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.
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).
Greek mythology has a huge impact in our arts, literature, and poetry today. The different types of stories in Greek mythology have morals or lessons. For example, in the Odyssey, there is a story called, “The Sirens”. In this story, there is a man named Odysseus, and he and his crew are in the ocean on their ship, and the men are preparing, while Odysseus is putting his focus on the Sirens coming. The Sirens come and express their feelings how they want to be free from their bird suits, and that they need complete freedom.
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].”
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.
Residential schools are significant to the people of Canada; it was an awful occurrence that happened for over 150 years. Settler Canadians recognize the pain they caused and are trying to resolve the complication, one way Settler Canadians are working towards reconciliation is by participating in events such as orange shirt day and by participating in campaigns like the Moose Hide Campaign, where you are supporting your commitment to honour, respect and protection for the women and children in your life by wearing a little square of moose hide on your shirt. Another way that non-Aboriginal Canadians reconciliate is by listening to the stories of children who survived or didn’t survive their experience. Two stories of children and their stories during this time are, Sugar Falls and Secret Path, the reader gets a better understanding of what happened during these times, and how these people felt and why they felt it. The themes of these stories is not only the hard times and experiences they had, but the strength they gained through it.
The Fish, by Elizabeth Bishop is a free verse structured poem that navigates readers through the writer’s vivid perception of a fish that she has just caught. The fish depicted in this writing was allegorical to one’s survival of life’s tumultuous nature that can leave one scarred and battered with harshfully visible remnants. The writer skillfully employs literary devices that create an overwhelming image in the reader’s mind of the true meaning behind the appearance of the fish. Bishop expresses through this poem that the visibly worn and scarred fish is testimony of resilience and hope. The author skillfully constructs this poem by using numerous techniques to create vivid visuals of the subject, evoke a wide range of emotions, and to relay a thought-provoking message of triumph through trials.
"Reconciliation will not work if it puts a higher value on symbolic gestures rather than the practical needs of Aboriginal and Torres Strait Islanders in areas like health, housing, education and employment." Warren Mundine AO Reconciliation is the action of making one view or belief compatible with another according to the Oxford dictionary of English. The term reconciliation was used as a symbolic gesture in an address made on February 13th 2008 by the former Prime Minister of Australia, Kevin Rudd. Kevin Rudd was the first political figure to speak out and seek reconciliation for the Aboriginals and Torres Strait Islanders after being elected as prime minster in 2007. He spoke out after many generations of mistreated Indigenous Australians that had their rights and equality continuously ignored, but after all that has happened, including the effect of broken families, which still in 2018 have the aftermath of "The stolen generation", there was only one public apology and no compensation for the damages caused to the native people of this country.
Rita Joe’s poem, “I Lost My Talk” brings to light many of the hardships and struggles that were faced by Aboriginal youth when they were required to attend residential schools. At this time, Aboriginal children were forced to learn English and adapt to Euro-Canadian customs. Essentially, the goal of this institution was to completely abolish Indigenous traditions by discouraging students from speaking their native languages and practicing their culture. For the purpose of this paper, I will analyze Rita Joe’s work in depth, while discussing the central theme of losing one’s identity and voice, which is exemplified throughout the poem. The poem starts off with the speaker describing her loss of voice and character as a little girl when she
The actual living conditions of most residential schools were not suitable for human beings. In a number of the institutions, the mortality rate from diseases such as small pox or tuberculosis was over 50 percent. (Cbwc.ca, 2016, p. 1) The rapid spread of diseases was promoted by the severe overcrowding in residential schools. (Cbwc.ca, 2016, p. 1)
People are like snakes Like snakes some people go behind your back and bite you. Shirley Jackson’s story “The possibibility of Evil’ is a very weird but good story. The story’s about an older women who’s leaved in the town basically all her life but she is very judgemental person that writes mean letters to people.
Canada is a multicultural country. As a lot of people have immigrated to Canada from different parts of the world, they brought some cultural elements of their native culture along with them. These cultural elements have been blended into the mainstream culture of Canada. With so much diverse population, it is natural that people will be ethnocentric.