In Indigenous Knowledge, Innovative Solutions

2021/07/12 Leave a comment

Some interesting examples:

Nearly two decades ago, when the New Zealand highway authority was planning the Waikato Expressway, people from the Māori tribe Ngāti Naho objected. The highway would encroach on an area that, in Māori tradition, was governed by a water-dwelling creature, a taniwha.

The authorities took those concerns into account and rerouted the road to circumvent the area in question. As a result, a year later, when the area was hit by a major flood, the road was unharmed.

“I’m still waiting for the headline, ‘Mythical Creature Saves the Taxpayer Millions,’” said Dan Hikuroa, a senior lecturer in Māori studies at the University of Auckland and member of the Ngāti Maniapoto tribe. He has often wondered if, once the flood hit, the technical team later said, “Why didn’t you just say it’s a flood risk area?”

Like many Indigenous peoples around the world, the Māori have developed their understanding of their environment through close observation of the landscape and its behaviors over the course of many generations. Now the New Zealand Environmental Protection Agency regularly looks for ways to integrate traditional Māori knowledge, or mātauranga, into its decision-making. Mr. Hikuroa has been appointed the culture commissioner for UNESCO New Zealand, a role he said is centered on integrating Māori knowledge into UNESCO’s work.

Western-trained researchers and governments are increasingly recognizing the wealth of knowledge that Indigenous communities have amassed to coexist with and protect their environments over hundreds or even thousands of years. Peer-reviewed scientific journals have published studies demonstrating that around the world, Indigenous-managed lands have far more biodiversity intact than other lands, even those set aside for conservation.

Embracing Indigenous knowledge, as New Zealand is trying to do, can improve how federal governments manage ecosystems and natural resources. It can also deepen Western scientists’ understanding of their own research, potentially, by providing alternative perspectives and approaches to understanding their field of work. This is ever more urgent, particularly as the climate crisis unfolds. “It is Indigenous resilience and worldview that every government, country and community can learn from, so that we manage our lands, waters and resources not just across budget years, but across generations,” U.S. Secretary of the Interior Deb Haaland, a citizen of the Laguna Pueblo in New Mexico and America’s first Native American cabinet secretary, said in remarks to the United Nations.

Indigenous scholars warn, though, that while traditional knowledge can be used to benefit the world, it can also be mishandled or exploited. Dominique David Chavez, a descendant of the Arawak Taíno in the Caribbean, and a research fellow at the Native Nations Institute at the University of Arizona and the National Science Foundation, says that, as Western scientists, “we are trained to go into communities, get that knowledge and go back to our institutions and disseminate it in academic journals.” That can be disruptive to traditional knowledge sharing, from one generation to another, she says, which should be the priority — ensuring that Indigenous knowledge systems are preserved in and supportive of the communities that developed them. In Puerto Rico, known by its Indigenous people as Borikén, Ms. Chavez is studying ways to restore the connections and traditional knowledge transmission patterns between elders and youth.

Bridging Indigenous and Western science also means respecting the ecosystem of values in which the knowledge systems are embedded. For instance, the practice of planting a diversity of crops and building healthy soil for water retention — today known as “regenerative agriculture” — has existed in Indigenous communities around the world throughout history. Yet the growing push to adopt regenerative agriculture practices elsewhere is often selective, using industrial pesticides, for example, or leaving out the well-being of people who farm the land.

“In Indigenous sciences, it’s not possible to separate the knowledge from the ethics of the responsibility for that knowledge — whereas in Western science, we do that all the time,” said Robin Wall Kimmerer, the director of the Center for Native Peoples and the Environment at the State University of New York in Syracuse and an enrolled member of the Citizen Potawatomi Nation. The scientific method is designed to be indifferent to morals or values, she adds. “Indigenous knowledge puts them back in.”

Ideally, the shared use of Indigenous knowledge can help mend broken relationships between Indigenous and Western communities.

In upstate New York, Ms. Kimmerer points to sweetgrass, a native plant used for traditional basketry. She was approached by a tribe concerned about the decline of the plant and looking for a solution.

Government regulations had already restricted its harvest. “One thing people often think about is, is it being overharvested?” Ms. Kimmerer said. She helped to conduct studies that ultimately showed that harvesting sweetgrass, following Indigenous protocols, is the very thing that will help it to thrive. “If you just leave it alone, it starts to decline.”

For her, that speaks to a core flaw in Western approaches to land management: the belief that human interaction is necessarily harmful to ecosystems. “That’s one of the reasons Native people were systematically removed from what are today’s national parks, because of this idea that people and nature can’t coexist in a good way.” But Indigenous knowledge, Ms. Kimmerer said, is really all about, ‘Oh yes we can, and we cultivate practices for how that is possible,’” she said.

While combating wildfires last year, Australian authorities turned to Aboriginal practices. While researchers have connected the severity of the fires to climate change, Ms. Kimmerer added that how Australia’s land has been managed in the modern era may have also played a role. Aboriginal people had “been managing that land in a fire landscape for millenniums, ” she said. “The fact that Indigenous science has been ignored is a contributing factor to the fires there.”

As the world increasingly recognizes the accomplishments of many Indigenous communities that successfully coexist with ecosystems, there is much for Western society to learn.

“We have this notion that Western science is the pathway to truth. We don’t really even entertain the possibility that it could come from somewhere else,” said Ms. Kimmerer. “Resource managers, land managers need to understand that there are multiple ways of knowing.”

Source: https://www.nytimes.com/2021/07/10/opinion/indigenous-maori-new-zealand-environment.html

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Cardozo: Dialogues on diversity is what we need

2021/07/06 Leave a comment

Agree with need for commission or enquiry to allow for a more substantive, comprehensive and non-partisan review.

Issue is with respect to what the focus should be and what kind of research, process and recommendations are needed (stay tuned, working on my thoughts):

“They made us believe we didn’t have souls,” Elder Florence Sparvier, a residential school survivor, said at a press conference in Cowessess, Sask.

Canada Day 2021 and this entire period has been a time for reflection. We are a good country. We have the self-confidence to know that we have lots of strengths. And in that confidence, we also have the ability to be self-critical to recognize the bad parts of our history, or the problems we have today, and to make amends, or at least to try to do better.

