{"id":71,"date":"2024-09-17T12:35:03","date_gmt":"2024-09-17T16:35:03","guid":{"rendered":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/chapter\/session-6\/"},"modified":"2025-11-11T12:44:01","modified_gmt":"2025-11-11T17:44:01","slug":"session-6","status":"publish","type":"chapter","link":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/chapter\/session-6\/","title":{"raw":"Chapter 6: Colonialism ~ Colonization Practices of the Indian Act ~ Indian Residential Schools ~ Genocide","rendered":"Chapter 6: Colonialism ~ Colonization Practices of the Indian Act ~ Indian Residential Schools ~ Genocide"},"content":{"raw":"<h3><strong>Introduction<\/strong><\/h3>\r\nAt this stage in our learning journey, we\u2019ve been introduced to Indigenous peoples, their worldviews, cultures, histories, and tragic trajectories brought about by colonialism. During the second half of this course -- now that you have a basic yet solid understanding -- we shift gears to have you engage with the upcoming material, readings, viewings, lectures, and independent research for your assignments. It will be a time for serious <strong>reflection<\/strong>, and it will be a time for answering a fundamental question: <strong>why<\/strong>?\r\n<ul>\r\n \t<li>Why has this happened?<\/li>\r\n \t<li>Why has colonialism been such a destructive force?<\/li>\r\n \t<li>Why does it take so long to resolve or reconcile our past?<\/li>\r\n \t<li>Why are there still instances of ongoing colonization?<\/li>\r\n<\/ul>\r\nThe \u2018why\u2019 question is a powerful one, as asking <em>why<\/em> requires critical analysis, reflection, understanding, and thoughtful ordering of ideas before answering. When you are preparing your assignments, always keep \u2018why\u2019 questions close at hand: they will strengthen your understanding and help you think things through.\r\n\r\nThere will be many terms and concepts yet to master, but let us look at several that need addressing before going too much further.\r\n<div class=\"textbox textbox--learning-objectives\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\"><strong>Topics at a Glance<\/strong><\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n<ul>\r\n \t<li>Mastering Terminology<\/li>\r\n \t<li>Frideres' Overview of <em>History of Indigenous Peoples in Canada<\/em><\/li>\r\n \t<li>Colonization Practices and the <em>Indian Act<\/em> of 1876<\/li>\r\n \t<li>Reserve System<\/li>\r\n \t<li>Indian Residential Schools (including Vowel\u2019s<em> Chapter 20<\/em>)<\/li>\r\n \t<li>Sixties Scoop &amp; Inuit Relocation (including Vowel\u2019s <em>Chapters 21 <\/em>&amp;<em> 22)<\/em><\/li>\r\n \t<li>Broken Promises, Racism, and Genocide<\/li>\r\n<\/ul>\r\n<\/div>\r\n<\/div>\r\n<h3><strong>Mastering Terminology<\/strong><strong>\u00a0<\/strong><\/h3>\r\nI would like to take a few minutes to define the many terms that, while already appearing in this text, will also be discussed in this chapter and beyond. In a way, this review will serve to provide specific guidance relating to these terms and critical concepts about Indigenous and non-Indigenous relations. Following the definitions, we, myself included, can begin to master them.\r\n\r\nI turn to a very important source for several of these definitions; the source is the <a href=\"https:\/\/www.mmiwg-ffada.ca\/wp-content\/uploads\/2018\/02\/NIMMIWG_Lexicon_ENFR-1.pdf\" target=\"_blank\" rel=\"noopener\">Lexicon of Terminology<\/a> used by the <a href=\"https:\/\/www.mmiwg-ffada.ca\/final-report\/\" target=\"_blank\" rel=\"noopener\">2018 National Inquiry into Missing and Murdered Indigenous Women and Girls<\/a>. I believe that this lexicon is an important source, as the work of the National Inquiry drew heavily from other important works -- including the Truth and Reconciliation Commission of Canada. The lexicon also represents another important perspective -- that being from an Indigenous women\u2019s perspective. Their perspective, more than any other, must be at the forefront, given that colonialism has had its most profound impact on women. We will take some time to examine the work of the National Inquiry later in the course.\r\n\r\n<strong>Colonialism<\/strong>\r\n\r\n\u201cColonialism is the attempted or actual imposition of policies, laws, mores, economies, cultures, or systems and institutions put in place by settler governments to support and continue the occupation of Indigenous territories, the subjugation of Indigenous Nations, and the resulting internalized and externalized thought patterns that support this occupation and subjugation.\u201d\r\n\r\n<strong>Colonization<\/strong>\r\n\r\n\u201cColonialism is not to be confused with colonization. Colonialism is the ideology advocating colonization. Colonization generally refers to the process by which Europeans invaded and occupied Indigenous national territories.\r\n\r\n<strong>Decolonization\/Decolonized\/Decolonizing<\/strong>\r\n\r\n\u201cDecolonization is a social and political process aimed at resisting and undoing the multi-faceted impacts of colonization and re-establishing strong contemporary Indigenous Nations and institutions based on traditional values, philosophies, and knowledge systems.\r\n\r\nIt is the meaningful and active resistance to forces of colonialism that perpetuate the subjugation and\/or exploitation of Indigenous minds, bodies, and lands. It requires individuals to consciously and critically question the legitimacy of the colonizer and reflect on the ways we have been influenced by colonialism.\r\n\r\nAccording to Margaret Kovach, the purpose of decolonization is to create space in everyday life, research, academia, and society for an Indigenous perspective without it being neglected, shunted aside, mocked or dismissed (Kovach, 2009, pp75-93). Note: The term 'decolonizing' is preferred over 'decolonization' or 'decolonized' to demonstrate that the process is ongoing.\u201d\r\n\r\n<strong>Intergenerational trauma<\/strong>\r\n\r\n\u201cIntergenerational trauma is transmission of the effects of trauma across generations, affecting the children and grandchildren of those initially victimized. This includes the transmission of historical oppression and colonization that continues to impact the health and well-being of Indigenous peoples today.\u201d\r\n\r\n<strong>Racism<\/strong>\r\n\r\n\u201cRacism is a social construct that has social, political, and economic consequences. Racism is an ideology that directly or indirectly asserts that one group is inherently superior to others, that a person\u2019s social and moral traits are predetermined by their biological characteristics. According to the Ontario Human Rights Commission, racism can be openly displayed in racial jokes and slurs or hate crimes, and it can also be more deeply rooted in attitudes, values and stereotypical beliefs. In some cases, these are unconsciously held and have become deeply embedded in systems and institutions that have evolved over time. Racism operates at a number of levels, including individual, systemic, and societal.\r\n\r\nThe International Convention on the Elimination of All Forms of Racial Discrimination defines racial discrimination or racism as any distinction, exclusion, restriction, or preference based on race, colour, descent, or national or ethnic origin which has the purpose or effect of nullifying or impairing the recognition, enjoyment, or exercise, on equal footing, of human rights and fundamental freedoms in the political, economic, social, cultural, or any other field of public life.\u201d\r\n\r\n<strong>Reconciliation<\/strong>\r\n\r\n\u201cReconciliation means different things to different people, communities, institutions, and organizations. In the context of residential schools, 'reconciliation' is about coming to terms with events of the past in a manner that overcomes conflict and establishes a respectful and healthy relationship between Aboriginal and non-Aboriginal people moving forward.\r\n\r\nReconciliation is a Western concept that describes a process of bringing one\u2019s spirit to a place of peace. Merriam-Webster Dictionary defines reconciliation as 'the act of causing two people or groups to become friendly again after an argument or disagreement.'\r\n\r\nIn its simplest definition, 'reconciliation' is the re-establishment of a conciliatory state. However, many Indigenous peoples assert that this state has never existed between Indigenous and non-Indigenous Peoples.\r\n\r\nThe Truth and Reconciliation Commission mandate describes reconciliation as 'an ongoing individual and collective process, [which] will require commitment from all those affected including First Nations, Inuit, and M\u00e9tis, former Indian Residential School students, their families, communities, religions entities, former school employees, government, and the people of Canada' (TRC Final Report summary, p. 17.).\r\n\r\nIn the TRC Final Report, the Commission defined reconciliation as 'an ongoing process of establishing and maintaining respectful relationships,' and identified the UN Declaration on the Rights of Indigenous Peoples as the appropriate framework for reconciliation that flows from and upholds the principle of Indigenous self-determination. In this way, the TRC expanded the scope of reconciliation beyond residential schools to call for a fundamental restructuring of the institutions, systems, and structures of colonialism with [sic]\u00a0across all levels of Canadian society and placed particular emphasis on the role of Indigenous Peoples in the reconciliation process:\r\n\r\n'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 Metis approaches to resolving conflict, repairing harm, and restoring relationships can inform the reconciliation process\u2026These traditions and practices are the foundation of Indigenous law; they contain wisdom and practical guidance for moving towards reconciliation across this land' (TRC Final Report, Vol. 6., pp. 11-12).