scholarly journals Digital decolonization and activist tagging in the Post-Apology Residential School Database

2018 ◽  
Author(s):  
Danielle Allard ◽  
Shawna Ferris ◽  
Kiera Ladner ◽  
Carmen Miedema
Keyword(s):  
News Media ◽  
Residential Schools ◽  
Archival Description ◽  
Residential School ◽  
Theoretical Frameworks ◽  
Nous Concluons ◽  
Indian Residential Schools ◽  
Base De Données ◽  
Conceptual Paper ◽  
Media Responses

The Post-apology Residential School Database, or PARSD, is a collection of digital and digitized news media responses to and representations of Indian Residential Schools since the Canadian government’s official apology in Parliament on June 11th, 2008. In this conceptual paper, we discuss PARSD tagging practices, describing how our archival description approach is informed by feminist and anti-colonial theoretical frameworks and outlining how project members and ‘guest taggers’ describe, organize, and display PARSD records to promote decolonization. We conclude by considering both the potential and possible limitations that these practices may play in decolonizing and reconciling research.La Base de données sur les pensionnats après la présentation des excuses est une collection de réactions et de représentations des pensionnats indiens dans les médias numériques et numérisés depuis les excuses officielles du gouvernement canadien au Parlement le 11 juin 2008. Dans cet article conceptuel, nous discutons des pratiques de marquage dans la base de données, en décrivant comment notre approche de description archivistique est influencée par les cadres théoriques féministes et anticoloniaux et comment les membres du projet et les 'tagueurs invités' décrivent, organisent et affichent les notices de la base de données de façon à promouvoir la décolonisation. Nous concluons en considérant à la fois les limites potentielles et possibles que ces pratiques peuvent imposer dans la décolonisation et la réconciliation de la recherche.

scholarly journals Reconciliation and Conflict: A Review of Practice

2011 ◽  
Vol 48 (4) ◽  
pp. 831
Author(s):  
Emily Snyder
Keyword(s):  
Race Relations ◽  
Learning Experience ◽  
Residential Schools ◽  
Truth And Reconciliation Commission ◽  
Residential School ◽  
Reconciliation Commission ◽  
Truth And Reconciliation ◽  
Indian Residential Schools ◽  
Ongoing Dialogue ◽  
Concurrent Events

In this article I provide a review of two connected events.  The first is the conference "Prairie Perspectives on Indian Residential Schools, Truth and Reconciliation," which was held in June 2010 in Winnipeg, Manitoba.  This conference was just one of many concurrent events taking place at the Truth and Reconciliation Commission of Canada's first national event.  Specific themes and aspects of the conference are covered here.  Secondly, I parallel my discussion of the conference to my experiences with the national event - experiences can be complex and do not happen in isolation from the broader context around them. Overall, I argue that while the conference and the national event made some meaningful contributions to ongoing dialogue about reconciliation in Canada, it is clear that understanding how to deal with and discuss the conflict that arises from discussions of residential school, "race relations," and reconciliation more broadly is an ongoing learning experience.  I offer some recommendations concerning how conflict could be better dealt with at future conferences and national events.  Reconciliation processes can be more effective if there is not only space for dissent but, most importantly, that mechanisms are in place for encouraging productive discussions about the conflict that arises and that will continue to arise.

Indian Residential Schools

2015 ◽  
Vol 44 (4) ◽  
pp. 441-456
Author(s):  
Jennifer Reid
Keyword(s):  
School System ◽  
Religious Freedom ◽  
Prime Minister ◽  
Residential Schools ◽  
Freedom Of Religion ◽  
Residential School ◽  
Indian Residential Schools ◽  
Dominant Society ◽  
Aboriginal Religion ◽  
Aboriginal Children

