October 29, 2012
Q. How do three recent news stories about alcoholism, a housing crisis and a recent canonization intersect?
A. Through the discourse of reconciliation
When I started to become interested in the reconciliation process in Canada, I set up google alerts with the tag words “Canadian Truth and Reconciliation Commission” and “Indian Residential School.” I generally receive a few alerts a week about the commission and the IRS system. Often, they are articles that mention a TRC event taking place somewhere, or the announcement of an upcoming talk or event. Sometimes, it is an article about new curriculum, an approaching deadline, or about reconciliation processes happening elsewhere around the world. For the most part, I use the alerts to try to understand the IRS TRC’s media presence and how influential the discourse of reconciliation is (or isn’t) becoming.
This week, I got three alerts, and together I thought they represented an interesting intersection of issues:
1. A story about the first Aboriginal canonization. The title of the article is “It’s the same great sprit.” The subheading is “Canonization of Kateri is a big step toward true reconciliation, but the embrace could go further.”
2. An article about the one year anniversary of Attawapiskat’s declaration of a state of emergency (and the release of Alanis Obamsawin’s documentary about it).
3. A news release about Romeo Saganash’s public struggle with alcoholism. Saganash noted his experience in the Indian Residential School system as one of the factors that lead to a recent incident on an Air Canada flight.
The three articles landed in my email inbox within days of each other and cover a broad range of issues that touch upon the process of reconciliation: negotiating religious relationships, lack of funding and support for indigenous communities, and the after-effects of the IRS system in the form of alcohol abuse. In each case, the Indian Residential School system is raised in a different context, drawing attention to the many ways it touches indigenous (and non-indigenous) individuals and communities.
The article, written by Wab Kinew, about Kateri’s canonization is the one I find most intriguing. Here’s an excerpt, but I definitely recommend giving the full piece a read:
The canonization ceremony (Kateri is one of seven new saints) capped off a series of celebrations that brought indigenous North Americans into the Catholic Church perhaps more completely than ever before. The rite itself featured a prayer in the Mohawk language. The night before, at a special vigil for Saint Kateri, the cardinals, bishops and worshippers present smudged with sage and sweetgrass — this in the San Giovanni In Laterano Basilica, the “mother of all churches.”
Yet even as indigenous North Americans are celebrated by the church, there are signs the embrace could go further. During his remarks, the Pope noted that although Saint Kateri “worked, faithful to the traditions of her people,” she “renounc[ed] their religious convictions.”
The church views indigenous cultures as merely a host for the Catholic religion. This approach is called “acculturation” by Catholic missionaries. As one priest explains in the new film In Her Footsteps: The Story of Kateri Tekakwitha, acculturation is the process where the local culture becomes like a “prism” through which the “truth” of the gospel is revealed.
Talking to many of the indigenous people at the canonization ceremony, many of them residential school survivors, I don’t think this is what they have in mind. They speak of embracing Catholicism, but also of practising their traditional spirituality. It is precisely this pluralistic approach that made the inclusion of smudging and indigenous language so important to them. It is that same reason that motivated so many of them to wear their traditional clothing to Vatican City.
As Chief Littlechild says: “We can have both spiritual beliefs, although it’s the same great spirit and the same Creator.”
There was much talk from church officials this week about how Kateri’s sainthood opens the doors for new forms of evangelism. Pope Benedict himself called for a “renewal of faith in the First Nations.” This misses an opportunity.
The truth about reconciliation is this: It is not a second chance at assimilation. It should not be a kinder, gentler evangelism, free from the horrors of the residential school era. Rather, true reconciliation is a second chance at building a mutually respectful relationship.
October 19, 2012
Last night, I attended the opening night screening at ImagiNATIVE, the indigenous film and new media festival in Toronto. In short, it was awesome. Alanis Obomsawin’s first film, Christmas in Moose Factory (1971) and her most recent film, The People of the Kattawapiskak River (2012) were screened. I feel I could write a lot about these two films, about how well they communicate so many things that are often so hard to express, about family life, about challenges and resilience, about colonialism and injustice, but also about optimism and hope. But, these days, most of my writing is targeted toward the dissertation, so instead, I will simply say that they are two wonderful films that I hope people get to see. To read a review, check out Lisa Charleyboy for the CBC.
