Niinawind  Nindibaajimowininaan     ‘Our  Story’   Indian  Residential  Schools,  Genocide,  and  the  Canadian  Museum  for  Human  Rights:   Acknowledgement,  and  Reconciliation     Maeengan  Linklater     June  4,  2015                                     1     Table  of  Contents   Executive  Summary  ..............................................................................................................................  3   Introduction  ............................................................................................................................................  6   What  is  Genocide?  .................................................................................................................................  8   Niinawind  Nindibaajimowininaan  (Our  Story)  ........................................................................  11   The  Canadian  Context  ........................................................................................................................  14   Movement  ..............................................................................................................................................  17   Legislative  Acknowledgement  ........................................................................................................  20   Miigwich,  and  Thank  You  .................................................................................................................  22   Appendix  One:    The  Five  Genocides  Recognized  by  Canada’s  Federal  Parliament  ......  23   Appendix  Two:  Statement  of  Commitment  to  Aboriginal  Communities  in  Toronto   (Adopted  by  Toronto  City  Council,  July  2010,  EX  45.5)  ..........................................................  27   Appendix  Three:  Office  of  the  Mayor  City  of  Vancouver  “Year  of  Reconciliation”   Proclamation  ........................................................................................................................................  31   Appendix  Four:  Declaration:  Strengthening  Relationships  between  the  Town  of  Peace   River  and  Urban  Aboriginal  People  ..............................................................................................  33   Appendix  Five:  The  Indian  Residential  School  Genocide  and  Reconciliation  Memorial   Day  Act  ....................................................................................................................................................  36                                   2     Executive  Summary     Analysis  -­‐  Niinawind  nindibaajimowininaan:  our  story   By:  Maeengan  Linklater       On  July  26,  2013,  an  employee  of  the  Canadian  Museum  for  Human  Rights  leaked   information  to  the  media  that  all  reference  to  the  word  'genocide'  was  removed  from  all   exhibits  related  to  Indian  residential  schools.  As  a  result,  indigenous  activists  took  to  the   streets,  and  the  CMHR  evacuated  the  construction  workers  from  the  half-­‐built  museum.     As  the  first  visible  First  Nations  male  to  be  employed  at  the  CMHR,  I  want  to  share  with   you  my  perspective  as  it  relates  to  Indian  residential  schools,  the  application  of  the  word   'genocide'  and  an  option  for  reconciliation  between  Canada  and  the  indigenous  peoples.     I  was  hired  on  a  two-­‐year  contract  to  oversee  the  development  of  a  complex  national   project,  which  became  the  National  Spirit  Panel  project  in  the  Indigenous  Perspectives   gallery,  and  to  develop  aboriginal  programming.  Within  six  months,  CMHR  initiated  a   partnership  with  the  National  Association  of  Friendship  Centres,  was  ready  to  launch  the   National  Spirit  Panel  project,  and  was  poised  to  develop  deep  programming  initiatives   based  upon  the  draft  strategy  for  aboriginal  public  programming.     And,  what  happened  to  the  draft  strategy  for  aboriginal  public  programming?     The  news  story  blew  it  up.  It  also  destroyed  85  per  cent  of  the  relationships  the  CMHR   had  created  with  Winnipeg's  aboriginal  community  and  branded  the  CMHR  a  genocide   denier.     I  wanted  a  solution  to  bring  a  sense  of  acknowledgment  to  the  indigenous  experience  as   it  relates  to  Indian  residential  schools  and  the  question  of  genocide.  On  my  own  time,  I   immersed  myself  on  the  subject  of  genocide,  and  my  co-­‐workers,  during  lunch  breaks,   provided  me  with  direction  to  find  the  answers  I  was  searching  for.     I  believe  I  have  an  answer  as  it  relates  to  Indian  residential  school  genocide  and   reconciliation.     Growing  up,  my  generation  did  not  experience  residential  schools  the  same  way  my   parents  did.  I  experienced  the  after-­‐effects.  My  mother  raised  me  on  her  own  without  my   father  present.  I  deliberately  ignored  discussion  on  Indian  residential  schools  because  it   was  painful  to  think  about;  it  was  shameful  to  think  that  sexual,  emotional  and  physical   abuse  happened  to  my  parents,  and  I  was  afraid  to  look  into  my  family  past.     3       The  Indian  residential  school  killed  my  father;  it  was  a  disease  that  grew  inside  him,  and   it  ultimately  overtook  him.  It  set  forth  a  lifetime  of  dysfunction  and  underachievement.  He   was  abusive  in  his  relationships  with  women,  neglectful  to  the  children  he  produced,  and  he   was  in  conflict  with  the  law.     In  the  end,  he  tried  to  reconcile  and  redeem  himself,  but  he  died  before  he  could   genuinely  reach  out  to  his  estranged  children.  And,  through  his  absence,  I  knew  what  love  I   needed  to  provide  for  my  son.     I  can  only  hope  my  son  will  not  have  to  experience  the  effects  of  colonization  in  the  same   manner  as  me  and  my  parents.  I  hope  he  will  carry  on  the  culture  and  traditions  of  the   Anishinaabe  people  through  its  language.  I  am  proud  of  my  son;  he  is  becoming  fluent  in  the   Anishinaabe  language.  He  truly  is  the  first  generation  to  be  taught  in  the  traditional  manner   of  indigenous  people.     How  do  we,  as  a  community,  both  indigenous  and  non-­‐indigenous  people,  reconcile  the   Indian  residential  school  experience?     I  believe  the  answer  is  for  the  Parliament  of  Canada,  and  provincial  legislative  bodies,  to   recognize  the  Indian  residential  school  experience  in  the  same  manner  it  has  recognized  the   genocides  perpetuated  against  the  Ukrainians,  Bosnians,  Jews,  Armenians  and  the   Rwandans.  I  ask  all  Canadians  to  answer  our  call  and  support  the  recognition  the  Indian   residential  schools  policy  was  an  act  of  genocide  under  the  UN  Declaration  on  Genocide  in   which  children  were  removed  and  transferred  to  another  group,  and  chart  a  path  together   for  reconciliation.     In  March  2014,  I  wrote  a  declaration  titled  The  Indian  Residential  School  Genocide  and   Reconciliation  Memorial  Day  Act.  The  documents  used  were  the  Statement  of  Apology  the   Government  of  Canada  made  to  the  residential  school  survivors,  United  Nations  Convention   on  the  Prevention  and  Punishment  of  the  Crime  of  Genocide,  and  five  genocide  resolutions   passed  by  Parliament.     The  purpose  of  The  Indian  Residential  School  Genocide  and  Reconciliation  Memorial  Day   Act  is  to  acknowledge  the  survivors  of  the  Indian  residential  school  experience,  to  have  a   national  day  of  reflection  and  to  promote  the  following  goals:  a)  continue  the  healing  for   survivors  of  residential  schools  and  their  families;  b)  reaffirm  the  safety  and  protection  of   aboriginal  children  from  all  kinds  of  abuse;  c)  recognize  aboriginal  peoples  and     4     governments  as  self-­‐governing  and  nation-­‐to-­‐nation  in  its  relationship  with  Canada;  and,  d)   to  educate  all  Canadians  about  the  lessons  of  the  Indian  residential  school  system.     After  two  years  at  the  CMHR,  what  did  I  experience?  I  had  to  come  to  terms  with   Canada's  policy  of  colonization  and  assimilation  and  the  genocide  it  has  inflicted  on  my   family.     The  CMHR  provided  me  knowledge  about  the  five  genocides  recognized  by  Canada,  and   it  provided  me  with  the  resources  to  assemble  the  act.     And  it  inspired  me  to  share  my  story  and  my  family's  experience  with  Indian  residential   schools.     I  hope  it  makes  you  understand  the  work  we  have  to  do  together  -­‐-­‐  to  create  a  stronger   community,  and  a  stronger  country.     