Last week eleven people died from stab wounds on the James Smith Cree Nation and in the nearby village of Weldon in Saskatchewan, Canada. One of the eleven was initially identified as one of the killers, along with his brother. The police have not yet released further details so it is unclear whether or not that was the case. The second brother was taken into custody but subsequently died of self inflicted wounds. All but one of the victims were indigenous Canadians, as were the assailant(s?).
This is just the latest, although certainly one of the most horrific, cases of violence committed against and within indigenous communities in Canada, and the search for answers as to how it could have happened has just begun. Fair questions are being asked of the Parole Board that released the presumed killer despite his lengthy criminal record, including violent crimes, with the assertion he “posed no danger to the community”. Similarly, many are questioning why the courts seem to function as a revolving door for repeat offenders in Canada. While this is most acutely raised by this latest mass murder, the same questions arise on a daily basis as individuals arrested for various acts of violence and property crime seem to go free with no obvious consequence for their actions, at least in the short term.
And, with a predictability that is virtually one hundred percent, we hear the claims that the perpetrator(s) were themselves victims of inter-generational violence because of the history of residential schools, and the “sixties scoop”, in Canada. For those not familiar with these issues, Canada, like the United States, established a system of residential schools that, starting in the late nineteenth century and continuing well into the twentieth, removed aboriginal children from their families and forced them to attend residential schools. The so called “sixties scoop” is a side story to the residential schools story where, during the nineteen sixties, children were removed from their homes, where it was deemed their care was lacking, and placed with non native families.
These programs have come under intense scrutiny in the past few years as ground penetrating radar has identified possible burial sites adjacent to the former residential schools. The narrative that has arisen as a result casts Canada in a very negative light with the suggestion that genocide occurred at those sites.
I have difficulty with this line of thought. First, thus far, no bodies have been exhumed and there seems to be little effort to do so. Even if that happens, it shouldn’t be surprising that children died and were buried in those locations at a time when untreated tuberculosis, as well as other terrible diseases like polio, regularly posed a mortal threat to children in Canada.
Second, I object to the use of the term “genocide”, including the Pope’s use of it on his apology visit to Canada a few months ago. Genocide, until recently, was reserved for the most horrific acts of planned and systematic murder of whole populations in the twentieth century, and expanding it to include terms like “cultural genocide” diminishes its force. I don’t dispute that the residential school program had a deeply negative impact on indigenous Canadians, but those effects do not rise to the level of the Nazi genocide in Europe, the Armenian genocide in the Ottoman Empire, the Serbian genocide during the breakup of the Yugoslavia or the Rwandan genocide.
Third, I don’t accept that everyone associated with creating and running the residential schools program and the sixties scoop acted out of malice or with the intention to do harm to the children and their communities. In fact, I’m certain that, at the time, many believed what they were doing would benefit the children and allow for a fuller participation in Canadian society by the native communities. With the benefit of hindsight and changed social values, as well as the stories of abuse, we now know this to be profoundly wrong but that doesn’t mean the people who designed and implemented the residential school system are comparable to Adolph Hitler, Radovan Karadzic or Radko Mladic.
My father was a clergyman in Alberta and, while I have no idea what, if any, views he had on the residential school program, I do know he witnessed terrible scenes of deprivation and poverty in native communities, including families trying to survive an Alberta winter in tents, during his ministry. With that knowledge, it’s not hard to understand how Canadians at the time thought they were doing good with the residential school program.
What is especially troubling is the increasing use of the “victims of inter-generational trauma caused by the residential school system” narrative as a kind of get out of jail free card to account for everything negative in the lives of aboriginal Canadians, including acts of violence by them. In fact, it has reached the point where those words carry less and less meaning, just like the rote recitation of acknowledgements of unceded native land.
An awful fact of human history is that populations have been displaced by other peoples since time immemorial, resulting in genocide, slavery, and all other forms of oppression. In that regard the experience of native North and South Americans isn’t unique. That doesn’t mean there shouldn’t be sympathy and efforts by the dominant population to increase opportunities for members of the indigenous population. But as long as we continue to infantilize indigenous Canadians by placing their victim-hood at the centre of any conversation about them and their role in Canadian society we will never make the kind of progress on reconciliation that is necessary to end the cycles of poverty, violence and alienation that warps so many of their lives.
Just sayin
G
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