Author Archives: pmckinnon

Module 2: Post 5 – Apology by Prime Minster Stephen Harper to the Residential School Survivors

In June 2008, Prime Minister Stephen Harper officially apologized to the Indigenous peoples of Canada for removing children from their homes and forcing them to attend residential schools in an effort to assimilate Indigenous children into the dominant culture.

In his apology Harper acknowledges that the residential school system was created on the assumption that Indigenous languages and culture were inferior to the dominant culture. He noted that this assumption/belief was wrong and had caused harm to Indigenous communities.

Harper also includes in his apology statistics regarding the number of schools, locations of schools as well as the involvement of various Christian churches in the running of the school.

What is curious to me is Harper’s statement that ‘some’ of these children died whilst attending residential schools. In many reports the death rate at residential schools was of serious concern. It has been noted that due to poor sanitation, hygiene, and access to medical care, death rates at residential schools was on average around 25 – 30%. Often times, the practice was to send children who were critically ill home. In some schools the death rate of students who returned home was as high as 74%.

Harper goes on to recognize the damaging effects of the residential school system on individuals, families and Indigenous communities. He then apologizes for ‘Canada’s role in the Indian Residential Schools System.’

Harper ends his speech with a discussion of the Truth and Reconciliation Commission and its role in educating all Canadians on residential schools and forming a new relationship between Canada’s Indigenous peoples and Canadians.

Module 2: Post 4 – Apology by the Prime Minister to the Stolen Generations

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In February, 2008, Kevin Rudd, Prime Minister of Australia, apologized to the Aboriginal peoples of Australia for the government’s policy of removing children from their homes and putting them into care in an effort of assimilate the Aboriginal children into the dominant culture. This apology was one part of the healing process for the thousands of people who had been affected by this policy that existed for nearly 100 years.

On the occasion of the Prime Minister’s apology, Lola Edwards, one of the Stolen Generations, shares her memories of being taken from her family at the age of 4 and then reunited with her mother decades later when she was an adult. Edwards has an interesting statement near the end of the interview where she does not seem concerned with the reaction of Australia to the apology, rather she is more concerned that all citizens are aware of the Stolen Generations – that they know this part of Australia’s history. She notes that she could feel ‘bitter and twisted’ because of what happened, but that she doesn’t. She goes on to say, “This is the history of Australia. This is the real history of Australia. This is what happened in Australia.”

Module 2: Post 3 – A Guide to Australia’s Stolen Generations

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Australia’s Stolen Generations refers to the unknown number of Aboriginal children that were forcibly removed from their homes and sent to live in Christian missions, foster homes or with foster families. This practise was in place from the 1890s – 1970s. The ultimate goal of this policy was assimilation of Aboriginal people into the dominant culture. This goal echoes that of the Canadian government’s residential school policy for Canada’s Indigenous children during roughly the same time period.

One seemingly different aspect of the Australian policy of removing children from the Canadian government’s policy of sending children to residential schools is the the Australian aboriginal children were permanently removed from their families. Unlike Canadian Indigenous children they did not return home during summer vacations. When Aboriginal children turned 18 they were released from care. Many could not remember their names or remember much about their families. Some were removed as babies and thus knew nothing of their families. Part of reconciliation in Australia involves trying to reunite individuals with their families.

In is interesting to consider that two similar policies occurred in two different countries, on two different continents during a similar period of time.

Module 2: Post 2 – Indigenous Foundations

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Indigenous Foundations is a website created by the First Nations Studies Program at UBC as a resource for students, instructors and researchers to begin their exploration into Aboriginal culture. The website is a comprehensive starting point that is rich in information, and also includes primary and secondary sources.

Many topics are covered: identity, land and rights, government policy, community and politics, culture, and global indigenous issues.

For individuals without much knowledge of the Residential School System, this website proves a good beginning. The site clearly and succinctly explains the concept of Residential School, how the government policy came into place, living conditions at the schools, the decline of residential schools, long-term impacts and government apology.

Finally, the site includes a list of books, articles and websites for further reading.

Module 2: Post 1 – Where are the Children?

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Where are the Children is a website created by Library and Archives Canada to give insight into the residential school experience. The real strength of this site is the wealth of primary resources – both photographs from residential schools as well as video clips from survivors.

