Reconciliation Aboriginal Quotes

It is not even remotely a matter of rehabilitating the Aboriginals, or finding them a place in the chorus of human rights, for their revenge lies elsewhere. It lies in their power to destabilize Western rule. It lies in their phantom presence, their viral, spectral presence in the synapses of our brains, in the circuitry of our rocketship, as 'Alien'; in the way in which the Whites have caught the virus of origins, of Indianness, of Aboriginality, of Patagonicity. We murdered all this, but now it infects our blood, into which it has been inexorably transfused and infiltrated. The revenge of the colonized is in no sense the reappropriation by Indians or Aboriginals of their lands, privileges or autonomy: that is our victory. Rather, that revenge may be seen in the way in which the Whites have been mysteriously made aware of the disarray of their own culture, the way in which they have been overwhelmed by an ancestral torpor and are now succumbing little by little to the grip of 'dreamtime'. This reversal is a worldwide phenomenon. It is now becoming clear that everything we once thought dead and buried, everything we thought left behind for ever by the ineluctable march of universal progress, is not dead at all, but on the contrary likely to return - not as some archaic or nostalgic vestige (all our indefatigable museumification notwithstanding), but with a vehemence and a virulence that are modern in every sense - and to reach the very heart of our ultrasophisticated but ultra-vulnerable systems, which it will easily convulse from within without mounting a frontal attack. Such is the destiny of radical otherness - a destiny that no homily of reconciliation and no apologia for difference is going to alter.

The Canadian government’s point of view was set in the imperial/colonial era. Our dominant mythologies were shaped in the same era. All our governments – federal and provincial – must simply let go of their paternalistic mindset. Aboriginals are not wards of the state. They don’t need charity. They want the power that our own history says is theirs by right. And that power contains economic solutions. What this means is that our governments should stop wasting our money fighting to maintain systems of injustice. What they need to do is digest reality and embrace reconciliation, which, as Taiaiake Alfred says, begins with restitution. This is more than good intentions. It involves a shift in power and in economic wealth. That shift in economic wealth is the solution to Aboriginal poverty.

Delgamuukw involved two bands of the Skeena region in northwest British Columbia. They wanted to challenge the governmental and legal assumptions about land ownership. The case began in 1984 and ended at the Supreme Court in 1997. The two bands did not win ownership. However, they brought the standard European-derived assumptions about the nature of ownership to a halt and opened the way for what might be fair negotiations. What is fascinating is that the government had all the written documentation it needed to win. But the court, led by Chief Justice Antonio Lamer, turned them back. The Gitxsan and the Wet’suwet’en Nations had put forward an argument of oral memory in order to prove the land was theirs. They argued that oral memory is perfectly accurate, as it is passed on from one generation to the next via individuals charged with remembering, and with doing so accurately through a formalized process. As in the Guerin decision, the Court chose to base its decision on principles far more important than any technical argument coming out of the Western tradition. The result was one of the most important rulings in the history of Canada. Alongside written proof, the Court would give equal place – and in this case what amounted to precedence – to oral memory. This argument for orality carries all of us out of the universal European narrative. In the chief justice’s eloquent judgment, he said that oral histories would be “admitted for their truth,” that the laws of evidence must therefore be adapted, that “in the circumstances, the factual findings [of the government] cannot stand.” His concluding sentences were a call for negotiations to achieve something that I can only imagine happening through a spatial approach: “… the reconciliation of the pre-existence of Aboriginal societies with the sovereignty of the Crown. Let us face it, we are all here to stay.” The crisis of 2012–2013 is a depressing reminder that the governments of Canada – federal and provincial – have stubbornly refused to accept this Supreme Court recommendation. But at least the rules are there, carefully argued and laid out, constantly repeated and developed

In Aboriginal terms, the kinship was one that engaged concern and support with a respect for the autonomy of the individual, while, to the Canadians, it was one in which the children would obey the parent.

Sir Francis Bond Head, who concluded shortly after his arrival in 1835 that the civilization policy was a failure. To him, Aboriginal people were a dying people who should be moved aside for settlers. He proposed relocating them to Manitoulin Island, where he expected them to live their final years in peaceful isolation.89 To achieve his goal, he organized what amounted to a forced surrender of over 670,000 hectares (1.5 million acres) of the Bruce Peninsula in 1836.

Children were sent to the schools to ‘protect’ them from the influence of their own parents and culture. Like reserves, the schools themselves were places of isolation in which children were to be ‘civilized’ and assimilated. As with all Aboriginal policies, the schools were funded in such a cost-conscious manner that, no matter what one thought of their goals, they were doomed to fail from the very beginning.

The model for these residential schools for Aboriginal children, both in Canada and the United States, did not come from the private boarding schools to which members of the economic elites in Britain and Canada sent their children. Instead, the model came from the reformatories and industrial schools that were being constructed in Europe and North America for the children of the urban poor.

The resources committed to Aboriginal language programs are far fewer than what is committed to French in areas where French speakers are in the minority. For example, the federal government provides support to the small minority of francophones in Nunavut in the amount of approximately $4,000 per individual annually. In contrast, funding to support Inuit-language initiatives is estimated at $44 per Inuk per year.