Sydney MacRae

Message From the Editor:

Reconciliation is a term we hear in Canada, but often times it goes amongst deaf ears.
This is a result of multiple reasons, but the main culprits are ignorance and lack of
understanding. The term reconciliation stems from the historical implementation of residential
schools within Canada. These schools operated from the late 1800’s until 1996, when the last
school finally shut its doors. This is a sore sport in Canadian history as many Canadians do not
like to admit that this occurred. The reasons for implementing the residential schools were
ultimately, to “ kill the Indian, save the man” 1. This mentality has unfortunately stuck within
Canadian society for many decades. Because of such, it has also been ingrained within our
schooling curriculum. Over the years the curriculum has changed and the portrayal of First
Nations peoples has also changed.
In this issue of Education Weekly, we will be dive into the history of residential schools,
and the significant impacts this has left upon the students of the schools and following
generations. This leads us to the question of reconciliation within education, more specifically,
what is the most significant contribution schooling could make in reconciliation with
Indigenous communities?
As a student who grew up on Treaty 7 land, I feel as thought this is an important subject
to discuss. The understanding of reconciliation and histories if First Nations in general,
drastically varies from place to place within Alberta. Alberta Education has made efforts to help
integrate this better within our curriculum, even by created the new Teaching Quality Standards
(TQS) for Fall 2019, but we still have a long way to go. These coincide with the Truth and
Reconciliation Commission (TRC) Calls to Action, where education was one of the key
attributes in the recommendations to aid in reconciliation.

What is Reconciliation?

Reconciliation is a term that does not have a solid definition. Regardless of the true
meaning it stems into actuality for a few main reasons, “Talks of reconciliation invariability
comes after there has been some gross violation of norms: ‘disappearances’, killings, torture,
kidnapping, rape, and/or widespread abuse of children.”2 In Canada, this is no exception. The
residential schools were created in the 1800’s to assimilate the First Nations into European
culture. As noted by the Government of Canada, “Residential schools were established to get rid
of the Indian problem.… Our objective is to continue until there is not a single Indian in Canada
that has not been absorbed into the body politic and there is no more Indian Question and no
Indian Department”3. The government participated in acts that were arguable human rights
violations.
Reconciliation is a process that is not unique to Canada. It has been implemented in
various nations globally; Australia, South Africa, Argentina, Nigeria, Rwanda, Ghana and Peru4
just to name a few. Some of these nations have been successful, but most have not been so lucky.

1
Sherry Farrell, Racette. Haunted: First Nations Children in Residential School Photography.
(Waterloo: Wilfrid Laurier University Press, 2009) 50
2
Erin Daly, Jeremy Sarkin,Reconcilation in Divided Societies: Finding Common Ground.
(Philadelphia: University of Pennsylvania Press, 2007), 4
3
Racette, Haunted, 51
4
Daly, Sarkin, Divided Societies, 32

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 Sydney MacRae

The reason can be argued multiple ways, but in the nations that were not successful never
educated the population in regard to the reconciliation process or the reasons behind the
implementation. That is where Canada stands out slightly. The TRC within Canada has made 94
recommendations for Canada to follow to help make reconciliation successful, a portion of those
were related to education.
The implantation of reconciliation is a very important element to make amends for a
serious injustice. It helps the victims say what they need to say with the understanding that after
their story is stated, justice will hopefully be reciprocated. This is where the process of
reconciliation differs from that of a criminal process. “Criminal justice systems are designed to
maintain order in societies where violation of law is the exception. These systems simply cannot
cope when, either as a result of state-sanctioned human rights abuses or internal conflict or war,
where violations become the rule”. 5 While a nation is in the process of reconciliation, “it is fair
to expect others to act in certain ways only if one is willing to fulfill their reciprocal expectations
of oneself.”6 Reciprocity is an important tool within reconciliation. It does not work unless both
parties involved partake and take it equally as serious. In this case, it would be the Canadian
government and the survivors of residential schools.
In conclusion, “The term reconciliation, can be folded to suit each transition’s needs. The
nature of each society at the transitional moment needs to be carefully evaluated in order to
determine exactly what conception of reconciliation is appropriate at the time and in the nation’s
future.7” It is something that can be done through an oral, written or symbolic process. For
Canada’s purpose, it is with the intensions of forgiveness. Once the stories are shared, the
survivors then accept the apology given from the Canadian government. Some individuals also
are given reparation payments for the injustices that occurred but there is not any sort of criminal
justice process included such as a jail sentence for admittance of guilt. The term reconciliation
holds a different meaning to every individual who partakes. Because of that, it makes giving it a
solid definition unfair. However, taking all the given information, one should be able for form
their own definition based on personal understanding of all the parties involved. Education holds
a special place in regard to the understanding and implementation of reconciliation. The more
people know and understand this process, the more people are able to end the stigma that is
associated to individuals who have endured such traumas.