\r\n\r\nThe TRC concluded that:\r\n\r\n'Although 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 the momentum in the years ahead. It will also take sustained political will and concerted material resources\u2026 Canadians have much to gain from listening to the voices, experiences, and wisdom of Survivors, Elders, and Traditional Knowledge Keepers\u2014and 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.' (TRC Final Report, Vol. 6, p. 4). The Commission emphasized that Indigenous Peoples are not solely victims of violence, but holders of Treaty, constitutional and human rights that must be upheld. In the TRC\u2019s view, Reconciliation involves truth telling that '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.' Reconciliation is not about 'closing a sad chapter of Canada\u2019s past, but about opening new healing pathways of reconciliation that are forged in truth and justice'\u201d (TRC Final Report, Vol. 6, p. 7).<span style=\"color: #ff0000\">\u00a0<\/span>\r\n\r\nIn 2023, I had the opportunity to visit the National Centre for Truth and Reconciliation at the University of Manitoba. Figure 23 below is a central artifact for the work of the Truth and Reconciliation Commission. The Bentwood Box was a carved, wooden chest that victims and witnesses would place testimonials and other personal items in that they brought before the commission.\r\n\r\n<strong>Figure 23<\/strong>\r\n\r\n<em>Bentwood Box, National Centre for Truth and Reconciliation, University of Manitoba<\/em>\r\n\r\n<img src=\"http:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2024\/09\/TRC-copy-scaled-1.jpg\" alt=\"\" width=\"683\" height=\"508\" class=\"alignnone wp-image-860\" \/>\r\n\r\n<strong>Residential school system<\/strong>\r\n\r\n\u201cIn Canada, the Residential school system was a network of boarding schools for Indigenous students administered by the Canadian government and Christian churches.\r\n\r\nInitiated in the 1880s, these schools operated until the 1990s, with the last school closing in 1996. Residential Schools removed Indigenous children from their homes, families, and communities, with a purpose of educating and assimilating Indigenous children into Euro-Canadian culture.\r\n\r\nResidential Schools generally operated on a half-day system in which students divided their time between classroom and working, learning skills that they were told would allow them to earn a living once they left the schools. Often, however, this work had little to do with providing a skill base; rather, Indigenous labour helped to run these schools in the most inexpensive manner possible.\r\n\r\nAt the schools, students were isolated, and because the schools were segregated by gender, many students were separated from some of their siblings. Most students\u2019 hair was cut short and they were stripped of any trappings of Indigenous culture. They were not allowed to wear their own clothes nor were they allowed to speak their first language. Schools were chronically overcrowded and food was poor. Children were underfed and malnourished, making them vulnerable to illness, including tuberculosis and influenza. Abuses of all types were prevalent, including high rates of sexual abuse.\r\n\r\nIt is estimated that over 150,000 First Nation, M\u00e9tis, and Inuit children attended Residential Schools. In recent years, former students have pressed for recognition of abuses suffered at Residential Schools. This resulted in the Indian Residential Schools Settlement Agreement in 2007, a formal apology from Prime Minister Stephen Harper in 2008, and the creation of the Truth and Reconciliation Commission in 2008.\u201d\r\n\r\n<strong style=\"font-size: 1em\">S. 35, Constitution Act, 1982<\/strong>\r\n\r\n\u201cIn 1982, the Canadian government repatriated the Constitution and formally entrenched existing Aboriginal and Treaty rights in Canadian law. These rights now receive legal protection under Section 35. Existing Aboriginal land rights can no longer be extinguished without the consent of those Aboriginal Peoples holding interests in those lands.\r\n\r\nSection 35 of the Constitution states: (1) The existing aboriginal and treaty rights of the aboriginal peoples of Canada are hereby recognized and affirmed. (2) In this Act, 'aboriginal peoples of Canada' includes the Indian, Inuit, and M\u00e9tis peoples of Canada. (3) For greater certainty, in subsection (1) 'treaty rights' includes rights that now exist by way of land claims agreements or may be so acquired. (4) Notwithstanding any other provision of this Act, the aboriginal and treaty rights referred to in subsection (1) are guaranteed equally to male and female persons.\u201d\r\n\r\n<strong>Settler colonialism<\/strong>\r\n\r\n\u201cSettler colonialism is a form of colonialism that functions through the replacement of Indigenous populations with an invasive settler society that over time develops a distinctive identity and sovereignty. Settler colonialism, like colonialism, is an ideology or structure, not an event. Settler colonialism persists in the ongoing elimination of Indigenous populations and the assertion of state sovereignty over Indigenous Peoples and lands. Settler colonialism refers to settler colonizers who come to new lands with the intent to permanently occupy and assert authority over Indigenous lands.\r\n\r\nSettler colonialism refers to settler colonizers who come to new lands with the intent to permanently occupy and assert authority over Indigenous lands. When settling, an imperial power oversees the immigration of settlers who consent, often only temporarily to the authority of the imperial power. When allegiance to the imperial power is severed, however, settler colonial societies continue to exercise power.\u201d\r\n\r\n<strong>Seven Sacred Teachings<\/strong>\r\n\r\n\u201cThe Seven Sacred Teachings is a term used by many, but not all, Indigenous peoples in what is now referred to as Canada. The term refers to the foundational concepts by which we should all live our lives in the best interest of ourselves, our families, our communities, and all living things. The Seven Sacred Teachings are: love, honesty, courage, wisdom, humility, truth, and respect.\u201d\r\n\r\nPlease keep these terms in mind going forward; the author did not include all the terms from the <em>Lexicon<\/em>. There are several there that could be useful in your assignments, such as 'resistance'\/'resurgence.'\r\n<h3><strong>Frideres' Overview of <em>History of Indigenous Peoples in Canada<\/em><\/strong><\/h3>\r\nThere was a considerable amount of information that was presented in Frideres\u2019 overview respecting the history of Indigenous Peoples in Canada. Can you recall some of the more prominent acts, decrees, policies, and sanctions levied against Indigenous peoples? Let\u2019s list the more impactful.\r\n\r\nIf you said, <em>reserve system, withholding the right to vote, Indian Residential School system, <\/em>and\/or <em>banning cultural practices with punishment of imprisonment if participating in these activities<\/em>, you have highlighted some of the most insidious forms of colonization with the goal to totally assimilate Indigenous peoples and their respective cultures into the Dominion of Canada.\r\n\r\nBy way of further historical context, the following highlights years leading up to the infamous <em>Indian Act<\/em> of 1876:\r\n\r\n\u201cThe 1850\u00a0<em>Act for the Better Protection of the Lands and Property of the Indians in Lower Canada<span>\u00a0<\/span><\/em>was one of the first pieces of legislation that included a set of requirements for a person to be considered a legal<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/article\/indian\/\" target=\"_blank\" rel=\"noopener\">Indian<\/a><span>\u00a0<\/span>\u2014 a precursor to the concept of '<a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/indian-status\" target=\"_blank\" rel=\"noopener\">status<\/a>.' These requirements were based on blood, and essentially said that people 'shall be considered as Indians' if they were of 'Indian blood' and were members of a 'Body or Tribe of Indians.' All descendants of such people were considered to be Indian. So too were non-Indians who 'intermarried with such Indians,' people whose parents (one or both) would have been considered Indians, and 'all persons adopted in infancy by any such Indians.'\r\n\r\nThe Acts commonly known as the<span>\u00a0<\/span><strong><em>Gradual Civilization Act\u00a0<\/em>of 1857<\/strong> and the<span>\u00a0<\/span><strong><em><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/gradual-civilization-act\/\" target=\"_blank\" rel=\"noopener\">Gradual Enfranchisement Act<\/a>\u00a0<\/em>of 1869<\/strong> were primarily aimed at removing any special distinction or rights of First Nations peoples in order to assimilate them into the larger settler population. This was initially meant to be accomplished by the<span>\u00a0<\/span><em>Gradual Civilization Act<span>\u00a0<\/span><\/em>through voluntary<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/enfranchisement\/\" target=\"_blank\" rel=\"noopener\">enfranchisement<\/a><span>\u00a0<\/span>(i.e., a First Nations person would give up their status in exchange for land and the right to vote), but only one person voluntarily enfranchised. As a result, the government then began unilaterally enfranchising First Nations people.