In 2008 Canada’s Prime Minister apologized to survivors of Canada’s Indian Residential Schools, which had operated for almost a century, and were intended to assimilate Aboriginal children into the dominant society. Some survivors appreciated the gesture. Others were critical, especially of the Prime Minister’s description of the schools as a “mistake” rather than a crime, which they convincingly argue they were, with respect to the crime of genocide. I will suggest in this essay that this was not the only omission—that the school system also profoundly violated religious freedom. By exploring dominant Canadian narratives concerning religious freedom, I will highlight the way in which: (i) the system was intended to be a religious assault; (ii) the system contravened dominant understandings of freedom of religion; and (iii) dominant understandings of religion have marginalized Aboriginal religion, such that the profoundly religious character of the residential school assault has yet to be fully confronted.

scholarly journals “I’m not really healed … I’m just bandaged up”: Perceptions of healing among former students of Indian residential schools

2017 ◽  
Vol 12 (1) ◽  
pp. 39
Author(s):  
Tracey Carr ◽  
Brian Chartier ◽  
Tina Dadgostari
Keyword(s):  
Aboriginal People ◽  
School Attendance ◽  
Residential Schools ◽  
Truth And Reconciliation Commission ◽  
Residential School ◽  
School Students ◽  
Reconciliation Commission ◽  
Truth And Reconciliation ◽  
Indian Residential Schools ◽  
Settlement Agreement

<p>Attempts at resolution between former students of Indian residential schools and the non-Aboriginal Canadian population began with the signing of the Indian Residential Schools Settlement Agreement in 2006. The Settlement Agreement outlined provisions for the Truth and Reconciliation Commission to document the stories of former students and for the Resolution Health Support Program to offer emotional and cultural support to former students and their families. Although former students have catalogued their stories through the Truth and Reconciliation Commission process, experiences of healing from the events of Indian residential schools remain relatively unknown. The purpose of this qualitative study was to explore the perceptions of healing among former Indian residential school students. In partnership with an Aboriginal support agency in a small Saskatchewan city, we interviewed 10 Aboriginal people affected by residential schools. The focus of the interviews was to generate participants’ conceptions and experiences of healing regarding their residential school experiences. We found all participants continued to experience physical, mental, emotional, and/or spiritual impacts of residential school attendance. Disclosure of their experiences was an important turning point for some participants. Their efforts to move on varied from attempting to “forget” about their experience to reconnecting with their culture and/or following their spiritual, religious, or faith practices. Participants also noted the profound intergenerational effects of residential schools and the need for communities to promote healing. The findings will be used to guide an assessment of the healing needs among this population in Saskatchewan.</p>

Decolonial Philosophy and Education

2017 ◽  
Author(s):  
Nassim Noroozi
Keyword(s):  
Philosophy Of Education ◽  
Residential Schools ◽  
Residential School ◽  
School Buildings ◽  
Trial And Error ◽  
Literacy Curriculum ◽  
Philosophical Thought ◽  
Indian Residential Schools ◽  
Child Policy ◽  
Definition Of

“Decolonial philosophy of education” is an almost nonexistent term. Consequently, rigorous intellectual and scholarly conversations on education tend to be centered around a specific set of concepts and discourses that were (and still are) generated, picked up or analyzed by thinkers from a specific geographical and political space, such as Socrates, Rousseau, Dewey, Heidegger, and Foucault. This has led to the systemic ignoring and violating concepts and ideas generated from other spaces and lived through by other people. This legacy can also be related to some philosophical aspirations for gaining total, hegemonic, and universal perceptions and representations often formulated by male Euro-American philosophers; when this intellectual passion for universality becomes coupled with or stays silent about imperial and expansionist ambitions, it can see itself implicated in creating assimilationist or genocidal practices: in education, the manifestation of universality associated with imperialism is observed in Indian residential schools. While the words education, literacy, curriculum, learning of languages, acquiring knowledge, school, school desks, and school buildings might normally echo positive vibes for many, it can make an aboriginal survivor of an Indian residential school shudder. It is furthermore hard to ignore the aspirations for a European/Universalist definition of human and man in the famous “Kill the Indian to save the child” policy of Indian Residential Schools. However, the likelihood of deeming such assimilationist attempts as benign acts of trial and error and as events external to philosophy is generally high. Therefore, the “colonial edge” of these philosophies are, more often than not, left unexamined. This is the plane where decolonial philosopher dwell. They deliberate on essential key moments and discussions in philosophical thought that have either not been paused at enough or paused at all, and thereby question this lack of attention. There is an important reason for these intellectual halts practiced by decolonial philosophers. While these might seem to be abstract epistemic endeavors, decolonial philosophers see their work as practices of liberation that aim beyond disrupting the eminence of mainstream Euro-American philosophical thought. Through these interrogative pauses, they hope to intervene, overturn and restructure the philosophical, political and social imaginations in favor of the silenced, the ignored, the colonized, and the (epistemologically and physically) violated. This article engages with certain key decolonial theses and is concerned with the hope of initiating and further expanding the dialogues of decolonization in the philosophy of education. The article will, however, stay away from adding new theses or theories to decolonial education. The author believes that this field, much like other paradigms, either can or will at some point suffer from theoretical exhaustion. Instead, it directs the readers to pause at some of the decisive moments discussed in decolonial theories.

