"Truth is that which breathes and allows other to breathe."
~Jaan Kaplinski
This quote, to me, sums up the whole of this course. This course was about learning the truth about what has happened in the past and the truth of what is happening in the present. Acknowledging this truth allows others to breathe and speak of what has happened in the past, specifically as to how the past informs on the situations of the present.
The content of this class is very important as it will allow future social workers to breathe truth into their practices in order to fulfill promises made to the citizens of Canada to make reparations for past wrongs. Without this truth being spoken, it is not possible to create a society in which all can truly be equal.
For many years, truth has been stifled. It is our duty to create time and space in order for breath to be put into the truth that was lived by many. It is our duty as social workers and as citizens of Canada in order to make Canada a country where people do truly live free.
Friday, June 24, 2011
Thursday, June 23, 2011
Don't Ask
"Don't knock a man down and then ask why he lives in the dirt. Don't strip a man of his clothing and then ask why he is naked. Don't filch a man of his authority, his right to rule his home, his dignity as a man, and then ask him why his culture is substandard."
~Chief Dan George
~Chief Dan George
For a long time, I have had difficulty with the attitudes that I have been exposed to by my in-laws. They are of a generation where your life is substandard if you did not come from western Europe to gain the free land that was offered by the Canadian government to induce settlers to come and brave the wild frontier of the west. Their attitudes towards First Nations people belong in the past and this quote speaks directly to the basis of their attitudes.
Many of those who live in Canada take the attitude that First Nations people should just get over what has happened to them in the past and move on into a "Canadian" future. This Canadian future is governed by greed, selfishness and independence. These values have no relation to the values that held by First Nations communities. They still hold that First Nations communities are substandard to European values and are not worthy of support.
So much has been taken from First Nations peoples, most of it deliberately, through attitudes of colonialism and European superiority, as well as treaties and policies of assimilation. All of these contributed to the residential school system and its present incarnation in the child welfare system. It is not just to judge these vibrant cultures on what remains of them after they have been all but willfully destroyed because of the attitudes of colonizers.
The question should be asked why so much hatred was placed towards these peoples who were so established in this country before Europeans ever set foot on its shores. Why is this hatred continued by the descendants of the first Europeans? Why can we not seem to stop this willful hatred? Why can we not accept these cultures in their rightful place as a part of a rich and vibrant Canadian society that accepts the differences of others? What is the right question to ask to restore these cultures before they are entirely relegated to myths and legends of the past? What question will recognize the essential human nature of all those who were considered to be less worthy than others? What question will allow all the citizens of Canada to take their rightful place in equality and freedom?
Tuesday, June 21, 2011
Finding My Talk
This book is the last that I was able to borrow from the Saskatoon library. It is a fabulous book that recounts the stories of individual women who were able to effect change in different areas while overcoming the trauma they suffered in residential schools.
The introduction to this book was written by Marlene Starr. She states that "I did my time for seven years, and there were significant lessons I learned in that institution. I learned how to be silent and how to be obedient to authority. I learned that being "Indian" is to be inferior. I also learned how to read and write" (Grant, 2004). This statement shows how limited to academic education was in residential schools and how assimilation policies were clearly placed at the forefront. When this fact is taken into consideration, it is astonishing how much these fourteen women were able to achieve in their lifetimes when they were indoctrinated of their inferiority and the fact that they should remain silent. It reminds me how strong First Nations women truly are and how they continue to triumph over the great odds that are placed before them.
These fourteen women, whether they had semi-positive experiences in residential schools or horrible ones, were able to use the education they were given in order to create change in the very institutions that suppressed them in their childhood. Many of these women have written of their experiences and their healing journeys in order to inspire those who follow their example. They created system to support the survival of their languages and cultures for future students and young women. They made sure that there would be a space in the future to speak about their experiences in the schools they were forced into.
This book is a wonderful example of how strong First Nations culture remains in Canada, in spite of efforts to make it otherwise. It shows the strength of women, despite the most trying of circumstances. It gives hope for the future, despite the horrific past of the individuals and the communities that were effected by government policies and European attitudes.
