Coqualeetza
June 14, 2011
After I visited St. Mary’s, I drove the short distance towards Coqualeetza. Soon after arriving, it became very clear that my short trip out west would only be long enough to scratch the surface of Coqualeetza’s history. Thankfully, Patricia Raymond-Adair and Karen Bonneau at the Coqualeetza Cultural Education Centre answered my questions and kindly photocopied a mass of documents (including old pamphlets and media coverage) that I’ve brought home with me to go through.
When I began this research, I was under the impression that many of the former Indian Residential Schools no longer existed. I had heard stories of schools that had been demolished, neglected and decayed, and had heard several times about schools lost to (both intentional and unintentional) fires. As I continued the research, however, I found that several of the schools have been taken back by communities. And I wanted to hear more about the strength and determination involved in doing so.
As I’ve mentioned previously, the former Portage la Prairie school is now being used as tribal and administrative offices. Some former students work in the same building where they went to school. The Coqualeetza school in Chilliwack also has an interesting history.
The Coqualeetza site has been used over the last centry as a Methodist Indian Residential School, a tuberculosis hospital and army barracks. In the 1970s, the Sto:lo First Nations occupied the former school to reclaim it as their own. A report in the Chilliwack Progress (May 5, 1976) describes the occupation:
Acting under orders, with the sound of tribal drums ringing in their ears, members of the Canadian Armed Forced heaved against the front door to the former nurses residence at Coqualeetza. By 7:45pm Monday 23 people were carried or led away from the scene that erupted only a short time before when members of the Stalo Indian band decided to stand ground and disobey military and RCMP orders to vacate the Coqualeetza facility.
The Coqualeetza Cultural Education website notes that the occupation was an attempt to “publicize the lack of action on achieving reserve status and ownership of the Coqualeetza Property.” The occupation certainly brought more attention to the Sto:lo First Nation’s claims to the land. The buildings, now being used as the headquarters for Sto:lo Nation and other cultural, health and educational initiatives, still show traces of the past. But they also reveal a promising future.
My next post will be about Blue Quills in St. Paul, Alberta. And shortly afterwards I’ll be heading up north to Yellowknife and then Inuvik. I hope to be posting images and reflections as the trip unfolds.
Thanks to Patricia and Karen for their help at Coqualeetza!
Traces on the West Coast: St. Mary’s IRS
June 1, 2011
The cement foundations of what was once a classroom at St. Mary's Indian Residential School
“It was an evil place. It was a beautiful place.”[i]
I recently took a trip out west to Vancouver, BC. The trip was both personal (to celebrate the wedding of a friend) and research-related (to visit the grounds of former Indian Residential Schools, first in BC and then in Alberta).
The first school I visited was the former St. Mary’s Indian Residential School in Mission, a school that was demolished in 1965. (The students attending there at the time were moved to a new government-run St. Mary’s not far away.) The remnants of the first school, the oldest permanent Indian Residential School in British Columbia, can now be found in the Fraser River Heritage Park.
It was a beautiful late spring day when I visited the park. I had printed out the map of the former school from the Park’s website before my trip and had it with me as I walked. Without the map, it’s unlikely I would have noticed the low concrete foundations embedded in the landscape of the park. The map included buildings that were still standing, that were gone but still marked in some way, and those whose traces had since vanished.
Another cement foundation marking a structure that was once part of St. Mary's.
There were a few other people in the park that day, most were walking their dogs, a few were sitting on benches over-looking the water. I was the only one taking notice of the cement structures, walking from one to another and puzzling over the map.
I found it strange that the cement foundations weren’t marked in some way, so I went to the visitor center to see if I could find more information. There I met Don Brown, a manager at the Heritage Park, who informed me that indeed the foundations were marked. He mentioned that some time ago, they had painted numbers on the structures to coincide with those on the map. But time and weather had worn those away. Then they marked them with small metal plaques. Unfortunately, Don explained, some of those had been stolen, likely to be melted down for the metal. We walked back out to the structures together to see if we could find them and, after checking out a couple, found one marking the old gym.