\r\n\r\nA number of<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/aboriginal-people\" target=\"_blank\" rel=\"noopener\">Indigenous<\/a><span>\u00a0<\/span>groups made<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/aboriginal-treaties\/\" target=\"_blank\" rel=\"noopener\">treaties<\/a> \u2014 in particular the first five<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/numbered-treaties\" target=\"_blank\" rel=\"noopener\">Numbered Treaties<\/a><span>\u00a0<\/span>\u2014 with Canadian governments before the 1876 passing of the<span>\u00a0<\/span><em>Indian Act\u201d\u00a0(<\/em><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/indian-act#:~:text=The%20Indian%20Act%20pertains%20to,assimilation%20into%20Euro%2DCanadian%20society.\" target=\"_blank\" rel=\"noopener\">The Canadian Encyclopedia, 2023<\/a>).\r\n<h3><strong>Colonization Practices and the <em>Indian Act<\/em> of 1876<\/strong><\/h3>\r\nWe will now look at some of these governmental policies all under the over-arching and controlling <a href=\"https:\/\/www.youtube.com\/watch?v=hjtoUaNvvLo\" target=\"_blank\" rel=\"noopener\"><em>Indian Act<\/em> of 1876<\/a> (please make sure to view this link). While the <em>Indian Act<\/em> may have been seen by those in power as merely assisting to integrate (assimilate) Indigenous peoples into the dominant Euro-western culture, Indigenous peoples weren't long in recognizing these colonization practices as a means to control every aspect of their lives. Nothing about it was 'Creator-given,' nor did it resemble their values, cultures, governance structures, economies, protocols, and relationships with other peoples and all their relations.\r\n\r\nThe list of practices is extensive; however, the most impactful are the ones that I present below. You may uncover other practices such as the ones I mentioned earlier, such as withholding Indigenous peoples' right to vote. This practice was not only a very demeaning and clear message around the government\u2019s view of Indigenous peoples generally as wards of the state, but to control Indigenous peoples' position of inferiority within society. Banning cultural practices is another form of aggressive assimilative policies, which is a direct method to strip Indigenous peoples of their culture. Neither of these practices could withstand court challenges and were quickly reversed.\r\n\r\nWe will now examine the reserve system, Indian Residential schools, the Sixties Scoop, and Inuit Relocation before looking at the broader impacts of broken promises, racism, and genocide.\r\n<h3><strong>Reserve System (Canada and the United States)<\/strong><\/h3>\r\nI present a visual display with an accompanying story about one reserve I visited in 2012 (see Figure 24).\r\n\r\n<strong>Figure 24<\/strong>\r\n\r\n<em>Siksika First Nation, Alberta, Canada<\/em>\r\n\r\n<img src=\"http:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika.png\" alt=\"\" width=\"1028\" height=\"685\" class=\"alignnone size-full wp-image-682\" \/>\r\n\r\nIt is important to make a distinction\u00a0between the Crown-owned land where Indigenous peoples in Canada were assigned to live, known as <strong>reserves;<\/strong> whereas, they are known as <strong>reservations<\/strong> in the United States. The next video presents what Indigenous people think of these places, whether a reserve or a reservation, through one word descriptions. A forewarning: these are very powerful descriptions.\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=OOWUDM1GBhk\" target=\"_blank\" rel=\"noopener\">Reservation | Native Americans | One Word<\/a><\/li>\r\n<\/ul>\r\n<h3><strong>Indian Residential Schools <\/strong><\/h3>\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=VFgNI1lfe0A\" target=\"_blank\" rel=\"noopener\">Residential Schools in Canada: A Timeline<\/a><\/li>\r\n<\/ul>\r\n<strong>Key Messages from Vowel (<em>Chapter 20: Monster: The Residential-School Legacy<\/em>)<\/strong>\r\n<ol>\r\n \t<li>Statistics (150 years of operation; 150,000 children attended; 6000 children (at least) who died while in the system (p. 171).<\/li>\r\n \t<li>Historic trauma transmission -- \u201ccumulative emotional and psychological wounding across generations\u201d (p .172).<\/li>\r\n \t<li>It was legal, acceptable, and happened (p. 172).<\/li>\r\n \t<li>Truth and Reconciliation Commission of Canada: 2008-2015 (p. 172).<\/li>\r\n \t<li>How did you not know this? (p. 173).<\/li>\r\n \t<li>Canada\u2019s First Public Apology: 2008 (p. 173); and, as we know, Roman Catholic Church only offered an apology in 2022 (Varis).<\/li>\r\n \t<li>TRC (2015): \u201cThe establishment and operation of residential schools were a central element of this policy, which can best be described as '<strong>cultural genocide<\/strong>'\u201d (p. 173).<\/li>\r\n \t<li>TRC Calls to Action (p. 174).<\/li>\r\n \t<li>Education for Reconciliation: \u201cEducation is key to reconciliation.\u201d University of Winnipeg and Lakehead University (2016-2017) introduced the mandatory course (p. 176).<\/li>\r\n \t<li>K-12 Education on Indigenous peoples\u2019 shows no mandatory courses; only six provinces offer elective Indigenous Studies courses (p. 177).<\/li>\r\n<\/ol>\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=vdR9HcmiXLA\" target=\"_blank\" rel=\"noopener\">Stolen Children | Residential School survivors speak<\/a><\/li>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=KJYkH-mbsrk\" target=\"_blank\" rel=\"noopener\">Sisters &amp; Brothers<\/a><\/li>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=KxaC25VRy48\" target=\"_blank\" rel=\"noopener\">E\u2019nikaq Nsitunaq \/ I Lost My Talk<\/a><\/li>\r\n<\/ul>\r\n<strong>Additional Indian Residential School Documentary<\/strong>\r\n\r\n<a href=\"https:\/\/www.youtube.com\/watch?v=ep7AW2K4Xww\" target=\"_blank\" rel=\"noopener\">Crimes against children at residential school: The truth about St. Anne's - The Fifth Estate<\/a>\r\n<h3><strong>Sixties Scoop<\/strong><\/h3>\r\n<strong>Key Messages from Vowel (<em>Chapter 21: Our Stolen Generations: The Sixties and Millennial Scoops<\/em>)<\/strong>\r\n<ol>\r\n \t<li><strong>Sixties or Millennial Scoop<\/strong>, also referred to as <em>Stolen or Lost Generations<\/em> (p. 181).<\/li>\r\n \t<li>Similar child welfare and protection policies were also implemented in Australia with unfavourable results (p. 181).<\/li>\r\n \t<li>Adoption as cultural annihilation: statistics show that at least 11,132 status-Indian children were removed from home between 1960-1990. Estimates show about 20,000 Metis and non-status were placed in care. With 70-90 percent placed in non-Indigenous homes (p. 182).<\/li>\r\n \t<li>One Manitoba judge, appointed to an inquiry into the child welfare system in 1982, commented, \u201cThe miracle is that there were not more children lost in the system run by many well-intentioned people. The road to hell was paved with good intentions, and the child welfare system was the paving contractor\u201d (p. 183).<\/li>\r\n \t<li>By 2002, 22,500 Indigenous children in foster care. Indigenous children are six to eight times more likely than non-Indigenous children to end up in care (p. 183).<\/li>\r\n \t<li>This over-representation . . . \u201cis not rooted in their Indigenous race, culture and ethnicity. It\u2019s rooted in the same colonial history and resultant poverty, social and community disorganization . . .\u201d (p. 183).<\/li>\r\n \t<li>Systemic discrimination and underfunding and Federal Court ruling of 2012 (p. 184), and 2021 federal government decision not to appeal and settle lawsuit in 2021 (Varis).<\/li>\r\n \t<li>Millennial scoop and continuation of over-representation, e.g.: Indigenous children represent 21 percent of children in Manitoba; but 84 percent of children in permanent care (p. 184).<\/li>\r\n \t<li>Statistics tell us one thing; but it becomes evident that poverty is at root and compounded by intergenerational trauma and poor structural conditions (pp. 185-187).<\/li>\r\n \t<li>Legacy of 100 years of cultural abuse (p. 187).<\/li>\r\n<\/ol>\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=_nmd6HXKXYU\" target=\"_blank\" rel=\"noopener\">Separating children from parents: The Sixties Scoop in Canada<\/a><\/li>\r\n<\/ul>\r\nWhile the over-representation of Indigenous children in the child welfare system raged on for decades, there was one Indigenous warrior who took on the government to bring accountability to this tragic situation. The work of Dr. Cindy Blackstock, Executive Director of First Nations Child &amp; Family Caring Society of Canada, Associate Professor &amp; Director of FNCARES (First Nations Children\u2019s Action Research and Education Service) at the University of Alberta, and Professor in McGill\u2019s School of Social Work, through the establishment of <a href=\"https:\/\/www.canada.ca\/en\/indigenous-services-canada\/services\/jordans-principle.html\" target=\"_blank\" rel=\"noopener\">Jordan's Principle<\/a> and a recent <a href=\"https:\/\/www.aptnnews.ca\/national-news\/federal-court-approves-23b-first-nations-child-welfare-settlement\/\" target=\"_blank\" rel=\"noopener\">Federal Court $23B First Nations child-welfare settlement,<\/a> is a story that we will revisit in our chapter on Indigenous peoples in the 21st century.\r\n<h3><strong>Inuit Relocation<\/strong><\/h3>\r\nAs mentioned earlier in the text, I have had the opportunity to work in the North in the territories of the Inuit. I've been fascinated with the landscape, its peoples, and the adaptability that is necessary to live in the northern reaches of Turtle Island (see Figure 25).