Over 50 years ago Lester B. Pearson established two royal commissions: one on the status of women and one on bilingualism and biculturalism. They recognized the fundamental, and, yes, systemic discrimination that was faced by women and by francophones. The results of the commissions have seen significant advances, and committed Canada to an ongoing path to betterment. To be clear, it has not been flowers and rainbows on these paths, but overall the trajectory has been positive as we try to get things better.

And so today as we need to think deeply, carefully and compassionately about our country and be conscious of the racism epidemic that has met the COVID pandemic, as was articulated by Senator Wanda Thomas Bernard at a Pearson Centre webinar last summer.

What can we do? Many things, but here is one idea, a thoughtful national dialogue on diversity. There are many ways to do this, but, as a nation, we must listen to each other, and, most importantly, we must listen to those with grievances.  That’s how we build a better country.

The discovery of unmarked graves at residential schools has not been a surprise to most Indigenous people, but it is the harsh reality that has triggered for many, the many real stages of grief. Made more devastating by the fact that they have been saying this for years and governments and the rest of society either had not believed them or just looked the other way.

This tragic discovery has become a precipitating event that has been a shock for non-Indigenous Canadians, for the political class, and the mainstream media. We somehow missed Calls Action 71 to 76 in the Truth and Reconciliation Commission report, the missing children and burial information, and all the conversations on this for years.

2020 and 2021 have also seen other aspects of racism come to the fore. With the killing of George Floyd, a Black man killed by a white police officer, in the U.S., our racism problems became much more apparent. Once again, it was the precipitating event there that caused us to become more aware in Canada. In addition to systemic and overt racism faced by Indigenous peoples for years, the reality of anti-Black racism has become more evident. Anti-Semitism has reached new heights—or should we say new depths. Islamophobia is on the rise. We saw the killing of a Muslim family in London, Ont., in June. And with the rise of COVID, we have seen the ridiculous anti-Asian acts of overt racism and racial violence.

There is something rotten in our state these days. And there is nothing wrong in recognizing it and dealing with it. The solutions are many: from legal, to social, to economic, to educational measures. But it starts with dialogue and understanding what marginalization feels like, what unspoken discrimination feels like, or what the hand of racial violence feels like. Also what does white uneasiness or fragility feel like?

At the Pearson Centre we launched a six-month dialogue with two webinars, one with Edmonton Mayor Don Iveson who spoke about the ancient Indigenous history of his city and one with award-winning author Michelle Good. Her novel, Five Little Indians, is about the lives of five young residential school survivors as they make their way through life seriously damaged by their experience. There will be more over the months ahead, that explore systemic racism and various aspects of inequality while always trying to increase understanding across divides and identifying solutions. Using the marvels of webinars we will easily pull together Canadians from across the country into important discussions.

October marks the 50th anniversary of the multiculturalism policy—in the world. It is a good time to take stock and plan the future.

I urge other think tanks, organizations, and companies to launch their own dialogues and to get involved. As Cowessess First Nation Chief Cadmus Delorme said, “All we ask of all of you listening is that you stand by us as we heal and get stronger. All must put down our ignorance and accidental racism of not addressing the truth that this country has with Indigenous people. We are not asking for pity, but we are asking for understanding.”

We are too far apart and we understand too little about each other. We need to learn from each other. And of course dialogue is no reason not to take action. Governments need to engage in dialogue and seriously step up their actions at the same time.

I also think about “what would Pearson do.” I dare say he would strike a royal commission on diversity and equity of some kind, to dialogue about inequality in its various forms.

Source: Dialogues on diversity is what we need

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Delacourt: Perry Bellegarde has some advice for non-Indigenous Canadians

2021/07/06 Leave a comment

Good and relevant reflections:

Nearly seven years ago, when Perry Bellegarde took on the top job at the Assembly of First Nations, one of his major missions was getting Indigenous people out to vote in a looming federal election in Canada. 

“Closing the gap” was the rallying cry in the lead-up to the campaign of 2015, which put Justin Trudeau and his Liberals in power. Indigenous people would only see a difference in their lives, Bellegarde and the AFN argued, if they made a difference at the ballot box in this election. Nonparticipation in Canada’s democracy — too often the practice for Indigenous people — kept them as outsiders in the nation. 

The results were impressive. On-reserve voting shot up from around 48 per cent in 2011 to more than 61 per cent in 2015. Some reserves ran out of ballots. Bellegarde says that Indigenous people alone helped “flip” more than 20 ridings across the country that year. 

Thanks in part to those efforts, Bellegarde’s years as AFN chief have run roughly parallel with those of Trudeau; the prime minister who has made Indigenous issues a bigger priority than any of his predecessors. 

Sitting in his soon-to-vacated office in Ottawa this past week, with time ticking down to the end of his long reign as AFN national chief, Bellegarde smiles at the memory of that first year after he was elected chief in December 2014. 

It’s a long way from there to the here and now, when Bellegarde is preoccupied with almost the opposite problem. In 2015, his prime concern was getting Indigenous people engaged in politics and democracy. In 2021, it’s the non-Indigenous population of Canada that he wants to get mobilized, as he and other leaders wonder how to seize a moment gripping the nation. “What’s changed is that Canadians now have opened their eyes,” Bellegarde says, reflecting on the past month of discovery — or rediscovery — of the truth about residential schools and the hundreds buried in unmarked graves around the country. 

“There’s this discourse in Canada, like people are willing to open their eyes now and have a tough conversation and see the truth in history.” 

But here is the question for Bellegarde — what exactly are non-Indigenous people being mobilized to do? Seven years ago, voting was a tangible thing he could ask people to do to close that famous gap; something real, visible and measurable on election day. 

If it is true that non-Indigenous Canadians are in a mood to do something, anything to reckon with the brutal history of residential schools, what action is Bellegarde urging them to take? 

“This is what I tell you to do,” he says. “Read the (Truth and Reconciliation) Commission’s report and get familiarized with the 94 calls to action. … Lobby! Help lobby and advocate to your member of Parliament to end the boil-water advisories, help lobby to the Pope to come to Canada, to apologize for the role of the Catholic Church. Lobby to do the research and investigation into the missing children and all the residential school sites.” 

Politely, tactfully, I ask: is that it? We talk about how this long last year of the pandemic has also been an exercise in mobilization of individuals. Fighting COVID was literally in people’s own hands, following public health measures, from wearing a mask to accepting huge limits on work and social life.