Winnipegger  Maeengan  Linklater  is  originally  from  Lac  Seul  First  Nation,  Ont.  -­‐-­‐   Obizigokaang  (Land  of  the  White  Pines).   Republished  from  the  Winnipeg  Free  Press  print  edition  May  25,  2015  A9                                 5     Introduction     Imagine  you  are  Jewish,  you  are  living  in  a  Jewish  ghetto,  and  accused  of  collaborating  with   the  Nazi  regime  as  a  member  of  the  Jewish  police  force  -­‐  by  your  own  community.   That   is   what   happened   to   me,   and   I   want   to   share   with   you   my   story   as   the   first   visible   First   Nations   male   to   be   employed   at   the   Canadian   Museum   for   Human   Rights   (CMHR).   I   want   to   share   with   you   my   experience   and   perspective   as   it   relates   towards   the   Indian   Residential  School  experience,  the  definition  and  application  of  ‘genocide’,  and  an  option  for   reconciliation  between  Canada  and  Indigenous  peoples.     My   name   is   Maeengan   Linklater;   I   am   from   Lac   Seul   First   Nation,   Ontario   –   Obizigokaang   (Land   of   the   White   Pines),   and   I   am   a   long-­‐time   resident   of   Winnipeg,   Manitoba.  I  am  a  father,  partner,  poet,  artist,  and  community  volunteer.     I   was   hired   on   a   two-­‐year  contract  to  oversee  the  development  of  a  complex  national   project,   which   became   the   National   Spirit   Panel   project   in   the   Indigenous   Perspectives   gallery,   and   to   develop   Aboriginal   programming   through   the   CMHR   Public   Programming   unit.   I   was   overwhelmingly   optimistic,   hopeful,   and   grateful,   in   what   I   felt   was   an   opportunity   for   Indigenous   people   to   have   their   story   expressed   and   shared   to   a   global   audience.  I  was  hopeful  I  would  have  the  opportunity  to  create  positive  changes,  with  the   gifts   I   am   blessed   with,   by   bridging   the   Indigenous   community   and   Canada’s   newest   national  museum  by  bringing  forward  a  fresh  perspective  and  new  energy.     As   a   natural   connector,   I   reached   out   to   my   personal   contacts   to   engage   with   the   urban   Aboriginal   community.   Within   six   months,   CMHR   Public   Programming   had   engaged   over   ninety   Aboriginal   community   leaders,   artists,   and   youth,   initiated   a   partnership   with   the   National   Association   of   Friendship   Centres,   was   ready   to   launch   the   National   Spirit   Panel   project   (a   national   community   arts   project   that   would   work   with   Aboriginal   youth   across   the   country   to   get   their   views   on   human   rights),   and   had   put   together   the   planks   of   an   Aboriginal   programming   strategy   for   the   CMHR.   All   of   these   initiatives   were   created   and   based  upon  relationships  the  CMHR  Public  Programming  unit  had  built  with  its  network  of   Aboriginal  leaders  and  artists.  It  was  poised  to  develop  deep  programming  initiatives  based   upon  the  draft  strategy  for  Aboriginal  public  programming,  and  the  outlook  was  optimistic.           6     On   July   26,   2013,   an   employee   of   the   Canadian   Museum   for   Human   Rights   leaked   information   to   the   media   that   all   reference   to   the   word   ‘genocide’   was   removed   from   all   exhibits   related   to   Indian   residential   schools.   As   a   result,   Indigenous   activists   took   to   the   streets,   my   Facebook   messenger   lit   up   as   they   expressed   their   anger   towards   the   CMHR,   and  the  CMHR  evacuated  the  construction  workers  from  the  half-­‐built  Museum.     And,  what  happened  to  the  draft  strategy  for  Aboriginal  public  programming?     Well,   the   news   story   blew   it   up,   it   also   destroyed   85%   of   the   relationships   that   the   CMHR   had   created   with   Winnipeg   Aboriginal   community,   and   branded   the   CMHR   a   genocide  denier.           In   the   aftermath,   the   Museum   released   a   statement   on   their   position   ‘not   to   use   the   word   ‘genocide’   in   the   title   about   this   (Indian   Residential   School)   experience,   but   will   be   using  the  term  in  the  exhibit  itself  when  describing  community  effort  for  this  recognition’,   and  I  was  buried  deep,  and  isolated  away  from  the  community,  as  a  protective  measure.     In  the  Aboriginal  community,  I  experienced  lateral  violence  where  I  was  the  subject  of   ridicule,   gossip   and   shunning.   I   became   a   pariah,   the   Indian   who   worked   for   a   colonial   institution   that   whitewashed   Canada’s   history,   or   more   bluntly,   I   was   a   ‘Fort   Indian   (a   pejorative   term   akin   to   being   an   Uncle   Tom).   My   personal   and   professional   relationships   were   strained,   and   I   lost   contact   with   people   because   of   my   employment   at   the   CMHR.   It   was   one   of   the   lowest   points   in   my   life,   but   I   stuck   with   the   CMHR   because   I   wanted   to   complete   the   National   Spirit   Project,   and   to   finish   and   complete   the   Aboriginal   public   programming  strategy.     In   my   spirit   and   my   heart,   I   wanted   to   wanted   a   solution   to   bring   a   sense   of   acknowledgment   to   the   Indigenous   experience   as   it   relates   towards   Indian   Residential   Schools   and   the   question   of   genocide.   In   my   own   personal   experience,   my   knowledge   on   genocide  is  limited,  but  I  have  a  keen  interest  political  science,  urban  Aboriginal  people  and   the  social  challenges  facing  them.  Luckily,  the  CMHR  is  stacked  with  experts,  academics,  and   resources,   on   the   subject   of   genocide   and   atrocities   from   around   the   globe.   I   immersed   myself  on  the  subject  of  genocide  and  what  genocides  were  recognized  by  Canada,  through   coffee  chats  with  co-­‐workers,  who  provided  me  with  direction  on  where  to  find  the  answers   I   was   searching   for,   and   I   believe   -­‐   I   have   an   answer   going   forward   as   it   relates   towards   genocide  and  Indigenous  peoples,  and  brings  honour  to  ‘Niinawind  Nindibaajimowininaan’.           7     What  is  Genocide?     Currently,   the   Government   of   Canada   recognizes   five   genocides,   through   acts   and   resolutions  of  Parliament  (see  Appendix  One),  and  they  are:     1. The  Holocaust  Memorial  Day,  2008;     2. The  Armenian  Genocide,  2004;     3. The  Rwanda  Genocide,  2004;     4. Srebrenica  -­‐  an  Act  of  Genocide,  2012;  and       5. The  Ukrainian  Famine  and  Genocide,  2008.       These   acts   and   resolutions   are   the   result   of   Canadian   grassroots   peoples   and   communities   who   have   spent   years   advocating   for   the   Federal   government   to   recognize   their  experience  as  an  act  of  genocide.  In  some  instances,  for  example,  the  Holomodor  and   the  Armenian  Genocide  were  first  recognized   at  the  Provincial  level  in  different  parts  of  the   country   before   being   recognized   at   the   Federal   level.   There   is   nothing   stopping   the   Indigenous  community,  or  leadership,  from  lobbying  the  different  levels  of  government  to   recognize   the   Indian   Residential   Schools   as   an   act   of   genocide.   But,   before   we   get   to   that   point,  we  should  have  a  discussion  on  what  constitutes  genocide.       In   1944,   Raphael   Lemkin,   a   Polish   lawyer   and   a   refugee   who   lost   his   family   in   the   Holocaust,   published   a   book   called,   ‘Axis  Rule  in  Occupied  Europe’.   It   was   an   analysis   of   Nazi   practices  during  the  Second  World  War  in  Europe,  with  respect  to  his  homeland  of  Poland,   in  which  he  saw  the  wholesale  destruction  of  the  Polish  people  and  culture  on  an  industrial   scale.   The   foundation   of   the   book   was   a   jurisprudence   framework,   outlining   and   defining   the   legal   parameters   of   what   constituted   genocide   by   a   state   government.   In   the   book,   Lemkin   defined   genocide   as  “a  coordinated  plan  of  different  actions  aiming  at  the  destruction   of  essential  foundations  of  the  life  of  national  groups,  with  the  aim  of  annihilating  the  groups   themselves.  