There was something both beautiful and haunting about that space. It was both serene and unsettling. While at the visitor center, I purchased Amongst God’s Own: The Enduring Legacy of St. Mary’s Mission, a book that captures the contradictions of St. Mary’s. As author Terry Glavin explains, the history of St. Mary’s and the Indian Residential School system is complicated. He writes:
“This book is about a terrible story. It is a story that involves great suffering, betrayal, love, sacrifice, loss, and redemption. This book is also about a wonderful story, a story that involves faith, memory, comfort, forgiveness, sorrow and loyalty. It is also an unfinished story” (11).
The testimonies from the former students in the book discuss both the difficulties and opportunities they experienced at St. Mary’s. Without downplaying the horrible intentions and legacies of the system, the author and the former students involved in the book complicate the narrative of the IRS system as one where only heartache and destruction were the result.
In my next couple of posts I’ll write about the other schools I visited on the trip: Coqualeetza in Chilliwack, BC and Blue Quills in St. Paul, Alberta.
[i] Glavin, Terry and former students of St. Mary’s. Amongst God’s Own: The Enduring Legacy of St. Mary’s Mission. Mission, BC: Longhouse Publishing, 2002.
North of North
April 13, 2011
On a recent visit to New York, I was talking with an American friend about my upcoming trip to Inuvik (to attend the IRS TRC’s second national gathering at the end of June). This is how our conversation went:
Friend: How are things going in Toronto?
Me: Good. I’m planning my trip up to Inuvik.
Friend: Inuvik? Is that like 5 hours north of Toronto?
Me: No way – it’s way further. It’s like…way north. North of north.
But at that point, I realized that I didn’t really have a good grasp on exactly how far north it was. So we google-mapped it. The first image that comes up doesn’t give you a good sense of anything except that there isn’t too much around Inuvik.
If you zoom out a bit, you start to get a sense of how far north it is.
If you zoom out a bit more, you see that it is certainly farther than 5 hours north of Toronto!
The conversation made me realize just how much of Canada, especially up north and outside the urban centers, I have yet to see.
On my way up to Inuvik, I’ll be stopping in Yellowknife too. Looking forward to exploring this part of Canada!
NOTE: The IRS TRC has announced that it will be holding a statement gathering event at the Multiplex in Yellowknife on April 14, 2011. And will then be traveling to some of the other communities in the Northwest Territories until May 12, 2011. More information can be found here.
Event Recap: Memory, Art, and Modern
April 4, 2011
The last couple of weeks have been crammed full with interesting events. Recently, I posted about the Memory Studies conference in New York. The event, which started off with a fascinating opening night screening called A Film Unfinished, brought memory scholars from around together to discuss their research. It was the first time I was able to present some of my research on the IRS TRC’s national gathering in Winnipeg, Manitoba last summer, and I think (and hope) it went well.
Still from "Canned Meat". Image from Harbourfront Centre website.
Back in Toronto, I attended two other wonderful events. On Wednesday, March 30th, the Harbourfront Centre hosted Aboriginal Women in the Arts: Using Art to Reclaim Traditional Roles with Terril Calder, Lee Maracle and Cheryl L’hirondelle. Calder’s film, Canned Meat, was a jarring and beautiful film that spoke to themes of isolation, memory, and community. Maracle’s poetry, as always, was moving. Her responses during the Q and A were insightful and inspiring. And L’hirondelle’s songs were heartfelt and beautiful. (One of the songs was written in collaboration with Aboriginal women in prison in Saskatchewan.) My favourite song was “Wishful Heart,” written while walking through Vancouver’s downtown east side.
Image of the exhibit's book cover from the AGO website.
