The kinds of assimilatory activities run by the YWCA, and other volunteer associations, were about providing material and ideological support for the Residential School and Indian Hospital system in Canada. The goal was to assimilate Indigenous patients and youth to European-Canadian life outside of Indian Hospitals and Residential Schools, including potential places of employment. We see this in a January 1964 report that reads “The girls from the Upgrading Class and the University girls somehow got into a chat session. It was wonderful to see the young ones who are just starting out gain encouragement and hope from just watching and talking with the ones who have obviously ‘made it’.”[12] The measure of Indigenous Peoples’ “making it” became assimilation through integration requiring the removal and disconnection of Indigenous Peoples from their culture, communities, and land. As in the Habkirk and Ferguson blog, our research implicates the everyday work of service organizations and their volunteers in supporting the colonial project. Where there were shortfalls of money or goods, we see women’s philanthropic work filling gaps. Knowing these histories and acknowledging these connections is integral to enacting Reconciliation because the “burden of truth-telling should not be placed on the shoulders of survivors. Reconciliation requires institutions, governments, and individuals to live up to their own responsibilities and complete and fulfill the TRC’s 94 calls to action. We must all learn the true history of Residential Schools, listen to Survivors and take a stand against those who would deny, distort and minimalize this history.”
All Catholic and Protestant churches in Canada need to undertake this painful work of disentangling the spiritual call to service from the presence of imperialism, colonialism, racism, and white supremacy and hold themselves accountable for supporting the genocidal Residential School program. Although our team members are mapping a way forward to hold the members of this diocese accountable by providing answers to their questions on their journey towards reconciliation, this reflection work needs to be done by individual dioceses, churches, and settlers, as long as they remain open, willing to learn, and brave throughout our research investigations.
To date what has become painfully clear is that the responsibility and burden of truth telling has fallen largely on Indigenous Peoples, communities, and Nations. Survivors have been forced to continue to fight the church and state in court to have their records released and their experiences validated. We only have to consider the infamous St. Anne’s Residential School, where Survivors are in a legal battle for their records. According to Veldon Coburn, the continued failure of Indigenous and Northern Affairs[3] to release these illustrates,
There is no difference between the suppression of the truth and denial of the truth. Both tactics – whether deployed to advance reconciliation or resist it – subordinate Indigenous Peoples and their truth of Residential Schools and the integral part this system of cultural genocide played in colonialism.
By Sean Graham This week, I talk with John Moses ahead of his November 3 Shannon Lecture entitled ‘This is not my story, but yours: The Russ Moses residential school memoir.’ We discuss his father’s experiences at the Mohawk Institute, his military service, and Reconciliation. You can hear John talk about the memoir on Monday November 3 as part of… Read more »
The Squamish Nation’s Yúusnewas project demonstrates the importance of data sovereignty, big data analysis, and the need for collaborative, community-engaged residential school research as part of the ongoing work of taking care of Survivors and everyone.
Our findings are not unique to YWCA Canada. We know that similar work in Residential Schools and Indian Hospitals was carried out by service organizations and philanthropic societies across Canada. We believe our report joins the important work of many others who seek to move the history and ongoing impact of Residentials Schools and Indian Hospitals beyond the narrow scope allowed by the Indian Residential Schools Settlement Agreement.
https://pdcn.co/e/media.rss.com/whatsoldisnews/2023_10_11_11_26_42_bc4d6388-f3f1-463f-938f-7f46a7d2bca1.mp3Podcast: Play in new window | DownloadBy Sean Graham I talk with Andrea Procter, author of A Long Journey: Residential Schools in Labrador and Newfoundland. We talk about how the residential schooling system there differed from Canada’s in the early 20th century, student experiences at the schools, and how communities responded. We also discuss reconciliation in Labrador, why the province… Read more »
By Sean Graham Indian Boarding School Newspapers | RSS.com In this episode, I amjoined by Jane Griffith, author of Words Have a Past: The English Language, Colonialism, and the Newspapers of Indian Boarding Schools to talk about the significance and legacy of Indian boarding school newspapers. We talk about why schools published newspapers, who the intended audiences were, and the… Read more »
Owen Griffiths “Dear brothers and sisters! I have been waiting to come here and be with you!” With these words, Pope Francis began his long-awaited apology for the Catholic Church’s role in more than a century of abuse and marginalization of Indigenous Canadians, what the Truth and Reconciliation Report called “cultural genocide.” Reactions to the Pope’s July 2022 visit and… Read more »
This post by Lisa Chilton was originally published on the Canadian Historical Association’s Teaching/Learning Blog. Since 2003 I have taught at least one of the University of Prince Edward Island’s Canadian history survey courses every year. Pre- and Post-Confederation Canadian History are required courses for history majors at UPEI. They also tend to attract a large number of students looking… Read more »