If Canada is in a moment of reconciliation, it seems that somehow there should be an equivalent call for action to citizens on individual, hands-on terms. Is it enough to ask them to lobby their governments and politicians to do something? 

Bellegarde considers the question. Yes, he says, this can work on an individual level. 

“Learn about First Nations’ culture, language, and dance, First Nations foods. You know, integration can work both ways. And so that’s something that individual people can do.” 

The chief has just returned from his home province of Saskatchewan and a Sun Dance ceremony there and his conversation is laced with the importance of connections between all of creation: between land and “two-legged” creatures (that’s we humans;) between the Earth and the stars; between Indigenous and non-Indigenous people. 

His talk of unity, ironically, comes just as the AFN is closing in on the last days of the election to choose his successor, which naturally is going to divide an organization that is notoriously fractious. Bellegarde’s main advice to his successor, whomever that turns out to be among the seven candidates, is simple. “AFN has to be united,” he says.

When I ask Bellegarde what his main job has been — managing the AFN or representing it to others, he doesn’t hesitate. Serving as a spokesman, he says, as the voice of the Indigenous community is clearly the priority for anyone who wants to lead this organization that says it speaks for more than 900,000 people living in 634 First Nation communities. 

“It has to be relevant. People need to see the relevancy of the AFN in order for it to be effective. We’re an advocacy organization and you advocate for policy and legislative change. And the most important thing you influence is that federal budgeting cycle every year.” 

It’s why he also smiles when presented with the familiar criticism — not unique to him, either — that this AFN chief got too close to the federal government, whose time in office has run in parallel to his own. Bellegarde has heard that before; so did the AFN chiefs who came before him. 

“You have to be able to communicate and collaborate and have access to the policy, legislative decision makers,” he says. “If you can’t do that, what good are you as a national team? How effective are you as national chief?” 

He also stresses that he is on good terms with all the federal political party leaders; not just Trudeau or his ministers. On the coffee table in front of him is a new pamphlet: an updated version of the “Closing the Gap” manifesto of 2015, which he’s been pressing into the hands of politicos of all stripes since 2019. It’s called “Honouring Promises” and runs to 16 pages of demands that the AFN wants to see in any party’s election platform. 

The whole debate around Canada Day and whether to celebrate it was not one on which Bellegarde wanted to take a side — not because it divided the political world, but because it was one on which chiefs of the AFN were not united either. It reminds him a bit of the debate around whether to vote in 2015. Some Indigenous people argued that elections — such as the one that may come again soon in Canada — have nothing to do with their own nations and democracy within them. None of their business — part of the non-Indigenous Canada so problematic through their history. 

Bellegarde has an easy answer for that. “I embrace dual citizenship,” he says. 

As he walks around the office that will soon belong to a new chief, he points out the photographs he will soon be taking down. There he is in Paris in late 2015, posing with Barack Obama while Trudeau takes a photo. They were all there for the talks that led to the Paris agreement on climate change Catherine McKenna, the minister who resigned this week and boasted that Paris agreement as one of her earliest victories, is in the shot too, as a newly sworn-in environment minister. In another photo on the AFN’s office wall, Bellegarde is posing with former finance minister Bill Morneau, focus of much of his lobbying efforts in the early years of the Trudeau government. 

He spoke to McKenna as she was resigning this week; both of them focused on turning a page. Not coincidentally, they both said they intend to spend the summer relaxing and considering what to do next. They are, in their own ways, snapshots themselves of an earlier era of Trudeau government. 

I ask Bellegarde how he’s changed since 2015. He has to think, then says: “I’ve learned to be more patient.” 

Source: https://www.thestar.com/politics/political-opinion/2021/07/04/perry-bellegarde-has-some-advice-for-non-indigenous-canadians.html?li_source=LI&li_medium=thestar_politics

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She Struggled To Reclaim Her Indigenous Name. She Hopes Others Have It Easier

2021/07/06 Leave a comment

Of interest:

For as long as she can remember, Danita Bilozaze knew that the name on her birth certificate, “Danita Loth,” didn’t reflect her Indigenous identity.

From the stories her mother recounted to her, she knew that Catholic missionaries had changed her family’s name. Her great-grandfather, a man known as Lor Bilozaze, was written into priests’ logs as “Loth Bilozaze.” Government record books in Canada ultimately dropped the “Bilozaze,” and Loth became their surname.

She never felt a connection with that name. But “Bilozaze,” which means “the makers” in her native Denesuline language, she said, is integral to the preservation of her identity and culture as a member of the Cold Lake First Nations.

“It means everything to me because it lines up with who I am,” she said. “I am an educator, I am a teacher, I am a baker, I’m an artist. I’m always, always, forever making things. So when you have something that was taken away from your family, like your birthright or your name and you have a chance to make that right for future generations, it means everything to take back what is rightfully mine.”

“Loth Bilozaze,” the name of Bilozaze’s great-grandfather, was changed to “Lor Bilozaze,” according to a photocopied document found in the Provincial Archives of Alberta. “Bilozaze” was later dropped from government records.

Provincial Archives of Alberta

Last year, the 49-year-old began an emotional and frustrating nine-month-long journey to officially change her name.

new policy that promotes name reclamation promises that those following in Bilozaze’s footsteps won’t have to face the same hurdles.

A step toward reconciliation

Earlier this month, federal officials in Canada announced a new policy process that allows Indigenous citizens to restore their names on government-issued identification, including passports, for free until May 2026.

It’s unclear how many Canadians, 5% of whom are Indigenous, will pursue name reclamation under the new policy.

Frank Deer, a research chair and associate professor in Indigenous education at the University of Manitoba, says that most First Nations tribal members have lost their original Indigenous names to history as a result of forced assimilation and poor government record-keeping.

Among native people who can’t reclaim their names because of inadequate records, Deer says there’s a growing interest in acquiring new Indigenous names that carry a meaningful connection to their communities.

“Many are actually not reclaiming a lost name,” he says. “They’re simply claiming a name.”

A history of “cultural genocide”

The new policy implements a six-year-old recommendation from the Truth and Reconciliation Commission. It’s known as Call to Action No. 17: An appeal to all levels of government to allow residential school survivors and their families to reclaim names changed by the residential schools.

