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For over a century, the central goals of Canada’s Aboriginal policy were to eliminate Aboriginal governments; ignore Aboriginal rights; terminate the Treaties; and, through a process of assimilation, cause Aboriginal peoples to cease to exist as distinct legal, social, cultural, religious, and racial entities in Canada. The establishment and operation of residential schools were a central element of this policy, which can best be described as “cultural genocide.”
Physical genocide is the mass killing of the members of a targeted group, and biological genocide is the destruction of the group’s reproductive capacity. Cultural genocide is the destruction of those structures and practices that allow the group to continue as a group. States that engage in cultural genocide set out to destroy the political and social institutions of the targeted group. Land is seized, and populations are forcibly transferred and their movement is restricted. Languages are banned. Spiritual leaders are persecuted, spiritual practices are forbidden, and objects of spiritual value are confiscated and destroyed. And, most significantly to the issue at hand, families are disrupted to prevent the transmission of cultural values and identity from one generation to the next.
In its dealing with Aboriginal people, Canada did all these things.
Canada asserted control over Aboriginal land. In some locations, Canada negotiated Treaties with First Nations; in others, the land was simply occupied or seized. The negotiation of Treaties, while seemingly honourable and legal, was often marked by fraud and coercion, and Canada was, and remains, slow to implement their provisions and intent.1
On occasion, Canada forced First Nations to relocate their reserves from agriculturally valuable or resource-rich land onto remote and economically marginal reserves.2
Without legal authority or foundation, in the 1880s Canada instituted a “pass system” that was intended to confine First Nations people to their reserves.3
Canada replaced existing forms of Aboriginal government with relatively powerless band councils whose decisions it could override and whose leaders it could depose.4 In the process, it disempowered Aboriginal women, who had held significant influence and powerful roles in many First Nations, including the Mohawks, the Carrier, and Tlingit.5 Canada denied the right to participate fully in Canadian political, economic, and social life to those Aboriginal people who refused to abandon their Aboriginal identity.6
[IMAGE: Alert Bay, British Columbia, school, 1885. The federal government has estimated that over 150,000 students attended Canada’s residential schools. Library and Archives Canada, George Dawson, PA-037934.]
Canada outlawed Aboriginal spiritual practices, jailed Aboriginal spiritual leaders, and confiscated sacred objects.7
And, Canada separated children from their parents, sending them to residential schools. This was done not to educate them, but primarily to break their link to their culture and identity. In justifying the government’s residential school policy, Canada’s first prime minister, Sir John A. Macdonald, told the House of Commons in 1883:
When the school is on the reserve the child lives with its parents, who are savages; he is surrounded by savages, and though he may learn to read and write his habits, and training and mode of thought are Indian. He is simply a savage who can read and write. It has been strongly pressed on myself, as the head of the Department, that Indian children should be withdrawn as much as possible from the parental influence, and the only way to do that would be to put them in central training industrial schools where they will acquire the habits and modes of thought of white men.8
These measures were part of a coherent policy to eliminate Aboriginal people as distinct peoples and to assimilate them into the Canadian mainstream against their will. Deputy Minister of Indian Affairs Duncan Campbell Scott outlined the goals of that policy in 1920, when he told a parliamentary committee that “our object is to continue until there is not a single Indian in Canada that has not been absorbed into the body politic.”9 These goals were reiterated in 1969 in the federal government’s Statement on Indian Policy (more often referred to as the “White Paper”), which sought to end Indian status and terminate the Treaties that the federal government had negotiated with First Nations.10
The Canadian government pursued this policy of cultural genocide because it wished to divest itself of its legal and financial obligations to Aboriginal people and gain control over their land and resources. If every Aboriginal person had been “absorbed into the body politic,” there would be no reserves, no Treaties, and no Aboriginal rights.
Residential schooling quickly became a central element in the federal government’s Aboriginal policy. When Canada was created as a country in 1867, Canadian churches were already operating a small number of boarding schools for Aboriginal people. As settlement moved westward in the 1870s, Roman Catholic and Protestant missionaries established missions and small boarding schools across the Prairies, in the North, and in British Columbia. Most of these schools received small, per-student grants from the federal government. In 1883, the federal government moved to establish three, large, residential schools for First Nation children in western Canada. In the following years, the system grew dramatically. According to the Indian Affairs annual report for 1930, there were eighty residential schools in operation across the country.11 The Indian Residential Schools Settlement Agreement provided compensation to students who attended 139 residential schools and residences.12 The federal government has estimated that at least 150,000 First Nation, Métis, and Inuit students passed through the system.13
Roman Catholic, Anglican, United, Methodist, and Presbyterian churches were the major denominations involved in the administration of the residential school system. The government’s partnership with the churches remained in place until 1969, and, although most of the schools had closed by the 1980s, the last federally supported residential schools remained in operation until the late 1990s.
For children, life in these schools was lonely and alien. Buildings were poorly located, poorly built, and poorly maintained. The staff was limited in numbers, often poorly trained, and not adequately supervised. Many schools were poorly heated and poorly ventilated, and the diet was meagre and of poor quality. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. The educational goals of the schools were limited and confused, and usually reflected a low regard for the intellectual capabilities of Aboriginal people. For the students, education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers.