\r\n\r\n<strong>Figure 25<\/strong>\r\n\r\n<em>Inuit Mother and Child, Iqaluit, Nunavut.<\/em>\r\n\r\n<img src=\"http:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25.png\" alt=\"\" width=\"1920\" height=\"2560\" class=\"alignnone size-full wp-image-684\" \/>\r\n\r\nSadly, the Inuit are now at the frontlines of the global climate emergency. According to the <a href=\"https:\/\/climateinstitute.ca\/reports\/due-north-costs-of-climate-change\/\" target=\"_blank\" rel=\"noopener\">Canadian Climate Institute<\/a>, \"The North is warming three times faster than the global average. The impacts of this warming will be profound and extreme. These impacts are compounded because colonial policies and historic underinvestment have left Northern infrastructure in poor condition, uniquely vulnerable to climate change. This will have devastating consequences for Northerners, disrupting supply chains and putting essential services like health care at risk. Lives, livelihoods, and cultural practices are also threatened by permafrost thaw and a changing environment\" (Canadian Climate Change, 2024).\r\n\r\nLet us now look back in time at the chapter topic that author Chelsea Vowel wrote about in her text, <em>Indigenous Writes: A Guide to First Nations, M\u00e9tis, &amp; Inuit Issues in Canada<\/em>.\r\n\r\n<strong>Key Messages from Vowel (<em>Chapter<\/em><em> 22: Human Flagpoles: Inuit Relocation<\/em>)<\/strong>\r\n<ol>\r\n \t<li>Another apology by Federal government; this time, to the Inuit for the relocation of families from Inukjuak and Pond Inlet to Grise Fiord and Resolute Bay during the 1950s (p. 191).<\/li>\r\n \t<li>Royal Commission on Aboriginal Peoples (RCAP) pointed this out in its 1996 report and included such impacts as a) severing Aboriginal people\u2019s relationship to the land and environment and weakening cultural bonds; b) a loss of economic self-sufficiency, including, in some cases, increased dependence on government transfer payments; c) a decline in standards of health; and d) changes in social and political relations in the relocated population (p. 191).<\/li>\r\n \t<li>Federal government\u2019s approach to the Inuit of the North was different than for First Nations: it was characterized by an unwillingness to take responsibility, although Supreme Court ruling of 1938 affirmed otherwise (p. 186). It is rather a disinterest and neglect approach (Varis).<\/li>\r\n \t<li>Inuit relocations between the 1930s and 1950s saw a disruption to lives and decisions made with no consultation (p. 193).<\/li>\r\n \t<li><em>Qimmiijaqtauniq<\/em>: The Dog Slaughter actions by authorities (RCMP) in the 1950s to 1970s saw Inuit sled dogs killed <em>en masse<\/em>. While under the guise of public health and safety, it coincided with relocations, removal of Inuit children from their families for extended periods of time, and destruction of a traditional way of life (p. 194).<\/li>\r\n \t<li>Another goal of the relocation was to assert Canadian sovereignty in the High Arctic (p. 203).<\/li>\r\n \t<li>Vowel concludes, \u201cPerhaps the only way relocation will cease to be offered as a solution to the \u2018Indian and Inuit problem\u2019 is if non-Indigenous Canadians learn the history and recognize that abandoning a failed tactic is in the best interest of all peoples living in this country\u201d (p. 204).<\/li>\r\n<\/ol>\r\nI present two videos below which speak directly to <strong>forced Inuit relocation<\/strong>. The first one was created by IKERAS Assistant Professor Enooyaq (Enoo) Sudlovenick and produced by Wrong Horse Productions. Enoo is an Inuk marine biologist and researcher; she was a recipient of the 2021 Weston Family Awards in Northern Research for her research into the health of marine animals of the Arctic. Soon to be Dr. Sudlovenick (University of Manitoba, 2024), she explains her real-life connection to the tragedy of forced Inuit relocation. Her great-grandfather on her mother's side was a German whaler, while her other maternal ancestors were North Baffin Inuit in an area ranging from modern-day Pond Inlet to Somerset Island -- and as far as Taloyoak on the mainland. Her father's ancestors were Inuit from Inukjuaq in Nunavik. She grew up in Iqaluit and Pond Inlet on Baffin Island, and as a child, she ventured with her parents into the waters of Nunavut to examine marine life, including sea angels, northern krill, and eels.\r\n\r\nEnoo prepared this video for her IKE-1040 class, and she has openly shared it with the Faculty. It is such an invaluable resource to accompany the chapter in Vowel (2016), and, most importantly, it is the story of her and her family.\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=YECbeM3RdjU\" target=\"_blank\" rel=\"noopener\">IKE1040 Forced Relocation Video by Assistant Professor, Enooyak Sudlovenick<\/a><\/li>\r\n<\/ul>\r\nThe second video is titled \"Ausuittuq,\" and it was produced by the <a href=\"https:\/\/www.itk.ca\/\" target=\"_blank\" rel=\"noopener\">Inuit Tapiriit Kanatami;<\/a> it also has a story about forced relocation. Larry Audlaluk explains the political context of the High Arctic relocation and the creation of Ausuittuq (Grise Fiord), Nunavut.\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=HBkHsKbOgqU\" target=\"_blank\" rel=\"noopener\">Ausuittuq - Larry Audlaluk<\/a><\/li>\r\n<\/ul>\r\nThe chapter now leads us to something that should be very obvious by now: Indigenous and non-Indigenous relations have a long history of broken promises, racism, and genocide.\r\n<h3><strong>Broken Promises, Racism, and Genocide<\/strong><\/h3>\r\nThe following videos present on some very impactful systemic issues, and they will give rise to many reflections, discussion points, and information that will illuminate further on the complex -- and sometimes unfathomable -- to understand the state of Indigenous and non-Indigenous relations in Canada.\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=IUHnKUaDYjs\" target=\"_blank\" rel=\"noopener\">Canadians have been breaking their promises to Indigenous people<\/a><\/li>\r\n \t<li><a href=\"https:\/\/globalnews.ca\/video\/7091262\/confronting-racism-in-canada-on-national-indigenous-peoples-day\" target=\"_blank\" rel=\"noopener\">Confronting racism in Canada on National Indigenous Peoples Day<\/a><\/li>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=sESjZMXKpjs\" target=\"_blank\" rel=\"noopener\">How Canada changed the definition of genocide while engaging in crimes against Indigenous Peoples<\/a><\/li>\r\n<\/ul>\r\n<div class=\"textbox textbox--key-takeaways\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\"><strong>Key Terms and Concepts from the Chapter<\/strong><\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n<ul>\r\n \t<li>reflection and asking \"why?\"<\/li>\r\n \t<li>colonialism<\/li>\r\n \t<li>colonization<\/li>\r\n \t<li>decolonization\/decolonized\/decolonizing<\/li>\r\n \t<li>intergenerational trauma<\/li>\r\n \t<li>racism<\/li>\r\n \t<li>reconciliation<\/li>\r\n \t<li>residential school system<\/li>\r\n \t<li>S. 35, Constitution Act, 1982<\/li>\r\n \t<li>settler colonialism<\/li>\r\n \t<li>seven sacred teachings<\/li>\r\n \t<li>Gradual Civilization Act\u00a0of 1857<\/li>\r\n \t<li><span>Gradual Enfranchisement Act of 1869<\/span><\/li>\r\n \t<li>reserves and reservations<\/li>\r\n \t<li>cultural genocide<\/li>\r\n \t<li>Sixties\/Millennial Scoop<\/li>\r\n \t<li>forced Inuit relocation<\/li>\r\n<\/ul>\r\n<\/div>\r\n<\/div>\r\n<div class=\"textbox textbox--exercises\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\"><strong>Important Readings\/Viewings for Next Class<\/strong><\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n<ul>\r\n \t<li>self-directed this week<\/li>\r\n<\/ul>\r\n<\/div>\r\n<\/div>\r\n<div class=\"textbox shaded\">\r\n\r\n<strong>Special Topics of Interest<\/strong>\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.youtube.com\/watch?v=RJByYl9HO3M\" target=\"_blank\" rel=\"noopener\">Full Story: I Lost my Talk Tribute<\/a><\/li>\r\n \t<li><a href=\"https:\/\/vimeo.com\/27172950\" target=\"_blank\" rel=\"noopener\">Where are the Children? Healing the Legacy of Residential Schools<\/a><strong>\u00a0<\/strong><\/li>\r\n<\/ul>\r\n<\/div>\r\n<div class=\"textbox\">\r\n\r\n<strong>Cultural Competency Supplemental Tutorials<\/strong>\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.upei.ca\/faculty-of-indigenous-knowledge-education-research-and-applied-studies\/mikmaq-language-websites\" target=\"_blank\" rel=\"noopener\">Mi'kmaq Language Websites<\/a><\/li>\r\n<\/ul>\r\n<\/div>\r\n&nbsp;","rendered":"<h3><strong>Introduction<\/strong><\/h3>\n<p>At this stage in our learning journey, we\u2019ve been introduced to Indigenous peoples, their worldviews, cultures, histories, and tragic trajectories brought about by colonialism. During the second half of this course &#8212; now that you have a basic yet solid understanding &#8212; we shift gears to have you engage with the upcoming material, readings, viewings, lectures, and independent research for your assignments. It will be a time for serious <strong>reflection<\/strong>, and it will be a time for answering a fundamental question: <strong>why<\/strong>?<\/p>\n<ul>\n<li>Why has this happened?<\/li>\n<li>Why has colonialism been such a destructive force?<\/li>\n<li>Why does it take so long to resolve or reconcile our past?<\/li>\n<li>Why are there still instances of ongoing colonization?<\/li>\n<\/ul>\n<p>The \u2018why\u2019 question is a powerful one, as asking <em>why<\/em> requires critical analysis, reflection, understanding, and thoughtful ordering of ideas before answering. When you are preparing your assignments, always keep \u2018why\u2019 questions close at hand: they will strengthen your understanding and help you think things through.