The Impact Of The Sixties Scoop On Indigenous Culture

This paper will review the first five chapters in J.R. Miller’s book Shingwauk’s Vision: A History of Native Residential Schools. These chapters examine the events that took place before residential schools were made, as well as looking into the historical context of Canada during this time period. The first chapter of the book explains the way in which indigenous communities educated their children before contact by the European settlers. The educational systems from these indigenous communities were much different than the European educational systems, in the sense of a formal, rigid, institution.

It removed clauses from the Indian Act that restrained a woman's ability to be registered and based their heritage on who they married but it was not a perfect remedy. Many women were forced to live new lives or lost their sense of identity. These women who are suffering have been heard and continue to suffer until Canada finds a better solution. A main goal of the Act to Amend the Indian Act was to give bands more self-governance and although they do have more power than they did from the Indian Act, they are still largely controlled by the government. Bands have also been strained on resources with the flux of Status Indians and they have been given no federal help.

During this time, family members emphasized that understanding and honoring individuals whose lives were cruelly cut short necessitates a detailed accounting of all the ties that molded their loved one's life and that their loved one, in turn, shaped. Throughout the process, public community hearings were held, private statements were collected, expert panels were formed, and written archive records and existing studies on the problem were reviewed. This process aims to find the truth by gathering many stories from many people to have the truths woven together to show the world what violence really looks like for Indigenous women and girls in Canada. The National Inquiry reached out to put families first throughout the process rather than others who hold power, as well as being informed about the trauma encountered and making sure there is no further harm, and decolonizing where in they center Indigenous ways of being, knowing, and doing. The idea of cultural safety emerged from this process as a foundational principle of wellness.

Erin Hanson’s article “The Indian Act” can be found on the Indigenous foundations section on the University of British Columbia’s website. Hanson’s article highlights what the inspiration and contributing factors were in the making of the Indian act. In the article Hanson argues “while the Indian Act has undergone numerous amendments since it was first passed in 1876, today it largely retains its original form” (Hanson 2009). The Indian act was passed in 1876, however this was after the Gradual Civilization Act of 1857.

It took the Canadian government a century to lift the prohibition on cultural practices. The Indian Act also played a significant role in the detrimental aftereffects of the Residential Schools. Due to the provision within the Indian Act, Indigenous students of a certain age must attend Residential Schools. This legal mandate facilitated the government's separation of Indigenous children from their families. Removing them against their will caused significant consequences; they were placed in unfamiliar environments, severing family bonds and disconnecting them from their identities' cultural and spiritual

Countless numbers of Native individuals are traumatized and their unhealthy mindset and physical traits are typically passed on. Many of these Indigenous people probably do not even realize the harm that their actions cause to their future family members which is one of the root issues that makes people struggle to end the cycle of abuse. Thus, it is important for one to recognize their negative behaviours toward others. Fred mentioned that residential schools were not their fault, “We’re not responsible for what happened to us. None of us are,” (120) which is absolutely true, however, he also said, “But our healing—that’s up to us,” (120) and this further proves that in order to end the cycle of traumas, one should take the initiative.

The power dynamic between these groups led to the suffering of Indigenous People, demonstrated in the novel Five Little Indians by Michelle Good. The residential schools then further reinforced the Canadian government's assimilationist policies. By forcing Indigenous People to conform to "normal'' European society, resulted in unrepairable damage between the two

This is the exact tactic Canada used on Indigenous people” (Elliott 105). This quote illuminates how the structural genocide by the Canadian government caused Indigenous people to become reliant on them. Under those circumstances, their freedom, autonomy, and agency are stripped away. In her essay “Not your noble savage”, Elliott discusses how Trudeau pretends to be pro-Indigenous but his government is not doing enough for reconciliation: “True reconciliation with Native peoples requires Canada to stop its paternalistic, discriminatory policies and, most important, stop interfering with our sovereignty over our identities, communities, and lands. These are by no means easy or comfortable actions for Canadians to undertake, but they must be undertaken regardless” (Elliott 163).

