Talking Back to History in Indigenous Picturebooks

2020 ◽  
Vol 13 (2) ◽  
pp. 274-288
Author(s):  
Roxanne Harde
Keyword(s):  
Indigenous Peoples ◽  
Residential Schools ◽  
School Experience ◽  
Self Determination ◽  
Indigenous Populations ◽  
Residential School ◽  
Colonial History ◽  
History Of

This article examines how Indigenous picturebook authors counter Canada's history of child removal. Drawing on Daniel Justice's mandate to read Indigenous writing as political, intellectual, artistic, and geographic self-determination, it analyses the ways in which these books critique the imperial practices of child relocation through the stages of the residential school experience, and the ways in which they work to educate all readers and counter the harm of child removal in Indigenous populations. This article demonstrates how, by offering representations of removal from healthy families and child resistance to residential schools, these books talk back to dominant, accepted interpretations of Indigenous peoples and colonial history.

Some Remarks on the Draft Declaration on the Rights of Indigenous Peoples

1995 ◽  
Vol 8 (1) ◽  
pp. 103-113 ◽  
Author(s):  
Catherine M. Brölmann ◽  
Marjoleine Y.A. Zieck
Keyword(s):  
Political Participation ◽  
Indigenous Peoples ◽  
Working Group ◽  
Self Determination ◽  
Indigenous Populations ◽  
General Assembly ◽  
History Of ◽  
The Right ◽  
Right Of Self Determination

The history of indigenous peoples is not a fortunate one: colonization,discrimination, exploitation, dispossession, relocation, and genocide have been their lot.1 Indigenous peoples seek recognition as distinct groups in order to preserve their culture and, plainly, to survive. Their wish for recognition is coupled with various demands, ranging from political participation to autonomy, self-government and independence, often subsumed under ‘the right of self-determination’. Although, throughout this century,attempts have been made to improve the plight of indigenous peoples,these have proven inadequate so far.2 In 1994, after nine years of preparation,the UN Working Group on Indigenous Populations (hereinafter:Working Group) finalised the draft of a Declaration on the Rights of Indigenous Peoples. With its adoption by the UN Sub-Commission on Prevention of Discrimination and Protection of Minorities (hereinafter:UN Sub-Commission)in August 1994, 3 the draft Declaration has commenced its course towards adoption by the General Assembly.

James Clifford’s ‘Indigenous Articulations’ as Travelling Theory? The Search for Sustainability in Theorising Taiwan’s Indigenous and Han Populations

2019 ◽  
Vol 2 (1) ◽  
pp. 32-56
Author(s):  
Jess Marinaccio
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Rights ◽  
Self Determination ◽  
Indigenous Populations ◽  
Pacific Region ◽  
The Pacific ◽  
Literature Culture ◽  
Original Audience

In 2000, the noted scholar James Clifford delivered an address entitled ‘Indigenous Articulations’ in which he challenged dichotomies of authenticity/inauthenticity that plague theories of indigeneity in the Pacific region. Today, ‘Indigenous Articulations’ has travelled far beyond its original audience, and some Taiwanese scholars who analyse the literature/culture of Taiwan’s indigenous peoples have adopted this work. Yet, in contrast to Clifford, these scholars have used ‘Indigenous Articulations’ to simultaneously explain indigenous and Han Taiwanese populations, positing Han-indigenous creolisation as preferable to indigenous self-determination. In this paper, I adopt travelling theory to examine ‘Indigenous Articulations’ and its movement to Taiwan studies. I then consider the works of Kuei-fen Chiu and Hueichu Chu to show how they use ‘Indigenous Articulations’ to support a creolised existence for Han and indigenous populations on Taiwan. Finally, I explore tensions between theoretical and ethical sustainability in Taiwan studies and possibilities for recognising indigenous rights in this field.