And last but not least was the Art Galley of Ontario’s symposium called Inuit Modern. The symposium, on April 2nd, brought together Inuit artists and curators to discuss the new exhibit at the AGO: Inuit Modern. As one of the moderators noted, it was the first time so many Inuit artists were gathered together in “the south.” (I learned that Toronto counts as part of “the south” when the point of comparison is so far north.) The participants discussed the tensions between concepts like traditional and modern, north and south, and art and authority.
Happening Now – Webcast from “Sharing Truth”
March 1, 2011
UPDATE: Some of the presentations are available online. Click here to watch.
For those people (like me) who couldn’t make it to the “Sharing Truth – Creating a National Research Centre on Residential Schools” Forum in Vancouver, you can watch the proceedings online here.
Catherine Kennedy at the Sharing Truth event in Vancouver
At the moment, Catherine Kennedy, the Executive Director of the South Africa History Archives is discussing some of the challenges regarding the compilation, interpretation and accessibility of the TRC archives in South Africa. Tom Adami, Chief of the Archives and Records Management United Nations Mission in Sudan is scheduled to speak next.
The program for the rest of Day One of the Forum is available here.
Imagine This Text as a Living Room
February 18, 2011
I recently wrote a review essay for e-misférica, an online academic journal, for a special issue on Truth Commissions (forthcoming). (UPDATE: The issue is now online. Click here: After Truth.) My review focuses on three books: Julia Emberley’s, Defamiliarizing the Aboriginal: Cultural Practices and Decolonization in Canada; Jo-Ann Episkenew. Taking Back Our Spirits: Indigenous Literature, Public Policy, and Healing; and Gregory Younging, Jonathan Dewar, and Mike DeGagné (eds.) Response, Responsibility, and Renewal: Canada’s Truth and Reconciliation Journey.
So I was pleased to see that the recently published special edition of Topia, on The Cultures of Militarization included a special section for discussion on Emberley’s Defamiliarizing the Aboriginal. The section includes essays written by a number of respondents, and Emberley contributes to the discussion as well. One author in particular, Deana Reder, uses an interesting form of engagement. She asks the reader to imagine Emberley’s text as a living room. Because Emberely gives a series of readings of images, books, films and texts, Reder is able conjure a room filled with framed photographs, manuscripts and knick knacks that represent the various components of Emberley’s work.
“Given the premise that Emberley’s text can be imagined as a living room, we can imagine on the feature wall a fireplace, fueled by gas, ignited by the flick of a switch. There are the typical furnishing and knick-knacks that do not seem ill-placed unless more closely inspected. For example, as you enter, some of the first objects noticed are the somewhat charming picture frames perched on the mantle of the fireplace – with images first of a woman with a baby and second of a mother and child. But these are not family photographs of people with names and histories. If you peer closely at the photos you will see that both are of Indigenous people and that they been damaged through scratches inscribed upon them: the first is titled “Indian Woman with Papooose” and the second bears the title “The Indian Madonna,” even though the woman with the relaxed and sunny smile bears little resemblance to the icon in European paintings” (407).
Reder goes on to draw on the work of other authors, such as Carol Williams, Mique’l Askren and Michelle Raheja, to suggest other interpretations of the photographs Emberley reads.
Although Reder recognizes Emberley’s work as innovative and critically generative, she also notes that the “living room” constructed through her work is “haunted by indigenous absence” (413). The exercise of imaging a text as a space filled with objects struck me as an interesting exercise in working through the connections between the objects of the text and the way they are represented. I’m storing this technique in my reserve for future reading.
Two Upcoming Reconciliation Events
January 29, 2011
February 9th – 10th, Native Canadian Centre of Toronto, 16 Spadina Road
From the symposium’s flyer:
Reconciliation between Indigenous and non-Indigenous peoples in Canada is not just about the legacy of residential schools. It is a multi-faceted process that restores lands, economic self-sufficiency, and political jurisdiction to First Nations, and develops respectful and just relationships between First Nations and Canada. Although a history of colonization has deeply impacted all Indigenous peoples across Canada, and decolonization requires significant change at the federal level, the process of reconciliation is also unique to each region. This is because of cultural and historical differences among the more than 630 First Nations in Canada, varying settler populations, different ecosystems and economies. And there are different legal regimes in each province because of the jurisdictional separation of provincial and federal powers. The questions can then be asked: What does reconciliation look like in Ontario? What are the concrete ways it is being realized?