The  objectives  of  such  a  plan  would  be  the  disintegration  of  the  political  and  social   institutions,   of   culture,   language,   national   feelings,   religion,   and   the   economic   existence   of   national   groups,   and   the   destruction   of   the   personal   security,   liberty,   health,   dignity,   and   even   the  lives  of  the  individuals  belonging  to  the  group  .  .  .”  Lemkin’s  ideas  were  codified  into  the   budding   concept   of   crimes   against   humanity,   and   was   used   to   prosecute   members   of   the   Nazi  high  command  at  the  Nuremberg  trials.         8       After  the  Second  World  War,  Lemkin  lobbied  international  leaders  and  delegations  for   the   definition   of   genocide   to   be   adopted   as   a   convention   by   the   United   Nations.   In   December,   1948,   the   United   Nations   adopted   the   ‘Convention   on   the   Prevention   and   Punishment  of  the  Crime  of  Genocide’,  and  it  defined  genocide  as  the  following:     1. Killing  members  of  the  group;     2. Causing  serious  bodily  or  mental  harms  to  members  of  the  group;     3. Deliberately   inflicting   on   the   group   of   life   calculated   to   bring   about   its   physical   destruction  in  whole  or  in  part;     4. Imposing  measures  intended  to  prevent  births  within  the  group;     5. Forcibly  transferring  children  of  the  group  to  another  group.         As   a   result   of   Lemkin’s   effort,   there   is   now   a   standard   to   define   genocide,   and   it   has   been  used  to  declare  acts  of  genocide  by  the  United  Nations,  and  to  prosecute  people  with   charges   of   genocide,   since   its   adoption.   As   well,   countries   have   used   the   declaration   to   recognize  genocides  perpetuated  by  other  countries  throughout  the  21st  century,  including   Canada.       Unfortunately   in   1959,   Raphael   Lemkin   died   of   a   heart-­‐attack,   penniless,   and   alone   at   a   bus  stop  on  42nd  Street  in  New  York  City,  and  he  is  buried  at  the  Mount  Hebron  Cemetery  in   Queens,   where   his   headstone   reads   ‘Dr.   Raphael   Lemkin   (1900-­‐1959)   the   Father   of   the   Genocide  Convention’.         In   all   the   cases   of   genocide   recognized   by   Canada,   there   was   an   organized   legislative,   bureaucratic,   and   military   and/or   state   police,   effort   to   exterminate   an   ethnic   group   by   another   ethnic   group.   These   atrocities   were   state-­‐sponsored   and   were   inflicted   upon   the   ethnic  group.  The  victims  of  theses  atrocities  were  ethnic  minorities,  and  were  persecuted   by  the  ethnic  majority,  who  controlled  all  levers  of  state  enforcement;  from  the  creation  of   laws  in  their  legislative  bodies  to  the  enforcement  of  laws  through  the  state-­‐police.       Prior  to  the  period  of  extermination,  there  was  a  lead-­‐up  in  which  the  state  passed  laws   against   the   ethnic   minority,   and   isolated   them   through   legislative   means.   For   example,   Stalin   nationalized   all   private   property   and   created   ‘collective   farms’   and   persecuted   Ukrainian  farmers  who  refused  to  join.  These  farmers  had  their  land  confiscated,  and  were   sent  into  exile  in  Siberia  with  their  families,  where  they  died  on  isolated  and  barren  lands.   In  Germany,  the  Nazi’s  passed  laws  delineating  Jewish  citizens  into  state-­‐subjects  without     9     civil   rights,   banned   Jewish   people   from   the   legal   and   public   service,   initiated   boycotts   of   Jewish   businesses,   and   isolated   them   in   Jewish   ghettos.   In   the   Ottoman   Empire   (modern   day   Turkey),   Armenians   had   no   voting   rights,   paid   extra   taxes   because   they   were   Christian,   and  had  their  property  confiscated  by  the  state.  In  Rwanda,  the  Hutu  majority  persecuted   the   Tutsi   minority.   This   was   expressed   through   the   ‘Hutu   Ten   Commandments’   that   was   condoned   by   the   state.   This   document   banned   Tutsis   from   government   machinery   (political,  military,  and  administrative),  and  from  conducting  business  and  commerce.  And,   for  the  Srebrencia  genocide,  it  was  proceeded  by  a  campaign  of  ethnic  cleansing,  in  which   the  Bosniaks  were  forced  to  evacuate  from  their  homes  by  the  Serbian  paramilitary  forces   and  the  Yugoslavian  army,  who  used  acts  of  violence  and  terror  against  the  Bosniak  people.   The   result   of   these   culminated   actions,   was   the   dehumanization   of   the   persecuted   ethnic   group,  and  the  subsequent  placement  of  them  in  a  sub-­‐human  category.       In   all   instances,   the   state   leadership   had   created   a   plan,   identified   and   devoted   resources   required,   and   pre-­‐ordained   and   determined   through   bureaucratic   mechanism,   the  state-­‐sponsored  force  tasked  with  the  goal  of  exterminating  the  ethnic  group  when  the   order  was  given.  By  then,  the  state  had  identified  the  individual  members  and  their  place  of   residence   of   the   ethnic   minority,   and   located   the   appropriate   force   needed   to   implement   the   plan.   Once   the   plan   was   implemented,   the   extermination   would   begin,   and   the   state   would   embark   upon   a   killing   spree,   and   kill   as   many   people   from   the   persecuted   ethnic   group  as  possible.  The  military,  state-­‐police,  and  para-­‐military  units,  were  used  to  inflict  as   many  casualties  as  possible.       I   would   like   to   point   out,   that   in   the   Armenian   genocide,   Armenian   children   were   removed  from  their  parents  and  converted  to  a  foreign  religion  against  their  will.       Collectively,   anywhere   between   ten   million   to   sixteen   million   people   in   five   ethnic   groups  were  killed  because  of  their  beautiful,  diverse  cultures  and  languages.     Now,  how  does  all  of  this  relate  towards  Indian  Residential  Schools  and  genocide?               10     Niinawind  Nindibaajimowininaan  (Our  Story)   “In  order  to  understand  genocide,  you  have  to  experience  genocide,     and  that  is  what  we  went  through  when  we  went  to  residential  schools   (Knowledge-­‐keeper  Harry  Bone  of  Keeseekoowenin  First  Nation).”   In   order   to   understand   Niinawind   Nindibaajimowininaan   (Our   Story),   you   need   to   understand   the   word   comes   from   the   Anishinaabe   (The   People)   and   is   divided   into   two   words;   niinawind   (we,   not   including   you),   and   nindibaajimowininaan   (our   story,   but   not   yours).   It   is   rooted   in   the   collective   conscious   and   discourse,   shaped   by   experience,   and   expressed   through   the   culture   of   the   oral   tradition   and   story.   The   Anishinaabe   word   Niinawind   Nindibaajimowininaan   is   by   no   means   a   standard   definition   applicable   to   all   Indigenous   Nations   in   Canada   and   their   shared   experience   of   Indian   Residential   Schools,   but  the  English  translation  of  Our   Story  should  be  the  foundation,  for  which  all  Indigenous   Nations   can   translate   into   their   own   language.   And   for   Canadians   to   better   understand   on   a   national  scale  the  meaning  of  Our  Story.     As   a   child,   I   was   part   of   the   generation   not   to   experience   Residential   Schools   in   the   same   manner   as   my   parents,   even   though   they   still   operated   until   1996.   But,   I   still   experienced   the   aftereffects,   and   it   continues   to   echo   in   my   life,   and   that   of   my   family,   both   immediate-­‐  and  extended.  My  mother  raised  me  on  her  own  without  my  father  present,  and   I   was   blessed   to   have   three   uncles   who   shared   with   me   their   knowledge,   skills,   and   experience.  They  provided  me  an  example  of  how  to  be  an  Anishinaabe  man,  to  the  best  of   their   abilities,   in   a   post-­‐Residential   School   environment.   Their   example,   while   rooted   in   tradition   and   custom,   was   not   expressed   in   language,   but   through   their   example   infused   their  personalities  into  my  character.         As  a  teenager,  I  spent  my  summers  in  Lac  Seul  First  Nation  where  my  connection  to  the   land,   my   community,   and   my   home   was   firmly   entrenched   with   walks   in   the   bush,   and   evenings  on  the  beach.  I  found  out  through  my  Uncles,  our  community  was  controlled  by  an   act  of  legislation  called  the  Indian  Act;  the  Indian  Act  controls  all  facets  of  life  on  a  reserve,   and   shapes   the   world-­‐view   of   its   residents.   