<\/p>\n<p>There will be many terms and concepts yet to master, but let us look at several that need addressing before going too much further.<\/p>\n<div class=\"textbox textbox--learning-objectives\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\"><strong>Topics at a Glance<\/strong><\/p>\n<\/header>\n<div class=\"textbox__content\">\n<ul>\n<li>Mastering Terminology<\/li>\n<li>Frideres&#8217; Overview of <em>History of Indigenous Peoples in Canada<\/em><\/li>\n<li>Colonization Practices and the <em>Indian Act<\/em> of 1876<\/li>\n<li>Reserve System<\/li>\n<li>Indian Residential Schools (including Vowel\u2019s<em> Chapter 20<\/em>)<\/li>\n<li>Sixties Scoop &amp; Inuit Relocation (including Vowel\u2019s <em>Chapters 21 <\/em>&amp;<em> 22)<\/em><\/li>\n<li>Broken Promises, Racism, and Genocide<\/li>\n<\/ul>\n<\/div>\n<\/div>\n<h3><strong>Mastering Terminology<\/strong><strong>\u00a0<\/strong><\/h3>\n<p>I would like to take a few minutes to define the many terms that, while already appearing in this text, will also be discussed in this chapter and beyond. In a way, this review will serve to provide specific guidance relating to these terms and critical concepts about Indigenous and non-Indigenous relations. Following the definitions, we, myself included, can begin to master them.<\/p>\n<p>I turn to a very important source for several of these definitions; the source is the <a href=\"https:\/\/www.mmiwg-ffada.ca\/wp-content\/uploads\/2018\/02\/NIMMIWG_Lexicon_ENFR-1.pdf\" target=\"_blank\" rel=\"noopener\">Lexicon of Terminology<\/a> used by the <a href=\"https:\/\/www.mmiwg-ffada.ca\/final-report\/\" target=\"_blank\" rel=\"noopener\">2018 National Inquiry into Missing and Murdered Indigenous Women and Girls<\/a>. I believe that this lexicon is an important source, as the work of the National Inquiry drew heavily from other important works &#8212; including the Truth and Reconciliation Commission of Canada. The lexicon also represents another important perspective &#8212; that being from an Indigenous women\u2019s perspective. Their perspective, more than any other, must be at the forefront, given that colonialism has had its most profound impact on women. We will take some time to examine the work of the National Inquiry later in the course.<\/p>\n<p><strong>Colonialism<\/strong><\/p>\n<p>\u201cColonialism is the attempted or actual imposition of policies, laws, mores, economies, cultures, or systems and institutions put in place by settler governments to support and continue the occupation of Indigenous territories, the subjugation of Indigenous Nations, and the resulting internalized and externalized thought patterns that support this occupation and subjugation.\u201d<\/p>\n<p><strong>Colonization<\/strong><\/p>\n<p>\u201cColonialism is not to be confused with colonization. Colonialism is the ideology advocating colonization. Colonization generally refers to the process by which Europeans invaded and occupied Indigenous national territories.<\/p>\n<p><strong>Decolonization\/Decolonized\/Decolonizing<\/strong><\/p>\n<p>\u201cDecolonization is a social and political process aimed at resisting and undoing the multi-faceted impacts of colonization and re-establishing strong contemporary Indigenous Nations and institutions based on traditional values, philosophies, and knowledge systems.<\/p>\n<p>It is the meaningful and active resistance to forces of colonialism that perpetuate the subjugation and\/or exploitation of Indigenous minds, bodies, and lands. It requires individuals to consciously and critically question the legitimacy of the colonizer and reflect on the ways we have been influenced by colonialism.<\/p>\n<p>According to Margaret Kovach, the purpose of decolonization is to create space in everyday life, research, academia, and society for an Indigenous perspective without it being neglected, shunted aside, mocked or dismissed (Kovach, 2009, pp75-93). Note: The term &#8216;decolonizing&#8217; is preferred over &#8216;decolonization&#8217; or &#8216;decolonized&#8217; to demonstrate that the process is ongoing.\u201d<\/p>\n<p><strong>Intergenerational trauma<\/strong><\/p>\n<p>\u201cIntergenerational trauma is transmission of the effects of trauma across generations, affecting the children and grandchildren of those initially victimized. This includes the transmission of historical oppression and colonization that continues to impact the health and well-being of Indigenous peoples today.\u201d<\/p>\n<p><strong>Racism<\/strong><\/p>\n<p>\u201cRacism is a social construct that has social, political, and economic consequences. Racism is an ideology that directly or indirectly asserts that one group is inherently superior to others, that a person\u2019s social and moral traits are predetermined by their biological characteristics. According to the Ontario Human Rights Commission, racism can be openly displayed in racial jokes and slurs or hate crimes, and it can also be more deeply rooted in attitudes, values and stereotypical beliefs. In some cases, these are unconsciously held and have become deeply embedded in systems and institutions that have evolved over time. Racism operates at a number of levels, including individual, systemic, and societal.<\/p>\n<p>The International Convention on the Elimination of All Forms of Racial Discrimination defines racial discrimination or racism as any distinction, exclusion, restriction, or preference based on race, colour, descent, or national or ethnic origin which has the purpose or effect of nullifying or impairing the recognition, enjoyment, or exercise, on equal footing, of human rights and fundamental freedoms in the political, economic, social, cultural, or any other field of public life.\u201d<\/p>\n<p><strong>Reconciliation<\/strong><\/p>\n<p>\u201cReconciliation means different things to different people, communities, institutions, and organizations. In the context of residential schools, &#8216;reconciliation&#8217; is about coming to terms with events of the past in a manner that overcomes conflict and establishes a respectful and healthy relationship between Aboriginal and non-Aboriginal people moving forward.<\/p>\n<p>Reconciliation is a Western concept that describes a process of bringing one\u2019s spirit to a place of peace. Merriam-Webster Dictionary defines reconciliation as &#8216;the act of causing two people or groups to become friendly again after an argument or disagreement.&#8217;<\/p>\n<p>In its simplest definition, &#8216;reconciliation&#8217; is the re-establishment of a conciliatory state. However, many Indigenous peoples assert that this state has never existed between Indigenous and non-Indigenous Peoples.<\/p>\n<p>The Truth and Reconciliation Commission mandate describes reconciliation as &#8216;an ongoing individual and collective process, [which] will require commitment from all those affected including First Nations, Inuit, and M\u00e9tis, former Indian Residential School students, their families, communities, religions entities, former school employees, government, and the people of Canada&#8217; (TRC Final Report summary, p. 17.).<\/p>\n<p>In the TRC Final Report, the Commission defined reconciliation as &#8216;an ongoing process of establishing and maintaining respectful relationships,&#8217; and identified the UN Declaration on the Rights of Indigenous Peoples as the appropriate framework for reconciliation that flows from and upholds the principle of Indigenous self-determination. In this way, the TRC expanded the scope of reconciliation beyond residential schools to call for a fundamental restructuring of the institutions, systems, and structures of colonialism with [sic]\u00a0across all levels of Canadian society and placed particular emphasis on the role of Indigenous Peoples in the reconciliation process:<\/p>\n<p>&#8216;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 Metis approaches to resolving conflict, repairing harm, and restoring relationships can inform the reconciliation process\u2026These traditions and practices are the foundation of Indigenous law; they contain wisdom and practical guidance for moving towards reconciliation across this land&#8217; (TRC Final Report, Vol. 6., pp. 11-12).<\/p>\n<p>The TRC concluded that:<\/p>\n<p>&#8216;Although 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 the momentum in the years ahead. It will also take sustained political will and concerted material resources\u2026 Canadians have much to gain from listening to the voices, experiences, and wisdom of Survivors, Elders, and Traditional Knowledge Keepers\u2014and 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.&#8217; (TRC Final Report, Vol. 6, p. 4). The Commission emphasized that Indigenous Peoples are not solely victims of violence, but holders of Treaty, constitutional and human rights that must be upheld. In the TRC\u2019s view, Reconciliation involves truth telling that &#8216;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.&#8217; Reconciliation is not about &#8216;closing a sad chapter of Canada\u2019s past, but about opening new healing pathways of reconciliation that are forged in truth and justice&#8217;\u201d (TRC Final Report, Vol. 6, p. 7).<span style=\"color: #ff0000\">\u00a0<\/span><\/p>\n<p>In 2023, I had the opportunity to visit the National Centre for Truth and Reconciliation at the University of Manitoba. Figure 23 below is a central artifact for the work of the Truth and Reconciliation Commission. The Bentwood Box was a carved, wooden chest that victims and witnesses would place testimonials and other personal items in that they brought before the commission.