Non-indigenous people are also involved in efforts to address the effects of the residential school system. Ian Mackenzie spent 33 years as an Anglican Rector in villages like Old Massett (Haida), and Laxgalts’ap (Nisga’a). He also served as the Archdeacon of Caledonia and the Director of the Native Ministries Program at the Vancouver School of Theology. He was appointed a member of the Nisga’a Tribal Council, an adopted member of the Haida and Nisga’a nations, and a member of the Alaska Native Brotherhood.
In a chapter written for the Aboriginal Healing Foundation's book series, Mackenzie describes his 1970 visit to the abandoned Anglican Shingwauk Indian Residential School in Sault Saint Marie, Ontario. He made the trip with a group of First Nations people, to search out a low-cost property for a First Nations-run post-secondary educational institution. In his article, Mackenzie writes that:
“Throughout the visit no one spoke, and when we left, we walked out of the building without saying a word. Finally, someone broke the silence with something like, “We should not acquire this building.” Throughout this visit, I felt a deep sadness, depression, unhappiness, fear, and anxiety and the desire to get out of there as fast as possible. It was as if the walls of the place had absorbed the pain of the hundreds of Aboriginal young people who had lived there over the years. The experience has haunted me ever since.” (p.87).
Mackenzie uses this example to illustrate how the truth about residential schools, while painful, can help both indigenous and non-indigenous peoples move forward. The challenge for Canadian society – and especially for the churches and government implicated in the residential school system – is to respond with actions as well as words.
Referencing Prime Minister Harper’s apology, Mackenzie writes that without significant program development support and funding directed at settling ongoing challenges like land claims, treaty issues, and community infrastructure, his words lack meaning (pp.89-90). Similar to Rice and Snyder, he stresses that government must consider the history and ongoing effects colonialism, and understanding the situations facing indigenous communities today, when making policy decisions.
In a chapter written for the Aboriginal Healing Foundation's book series, Mackenzie describes his 1970 visit to the abandoned Anglican Shingwauk Indian Residential School in Sault Saint Marie, Ontario. He made the trip with a group of First Nations people, to search out a low-cost property for a First Nations-run post-secondary educational institution. In his article, Mackenzie writes that:
“Throughout the visit no one spoke, and when we left, we walked out of the building without saying a word. Finally, someone broke the silence with something like, “We should not acquire this building.” Throughout this visit, I felt a deep sadness, depression, unhappiness, fear, and anxiety and the desire to get out of there as fast as possible. It was as if the walls of the place had absorbed the pain of the hundreds of Aboriginal young people who had lived there over the years. The experience has haunted me ever since.” (p.87).
Mackenzie uses this example to illustrate how the truth about residential schools, while painful, can help both indigenous and non-indigenous peoples move forward. The challenge for Canadian society – and especially for the churches and government implicated in the residential school system – is to respond with actions as well as words.
Referencing Prime Minister Harper’s apology, Mackenzie writes that without significant program development support and funding directed at settling ongoing challenges like land claims, treaty issues, and community infrastructure, his words lack meaning (pp.89-90). Similar to Rice and Snyder, he stresses that government must consider the history and ongoing effects colonialism, and understanding the situations facing indigenous communities today, when making policy decisions.
Last modified: Friday, 17 January 2014, 03:43 PM