Richard Wagamese brings to light the troubles of aboriginals living in Northern Canada in his book Indian Horse. Wagamese demonstrates the maltreatment aboriginals have faced at the hands of the Zhaunagush and their residential schools. The disgusting truth of the treatment of aboriginals in Canada is shown through recovering alcoholic, Saul Indian Horse, who recounts his life from the time he lived in the bush with his native family, the Anishinabeg, to the the time he checked into The New Dawn Treatment Centre. Seen through Saul’s eyes, the Canadian government captures and transports native children to residential schools. Not only are these children stripped from their native way of life, they are placed in an environment that eerily resembles an internment camp. Children are forced to work and are beaten with no remorse when they refused to conform. Often times these beatings resulted in death. Even through Saul’s greatest release, ice hockey, he comes to the conclusion that it is just another mechanism used to conform the aboriginal children. Saul played for the love of the game, but when he was pressured to compete with the Zhaunagush, he lost his passion. While reflecting on his …show more content…
The Truth and Reconciliation Commission is a starting point; however, it is simply not enough to integrate the aboriginals into Canadian society. Apologizing for wrong doing and compensating individuals that have lived through the terror of residential schools is not enough to prevent the issue from recurring again. There are multiple steps that need to be taken in order to correct for Canada’s original sin. First, negotiations between the federal government and the aboriginal people need to take place. Next, Canadians need to educate their youth of the historical truth. Lastly, it is necessary to look at aboriginals as people, and not a foreign
The novel Indian Horse, by Richard Wagamese, depicts the societal injustices done to the Native Americans in the 1960s. The protagonist, Saul, endures an arduous journey that extends throughout his life. At the beginning of his life, he lived with his native family, only to get ripped away from them by an atrocious residential school. The horrid residential school, St. Jeromes, inflicted detrimental damage upon Saul, physically and emotionally. Saul was able to escape the confines of the school through hockey.
The atrocities that the children of residential schools had to endure is not something that can be ignored, just as the lessons these children learned, like shame, humiliation, hate, compassion, and forgiveness cannot be overlooked (Borrows 486-7). Borrows raises an important point, which is that the children of the Residential schools, who survived, grew up to eventually become elders (487). Although there are some who feel Residential schools had positive impacts, the high suicide rates in Indigenous communities cannot be
Stephen Harper presented this apology to formally recognizes the dark chapter in our history as wrong and that it “has no place in our country.” This apology was long overdue and should have happened earlier since the last residential school closed in 1996. Without an apology, the government recognized that “there has been an impediment to healing and reconciliation” for those who have been impacted by residential schools. With this apology, it acknowledges the fact that residential schools were real and has deeply impacted the lives of Aboriginal people. The apology ended with by mentioning of “the cornerstone of the settlement agreement is the Indian Residential Schools Truth and Reconciliation Commission [TRC].”
Fitting in and be accepted, but also not having a choice on who you are can be difficult. People can love you for one reason, and hate you for another. The protagonist, Saul Indian Horse from the novel Indian Horse, written by Richard Wagamese knows exactly what that feels like. He struggles with being an outsider and not being wanted his entire life. At some points, he is almost like everybody’s hero because of his great skills in hockey.
Like many articles on Aboriginal Peoples issues, Anna Banerji’s CBC article “Improving Indigenous Health Starts With Reconciliation” (Banerji, 2015), is a critique on the treatment of Native Peoples in Canada. Her main thesis focuses on the inequality that exists in Canada, by underscoring the biases and discriminations perpetrated on Indigenous Peoples, in terms of basic human rights. Banerji’s advocacy, although commendable, leaves an empty space, in terms of both a governmental (policy) perspective, and her own assertion’s credibility, due to her writing style and content. These ingredients are essential for an understanding by the target audience (Canadians, in general), as it could allow for a powerful critique on the human rights violations
Jyot Attal NBE3UR Cory Boucher 04 April 2023 The effects trauma has on one's resilience Resilience comes from getting out of traumatic experiences alive, and being able to look forward to greater things. This resilience can be seen in the main character in Richard Wagamese‘s book as he is able to survive the horrors of residential schools, and the sense of abandonment he has.