Canada protests over Indian Residential Schools expand

2021 ◽  
Keyword(s):  
Indigenous Peoples ◽  
Economic Activity ◽  
Indigenous Population ◽  
Indigenous Communities ◽  
Residential Schools ◽  
Public Works ◽  
Content Type ◽  
Social Fabric ◽  
Government Services ◽  
Indian Residential Schools

Significance The discovery of the bodies of hundreds of children at Canada’s former Indian Residential Schools has unleashed a wave of anger and mourning across Canada’s growing Indigenous population. More discoveries are expected, posing challenges for the country’s economic and social fabric. Impacts Public works projects may slow amid intensified disputes between the Canadian state and Indigenous peoples over lands and resources. There will be more pressure to share wealth from economic activity that directly affects Indigenous communities. Indigenous communities are likely to benefit from greater control over the design and delivery of government services. Cultural and academic institutions will increasingly prioritise and amplify Indigenous voices and perspectives. Canada’s reputation as an advocate for human rights will be affected by its handling of the residential schools issue.

Squaring the Circle: How Canada is Dealing with the Legacy of Its Indian Residential Schools Experiment

2000 ◽  
Vol 28 (2) ◽  
pp. 232-265
Author(s):  
Pamela O'Connor
Keyword(s):  
Cultural Transformation ◽  
Residential Schools ◽  
Social Costs ◽  
Indian Children ◽  
Squaring The Circle ◽  
Indian Residential Schools ◽  
The Social ◽  
Compulsory Attendance ◽  
Indigenous Children ◽  
Abuse And Neglect

Canada, like Australia, is belatedly confronting a problem that has long been denied and ignored. Each country is now reckoning the social costs of past policies which sought to achieve the forced assimilation of indigenous children. In Canada this policy was mainly implemented through laws requiring the compulsory attendance of Indian children at school. Some 100,000 children were directed to church-operated residential schools where their cultural transformation could be effected in isolation from their families and the outside world. That isolation left them highly vulnerable to abuse and neglect.

scholarly journals Open Social Knowledge Creation and Library and Archival Metadata

2019 ◽  
Vol 3 ◽  
pp. 13
Author(s):  
Dean Seeman ◽  
Heather Dean
Keyword(s):  
Knowledge Creation ◽  
Archival Description ◽  
Social Knowledge ◽  
Social Tagging ◽  
Archival Studies ◽  
Theoretical Frameworks ◽  
Research Communities ◽  
Resource Description

Standardization both reflects and facilitates the collaborative and networked approach to metadata creation within the fields of librarianship and archival studies. These standards—such as Resource Description and Access and Rules for Archival Description—and the theoretical frameworks they embody enable professionals to work more effectively together. Yet such guidelines also determine who is qualified to undertake the work of cataloging and processing in libraries and archives. Both fields are empathetic to facilitating user-generated metadata and have taken steps towards collaborating with their research communities (as illustrated, for example, by social tagging and folksonomies) but these initial experiments cannot yet be regarded as widely adopted and radically open and social. This paper explores the recent histories of descriptive work in libraries and archives and the challenges involved in departing from deeply established models of metadata creation.

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