The policy was unveiled against the backdrop of last month’s harrowing discovery of the remains of 215 Indigenous children in a mass grave at a former residential school in Kamloops, British Columbia.

“It was a very harsh reminder that as a country, we have to come to grips with the fact that the residential school system was something that could have and did occur in a country that prides itself on our diversity and our relationship with Indigenous peoples,” Citizenship Minister Marco Mendicino told NPR.

Between 1830 and 1998, Canadian governments and churches separated more than 150,000 native children from their parents and confined them to mandatory boarding schools. The Truth and Reconciliation Commission said the effort amounted to “cultural genocide.” There — at Indian residential schools like Blue Quills in Alberta, which Bilozaze’s grandmother attended — students were given Christian names, had their hair cut and their clothes replaced with uniforms, suffered physical and sexual abuse, and punished for speaking their own languages.

The commission estimated that over 4,000 children died while at the schools. The shocking discoveries have continued. A week after leaders of Indigenous groups said that at least 600 bodies, mostly those of children, had been found in unmarked graves outside another shuttered residential school near Grayson, Saskatchewan, 182 more human remains were found near a another former church-run school in Cranbrook, B.C.

In March 2020, Bilozaze was as immersed as ever in that history of cultural erasure. She had just completed her master’s degree in education after studying the revitalization of Indigenous languages and the reclamation of native identities. Yet when she was awarded her degree, her diploma did not reflect her roots. She wanted it changed to her Indigenous name.

She met few who understood what reconciliation should look like

Bilozaze thought the commission’s call to establish a name reclamation policy would make the process easier.

Yet, at every step she described in getting her name changed, she found ignorance around reconciliation.

“Instead of just going and doing this work, I now have to educate people along the way,” she said.

Her first step began last September with a visit to get her fingerprints taken at the federal police station near her home in Comox Valley, British Columbia. A clerk asked her to explain why the fees should be waived for her application.

So Bilozaze pulled up documents on her phone and began teaching the clerk a history lesson.

“Then I went and I sat in my car and cried,” Bilozaze said.

She would go through nine months of delays, anguish and repeating her story. Altogether, application fees can run upward of hundreds of dollars. Eventually, through petitions, she managed to get most of the charges reimbursed.

By winter, her pursuit stalled. Her certificate of name change — the document she needed in order to make revisions on official IDs — was held up at the Land Title and Survey Authority. When the document did arrive in her mailbox three months later, it appeared singed and wrinkled — rendering it void.

“At that point, I’ve got nothing to prove who I am,” she said.

So she went through the process again. She proceeded to get her land title as well as her three university degrees changed to her Indigenous name.

Then came the passport. Instead of enjoying their spring break this year, the teacher and her daughter drove the three hours from their home in Comox Valley to a passport office in Victoria to get their names changed.

That’s where she met Samantha MacPhail, a supervisor at Service Canada’s Citizen Services Branch. For the first time in the entire process, Bilozaze says she started to see things turn around. An apologetic MacPhail gave Bilozaze’s application her full attention, Bilozaze said.

Following daily updates from MacPhail, Bilozaze finally got her official passport on May 26.

A harrowing journey offers a crash course on cultural sensitivity

MacPhail worked to ensure her colleagues could learn from Bilozaze’s experience. Bilozaze’s fight to legally change her name has provided a teaching opportunity for some 1,000 employees within Service Canada as a part of workplace training programs on reconciliation.

According to Immigration, Refugees and Citizenship Canada, Bilozaze is the first person in the country to have her fees waived to get her passport changed to reflect her Indigenous name. Her 15-year-old daughter, Dani, is the second.

In an email last month, MacPhail thanked Bilozaze for letting her share her story, including on a call with leaders at the national level.

“Your story has continued to move others, both to tears and to action,” MacPhail wrote. “Because of your action and your bravery, Indigenous Canadians across the country will no longer walk into our offices and be met with a non-answer.”

Bilozaze said that other people in her Comox Valley community want to legally reclaim their names. “But of course, there’s fear,” she said on June 21, Canada’s Indigenous Peoples Day. “No one wants to have to push that hard.”

She’s a reluctant poster child in the protracted pursuit of Indigenous reconciliation. As Bilozaze said she told Service Canada when asked to share her experience: “If it’s going to help people like me, definitely use my story — only if it’s going to help those that are coming behind me to do the same thing.”

Source: She Struggled To Reclaim Her Indigenous Name. She Hopes Others Have It Easier

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Marche: If Canada wants to be healthy and decent and prosperous and stable, it needs to face its demons

2021/07/03 Leave a comment

One of the better commentaries. A friend suggested “the good, the bad and the ugly” which just about sums it up:

No country can be realistic about itself. Nations live by myths, both in the sense of collective stories that give meaning, and in the sense of lies. Ordinarily, the myths permeate the background of national life, unobserved and assumed. There are days when the myths go on display, like Canada Day, when everyone goes out and waves flags and talks about how lucky they are to live here. 

Then there are other days when the myths shatter, like when investigators discover the bodies of 751 Indigenous children in unmarked graves. This year the myth-displaying and the myth-shattering have come very close together, almost simultaneously. 

Canada is far from alone in finding an uncomfortable duality surrounding the stories it tells itself, a confusion of pride and horror. There’s a strange contradiction at play all around the world: The more successful a country is the less likely it is to celebrate itself. 

Anyone who has visited Germany over the past seventy years will have been overwhelmed by the sheer volume of historical memory to be consumed. Germans reckon with the evils of their past in a continuous way. It’s not just Holocaust memorials and museums. There are over 75,000 stumbling stones in Germany, small brass plaques on the streets each identifying a separate national disgrace — a family sent to a concentration camp, a business burned to the ground. Their confrontation with horror, their humility in facing it, has had serious political consequences. It is no coincidence that Germany has become the world’s leading democracy, one of the most stable, prosperous and decent nations in the world. They have put the spiritual work in. 

Contrast Germany with Britain. On June 25, British schools celebrated “One Britain One Nation Day” in which the Education Secretary encouraged all school age children to sing the “Strong Britain, Great Nation” song. “We are British and we have one dream,” it begins, and the chorus which repeats itself ad nauseam is “Strong Britain, Great nation!” The sheer creepiness of the totalitarian esthetic is grotesque. But I honestly felt sorry for the British after I heard “Strong Britain, Great Nation.” Somebody had to commission that piece of music. Somebody had to compose it. Somebody’s children had to sing it. It’s so humiliating for everyone involved. 