[IMAGE: The Mission, British Columbia, school opened in the early 1860s and remained in operation until 1984. Mission Community Archives.]
In establishing residential schools, the Canadian government essentially declared Aboriginal people to be unfit parents. Aboriginal parents were labelled as being indifferent to the future of their children—a judgment contradicted by the fact that parents often kept their children out of schools because they saw those schools, quite accurately, as dangerous and harsh institutions that sought to raise their children in alien ways. Once in the schools, brothers and sisters were kept apart, and the government and churches even arranged marriages for students after they finished their education.
The residential school system was based on an assumption that European civilization and Christian religions were superior to Aboriginal culture, which was seen as being savage and brutal. Government officials also were insistent that children be discouraged—and often prohibited—from speaking their own languages. The missionaries who ran the schools played prominent roles in the church-led campaigns to ban Aboriginal spiritual practices such as the Potlatch and the Sun Dance (more properly called the “Thirst Dance”), and to end traditional Aboriginal marriage practices. Although, in most of their official pronouncements, government and church officials took the position that Aboriginal people could be civilized, it is clear that many believed that Aboriginal culture was inherently inferior.
[IMAGE: The goal of residential schooling was to separate children from their families, culture, and identity. Saskatchewan Archives Board, R-A2690.]
This hostility to Aboriginal cultural and spiritual practice continued well into the twentieth century. In 1942, John House, the principal of the Anglican school in Gleichen, Alberta, became involved in a campaign to have two Blackfoot chiefs deposed, in part because of their support for traditional dance ceremonies.14 In 1947, Roman Catholic official J. O. Plourde told a federal parliamentary committee that since Canada was a Christian nation that was committed to having “all its citizens belonging to one or other of the Christian churches,” he could see no reason why the residential schools “should foster aboriginal beliefs.”15 United Church official George Dorey told the same committee that he questioned whether there was such a thing as “native religion.”16
Into the 1950s and 1960s, the prime mission of residential schools was the cultural transformation of Aboriginal children. In 1953, J. E. Andrews, the principal of the Presbyterian school in Kenora, Ontario, wrote that “we must face realistically the fact that the only hope for the Canadian Indian is eventual assimilation into the white race.”17 In 1957, the principal of the Gordon’s Reserve school in Saskatchewan, Albert Southard, wrote that he believed that the goal of residential schooling was to “change the philosophy of the Indian child. In other words since they must work and live with ‘whites’ then they must begin to think as ‘whites.’” Southard said that the Gordon’s school could never have a student council, since “in so far as the Indian understands the department’s policy, he is against it.”18 In a 1958 article on residential schools, senior Oblate Andre Renaud echoed the words of John A. Macdonald, arguing that when students at day schools went back to their “homes at the end of the school day and for the weekend, the pupils are re-exposed to their native culture, however diluted, from which the school is trying to separate them.” A residential school, on the other hand, could “surround its pupils almost twenty-four hours a day with non-Indian Canadian culture through radio, television, public address system, movies, books, newspapers, group activities, etc.”19
Despite the coercive measures that the government adopted, it failed to achieve its policy goals. Although Aboriginal peoples and cultures have been badly damaged, they continue to exist. Aboriginal people have refused to surrender their identity. It was the former students, the Survivors of Canada’s residential schools, who placed the residential school issue on the public agenda. Their efforts led to the negotiation of the Indian Residential Schools Settlement Agreement that mandated the establishment of a residential school Truth and Reconciliation Commission of Canada (TRC). The Survivors acted with courage and determination. We should do no less. It is time to commit to a process of reconciliation. By establishing a new and respectful relationship, we restore what must be restored, repair what must be repaired, and return what must be returned.
To some people, reconciliation is the re-establishment of a conciliatory state. However, this is a state that many Aboriginal people assert never has existed between Aboriginal and non-Aboriginal people. To others, reconciliation, in the context of Indian residential schools, is similar to dealing with a situation of family violence. It’s about coming to terms with events of the past in a manner that overcomes conflict and establishes a respectful and healthy relationship among people, going forward. It is in the latter context that the Truth and Reconciliation Commission of Canada has approached the question of reconciliation.
To the Commission, reconciliation is about establishing and maintaining a mutually respectful relationship between Aboriginal and non-Aboriginal peoples in this country. In order for that to happen, there has to be awareness of the past, acknowledgement of the harm that has been inflicted, atonement for the causes, and action to change behaviour.
[IMAGE: Survivors’ Sharing Circle at Truth and Reconciliation Commission Manitoba National Event, June 2010.]
We are not there yet. The relationship between Aboriginal and non-Aboriginal peoples is not a mutually respectful one. But, we believe we can get there, and we believe we can maintain it. Our ambition is to show how we can do that.