As   somebody   once   said,   “There  is  your  family,   Chief  and  Council,  and  finally,  God.”     For   those   of   you   who   do   not   know   what   the   Indian   Act   is,   it   is   a   piece   of   legislation   imposed   upon   Indigenous   people   across   Canada   in   1876   by   the   Government   of   Canada.     11     Since  then,  as  an  act  of  law,  it  has  defined  what  an  Indian  is  (including  the   allocation  of  a   number   to   determine   the   identity   of   the   new   born   Indian),   isolated   Indigenous   communities   from   the   mainstream   society,   forbade   Indigenous   people   from   the   right   to   legal  counsel,  political  organizing,  and  turned  Indigenous  people  into  wards  of  the  state,  or   state-­‐subjects   without   civil   rights.     And   even   though   amendments   have   been   made   over   the   span   of   its   history   to   conform   to   the   Charter   of   Rights   and   Freedoms,   it   still   remains   a   prevalent   force   of   oppression   against   Indigenous   communities   and   it   is   subject   to   the   whims  of  the  Minister  of  Aboriginal  and  Northern  Affairs  Canada.         The  question  of  Indian  Residential  Schools  was  not  a  subject  spoken  in  my  family  while   I   was   growing   up.   I   do   know   when   the   Grand   Chief   of  the   Assembly   of   Manitoba   Chiefs   Phil   Fontaine   disclosed   that   he   endured   and   survived   physical,   mental   and   sexual   abuse   in   residential  school,  the  doors  flung  wide  open  on  the  topic.  Phil  Fontaine  was  relentless  in   addressing   the   issue,   seeking   an   acknowledgement   from   the   Government   of   Canada,   seeking  compensation  for  the  survivors,  and  was  instrumental  in  securing  the  Statement  of   Apology   from   the   Government   of   Canada   for   those   Indigenous   children   who   endure   horrific   acts  of  abuse  in  the  schools  Indian  Residential  Schools  in  2008.         As   a   young   man,   I   deliberately   ignored   and   avoided   discussion   on   Indian   Residential   School   because   I   did   not   want   to   acknowledge   this   part   of   Canadian   and   Anishinaabe   history;   it   was   painful   to   think   about,  it   was   shameful   to   think   that   sexual,   emotional   and   physical   abuse   happened   to   my   parents,   and   I   was   afraid   to   look   into   my   family   and   community  past  because  I  was  afraid  to  see  what  I  would  find  –  afraid  to  find  myself  staring   back  at  me.       The   Indian   Residential   School   killed   my   father;   it   was   a   tumor,   a   disease   that   grew   inside  him  that  he  could  not  beat,  and  it  ultimately  overtook  him.  It  set  forth  a  lifetime  of   dysfunction   and   underachievement.   He   was   abusive   in   his   relationships   with   women,   neglectful  to  the  children  he  produced,  and  found  himself  in  conflict  with  the  law  where  he   served   time   for   manslaughter.     In   the   end,   I   believe   he   tried   to   reconcile   and   redeem   himself,   but   he   died   of   lung   cancer   before   he   could   genuinely   reach   out   to   his   estranged   children.   I   do   know   one   thing;   he   gave   me   the   gift   of   writing   and   poetry,   and   when   I   was   sixteen,  an  eagle  feather.  And,  through  his  absence,  I  knew  what  love  I  needed  to  provide  for   my  son.       12       I   can   only   hope   my   son   will   not   have   to   experience   the   effects   of   colonization   in   the   same  manner  as  me,  my  parents,  and  extended  family.  I  hope  he  will  carry  on  the  culture   and  traditions  of  the  Anishinaabe  people  through  its  language.  I  am  proud  of  my  son;  he  is   becoming   fluent   in   the   Anishinaabe   language.   He   is   firmly   grounded   in   the   identity   of   his   culture  and  tradition.  He  truly  is  the  first  generation  to  be  taught  in  the  traditional  manner   of   Indigenous   people.   The   cultural   transmission   is   taught   to   him   by   his   Gookom   (grandmother),  and  he  is  preparing  to  take  the  vows  of  the  Midewiwin  Society  (the  church   of  the  Anishinaabe  people).  And,  he  is  confident  in  himself  that  he  does  not  have  to  prove   himself   otherwise   to   demonstrate   his   values   and   character,   or   to   prove   his   ‘Indian-­‐ness’,   or   his  Indigenous  masculinity.       If   there   is   anything   we   need   to   do,   it   is   to   acknowledge   the   history   of   colonization   in   Canada  and  be  mindful  of  its  effects  in  our  community  today.  It  was  not  until  the  issue  of   Indian  Residential  School  genocide  exploded  at  the  CMHR  that  I  woke  up,  like  really  woke   up   to   the   fact   that   the   echo   of   Indian   Residential   Schools   still   reverberate   strongly   in   the   Indigenous  community.                                       13     The  Canadian  Context   For  the  past  fifteen  years,  there  has  been  on-­‐going  academic  discussion,  on  whether  or   not,   Indian   Residential   Schools   constitutes   an   act   of   genocide.   There   have   been   papers   published,   and   recently,   the   International   Association   of   Genocide   Scholars   (IAGS)   held   a   conference   at   the   University   of   Manitoba   on   July   16-­‐19,   2014,   titled   ‘Time,  Movement,  and   Space:  Genocide  Studies  and  Indigenous  Peoples’.     For  myself,  I  would  declare  Indian  Residential  Schools  as  an  act  of  genocide  under  the   United  Nations  ‘Convention   on   the   Prevention   and   Punishment   of   the   Crime   of   Genocide’,  and   present   an   option   for   reconciliation   that   will   bring   acknowledgement   to   the   Indian   Residential  School  experience,  and  bring  together  two  solitudes  that  have  existed  together   since  1492.     In   going   forward,   it   should   be   acknowledged   that   the   acts   of   legislation,   laws,   and   policies  that  have  been  put  in  place  by  the  Government  of  Canada,  have  been  implemented   with   the   aim   of   assimilating   Indigenous   people.   The   state   legislated   the   Indian  Act,   as   the   means   to   control   the   Indigenous   population.   As   an   instrument   of   social   control,   it   dismantled  traditional  forms  of  governance,  imposed  western-­‐style  democracy  of  majority   of  votes,  and  ushered  in  the  operation  of  Christian  run  schools  for  Indigenous  children.  In   1883,   Prime   Minster   John   A.   MacDonald   passed   a   measure   through   his   cabinet   for   the   creation  of  three  residential  schools,  and  he  said,  “In  order  to  educate  the  children  properly   we   must   separate   them   from   their   families.   Some   people   may   say   that   this   is   hard   but   if   we   want  to  civilize  them  we  must  do  that.”       And,  in  1920,  further  changes  on  education  of  Indigenous  children  were  incorporated   into   the   Indian   Act,   as   Duncan   Scott,   Superintendent-­‐General   had   implicitly   stated,   “Our   object  is  to  continue  until  there  is  not  a  single  Indian  in  Canada  that  has  not  been  absorbed   into   the   body   politic   and   there   is   no   Indian   question,   and   no   Indian   Department,   that   is   the   whole  object  of  this  Bill.”   In   the   five   genocides   that  are   recognized   by   Canada,   in   the   lead   up   to   the   mass   atrocity,   there   was   a   period   of   dehumanization   that   occurred,   and   it   enabled   the   state   to   pass   legislation   and   laws   to   limit   civil   rights   of   the   ethnic   group.   In   Canada,   the   government   passed  laws  to  the  same  effect  on  Indigenous  peoples  and  in  doing  so,  established  a  pattern     14     of   legislated   cultural   genocide   that   was,   and   continues   to   be,   condoned   by   the   Canadian   public.     But,  what  makes  Indian  Residential  Schools  an  act  of  genocide  under  the  United  Nations   ‘Convention  on  the  Prevention  and  Punishment  of  the  Crime  of  Genocide’?   A  scholar  by  the  name  of  David  MacDonald  at  the  International  Association  of  Genocide   Scholars   Genocide   Conference,   ‘Time,  Movement,  and  Space:  Genocide  Studies  and  Indigenous   Peoples’  has  written  extensively  on  the  subject  of  genocide  and  Indigenous  peoples.  David   MacDonald   is   a   professor   at   the   University   of   Guelph   in   the   Department   of   Political   Science,   where   his   interests   are   in   international,   United   States,   comparative   politics,   nationalism,   and  ethnic  politics.     