Why is it important?

Residential schools have an important history within Canada. Although they are not in
use anymore, they still hold a strong significance to many people who were involved. As for
many students, they were an awfully traumatic experience. Education has become one of the key
ways to help inform Canadians about the tragic history of the residential schools. Originally the
government had students attend the schools voluntarily. Parents would send their children to
theses schools if they were close in proximity to the reserve to help educate their children. Come
the 1920’s however, the School Act “mandated school attendance until the age of 15 and
empowered Indian agents and department officials with the right to search homes and call in the

5
Colleen Murphy, A Moral Theory of Political Reconciliation (Cambridge: Cambridge University
Press, 2010) 6.
6
Murphy, A Moral Theory, 133.
7
Daly, Sarkin, Divided Societies, 34

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 Sydney MacRae

police to arrest parents who refused to send their children to school.8 Roundups occurred were
children were forcibly removed from their homes and transported to schools in overcrowded
wagons, cattle trucks and boats. “Following the trauma of removal and long journey to the
school, children were stripped of their clothing, and scrubbed, had their hair cut or shaved, and
were dressed in either uniforms or second-hand clothing donated from missionary societies.
Many were also given a number.”9 The schools did this to strip the students of their culture, and
physically diversify them from their community. Because of the strong attachment the
Indigenous peoples had to long hair for example, cutting or shaving the hair helped alienate the
students, and create a physical divide between those in residential schools and those who live on
the reserve. This information is presented within a very well written children’s book titled “I am
Not a Number” by Jenny Kay Dupuis & Kathy Kacer. Within this book it gives a first hand,
detailed description of the feeling students had when a piece of their community, such as when
the forced hair cut occurred. The loss that was felt, and the sense of pride which was ripped
away. This was clearly not just about the hair cut. It demonstrates the power the institution had
amongst the student and how by with just a hair cut, it could seriously impact the child's life.
The purpose of the residential schools were to strip the “Indian from the child”, and turn
them into respectable European-like children. The thought was that if anything could be done, it
must occur when they were very little. Often times, students as young as 4 or 5 were taken to
attend such schools. The purpose of these schools, as noted were to assimilate the Indigenous
population, and create the perfect European-style Canadian citizens. Education was the main
factor in doing so because it was one of the only places where it was possible segregate the
children from the parents.
The teachings that occurred within the residential schools, were often not the same as
those of the “white” schools. While many of the schools still had a religious influence, the
curriculum within was much different. The schools were used to help create ideal citizens, this
means that it was seen “it was seen to provide them (students) with the essential skills to farm on
their own reserves and mould female students into excellent housekeepers who would make
good wives of Indian farmers”.10 This represents the ideals that the government had for these
students. the goal was never to integrate the Indigenous population into Canadian society as
equals, it was always deemed for them to be kept separate and seen as lower class citizens. Only
for them to act in the proper manner.
The treatments at these schools left many students traumatized, both physically and
mentally. In addition, residential schools have been exposed as sites of widespread
institutionalized physical and sexual abuse11. Because of all these indecent acts and human rights
violations, individual shave progressed into developing intergenerational trauma; meaning that
not only the individuals who were forced to attend these schools suffered, but many individuals
afterwards are still seeing these negative effects. The intergenerational trauma is another
component that was unforeseen when the initial residential schools were created. Many
individuals who are victims of these schools were left to their own devices after they had left the
schools. This “Victims of trauma, rarely heal on their own”.12 This is a very important reasoning
for why reconciliation is such an important aspect within society. The goal is to break the

8
Racette, Haunted , 57
9
Racette, Haunted, 59
10
Racette, Haunted, 68
11
Racette, Haunted, 74
12
Daly, Sarkin,Divided Societies, 45.