England has chosen to decline in a fit of make-believe Imperialist nostalgia, embodied perfectly by Prime Minister Boris Johnson. In 2016, 44 per cent of Britains agreed with the statement that the British Empire was “something to be proud of.” Through Brexit, they have paid a heavy price for their comforting myths of their own magnificence: a sharp decline in global influence, a shrinking economy and the instability of the Union itself. The contrast between the rhetoric and the reality is growing ever more extreme: Five years after their great splurge to “take back control,” they don’t even have control over shipments of sausages to Northern Ireland. I guess that’s why they need to sing ridiculous hymns to their own strength. 

It’s not that the Germans are somehow better people than the English. It’s not that Germany doesn’t have its own problems with nationalism. It’s that Germany has chosen to reckon with its own history problems rather than pretend them away. In the case of America, the matter is starker: Four years of “Make America Great Again” have led to a political system in mid-collapse. Hollering for American greatness led to suffering American catastrophe. 

What all of this shows is simple enough intellectually if hard to grasp emotionally: If you want your country to be healthy and decent and prosperous and stable, you should want it to face its demons. “I think Canada is a great historical achievement,” Alberta Premier Jason Kenney said recently. “It is an imperfect country, but it is still a great country, just as John Macdonald was an imperfect man but was still a great leader.” Kenney was not exactly wrong (the full text of his remarks is far more nuanced and reasonable than the reaction to the sound bite clips would lead anyone to believe) but, to me, the frame of his question is a false dichotomy: Every country is imperfect just as every person is imperfect. Facing the imperfections is what patriotism looks like, not turning away from them. The celebration and the confrontation must occur together to be meaningful.

Quite apart from the political future of Canada’s relationship to Indigenous communities, the process of truth and reconciliation is essential for our own survival. Every former residential school in this country should be a museum. Every school age child should visit one. These locations are the very black diamond of our national evil. We must face them not because we hate Canada but because we love it. The honour of this country is at stake, and Canadian honour is worth fighting for. It is our duty to fight for it. 

Four hundred thousand people are going to move to Canada next year. That’s not a myth. That’s a fact. They’re not moving here for the weather. There is a great deal in Canada that is lovable, but love comes at a cost. Let’s celebrate this country, but quietly this year. Let’s celebrate, but remember.

Source: https://www.thestar.com/news/canada/analysis/2021/07/01/if-canada-wants-to-be-healthy-and-decent-and-prosperous-and-stable-it-needs-to-face-its-demons.html?li_source=LI&li_medium=thestar_recommended_for_you

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Residential Schools: Now ain’t the time for your tears

2021/06/29 Leave a comment

Good overview of all the times Canadians were informed about what happened in residential schools:

In 1964 Bob Dylan released The Lonesome Death of Hattie Carrol, one of his masterworks. The song chronicles the circumstances of the atrocious murder of an African American woman and the hypocrisy of the society that produced her killer.

As the horrifying revelations from Kamloops and Cowessess of graves at the sites of former residential schools have unfolded I am reminded of Dylan’s refrain aimed at mainstream American society:

“Take the rag away from your face, now ain’t the time for your tears.”

Surely just like many Americans who were bystanders on civil rights in America, too many non-Indigenous Canadians have turned a blind eye to the grotesque injustices of the residential school system for decades.

As a non-Indigenous person of English and Italian background I have no difficulty describing myself as a settler in these lands. As an educator and storyteller I have attempted to inform myself about the Indigenous history of Canada. This is an extremely painful moment for many, particularly Indigenous people. What it is not, is surprising.

I am appalled to hear in 2021 many Canadians who claim to be well meaning and would self-identify as progressives state that they ‘didn’t know’ about residential schools.

Really?

“Now ain’t the time for your tears.”

As early as the 1860s, people like Florence Nightingale were calling attention to the atrocious death rates in state-run boarding schools for Indigenous children.

Federal medical inspector Peter Henderson Bryce exposed horrific conditions and high death tolls in residential schools prior to the First World War. His book The Story of a National Crime: An Appeal for Justice to the Indians of Canada published almost a century ago garnered parliamentary and press attention, but little political action.

Conservative and Liberal governments, with the willing cooperation of senior civil servants like Duncan Campbell Scott, better known to Canadians at the time as an admirable poet, journalist and musician, worked assiduously to pursue residential school policy and stifle whistleblowers like Bryce. Despite Scott’s reluctance to engage in full scale residential school reform, he contributed the following to Canada And Its Provinces in 1914 about the beginnings of the residential school system:

“The well-known predisposition of Indians to tuberculosis resulted in a very large percentage of deaths among the pupils. They were housed in buildings not carefully designed for school purposes, and these buildings became infected and dangerous to the inmates. It is quite within the mark to say that fifty per cent of the children who passed through these schools did not live to benefit from the education which they had received therein.”

Over the last several decades writers including Olive Patricia Dickason, John S. Milloy, J.R. Miller, E. Brian Titley and Richard Wagamese documented the residential school horrors. Since the 1960s several acclaimed filmmakers including Hugh Brody, Gil Cardinal, Nadia McLaren, Alanis Obomsawin and Loretta Sarah Todd have explored the issue with intelligence and passion. All these works have been readily available to Canadians.

In 1996 The Royal Commission on Aboriginal Peoples led by co-chairs Georges Erasmus, former National Chief of the Assembly of First Nations and Justice René Dussault tabled a comprehensive investigation on many issues including the history, impact and legacy of residential schools.

In 2015, Truth And Reconciliation Canada led by Justice Murray Sinclair issued its own extraordinarily detailed report on the system. Sinclair and his team stated clearly there were unmarked graves waiting to be found.

Just two years ago The National Inquiry into Missing and Murdered Indigenous Women and Girls sadly documented a saga of injustice for many women, some of whom or whose families, had been harmed by the residential school experience. Chief Commissioner Marion Buller and her team asserted categorically based on their investigation that Canada’s assault on Indigenous women and girls was genocide.