In fact, photographic portrayals of first nation peoples were not absent from the Boundary Commission’s archives. One photograph in particular showed aboriginal peoples bowing their heads looking as though they were mourning. This symbolizes and depicts first nations as a vanishing culture (Carol Payne 314). An aboriginal man named George Littlechild recontextualized historic photos taken by governmental and religious organizations of aboriginal people (Carol Payne 314/315). He was part of the ‘sixties scoop’, a group of aboriginal children who were taken from their birthplaces and placed in non-aboriginal foster families.

The American Indian Movement is one of the most pivotal periods of time in American history, but for some reason it is not taught in most primary education institutions. “In recent decades, AIM has been known primarily for cultural advocacy and for its work on behalf of Indigenous rights on a global scale” (“American Indian Movement(AIM) 6). It is very important for us to realize that, although small, the Indian Civil Rights Act of 1968 sparked the inspiration for other movements across the world to push for new legislation aimed at providing equal civil rights for all people, especially Indigenous. The Indian Civil Rights Act of 1968 was successful because it provided a legal framework for protecting the civil rights of Indigenous people, established an important precedent for recognizing the sovereignty and autonomy of Indigenous nations, and helped to address long standing injustices faced by Indigenous

It weighs heavily on the hearts and minds of Indigenous women, casting a shadow over their daily lives and shaping their interactions with the world. It seeps into their relationships, affecting their ability to trust, to love, and to heal. It stifles their dreams and aspirations, robbing them of the opportunities and resources they need to thrive, let alone just survive. But amidst this darkness, there is resilience, strength, and an unwavering spirit. Indigenous women are reclaiming their voices, their cultures, and their power.

Institutional and historical analysis often portray the motives of governments, especially in the cases of Quebec separatism and Aboriginal mistreatment. History describes attempts at compromise to rectify the problems by altering political institutions to provide more autonomy to the provinces, witness in various accords and the methods described previously. However, in regards to Aboriginals a historical relationship of exploitation and eradication sheds on the systemic issues that Aboriginals cope with and the institutions that caused them. As scholars of Canadian politics, it is important to consider historical and institutional analyses when looking at any issue, as it reveals the underlying motives of actors in regards to the cleavages that comprise a state.

Residential Schools and the Impact on indigenous communities Introduction Residential schools were institutions that were set up by the Canadian government to assimilate indigenous children into the dominant culture of Canada. This policy was implemented in the 19th century and lasted till the late 20th century. Residential schools were meant to provide indigenous children with an education, but in reality, these institutions were responsible for the cultural genocide of the indigenous community. Residential schools had a deep and lasting impact on the Indigenous community, and it is important to understand the effects that these schools had on the community. Background of residential schools The residential school system in Canada was set

The meant set up farms let indigenous people work on it and survive off the produce. In other words changing the way Aboriginal people lived and trying to make them adopt white culture. However indigenous people could not get used to this life because they were traditionally nomadic and could not let go of their cultural ways. In 1911 the Board of Protection was given control over indigenous people, this meant that they were also the legal guardians of all Aboriginal children. The government believed that the best way to ensure all indigenous children were assimilated ( drops all customs and traditions and adopts dominant culture) into European society was to take them away from their families even if it meant taking them by force.

The colonization of Indigenous peoples has dramatically affected their health, and health-seeking behaviours, in a myriad of ways. The Indian Act of 1876 was, in essence, created to control the Indigenous population. The Indian Act laid out laws and regulations that tightly regulated the lives of natives economically, ideologically, and politically. This included a wealth of ways in which their identities were stripped away, and in which they were taken advantage of by the Government of Canada. This has resulted in a reduced quality of life for Canada 's indigenous population, as well as adverse health problems, and prejudicial perceptions that we still see the impact of today.