Mnemonic Fakery and Other Interpretive Strategies: Reclaiming Shingwauk Hall through Ethical Spectacle

Providing a glimpse of the ongoing wrestle with ethics and practice involved in the Reclaiming Shingwauk Hall exhibition, an iterative residential school Survivor-led reclamation project, this article considers critical methods for implementing museal projects reckoning with difficult knowledge, and the ethical latitude they require. Doing so, it discusses risks of misrepresentation/recognition and the necessity of hopeful wounding, exposing the manipulations, fakery, and the prosthetic memories that exhibitions with great affective force produce. Exploring a range of exhibition-focused museal strategies that seek both to redress and prevent the recurrence of genocide and mass violence, this article articulates the tensions between i) affective power and cultural safety, ii) absence and presence, and iii) prosthetic and “authentic” memory that permeate the process of exhibition design. Returning to the evidentiary landscape of the Shingwauk Indian Residential School, interventions hybridizing examples discussed, putting them into the service of Survivors, offer a direction for future reclamation.

Land and storytelling: Indigenous pathways towards healing, spiritual regeneration and resurgence

This article aims to contribute to discourses of healing, Indigenous resurgence and spiritual regeneration within the context of the Indian Residential School Truth and Reconciliation Commission that took place in Canada between 2008 and 2015. First, it considers to what extent the TRC’s restorative justice process can relate to Indigenous ways of conceptualising healing. Secondly, it reflects on the Commission’s exclusive focus on the Indian Residential School system and its legacies, which, according to many Indigenous scholars, overlooks a much broader and more complex history of colonisation, political domination, and land dispossession still ongoing. I underline that, from an Indigenous perspective, land plays a fundamental role to achieve healing, spiritual regeneration, and resurgence. In the last section, I move the discussion to the literary dimension as I explore Richard Wagamese’s 2012 novel Indian Horse. In particular, I argue that fiction, especially that fiction produced during the years of the Commission’s work, can be a crucial site for challenging the TRC’s restorative process and for bringing out the significance of storytelling and of an Indigenous deep sense of connection to the land as a source of learning, spiritual reclaiming, and healing.

The Coming Out Experiences of Gifted, LGBTQ Students: When, to Whom, and Why Not?

The purpose of this exploratory study was to examine the coming out experiences of gifted LGBTQ (lesbian, gay, bisexual, transgender, and questioning or queer) alumni from a residential gifted high school. First, we found that gifted LGBTQ alumni ( N = 106) realized their sexual orientation/gender identity around 16.6 years old, which is similar to the general population. The year of high school graduation did not correlate with the age of initial realizations, or when they shared. On average, when the participants did share, they waited 2.1 years to share with friends and 3.4 years to share with family. Furthermore, they felt more comfortable sharing within the residential gifted high school than in their home schools. In general, LGBTQ alumni felt more autonomous, competent, and connected to the residential school. Finally, participants reported many barriers to coming out, including both internal struggles (e.g., uncertain themselves) and social fears (e.g., fear of alienation or harassment). These findings can provide guidance for school personnel as they develop effective, support systems.

Counterweight: Helen Samuels, Archival Decolonization, and Social License

ABSTRACT Helen Samuels sought to document institutions in society by adding to official archives counterweights of private records and archivist-created records such as oral histories. In this way, she recognized and sought to mitigate biases that arise from institution-centric application of archival functionalism. Samuels's thinking emerged from a late-twentieth-century consensus on the social license for archival appraisal, which formed around the work of West German archivist Hans Booms, who wrote, “If there is indeed anything or anyone qualified to lend legitimacy to archival appraisal, it is society itself.” Today, archivists require renewed social license in light of acknowledgment that North American governments and institutions sought to open lands for settlement and for exploitation of natural resources by removing or eliminating Indigenous peoples. Can a society be said to “lend legitimacy” to archival appraisal when it has grossly violated human, civil, and Indigenous rights? Starting from the question of how to create an adequate archives of Canada's Indigenous residential school system, the author locates Samuels's work amid other late-twentieth-century work on appraisal and asks how far her thinking can take us in pursuit of archival decolonization.

Lessons on Communism: Party Schools in Italy in the 20th Century

The Italian Communist Party created the most effective political school—and the only one in Italy—aimed at creating cadre leaders. The first schools were in Rome and Milan, and over the following decades the school system spread throughout the country, eventually counting about a hundred schools active throughout Italy until 1989. The school in Rome, which was the only one to remain open for a further four years, was the main model for the others. Called the Frattocchie School, it was a residential school in the hills of Rome and was in operation from 1944 to 1993. The students attended classes from six months to a year; they studied historical materialism and the history of Bolshevism but also experienced collective life, group identity, and the theoretical and practical values of communism. The Frattocchie model began with an initial period in which training consisted of the organization and acculturation of the working classes, starting with workers and peasants, according to a schema influenced by the Soviet schools but where the socializing bent of the Italian institutes mitigated the sectarianism and dogmatism of Moscow. The aim of the training was to build the careers of future politicians capable of embodying the ideals of a party that demanded control, preparation, and discipline. For this reason, the Italian Communist Party schools represented an original example in teaching methods and curricula, handing down the memory of communism over time. The diaries, questionnaires, and testimonies of the students who attended the Frattocchie School in its 50 years of activity are important sources and a precious heritage to understand how the Communist “faith” became a vehicle of recognition and belonging. Even today the name Frattocchie is associated with a model of party school to be imitated in order to teach methods and principles to those who want to pursue a political career.

Social Determinants Associated with Physical Activity among Indigenous Adults at the University of Saskatchewan

Colonization impacts Indigenous Peoples’ way of life, culture, language, community structure and social networks. Links between social determinants of health and physical activity (PA) among Indigenous Peoples in Saskatchewan, with 16% Indigenous residents, are unclear. This cross-sectional study guided by Indigenous Community Advisors, compared moderate-to-vigorous PA (MVPA), traditional Indigenous PA and musculoskeletal PA with social determinants of Indigenous, (n=124), including First Nations (n=80, including 57 Cree/Nehiyawak) and Métis (n=41), adults in Saskatchewan. Participants completed Godin-Shephard Leisure-Time PA, Social Support Index and traditional Indigenous PA participation questionnaires. Regression associated positive perception of social support with MVPA (R=0.306, p=0.02), while residential school experiences (R=0.338, p=0.02) and community support (R=0.412, p=0.01) were associated with traditional Indigenous PA participation. Among Métis, discrimination experiences were associated with traditional Indigenous PA participation (R=0.459, p=0.01). Traditional Indigenous PA participation was associated with community support among First Nations (R=0.263, p=0.04), and also foster care placement (R=0.480, p=0.01) for Cree/Nehiyawak First Nations specifically. Among Cree/Nehiyawak, family support (R=0.354, p=0.04), discrimination experiences (R=0.531, p=0.01) and positive perceptions of support (R=0.610, p=0.003) were associated with musculoskeletal PA. Greater community, family and perceived social support, and experiences of discrimination, residential school and foster care are associated with more PA for Indigenous Peoples. Novelty: • Positive support perceptions predict physical activity among Indigenous Peoples • Family support, discrimination experiences and positive support perceptions predict physical activity for Cree/Nehiyawak First Nations. Traditional physical activity was predicted by residential school experiences and community support (Indigenous Peoples), discrimination experiences (Métis), community support (First Nations), and foster care experiences (Cree/Nehiyawak)