Summary
In the film We Were Children (Wolochatiuk, 2012), we heard from two residential school
survivors, Lyna and Glen. Their stories were told with gut-wrenching and crisp reenactments,
alongside their narration. Lyna’s young age when she was forced to attend the school contrasted
the worn-in, cruel, and industrial ways of the surrounding environment. Her tale touched on
escaping through her imagination to survive the rape, punishment, and everyday horrors she
experienced. Glen attended the last residential school to close in Canada (Wolochatiuk, 2012),
and he faced traumatic events so severe and continuous, they nearly drove him to suicide once he
was aged out. At the close of the film, we learn Glen’s greatest hope was to tell his story (it was
noted in the film he was chronically not believed when he tried to report on the abuse), and Lyna
(who experienced brutal abuse in the infirmary at the school where she was supposed to be to
heal) went on to work in the nursing field. There is an honest and clear delivery of both stories
that capture the raw emotion of living through it, and emerging, forever changed. The viewer is
graciously let in on the the profound harm they suffered at residential schools, and bears witness
to their unprecedented resilience.
Questions
• Why do the repeat-rapist priests get moved to other schools instead of imprisoned?
• How does physical assault, abuse and starvation in the critical period of youth give
anyone a chance to be a working member of society?
• Why did they punish young children for not knowing how to speak a language they were
never taught?
Connections
To introduce my concepts, I am structuring the ideas like comparisons to present the
contrasting traditional Indigenous values and what the oppressive settlers/colonizers
implemented in residential schools. This format directly recognizes the opposing forces and the
resilience of the Indigenous people, that their key tenants survive today despite irreparable
damages done by settlers/colonizers.
For the first concept, I’m analyzing the matrilineal structure of Indigenous communities
in comparison to the patriarchal residential schools in We Were Children (Wolochatiuk, 2012),
where the male priests held control over the women in the institutions. This was directly
referenced when Glen shared about the woman who found him locked in the basement being
removed when she tried to speak up about the abusive priests. Patriarchal structures were also
outlined in the Indian Act (Jeancart, 2024), like the rights of Indigenous women that
accompanied their status were stripped upon a marriage to a non-status man. Some of these
consequences for Indigenous women included being forcibly removed from reserves and having
the status of their children stripped as well. Indigenous communities placed women, children and
Elders closest to the centre, equipping them with support, agency and weight in relation to their
tremendous value. Women were free agents but contently remained at the centre of these
communities because they were treated fairly, and their gifts were recognized.
Another keystone of Indigenous community organization is the closely knit family unit,
and the child rearing concept of “it takes a village.” In the film We Were Children (Wolochatiuk,
2012), we are shown Glen’s experience of trying to reconnect with his family and being met
instead with the utter isolation of the small room in the basement. The oppressive tactic of
isolating, removing, and separating Indigenous children from their families was central to the
settler/colonizer’s regime. Assimilation could never arise without the strong communities being
physically driven apart and by targeting the children, in the words of Maya-Rose Simon during
her week 4 presentation, “a community without children will become depressed.” These
oppressors did serious damage, but they did not snuff out the spirit of the land’s original
caretakers. We wouldn’t have these stories and the immense wisdom as widespread as it is if not
for the resilience of Indigenous people. Picking up their people, and their pieces to forge familial
bonds, and welcome new generations with deep consideration. The framework Indigenous
communities work with to this day is thoughtful, rich and interconnected, not just with all their
human members but with all their relations (Simon, 2024).
Oral wisdom brings us into the sensorial plane to receive understanding in a deep and
unique way. For Indigenous communities this medium was and is central to wisdom keeping that
kept them alive and thriving (Simon, 2024). Stories are a notable aspect of the body of wisdom
that are well known for their ability to reach our human brains in such a profound way.
Languages carry the subtle histories and wisdom of the communities from which they were
derived. Speaking in one’s mother tongue and hearing your community’s dialect from another
brings a wave of ease and sense of belonging. The scene of Lyna at the residential school
physically holding her tongue as a punishment for speaking in her language (Wolochatiuk,
2012), is a stark contrast. It is showcasing the settler/colonizer oppressive tactic of silencing
Indigenous voices, where their very essence is interwoven with a lively oral wisdom tradition.
Silencing the grounded, connected voices of Indigenous people strips them of their power and is
detrimental in many ways. Maintaining balance with the land and within their communities is
dependent on them being able to use their voices.
Prior Knowledge
The sheer magnitude of oppressive techniques thrust upon the Indigenous people of this
land was not covered in previous public school sessions. They made us aware of a few cruel
incidents like the Hudson Bay blanket full of smallpox, but they were always framed as isolated
incidents, and even the residential schools were framed as “double edged swords” where children
had the benefit of learning English. This can only be seen as a virtue from the perspective of
assimilating into the settler colonies which Indigenous people always wanted to remain
sovereign from. I wouldn’t expect much else from the government regulated school system
between the years of 2007 and 2019 (my time in school grades 1 to 12). Like the Stephen Harper
Apology, there is only a relegated amount of acknowledgement they are willing to entertain. You
have to seek the history out from the source, and I have done a lot of seeking prior to starting
college at Humber. From 2019 to 2020 I was trained in ceremonial herbalism alongside an
Indigenous teacher, facilitator and registered herbalist, which covered a lot more than just
herbalism. Powerful stories from within the community were passed to me and deeply affected
the way I see the world and interact with it. I had the opportunity to to study under an Indigenous
Medicine Woman in a mentor and mentee relationship from 2020 to 2021 which was
tremendously eye opening. She supported me as I began to facilitate some circle gatherings for
folks to share and learn. I have so much more to examine critically and understand, but it is
obvious that the most radiant aspects of the Indigenous cultures and traditions exist as piece of
the whole, from which the trauma and violence cannot be removed in any capacity. To present
their story in any other way would be a disservice and gross misrepresentation.