In 1996, the Report of the Royal Commission on Aboriginal Peoples urged Canadians to begin a national process of reconciliation that would have set the country on a bold new path, fundamentally changing the very foundations of Canada’s relationship with Aboriginal peoples. Much of what the Royal Commission had to say has been ignored by government; a majority of its recommendations were never implemented. But the report and its findings opened people’s eyes and changed the conversation about the reality for Aboriginal people in this country.
In 2015, as the Truth and Reconciliation Commission of Canada wraps up its work, the country has a rare second chance to seize a lost opportunity for reconciliation. We live in a twenty-first-century global world. At stake is Canada’s place as a prosperous, just, and inclusive democracy within that global world. At the TRC’s first National Event in Winnipeg, Manitoba, in 2010, residential school Survivor Alma Mann Scott said,
The healing is happening—the reconciliation.… I feel that there’s some hope for us not just as Canadians, but for the world, because I know I’m not the only one. I know that Anishinaabe people across Canada, First Nations, are not the only ones. My brothers and sisters in New Zealand, Australia, Ireland—there’s different areas of the world where this type of stuff happened.… I don’t see it happening in a year, but we can start making changes to laws and to education systems … so that we can move forward.20
Reconciliation must support Aboriginal peoples as they heal from the destructive legacies of colonization that have wreaked such havoc in their lives. But it must do even more. Reconciliation must inspire Aboriginal and non-Aboriginal peoples to transform Canadian society so that our children and grandchildren can live together in dignity, peace, and prosperity on these lands we now share.
The urgent need for reconciliation runs deep in Canada. Expanding public dialogue and action on reconciliation beyond residential schools will be critical in the coming years. Although some progress has been made, significant barriers to reconciliation remain. The relationship between the federal government and Aboriginal peoples is deteriorating. Instead of moving towards reconciliation, there have been divisive conflicts over Aboriginal education, child welfare, and justice.21 The daily news has been filled with reports of controversial issues ranging from the call for a national inquiry on violence towards Aboriginal women and girls to the impact of the economic development of lands and resources on Treaties and Aboriginal title and rights.22 The courts continue to hear Aboriginal rights cases, and new litigation has been filed by Survivors of day schools not covered under the Indian Residential Schools Settlement Agreement, as well as by victims of the “Sixties Scoop,” which was a child-welfare policy that removed Aboriginal children from their homes and placed them with non-Aboriginal families.23 The promise of reconciliation, which seemed so imminent back in 2008 when the prime minister, on behalf of all Canadians, apologized to Survivors, has faded.
Too many Canadians know little or nothing about the deep historical roots of these conflicts. This lack of historical knowledge has serious consequences for First Nations, Inuit, and Métis peoples, and for Canada as a whole. In government circles, it makes for poor public policy decisions. In the public realm, it reinforces racist attitudes and fuels civic distrust between Aboriginal peoples and other Canadians.24 Too many Canadians still do not know the history of Aboriginal peoples’ contributions to Canada, or understand that by virtue of the historical and modern Treaties negotiated by our government, we are all Treaty people. History plays an important role in reconciliation; to build for the future, Canadians must look to, and learn from, the past.
As Commissioners, we understood from the start that although reconciliation could not be achieved during the TRC’s lifetime, the country could and must take ongoing positive and concrete steps forward. While the Commission has been a catalyst for deepening our national awareness of the meaning and potential of reconciliation, it will take many heads, hands, and hearts, working together, at all levels of society to maintain momentum in the years ahead. It will also take sustained political will at all levels of government and concerted material resources.
The thousands of Survivors who publicly shared their residential school experiences at TRC events in every region of this country have launched a much-needed dialogue about what is necessary to heal themselves, their families, communities, and the nation. Canadians have much to benefit from listening to the voices, experiences, and wisdom of Survivors, Elders, and Traditional Knowledge Keepers—and much more to learn about reconciliation. Aboriginal peoples have an important contribution to make to reconciliation. Their knowledge systems, oral histories, laws, and connections to the land have vitally informed the reconciliation process to date, and are essential to its ongoing progress.