For more information and to register click here.
2. Sharing Truth: Creating a National Research Centre on Residential Schools
March 1 – 3, 2011 at the Sheridan Wall Centre in Vancouver
Over three days, information will be shared that will help to inform decision making for preserving and archiving survivor statements, as well as materials created and received during the Commission’s work.
Stakeholders attending this forum will include representatives from:
• Human rights advocates
• Aboriginal rights researchers
• Archivists
• Residential school survivors
• Aboriginal organizations
• Governments and agencies
For more information and to register click here.
Reconciling Several Pasts
December 20, 2010
The Canadian Truth and Reconciliation Commission has recently announced a conference to take place in Vancouver (March 2 – 4, 2011) to discuss the proposed National Research Centre on Residential Schools. I recently visited the Nikkei Place / Japanese Canadian National Museum (JCNM) in Burnaby whose funds partially came from the reparations awarded for the internment of Japanese Canadians during World War II. I wonder if the Research Centre on Residential Schools will take their cue from the JCNM, which aims to be a site for both the sharing of information as well as the creation and fostering of a strong Japanese Canadian community.
Raymond Nakamura gave me a tour of the exhibit on the internment and we discussed some of the similarities between the Japanese Canadian experience and the Indian Residential Schools. A few months ago, I posted a short excerpt from Thomas King’s short story, “Coyote and the Enemy Aliens,” which draws connections between these two histories. It seems fitting to post it again here:
“I know the story of the Japanese internment in Canada. I know it as most Canadians know it.
In pieces.
From a distance.
But whenever I hear the story, I think about Indians, for the treatment the Canadian government afforded Japanese people during the Second World War is strikingly similar to the treatment that the Canadian government has always afforded Native people, and whenever I hear either of these stories, a strange thing happens.
I think of the other.
I’m not suggesting that Native people have suffered the way the Japanese suffered or that the Japanese suffered the way Native people have. I’m simply suggesting that hatred and greed produce much the same sort of results, no matter who we practice on.”
Model of Japanese Canadian Internment Camp in Lemon Creek, BC
Image at Internment Exhibit
AFN Event
December 12, 2010
The Assembly of First Nations is holding an event tomorrow, December 13, 2010, in Ottawa focusing on the Indian Residential School Settlement Agreement. The event will be webcast live from 8:30am – 4:30pm. Click here for more information and a link to the webcast.
Back to the matter at hand
December 1, 2010
Postcard for The Children Remembered
I’ve been looking through the archival documents and images I brought with me to Paris and am still trying to process the many stories they tell. Because in most cases I did not bring the originals with me, I am either looking at pictures of pictures (photographs I’ve taken of the images), photocopies or reproductions of the originals that are now circulating in different ways.
The image that has my attention now is a postcard printed by the United Church of Canada. It is a piece of promotional material for their Residential Schools Archival Project: “The Children Remembered.” There is a lot going on in the photo. The children are drawing “zeros” or perhaps circles on the blackboard, their backs facing away from us. Three girls, five boys. The banner “Looking unto Jesus” is perched above them in bold block letters. The image conveys both a sense of movement and a sense of stillness. The second girl is caught with her head looking slightly to her left; the boy second from the right seems to be reaching upwards to write higher. The angle from the picture is taken positions the photographer (and the viewer of the photograph) within the first rows of the classroom.
On the back of the postcard is a short excerpt from the United Church of Canada Apology made in 1986: “We tried to make you be like us and in so doing we helped to destroy the vision that made you what you were.”