Intimate Partner Violence and Intergenerational Trauma Among Indigenous Women

2017 ◽  
Vol 28 (1) ◽  
pp. 25-44 ◽  
Author(s):  
Renée Hoffart ◽  
Nicholas A. Jones
Keyword(s):  
Intimate Partner Violence ◽  
Indigenous Peoples ◽  
Partner Violence ◽  
Intimate Partner ◽  
Residential Schools ◽  
Intergenerational Trauma ◽  
Indigenous Women ◽  
Indigenous Populations ◽  
Violence Reduction ◽  
Reduction Strategies

The establishment of the Indian Residential Schools by the Canadian federal government to assimilate indigenous peoples to European and Christian ideals has had generational repercussions on Canada’s indigenous peoples. Many emotional, physical, and sexual abuses occurred within these schools resulting in significant trauma within this population. In order to shed light on these impacts, indigenous women were interviewed about their experiences with these schools. Thematic network analysis was used to analyze the data, and a number of themes emerged, including identifying the relationships between residential schools, intergenerational trauma, and the normalization of intimate partner violence (IPV) in domestic relationships. The findings add to the existing discourse on IPV in indigenous populations and may be used to inform violence reduction strategies.

Introduction: Residential Schools and Decolonization

2012 ◽  
Vol 27 (1) ◽  
pp. 67-73 ◽  
Author(s):  
Rosemary Nagy ◽  
Robinder Kaur Sehdev
Keyword(s):  
First Nations ◽  
Residential Schools ◽  
School Experience ◽  
Aboriginal Peoples ◽  
Royal Commission ◽  
Residential School ◽  
Way Of Life ◽  
Government Of Canada ◽  
Poor Ventilation ◽  
Settler Society

“Home” to more than 150,000 children from the 1870s until 1996, the residential school system was aimed at “killing the Indian in the child” and assimilating First Nations, Métis, and Inuit children into white settler society. It was, in short, a genocidal policy, operated jointly by the federal government of Canada and the Catholic, Anglican, United, and Presbyterian Churches. Children as young as four years old were torn from their families and placed in institutions that were chronically underfunded; mismanaged; inadequately staffed; and rife with disease, malnutrition, poor ventilation, poor heating, neglect, and death. Sexual, emotional, and physical abuse was pervasive, and it was consistent policy to deny children their languages, their cultures, their families, and even their given names. While some children may have had positive experiences, many former students have found themselves caught between two worlds: deprived of their languages and traditions, they were left on their own to handle the trauma of their school experience and to try to readapt to the traditional way of life that they had been conditioned to reject. Life after residential school has been marred for many by alcohol and substance abuse, cycles of violence, suicide, anger, hopelessness, isolation, shame, guilt, and an inability to parent.First Nations leader Phil Fontaine catalysed the struggle for redress in 1990 when he stunned Canada by speaking about his residential-school experience. The second major catalyst was the Royal Commission on Aboriginal Peoples (RCAP) of 1991–1996, which broadly exposed the horrors of residential schools to Canadians and called for a public inquiry.

scholarly journals Shaping Indigenous Self-Determination: Promising or Unsatisfactory Solutions?

2011 ◽  
Vol 13 (4) ◽  
pp. 413-436 ◽  
Author(s):  
Mauro Barelli
Keyword(s):  
United Nations ◽  
International Law ◽  
Indigenous Peoples ◽  
Self Determination ◽  
Straightforward Manner ◽  
History Of ◽  
United Nations Declaration ◽  
The Right ◽  
Right Of Self Determination ◽  
Do So

AbstractThe right of peoples to self-determination represents one of the most controversial norms of international law. In particular, two questions connected with the meaning and scope of this right have been traditionally contentious: first, who constitutes a ‘people’ for the purposes of self-determination, and, secondly, what does the right of self-determination actually imply for its legitimate holders. Against this unsettled background, the 2007 United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) affirmed, in a straightforward manner, that indigenous peoples have the right to self-determination. In light of the uncertainties that were mentioned above, it becomes necessary to clarify the actual implications of this important recognition. This article will seek to do so by discussing the drafting history of the provision on self-determination contained in the UNDRIP and positioning it within the broader normative framework of the instrument.

scholarly journals Suicide Ideation and Attempts among First Nations Peoples Living On-Reserve in Canada: The Intergenerational and Cumulative Effects of Indian Residential Schools