At a Traditional Knowledge Keepers Forum sponsored by the TRC, Anishinaabe Elder Mary Deleary spoke about the responsibility for reconciliation that both Aboriginal and non-Aboriginal people carry. She emphasized that the work of reconciliation must continue in ways that honour the ancestors, respect the land, and rebalance relationships. She said,
I’m so filled with belief and hope because when I hear your voices at the table, I hear and know that the responsibilities that our ancestors carried … are still being carried … even through all of the struggles, even through all of what has been disrupted … we can still hear the voice of the land. We can hear the care and love for the children. We can hear about our law. We can hear about our stories, our governance, our feasts, [and] our medicines…. We have work to do. That work we are [already] doing as [Aboriginal] peoples. Our relatives who have come from across the water [non-Aboriginal people], you still have work to do on your road…. The land is made up of the dust of our ancestors’ bones. And so to reconcile with this land and everything that has happened, there is much work to be done … in order to create balance.25
At the Victoria Regional Event in 2012, Survivor Archie Little said,
[For] me reconciliation is righting a wrong. And how do we do that? All these people in this room, a lot of non-Aboriginals, a lot of Aboriginals that probably didn’t go to residential school; we need to work together…. My mother had a high standing in our cultural ways. We lost that. It was taken away…. And I think it’s time for you non-Aboriginals … to go to your politicians and tell them that we have to take responsibility for what happened. We have to work together.26
The Reverend Stan McKay of the United Church, who is also a Survivor, believes that reconciliation can happen only when everyone accepts responsibility for healing in ways that foster respect. He said,
[There must be] a change in perspective about the way in which Aboriginal peoples would be engaged with Canadian society in the quest for reconciliation…. [We cannot] perpetuate the paternalistic concept that only Aboriginal peoples are in need of healing…. The perpetrators are wounded and marked by history in ways that are different from the victims, but both groups require healing…. How can a conversation about reconciliation take place if all involved do not adopt an attitude of humility and respect? … We all have stories to tell and in order to grow in tolerance and understanding we must listen to the stories of others.27
[IMAGE: Aboriginal and non-Aboriginal representatives from 4Rs Youth Movement present the 4Rs drum made by Nisga’a artist Mike Dangeli, as an expression of reconciliation at the Truth and Reconciliation Commission Alberta National Event, March 2014.]
Over the past five years, the Truth and Reconciliation Commission of Canada urged Canadians not to wait until our final report was issued before contributing to the reconciliation process. We have been encouraged to see that across the country, many people have been answering that call.
The youth of this country are taking up the challenge of reconciliation. Aboriginal and non-Aboriginal youth who attended TRC National Events made powerful statements about why reconciliation matters to them. At the Alberta National Event in Edmonton in March 2014, an Indigenous youth spoke on behalf of a national Indigenous and non-Indigenous collaboration known as the “4Rs Youth Movement.” Jessica Bolduc said,
We have re-examined our thoughts and beliefs around colonialism, and have made a commitment to unpack our own baggage, and to enter into a new relationship with each other, using this momentum, to move our country forward, in light of the 150th anniversary of the Confederation of Canada in 2017. At this point in time, we ask ourselves, “What does that anniversary mean for us, as Indigenous youth and non-Indigenous youth, and how do we arrive at that day with something we can celebrate together?”… Our hope is that, one day, we will live together, as recognized nations, within a country we can all be proud of.28
[IMAGE: fTruth and Reconciliation Commission Traditional Knowledge Keepers Forum, June 2014. University of Manitoba, Adam Dolman.]
In 2013, at the British Columbia National Event in Vancouver, where over 5,000 elementary and secondary school students attended Education Day, several non-Aboriginal youth talked about what they had learned. Matthew Meneses said, “I’ll never forget this day. This is the first day they ever told us about residential schools. If I were to see someone who’s Aboriginal, I’d ask them if they can speak their language because I think speaking their language is a pretty cool thing.” Antonio Jordao said, “It makes me sad for those kids. They took them away from their homes—it was torture, it’s not fair. They took them away from their homes. I don’t agree with that. It’s really wrong. That’s one of the worst things that Canada did.” Cassidy Morris said, “It’s good that we’re finally learning about what happened.” Jacqulyn Byers told us, “I hope that events like this are able to bring closure to the horrible things that happened, and that a whole lot of people now recognize that the crime happened and that we need to make amends for it.”29
At the same National Event, TRC Honorary Witness Patsy George paid tribute to the strength of Aboriginal women and their contributions to the reconciliation process despite the oppression and violence they have experienced. She said,
Women have always been a beacon of hope for me. Mothers and grandmothers in the lives of our children, and in the survival of our communities, must be recognized and supported. The justified rage we all feel and share today must be turned into instruments of transformation of our hearts and our souls, clearing the ground for respect, love, honesty, humility, wisdom and truth. We owe it to all those who suffered, and we owe it to the children of today and tomorrow. May this day and the days ahead bring us peace and justice.30
Aboriginal and non-Aboriginal Canadians from all walks of life spoke to us about the importance of reaching out to one another in ways that create hope for a better future. Whether one is First Nations, Inuit, Métis, a descendant of European settlers, a member of a minority group that suffered historical discrimination in Canada, or a new Canadian, we all inherit both the benefits and obligations of Canada. We are all Treaty people who share responsibility for taking action on reconciliation.
Without truth, justice, and healing, there can be no genuine reconciliation. Reconciliation is not about “closing a sad chapter of Canada’s past,” but about opening new healing pathways of reconciliation that are forged in truth and justice. We are mindful that knowing the truth about what happened in residential schools in and of itself does not necessarily lead to reconciliation. Yet, the importance of truth telling in its own right should not be underestimated; it restores the human dignity of victims of violence and calls governments and citizens to account. Without truth, justice is not served, healing cannot happen, and there can be no genuine reconciliation between Aboriginal and non-Aboriginal peoples in Canada. Speaking to us at the Traditional Knowledge Keepers Forum in June of 2014, Elder Dave Courchene posed a critical question: “When you talk about truth, whose truth are you talking about?”31 The Commission’s answer to Elder Courchene’s question is that by truth, we mean not only the truth revealed in government and church residential school documents, but also the truth of lived experiences as told to us by Survivors and others in their statements to this Commission. Together, these public testimonies constitute a new oral history record, one based on Indigenous legal traditions and the practice of witnessing.32 As people gathered at various TRC National Events and Community Hearings, they shared the experiences of truth telling and of offering expressions of reconciliation.