In Indigenous Australians’ perspective, country means everything consisting of the air, water, land and stories of “Dreaming”. Country is dynamic and multilayered, forming culture, values and beliefs of existence between human and species. Country connects Indigenous Australian to their ancestral beings from the time of creation. Every living creature, family, kin and community is integral part and connected to the country. Loss of country precipitated by land dispossession is tantamount to loss of identity, family and independence.
There is a great concern to today’s inequity regarding Aboriginal people’s health, education, culture and language. Stereotypes and racism are preventing the Aboriginal people from seeking the benefits they deserve. As Treaty People in Canada, reconciliation must be a top priority to support the healing process of Canada’s history. The treaty relationship has a significant impact on all Saskatchewan and Canadian citizen’s personal beliefs, societal and political positions, and the process of reconciliation.
In Canada, Aboriginal women have experienced historical violence and brutality that still continues to this day. This abuse affects aboriginal women physically, financially, socially, emotionally and spiritually. Nearly 1,200 aboriginal women have been murdered or have gone missing in Canada in the last 30 years alone. (MacCharles, 2014) In Canada, Aboriginal women are five times more likely than other women to die as a result of violence.
We Were Children, the documentary on residential schools, is a re-enactment of two aboriginal children and their first hand experiences in the residential school system. The kinds of problems this documentary presented include mistreatment faced by the children who attended these schools, corruption and scandal inside the administration of the schools, and the false perception about these schools that resonated amongst Canadian society. These two children talk about the bullying they had to endure from the nuns which show that the children were not seen as equal to a child of non-Aboriginal decent. Furthermore, the types of abuse administration would put these kids through was immensely disturbing considering this was a state run institution.
The Bringing Them Home report’ recommendation (9b.) outlines “That all under-graduates and trainees in relevant professions receive, as part of their core curriculum, education about the history and effects of forcible removal” (HREOC, 1997). In 2002 the Queensland Indigenous Education Consultative Body (QIECB) made a similar recommendation, suggesting that “Aboriginal and Torres Strait Islander studies [should] be mandatory in all pre-service education courses in Queensland tertiary institutions through discrete courses or units” (Price, 2012). These government recommendations have been introduced to, acknowledge, re-establish lost relations with, and apologise to the Australian Indigenous peoples in regards to past government policies and practices which resulted in the forcible removal of Indigenous children from their
Cody was aware of his roots and although raised by white foster parents, he used the program to gradually interact with his culture and “live according to indigenous values.” The tribal program was not imposing itself on his culture, rather it used Cody’s lack of aboriginal culture to find a unique way to teach tradition and law. This program was effective on Cody because his tribe found a way that allowed them to resolve the problem of one of their own without relying on the Canadian justice system (Vicenti, 137). The connection between the two, although not strong at first, was instrumental in the accomplishment of diverging Cody from a life of crime. Similarly to tribal court practices, the alternative justice program depends on people’s ability to associate themselves to the values promoted (Joh,122).
The summer before eleventh grade, I was given the opportunity to travel to Tsawout, a First Nations reserve situated in Vancouver Island for a week on a short-term missions trip. While assisting to run a camp for the children in the reserve, I was exposed to the mental and emotional burden for those whom had experienced, and were victims of residential schools. Many of the Tsawout Elders witnessed the death of their culture and the brutality these schools wrought on those impacted: families and survivors. The Elders expressed their outrage and past struggles with passion, laying bare their innermost thoughts and ordeals. They challenged me to open my eyes to beyond the reaches of my comfort zone.
It is during this time that Hasluck established and executed the Commonwealth’s Assimilation Policy with regard to Aboriginal People . As Minister, Hasluck continuously argued that the issues being faced by Aboriginal people needed to be viewed as a ‘social’ problem rather than a ‘racial’ issue. Hasluck believed that if Aboriginal people where to be seen and treated, as equals there must be a shift in ‘White’ mentalities
Critical Summary #3: First Nations Perspectives In Chapter eight of Byron Williston’s Environmental Ethics for Canadians First Nation’s perspectives are explored. The case study titled “Language, Land and the Residential Schools” begins by speaking of a public apology from former Canadian Prime Minister Stephen Harper. He apologizes for the treatment of “Indians” in “Indian Residential Schools”. He highlights the initial agenda of these schools as he says that the “school system [was] to remove and isolate [Aboriginal] children from the influence of their homes, families, traditions and cultures, and to assimilate them[…]” (Williston 244).