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 Sydney MacRae

stigma’s that surround those of Indigenous decent, and demonstrate why this is occurring and
learn how we as Canadian citizens, can help break this trend, and begin to help start the heeling
process.
As mentioned, education is arguable one of the key attributes to help engage society in
understanding the importance of reconciliation within Canada. The TRC’s Calls to Action,
recommendations highlighted this concept, they included six different recommendations all
relate to education. These include calls to eliminate gaps between Aboriginal and non-Aboriginal
Canadians, improving education attainment levels & success rates, developing culturally
appropriate curricula and protecting the right to Aboriginal languages and languages as course
credit. 13 The Alberta government is using its best efforts to try and achieve this goal. There has
been an increase within schools by acquiring more FNMI lesions, and with the new 2019 TQS
standards where number 5 is directly tied to connecting more of the curriculum to FNMI culture
and the community. Solidifying that through education, we can help link the bridge between
reconciliation and the community.

History within Curriculum

To understand and appreciate the current initiatives being made by the Government of Canada
and the Government of Alberta, one must understand the viewpoints of the past. The most useful
source would be previously printed articles from Alberta Teachers Association (ATA)
magazines. Through out the years, it is very obvious that the perceptions about the Indigenous
peoples and the residential schools have changed. Thankfully, they have changed for the better.
I will be focusing on material from 1973 and 1982. With there being about a decade between
each volume, the viewpoints within demonstrate great growth.
Peter Burgers and James Lergessner wrote, "Futility of Indian Schooling" in the 1973
March/April volume. At the time of publication, Burgers is a former principle, while Lergessner
is an educational Foundations doctoral student at the University of Alberta. 14 This article is
discussing the desire to have Indigenous students assimilate and integrate within the traditional
school like setting. While the curriculum does mention the presence of Indigenous peoples and
their culture, there is a hidden sense that it was deemed for the students to adapt, and there was
not a high expectation for those students to really succeed in their studies. Burgers and
Lergessner note that, “Education for most Indians serves as an instrumental function, it is only of
use when it is required for reserve living15. Representing that even the educators of the time, did
not hold Indigenous students to the same standards as other students. Regardless of the students,
it was deemed that the schools off the reserve were automatically superior to those on the
reserve, “Reserve schooling leaves many Indian children unfit both for the white mans world and
ill-fitting for their own”16. Noting that after graduation, many students lead a life of alcoholism
and prostitution. This representing the complete ignorance of the intergeneration trauma
associated to the residential schools and makes it seem as though theses actions were made under
sound mind and without regard to any other society inclinations.

13
Truth and Reconciliation Commission, Calls to Action, 6
http://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf
(Accessed Dec.13, 2018)
14
Peter Burgers, James Lergessner, The Futility of Indian Schooling (Edmonton: The ATA
Magazine, 1973) 20-21
15
Burgers and Legressner, Futility of Indian Schooling, 20
16
Burgers and Legressner, Futility of Indian Schooling, 21

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 Sydney MacRae

The commentary within this article demonstrates ignorance for the actions that education
has placed upon Indigenous peoples. The article notes that students often found the information
and curriculum within the classes un-interesting, but they never tried to understand why. The
authors just assumed that the students are not intelligent enough or just do not care. They do not
try to humour the idea of the issue of lack of understanding was due to language barriers, or as
previously mentioned, the possibly of intergenerational trauma. If the parents of these students
have strong negative interpretations of schools, that will filter down to the younger levels.
Through the means of education, specifically about residential schools would do benefit these
students immensely.
The last article, “Native Children Deserve Better” was written by John W. Chalmers. It
was published in the 1982 January volume. Chalmers was a professor in the Facility of
Education of at the University of Alberta.17 In this article, you can notice the change of voice that
is being portrayed. It is a portrayal of the history surrounding First Nations children prior to
1980. There is an understanding that students who are First Nations deserve to have a better
education, especially after what had occurred with the residential schools. “Until 1960, teachers
in federal Indian school were not required to have any professional preparation whatsoever.”18
From that year forward was when universities make an effort to prepare teachers for native
children, and how to effectively reach their basic needs. Thus Chalmers stating that this new
revaluation was a strong benefit for Indigenous students.The author also makes note that
“academic preparation is not the only necessary qualification for a teacher of native children; it is
important for teachers to have enthusiasm, commitment, respect and affection for children.”19
Which helps demonstrate that there has been a beginning increase of respect amongst First
Nation students and their education.
The author also makes note that “academic preparation is not the only necessary
qualification for a teacher of native children; it is important for teachers to have enthusiasm,
commitment, respect and affection for children.”20 Which helps demonstrate that there has been
a beginning increase of respect amongst First Nation students and their education.