Over the course of its work, the Commission inducted a growing circle of TRC Honorary Witnesses. Their role has been to bear official witness to the testimonies of Survivors and their families, former school staff and their descendants, government and church officials, and any others whose lives have been affected by the residential schools. Beyond the work of the TRC, the Honorary Witnesses have pledged their commitment to the ongoing work of reconciliation between Aboriginal and non-Aboriginal peoples. We also encouraged everyone who attended TRC National Events or Community Hearings to see themselves as witnesses also, with an obligation to find ways of making reconciliation a concrete reality in their own lives, communities, schools, and workplaces.
As Elder Jim Dumont explained at the Traditional Knowledge Keepers Forum in June 2014, “in Ojibwe thinking, to speak the truth is to actually speak from the heart.”33 At the Community Hearing in Key First Nation, Saskatchewan, in 2012, Survivor Wilfred Whitehawk told us he was glad that he disclosed his abuse.
I don’t regret it because it taught me something. It taught me to talk about truth, about me, to be honest about who I am…. I am very proud of who I am today. It took me a long time, but I’m there. And what I have, my values and belief systems are mine and no one is going to impose theirs on me. And no one today is going to take advantage of me, man or woman, the government or the rcmp, because I have a voice today. I can speak for me and no one can take that away.34
Survivor and the child of Survivors Vitaline Elsie Jenner said, “I’m quite happy to be able to share my story…. I want the people of Canada to hear, to listen, for it is the truth…. I also want my grandchildren to learn, to learn from me that, yes, it did happen.”35
Another descendant of Survivors, Daniel Elliot, told the Commission,
I think all Canadians need to stop and take a look and not look away. Yeah, it’s embarrassing, yeah, it’s an ugly part of our history. We don’t want to know about it. What I want to see from the Commission is to rewrite the history books so that other generations will understand and not go through the same thing that we’re going through now, like it never happened.36
President of the Métis National Council Clement Chartier spoke to the Commission about the importance of truth to justice and reconciliation. At the Saskatchewan National Event, he said,
The truth is important. So I’ll try to address the truth and a bit of reconciliation as well. The truth is that the Métis Nation, represented by the Métis National Council, is not a party to the Indian Residential Schools Settlement Agreement…. And the truth is that the exclusion of the Métis Nation or the Métis as a people is reflected throughout this whole period not only in the Indian Residential Schools Settlement Agreement but in the apology made by Canada as well…. We are, however, the products … of the same assimilationist policy that the federal government foisted upon the Treaty Indian kids. So there ought to be some solution…. The Métis boarding schools, residential schools, are excluded. And we need to ensure that everyone was aware of that and hopefully some point down the road, you will help advocate and get, you know, the governments or whoever is responsible to accept responsibility and to move forward on a path to reconciliation, because reconciliation should be for all Aboriginal peoples and not only some Aboriginal peoples.37
At the British Columbia National Event, the former lieutenant-governor of British Columbia, the Honourable Steven Point, said,
And so many of you have said today, so many of the witnesses that came forward said, “I cannot forgive. I’m not ready to forgive.” And I wondered why. Reconciliation is about hearing the truth, that’s for sure. It’s also about acknowledging that truth. Acknowledging that what you’ve said is true. Accepting responsibility for your pain and putting those children back in the place they would have been, had they not been taken from their homes.… What are the blockages to reconciliation? The continuing poverty in our communities and the failure of our government to recognize that “Yes, we own the land.” Stop the destruction of our territories and for God’s sake, stop the deaths of so many of our women on highways across this country.… I’m going to continue to talk about reconciliation, but just as important, I’m going to foster healing in our own people, so that our children can avoid this pain, can avoid this destruction and finally, take our rightful place in this “Our Canada.”38
When former residential school staff attended public TRC events, some thought it was most important to hear directly from Survivors, even if their own perspectives and memories of the schools might differ from those of the Survivors. At a Community Hearing in Thunder Bay, Ontario, Merle Nisley, who worked at the Poplar Hill residential school in the early 1970s, said,
I think it would be valuable for people who have been involved in the schools to hear stories personally. And I also think it would be valuable, when it’s appropriate … [for] former students who are on the healing path to … hear some of our stories, or to hear some of our perspectives. But I know that’s a very difficult thing to do…. Certainly this is not the time to try to ask all those former students to sit and listen to the rationale of the former staff because there’s just too much emotion there … and there’s too little trust … you can’t do things like that when there’s low levels of trust. So I think really a very important thing is for former staff to hear the stories and to be courageous enough just to hear them…. Where wrongs were done, where abuses happened, where punishment was over the top, and wherever sexual abuse happened, somehow we need to courageously sit and talk about that, and apologize. I don’t know how that will happen.39
Nisley’s reflections highlight one of the difficulties the Commission faced in trying to create a space for respectful dialogue between former residential school students and staff. While, in most cases, this was possible, in other instances, Survivors and their family members found it very difficult to listen to former staff, particularly if they perceived the speaker to be an apologist for the schools.
