Tag Archives: residential schools

Module #3 – Post #1 – Healing Through Creative Arts

The document “Dancing, Singing, Painting and Speaking the Healing Story: Healing Through Creative Art” written by Linda Archibald with Jonathan Dewar, Carrie Reid, and Vanessa Stevens provides a summary of research conducted between 2009 and 2010. Commissioned by the Aboriginal Healing Foundation, the study emerged out of a desire to address the effects and legacy of the residential school system. The study was built upon the notion that research “points to evidence that cultural activities are legitimate and successful healing interventions,” perhaps even more so for a population that had for generations been largely robbed of its ability to maintain and connect with aspects of their cultural identity.

The core research question the authors posed was: “What happens when art, music, dance, storytelling, and other creative arts become apart of community-based Aboriginal healing programs?.” The research involved surveys and interviews with Aboriginal participants from across Canada, and also included an art-therapy workshop.

The premise of the research is also rooted in Western-based art therapy, with the notion that due to the impact of colonial practices on Aboriginal peoples in Canada, that they suffer from “historic trauma,” and a collective post traumatic stress disorder. By reconnecting Aboriginal groups with their language, traditions, spirituality and knowledge, the hope is that a process of healing can begin.

Check out the full details and findings of the research here.

Module 2 Post 2 – Residential School Promotional Film (CBC)

The link below is to a YouTube clip of a residential school promotional video. The clip shows the school as a fun place for the students where they enjoy their daily lessons and outdoor activities.

All of the activities are ‘Canadian’ – the children are playing ice hockey outdoors, table tennis, and exercises. Note the western style haircuts and clothing, as well as they lessons they are learning (science lessons on the movement of the sun, for example).

Of course, nothing shows any of the atrocities that are claimed by so many aboriginals in Canada from this period. The school does look like it is doing its job, however, in assimilating the children to Canadian culture.

YouTube Link.

Module 2 Post 1- Residential School Syndrome

This paper from the BC Medical Journal suggests a ‘residential school syndrome’ is similar to post-traumatic stress disorder.

Much has been written on the atrocities of the Canadian government and the residential schools and many of the horrors that occurred at some of these schools have come to light of late. Residential school syndrome shares similarities with post-traumatic stress disorder in that both include someone who has either witnessed or experienced past trauma and continue to have recurring memories.

The article in the BCMJ can be found here.

Module 2 – Post #5 – Through the Eyes of Youth

In her video interview for ETEC521 Module 2, Amy Parent mentions the deep insights that she felt were captured through the film projects undertaken by youth, at the Centre where she was working, in collaboration with an exceptional organization called Reel Youth.

After some searching, I tracked down three film projects (Residential Truth: Unified Future, Bandaid, and Decolonization) that had been produced with Reel Youth, expressing the thoughts and feelings of First Nations youth regarding residential schools and the concept of decolonization. The longest of these three films conveys how raw the feelings are and how much of the hurt from the residential school system endures in the current generation. This project includes footage of video interviews with young people and their parents, sharing their thoughts and emotions in a frank and very moving way. The two shorter films are both claymation projects, which employ simple and beautiful imagery that evokes just as powerful a reaction as the video interviews.

This site and these film projects served as good reminders to me of the range of ways, (music, image, voice) in which messages can be conveyed when there is an important and compelling story to be told.

Module 2 – Post #4 – Second Chances

The digital storytelling project for First Nations women, which I described in my previous post, led me to the corresponding project posted by the Oral History Centre, which is known as ININIWAG DIBAAJIMOWAG: FIRST NATIONS MEN AND THE INTER-GENERATIONAL EXPERIENCES OF RESIDENTIAL SCHOOLS. The men’s digital stories associated with this project are equally poignant to those of the women mentioned in my previous post. However, the one that I found most impactful was the story called Second Chance, by Dan Highway. He is a residential school survivor, who shares in simple and clear terms how the theft of the opportunity to be with his own parents impacted his abilities as a father and how his process of healing has resulted in a second chance to be a parent to his children and grandchildren.

Numerous other stories emerging from this project can be found on the Oral History Centre’s YouTube Playlist.

Module 2 – Post #3 – Generational Journeys

As part of my research into digital storytelling as a means of expression for indigenous culture and knowledge, I have been seeking out digital stories that are shared online for public review and consideration.

Six such stories have been made available through the Prairie Women’s Health Centre of Excellence, and their project kiskino mâto tapanâsk: Intergenerational Effects on Professional First Nations Women Whose Mothers are Residential School Survivors . Each storyteller, in this project, has a unique perspective on the long term effects of the residential school system on her family and relationships. However, as Lisa Forbes states in the opening of her video story, there is a great value in viewing all of these pieces together, to understand the collective strength of their message. Each woman has the opportunity to introduce her digital story, providing insight into her choices and her motivation for the piece. While much of the material has a sombre tone, there is also a common thread of strength and resilience passed along from one generation to the next. The journeys of these storytellers provide snapshots of the ongoing legacy of the residential schools, but also reflect the plans and hopes of these women for the generations that follow them.

Mod 2:4 First Nations Education Reform

According to a recent media release, First Nations education is funded at 40-50% less than non-First Nations education in Saskatchewan. The discrepancy is due to First Nations education being funded by the federal government while non-First Nation education is funded by the provincial government however the gap is putting First Nations students at a huge disadvantage.

The first link is to the media release. The second link is to the report on the state of First Nations education. The second link is valuable because part of the document sets the stage for the discussion on First Nations education with a section on history including pre-contact, the mission and residential schools period, and integration. I would be tempted to use this in a high school setting on First Nations history.

http://www.fsin.com/index.php/media-releases/894-first-nation-students-still-not-funded-the-same-as-provincial-counterparts.html

http://www.fsin.com/images/stories/fsindownloads/education/2012/Aboriginal%20Senate%20rep03dec11-e.pdf 

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 #5: Witnesses

Witnesses, a series of works by aboriginal artists across Canada, has been on exhibit at The Morris and Helen Belkin Art Gallery at UBC since September 6. Its focus is on the representation of the effects of the residential school system from an aboriginal perspective by those that experienced it directly, or those who have experienced the impact that it continues to have on the indigenous population in Canada.

The exhibition is an insightful, educational and sobering experience, as the works included serve to communicate the psychological, social and physical impact of the residential school system in a way that only works of art can convey. Lisa Jackson’s video Savage, for instance, explores a number of themes such as grief, cultural dislocation and assimilation in just over five minutes solely through the use of images and music. Nonetheless, what transpires illicits a great deal of empathy for the characters, their families, and the indigenous peoples of Canada for whom they represent.

The opening of the exhibit coincided with the Truth and Reconciliation Commission of Canada National Event held in Vancouver from September 18-21. In the spirit of that occasion, the focus for this exhibit has been about dialogue and understanding, with a number of events and symposiums with the artists and representatives from First Nations communities to share their experience, knowledge and views with the public. Check out the schedule of events here for more information.

Module 2: Post 1 – Where are the Children?

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.