There is a quote from the forward that most fully describes these incredibly strong women who have triumphed over the circumstances that they were forced into. "There is a fierce undercurrent of determination: Never again will people from outside the culture determine how First Nations children will be educated. Never again will people from outside the culture be given an opportunity to destroy what the people themselves value" (Grant, 2004). Never again. Because there are strong women who will stand in the way and stop the past from repeating itself. Women who will protect their culture that was once decimated by European values. Women who will take back their rightful place of honor and respect in their communities and in Canadian society. Women who will not be stopped by racism, sexism or discrimination. Never underestimate the women.
References
Grant, A. (Ed.). (2005). Finding my talk: How fourteen native women reclaimed their lives after residential school. Canada: Fifth House.
The introduction to this book was written by Marlene Starr. She states that "I did my time for seven years, and there were significant lessons I learned in that institution. I learned how to be silent and how to be obedient to authority. I learned that being "Indian" is to be inferior. I also learned how to read and write" (Grant, 2004). This statement shows how limited to academic education was in residential schools and how assimilation policies were clearly placed at the forefront. When this fact is taken into consideration, it is astonishing how much these fourteen women were able to achieve in their lifetimes when they were indoctrinated of their inferiority and the fact that they should remain silent. It reminds me how strong First Nations women truly are and how they continue to triumph over the great odds that are placed before them.
These fourteen women, whether they had semi-positive experiences in residential schools or horrible ones, were able to use the education they were given in order to create change in the very institutions that suppressed them in their childhood. Many of these women have written of their experiences and their healing journeys in order to inspire those who follow their example. They created system to support the survival of their languages and cultures for future students and young women. They made sure that there would be a space in the future to speak about their experiences in the schools they were forced into.
This book is a wonderful example of how strong First Nations culture remains in Canada, in spite of efforts to make it otherwise. It shows the strength of women, despite the most trying of circumstances. It gives hope for the future, despite the horrific past of the individuals and the communities that were effected by government policies and European attitudes.
There is a quote from the forward that most fully describes these incredibly strong women who have triumphed over the circumstances that they were forced into. "There is a fierce undercurrent of determination: Never again will people from outside the culture determine how First Nations children will be educated. Never again will people from outside the culture be given an opportunity to destroy what the people themselves value" (Grant, 2004). Never again. Because there are strong women who will stand in the way and stop the past from repeating itself. Women who will protect their culture that was once decimated by European values. Women who will take back their rightful place of honor and respect in their communities and in Canadian society. Women who will not be stopped by racism, sexism or discrimination. Never underestimate the women.
References
Grant, A. (Ed.). (2005). Finding my talk: How fourteen native women reclaimed their lives after residential school. Canada: Fifth House.
Sunday, June 19, 2011
Educational Frontiers
The last book that I was able to find in the Saskatoon library was First Nations in the Twenty-First Century: Contemporary Educational Frontiers. This book was wonderful. It would make a very informative and useful text book for university classes. It examines aspects of First Nations life and culture, as well as ways in which to ensure success for First Nations students. Each chapter of this book ends with a future outlook for each issue that it is discussing. This grounds all the information in the present as opposed to relegating its importance to the past.
My favorite chapter in this book looks at the importance of elders in First Nations culture, as well as including some of the elders wisdom in the chapter. The quote I most enjoyed was from Vine Deloria Jr. "It just seems to a lot of Indians that this continent was a lot better off when we were running it" (Friesen & Friesen, 2005). The quotes that were included in the book were incredibly relevant and witty. The other quote I really enjoyed came from Abraham Okip. "I am proud to be an Eskimo, but I think we can improve on the igloo as a permanent dwelling" (Friesen & Friesen, 2005).
Another part of the book that I found to be very relevant were ten tips that were offered for teachers on how to teach First Nations students successfully. These include being aware that First Nations do not like looking teachers in the eye, as that is sign of disrespect and how Aboriginal students prefer to work cooperatively and assist younger students (Friesen & Friesen, 2005).