<\/p>\n<p><strong>Figure 23<\/strong><\/p>\n<p><em>Bentwood Box, National Centre for Truth and Reconciliation, University of Manitoba<\/em><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2024\/09\/TRC-copy-scaled-1.jpg\" alt=\"\" width=\"683\" height=\"508\" class=\"alignnone wp-image-860\" \/><\/p>\n<p><strong>Residential school system<\/strong><\/p>\n<p>\u201cIn Canada, the Residential school system was a network of boarding schools for Indigenous students administered by the Canadian government and Christian churches.<\/p>\n<p>Initiated in the 1880s, these schools operated until the 1990s, with the last school closing in 1996. Residential Schools removed Indigenous children from their homes, families, and communities, with a purpose of educating and assimilating Indigenous children into Euro-Canadian culture.<\/p>\n<p>Residential Schools generally operated on a half-day system in which students divided their time between classroom and working, learning skills that they were told would allow them to earn a living once they left the schools. Often, however, this work had little to do with providing a skill base; rather, Indigenous labour helped to run these schools in the most inexpensive manner possible.<\/p>\n<p>At the schools, students were isolated, and because the schools were segregated by gender, many students were separated from some of their siblings. Most students\u2019 hair was cut short and they were stripped of any trappings of Indigenous culture. They were not allowed to wear their own clothes nor were they allowed to speak their first language. Schools were chronically overcrowded and food was poor. Children were underfed and malnourished, making them vulnerable to illness, including tuberculosis and influenza. Abuses of all types were prevalent, including high rates of sexual abuse.<\/p>\n<p>It is estimated that over 150,000 First Nation, M\u00e9tis, and Inuit children attended Residential Schools. In recent years, former students have pressed for recognition of abuses suffered at Residential Schools. This resulted in the Indian Residential Schools Settlement Agreement in 2007, a formal apology from Prime Minister Stephen Harper in 2008, and the creation of the Truth and Reconciliation Commission in 2008.\u201d<\/p>\n<p><strong style=\"font-size: 1em\">S. 35, Constitution Act, 1982<\/strong><\/p>\n<p>\u201cIn 1982, the Canadian government repatriated the Constitution and formally entrenched existing Aboriginal and Treaty rights in Canadian law. These rights now receive legal protection under Section 35. Existing Aboriginal land rights can no longer be extinguished without the consent of those Aboriginal Peoples holding interests in those lands.<\/p>\n<p>Section 35 of the Constitution states: (1) The existing aboriginal and treaty rights of the aboriginal peoples of Canada are hereby recognized and affirmed. (2) In this Act, &#8216;aboriginal peoples of Canada&#8217; includes the Indian, Inuit, and M\u00e9tis peoples of Canada. (3) For greater certainty, in subsection (1) &#8216;treaty rights&#8217; includes rights that now exist by way of land claims agreements or may be so acquired. (4) Notwithstanding any other provision of this Act, the aboriginal and treaty rights referred to in subsection (1) are guaranteed equally to male and female persons.\u201d<\/p>\n<p><strong>Settler colonialism<\/strong><\/p>\n<p>\u201cSettler colonialism is a form of colonialism that functions through the replacement of Indigenous populations with an invasive settler society that over time develops a distinctive identity and sovereignty. Settler colonialism, like colonialism, is an ideology or structure, not an event. Settler colonialism persists in the ongoing elimination of Indigenous populations and the assertion of state sovereignty over Indigenous Peoples and lands. Settler colonialism refers to settler colonizers who come to new lands with the intent to permanently occupy and assert authority over Indigenous lands.<\/p>\n<p>Settler colonialism refers to settler colonizers who come to new lands with the intent to permanently occupy and assert authority over Indigenous lands. When settling, an imperial power oversees the immigration of settlers who consent, often only temporarily to the authority of the imperial power. When allegiance to the imperial power is severed, however, settler colonial societies continue to exercise power.\u201d<\/p>\n<p><strong>Seven Sacred Teachings<\/strong><\/p>\n<p>\u201cThe Seven Sacred Teachings is a term used by many, but not all, Indigenous peoples in what is now referred to as Canada. The term refers to the foundational concepts by which we should all live our lives in the best interest of ourselves, our families, our communities, and all living things. The Seven Sacred Teachings are: love, honesty, courage, wisdom, humility, truth, and respect.\u201d<\/p>\n<p>Please keep these terms in mind going forward; the author did not include all the terms from the <em>Lexicon<\/em>. There are several there that could be useful in your assignments, such as &#8216;resistance&#8217;\/&#8217;resurgence.&#8217;<\/p>\n<h3><strong>Frideres&#8217; Overview of <em>History of Indigenous Peoples in Canada<\/em><\/strong><\/h3>\n<p>There was a considerable amount of information that was presented in Frideres\u2019 overview respecting the history of Indigenous Peoples in Canada. Can you recall some of the more prominent acts, decrees, policies, and sanctions levied against Indigenous peoples? Let\u2019s list the more impactful.<\/p>\n<p>If you said, <em>reserve system, withholding the right to vote, Indian Residential School system, <\/em>and\/or <em>banning cultural practices with punishment of imprisonment if participating in these activities<\/em>, you have highlighted some of the most insidious forms of colonization with the goal to totally assimilate Indigenous peoples and their respective cultures into the Dominion of Canada.<\/p>\n<p>By way of further historical context, the following highlights years leading up to the infamous <em>Indian Act<\/em> of 1876:<\/p>\n<p>\u201cThe 1850\u00a0<em>Act for the Better Protection of the Lands and Property of the Indians in Lower Canada<span>\u00a0<\/span><\/em>was one of the first pieces of legislation that included a set of requirements for a person to be considered a legal<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/article\/indian\/\" target=\"_blank\" rel=\"noopener\">Indian<\/a><span>\u00a0<\/span>\u2014 a precursor to the concept of &#8216;<a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/indian-status\" target=\"_blank\" rel=\"noopener\">status<\/a>.&#8217; These requirements were based on blood, and essentially said that people &#8216;shall be considered as Indians&#8217; if they were of &#8216;Indian blood&#8217; and were members of a &#8216;Body or Tribe of Indians.&#8217; All descendants of such people were considered to be Indian. So too were non-Indians who &#8216;intermarried with such Indians,&#8217; people whose parents (one or both) would have been considered Indians, and &#8216;all persons adopted in infancy by any such Indians.&#8217;<\/p>\n<p>The Acts commonly known as the<span>\u00a0<\/span><strong><em>Gradual Civilization Act\u00a0<\/em>of 1857<\/strong> and the<span>\u00a0<\/span><strong><em><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/gradual-civilization-act\/\" target=\"_blank\" rel=\"noopener\">Gradual Enfranchisement Act<\/a>\u00a0<\/em>of 1869<\/strong> were primarily aimed at removing any special distinction or rights of First Nations peoples in order to assimilate them into the larger settler population. This was initially meant to be accomplished by the<span>\u00a0<\/span><em>Gradual Civilization Act<span>\u00a0<\/span><\/em>through voluntary<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/enfranchisement\/\" target=\"_blank\" rel=\"noopener\">enfranchisement<\/a><span>\u00a0<\/span>(i.e., a First Nations person would give up their status in exchange for land and the right to vote), but only one person voluntarily enfranchised. As a result, the government then began unilaterally enfranchising First Nations people.<\/p>\n<p>A number of<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/aboriginal-people\" target=\"_blank\" rel=\"noopener\">Indigenous<\/a><span>\u00a0<\/span>groups made<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/aboriginal-treaties\/\" target=\"_blank\" rel=\"noopener\">treaties<\/a> \u2014 in particular the first five<span>\u00a0<\/span><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/numbered-treaties\" target=\"_blank\" rel=\"noopener\">Numbered Treaties<\/a><span>\u00a0<\/span>\u2014 with Canadian governments before the 1876 passing of the<span>\u00a0<\/span><em>Indian Act\u201d\u00a0(<\/em><a href=\"https:\/\/www.thecanadianencyclopedia.ca\/en\/article\/indian-act#:~:text=The%20Indian%20Act%20pertains%20to,assimilation%20into%20Euro%2DCanadian%20society.\" target=\"_blank\" rel=\"noopener\">The Canadian Encyclopedia, 2023<\/a>).<\/p>\n<h3><strong>Colonization Practices and the <em>Indian Act<\/em> of 1876<\/strong><\/h3>\n<p>We will now look at some of these governmental policies all under the over-arching and controlling <a href=\"https:\/\/www.youtube.com\/watch?v=hjtoUaNvvLo\" target=\"_blank\" rel=\"noopener\"><em>Indian Act<\/em> of 1876<\/a> (please make sure to view this link). While the <em>Indian Act<\/em> may have been seen by those in power as merely assisting to integrate (assimilate) Indigenous peoples into the dominant Euro-western culture, Indigenous peoples weren&#8217;t long in recognizing these colonization practices as a means to control every aspect of their lives. Nothing about it was &#8216;Creator-given,&#8217; nor did it resemble their values, cultures, governance structures, economies, protocols, and relationships with other peoples and all their relations.