church's role in the Indian residential schools--a long-running school system designed to assimilate Indigenous children into Euro-Canadian culture, in which sexual, psychological, and physical abuse were common. From the end of the nineteenth century until the outset of twenty-first century, the meaning of the Indian residential schools underwent a protracted transformation. Once a symbol of the Church's sacred mission to Christianize and civilize Indigenous children, they are now associated with colonialism and suffering. In bringing this transformation to light, the book addresses why the Church was so quick to become involved in the Indian residential schools and why acknowledgment of their deleterious impact was so protracted. In doing so, the book adds to our understanding of the sociological process by which perpetrators come to recognize themselves as such.
Canada's residential schools : missing children and unmarked burials by
Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to "civilize and Christianize" Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools' former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission's final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada's Residential Schools: Missing Children and Unmarked Burials is the first systematic effort to record and analyze deaths at the schools, and the presence and condition of student cemeteries, within the regulatory context in which the schools were intended to operate. As part of its work the Truth and Reconciliation Commission of Canada established a National Residential School Student Death Register. Due to gaps in the available data, the register is far from complete. Although the actual number of deaths is believed to be far higher, 3,200 residential school victims have been identified. The analysis also demonstrates that residential school death rates were significantly higher than those for the general Canadian school-aged population. The failure to establish and enforce adequate standards of care, coupled with the failure to adequately fund the schools, resulted in unnecessarily high death rates at residential schools. Senior government and church officials were well aware of the schools' ongoing failure to provide adequate levels of custodial care. Children who died at the schools were rarely sent back to their home community. They were usually buried in school or nearby mission cemeteries. As the schools and missions closed, these cemeteries were abandoned. While in a number of instances Aboriginal communities, churches, and former staff have taken steps to rehabilitate cemeteries and commemorate the individuals buried there, most of these cemeteries are now disused and vulnerable to accidental disturbance. In the face of this abandonment, the TRC is proposing the development of a national strategy for the documentation, maintenance, commemoration, and protection of residential school cemeteries.
Truth and reconciliation : the legacy of residential schools in Canada by 
The Indian Residential School Survivor Society (IRSSS) is a provincial organization that offers counselling, health and cultural support services to survivors of the residential school system. Visit their website to learn more information about the services offered or to show your support through their donation page. IRSSS
The Native Women's Association of Canada (NWAC) is a National Indigenous organization representing the political voice of Indigenous women, girls and gender diverse people in Canada, inclusive of First Nations on and off reserve, Metis and Inuit. An aggregate of Indigenous women's organizations from across the country, NWAC was founded to promote and foster the well being of Indigenous women. Visit their website to learn more and show support through their donation page. Native Women's Association of Canada
Settlers Take Action Non-Indigenous folk who live in Canada benefit from the colonialism that happened here. That means we are all responsible for our personal role in reconciliation.
Inspired by Chanie’s story and Gord’s call to build a better Canada, the Gord Downie & Chanie Wenjack Fund aims to build cultural understanding and create a path toward reconciliation between Indigenous and non-Indigenous peoples.
The First Nations Child and & Family Caring Society stands with First Nations children, youth and families so they have equitable opportunities to grow up safely at home, be healthy, get a good education and be proud of who they are. The Caring Society works to ensure the safety and well-being of First Nations youth and their families through education initiatives, public policy campaigns and providing quality resources to support communities. Includes Indigenous Knowledge Portal.
National Indigenous Peoples Day is celebrated in Canada every year on June 21st and recognizes and honours the history, heritage, culture and valuable contributions by First Nations, Metis and Innuit peoples. Learn more about this important celebration by exploring the resources below:
The North-West is our mother by
There is a missing chapter in the narrative of Canada's Indigenous peoples--the story of the Métis Nation, a new Indigenous people descended from both First Nations and Europeans Their story begins in the last decade of the eighteenth century in the Canadian North-West. Within twenty years the Métis proclaimed themselves a nation and won their first battle. Within forty years they were famous throughout North America for their military skills, their nomadic life and their buffalo hunts. The Métis Nation didn't just drift slowly into the Canadian consciousness in the early 1800s; it burst onto the scene fully formed. The Métis were flamboyant, defiant, loud and definitely not noble savages. They were nomads with a very different way of being in the world--always on the move, very much in the moment, passionate and fierce. They were romantics and visionaries with big dreams. They battled continuously--for recognition, for their lands and for their rights and freedoms. In 1870 and 1885, led by the iconic Louis Riel, they fought back when Canada took their lands. These acts of resistance became defining moments in Canadian history, with implications that reverberate to this day: Western alienation, Indigenous rights and the French/English divide. After being defeated at the Battle of Batoche in 1885, the Métis lived in hiding for twenty years. But early in the twentieth century, they determined to hide no more and began a long, successful fight back into the Canadian consciousness. The Métis people are now recognized in Canada as a distinct Indigenous nation. Written by the great-grandniece of Louis Riel, this popular and engaging history of "forgotten people" tells the story up to the present era of national reconciliation with Indigenous peoples. 2019 marks the 175th anniversary of Louis Riel's birthday (October 22, 1844)
Aboriginal rights claims and the making and remaking of history by
Forums such as commissions, courtroom trials, and tribunals that have been established through the second half of the twentieth century to address aboriginal land claims have consequently created a particular way of presenting aboriginal, colonial, and national histories. The history that emerges from these land-claims processes is often criticized for being "presentist" - inaccurately interpreting historical actions and actors through the lens of present-day values, practices, and concerns. In Aboriginal Rights Claims and the Making and Remaking of History, Arthur Ray examines how claims-oriented research is often fitted to the existing frames of indigenous rights law and claims legislation and, as a result, has influenced the development of these laws and legislation. Through a comparative study encompassing the United States, Canada, South Africa, Australia and New Zealand, Ray also explores the ways in which various procedures and settings for claims adjudication have influenced and changed the use of historical evidence, made space for indigenous voices, stimulated scholarly debates about the cultural and historical experiences of indigenous peoples at the time of initial European contact and afterward, and have provoked reactions from politicians and scholars. While giving serious consideration to the flaws and strengths of presentist histories, Aboriginal Rights Claims and the Making and Remaking of History provides communities with essential information on how history is used and how methods are adapted and changed.