At the TRC Victoria Regional Event, Brother Tom Cavanaugh, the district superior of the Oblates of Mary Immaculate for British Columbia and the Yukon, spoke about his time as a supervisor at the Christie residential school.
What I experienced over the six years I was at Christie residential school was a staff, Native and non-Native alike, working together to provide as much as possible, a safe loving environment for the children attending Christie school. Was it a perfect situation? No, it wasn’t a perfect situation … but again, there didn’t seem to be, at that time, any other viable alternative in providing a good education for so many children who lived in relatively small and isolated communities.
Survivors and family members who were present in the audience spoke out, saying, “Truth, tell the truth.” Brother Cavanaugh replied, “If you give me a chance, I will tell you the truth.” When TRC Chair Justice Murray Sinclair intervened to ask the audience to allow Brother Cavanaugh to finish his statement, he was able to do so without further interruption. Visibly shaken, Cavanaugh then went on to acknowledge that children had also been abused in the schools, and he condemned such actions, expressing his sorrow and regret for this breach of trust.
I can honestly say that our men are hurting too because of the abuse scandal and the rift that this has created between First Nations and church representatives. Many of our men who are still working with First Nations have attended various truth and reconciliation sessions as well as Returning to Spirit sessions, hoping to bring about healing for all concerned. The Oblates desire healing for the abused and for all touched by the past breach of trust. It is our hope that together we can continue to build a better society.40
Later that same day, Ina Seitcher, who attended the Christie residential school, painted a very different picture of the school from what Brother Cavanaugh had described.
I went to Christie residential school. This morning I heard a priest talking about his Christie residential school. I want to tell him [about] my Christie residential school. I went there for ten months. Ten months that impacted my life for fifty years. I am just now on my healing journey…. I need to do this, I need to speak out. I need to speak for my mom and dad who went to residential school, for my aunts, my uncles, all that are beyond now…. All the pain of our people, the hurt, the anger.… That priest that talked about how loving that Christie residential school was—it was not. That priest was most likely in his office not knowing what was going on down in the dorms or in the lunchroom…. There were things that happened at Christie residential school, and like I said, I’m just starting my healing journey. There are doors that I don’t even want to open. I don’t even want to open those doors because I don’t know what it would do to me.41
These two, seemingly irreconcilable, truths are a stark reminder that there are no easy shortcuts to reconciliation. The fact that there were few direct exchanges at TRC events between Survivors and former school staff indicates that for many, the time for reconciliation had not yet arrived. Indeed, for some, it may never arrive. At the Manitoba National Event in 2010, Survivor Evelyn Brockwood talked about why it is important to ensure that there is adequate time for healing to occur in the truth and reconciliation process. She said,
When this came out at the beginning, I believe it was 1990, about residential schools, people coming out with their stories, and … I thought the term, the words they were using, were truth, healing and reconciliation. But somehow it seems like we are going from truth telling to reconciliation, to reconcile with our white brothers and sisters. My brothers and sisters, we have a lot of work to do in the middle. We should really lift up the word healing…. Go slow, we are going too fast, too fast…. We have many tears to shed before we even get to the word reconciliation.42
To determine the truth and to tell the full and complete story of residential schools in this country, the TRC needed to hear from Survivors and their families, former staff, government and church officials, and all those affected by residential schools. Canada’s national history in the future must be based on the truth about what happened in the residential schools. One hundred years from now, our children’s children and their children must know and still remember this history, because they will inherit from us the responsibility of ensuring that it never happens again.
During the course of the Commission’s work, it has become clear that the concept of reconciliation means different things to different people, communities, institutions, and organizations. The TRC mandate describes reconciliation as “an ongoing individual and collective process, and will require commitment from all those affected including First Nations, Inuit and Métis former Indian Residential School (irs) students, their families, communities, religious entities, former school employees, government and the people of Canada. Reconciliation may occur between any of the above groups.”43
The Commission defines reconciliation as an ongoing process of establishing and maintaining respectful relationships. A critical part of this process involves repairing damaged trust by making apologies, providing individual and collective reparations, and following through with concrete actions that demonstrate real societal change. Establishing respectful relationships also requires the revitalization of Indigenous law and legal traditions. It is important that all Canadians understand how traditional First Nations, Inuit, and Métis approaches to resolving conflict, repairing harm, and restoring relationships can inform the reconciliation process.
Traditional Knowledge Keepers and Elders have long dealt with conflicts and harms using spiritual ceremonies and peacemaking practices, and by retelling oral history stories that reveal how their ancestors restored harmony to families and communities. These traditions and practices are the foundation of Indigenous law; they contain wisdom and practical guidance for moving towards reconciliation across this land.44 As First Nations, Inuit, and Métis communities access and revitalize their spirituality, cultures, languages, laws, and governance systems, and as non-Aboriginal Canadians increasingly come to understand Indigenous history within Canada, and to recognize and respect Indigenous approaches to establishing and maintaining respectful relationships, Canadians can work together to forge a new covenant of reconciliation.
