However, some Aboriginal people felt the government apology did not go far enough, since it addressed only the effects of physical and sexual abuse and not other damages caused by the residential school system. In , the Assembly of First Nations launched a class action lawsuit against the Canadian government for the long-lasting harm inflicted by the residential school system.
In , the Indian Residential Schools Settlement Agreement was reached by the parties in conflict and became the largest class action settlement in Canadian history. The government also pledged to create measures and support for healing and to establish a Truth and Reconciliation Commission.
The Indian Residential School Survivors Society was formed in by the First Nations Summit in British Columbia and was officially incorporated in to provide support for survivors and communities in the province throughout the healing process and to educate the broader public. The Survivors Society provides crisis counselling, referrals, and healing initiatives, as well as acting as a resource for information, research, training, and workshops.
I have just one last thing to say. To all of the leaders of the Liberals, the Bloc and NDP, thank you, as well, for your words because now it is about our responsibilities today, the decisions that we make today and how they will affect seven generations from now.
My ancestors did the same seven generations ago and they tried hard to fight against you because they knew what was happening. They knew what was coming, but we have had so much impact from colonization and that is what we are dealing with today. Thank you for the opportunity to be here at this moment in time to talk about those realities that we are dealing with today. What is it that this government is going to do in the future to help our people?
Because we are dealing with major human rights violations that have occurred to many generations: I know that I want to transfer those to my children and my grandchildren, and their children, and so on.
What is going to be provided? That is my question. I know that is the question from all of us. That is what we would like to continue to work on, in partnership. Read the full transcript and watch the video here.
We feel that the acceptability of the apology is very much a personal decision of residential school survivors. Only history will determine the degree of its sincerity. In September , while the Settlement Agreement was being put into action, the Liberal government made a motion to issue a formal apology. The motion passed unanimously. You can read the official statement and responses to it by Aboriginal organizations here. The apology was broadcast live across Canada watch it here.
Although the apologies and acknowledgements made by governments and churches are important steps forward in the healing process, Aboriginal leaders have said that such gestures are not enough without supportive action. Communities and residential school survivor societies are undertaking healing initiatives, both traditional and non-traditional, and providing opportunities for survivors to talk about their experiences and move forward to heal and to create a positive future for themselves, their families, and their communities.
We are on the threshold of a new beginning where we are in control of our own destinies. We must be careful and listen to the voices that have been silenced by fear and isolation. We must be careful not to repeat the patterns or create the oppressive system of the residential schools.
We must build an understanding of what happened to those generations that came before us. Stories from the Kamloops Indian Residential School, Royal Commission on Aboriginal Peoples. Looking Forward, Looking Back. Supply and Services Canada, Fournier, Suzanne and Ernie Crey. Stolen from our Embrace: Surviving the Indian Residential School. Arsenal Pulp Press, First published by Tillicum Library, Public Inquiry into the Administration and Aboriginal People.
Public Inquiry into the Administration and Aboriginal People, University of Manitoba Press, Nuu-chah-nulth Tribal Council, Exploring their Past, Present, and Future. Stories from the Kamloops Indian Residential School. In the Northern British Columbia Nuu-chah-multh study of residential schools, Elders in the community were interviewed about their thoughts, feelings and experiences of residential schools Hooks, Bell.
One of the many social and political themes that emerged from the study was alienation. In the story, when Martha returns home from residential school, she is still close to her mother and father. Those students who did exceptionally well at school often returned home with a feeling of alienation from their own family and community and were unable to speak their native language.
Elders in the study spoke of the inferior quality of the education received at residential schools; as a result, students were often not well prepared to compete with non-Native people for jobs off the reservation, and there were no jobs for them on the reservation Bell. Unlike Martha, who was able to return home for the summer holidays and to be reunited with her family and traditions, students from Northern communities were often not able to go home in the summer and would spend years living at the school year-round, separated from their families and communities.
Consequently, many would never return home at all. Unable to find jobs, they would eventually find themselves living on the street. The book can help to offer insight into the social problems that Native people face today and help to show that these problems are not because of our inferiority as a nation.
Such a viewpoint was reinforced by historians and anthropologists who examined our social and political structures from a European perspective to explain why we have become a marginalized society. Her book is an excellent place to start because it is written in a style that is easy for most students to read.
It provides readers with historical information that is much easier to access than historical texts written on the subject of residential schools. Although not one story can portray the Native experience in Canada, My Name is Seepeetza tells a significant story that is important to hear and explores historical effects on the Elders of today.
Eric from Graduateway Hi there, would you like to get an essay? Let me help you. We will write a custom essay sample on. The first Nations must work together as a community to help residential school survivors find peace with the atrocities that occurred in residential schools. The governments all around Canada a recognizing the benefits that come from recognition of Aboriginal cultures, which is why Canada now has Aboriginal day that is broadcasted live on APTN Aboriginal peoples television network.
Winnipeg celebrates ManitoAhbee festival that performs religious dances and talks about how to make a change for aboriginal peoples future. The creation of APTN shows how people are willing to change, Canadians are doing what they can, little at a time to fix and make everyone equals. The future for First Nations Peoples looks to be better than it was in the past, if people keep protesting and calling attention to issues.
Derek Nepinak, who in became the Grand Chief of Manitoba is a leader for change in Aboriginal issues. Nepinak says Canada has to live up to those deals. Citizens and Nation Essay Confederation in Canada:
Thesis: The imposition of residential schools on First Nations children has led to significant loss of indigenous languages, and this language loss has led to further cultural losses for traditional First Nations cultures in Canada.
Residential Schools in Canada Before the nineteenth century, the Aboriginal people had their own way of teaching the children in their community, through organic education. In addition to providing knowledge and skills, organic education kept their culture alive (Ravelli & Webber, pg. ).
A Residential School Legacy From the late s to the s, more than , First Nations children in Canada attended residential schools (Llewellyn, , p. ).2 To attend these schools, children were taken away from their families and communities. The last Residential school to close was La Tuque Indian Residential School, located in La Tuque, Quebec. This school opened in and closed in These schools, run by religious people, were not a choice for Native Canadians.3/5(5).
Sample Detailed Essay Outline: Residential Schools same school (Knockwood, , p. ) b. Freda Simon, tells of arriving at a residential school to find that her sister, who had been taken to the school two years. Early residential schools were similar to religious missions. Later, the mission-run schools were administered jointly by Canadian churches and the federal government, and for a number of years, residential schools became official .