贴心姐妹网
 · 设为主页 | · 添加收藏 | · 会员注册 | · 会员登录    +
 
首页 | 社会政治 | 职场创业 | 情感关系 | 子女成长 | 多元生活 | 文化艺术 | 社区公益

Amid more shocking residential schools discoveries, non-Indigenous people must take action

来源:The Conversation   更新:2021-06-29 10:40:29   作者:Alexis Shotwell, Professor, Department of Sociology & Anthropology, Carleton University

Indigenous communities are beginning to use ground-penetrating radar to find hundreds of unmarked graves long known to be at the sites of former Indian Residential Schools. This week, 751 more children’s bodies were discovered at former Marieval Indian Residential School in Saskatchewan.

 

Prime Minister Justin Trudeau says he’s “appalled by the shameful policy that stole Indigenous children from their communities.” And Indigenous Services Minister Marc Miller characterizes it as “shameful” that the Pope has declined to apologize for the Catholic Church’s role in running the schools on Canada’s behalf.


Read more: How Canada committed genocide against Indigenous Peoples, explained by the lawyer central to the determination


Non-Indigenous Canadians may likewise feel ashamed and implicated in Canada’s genocidal practices.

 

Scholars make a distinction between guilt and shame. Guilt is when I recognize that I have done something wrong. If I’ve hurt someone, or broken something through carelessness, I might feel guilt. Shame is a feeling of being wrong, or bad. It is sticky, and it attaches to our sense of self rather than our actions.

 

Mostly, shame is the kind of bad feeling we are encouraged to reject, because it’s been forced upon us about things that there’s no inherent shame in — our bodies, our faith traditions, our sexuality. However, there is a place for naming the feeling of being implicated in collective wrongdoing as “shame.”

 

My research has shown that many white people started what became valuable contributions to collective anti-racist transformations when they felt shame about benefiting from racism or racist structures. Recognizing and naming the shame pertaining to Indian Residential Schools can be an important starting place. But what comes next?

 

Many suggest that settlers educate themselves. They can read the reports of the Truth and Reconciliation Commission (TRC), follow investigative initiativeswatch films and read books from the viewpoint of survivors.

 

A next step is to demand accountability from the Canadian government by writing to elected representatives and lobbying for legislative change. And non-Indigenous people can donate money to support survivors or reparation work.


Read more: Why many Canadians don’t seem to care about the lasting effects of residential schools


Shame turns us inwards

 

White settlers in particular may have a tendency to focus too much on themselves when confronted with racism and colonialism in terms of their self-education and political self-expression. The feeling of shame tends to turn people inwards, yet we’re all connected in some way to Canada’s genocidal past.

 

White people can participate in collective work by standing with Indigenous Peoples. After listening and advocating, we can respond to the TRC’s Calls to Action.

 

Non-Indigenous people who aren’t white might also find some traction in these approaches, but since racialized people have been and are themselves targeted by both the Canadian state and white racists, their collective work will be different.

 

Often instances of shame, such as an implication in genocide, are points of connection in our lives. They might show us things we are genuinely moved to work on.

 

If someone is deeply committed to their church community, for example, and discovers that it was directly involved in residential schools, educating their congregation and initiating its responses to the TRC Calls to Action might be a natural next step.

 

A person who cares about the environment might turn towards supporting Indigenous land defenders in places they care about, here and abroad. Someone who cares about teaching and education can support school-centred actions.

 

Past efforts to show solidarity

 

Non-Indigenous people have been involved in solidarity work for many years in ways that might be instructive for responding to the legacies of Indian Residential Schools.

 

In the 1990s, there were examples like Settlers in Solidarity with Indigenous Sovereignty, Anti-Racist Action members in Toronto who fought against white supremacist fishing and hunting groups and Reaction SIDA members who supported the Kanienʼkeháka people as they defended their land from development during the Oka Crisis at Kanehsatà:ke.

 

Today, we see some settlers protesting alongside Wet'suwet'en, Secwepemc and Pacheedaht, Ditidaht and Huu-ay-aht First Nations in their efforts to defend their land against logging, chemical spills from mining slag and the effects of petroleum pipelines.

 

Showing solidarity and getting involved are connected to the work of actively responding to the TRC Calls to Action.

 

The most effective non-Indigenous participants in this kind of work resist the impulse to act like individual heroes, martyrs or “white saviours.” They support and stand by Indigenous people instead of making it about themselves.

 

For people getting involved in ongoing projects — of which there are many — key starting points include listening more than talking, not trying to introduce big new ideas, taking up the non-glamorous work and not speaking for others.

 

People who don’t burn out by trying to do everything, who are in it for the long haul and who help build useful collective organizations — those who other people can count on for years of support and collaboration — turn out to be the most effective contributors to social transformation at the scale needed for addressing Canada’s treatment of Indigenous people.

 

If you are an Indian Residential School survivor, or have been affected by the residential school system and need help, you can contact the 24-hour Indian Residential Schools Crisis Line: 1-866-925-4419

分享到: 更多
相关文章
[社会政治] Transitional justice for Indigenous Peoples should be a key federa
[社会政治] Paralympics haven’t decreased barriers to physical activity for mo
[社会政治] Truth before reconciliation: 8 ways to identify and confront Resid
[社会政治] How donors from Canada and Europe helped fund Indian Residential S
[社会政治] In the wake of Indian Residential School findings, how can we chee
[社会政治] Reconciliation and Residential Schools: Canadians need new stories
[社会政治] Summer reading: 5 books for young people that deal with race
[社会政治] Indian Residential Schools: Acts of genocide, deceit and control b
[社会政治] How Canada committed genocide against Indigenous Peoples, explaine
[社会政治] Residential school literature can teach the colonial present and i
发表评论
您必须登录后才能发表评论![立即登录] 还没有注册会员?[立即注册]  
 
会员登录
用户名:
密 码:
 
· 关于我们 About Us · 用户条约 Terms and Conditions · 隐私政策 Privacy Policy · 联系方式 Contact Us
版权声明:本网发布的内容版权归Lovingsister Media Inc. 所有,未经书面许可,严禁转载,违者将承担法律责任。
© 2013 Lovingsister Media Inc. All rights reserved. Unauthorized distribution, transmission or republication strictly prohibited.