Despite the ravages of colonialism, every Indigenous nation across the country, each with its own distinctive culture and language, has kept its legal traditions and peacemaking practices alive in its communities. While Elders and Knowledge Keepers across the land have told us that there is no specific word for “reconciliation” in their own languages, there are many words, stories, and songs, as well as sacred objects such as wampum belts, peace pipes, eagle down, cedar boughs, drums, and regalia, that are used to establish relationships, repair conflicts, restore harmony, and make peace. The ceremonies and protocols of Indigenous law are still remembered and practised in many Aboriginal communities.
At the TRC Traditional Knowledge Keepers Forum in June 2014, TRC Survivor Committee member and Elder Barney Williams told us that
from sea to sea, we hear words that allude to … what is reconciliation? What does healing or forgiveness mean? And how there’s parallels to all those words that the Creator gave to all the nations.… When I listen and reflect on the voices of the ancestors, your ancestors, I hear my ancestor alluding to the same thing with a different dialect.… My understanding [of reconciliation] comes from a place and time when there was no English spoken … from my grandmother who was born in the 1800s.… I really feel privileged to have been chosen by my grandmother to be the keeper of our knowledge.… What do we need to do? … We need to go back to ceremony and embrace ceremony as part of moving forward. We need to understand the laws of our people.45
At the same Forum, Elder Stephen Augustine explained the roles of silence and negotiation in Mi’kmaq law. He said silence is a concept, and can be used as a consequence for a wrong action or to teach a lesson. Silence is employed according to proper procedures, and ends at a particular time too. Elder Augustine suggested that there is both a place for talking about reconciliation and a need for quiet reflection.
Reconciliation cannot occur without listening, contemplation, meditation, and deeper internal deliberation. Silence in the face of residential school harms is an appropriate response for many Indigenous peoples. We must enlarge the space for respectful silence in journeying towards reconciliation, particularly for Survivors who regard this as key to healing. There is a place for discussion and negotiation for those who want to move beyond silence. Dialogue and mutual adjustment are significant components of Mi’kmaq law. Elder Augustine suggested that other dimensions of human experience—our relationships with the earth and all living beings—are also relevant in working towards reconciliation. This profound insight is an Indigenous law, which could be applied more generally.46
Elder Reg Crowshoe told the Commission that Indigenous peoples’ world views, oral history traditions, and practices have much to teach us about how to establish respectful relationships among peoples and with the land and all living things. Learning how to live together in a good way happens through sharing stories and practising reconciliation in our everyday lives.
When we talk about the concept of reconciliation, I think about some of the stories that I’ve heard in our culture and stories are important…. These stories are so important as theories but at the same time stories are important to oral cultures. So when we talk about stories, we talk about defining our environment and how we look at authorities that come from the land and how that land, when we talk about our relationship with the land, how we look at forgiveness and reconciliation is so important when we look at it historically.
We have stories in our culture about our superheroes, how we treat each other, stories about how animals and plants give us authorities and privileges to use plants as healing, but we also have stories about practices. How would we practise reconciliation? How would we practise getting together to talk about reconciliation in an oral perspective? And those practices are so important.47
As Elder Crowshoe explained further, reconciliation requires talking, but our conversations must be broader than Canada’s conventional approaches. Reconciliation between Aboriginal and non-Aboriginal Canadians, from an Aboriginal perspective, also requires reconciliation with the natural world. If human beings resolve problems between themselves but continue to destroy the natural world, then reconciliation remains incomplete. This is a perspective that we as Commissioners have repeatedly heard: that reconciliation will never occur unless we are also reconciled with the earth. Mi’kmaq and other Indigenous laws stress that humans must journey through life in conversation and negotiation with all creation. Reciprocity and mutual respect help sustain our survival. It is this kind of healing and survival that is needed in moving forward from the residential school experience.
[IMAGE: Truth and Reconciliation Commission Northern National Event, Inuvik, Northwest Territories, June 2011.]