In  the  his  paper,  “Genocide   in   the   Indian   Residential   Schools   –   Canadian   History   through   the   Lens   of   the   UN   Genocide   Convention”,  MacDonald  argues  that  Indian  Residential  Schools   was   an   act   of   genocide   under   Article   2   (e)   of   the   United   Nations   ‘Convention   on   the   Prevention   and   Punishment   of   the   Crime   of   Genocide’,   ‘forcibly   transferring   children   of   the   group   to   another   group’,   and   he   outlines   the   framework   that   enabled   the   Government   to   Canada  to  transfer  the  children  against  the  wishes  of  the  Indigenous  parents:     a. Create   the   legislative   authority   (Indian   Act),   and   the   administrative   body   (Indian   and  Northern  Affairs);     b. Authorize   government   agencies   (RCMP)   and   Indian   Agents   to   coerce   Indigenous   parents  to  transfer  their  children;     c. Authorize   third   party   organizations   (Churches)   to   suppress   Indigenous   identity   and  to  imprint  the  dominant  culture  upon  the  Indigenous  children.     d. Authorize  the  third  party  organizations  (Churches)  to  prevent  Indigenous  identity   from   surfacing   and   being   expressed   by   the   Indigenous   child   though   limited   visits   with  their  families,  which  were  enforced  by  government  agencies.       At   the   end,   MacDonald   writes   that   the   examination   of   the   entire   Indian   Residential   School   process   must   take   in   the   entire   history,   and   to   not   be   selective   in   that   period   of   history,   MacDonald   writes,   ‘Recognition   of   genocide   is   crucial   to   ensuring   that   the   losses   suffered   by   Aboriginal   people   are   not   taken   for   granted.   Reconciliation   is   unlikely   to   be   something   any   of   us   will   see   in   our   lifetime,   but   this   should   not   deter   us   from   initiating   the     15     process   by,   at   the   least,   identifying   the   problems   and   actively   deliberating   over   potential   solutions.”                                                             16     Movement   How  do  we,  as  a  community,  both  Indigenous  and  non-­‐Indigenous  people,  reconcile  the   Indian  Residential  School  experience?       I   believe,   the   answer   going   forward   is   for   the   Parliament   of   Canada,   Provincial   legislative  bodies,  or  municipalities,  to  recognize  the  Indian  Residential  School  experience   in   the   same   manner   it   has   recognized   the   genocides   perpetuated   again   the   Ukrainians,   Bosniaks,  Jews,  Armenians,  and  the  Rwandans.  I  say  this  out  of  respect,  and  to  honour  the   experiences   these   people   faced,   for   they   have   lost   families   and   communities,   and   experienced   diaspora   in   the   same   manner   as   Indigenous   peoples   have   experienced   in   Canada.   I   ask   all   Canadians   to   support   our   call,   and   to   become   allies,   and   support   the   recognition   that   Indian   Residential   Schools   was   an   act   of   genocide   under   the   UN   Declaration  on  Genocide,  and  chart  a  path  together  for  reconciliation.     And,  I  am  not  alone  in  this  public  call.     Phil   Fontaine,   Former   National   Chief   of   the   Assemble   of   First   Nations,   issued   out   two   calls   in   opinion   letters   in   2013,   once   on   July   19,   3013   in   the   Toronto   Star,   “The time has come for Canada to formally recognize a sixth genocide, the genocide of its own aboriginal communities; a genocide that began at the time of first contact and that was still very active in our own lifetimes; a genocide currently in search of a name but no longer in search of historical facts.”   And   a   second   one,   an   abridged   letter   to   the   United   Nations   Rapporteur   for   Indigenous   People,   published   in   the   Globe   and   Mail,   October   14,   2013,   “The   fact   that   Canada’s   Aboriginal   peoples   have   not   been   wiped   out,   and   are   indeed   growing  in  numbers,  is  not  proof  that  genocide  never  occurred,  as  some  would  have  us  believe.   The  historical  and  psychological  reality  of  genocide  among  our  Aboriginal  communities  is  very   much  alive  and  a  part  of  living  memory.  The  sooner  we  recognize  this  truth,  the  sooner  both   Aboriginal  and  non-­‐Aboriginal  Canadians  will  be  able  to  heal  from  our  shared  traumas.”   And,   is   it   too   much   to   ask   a   level   of   government   to   acknowledge   Indian   Residential   Schools   as   an   integral   part   of   Indigenous   and   Canadian   history   and   to   step   towards   reconciliation?           17     The  following  are  three  Canadian  examples  that  acknowledge  the  historical  impacts  of   residential   schools,   bureaucratic   control   and   imposition   on   Indigenous   communities,   and   colonialism  have  had  on  Indigenous  communities  across  Canada.  And,  while  the  statements   are  from  municipalities,  they  are  still  a  recognized  level  of  government,  and  they  recognize   the  impacts  of  the  past  –  have  on  the  present  –  and  it  provides  a  basis  for  going  forward  in   creating  positive  relationships  with  Indigenous  peoples  and  communities.     In   July,   2010,   the   Toronto   City   Council   adopted   the   ‘Statement   of   Commitment   to   Aboriginal   Communities   in   Toronto’   where   is   stated,   “The   City   of   Toronto   understands   that   many   Aboriginal   people   living   in   Toronto   are   affected   by   historical   and   contemporary   injustices  which  continue  to  have  profound  impacts  on  most,  if  not  all,  aspects  of  life.  The  City   acknowledges   that   reconnecting   with,   maintaining,   and   celebrating   a   strong   sense   of   Aboriginal   identity,   through   cultural   expression,   retention   of   language,   spiritual   practice,   and/or   community   relations,   is   fundamental   to   the   well-­‐being   of   many   Aboriginal   communities  (see  Appendix  Two).”   On   June   21st,   2013,   the   City   of   Vancouver   proclaimed   “A   Year   of   Reconciliation”,   in   which   ‘Grave   injustices   were   perpetuated   on   Aboriginal   peoples,   form   the   devastating   smallpox  epidemic  to  crowding  great  nations  from  their  large  territories  onto  small  reserves.   But,   the   most   tragic   injustice   was   the   abduction   of   children   from   their   families   for   the   involuntary  placement  in  “residential  schools”  (see  Appendix  Three)”.   On  October  16th,  2013  as  a  part  of  the  ‘Strengthening  Relationships  Between  The  Town  of   Peace   River   and   Urban   Aboriginal   People,   the   Town   of   Peace   River   acknowledged   “Residential  schools,  the  ‘sixties  scoop’,  and  the  Indian  Act  are  few  injustices  the  government   set  up  to  forcibly  assimilate  Aboriginal  into  the  Canadian  mainstream  by  eliminating  parental   and   community   involvement   in   the   intellectual,   cultural,   and   spiritual   development   of   Aboriginal   children.   Paternalism,   colonialism   and   bureaucracy   have   far   reaching   negative   consequences   on   the   ability   of   Aboriginal   communities   to   sustain   their   traditional   ways   of   life   and  assure  their  futures  (see  Appendix  Four).”   While   they   do   recognize   the   historical   injustices   perpetuated   against   Indigenous   peoples,  the  municipalities  seek  to  include  the  social  inclusion  of  Indigenous  peoples  in  all   areas   of   life.     In   going   forward,   the   municipalities   identify   what   the   challenges   and   opportunities  the  Indigenous  community  and  municipality  face  together,  identify  an  action     18     plan  with  goals  and  objectives,  and  resources  they  can  provide  to  address  those  challenges   and  opportunities.    In  essence,  the  declaration  by  the  municipality  is  the  mission  statement,   provides  the  policy  direction,  and  it  outlines  the  steps  needed  to  carry  out  its  mandate.   What  can  Canada  do?                                                             19     Legislative  Acknowledgement     Last   year   in   March   of   2014,   I   wrote   a   draft   declaration   titled   ‘The   Indian   Residential   School   Genocide   and   Reconciliation   Memorial   Day   Act’.   