Suchergebnisse

This paper contributes to the criminology of genocide through examination of settler colonial destruction within the broader context of what we term 'genocidal carcerality'. We employ this term to examine the ways in which space is implicated in the physical, biological, and cultural destruction of group life. In this paper, our purpose is not to create a typology of genocidal carcerality, but rather to demonstrate the multiplicity of spatial strategies at work within any genocidal context, with specific focus on Indian Residential Schools. In so doing, we critique attempts to reduce genocidal carcerality to a single spatial form, such as the camp. We illustrate our main points through a case study of the Fort Alexander Indian Residential School in Manitoba, Canada.

Abstract. The Truth and Reconciliation Commission has been investigating the array of crimes committed in Canada's Indian Residential Schools. Genocide is being invoked with increasing regularity to describe the crimes inflicted within the IRS system, the intent behind those crimes, and the legacies that have flowed from them. We ask the following questions. Did Canada commit genocide against Aboriginal peoples by attempting to forcibly assimilate them in residential schools? How does the UN Genocide Convention help interpret genocide claims? If not genocide, what other descriptors are more appropriate? Our position might be described as "fence sitting": whether genocide was committed cannot be definitively settled at this time. This has to do with polyvalent interpretations of the term, coupled with the growing body of evidence the TRC is building up. We favour using the term cultural genocide as a "ground floor" and a means to legally and morally interpret the IRS system.Résumé. La Commission de vérité et réconciliation a enquêté sur la matrice de crimes commis dans les pensionnats indiens au Canada. Le mot génocide est invoqué avec une régularité croissante pour décrire les crimes infligés au sein du système des pensionnats, l'intention derrière ces crimes, et l'héritage qui s'en est ensuivie. Nous posons les questions suivantes: le Canada a-t-il commis le génocide contre les élèves Aborigènes en essayant de les assimiler de force dans des pensionnats indiens? Comment la Convention des Nations Unies sur la prévention de génocide peut-elle aider interprétations des revendications de génocide ? Si ce pas de génocide, quel autre descripteur est plus approprié ? Notre position pourrait être décrite comme « séance de clôture »: la question de génocide ne peut être réglée définitivement en ce moment. Cela concerne les interprétations polyvalentes du terme, couplé avec le corps grandissant d'évidence que le CVR accumule. Nous préférons le terme génocide culturel comme « un rez-de-chaussée » et comme un moyen de légalement et moralement interpréter le système IRS.

"The tragic and shameful story of Indigenous erasure and genocide at the Kamloops Indian Residential School in Canada In May 2021, the world was shocked by news of the detection of 215 unmarked graves on the grounds of the former Kamloops Indian Residential School in British Columbia, Canada. Ground-penetrating radar confirmed the deaths of students as young as three in the infamous residential school system, which systematically removed children from their families and brought them to the schools. At these Christian-run, government-supported institutions, they were subjected to physical, mental, and sexual abuse while their Indigenous languages and traditions were stifled and denounced. The egregious abuses suffered in residential schools across the continent caused--as the 2021 discoveries confirmed--death for too many and a multigenerational legacy of trauma for those who survived. "Tsqelmucwílc" (pronounced cha-CAL-mux-weel) is a Secwepemc phrase loosely translated as "We return to being human again." Tsqelmucwílc is the story of those who survived the Kamloops Indian Residential School (KIRS), based on the 1988 book Resistance and Renewal, a groundbreaking history of the school and the first book on residential schools ever published in Canada. Tsqelmucwílc includes the original text as well as new material by the original book's author, Celia Haig-Brown; essays by Secwepemc poet and KIRS survivor Garry Gottfriedson and Nuu-chah-nulth elder and residential school survivor Randy Fred; and first-hand reminiscences by other survivors of KIRS, as well as their children, on their experience and the impact of their trauma throughout their lives. Read both within and outside the context of the grim 2021 discoveries, Tsqelmucwílc is a tragic story in the history of Indigenous peoples of the indignities suffered at the hands of their colonizers, but it is equally a remarkable tale of Indigenous survival, resilience, and courage."--

AbstractWe study the effects of Canadian Indian residential schooling on two anthropometric measures of health during childhood: adult height and body weight. We use repeated cross‐sectional data from the 1991 and 2001 Aboriginal Peoples Survey and leverage detailed historical data on school closures and location to make causal inferences. We find evidence that, on average, residential schooling increases adult height and the likelihood of a healthy adult body weight for those who attended. These effects are concentrated after the 1950s, when the schools were subject to tighter health regulations and students were selected to attend residential school based partly on their need for medical care that was otherwise unavailable. Residential schooling is only one policy in Canada that had an impact on the health of status First Nations peoples, so our results must be understood in the broader social context. Taken in context, our results suggest that health interventions in later childhood can have significant impacts on adult health. We also document significant increases in height and body weight for status peoples born after the 1960s, suggesting substantial changes in diet and living conditions during this period.

From 1863 to 1996, many Aboriginal children in Canada were forced to attend Indian Residential Schools (IRSs), where many experienced neglect, abuse, and the trauma of separation from their families and culture. The present study examined the intergenerational impact of IRS exposure on depressive symptomatology in a convenience sample of 143 First Nations adults. IRS experiences had adverse intergenerational effects in that First Nations adults who had a parent attend IRS ( n = 67) reported greater depressive symptoms compared to individuals whose parents did not attend ( n = 76). Parental IRS attendance moderated the relations between stressor experiences (adverse childhood experiences, adult traumas, and perceived discrimination) and depressive symptoms, such that second generation Survivors exhibited greater symptomatology. Adverse childhood experiences partially mediated the relation between parental IRS attendance and both adult trauma and perceived discrimination. Moreover, both of these adulthood stressors partially mediated the relation between adverse childhood experiences and depressive symptoms. Finally, all three stressors demonstrated a unique mediating role in the relation between parental IRS attendance and depressive symptoms. Although alternative directional paths could not be ruled out, offspring of IRS Survivors appeared at increased risk for depression, likely owing to greater sensitivity to and experiences of childhood adversity, adult traumas, and perceived discrimination.

In this session, Mr Mike DeGagné and Professor Jennifer Llewellyn outline the history of the residential schools system in Canada and the work of the Indian Residential Schools Truth and Reconciliation Commission in encouraging truth, healing, and reconciliation between former students, their families, communities, religious entities, former school employees, and the government and people of Canada.co-presenter: Mike DeGagné

AbstractBuilding on a cultural studies framework, this article addresses the implementation of the Indian Residential School Settlement Agreement by cataloguing specific reconciliatory events, public forums, and media coverage that occurred in 2010. Revealing the contradictory nature of Canada's reconciliation project, the author situates the IRSSA within a larger infrastructure of policies and procedures that have limited Indigenous nationhood and autonomy in the Canadian settler society. Specifically, this article identifies a need to trouble categories of trauma and victimhood that may engender outcomes ofcure, which ultimately constitute a foreclosure on the past in Canada's reconciliation process. While therapeutic language is less apparent in the IRSSA, the author suggests, it is still deployed under the guise of closure and "settlement."