These are just a few parts of the book that make this book very relevant for social workers and teachers. I would highly recommend that this book be used in the future as a teaching tool, or supplementary material in order to enhance knowledge. It is important to be aware of how culture affects how education is received and how to make it successful. It also made me think about how positive movement has been made in the past years towards greater control of First Nations communities and agencies that effect them.
References
Friesen, J. W., and Friesen, V. L. (2005). First Nations in the twenty-first century: Contemporary educational frontiers. Calgary, AB: Detselig Enterprises LTD.
My favorite chapter in this book looks at the importance of elders in First Nations culture, as well as including some of the elders wisdom in the chapter. The quote I most enjoyed was from Vine Deloria Jr. "It just seems to a lot of Indians that this continent was a lot better off when we were running it" (Friesen & Friesen, 2005). The quotes that were included in the book were incredibly relevant and witty. The other quote I really enjoyed came from Abraham Okip. "I am proud to be an Eskimo, but I think we can improve on the igloo as a permanent dwelling" (Friesen & Friesen, 2005).
Another part of the book that I found to be very relevant were ten tips that were offered for teachers on how to teach First Nations students successfully. These include being aware that First Nations do not like looking teachers in the eye, as that is sign of disrespect and how Aboriginal students prefer to work cooperatively and assist younger students (Friesen & Friesen, 2005).
These are just a few parts of the book that make this book very relevant for social workers and teachers. I would highly recommend that this book be used in the future as a teaching tool, or supplementary material in order to enhance knowledge. It is important to be aware of how culture affects how education is received and how to make it successful. It also made me think about how positive movement has been made in the past years towards greater control of First Nations communities and agencies that effect them.
References
Friesen, J. W., and Friesen, V. L. (2005). First Nations in the twenty-first century: Contemporary educational frontiers. Calgary, AB: Detselig Enterprises LTD.
Friday, June 17, 2011
Process of Education
Another one of the books that I read that I found fabulous for describing the process of education in both the past and present for First Nations peoples was by Schissel and Wotherspoon.
This book looks at the history of the residential schools and how they have done incredible damage to the process of education for First Nations peoples. "In Saskatchewan, the majority of prisoners are of Aboriginal ancestry and there is some evidence that modern day prisons house the irreparably damaged products of residential schools" (Schissel & Wotherspoon, 2003). It also acknowledges that in the 1960s and 70s the majority of the students who were placed in residential schools were there because they were deemed to be neglected or have inadequate families (Schissel & Wotherspoon, 2003).
This book also examines the present day barriers to education, such as racism and discrimination, often because of youth parenthood (Schissel & Wotherspoon, 2003). It is necessary to develop alternative methods of education that are culturally relevant in order to create a context for educational success for First Nations youth. Alternative schools also act to provide an alternative to the justice system, promote egalitarian, non-authoritarian relationships with adults and interdependency as opposed to abject dependency (Schissel & Wotherspoon, 2003). It is important to follow this format in order to provide First Nations students with a greater ability to succeed in all aspects of life, not merely in education. Providing alternatives to the justice system allows for a shift away from punitive justice to focus on a restorative system that will create stronger communities in the long-term.
Creating opportunities for more successful education for First Nations students is not a difficult prospect, but it will allow for restoration to occur in Canadian society. It will also work to create a greater and richer future for Canada with full inclusion for all of its citizens, regardless of race.
References
Schissel, B., and Wotherspoon, T. (2003). The Legacy of schools for Aboriginal people: Education, oppression, and emancipation. Canada: Oxford University Press.
This book looks at the history of the residential schools and how they have done incredible damage to the process of education for First Nations peoples. "In Saskatchewan, the majority of prisoners are of Aboriginal ancestry and there is some evidence that modern day prisons house the irreparably damaged products of residential schools" (Schissel & Wotherspoon, 2003). It also acknowledges that in the 1960s and 70s the majority of the students who were placed in residential schools were there because they were deemed to be neglected or have inadequate families (Schissel & Wotherspoon, 2003).