<\/p>\n<p>The list of practices is extensive; however, the most impactful are the ones that I present below. You may uncover other practices such as the ones I mentioned earlier, such as withholding Indigenous peoples&#8217; right to vote. This practice was not only a very demeaning and clear message around the government\u2019s view of Indigenous peoples generally as wards of the state, but to control Indigenous peoples&#8217; position of inferiority within society. Banning cultural practices is another form of aggressive assimilative policies, which is a direct method to strip Indigenous peoples of their culture. Neither of these practices could withstand court challenges and were quickly reversed.<\/p>\n<p>We will now examine the reserve system, Indian Residential schools, the Sixties Scoop, and Inuit Relocation before looking at the broader impacts of broken promises, racism, and genocide.<\/p>\n<h3><strong>Reserve System (Canada and the United States)<\/strong><\/h3>\n<p>I present a visual display with an accompanying story about one reserve I visited in 2012 (see Figure 24).<\/p>\n<p><strong>Figure 24<\/strong><\/p>\n<p><em>Siksika First Nation, Alberta, Canada<\/em><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika.png\" alt=\"\" width=\"1028\" height=\"685\" class=\"alignnone size-full wp-image-682\" srcset=\"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika.png 1028w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika-300x200.png 300w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika-1024x682.png 1024w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika-768x512.png 768w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika-65x43.png 65w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika-225x150.png 225w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_24_Siksika-350x233.png 350w\" sizes=\"auto, (max-width: 1028px) 100vw, 1028px\" \/><\/p>\n<p>It is important to make a distinction\u00a0between the Crown-owned land where Indigenous peoples in Canada were assigned to live, known as <strong>reserves;<\/strong> whereas, they are known as <strong>reservations<\/strong> in the United States. The next video presents what Indigenous people think of these places, whether a reserve or a reservation, through one word descriptions. A forewarning: these are very powerful descriptions.<\/p>\n<ul>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=OOWUDM1GBhk\" target=\"_blank\" rel=\"noopener\">Reservation | Native Americans | One Word<\/a><\/li>\n<\/ul>\n<h3><strong>Indian Residential Schools <\/strong><\/h3>\n<ul>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=VFgNI1lfe0A\" target=\"_blank\" rel=\"noopener\">Residential Schools in Canada: A Timeline<\/a><\/li>\n<\/ul>\n<p><strong>Key Messages from Vowel (<em>Chapter 20: Monster: The Residential-School Legacy<\/em>)<\/strong><\/p>\n<ol>\n<li>Statistics (150 years of operation; 150,000 children attended; 6000 children (at least) who died while in the system (p. 171).<\/li>\n<li>Historic trauma transmission &#8212; \u201ccumulative emotional and psychological wounding across generations\u201d (p .172).<\/li>\n<li>It was legal, acceptable, and happened (p. 172).<\/li>\n<li>Truth and Reconciliation Commission of Canada: 2008-2015 (p. 172).<\/li>\n<li>How did you not know this? (p. 173).<\/li>\n<li>Canada\u2019s First Public Apology: 2008 (p. 173); and, as we know, Roman Catholic Church only offered an apology in 2022 (Varis).<\/li>\n<li>TRC (2015): \u201cThe establishment and operation of residential schools were a central element of this policy, which can best be described as &#8216;<strong>cultural genocide<\/strong>&#8216;\u201d (p. 173).<\/li>\n<li>TRC Calls to Action (p. 174).<\/li>\n<li>Education for Reconciliation: \u201cEducation is key to reconciliation.\u201d University of Winnipeg and Lakehead University (2016-2017) introduced the mandatory course (p. 176).<\/li>\n<li>K-12 Education on Indigenous peoples\u2019 shows no mandatory courses; only six provinces offer elective Indigenous Studies courses (p. 177).<\/li>\n<\/ol>\n<ul>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=vdR9HcmiXLA\" target=\"_blank\" rel=\"noopener\">Stolen Children | Residential School survivors speak<\/a><\/li>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=KJYkH-mbsrk\" target=\"_blank\" rel=\"noopener\">Sisters &amp; Brothers<\/a><\/li>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=KxaC25VRy48\" target=\"_blank\" rel=\"noopener\">E\u2019nikaq Nsitunaq \/ I Lost My Talk<\/a><\/li>\n<\/ul>\n<p><strong>Additional Indian Residential School Documentary<\/strong><\/p>\n<p><a href=\"https:\/\/www.youtube.com\/watch?v=ep7AW2K4Xww\" target=\"_blank\" rel=\"noopener\">Crimes against children at residential school: The truth about St. Anne&#8217;s &#8211; The Fifth Estate<\/a><\/p>\n<h3><strong>Sixties Scoop<\/strong><\/h3>\n<p><strong>Key Messages from Vowel (<em>Chapter 21: Our Stolen Generations: The Sixties and Millennial Scoops<\/em>)<\/strong><\/p>\n<ol>\n<li><strong>Sixties or Millennial Scoop<\/strong>, also referred to as <em>Stolen or Lost Generations<\/em> (p. 181).<\/li>\n<li>Similar child welfare and protection policies were also implemented in Australia with unfavourable results (p. 181).<\/li>\n<li>Adoption as cultural annihilation: statistics show that at least 11,132 status-Indian children were removed from home between 1960-1990. Estimates show about 20,000 Metis and non-status were placed in care. With 70-90 percent placed in non-Indigenous homes (p. 182).<\/li>\n<li>One Manitoba judge, appointed to an inquiry into the child welfare system in 1982, commented, \u201cThe miracle is that there were not more children lost in the system run by many well-intentioned people. The road to hell was paved with good intentions, and the child welfare system was the paving contractor\u201d (p. 183).<\/li>\n<li>By 2002, 22,500 Indigenous children in foster care. Indigenous children are six to eight times more likely than non-Indigenous children to end up in care (p. 183).<\/li>\n<li>This over-representation . . . \u201cis not rooted in their Indigenous race, culture and ethnicity. It\u2019s rooted in the same colonial history and resultant poverty, social and community disorganization . . .\u201d (p. 183).<\/li>\n<li>Systemic discrimination and underfunding and Federal Court ruling of 2012 (p. 184), and 2021 federal government decision not to appeal and settle lawsuit in 2021 (Varis).<\/li>\n<li>Millennial scoop and continuation of over-representation, e.g.: Indigenous children represent 21 percent of children in Manitoba; but 84 percent of children in permanent care (p. 184).<\/li>\n<li>Statistics tell us one thing; but it becomes evident that poverty is at root and compounded by intergenerational trauma and poor structural conditions (pp. 185-187).<\/li>\n<li>Legacy of 100 years of cultural abuse (p. 187).<\/li>\n<\/ol>\n<ul>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=_nmd6HXKXYU\" target=\"_blank\" rel=\"noopener\">Separating children from parents: The Sixties Scoop in Canada<\/a><\/li>\n<\/ul>\n<p>While the over-representation of Indigenous children in the child welfare system raged on for decades, there was one Indigenous warrior who took on the government to bring accountability to this tragic situation. The work of Dr. Cindy Blackstock, Executive Director of First Nations Child &amp; Family Caring Society of Canada, Associate Professor &amp; Director of FNCARES (First Nations Children\u2019s Action Research and Education Service) at the University of Alberta, and Professor in McGill\u2019s School of Social Work, through the establishment of <a href=\"https:\/\/www.canada.ca\/en\/indigenous-services-canada\/services\/jordans-principle.html\" target=\"_blank\" rel=\"noopener\">Jordan&#8217;s Principle<\/a> and a recent <a href=\"https:\/\/www.aptnnews.ca\/national-news\/federal-court-approves-23b-first-nations-child-welfare-settlement\/\" target=\"_blank\" rel=\"noopener\">Federal Court $23B First Nations child-welfare settlement,<\/a> is a story that we will revisit in our chapter on Indigenous peoples in the 21st century.<\/p>\n<h3><strong>Inuit Relocation<\/strong><\/h3>\n<p>As mentioned earlier in the text, I have had the opportunity to work in the North in the territories of the Inuit. I&#8217;ve been fascinated with the landscape, its peoples, and the adaptability that is necessary to live in the northern reaches of Turtle Island (see Figure 25).<\/p>\n<p><strong>Figure 25<\/strong><\/p>\n<p><em>Inuit Mother and Child, Iqaluit, Nunavut.