It is disingenuous at best for any reasonably educated Canadian to excuse her or his self with the ‘I didn’t know’ refrain in regards to residential schools. Like the architects of Canadian “Indian” policy from the late 19th and early 20th centuries too many of us were prepared to see Indigenous people as marginal and their negative experiences as regrettable, but inevitable collateral damage on the path to Canadian civilization, economic development and expansion.

In June 2015, Buffy Sainte-Marie performed in downtown Ottawa on the occasion of the release of the Truth and Reconciliation report. Before beginning to play, she clearly stated an unwelcome truth. Ms. Sainte-Marie said Canadians had every means to learn the truth about residential schools for a long time.

When I began my career in the 1980s, many of my journalistic colleagues were preoccupied with injustices in El Salvador, Nicaragua or South Africa. There was much less concern about conditions in Chisasibi, New Ayainsh, Pangnirtung, Sheshatshiu or Temagami even though many of the same issues of decolonization, brutality and mismanagement were in play domestically rather than in exotic foreign lands. It seemed to me then, as it still does, that too many Canadians would rather focus on injustice and benighted thinking abroad rather than in their own community.

Today some politicians want us to believe that residential schools are behind us, part of the past. Current prime minster Justin Trudeau presents himself as a champion of Indigenous rights. Critics such as Indigenous children’s advocate Cindy Blackstock beg to differ. Mr. Trudeau would do well at this time to better historicize the enduring role played by governments led by his Liberal party in residential school management in cooperation with several Christian churches.

At a recent virtual meeting in the aftermath of the revelations concerning the Kamloops 215 Anishinaabe Elder Edna Manitowabi, professor emerita of Indigenous Studies at Trent University, a residential school survivor and cultural worker, implored her audience that it was time for the truth to come out:

“I ask the citizens of this country. It is time to do something. It is a heavy thing, a crime, a national crime.”

At the conclusion of The Lonesome Death of Hattie Carroll, Mr. Dylan sings:

“Bury the rag deep in your face, for now’s the time for your tears.”

In our current national tragedy, tears, especially Indigenous tears, are understandable, but as Dr. Manitowabi asserted the hard, painful, vitally important work of truth recognition must begin in earnest for many non-Indigenous Canadians.

James Cullingham is an adjunct graduate faculty member of Canadian Studies and Indigenous Studies at Trent University, a professor at Seneca College and president of Tamarack Productions in Nogojiwanong – Peterborough Ontario. He directed and produced Duncan Campbell Scott – The Poet and The Indians (Tamarack-NFB 1995). This autumn he will release a book Two Dead White Men – Duncan Campbell Scott, Jacques Soustelle and the Failure of  Indigenous Policy and a documentary film The Cost of Freedom – Refugee Journalists in Canada.

Source: http://activehistory.ca/2021/06/now-aint-the-time-for-your-tears/

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Canada’s tragic residential-school reckoning could be grim harbinger for U.S.

2021/06/29 Leave a comment

Of note. Will reinforce efforts here I suspect:

It took just two weeks for the first Indigenous cabinet member in American history to publicly express her deep personal dismay at the grim residential school revelations emanating from north of the border.

It was only another 11 days before Deb Haaland, one of the first Native Americans ever elected to Congress and President Joe Biden’s newly appointed secretary of the interior, took matters into her own hands.

“The department shall undertake an investigation of the loss of human life and the lasting consequences of residential Indian boarding schools,” Haaland wrote in a memo last week.

“Only by acknowledging the past can we work toward a future we are all proud to embrace.”

In geopolitical terms, the time between Haaland’s June 22 memo and May 27 — the day a B.C. First Nation announced the grim discovery of the remains of 215 children at a former residential school — was the blink of an eye.

Rarely do developments on Canadian soil prompt such rapid, dramatic policy decisions in the U.S., a telling measure of magnitude for what Haaland’s investigation may uncover in a country where Indigenous issues are seldom considered front-page news.

“There is a reckoning happening,” said Chase Iron Eyes, a prominent U.S. Indigenous activist and lead counsel for the North Dakota-based Lakota People’s Law Project.

“They don’t teach this in schools — not in Canadian schools, not in American schools — that there are mass graves of children at church-run, government-sponsored residential schools and boarding schools.

“And now we’re no longer able to hide from those truths.”

Haaland’s own heritage doubtless helped move things along.

“My great-grandfather was taken to Carlisle Indian School in Pennsylvania,” Haaland wrote in a moving column in the Washington Post this month that opened with the news out of Canada.

“Its founder coined the phrase, ‘Kill the Indian, and save the man,’ which genuinely reflects the influences that framed these policies at the time.”

It’s a chilling echo of words frequently attributed to Canada’s first prime minister, Sir John A. Macdonald — “take the Indian out of the child” — in his 19th century defence of Canada’s residential school system.

The similarities between the systems that existed in Canada and the U.S. likely don’t stop there.

“I think the scale, in terms of sheer numbers, is fairly comparable,” said Circe Sturm, an anthropology professor and Indigenous issues specialist at the University of Texas at Austin.

By the turn of the century, after the U.S. Bureau of Indian Affairs had taken over Indigenous schooling from the Christian missionaries who started the effort, the department was operating 147 day schools and 81 boarding schools on U.S. reservations, and another 25 boarding schools off-reserve, Sturm said.

In Canada, an estimated 150,000 Indigenous children are believed to have attended one of about 150 residential schools that operated between the 1880s and when the last one closed in 1996.

Haaland’s “Indian Boarding School Initiative” will seek to identify all of the schools that were part of the program, with a particular emphasis on “any records relating to cemeteries or potential burial sites … which may later be used to assist in locating unidentified human remains.”

The department will also liaise with Indigenous communities across the U.S., including in Alaska and Hawaii, on how best to handle any such remains, with plans for a final report by April of next year.

“Many who survived the ordeal returned home changed in unimaginable ways, and their experiences still resonate across the generations,” Haaland wrote.

“The work outlined will shed light on the scope of that impact.”

The potential scale of the situation in Canada took a dramatic turn Thursday when the Cowessess First Nation announced the discovery of what are believed to be 751 unmarked graves at the site of the former Marieval Indian Residential School on southern Saskatchewan.

That news generated uncommon media interest Friday in the U.S., where the Post played it on the front page and the New York Times devoted a full inside page to coverage of the discovery, as well as Haaland’s announcement.