Over the course of its work, the Commission created space for exploring the meanings and concepts of reconciliation. In public Sharing Circles at National Events and Community Hearings, we bore witness to powerful moments of truth sharing and humbling acts of reconciliation. Many Survivors had never been able to tell their own families the whole truth of what happened to them in the schools. At hearings in Regina, Saskatchewan, Elder Kirby Littletent said, “I never told, I just told my children, my grandchildren I went to boarding school, that’s all. I never shared my experiences.”48
Many spoke to honour the memory of relatives who have passed on. Simone, an Inuk Survivor from Chesterfield Inlet, Nunavut, said,
I’m here for my parents—‘Did you miss me when I went away?’ ‘Did you cry for me?’—and I’m here for my brother, who was a victim, and my niece at the age of five who suffered a head injury and never came home, and her parents never had closure. To this day, they have not found the grave in Winnipeg. And I’m here for them first, and that’s why I’m making a public statement.49
Others talked about the importance of reconciling with family members, and cautioned that this process is just beginning. Patrick Etherington, a Survivor from St. Anne’s residential school in Fort Albany, Ontario, walked with his son and others from Cochrane, Ontario, to the National Event in Winnipeg. He said that the walk helped him to reconnect with his son, and that he “just wanted to be here because I feel this process that we are starting, we got a long ways to go.”50
We saw the children and grandchildren of Survivors who, in searching for their own identity and place in the world, found compassion and gained new respect for their relatives who went to the schools, once they heard about and began to understand their experiences. At the Northern National Event in Inuvik, Northwest Territories, Maxine Lacorne said,
As a youth, a young lady, I talk with people my age because I have a good understanding. I talk to people who are residential school Survivors because I like to hear their stories, you know, and it gives me more understanding of my parents.… It is an honour to be here, to sit here among you guys, Survivors. Wow. You guys are strong people, you guys survived everything. And we’re still going to be here. They tried to take us away. They tried to take our language away. You guys are still here, we’re still here. I’m still here.51
We heard about children whose small acts of everyday resistance in the face of rampant abuse, neglect, and bullying in the schools were quite simply heroic. At the TRC British Columbia National Event, Elder Barney Williams said that “many of us, through our pain and suffering, managed to hold our heads up … we were brave children.”52 We saw old bonds of childhood friendship renewed as people gathered and found each other at TRC-sponsored events. Together, they remembered the horrors they had endured even as they recalled with pride long-forgotten accomplishments in various school sports teams, music, or art activities. We heard from resilient, courageous Survivors who, despite their traumatic childhood experiences, went on to become influential leaders in their communities and in all walks of Canadian life, including politics, government, law, education, medicine, the corporate world, and the arts.
We heard from officials representing the federal government that administered the schools. In a Sharing Circle at the Manitoba National Event, the Honourable Chuck Strahl (then minister of Indian Affairs and Northern Development Canada) said,
Governments like to write … policy, and they like to write legislation, and they like to codify things and so on. And Aboriginal people want to talk about restoration, reconciliation, forgiveness, about healing … about truth. And those things are all things of the heart and of relationship, and not of government policy. Governments do a bad job of that.53
Church representatives spoke about their struggles to right the relationship with Aboriginal peoples. In Inuvik, Anglican Archbishop Fred Hiltz told us that
as a Church, we are renewing our commitment to work with the Assembly of First Nations in addressing long-standing, Indigenous justice issues. As a Church, we are requiring anyone who serves the Church at a national level to go through anti-racism training…. We have a lot to do in our Church to make sure that racism is eliminated.54
Educators told us about their growing awareness of the inadequate role that post-secondary institutions played in training the teachers who taught in the schools. They have pledged to change educational practices and curriculum to be more inclusive of Aboriginal knowledge and history. Artists shared their ideas and feelings about truth and reconciliation through songs, paintings, dance, film, and other media. Corporations provided resources to bring Survivors to events, and, in some cases, some of their own staff and managers.
For non-Aboriginal Canadians who came to bear witness to Survivors’ life stories, the experience was powerful. One woman said simply, “By listening to your story, my story can change. By listening to your story, I can change.”55
In its 2012 Interim Report, the TRC recommended that federal, provincial, and territorial governments, and all parties to the Settlement Agreement, undertake to meet and explore the United Nations Declaration on the Rights of Indigenous Peoples, as a framework for reconciliation in Canada. We remain convinced that the United Nations Declaration provides the necessary principles, norms, and standards for reconciliation to flourish in twenty-first-century Canada.
A reconciliation framework is one in which Canada’s political and legal systems, educational and religious institutions, the corporate sector and civic society function in ways that are consistent with the principles set out in the United Nations Declaration on the Rights of Indigenous Peoples, which Canada has endorsed. Together, Canadians must do more than just talk about reconciliation; we must learn how to practise reconciliation in our everyday lives—within ourselves and our families, and in our communities, governments, places of worship, schools, and workplaces. To do so constructively, Canadians must remain committed to the ongoing work of establishing and maintaining respectful relationships.
For many Survivors and their families, this commitment is foremost about healing themselves, their communities, and nations, in ways that revitalize individuals as well as Indigenous cultures, languages, spirituality, laws, and governance systems. For governments, building a respectful relationship involves dismantling a centuries-old political and bureaucratic culture in which, all too often, policies and programs are still based on failed notions of assimilation. For churches, demonstrating long-term commitment requires atoning for actions within the residential schools, respecting Indigenous spirituality, and supporting Indigenous peoples’ struggles for justice and equity. Schools must teach history in ways that foster mutual respect, empathy, and engagement. All Canadian children and youth deserve to know Canada’s honest history, including what happened in the residential schools, and to appreciate the rich history and knowledge of Indigenous nations who continue to make such a strong contribution to Canada, including our very name and collective identity as a country. For Canadians from all walks of life, reconciliation offers a new way of living together.
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