The   source   documents   used   in   the   drafting   was   the   ‘Statement   of   Apology’   that   Prime   Minister   Harper   made   on   behalf   of   Canadians  for  the  Residential  School  System,  United  Nations  ‘Convention  on  the  Prevention   and  Punishment  of  the  Crime  of  Genocide’,  and   five   genocide   resolutions   the   Parliament   of   Canada   passed   into   being.   Afterwards,   it   was   shared   with   David   Matas,   senior   legal   counsel   of  B'nai  Brith  Canada,  and  it  was  returned  for  review  (see  Appendix  Five).   The  purpose  of  the  ‘The  Indian  Residential  School  Genocide  and  Reconciliation  Memorial   Day   Act’   is   to   bring   acknowledgment   to   the   survivors   of   the   Indian   Residential   School   experience,   and   their   descendants,   to   have   a   national   day   of   reflections,   and   to   promote   the   following  goals;     a.  Continue   the   healing   for   those   survivors   of   residential   schools,   their   families,   and   communities;   b. Reaffirm   the   safety   and   protection   of   Aboriginal   children   from   emotional,   physical,   and  sexual  abuse;   c. Reaffirm,  recognize,  and  acknowledge,  Aboriginal  peoples  and  governments  as  self-­‐ governing,  sovereign,  and  nation-­‐to-­‐nation,  in  its  relationship  with  the  Government   of  Canada;  and,     d. To  educate  all  Canadians  about  the  lessons  of  the  Indian  Residential  School  system,   and  its  continuing  impacts  in  today’s  society.   I   believe   the   Parliament   of   Canada   should   unanimously   pass   the  ‘The  Indian  Residential   School  Genocide  and  Reconciliation  Memorial  Day  Act’,  and  the  Government  of  Canada  uses  it   as   an   opportunity   for   change   for   Indigenous-­‐Canadian   relations,   and   to   provide   the   resources   to   carry   out   that   change.   And,   we   have   an   opportunity.   Later   this   month,   the   Truth  and  Reconciliation  Commission  of  Canada  will  be  releasing  its  final  report,  outlining  a   path  forward  on  reconciling  Canada  and  the  original  peoples.             20     In   the   Truth   and   Reconciliation   Commission   of   Canada   final   report,   I   hope   to   see   the   following  recommendations:     1. Recognizing   Indian   residential   schools   as   act   of   genocide   through   an   act   of   Parliament,   2. Declaring  a  paradigm  shift  in  relations  between  Aboriginal  peoples  and  Canadians,   and,     3. The  Government  of  Canada  to  provide  the  resources  to  achieve  that  vision.     I  would  like  to  acknowledge  the  CMHR  for  its  role  in  being  a  catalyst;  its  mandate  is  to   ‘explore  the  subject  of  human  rights  with  special  but  not  exclusive  rights  to  Canada,  in  order  to   enhance   the   public’s   understanding   of   human   rights,   to   promote   respect   for   others,   and   to   encourage   reflection   and   dialogue’.   The   CMHR   became   a   spark,   and   joined   a   simmering   conversation,   and   ignited   the   passions   of   the   Indigenous   community   across   the   country   with   regards   to   Indian   Residential   Schools   and   the   issue   of   genocide,   albeit,   not   in   the   manner   it   envisioned.   As   a   result,   on   November   1st,   2014,   Stuart   Murray,   former   CEO   of   the   CMHR,   and   the   Honourable   Justice   Murray   Sinclair,   Chairman   of   the   Truth   and   Reconciliation   Commission,   released   a   joint   statement   that   said   the   following,   ‘We  need  to   take   seriously   the   perspective   that   the   entire   process   of   colonization   in   Canada   would   fall   within  the  definition  of  genocide  as  contained  in  the  UN  Convention.  Confronting  honestly  and   deeply   such   realities   of   colonialism   in   Canada   is   one   of   our   most   important   human   rights   tasks.’                           21     Miigwich,  and  Thank  You   In  closing,  after  two  years  at  the  CMHR,  what  did  I  experience?  What  did  I  learn?  And,   what  did  I  come  out  with?     I  had  to  face  and  come  to  terms  with  Canada’s  policy  of  colonization  and  assimilation,   and   the   genocide   it   has   inflicted   upon   my   family,   home-­‐community,   and   the   Anishinaabe   Nation.  I  realize  it  was  my  grandparent’s  decision  to  get  my  mother  and  her  brothers  out  of   the  Residential  School  system  as  soon  as  possible  in  order  to  protect  them.  And,  it  has  taken   two  generations  to  extricate  our  family  from  those  schools  and  its  affects.     The   CMHR   provided   me   knowledge   about   genocide   and   mass   atrocities   experienced   by   ethnic   minorities   from   around   the   globe,   and   their   efforts   to   raise   awareness.   It   provided   me   with   the   tools   and   resources   to   assemble   ‘The   Indian   Residential   School   Genocide   and   Reconciliation  Memorial  Day  Act’.  As  well,  I  hope  this  position  paper  fulfills  a  promise  that  I   to  my  team  by  helping  tell  the  story  of  the  Indian  Residential  School  experience.         But,   more   importantly,   it   inspired   me   to   share   Niinawind   Nindibaajimowininaan   (Our   Story)  with  you,  and  I  hope  it  makes  you  understand  the  work  we  have  to  do  together  –  to   create  a  stronger  community  –  and  a  stronger  country.                                               22     Appendix  One:    The  Five  Genocides  Recognized  by  Canada’s  Federal  Parliament     1. Armenian  Genocide  -­‐  Vote  on  Parliamentary  Motion,  April  21,  2004     That  this  House  acknowledge  the  Armenian  genocide  of  1915  and  condemn  this  act  as  a   crime  against  humanity.           Passed  153-­‐68     2. Srebrenica  an  Act  of  Genocide  –Vote  on  Parliamentary  Motion,  October  19,  2010       That,  in  the  opinion  of  the  House,  the  day  of  July  11  should  be  recognized  as  Srebrenica   Remembrance  Day  in  memorial  of  the  Srebrenica  Massacre  of  July  1995,  in  which  more   than   7,000   Bosniak   men   and   boys   were   executed,   declared   an   act   of   genocide   by   the   International  Criminal  Tribunal  for  the  former  Yugoslavia  and  the  International  Court   of  Justice,  and  25,000  others  were  forcibly  removed  from  their  homes  by  Bosnian  Serb   forces.         Passed  Unanimously       3. Rwandan  Genocide  –Vote  on  Parliamentary  Motion,  February  24,  2004     That   this   House   declare   April   7   as   a   Day   of   Remembrance   of   the   victims   of   the   1994   Rwandan   genocide,   and   encourage   all   Canadians,   including   the   government,   to   take   appropriate   steps   on   that   day   to   commemorate   the   genocide   and   to   reflect   upon   its   lessons.         Passed  unanimously’     4. Holocaust  Memorial  Day  Act   S.C.  2003,  c.  24   Assented  to  2003-­‐11-­‐07     An  Act  to  establish  Holocaust  Memorial  Day     Preamble   WHEREAS  the  Holocaust  refers  to  a  specific  event  in  history,  namely,  the  deliberate  and   planned  state-­‐sponsored  persecution  and  annihilation  of  European  Jewry  by  the  Nazis   and  their  collaborators  between  1933  and  1945;     23     WHEREAS   six   million   Jewish   men,   women   and   children   perished   under   this   policy   of   hatred  and  genocide;   WHEREAS   millions   of   others   were   victims   of   that   policy   because   of   their   physical   or   mental  disabilities,  race,  religion  or  sexual  orientation;   WHEREAS  the  terrible  destruction  and  pain  of  the  Holocaust  must  never  be  forgotten;   WHEREAS   systematic   violence,   genocide,   persecution,   racism   and   hatred   continue   to   occur  throughout  the  world;   WHEREAS   the   Parliament   of   Canada   is   committed   to   using   legislation,   education   and   example  to  protect  Canadians  from  violence,  racism  and  hatred  and  to  stopping  those   who  foster  or  commit  crimes  of  violence,  racism  and  hatred;   AND  WHEREAS  Yom  ha-­‐Shoah  or  the  Day  of  the  Holocaust,  as  determined  in  each  year   by  the  Jewish  lunar  calendar,  is  an  opportune  day  to  reflect  on  and  educate  about  the   enduring   lessons   of   the   Holocaust   and   to   reaffirm   a   commitment   to   uphold   human   rights;   NOW,  THEREFORE,  Her  Majesty,  by  and  with  the  advice  and  consent  of  the  Senate  and   House  of  Commons  of  Canada,  enacts  as  follows:   SHORT  TITLE   Marginal  note:Short  title   1.     This  Act  may  be  cited  as  the  Holocaust  Memorial  Day  Act.   HOLOCAUST  MEMORIAL  DAY   Marginal  note:Holocaust  Memorial  Day  —  Yom  ha-­‐Shoah   2.     Yom  ha-­‐Shoah  or  the  Day  of  the  Holocaust,  as  determined  in  each  year  by  the  Jewish   lunar  calendar,  is  proclaimed  as  “Holocaust  Memorial  Day  —  Yom  ha-­‐Shoah”.   