Sturm demurred when asked whether she expects broad change in U.S. attitudes toward Indigenous Peoples on a scale comparable to last year’s social upheaval in the wake of the death of George Floyd.

“I suspect that many Americans will struggle with the hard truth about the founding of this country — some by choosing to ignore it, others with guilt and anger,” she said.

“But because we are talking about the senseless death of children, there is a good chance that a significant number of Americans would be moved enough to insist on action.”

If such discoveries are what it takes to finally end public complacency about the plight of Indigenous Peoples in Canada, so be it, Prime Minister Justin Trudeau suggested Friday.

The federal government intends to help with “the healing and the fixing of the generations of trauma that Canadians have all too often turned an eye from, all too often shrugged away from,” Trudeau said.

“And if it took discovering these graves for Canadians to wake up to how much we need to continue to do, then that perhaps gives us a starting point to continue to do even more.”‘

Indigenous leaders in Canada have been pressing Trudeau to secure an apology, on Canadian soil, from Pope Francis himself for the role the Catholic Church played in operating residential schools.

Those demands — which Trudeau repeated again Friday — have so far gone unheeded. But they may carry more weight if, in the fullness of time, Biden is in a position to join the call.

“I think Trudeau and Biden together is a stronger force than either of them alone. I do believe that,” Iron Eyes said.

“We need those calls to come from within the Christian community, because those ‘ideals’ upon which these countries were founded were very much informed by Christian and Western theology and world views.”

Source: Canada’s tragic residential-school reckoning could be grim harbinger for U.S.

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Ivison: O’Toole’s pro-Canada speech may resonate with voters tired of apologies

2021/06/25 Leave a comment

Ivison’s take. We shall see.

Of course, it was Conservative governments that started the trend, Mulroney’s apology to Japanese Canadians (and “drive-by” apology to Italian Canadians), and Harper government apologies to Chinese Canadians and a “drive-by” apology to Sikh Canadians, and the most significant, the apology to Indigenous peoples for residential schools. The Liberal government just extended the practice (in contrast to earlier Liberal governments).

The Australian equivalent to “sack-cloth and ashes” is the “black armband” portrayal of history.

That being said, there is a balance between recognizing and acknowledging the negative aspects of our history and present without acknowledging the positive ones:

Erin O’Toole’s leadership pledge to “take back Canada” was viciously lampooned. “Indigenous folks, did you hear Erin O’Toole wants to give you your land back,” quipped one social media satirist.

The slogan may have helped O’Toole get elected leader but its Trumpian undercurrent ensured it was retired after he decided to present a more moderate image to Canadians.

Source: O’Toole’s pro-Canada speech may resonate with voters tired of apologies

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US to review Native American boarding schools’ dark history

2021/06/24 Leave a comment

Of note as USA also confronts this sad part of its history:

The federal government will investigate its past oversight of Native American boarding schools and work to “uncover the truth about the loss of human life and the lasting consequences” of policies that over the decades forced hundreds of thousands of children from their families and communities, U.S. Interior Secretary Deb Haaland announced Tuesday.

The unprecedented work will include compiling and reviewing records to identify past boarding schools, locate known and possible burial sites at or near those schools, and uncover the names and tribal affiliations of students, she said.

“To address the intergenerational impact of Indian boarding schools and to promote spiritual and emotional healing in our communities, we must shed light on the unspoken traumas of the past no matter how hard it will be,” Haaland said.

A member of New Mexico’s Laguna Pueblo and the first Native American to serve as a Cabinet secretary, Haaland outlined the initiative while addressing members of the National Congress of American Indians during the group’s midyear conference.

She said the process will be long, difficult and painful and will not undo the heartbreak and loss endured by many families.

Starting with the Indian Civilization Act of 1819, the U.S. enacted laws and policies to establish and support Indian boarding schools across the nation. For over 150 years, Indigenous children were taken from their communities and forced into boarding schools that focused on assimilation.

Haaland talked about the federal government’s attempt to wipe out tribal identity, language and culture and how that past has continued to manifest itself through long-standing trauma, cycles of violence and abuse, premature deaths, mental health issues and substance abuse.

The recent discovery of children’s remains buried at the site of what was once Canada’s largest Indigenous residential school has magnified interest in the troubling legacy both in Canada and the United States.

In Canada, more than 150,000 First Nations children were required to attend state-funded Christian schools as part of a program to assimilate them into society. They were forced to convert to Christianity and were not allowed to speak their languages. Many were beaten and verbally abused, and up to 6,000 are said to have died.

After reading about the unmarked graves in Canada, Haaland recounted her own family’s story in a recent opinion piece published by the Washington Post.

Haaland cited statistics from the National Native American Boarding School Healing Coalition, which reported that by 1926, more than 80% of Indigenous school-age children were attending boarding schools that were run either by the federal government or religious organizations. Besides providing resources and raising awareness, the coalition has been working to compile additional research on U.S. boarding schools and deaths that many say is sorely lacking.

Interior Department officials said aside from trying to shed more light on the loss of life at the boarding schools, they will be working to protect burial sites associated with the schools and will consult with tribes on how best to do that while respecting families and communities.

As part of the initiative, a final report from agency staff is due by April 1, 2022.

Chuck Hoskin Jr., principal chief of the Cherokee Nation in Oklahoma, which had about 80 boarding schools, called the announcement encouraging and said anything that can be done to address those “troubling chapters of history” is a positive thing.

“I hope we don’t discover gruesome incidents like were discovered in Canada. I just think it’s good in this country to have conversations about what happened to Native American children,” Hoskin said.

Navajo Nation President Nez also offered his support for the initiative, noting discrimination against Native Americans continues today on many fronts — from voter suppression to high numbers of missing and murdered people.

“Last week, Congress and President Biden established ‘Juneteenth’ as a national holiday, in observance of the end of slavery, which I fully support as a means to healing the African American community,” Nez said. “Now, from my perspective as a Navajo person, there are so many atrocities and injustices that have been inflicted upon Native Americans dating back hundreds of years to the present day that also require national attention, so that the American society in general is more knowledgeable and capable of understanding the challenges that we face today.”

This is not the first time the federal government has attempted to acknowledge what Haaland referred to as a “dark history.”