<\/em><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25.png\" alt=\"\" width=\"1920\" height=\"2560\" class=\"alignnone size-full wp-image-684\" srcset=\"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25.png 1920w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25-225x300.png 225w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25-768x1024.png 768w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25-1152x1536.png 1152w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25-1536x2048.png 1536w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25-65x87.png 65w, https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-content\/uploads\/sites\/109\/2025\/11\/Figure_25-350x467.png 350w\" sizes=\"auto, (max-width: 1920px) 100vw, 1920px\" \/><\/p>\n<p>Sadly, the Inuit are now at the frontlines of the global climate emergency. According to the <a href=\"https:\/\/climateinstitute.ca\/reports\/due-north-costs-of-climate-change\/\" target=\"_blank\" rel=\"noopener\">Canadian Climate Institute<\/a>, &#8220;The North is warming three times faster than the global average. The impacts of this warming will be profound and extreme. These impacts are compounded because colonial policies and historic underinvestment have left Northern infrastructure in poor condition, uniquely vulnerable to climate change. This will have devastating consequences for Northerners, disrupting supply chains and putting essential services like health care at risk. Lives, livelihoods, and cultural practices are also threatened by permafrost thaw and a changing environment&#8221; (Canadian Climate Change, 2024).<\/p>\n<p>Let us now look back in time at the chapter topic that author Chelsea Vowel wrote about in her text, <em>Indigenous Writes: A Guide to First Nations, M\u00e9tis, &amp; Inuit Issues in Canada<\/em>.<\/p>\n<p><strong>Key Messages from Vowel (<em>Chapter<\/em><em> 22: Human Flagpoles: Inuit Relocation<\/em>)<\/strong><\/p>\n<ol>\n<li>Another apology by Federal government; this time, to the Inuit for the relocation of families from Inukjuak and Pond Inlet to Grise Fiord and Resolute Bay during the 1950s (p. 191).<\/li>\n<li>Royal Commission on Aboriginal Peoples (RCAP) pointed this out in its 1996 report and included such impacts as a) severing Aboriginal people\u2019s relationship to the land and environment and weakening cultural bonds; b) a loss of economic self-sufficiency, including, in some cases, increased dependence on government transfer payments; c) a decline in standards of health; and d) changes in social and political relations in the relocated population (p. 191).<\/li>\n<li>Federal government\u2019s approach to the Inuit of the North was different than for First Nations: it was characterized by an unwillingness to take responsibility, although Supreme Court ruling of 1938 affirmed otherwise (p. 186). It is rather a disinterest and neglect approach (Varis).<\/li>\n<li>Inuit relocations between the 1930s and 1950s saw a disruption to lives and decisions made with no consultation (p. 193).<\/li>\n<li><em>Qimmiijaqtauniq<\/em>: The Dog Slaughter actions by authorities (RCMP) in the 1950s to 1970s saw Inuit sled dogs killed <em>en masse<\/em>. While under the guise of public health and safety, it coincided with relocations, removal of Inuit children from their families for extended periods of time, and destruction of a traditional way of life (p. 194).<\/li>\n<li>Another goal of the relocation was to assert Canadian sovereignty in the High Arctic (p. 203).<\/li>\n<li>Vowel concludes, \u201cPerhaps the only way relocation will cease to be offered as a solution to the \u2018Indian and Inuit problem\u2019 is if non-Indigenous Canadians learn the history and recognize that abandoning a failed tactic is in the best interest of all peoples living in this country\u201d (p. 204).<\/li>\n<\/ol>\n<p>I present two videos below which speak directly to <strong>forced Inuit relocation<\/strong>. The first one was created by IKERAS Assistant Professor Enooyaq (Enoo) Sudlovenick and produced by Wrong Horse Productions. Enoo is an Inuk marine biologist and researcher; she was a recipient of the 2021 Weston Family Awards in Northern Research for her research into the health of marine animals of the Arctic. Soon to be Dr. Sudlovenick (University of Manitoba, 2024), she explains her real-life connection to the tragedy of forced Inuit relocation. Her great-grandfather on her mother&#8217;s side was a German whaler, while her other maternal ancestors were North Baffin Inuit in an area ranging from modern-day Pond Inlet to Somerset Island &#8212; and as far as Taloyoak on the mainland. Her father&#8217;s ancestors were Inuit from Inukjuaq in Nunavik. She grew up in Iqaluit and Pond Inlet on Baffin Island, and as a child, she ventured with her parents into the waters of Nunavut to examine marine life, including sea angels, northern krill, and eels.<\/p>\n<p>Enoo prepared this video for her IKE-1040 class, and she has openly shared it with the Faculty. It is such an invaluable resource to accompany the chapter in Vowel (2016), and, most importantly, it is the story of her and her family.<\/p>\n<ul>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=YECbeM3RdjU\" target=\"_blank\" rel=\"noopener\">IKE1040 Forced Relocation Video by Assistant Professor, Enooyak Sudlovenick<\/a><\/li>\n<\/ul>\n<p>The second video is titled &#8220;Ausuittuq,&#8221; and it was produced by the <a href=\"https:\/\/www.itk.ca\/\" target=\"_blank\" rel=\"noopener\">Inuit Tapiriit Kanatami;<\/a> it also has a story about forced relocation. Larry Audlaluk explains the political context of the High Arctic relocation and the creation of Ausuittuq (Grise Fiord), Nunavut.<\/p>\n<ul>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=HBkHsKbOgqU\" target=\"_blank\" rel=\"noopener\">Ausuittuq &#8211; Larry Audlaluk<\/a><\/li>\n<\/ul>\n<p>The chapter now leads us to something that should be very obvious by now: Indigenous and non-Indigenous relations have a long history of broken promises, racism, and genocide.<\/p>\n<h3><strong>Broken Promises, Racism, and Genocide<\/strong><\/h3>\n<p>The following videos present on some very impactful systemic issues, and they will give rise to many reflections, discussion points, and information that will illuminate further on the complex &#8212; and sometimes unfathomable &#8212; to understand the state of Indigenous and non-Indigenous relations in Canada.<\/p>\n<ul>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=IUHnKUaDYjs\" target=\"_blank\" rel=\"noopener\">Canadians have been breaking their promises to Indigenous people<\/a><\/li>\n<li><a href=\"https:\/\/globalnews.ca\/video\/7091262\/confronting-racism-in-canada-on-national-indigenous-peoples-day\" target=\"_blank\" rel=\"noopener\">Confronting racism in Canada on National Indigenous Peoples Day<\/a><\/li>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=sESjZMXKpjs\" target=\"_blank\" rel=\"noopener\">How Canada changed the definition of genocide while engaging in crimes against Indigenous Peoples<\/a><\/li>\n<\/ul>\n<div class=\"textbox textbox--key-takeaways\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\"><strong>Key Terms and Concepts from the Chapter<\/strong><\/p>\n<\/header>\n<div class=\"textbox__content\">\n<ul>\n<li>reflection and asking &#8220;why?&#8221;<\/li>\n<li>colonialism<\/li>\n<li>colonization<\/li>\n<li>decolonization\/decolonized\/decolonizing<\/li>\n<li>intergenerational trauma<\/li>\n<li>racism<\/li>\n<li>reconciliation<\/li>\n<li>residential school system<\/li>\n<li>S. 35, Constitution Act, 1982<\/li>\n<li>settler colonialism<\/li>\n<li>seven sacred teachings<\/li>\n<li>Gradual Civilization Act\u00a0of 1857<\/li>\n<li><span>Gradual Enfranchisement Act of 1869<\/span><\/li>\n<li>reserves and reservations<\/li>\n<li>cultural genocide<\/li>\n<li>Sixties\/Millennial Scoop<\/li>\n<li>forced Inuit relocation<\/li>\n<\/ul>\n<\/div>\n<\/div>\n<div class=\"textbox textbox--exercises\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\"><strong>Important Readings\/Viewings for Next Class<\/strong><\/p>\n<\/header>\n<div class=\"textbox__content\">\n<ul>\n<li>self-directed this week<\/li>\n<\/ul>\n<\/div>\n<\/div>\n<div class=\"textbox shaded\">\n<p><strong>Special Topics of Interest<\/strong><\/p>\n<ul>\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=RJByYl9HO3M\" target=\"_blank\" rel=\"noopener\">Full Story: I Lost my Talk Tribute<\/a><\/li>\n<li><a href=\"https:\/\/vimeo.com\/27172950\" target=\"_blank\" rel=\"noopener\">Where are the Children? Healing the Legacy of Residential Schools<\/a><strong>\u00a0<\/strong><\/li>\n<\/ul>\n<\/div>\n<div class=\"textbox\">\n<p><strong>Cultural Competency Supplemental Tutorials<\/strong><\/p>\n<ul>\n<li><a href=\"https:\/\/www.upei.ca\/faculty-of-indigenous-knowledge-education-research-and-applied-studies\/mikmaq-language-websites\" target=\"_blank\" rel=\"noopener\">Mi&#8217;kmaq Language Websites<\/a><\/li>\n<\/ul>\n<\/div>\n<p>&nbsp;<\/p>\n","protected":false},"author":52,"menu_order":6,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"chapter-type":[],"contributor":[],"license":[],"class_list":["post-71","chapter","type-chapter","status-publish","hentry"],"part":37,"_links":{"self":[{"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/pressbooks\/v2\/chapters\/71","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/wp\/v2\/users\/52"}],"version-history":[{"count":19,"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/pressbooks\/v2\/chapters\/71\/revisions"}],"predecessor-version":[{"id":685,"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/pressbooks\/v2\/chapters\/71\/revisions\/685"}],"part":[{"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/pressbooks\/v2\/parts\/37"}],"metadata":[{"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/pressbooks\/v2\/chapters\/71\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/wp\/v2\/media?parent=71"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/pressbooks\/v2\/chapter-type?post=71"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/wp\/v2\/contributor?post=71"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/pressbooks.library.upei.ca\/ike1040indigenousteachings2ndedition\/wp-json\/wp\/v2\/license?post=71"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}