5.    Ukrainian  Famine  and  Genocide  (“Holodomor”)  Memorial  Day  Act   S.C.  2008,  c.  19   Assented  to  2008-­‐05-­‐29   An  Act  to  establish  a  Ukrainian  Famine  and  Genocide  (“Holodomor”)  Memorial  Day  and   to  recognize  the  Ukrainian  Famine  of  1932-­‐33  as  an  act  of  genocide   Preamble     24     WHEREAS  the  Ukrainian  Famine  and  Genocide  of  1932-­‐33  known  as  the  Holodomor  was   deliberately   planned   and   executed   by   the   Soviet   regime   under   Joseph   Stalin   to   systematically   destroy   the   Ukrainian   people’s   aspirations   for   a   free   and   independent   Ukraine,  and  subsequently  caused  the  death  of  millions  of  Ukrainians  in  1932  and  1933;   WHEREAS   that   forced   collectivization   by   the   Soviet   regime   under   Joseph   Stalin   also   caused  the  death  of  millions  of  other  ethnic  minorities  within  the  former  Soviet  Union;   WHEREAS  2007-­‐08  marks  the  75th  anniversary  of  the  Ukrainian  Famine  and  Genocide  of   1932-­‐33;   WHEREAS   on   November   26,   1998,   the   President   of   Ukraine   issued   a   Presidential   Decree   establishing   that   the   fourth   Saturday   in   November   be   recognized   as   a   National   Day   of   Remembrance  for  the  victims  of  this  mass  atrocity;   WHEREAS  on  June  19,  2003,  the  Senate  of  Canada  unanimously  adopted  a  motion  calling   on   the   Government   of   Canada   to   recognize   the   Ukrainian   Famine   of   1932-­‐33   as   an   act   of   genocide;   WHEREAS   on   November   28,   2006,   Ukraine’s   Parliament   voted   to   recognize   the   Ukrainian  Famine  of  1932-­‐33  as  an  act  of  genocide  against  the  Ukrainian  people;   WHEREAS   the   parliaments   of   Argentina,   Austria,   Estonia,   Georgia,   Hungary,   Lithuania,   Poland   and   the   United   States   of   America   and   the   senates   of   Australia   and   Canada   have   recognized  the  forced  Ukrainian  Famine  of  1932-­‐33  as  a  genocide  against  the  Ukrainian   people;   WHEREAS   the   fourth   Saturday   in   November   has   been   recognized   by   Ukrainian   communities   throughout   the   world   as   a   day   to   remember   the   victims   of   the   Ukrainian   Famine   and   Genocide   of   1932-­‐33   and   to   promote   the   fundamental   freedoms   of   a   democratic  society;   WHEREAS   it   is   recognized   that   information   about   the   Ukrainian   Famine   and   Genocide   of   1932-­‐33  was  suppressed,  distorted  or  destroyed  by  Soviet  authorities;   WHEREAS   it   is   only   now   that   truthful   and   accurate   information   is   emerging   from   the   former  Soviet  Union  about  the  Ukrainian  Famine  and  Genocide  of  1932-­‐33;   WHEREAS   many   survivors   of   the   Ukrainian   Famine   and   Genocide   of   1932-­‐33   have   immigrated  to  Canada  and  have  made  a  positive  contribution  to  Canadian  society;   WHEREAS  Canada,  as  a  party  to  the  Convention  on  the  Prevention  and  Punishment  of  the   Crime  of  Genocide  of  December  9,  1948,  condemns  all  genocides;   AND   WHEREAS   Canadians   cherish   democracy,   defend   human   rights,   and   value   the   diversity  and  multicultural  nature  of  Canadian  society;     25     NOW,  THEREFORE,  Her  Majesty,  by  and  with  the  advice  and  consent  of  the  Senate  and   House  of  Commons  of  Canada,  enacts  as  follows:   SHORT  TITLE   Marginal  note:Short  title   1.  This  Act  may  be  cited  as  the  Ukrainian  Famine  and  Genocide  (“Holodomor”)  Memorial   Day  Act.     UKRAINIAN  FAMINE  AND  GENOCIDE  (“HOLODOMOR”)  MEMORIAL  DAY   Marginal  note:Ukrainian  Famine  and  Genocide  (“Holodomor”)  Memorial  Day   2.  Throughout   Canada,   in   each   and   every   year,   the   fourth   Saturday   in   November   shall   be   known  as  “Ukrainian  Famine  and  Genocide  (“Holodomor”)  Memorial  Day”.   Marginal  note:Not  a  legal  holiday   3.  For  greater  certainty,  Ukrainian  Famine  and  Genocide  (“Holodomor”)  Memorial  Day   is  not  a  legal  holiday  or  a  non-­‐juridical  day.                                                       26     Appendix  Two:  Statement  of  Commitment  to  Aboriginal  Communities  in  Toronto   (Adopted  by  Toronto  City  Council,  July  2010,  EX  45.5)   Building  Strong  Relationships,  Achieving  Equitable  Outcomes   The  City  of  Toronto  recognizes  and  respects  the  unique  status  and  cultural  diversity  among   the   Aboriginal   communities   of   Toronto.   The   City   of   Toronto   continues   its   commitment   to   supporting   the   Aboriginal   right   to   self-­‐determination   by   working   inclusively   with   Aboriginal   communities   in   Toronto   to   achieve   equitable   outcomes   for   Aboriginal   people   within  their  communities  and  their  day  to  day  lives.   Recognize:   The   City   of   Toronto   recognizes   the   inherent   rights   of   Aboriginal   people   provided   by   the   Canadian   Constitution.   The   City   acknowledges   that   Aboriginal   people   are   the   original   inhabitants  of  the  land  now  known  as  the  City  of  Toronto  and  that  this  area  holds  historical   significance   where   diverse   Aboriginal   nations   came   together   to   exchange   goods   and   as   a   sacred   place   for   cultural   practices.   The   City   of   Toronto   values   its   Aboriginal   history   and   the   meaningful   contributions   of   Aboriginal   people   to   the   development   and   the   prosperity   of   Toronto.   The  City  of  Toronto  recognizes  the  rich  diversity  that  exists  within  Aboriginal  communities.   Aboriginal  people  are  First  Nations,  Métis  and  Inuit  people.  The  City  understands  that  the   term   Aboriginal   includes   diverse   communities   and   cultures   that   originate   from   all   areas   across  Canada  as  well  as  being  indigenous  to  Toronto.   Aboriginal   people   are   part   of   the   social   fabric   of   the   city   and   live   in   neighbourhoods   throughout  Toronto.   The  City  of  Toronto  understands  that  many  Aboriginal  people  living  in  Toronto  are  affected   by   historical   and   contemporary   injustices   which   continue   to   have   profound   impacts   on   most,  if  not  all,  aspects  of  life.  The  City  acknowledges  that  reconnecting  with,  maintaining,   and  celebrating  a  strong  sense  of  Aboriginal  identity,  through  cultural  expression,  retention   of   language,   spiritual   practice,   and/or   community   relations,   is   fundamental   to   the   well-­‐ being  of  many  Aboriginal  communities.         27     The   City   of   Toronto   respects   the   strength   and   capacity   of   organizations   that   exists   within   Aboriginal   communities   in   Toronto   and   acknowledges   that   this   has   fostered   positive   change  for  Aboriginal  people  living  in  Toronto   Listen,  Learn,  Share,  Promote:   The   City   of   Toronto   acknowledges   that   an   understanding   of   the   Aboriginal   history   of   the   city   is   an   important   element   in   creating   the   foundation   for   a   strong   working   relationship   with  Aboriginal  communities  and  in  the  collaborative  development  of  successful  programs   and  policies.  The  City  of  Toronto  also  understands  that  public  reflection  and  celebration  of   Aboriginal  cultures  and  life  are  important  elements  of  achieving  the  City’s  vision  of  access,   equity   and   human   rights   –   a   vision   that   seeks   to   achieve   a   City   that   is   inclusive   for   all   Torontonians.   Commitment:   The   City   commits   to   creating   training   opportunities   for   the   Toronto   Public   Service   to   learn   about   the   history   and   its   current   day   impacts   from   Aboriginal   Elders   and   other   Aboriginal   partners.   The  City  also  commits  to  working  with  Aboriginal  communities  to  improve  public   awareness  of  Aboriginal  life  in  Toronto.   The   City   of   Toronto   acknowledges   that   Aboriginal   approaches   to   healing,   growth,   and   mutual   understanding   are   often   holistic   in   nature,   and   that   these   approaches   may   differ   from   non-­‐Aboriginal   methods.   The   City   understands   that   Aboriginal   people   are   well   served   when  services  and  programs  are  culturally  appropriate.  The  City  also  understands  that  the   programs  and  practices  of  Aboriginal  organizations  are  culturally  based.   Commitment:   The  City  commits,  when  working  with  the  Aboriginal  communities  in  Toronto,  to  learn  about   the  elements  of  an  Aboriginal  holistic  approach  from  its  Aboriginal  partners.  