2017 ◽  
Vol 62 (6) ◽  
pp. 422-430 ◽  
Author(s):  
Robyn Jane McQuaid ◽  
Amy Bombay ◽  
Opal Arilla McInnis ◽  
Courtney Humeny ◽  
Kimberly Matheson ◽  
...  
Keyword(s):  
First Nations ◽  
Indigenous Peoples ◽  
Suicide Ideation ◽  
Suicide Attempts ◽  
Cumulative Risk ◽  
Residential Schools ◽  
Regional Health ◽  
Increased Risk ◽  
History Of ◽  
Suicidal Thoughts And Behaviors

Objective: Suicide rates among Indigenous peoples in Canada are at least twice that of their non-Indigenous counterparts. Although contemporary stressors contribute to this increased risk, historical experiences such as the Indian Residential School (IRS) system may also have continuing links with the risk for suicidal thoughts and behaviors. The current investigation examined the intergenerational and cumulative links between familial IRS attendance in relation to lifetime suicide ideation and attempts among First Nations adults living on-reserve. Method: Data from the 2008-2010 First Nations Regional Health Survey were analyzed, and participants comprised a representative sample of First Nations adults older than 18 years (weighted N = 127,338; IRS attendees were excluded). Of those who knew their familial IRS history, 38.0% had no history of attendance, 19.3% had a grandparent who attended, 16.2% had a parent who attended, and 26.5% had a parent and grandparent who attended. Results: Exposure of one previous familial generation to the IRS experience was associated with increased risk for lifetime suicide ideation (odds ratio [OR], 1.46; 95% confidence interval [CI], 1.16 to 1.84; P = 0.001) and attempts (OR, 1.44; 95% CI, 1.07 to 1.94; P < 0.016) compared with those with no IRS history. Having 2 generations of IRS familial history was associated with greater odds of reporting a suicide attempt compared with having one generation (OR, 1.35; 95% CI, 1.05 to 1.75; P = 0.022), which was reduced when current levels of distress and ideation were accounted for. Conclusion: Findings support the existence of linkages between intergenerational exposure to IRS and risk for suicidal ideation and attempts and for a potential cumulative risk in relation to suicide attempts across generations.

scholarly journals Canadian Identity and Canada’s Indian Residential School Apology

eTopia ◽  
2010 ◽  
Author(s):  
Jason Stabler
Keyword(s):  
Social Construction ◽  
Indigenous Peoples ◽  
Residential Schools ◽  
Residential School ◽  
Canadian Society ◽  
Canadian Identity ◽  
The Social ◽  
Indigenous Children ◽  
State Relations ◽  
Do So

Canada’s more than century-long Indian Residential Schools system transferred Indigenous children from their homes and communities to state- and church-run schools with the goal offacilitating their assimilation into Canadian society. In 2008, Canada delivered an official apology for its role in the system and its legacy. This apology has the potential to heal Indigenous/Settler-state relations, but to do so it must transform existing relationships and further simple coexistence as a reconciliation mechanism. The social construction of Canadian identity as lawful and benevolent may present a barrier in achieving these goals and may ultimately hinder meaningful reconciliation with Indigenous peoples.

scholarly journals Uncovering Indigenous Worlds and Histories on a Bend of a New England River before the 1650s: Problematizing Nomenclature and Settler Colonial History, Deep History, and Early Colonization Narratives

2020 ◽  
Author(s):  
Christoph Strobel ◽  
Keyword(s):  
Native American ◽  
Native Americans ◽  
New England ◽  
Indigenous Peoples ◽  
Primary Sources ◽  
Massachusetts Bay ◽  
Colonial History ◽  
Early Colonial ◽  
History Of ◽  
Praying Town

The essay explores the often-ignored histories of the indigenous people who resided on the confluence of the Merrimack and the Concord rivers up to the 1650s. This place is characterized by a significant bend in the Merrimack River as it changes its southerly flow into an easterly direction. Today, the area includes the modern city of Lowell, Massachusetts, and its surroundings. While the 1650s saw the creation of a Native American “praying town” and the incorporation of the Massachusetts Bay Colony’s towns of Chelmsford and Billerica, it is the diverse and complex indigenous past before this decade which North American and global historians tend to neglect. The pre-colonial and early colonial eras, and how observers have described these periods, have shaped the way we understand history today. This essay problematizes terminology, looks at how amateur historians of the 19th and early 20th centuries have shaped popular perceptions of Native Americans, and explores how researchers have told the history before the 1650s. The materials available to reconstruct the history of the region’s Native Americans are often hard to find, a common issue for researchers who attempt to study the history of indigenous peoples before 1500. Thus, the essay pays special attention to how incomplete primary sources as well as archeological and ethnohistorical evidence have shaped interpretations of this history and how these intellectual processes have aided in the construction of this past.