The festival has also integrated artwork into Toronto’s urban landscape. While waiting for the subway after the film, I saw that the public transit’s screens were showing artwork dedicated to raising awareness about and paying respect to the many indigenous women who are missing or have been murdered and whose cases remain unsolved. The art project is called the Stolen Sisters Initiative.
ImagiNATIVE is on until Sunday. Check it out!
More information on the Stolen Sisters Initiative from the artintransit website:
National Exhibition by Indigenous Artists brings Indigenous Women’s Rights to the Forefront
Pattison Onestop, imagineNATIVE and Amnesty International Canada co-present Stolen Sisters Digital Initiative (SSDI), a national project presenting four commissioned works that celebrate and honour Indigenous women and their contributions as strong, successful and valued members of society.
The four one-minute, silent digital works were created by award-winning, Canadian Indigenous artists: Jesse Gouchey and Xstine Cook (LIKE IT WAS YESTERDAY), Lisa Jackson (SNARE), Cara Mumford (WHEN IT RAINS) and Angela Sterritt (YOUR COURAGE WILL NOT GO UNNOTICED).
“I’m honoured to be selected to participate in the SSDI. It’s through art that we can express the human side of tragic social issues like this, so often lost in news coverage,” says Genie award-winning filmmaker, Lisa Jackson. “It’s an opportunity to recognize the women at the heart of the issue and to bring an awareness of the violence against them to a broader audience.”
SSDI will play on the Pattison Onestop subway screens to over 1 million Toronto’s daily commuters and nationally on 254 digital monitors in 33 shopping centres across Canada, at the Calgary International Airport, and TIFF Bell Lightbox leading up to and during the imagineNATIVE Film + Media Arts Festival.
The Festival’s SSDI webpage (http://imaginenative.org/festival2012/SSDI) includes details on mall and shopping centre locations screening the SSDI, a resource page featuring artists, issues and links to organizations to find out more about the history and movement surrounding Indigenous women’s rights.
“The passion of our partners, collaborators and artists to bring attention to such an important issue to potentially over 2.5 million viewers is an unprecedented opportunity,” beams Daniel Northway-Frank, Programming + Industry Manager. “To challenge our artists to marry artistic style and social justice is a new and exciting venture. We hope this initiative adds a strong voice and attention to the Indigenous women’s rights movement in Canada, and spurs action and awareness through creative outlets in other Indigenous communities and countries around the world, which sadly have similar experiences.”
The SSDI project started as a call by imagineNATIVE and its partners to Canada’s Aboriginal artistic community to conceive of a video piece creatively reflecting and responding to the Stolen Sisters, a term adopted by the Aboriginal community and larger social justice organizations of the struggle to find answers for the over 500 official (and arguably more) unsolved cases of missing and murdered Aboriginal women across Canada.
August 9, 2012
I’m happy to report that an article I’ve written about reconciliation in Canada has recently been published in Culture, Theory, and Critique (Taylor and Francis/Routledge). It is entitled “Before Truth: The Labors of Testimony and the Canadian Truth and Reconciliation Commission” and appears in a special issue focusing on the “Crossroads of Memory.“
Here’s the abstract:
“Truth commissions are based on the premise that dialogue about past crimes, violence, and abuse can alleviate the suffering of victims and ease the relationship between oppressed and oppressor. They also assume a certain relationship between history and memory, presuming a duty to remember and the need for a re-articulation of history through memory. This paper examines the context and dynamics of the Indian Residential School Truth and Reconciliation Commission (IRS TRC) established in Canada in 2008. By exploring the uses of testimony at the IRS TRC’s first national gathering, the essay focuses on the interplay between constructs of nationhood and forms of public intimacy. In considering both the public testimony given at the gathering and the larger, nascent narratives formed there, the essay demonstrates how survivors participating in the IRS TRC negotiate and challenge colonial relations of power while also strengthening and repairing intimate, familial relations.”
The article is largely based on field research I conducted in Winnipeg in 2010 at the Indian Residential School Truth and Reconciliation Commission’s first national gathering. I’d be happy hear feedback on the article!
June 4, 2012
On Thursday I attended the opening evening of the Truth and Reconciliation Event in Toronto. Like many of these events, the evening included statements of support and challenge as well as musical and artistic performances. Lt. Governor David Onley pledged his ongoing support for the work of the commission while Chief William Montour of the Six Nations of Grand River called the TRC toothless, pushing for more recognition of ongoing issues facing First Nation communities such as land, health and housing.