More than two decades ago, Assistant Secretary of Indian Affairs Kevin Gover issued an apology for the emotional, psychological, physical and spiritual violence committed against children at the off-reservation schools. Then in 2009, President Barack Obama quietly signed off on an apology of sorts that was buried deep in a multibillion-dollar defense spending bill; the language had been watered down from the original legislation introduced years earlier.

Source: US to review Native American boarding schools’ dark history

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Rioux: L’assimilation

2021/06/19 Leave a comment

All too true in the early days but unclear whether the early largely peaceful environment would have survived if France had remained an imperial power in North America and had evolved from the fur trade to agriculture. After all, the early days of the British empire in Canada were also based on the fur trade and cooperation with Indigenous peoples:

« La civilisation espagnole a écrasé l’Indien ; la civilisation anglaise l’a méprisé et négligé ; la civilisation française l’a étreint et chéri ».

— Francis Parkman

Nous vivons une étrange époque où l’humanité se rêve une et indivisible avec tout ce que cela recèle d’esprit totalitaire. Les Américains ont été esclavagistes, voilà que les Occidentaux se bousculent comme des enfants à la maternelle pour crier : « Moi aussi ! » L’impérialisme américain fait son mea culpa et, dans tous les stades du monde, on met le genou par terre.

Rien de tel pour éradiquer un peuple que de supprimer son histoire propre. Si la citation de l’historien américain Francis Parkman est réductrice, elle a l’avantage de montrer que nous n’avons pas tous eu la même histoire. À l’heure où l’on s’interroge sur les pensionnats autochtones qui ont eu pour mission d’assimiler les Amérindiens du Canada, il n’est pas inutile de donner la parole, non plus aux militants, mais aux historiens. Nombreux sont ceux qui ont estimé que, même si le choc civilisationnel a été partout le même, les colonisateurs français n’ont pas eu le même rapport aux Autochtones que les colonisateurs espagnols et anglais.

C’est la thèse que défend notamment le biographe américain de Champlain David Hackett Fischer. On connaît la célèbre citation du fondateur de Québec rapportée par le jésuite Paul Le Jeune : « Nos garçons se marieront à vos filles, et nous ne ferons plus qu’un seul peuple. » De l’alliance avec le chef montagnais Anadabijou (1603) à la Grande Paix de Montréal à laquelle participèrent une quarantaine de tribus (1701), les Français n’auront eu de cesse de nouer des alliances avec les Amérindiens et d’apprendre leurs langues pour explorer le continent. Exégète de Champlain et responsable de ses œuvres complètes, l’historien français Éric Thierry voit dans celui-ci un humaniste.

D’autres historiens ont souligné que ces alliances étaient une nécessité compte tenu de la faiblesse démographique de la colonisation française. Reste que, contrairement aux colons anglais, les Français se sont alliés aux Amérindiens au point de former au Manitoba une nation métisse, « seule société où Blancs et Amérindiens réussiront à vivre ensemble », écrit Denys Delâge (Le pays renversé, Boréal). Et l’historien de conclure que si « le pouvoir politique canadien » écrasa la société métisse au XIXe siècle, c’est qu’« elle était son antithèse. »

Sans prétendre à une quelconque supériorité morale, des auteurs comme Gilles Havard ont montré que les Français d’Ancien Régime ont cultivé avec les Amérindiens certaines affinités qu’on ne retrouve pas chez le conquérant anglais où le capitalisme était déjà plus avancé et les rapports plus contractuels. Pensons au goût des festins, au sens de l’honneur, du sacrifice, de l’apparat et à l’importance des cadeaux, de la parole et des discours. De Radisson, surnommé l’« Indien blanc », au baron de Saint-Castin, devenu chef Mic Mac, l’histoire unique en Amérique de ces mœurs partagées émaille les récits des voyageurs de l’époque.

« Si tous les Européens partageaient un sentiment de supériorité culturelle vis-à-vis des Indiens et si le désir d’assimilation reposait partout sur la négation de l’Autre […] la Nouvelle-France ne s’en ouvrait pas moins aux Indiens, les intégrait dans son système politico-culturel, quand les colonies anglaises bien souvent les excluaient », écrit Gilles Havard (Histoire de l’Amérique française, Flammarion).

La Conquête aura donc sur eux des conséquences terribles, souligne Denis Vaugeois : « Aussi longtemps que la rivalité anglo-française avait duré en Amérique du Nord, les Indiens […] avaient eu une carte à jouer. En quelque sorte, ils détenaient une forme de balance du pouvoir. Dans les années qui suivirent, ils étaient à la merci du vainqueur. […] Ils sont devenus tout simplement encombrants. » (L’impasse amérindienne, Septentrion).

S’instaura alors une forme d’apartheid où l’Indien deviendra un être inférieur, pupille de l’État colonial britannique. Dès le rapport Darling (1828), les pensionnats sont promus dans le but de sédentariser, « civiliser » et assimiler les Autochtones qui sont alors encore semi-nomades. Avant d’être reprise par la Loi sur les Indiens, trois commissions d’enquête viendront confirmer cette véritable politique d’assimilation dont l’esprit est identique à celle que Lord Durham avait préconisée pour les Canadiens français.

Est-ce un hasard si ces pensionnats furent si peu nombreux au Québec où, à deux exceptions, ils n’apparurent que dans les années 1950 ? Les conditions matérielles y seront donc bien meilleures et leur durée de vie très courte. Ce qui n’exonère évidemment personne, notamment les Oblats actifs ailleurs au Canada, des sévices qui purent y être commis. Les 38 morts recensés au Québec semblent sans commune mesure avec les 4134 recensés au Canada Anglais. Dans son livre Histoire des pensionnats indiens catholiques au Québec (PUM), Henri Goulet offre un portrait beaucoup plus nuancé que ce qu’on peut lire dans les médias. L’histoire de cette époque reste pourtant largement à écrire.

Mais, ce serait se leurrer que de s’imaginer que cette politique d’assimilation inscrite dans l’ADN du Canada est chose du passé. La détresse des peuples autochtones ainsi que l’assimilation florissante des jeunes Québécois dans les cégeps anglais en sont la preuve éloquente. Des pensionnats autochtones à l’Université Concordia, le résultat est le même : l’assimilation !

Source:

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