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Speaking My Truth: Reflections on Reconciliation & Residential School

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Speaking My Truth: Reflections on Reconciliation & Residential School Book Club Edition selected by SHELAGH ROGERS, MIKE DEGAGNÉ, JONATHAN DEWAR SPEAKING MY TRUTH Reflections on Reconciliation & Residential School Selected Readings “SPEAKING MY TRUTH” Reflections on Reconciliation & Residential School Selected by Shelagh Rogers Mike DeGagné Jonathan Dewar Aboriginal Healing Foundation | 2012 © 2012 Aboriginal Healing Foundation Published by: Aboriginal Healing Foundation 75 Albert Street, Suite 801, Ottawa, Ontario K1P 5E7 phone: (613) 237- 4441 / toll-free: (888) 725 - 8886 fax: (613) 237- 4 442 / email: [email protected] website: www.ahf.ca Design & Production: Glen Lowry, Anja Braun Printed by: Hemlock Printers, Burnaby, BC Printed version: ISBN 978-0-9876900-4-3 Electronic version: ISBN 978-0-9876900-5-0 “Speaking My Truth”: Reflections on Reconciliation & Residential School is the full title of this edited volume. It comprises selections from the Aboriginal Healing Foundation’s Truth and Reconciliation Series: Vol. 1 From Truth to Reconciliation; Vol 2. Response, Responsibility, and Renewal; and Vol 3. Cultivating Canada. Unauthorized use of the name “Aboriginal Healing Foundation“ and of the Foundation’s logo is prohibited. Non-commercial reproduction of this document is, however, encouraged. This project is supported in part by the Advocacy and Public Information Program at Aboriginal Affairs and Northern Development Canada— Ce projet est appuyé en partie dans le cadre du Programme d’information publique et de défense des intérêts des Affaires autochtones et Développement du Nord Canada This project was funded by the Aboriginal Healing Foundation (AHF), but the views expressed in this reader are the personal views of the author(s). Ce document est aussi disponible en français. Contents 5 Shelagh Rogers A Foreword From Truth to Reconciliation 9 Garnet Angeconeb Speaking My Truth: The Journey to Reconciliation 35 John Amagoalik Reconciliation or Conciliation? An Inuit Perspective 47 Madeleine Dion Stout A Survivor Reflects on Resilience 53 Fred Kelly Confession of a Born Again Pagan (excerpt) 75 David MacDonald A Call to the Churches: “You shall be called the repairer of the breach” 103 David Joanasie Perspective on Reconciliation from an Inuk Youth Response, Responsibility, and Renewal 109 Jose Amaujaq Kusugak On the Side of the Angels 129 Rita Flamand Truth about Residential Schools and Reconciling this History: A Michif View 145 Drew Hayden Taylor Cry Me a River, White Boy 157 Richard Wagamese Returning to Harmony Cultivating Canada 169 Mitch Miyagawa A Sorry State 193 Sid Chow Tan Aiyah!1 A Little Rouse of Time and Space (excerpt) 205 Roy Miki By Turns Poetic: Redress as Transformation (excerpt) 223 Cheryil L’Hirondelle, Joseph Naytowhow, b.h. Yael Land Project: A Conversation between Canada and Israel/Palestine 251 Questions for Reading and Discussion Shelagh Rogers A Foreword Formed under the tutelage of the Bishop of Orléans, Félix- Antoine-Philibert Dupanloup, painter Paul Gauguin returned late in his life to the catechism and its concern with the first principles. His 1897 masterpiece Where Do We Come From? What Are We? Where Are We Going? represents both the begin- ning and endpoint of the painter’s personal and artistic journey. Similarly, the collection before you issues from these elemental questions, establishing a variegated canvas whose thematic unity derives from a shared desire to renew Canada. How did we get to where we are now? Until we understand that, our future together as Indigenous and non-Indigenous peoples looks uncertain at best. This project is animated by a hope that debate—in the spirit of the catechesis itself—will take place in book clubs across the country, composed of people who like dis- cussion and are energized, engaged, and jazzed by the journey of rebuilding, reconciliation, and renewal. There is hope that more of us will arrive at an understanding of our history, acknowledging the cold colonial spring from which Canada has come; that more of us will be moved to action; that through this volume we will further our self-knowledge and 5 Shelagh Rogers our empathy. History is the account we present to ourselves of our collective journey. This account, if it is to be faithful and compassionate, must include the first-hand accounts of residen- tial school experiences—of those separated from their families, from their communities, and from relationships with other Canadians. Colonialism is a disruption and supplanting of the elemental. It takes what is not one’s to take and gives what is not one’s to give. It presumes the very questions: “Where Do We Come From? What Are We? Where Are We Going?” silencing the