This book also examines the present day barriers to education, such as racism and discrimination, often because of youth parenthood (Schissel & Wotherspoon, 2003). It is necessary to develop alternative methods of education that are culturally relevant in order to create a context for educational success for First Nations youth. Alternative schools also act to provide an alternative to the justice system, promote egalitarian, non-authoritarian relationships with adults and interdependency as opposed to abject dependency (Schissel & Wotherspoon, 2003). It is important to follow this format in order to provide First Nations students with a greater ability to succeed in all aspects of life, not merely in education. Providing alternatives to the justice system allows for a shift away from punitive justice to focus on a restorative system that will create stronger communities in the long-term.
Creating opportunities for more successful education for First Nations students is not a difficult prospect, but it will allow for restoration to occur in Canadian society. It will also work to create a greater and richer future for Canada with full inclusion for all of its citizens, regardless of race.
References
Schissel, B., and Wotherspoon, T. (2003). The Legacy of schools for Aboriginal people: Education, oppression, and emancipation. Canada: Oxford University Press.
Wednesday, June 15, 2011
A Living Apology
The final apology that I have found was offered is the apology from the Anglican church. As the other apologies began with listening to stories from survivors, so do this one. Each sentence that Michael Peers, the Anglican Primate, said began with "I." This apology is very personal to him, even though the apology is offered on behalf of the Anglican Church. He acknowledges that many words of apology have been empty, as they have not been accompanied by action (Anglican Church, 1993).
Peers also acknowledges how sacred the stories that were shared are, which shows a level of cultural understanding that is not present in many other apologies. The response to this apology was received with these words: "It was offered from his heart with sincerity, compassion and humility. We receive it in the same manner. We offer praise and thanks to our Creator for his courage" (Anglican Church, 1993). It does take courage to apologize, courage that I think Harper lacks in how he interacts with those who live in Canada and who have suffered because of its racist policies.
Peers also acknowledges the limits of words when offering an apology. He often says "I am sorry, more than I can say" (Anglican Church, 1993). This demonstrates the he is aware of the limits of a verbal apology and how important it is to ensure that more than words is offered to truly show remorse for what has occurred. Apologies are more than words, they are actions and the Anglican Church continues to show their awareness of this through their commitment to creating a Living Apology.
The definition of a living apology is one that is not constant prostration for forgiveness, but rather a journey of walking together in order to fulfill promises of reconciliation. There are many interesting ways in which this living apology is being lived out.
The Anglican Church has given monetary support to the Anglican Healing Fund. They have distributed $3 million to support projects that promote healing and wellness. These programs support training cultural supports for communities who have been effected by residential schools. A National Indigenous bishop Mark MacDonald has been appointed in order to meet the unique needs of First Nations communities in Canada (Anglican Church, 2008). He also explores ways in which to establish self-government for First Nations communities. Mark also works to establish positive opportunities for the development of faith and ministries for those who have been greatly harmed by Christianity.
This apology is one of my favorites because they are so clear about how they are continuing their work of apology past the "official" aspect of it. I hope to follow how they continue to do so in the future.
References
The Anglican Church of Canada. (1993). Anglican Church of Canada's apology to native people. Retrieved June 11th, 2011 from http://archive.anglican.ca/rs/apology/apology.htm
The Anglican Church of Canada. (2008). A living apology. Retrieved June 11th, 2011 from http://archive.anglican.ca/rs/apology/index.htm
Peers also acknowledges how sacred the stories that were shared are, which shows a level of cultural understanding that is not present in many other apologies. The response to this apology was received with these words: "It was offered from his heart with sincerity, compassion and humility. We receive it in the same manner. We offer praise and thanks to our Creator for his courage" (Anglican Church, 1993). It does take courage to apologize, courage that I think Harper lacks in how he interacts with those who live in Canada and who have suffered because of its racist policies.
Peers also acknowledges the limits of words when offering an apology. He often says "I am sorry, more than I can say" (Anglican Church, 1993). This demonstrates the he is aware of the limits of a verbal apology and how important it is to ensure that more than words is offered to truly show remorse for what has occurred. Apologies are more than words, they are actions and the Anglican Church continues to show their awareness of this through their commitment to creating a Living Apology.