Although I do find the explanations of the photographs at times brief, I feel that there is much to be gleaned from looking at the photos. They offer an insight into many aspects of residential schools: leaving home, classroom, school activities, life at the residential school, the children that never returned home, contemporary role models etc. For individuals who have little or no experience/knowledge of residential schools, these photographs provide a beginning look at life at the residential school. The video clips provide insight into what it was like for students at the residential schools.

The site includes other information, such as: a brief history of residential schools, government policy, curriculum, effects on children and families, the end of residential schools and the road to healing. Additionally, the site features a timeline with a map to show the spread of residential schools across Canada, textbooks that were taught as well as a teacher’s guide,

This site is a good starting point for those who are interested in knowing about residential schools in Canada.

Government Interventions with Indigenous Peoples

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At this point in the course, my interest lies in Government ‘interventions’ with Indigenous peoples. Specifically, I am considering residential schools in Canada and Australian intervention with mixed-raced Aboriginal children being removed from their homes and put into state institutions. I am intrigued by the governments’ rationale and thinking behind these policies as well as the length of time that they were enacted. I am curious as to how policies that today seem to be oppressive and against human rights were enforced by a government under the premise of being in the best interest of its citizens, for over one hundred years. As a historian, I am interested in the historical context and societal beliefs that fostered these policies for so long. Personally I am interested in residential schools as one of the largest/most notorious schools was in my hometown.

I am not quite sure just yet how I will narrow the topic, but am hopeful this will naturally become apparent in the early stages of my research.

Some resources I think will be useful are:

– Cassidy, J. (2006). The stolen generations – Canada and Australia: The legacy of assimilation. Deakin Law Review, 11,1, 131-177.

– Indigenous Foundations – Comprehensive website from UBC that considers varied Indigenous topics (government policy, culture, community and politics, global indigenous issues)

– Jacobs, M.D. (2005). Maternal colonialsim: White women and Indigenous child removal in the American west and Australia, 1880 – 1940. The Western Historical Quarterly, 36, 4, 453-476.

– Miller, J. R. Shingwauk’s Vision. Toronto: University of Toronto Press, 1996.

– Milloy, John S. A National Crime: The Canadian Government and the Residential School System, 1879 to 1986.Winnipeg: University of Manitoba Press, 1999.

– Nuu-chah-nulth Tribal Council, Indian Residential Schools: The Nuu-Chah-Nulth Experience. Nuu-chah-nulth Tribal Council, 1996.

– Report of the Royal Commission of Aboriginal Peoples – Report created by the department of Indian and Northern Affairs

– Where Are the Children – An interactive website that looks at the residential school experience, by Library and Archives Canada.

Module 1 – Post 5: Taiwan’s Indigenous Peoples

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Each year my school hosts International Week, during which the school’s international nature is celebrated. Flags from each country represented at the school are hung along the school walkway, special guests come to classes to share their culture, the PTA hosts a whole range of activities (games from around the world, story telling from around the world, dancing from around the world), and the highlight is always the international lunch we share together! Without a doubt, International Week is the highlight of the year for most students, parents and teachers.

It was during International Week in my first year here that I first became aware of Taiwan’s Indigenous Peoples. I was quite surprised on national dress day to see so many Taiwanese students wearing Indigenous dress. It was really interesting to see the Taiwan exhibit put on by parents where the majority of the posters/images were of modern, Chinese Taiwan while the dress worn by the parents and the games offered for students to play were all Indigenous.

As I read more about Taiwan’s Indigenous peoples I am disheartened to learn that they are often viewed as ‘second-class citizens.’ It made me feel that this is a rather archaic/colonialist perspective and one that I had hoped was no longer present in the world. Seeing the ways in which Western countries are working towards improved relationships with and respect for Indigenous cultures, it saddens and concerns me to know that there are countries that are not moving forward and working to improve the rights of Indigenous peoples.

I am curious now as to different countries and the rights of Indigenous peoples and how Indigenous peoples are viewed, but am also a little reluctant to find out more as I fear things may not be moving in a forward, positive direction. Regardless, it is very interesting to consider Indigenous cultures outside of North America as I know so little about these peoples.