As always, the evening focused on some difficult truths, about Canada’s colonial history and about a challenging road ahead. But the event was also a celebration of sorts, a celebration of resilience. The MC for the evening, Cynthia Wesley-Esquimaux, noted that even in the face of incredible obstacles and hardship, “we have not forgotten how to dance and we have not forgotten how to laugh.”
Two young Inuit throat singers were a great example of this laughter and resilience. The two young women stood on stage, holding each other by the arms, standing face to face. They began the rhythmic humming and deep gutteral sounds of throat singing. An exercise in both competition and collaboration, each song ended in laughter. I am by no means an expert in Inuit throat singing, and so all I will say about their performance is that it was beautiful, and that their laughter was inspiring.
May 14, 2012
Last week, I participated in an event sponsored by the Institute of Public Knowledge at NYU and the International Center for Transitional Justice (ICTJ). It was an honour to share the presentation stage with Marie Wilson, Commissioner of the Indian Residential School Truth and Reconciliation Commission and Virginie Ladisch, Head of the Children and Transitional Justice Program at the ICTJ. The presentation included a screening of a short, documentary film (introduced by Tamara Cremo) made by several high school students who attended the Halifax national gathering last year. Commissioner Wilson spoke eloquently about the work done thus far by the commission and Virginie Ladisch shared her knowledge about both the opportunities and challenges in engaging youth in processes of transitional justice.
I think a video of the talk may be available shortly so for now, I’d like to focus on a conversation that happened after the talk. The panelists, organizers and budding filmmakers/students went out to dinner after the presentation. The conversation touched on everything from the challenges of motherhood and work/life balance, transitional justice in other international settings, and the importance of creating more awareness about the IRS legacy. We also spoke briefly about Antjie Krog’s work. A journalist and author who covered the South African Truth and Reconciliation Commission, Krog wrote about the work of the commission throughout its mandate and eventually wrote the award-winning book, Country of My Skull. In discussing the lack of national media coverage about the IRS TRC in Canada, Marie Wilson asked, “Where is our Antjie Krog?” Her question made me pause. It’s true. Why hasn’t there been more national coverage about the reconciliation process? Why haven’t journalists and/or media outlets offered sustained media coverage of the IRS TRC? Where is the journalist who has taken up the reconciliation process to portray all its political and personal complexities?
A few years ago, when the commission was still in its early days, I gave a talk at the American Comparative Literature Association Conference at Harvard University. During the Q and A, a member of the audience, a scholar writing about the TRC in Sierra Leone, asked me whether the IRS TRC and the process of reconciliation had galvanized the Canadian public. I answered quickly and with disappointment that it had not. In fact, there are still many Canadians unaware that such a commission even exists. Although there has been some excellent media coverage, it has been sporadic and often appears in local presses. The national newspapers and broadcasters may run a short story on it from time to time, but there hasn’t been any sustained coverage of the reconciliation process. Why is there no weekly or even monthly column that regularly covers the TRC in the Globe and Mail or National Post? Why doesn’t the CBC have a regular radio or TV segment on Canadian reconciliation?
Some people are quick to point out that there are, of course, differences between the South African TRC and the Canadian one. In South Africa, the system of apartheid implicated and effected everyone and it happened in the immediate past. But, I would argue that the same is true in Canada. The Indian Residential Schools and their legacies implicate every Canadian, not just Aboriginal peoples. The last school closed in 1996, suggesting that this history is still fresh and its repercussions are playing out in the present. More national media coverage is necessary for a greater and deeper awareness of how the reverberations of the IRS system reach out through Canadian society.
December 9, 2011
In my last post, I wrote briefly about being a researcher attending the national gatherings and some of the difficulties in negotiating the ethics of writing about testimony. In navigating the spaces between public (the national gatherings) and private (personal experiences of the schools), I have come to wonder about the role of the University in the reconciliation process.
At the Halifax national gathering, the President of the University of Manitoba, David Barnard, addressed the crowd. With a voice that at times shook with emotion, he offered an apology to the residential school survivors. He spoke of how the University of Manitoba should have and could have done more to challenge the systematic oppression of Aboriginal peoples through the Indian Residential School system. U of M trained teachers who then went to work at the schools, he explained. As an institute of higher education, he questioned why people did not recognize the Indian Residential Schools for what they were: one manifestation of an oppressive and violent system of forced assimilation.