The definition of a living apology is one that is not constant prostration for forgiveness, but rather a journey of walking together in order to fulfill promises of reconciliation. There are many interesting ways in which this living apology is being lived out.
The Anglican Church has given monetary support to the Anglican Healing Fund. They have distributed $3 million to support projects that promote healing and wellness. These programs support training cultural supports for communities who have been effected by residential schools. A National Indigenous bishop Mark MacDonald has been appointed in order to meet the unique needs of First Nations communities in Canada (Anglican Church, 2008). He also explores ways in which to establish self-government for First Nations communities. Mark also works to establish positive opportunities for the development of faith and ministries for those who have been greatly harmed by Christianity.
This apology is one of my favorites because they are so clear about how they are continuing their work of apology past the "official" aspect of it. I hope to follow how they continue to do so in the future.
References
The Anglican Church of Canada. (1993). Anglican Church of Canada's apology to native people. Retrieved June 11th, 2011 from http://archive.anglican.ca/rs/apology/apology.htm
The Anglican Church of Canada. (2008). A living apology. Retrieved June 11th, 2011 from http://archive.anglican.ca/rs/apology/index.htm
Monday, June 13, 2011
Apologies from the Presbyterian and United Churches
As with the majority of the apologies that were offered to First Nations communities from the denominations, the apology from the United church began with sharing stories of being a part of residential schools. This is the best way to begin an apology, with listening to those who have been wronged. The phrase in this apology that most caught my attention was this. "We know that many within our church will not understand why each of us must bear the scar, the blame for this horrendous period in Canadian history. But the truth is, we are the bearers of many blessings from our ancestors, and therefore, we must also bear their burdens" (United Church, 1998). This statement could be applied to both First Nations communities and other Canadian communities. First Nations communities are still attempting to sort through the burdens that were placed in them through the residential school system and all citizens of Canada must do the same in order to fully live the reality of reconciliation and apology.
The final statement of this apology that I greatly appreciate is this. "As we travel this difficult road of repentance, reconciliation, and healing, we commit ourselves to work toward ensuring that we ill never again use our power as a church to hurt others with attitudes of racial and spiritual superiority." This statement acknowledges that reconciliation is not a single action, but rather a process that must be fulfilled. It also acknowledges that it was the power of the church that was used to inflict pain on many First Nations peoples. It also acknowledges that attitudes of racial and spiritual superiority were the cause of residential schools. It is necessary to address the fact that these attitudes exist in the present and that they continue to effect First Nations communities in powerful and negative ways. I believe that these words were more sincere for having being offered as part of sharing stories and offering repentance. It was more than an apology; it was a statement of how to live the future in order to fully reconcile with the actions of the past.
The Presbyterian apology in the form of a confession for the actions that were committed in the past. There were less stories shared before this apology that was adopted as a part of the General Assembly in 1995. The apology is offered because there is a new understanding of the past and the actions that were committed (ITK, 1995). The testimony that was offered by First Nations peoples created a new understanding of mission and ministry for the Presbyterian Church in Canada. This confession has the best example of cultural relativity that acknowledges that we in the present, may not have done any better in the past than our predecessors. "We do this, out of new understandings of our past, not our of any sense of being superior to those who have gone before us, nor out of any sense that we would have done things differently in the same context" (ITK, 1995). We discussed this concept in the discussions about whether or not we can judge those who came before us, as they had a very different world understanding than we do now. While we know understand the damage that has been done, that was not understood many years before.