Indigenous voices and dinning the ears with its script. This collection of essays returns us to the proper work of dia- logue, answering some questions but inevitably, and necessarily, provoking more. I hope it will prod us to get off our big fat complacencies. We must investigate our own histories, asking questions about the land on which we work and live. What is the history of this land? Who was here before us? How did we come to occupy and define it? What was my family’s relation- ship to Indigenous peoples? I’ve been looking at my own genealogy, and my family is com- plicit in this work of colonialism. My ancestors came from the Orkney Islands, bringing with them the imperialism of Europe. They worked for the Hudson Bay Company and thought that the land was ripe for the taking. My 4x-great-grandfather was Sir George Simpson. Having learned more about him, I now better understand the relationship between Indigenous peoples and the colonizers. This relationship is saddening, and it’s troubling. It was an unequal relationship, to say the very least. 6 Shelagh Rogers People like Sir George were credited with “opening up” the country. People like Sir George would not have even survived had it not been for the help and guidance of Indigenous peoples. It must be asked: Why do we not read about this in school textbooks? Why have we not yet learned the true history of Canada? The experience of reading these pieces will be engaging. The variety in this collection represents the full range of emotions, from sorrow to joy, and not without humour. Don’t be afraid of what you will feel as you read. Allow yourself to feel uncom- fortable. You may feel shame if your relatives were colonizers. I, too, have felt this shame. I had to witness before more than one thousand people, at the Northern Gathering of the Truth and Reconciliation Commission of Canada. The day set aside for me to talk about what I’d seen, heard, and learned was July 1st— Canada Day. I felt so ashamed of my country. But an Ojibway elder told me that this feeling was the beginning of real learning, as rational understanding makes way for the heart to take it in. The real shame, he said, would be to feel no shame. The longest journey is from the head to the heart. Let us open our hearts so that we may help carry the pain that Indigenous peoples in Canada have been carrying for centu- ries. Non-Aboriginal people will not be fully at home here as Canadians until we acknowledge the troubled genesis of Canada, its colonial past and present. When that is recog- nized and accepted, we will have a chance to live on this land with some feeling of wholeness. 7 Shelagh Rogers Colonialism is not over. Its tentacles reach into the present, and it is the greatest stain on Canada. Colonialism has put a wall up between Aboriginal and non-Aboriginal peoples in Canada. The journey from truth (hearing the stories) to reconciliation (fixing what is broken and building and re-building) will involve taking apart a whole system of colonialism and entrenched rela- tionships—personal, political, and philosophical. It isn’t going to be easy, but it’s our only chance. And the very soul of Canada is at stake. In short, let’s talk to each other. And let’s really listen. This book is a great beginning. 8 Shelagh Rogers Garnet Angeconeb Speaking My Truth: The Journey to Reconciliation When I walked into the Aboriginal Healing Foundation office in Ottawa in December 2007 to interview Garnet Angeconeb, I was unsure what to expect. I knew that Garnet was a resi- dential school Survivor, a member of the Aboriginal Healing Foundation’s board of directors, and a journalist. What I didn’t know was what a warm, compassionate, and fascinating per- son he is. For the next two days Garnet and I talked about his life, and I felt privileged to sit with him and hear about the challenging experiences he’d survived and overcome. As I listened, I was struck by how open, honest, and generous he was in sharing his story. It was inspiring. Deeply rooted in his Anishinaabe culture and community, Garnet is an unassuming, soft-spoken, spiritual man who is passionate in his quiet and humble way. He has a vision for the future of residential school Survivors and their families and communities that he is deter- mined to help make a reality. Garnet stressed again and again that his story is just one of many—that every residential school Survivor has a story to tell. In telling his story he made it clear that he hopes it helps others to find their voices and tell their own stories. It was an honour to work with him to bring his story to you. — Kateri Akiwenzie-Damm 9 Garnet Angeconeb At Home on Lake Seul: The Early Years As a young child, I lived with my mother Mary, my father David, and my brothers and sister on the trapline in the Lac Seul area of northern Ontario.
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