“Our institution failed to recognize or challenge the forced assimilation of aboriginal peoples and the subsequent loss of their language, culture and traditions. That was a grave mistake. It is our responsibility. We are sorry.”
Barnard’s apology acts as a reminder that the responsibilities for the IRS system do not lie solely with the groups named in the settlement agreement (the Churches and the State). Rather, the responsibility for the system reverberates throughout Canadian society. I wonder, though, if other sectors of Canadian society (both public and private) will follow suit. And I wonder whether public apologies about things that happened in the past can truly address the injustices of the present.
(Also, if you haven’t seen the great blog post about the Attawapiskat housing crisis and reactions to it, click here.)
November 14, 2011
I’ve had a lot to think about since the Halifax national gathering. This is the third event I’ve attended and the mix of questions, emotions, and concerns that arise from them do not get less complicated as time moves forward.
At the moment, I am still struggling with some of the same issues I found at the other events in Winnipeg and Inuvik. In part this has to do with my own relation to the events. As a graduate student who is conducting research while attending these events, the ethical considerations of listening to testimony and observing the dynamics at the events are a constant challenge. Although most people attending these public events believe that there should be more awareness about what happened at the Indian Residential Schools, the ways in which this awareness should be raised is still controversial.
In particular, I am currently wondering how to write ethically about testimony. How can I write about the words of another without appropriating them for my own academic purposes? As I transcribe some of the recorded testimony, I wonder how these words on my computer screen can possibly encapsulate the emotions, thoughts, and spirit of the person sharing their experiences? When people are talking about abuse or extreme hardship, or about their triumphs over overwhelming difficulty, how is it possible to take these stories, put them on paper and then analyze them in relation to a theoretical framework that often shapes them into something altogether different? At the moment, I am letting these questions and concerns guide my writing.
A few quotes that I’m thinking with and through at the moment:
Lee Maracle (Sto:lo) in “Ka-Nata” in Bent Box:
“Academic theories/ are but the leaky summations/of human stories” (107).
Shoshana Felman in Testimony: Crises of Witnessing in Literature, Psychoanalysis and History.
“A life-testimony is not simply a testimony to a private life, but a point of conflation between text and life, a textual testimony which can penetrate us like an actual life” (2).
(Thanks to the Aesthetics of Reconciliation in Canada research group for the great discussion about the difficulties I mention above.)
October 27, 2011
It’s the end of the first day of the TRC’s third national gathering in Halifax. The day began with the lighting of the sacred fire, which took place on the grounds of Province House. The ashes from the sacred fire at the first gathering in Winnipeg were transferred to the sacred fire in Inuvik, and have now been brought to Halifax. According to the TRC:
The Lighting of the Sacred Fire happens before we begin each Event to ensure that it is the spirits and the teachings that guide us and protect us while the Commission does its work. The transferring of the ashes has become a symbol of national unity as it becomes lit from coast to coast to coast.
The ceremony took place in front of a statue of Joseph Howe (1804-1873), a Nova Scotian politician. Under his outstretched arm, the commission, elders, and participants watched as the sacred fire was lit. (Photos of sacred ceremonies are forbidden. The image above was taken before the ceremony began.) Shortly afterwards, the Truth and Reconciliation Walkers entered the square. The group of five walked for 2,200 kilometres from Cochrane, Ontario to attend the event in Halifax: Patrick Etherington Jr., Robert Hunter, James Kioke, Samuel Koosees, Frances R. Whiskeychan. As they walked from community to community, they raised awareness about the Indian Residential School legacy and the truth commission’s work. I had the honour of hearing Patrick Etherington Jr. speak in Winnipeg about their journey to the first national gathering. They are a truly inspiring group. For more on their journey, click here, or here.
October 25, 2011
The TRC is gearing up for the third national gathering in Halifax. As I’ve mentioned in previous posts, I’m still working through the complicated dynamics of the first two events. It will be interesting to see how the Atlantic National Gathering differs. Already, one interesting issue is the use of space outside the Convention Centre being used for the TRC events. Originally identified as a potential space for the TRC’s sacred fire, the space has been claimed by the Occupy Halifax movement. Although it appears that an alternative space has been identified for the sacred fire, the negotiation of public space and differing political/cultural objectives provides an interesting starting point for the event. More from the event to come soon.
Click here for information on the schedule.
UPDATE: The Sacred Fire will be located at Province House, at the corner of Hollis and Prince St.