The confession from the Presbyterian Church also openly seeks forgiveness, which is very different from the apology offered by Harper. It does more than apologize to those who were effected, but seeks to reconcile the relationships that were harmed. It looks at the roots of the attitudes that were used to create these harmful policies and practices in Canada. My favorite wording of that sentiment comes from this confession. "In our cultural arrogance we have been blind to the ways in which our own understanding of the Gospel has been culturally conditioned, and because of our insensitivity to aboriginal cultures, we have demanded more of Aboriginal peoples than the gospel requires, and have thus misrepresented Jesus Christ who loves all peoples with compassionate, suffering love that all may come to God through him. For the Church's presumption we ask forgiveness" (ITK, 1995). I love the phrase cultural arrogance. It is so suited to how many governments acted towards indigenous peoples in many countries and how European values continue to be wielded as a weapon. Those who deviate from these values are judged to be less than others who live according to these imposed values. To state that we have ceased to impose imported values would be naive and untrue. How we react to this continued colonialism is what will make Canada a country truly committed to reconciliation.
References
Inuit Tapirit Kanatami. (1995). Presbyterian Church in Canada's residential schools apology. Retrieved June 12th, 2011 from http://www.itk.ca/presbyterian-church-residential-school-apology
United Church Social Policy Positions. (1998). Apology to former students of United Church Indian residential schools, and to their families and communities. Retrieved June 12th, 2011 from http://united-church.ca/aboriginal/relationships/apologies
The final statement of this apology that I greatly appreciate is this. "As we travel this difficult road of repentance, reconciliation, and healing, we commit ourselves to work toward ensuring that we ill never again use our power as a church to hurt others with attitudes of racial and spiritual superiority." This statement acknowledges that reconciliation is not a single action, but rather a process that must be fulfilled. It also acknowledges that it was the power of the church that was used to inflict pain on many First Nations peoples. It also acknowledges that attitudes of racial and spiritual superiority were the cause of residential schools. It is necessary to address the fact that these attitudes exist in the present and that they continue to effect First Nations communities in powerful and negative ways. I believe that these words were more sincere for having being offered as part of sharing stories and offering repentance. It was more than an apology; it was a statement of how to live the future in order to fully reconcile with the actions of the past.
The Presbyterian apology in the form of a confession for the actions that were committed in the past. There were less stories shared before this apology that was adopted as a part of the General Assembly in 1995. The apology is offered because there is a new understanding of the past and the actions that were committed (ITK, 1995). The testimony that was offered by First Nations peoples created a new understanding of mission and ministry for the Presbyterian Church in Canada. This confession has the best example of cultural relativity that acknowledges that we in the present, may not have done any better in the past than our predecessors. "We do this, out of new understandings of our past, not our of any sense of being superior to those who have gone before us, nor out of any sense that we would have done things differently in the same context" (ITK, 1995). We discussed this concept in the discussions about whether or not we can judge those who came before us, as they had a very different world understanding than we do now. While we know understand the damage that has been done, that was not understood many years before.
The confession from the Presbyterian Church also openly seeks forgiveness, which is very different from the apology offered by Harper. It does more than apologize to those who were effected, but seeks to reconcile the relationships that were harmed. It looks at the roots of the attitudes that were used to create these harmful policies and practices in Canada. My favorite wording of that sentiment comes from this confession. "In our cultural arrogance we have been blind to the ways in which our own understanding of the Gospel has been culturally conditioned, and because of our insensitivity to aboriginal cultures, we have demanded more of Aboriginal peoples than the gospel requires, and have thus misrepresented Jesus Christ who loves all peoples with compassionate, suffering love that all may come to God through him. For the Church's presumption we ask forgiveness" (ITK, 1995). I love the phrase cultural arrogance. It is so suited to how many governments acted towards indigenous peoples in many countries and how European values continue to be wielded as a weapon. Those who deviate from these values are judged to be less than others who live according to these imposed values. To state that we have ceased to impose imported values would be naive and untrue. How we react to this continued colonialism is what will make Canada a country truly committed to reconciliation.
References
Inuit Tapirit Kanatami. (1995). Presbyterian Church in Canada's residential schools apology. Retrieved June 12th, 2011 from http://www.itk.ca/presbyterian-church-residential-school-apology
United Church Social Policy Positions. (1998). Apology to former students of United Church Indian residential schools, and to their families and communities. Retrieved June 12th, 2011 from http://united-church.ca/aboriginal/relationships/apologies
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