scholarly journals SIDSTE PAS DE TROIS I GENÉVE: En dans for tre i FN’s saloner, hvor værten fører

1996 ◽  
Author(s):  
Katja Kvaale
Keyword(s):  
Indigenous Peoples ◽  
Frame Of Reference ◽  
The Other ◽  
Self Determination ◽  
Indigenous Populations ◽  
Cultural Relativity ◽  
The One ◽  
The Right ◽  
Point Of Departure ◽  
Different Levels

Katja Kvaale: Last pas de trois in Geneva: a dance for three in the UN saloons with the host leading the dance The purpose of this article is twofold. Taking its point of departure in empirical examples from the 1993 Session of the United Nations Working Group on Indigenous Populations in Geneva, the article attempts partly to analyse how indigenous peoples operate in the UN system, and partly to examine how this touches on classical anthropological notions such as peoplehood, nationhood and culture as distinet and continuous units. It is argued that most of the indigenous inputs at the UNWGIP can be heard as persistent reactions against the member states’ questioning their peoplehood and consequent rights to self-determination. However, it is not the idea to deconstruct the notion of the modem nation State altogether, nor to imply a radical cultural relativity, but rather to establish that the UN is confronting a global reality somewhat more complex than individuals and nation- states. In stating that the right to self-determination is separate from and prior to international law - it has been there since time immemorial - the indigenous representatives are tuming the legal logic of the UN upside down. From their perspective it is thus not a matter of being endowed with rights from a magnanimous UN, but rather a latecoming making up for the wrongdoings of half a millennium. Meanwhile, in asserting cultural continuity and distinetiveness in their politicized self-representation, indigenous peoples are catching anthropology off-guard and without foothold amidst the debris of its recently abandoned paradigms. Ironically, in the case of indigenous peoples the discipline is seemingly facing the incamation of the very notions and concepts just ditched: the exotification of the other, the radical us/them or West/the Rest distinetions, the Levi- Straussian „cold“ timelessness i.e. „conservative" rejection of modemity and development, culture as partly reified and self-sufficient units etc. However, rather than a morally based rejecting attitude towards this phenomenon the discipline would benefit from facing the great theoretical and analytical challenge that lies behind it. Although indigenous peoples and anthropologists are now operating within the same frame of reference to a far higher degree than was the case 25 years ago, it can still prove worthwhile to distinguish between the different levels on which culture is dealt with at different times. Hence, a potential clash between indigenous politieized „authentic culture" on the one hånd and scientific deconstruction of „true culture" on the other can be avoided.

Induced Abortions and Birth Outcomes of Women With a History of Severe Psychosocial Problems in Adolescence

2015 ◽  
Vol 30 (6) ◽  
pp. 750-755 ◽  
Author(s):  
V. Lehti ◽  
M. Gissler ◽  
J. Suvisaari ◽  
M. Manninen
Keyword(s):  
Birth Outcomes ◽  
Psychosocial Problems ◽  
Well Being ◽  
Residential Schools ◽  
Residential School ◽  
School History ◽  
Induced Abortions ◽  
History Of ◽  
Supportive Interventions ◽  
Population Controls

AbstractObjectiveTo increase knowledge on the reproductive health of women who have been placed in a residential school, a child welfare facility for adolescents with severe psychosocial problems.MethodsAll women (n = 291) who lived in the Finnish residential schools on the last day of the years 1991, 1996, 2001 and 2006 were included in this study and compared with matched general population controls. Register-based information on induced abortions and births was collected until the end of the year 2011.ResultsCompared to controls, women with a residential school history had more induced abortions. A higher proportion of their births took place when they were teenagers or even minors. They were more often single, smoked significantly more during pregnancy and had a higher risk of having a preterm birth or a baby with a low birth weight.ConclusionsThe findings have implications for the planning of preventive and supportive interventions that aim to increase the well-being of women with a residential school history and their offspring.

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