Women's Memorial March (WMM) is observed on February 14, every year throughout Canada and United States and honours missing and murdered Indigenous women and girls. The Memorial March began in Vancouver in 1992 after the murder of Indigenous woman Cheryl Ann Joe.
Explore the resources below to learn more about the origins of WMM, importance and significance:
Highway of Tears : a true story of racism, indifference and the pursuit of justice for missing and murdered Indigenous women and girls by
"An explosive examination of the missing and murdered Indigenous women of Highway 16, and a searing indictment of the society that failed them. For decades, women--overwhelmingly from Indigenous backgrounds--have gone missing or been found murdered along an isolated stretch of highway in northwestern B.C. The highway is called the Highway of Tears by locals, and it has come to symbolize a national crisis. In Highway of Tears, Jessica McDiarmid meticulously explores the effect these tragedies have had on communities in the region, and how systemic racism and indifference towards Indigenous lives have created a culture of 'over-policing and under-protection,' simultaneously hampering justice while endangering young Indigenous women. Highway of Tears will offer an intimate, first-hand look at the communities along Highway 16 and the families of the victims, as well as examine the historically fraught social and cultural tensions between settler and Indigenous peoples that underlie life in the region. Finally, it will link these cases with others found across Canada--estimated to number over 1,200--contextualizing them within a broader examination of the undervaluing of Indigenous lives in the country and of our ongoing failure to provide justice for the missing and murdered."-- Provided by publisher.
Keetsahnak / Our Missing and Murdered Indigenous Sisters by
In Keetsahnak / Our Murdered and Missing Indigenous Sisters, the tension between personal, political, and public action is brought home starkly as the contributors look at the roots of violence and how it diminishes life for all. Together, they create a model for anti-violence work from an Indigenous perspective. They acknowledge the destruction wrought by colonial violence, and also look at controversial topics such as lateral violence, challenges in working with "tradition," and problematic notions involved in "helping." Through stories of resilience, resistance, and activism, the editors give voice to powerful personal testimony and allow for the creation of knowledge. It's in all of our best interests to take on gender violence as a core resurgence project, a core decolonization project, a core of Indigenous nation building, and as the backbone of any Indigenous mobilization. --Leanne Betasamosake SimpsonContributors: Kim Anderson, Stella August, Tracy Bear, Christi Belcourt, Robyn Bourgeois, Rita Bouvier, Maria Campbell, Maya Ode'amik Chacaby, Downtown Eastside Power of Women Group, Susan Gingell, Michelle Good, Laura Harjo, Sarah Hunt, Robert Alexander Innes, Beverly Jacobs, Tanya Kappo, Tara Kappo, Lyla Kinoshameg, Helen Knott, Sandra Lamouche, Jo-Anne Lawless, Debra Leo, Kelsey T. Leonard, Ann-Marie Livingston, Brenda Macdougall, Sylvia Maracle, Jenell Navarro, Darlene R. Okemaysim-Sicotte, Pahan Pte San Win, Ramona Reece, Kimberly Robertson, Leanne Betasamosake Simpson, Beatrice Starr, Madeleine Kétéskwew Dion Stout, Waaseyaa'sin Christine Sy, Alex Wilson
September 30th has been designated Orange Shirt Day, a day to recognize and acknowledge the harms and trauma caused by the residential school system, to create greater awareness of those harms, trauma and transgenerational trauma, and to affirm our collective commitment to ensure that everyone around us matters.