Work in Progress:
Currently the changes that are being made in regard to improving Indigenous schooling are really
ground breaking. Though the means of education to the public, individual in education, parents
and students themselves- every bit of effort is beneficial. There is a new understanding in which
“we are all treaty people”. What that means is that we are united as a community. There is no
separation within the classroom, as we are all there to learn and benefit as a collective group.
There is a stronger understanding of intergenerational trauma and the associations it is still
playing amongst students in today’s classrooms. Issues such as the residential schools do not just
disappear after that generation has passed on. As previously mentioned, they are deeply rooted
within Indigenous community. It is not something they are going to forget. It is important that
through the process of reconciliation, there is healing, forgiveness, and understanding occurring
from all individuals at all levels. Through the help of the government, it has made it easier for

17
John Chalmers, Native Children Deserve Better, (Edmonton: The ATA Magazine, 1982) 16-
20.
18
Chalmers, Native Children Deserve Better, 16
19
Chalmers, Native Children Deserve Better 18
20
ibid, 18

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 Sydney MacRae

this to occur. “The provisions of Native education has clear benefits arising”. They are doing this
by “assisting Native cultural and linguistic problems, and to assist the reparations of youth for
work in the majority society.”21 In addition, they are focusing more of the education of Alberta to
encompass all of Canada’s history. Which includes that of residential school, and Indigenous
culture.
Within the previously mentioned Fall 2019 Teacher Quality Standards, they bring forth just that.
Standard number 5 states: “ a teacher is to develop and apply foundational knowledge about First
Nations, Metis and Inuit for the benefit of all students, and supports the process of
reconciliation.” 22 This is through historical, social, economic and political implications of
Canada’s history and Indigenous culture. Students will be learning about theses concepts from
the moment they beginning school, up until they graduate. This following the recommendations
led by the Truth and Reconciliation Commission. This just solidifies just how serious various
levels of government are taking reconciliation, and the lengths at which they are willing to take
to ensure this process really is successful.

Although within education, there has been many positive aspects implemented, there still is a lot
of work to go. There needs to be a way in which educators can ensure that students throughout
the province of Alberta are receiving the same amount of information regarding reconciliation
and the residential schools as others. This starts with educating the public as well. It all starts
with what the children hear and understand at home. Providing many different informational
classes to parents, guardians and community members about these subject matters will go a long
way to aid in benefiting Indigenous communities.

21
George S. Tomkins, A Common Countenance: Stability and Change in the Canadian
Curriculum (Ontario: Canadian Cataloguing in Publication Data, 1986) 343.
Alberta Education, Draft: Teaching Quality Standard, (Edmonton: Alberta Education, 2016)

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 Sydney MacRae

References

Alberta Education, Draft: Teaching Quality Standard, (Edmonton: Alberta Education, 2016)

Burgers, Peter and Lergessner James. The Futility of Indian Schooling (Edmonton: The ATA
Magazine, 1973) 20-21

Chalmers, John. Native Children Deserve Better. Edmonton: The ATA Magazine, 1982, 16- 20.

Daly, Erin and Sarkin, Jeremy. Reconciliation in Divided Societies: Finding Common Ground.
Philadelphia: University of Pennsylvania Press, 2007

Murphy Colleen. A Moral Theory of Political Reconciliation. Cambridge: Cambridge University

Press, 2010

Racette, Sherry.Haunted: First Nations Children in Residential School Photography. Waterloo:

Wilfrid Laurier University Press, 2009

Tomkins, George. A Common Countenance: Stability and Change in the Canadian Curriculum
(Ontario: Canadian Cataloguing in Publication Data, 1986.

Truth and Reconciliation Commission, Calls to Action, 6

http://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf
(Accessed Dec.13, 2018)

Images:

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Uf_M:

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6.10......1....1..gws-wiz-img.......0i67.o7ozUoG_4b0#imgrc=uhuxYjPjfCpFsM:

https://www.cbc.ca/news/politics/multimedia/the-state-of-canada-s-former-residential-school-buildings-1.4307508

https://albertamagazines.com/member-directory/ata-magazine/

https://secondstorypress.ca/kids/i-am-not-a-number

https://www.familyfuncanada.com/calgary/we-are-all-treaty-people-performance/