Personal Reflection
I remember when I was traveling the east coast of Canada by myself at 19, and I was on
cliff in Newfoundland watching the rain fall on the water in a small township, and I started
crying. I thought I could feel the earth being so upset, that it was purging this water with me, and
through me, on that cliffside. I think the land itself and its Indigenous keepers feel immense pain
and process this trauma and violence in natural cycles. Maybe it is the first blow, or maybe we
are presented with these atrocities in a classroom, to learn or recall these events second hand, that
is the first part of the cycle. We have to hold these racist, hateful acts close to our faces and study
the interwoven facts and feelings. The trauma and resilience that goes with directly facing these
experiences is unimaginable, and each time it is presented anew, the wounds are fresh and
fragile. Then the heat builds, and that energy is directed onwards. This ultimately distills into
wisdom but that never takes away from the furious burning. The cycle continues with the breath
evening out and tears falling fewer and further between, before crystallizing, and becoming still,
observable, grace. I want to be in that restful and quiet place a little longer than needed
sometimes. While most of the class content was not new information, the emotional stories from
Lyna and Glen were familiar yet fresh in the worst way. The medium did them justice, and their
tales were gracefully told. I am deeply saddened by this cruelty my settler lineage has a part in as
well, and what I have contributed to or stayed silent about plays a part in the active harm
inflicted upon Indigenous communities to this day. My immense amount of privilege must be used for the
better more actively. This content and these stories assist in bringing that truth to the forefront.
Trauma Informed
Trauma is a powerful entity. It doesn’t need to be a direct personal event to feel the very
real and complex emotional impact. Indigenous children and families are faced with the
traumatic past and present events that settlers/colonizers enact. It is inescapable, and the only
way is through. That is where trauma informed practice comes in, I have trained with somatic
experiencing experts (I had the pleasure of studying with Peter Levine himself), trauma sensitive
mindfulness pioneers, and trauma informed and accessible yoga teachers in my certificate
programs. Everything I have learned in my studies is not only useful but necessary in day-to-day
life. To approach any person but especially Indigenous children and families in the hope of
building a relationship, instilling safety, and a container for emotional regulation, a grasp on this
knowledge (ideally supplemented with acute sensitivity) is key. It opens the door for one’s whole
system to be as present as possible; as the whole individual is understood, and subsequently
padded with tools and resources to meet its needs.
New Knowledge Informing Early Learning Practices
We need to be sufficiently and consistently informing ourselves, acting with compassion
and curiosity rooted in respect. There is so much left to learn but if we can work intentionally
with the information gleaned here, we can have a fantastic impact. Maya-Rose Simon shared in
her week four presentation that “a community without children will become depressed.” We
must do our best to uplift our communities in our work with children, supporting their wellbeing
so their spirits can shine on all of us. She continued to share important notions like children come
with cultural knowledge, when creating something for them, ask for their opinion, and they are
self-actualized the moment they take their first breath. Children have something to share and to
teach us. These Indigenous ideologies are at the centre of how I intend to interact with children
in early learning and care settings. Knowledge surrounding the forced assimilation, mass
violence inflicted on Indigenous peoples is essential to carry, alongside their lush, resilient
culture and spirit. This is the land we are lucky enough to be held by here and now. We have the
opportunity to nurture children and make a life for ourselves. The learning spaces, play spaces,
and places of rest we oversee as educators must reflect these ideologies and lift up Indigenous
voices.
Truth and Reconciliation
Creating early learning environments that are sensitive and responsive to the needs of
Indigenous children and families is at the core of answering this call to action. Depth of
understanding, and sincere reflective practices are always of the utmost importance, and assist in
establishing authentic connections to the lands we are on, their original caretakers, and
Indigenous communities on a wider scale. On a personal level, we can nurture the motivation to
remain well-informed and thoughtful as we engage with the aforementioned lands and
Indigenous communities. Personal connections with the children rooted in safety and support are
vital along with a trauma informed lens. As an Early Childhood Education diploma student, I
have the power to thoughtfully engage with the children, my coworkers and the land we are on.
To organize or bring in experiences, share stories, items and books for my placement class that
respectfully and accurately, respond to the needs of Indigenous children and families, reflect
Indigenous identity and culture, and connect to the land. To purchase, borrow and learn of these
elements in a responsible and considerate fashion. It is my long-term goal to open my own
childcare centre that is land-based and boasts an overarching emphasis on nature connection. A
part of my vision is the inclusion of Elders and Knowledge Keepers, that there are open
invitations with my connections in the surrounding Indigenous community to share stories, and
teachings with the children. As well as an anti-racist and anti-bias education framework in
combination with the land-based foundation. The goal being a rich, authentic, and diverse culture
of children and families where the nature connection echos this notion and fosters a sense of
belonging. Freedom through physical exploration in risky play, and numerous opportunities forcreative expression are additions to assist in meeting the call to action my way, with my gifts
taken into consideration.
References
Jeancart, D. (2024). Truth & Reconciliation. Lecture presented at Humber College: Etobicoke,
ON.
Simon, M. R. (2024). Truth & Reconciliation. Lecture presented at Humber College: Etobicoke,
ON.
Wolochatiuk, T. (2012). We were children [film]. National Film Board of Canada.
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