Module 1 – Post 4: Teaching Students about Aboriginal Cultures

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Today I find myself exploring how aboriginal culture and topics are taught in school. I began by looking at beginning topics, such as aboriginal art and cultures. For each of these there are a fair number of webquests available for various grade levels. I like the idea of a webquest as students work in small groups to discover information about a given topic. A webquest is a great way for students to work co-operatively. Webquests also facilitate inquiry based learning.

I then found myself exploring Australia’s Department of Education website. In particular I scoured the lesson plans available on aboriginal education. Here I was happier to see lessons plans with greater levels of analysis, critical thinking, empathy and understanding.

Ultimately my question, as I sifted through the various websites, was: can a non-Aboriginal person teach Aboriginal Culture? My initial thoughts are, of course. One does not need to be a part of a culture to teach it to students. But then I got to thinking about myself and Vietnamese culture. I don’t think I would be comfortable teaching students about Vietnamese culture, even though I have lived here for six years and my husband is Vietnamese, as I don’t feel that I appreciate the subtleties of the culture. Nor do I have a deep enough understanding of the language, cultural practices or history. But simply because I do not have the confidence does that mean that there should not be non-Vietnamese individuals teaching Vietnamese culture?

My question remains: Can/should non-Aboriginals teach Aboriginal culture?

Module 1: Post 3 – Australian Aboriginal Children – The Stolen Generations

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Each year in the Middle School where I work, students read the novel Follow the Rabbit Proof Fence by Doris Pilkington and learn about the tragic practice by the Australian Government of removing aboriginal children from their home without evidence of abuse or neglect and forcing them to live in state run facilities. The novel recounts the story of three young girls who were taken from their home and moved to a facility 1, 600 km away. The girls escape and walk home simply by following the rabbit proof fence that ran north to south in Western Australia. The novel, and film, captivates students’. They are as astonished that a government could have such a policy as they are that children their age and younger could walk that far.

This practice by the Australian government is all too similar to Canada’s residential schools. It is not surprising that more than one country had a similar practice of removing children they deemed to be raised in an unsatisfactory setting and putting them in state run schools/facilities. Not surprising, and not right. It is tragic that these children are then subjected to abuse at the hands of those who are meant to be caring for them. As the article “For residential school kids, a legacy of sex abuse” suggests, the abuse suffered by children at the residential schools impacts future generations. Many of my Indigenous friends are affected by the suffering their parents and grandparents endured at residential schools.

The belief that a government can single out the children of one group of people and forcibly remove them from their home and subject them to live their childhood in a state run facility is barbaric. That this practice happened for so long in so many countries is sad. I am hopeful that we are now learning from the mistakes of the past and realizing the long lasting impacts decisions can have on individuals and their families. I am hopeful that in learning from these mistakes future groups of people are respected and their traditions are valued and honored, not systematically destroyed.

Module 1 – Post 2: Sean Atleo, Chancellor of VIU

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In 2008, Chief Sean Atleo from the Ahousaht First Nation was named Chancellor of Vancouver Island University (VIU). This is interesting to me as I completed my undergrad degrees at VIU and Ahousaht is not too far from where I grew up on Vancouver Island. Initially, my interest in this topic lies in personal connections.

As I begin to discover more about Chief Atleo’s position as Chancellor I learn that he is the first university chancellor of First Nation’s heritage in the province of British Colombia. Although it doesn’t particularly surprise me, it seems to be fairly consistent throughout history that positions of power are largely held by Caucasian men, it made me begin to think about Indigenous people and positions of power. I have long noticed the lack of women in leadership roles, but haven’t thought much about Indigenous people in leadership roles.

As I search further I discover that just this weekend The Globe and Mail reported that an Aboriginal chancellor has been appointed at the University of Saskatchewan. That it is news for an aboriginal person to be made a university chancellor makes me think that perhaps this is a bit of a rarity. Most of the articles I have found are of Chief Atleo and Blaine Favel from the University of Saskatchewan.

I continue to wonder about diversity of those in leadership roles. What are the consequences when the majority of leadership roles are held by people of similar backgrounds, gender, socioeconomic status. What might change when leaders are a diverse group of individuals? What message is sent to young people when the majority of leaders are Caucasian men?