The  City  further   commits   to   supporting   this   approach   in   the   belief   that   this   will   provide   the   greatest   benefit   to   the  community  being  served.   Partner  and  Engage:   The   City   of   Toronto   acknowledges   that   Aboriginal   communities   have   the   knowledge   and   experience   to   work   with   the   City   to   develop   strategies   for   addressing   Aboriginal   issues   and   expanding  Aboriginal  opportunities.  The  City  also  understands  the  value  in  initiatives  that   are  both  led  and  delivered  by  Aboriginal  people.     28     Commitment:   The   City   commits   to   working   with   Aboriginal   partners   to   explore   ways   to   strengthen   the   capacity  of  Aboriginal  organizations  and  associations  to  plan,  lead  and  deliver  initiatives  for   local   Aboriginal   communities.   The   City   also   commits   to   engaging   Aboriginal   communities   in   the   City’s   decision-­‐making   process,   to   removing   barriers   to   civic   participation   and   to   increasing   the   representation   and   role   of   Aboriginal   people   on   municipal   boards   and   committees.   The   City   of   Toronto   values   diversity   and   equity   within   the   Toronto   Public   Service   and   is   committed   to   the   achievement   of   its   Employment   Equity   Policy   so   that   the   workforce   represents  the  population  that  it  serves.   Commitment:   The   City   of   Toronto   commits   to   implement   employment   practices   that   ensure   that   opportunities  for  employment  are  accessible  to  Aboriginal  people  and  increases  the  number  of   Aboriginal  employees  at  all  occupational  levels.   The   City   of   Toronto   recognizes   that   collaborative   and   seamless   approaches   to   service   delivery   from   all   orders   of   government,   institutions   and   community   organizations   are   important  for  Aboriginal  communities.   Commitment:   The  City  of  Toronto  commits  to  working  formally  and  informally  with  all  orders  of  government   and   other   municipalities,   institutions   and   community   organizations   to   continue   exploring   promising   practices   and   opportunities   for   collaboration   on   Aboriginal   initiatives   and   to   promote   the   interests   of   Aboriginal   people   in   Toronto,   as   defined   by   the   Aboriginal   communities.   TOWARDS  AN  ACTION  PLAN   The  City  of  Toronto  will  demonstrate  through  its  actions  the  value  it  places  on  contributions   made  by  Aboriginal  people  and  its  belief  that  a  diverse,  inclusive,  and  equitable  Toronto  is  a   strong   Toronto.   The   City   believes   that   this   Statement   of   Commitment   will   result   in   meaningful  advancement  of  equitable  opportunities  for  Aboriginal  people  when  actions  are   taken  and  resources  are  allocated.         29     Commitment:     The   City   of   Toronto   commits   to   the   development   of   an   action   plan   in   partnership   with   Aboriginal   communities   in   Toronto.   The   City   of   Toronto   also   commits   to   ensuring   an   accountability   process   is   established   in   order   to   measure   the   success   of   the   Statement   of   Commitment.                                                                     30     Appendix  Three:  Office  of  the  Mayor  City  of  Vancouver  “Year  of  Reconciliation”   Proclamation       Whereas       Since  time  began,  the  first  Peoples  of  this  land  cared  for  the  well-­‐being  of   land,  waters  and  people;     And  Whereas       This   care   was   not   reciprocated   with   the   advent   of   European   colonization.   Grave   injustices   were   perpetuated   on   Aboriginal   peoples,   from   the   devastating   smallpox   epidemic   to   crowding   great   nations   from   their   territories   onto   small   reserves.   But   the   most   tragic   injustice   was   the   abduction  of  children  from  their  families  for  the  involuntary  placement  in   “residential  schools;     And  Whereas      From   the   1870’s   though   until   1996,   governments   removed   more   than   150,000   Aboriginal   children   from   their   families.   These   children   suffered   cultural  alienation  and  severe  physical,  sexual  and  emotional  abuse.  Recent   research   documents   state   that   more   than   3,000   Aboriginal   children   dies   while  in  the  custody  of  the  government  in  residential  schools;     And  Whereas     This   harm   has   extended   to   all   communities,   Aboriginal   peoples   and   all   Canadians,   and   has   extended   over   time,   with   the   ongoing   impact   of   residential  schools  throughout  the  generations;     And  Whereas       The   aspirations   of   Aboriginal   peoples   are   not   so   different   from   any   other   peoples,  with  the  one  exception  that  a  majority  believe  their  children  will   not  have  the  same  opportunity  to  realize  their  dreams  because  of  the  bitter   legacies  left  from  the  residential  school  system;     And  Whereas     There   is   only   one   path   moving   forward,   a   path   shared   by   people   of   all   cultures.   Reconciliation   is   an   opportunity   for   all   Canadians   –   with   Vancouver   and   beyond   –   to   witness   the   process   of   reconciliation   and   healing,  and  advance  with  a  greater  shared  understanding  of  the  historical   impacts  that  have  shaped  the  experiences  of  Aboriginal  people  to  date;             31     And  Whereas     The   City   of   Vancouver   is   embracing   reconciliation   through   a   year-­‐long   effort  that  seeks  to  heal  from  the  past  and  build  new  relationships  between   Aboriginal   peoples   and   all   Vancouverites,   built   on   a   foundation   of   openness,  dignity,  understanding  and  hope;     And  Whereas     Through   the   process   of   reconciliation   we   have   the   promise   of   building   a   common   future,   a   future   in   which   all   of   Vancouver’s   children   –   no   matter   what   their   cultural   background   –   have   an   equal   opportunity   to   achieve   their   dreams   and   contribute   to   the   common   aspiration   for   a   just   and   sustainable  world:     Now,  Therefore,  I,  Gregor  Robertson,  Mayor  of  the  City  of  Vancouver,  take  the  extraordinary   measure  TO  HEREBY  PROCLAIM  June  21st,,    2013  to  June  20,  2014  as  the     “YEAR  OF  RECONCILATION”                                                                     In  the  City  of  Vancouver.               Gregor  Robertson       MAYOR     32     Appendix   Four:   Declaration:   Strengthening   Relationships   between   the   Town   of   Peace  River  and  Urban  Aboriginal  People     The  Town  of  Peace  River  is  committed  to  strengthening  relationships  with  Aboriginal   People.  The  strength  of  our  community  is  determined  by  the  quality  of  its  foundation.  We   acknowledge  the  significant  contributions  of  Aboriginal  Peoples  to  our  town’s  past,  present   and  future.  Accordingly,  the  following  statements  offer  a  foundation  for  a  stronger   relationship  with  Aboriginal  People  who  have  lived  on  this  land  from  time  immemorial.       CELEBRATING  PAST  ABORIGINAL  CONTRIBUTIONS     The  Aboriginal  Peoples  have  lived  in  the  area  where  the  Town  of  Peace  River  was   established  for  thousands  of  year  prior  to  the  arrival  of  European  settlers.  Permanent  trails   made  by  First  Peoples,  as  well  as  their  known  water  routes  that  would  provide  safe  passage   into  the  Peace  River  country  had  existed  long  before  the  turn  of  the  20th  century.  These   trails  and  known  routes  along  the  rivers  of  the  area  were  critical  participants  and  provided   an  invaluable  service  in  the  fur  trade  commerce  which  laid  the  ground  work  for  later   commercial  development.  Herbs,  remedies  and  traditional  birthing  ways  known  to  the   Aboriginal  Peoples  saved  many  lives.  Neighborly  cooperation  between  Aboriginal  peoples   and  Non-­‐Aboriginal  settlers  contributed  to  the  establishment  and  further  development  of   agriculture.       RECOGNIZING  THAT  PAST  INJUSTICES  HAVE  IMPACTED  ABORIGINAL  SOCIETY     We  recognize  Aboriginal  Peoples  have  lived  through  many  injustices,  having  long  term   adverse  affects  within  communities  and  their  ways  of  life.  Residential  schools,  the  ‘sixties   scoop’  and  the  Indian  Act  are  few  of  the  injustices  the  government  set  up  to  forcibly   assimilate  Aboriginal  into  the  Canadian  mainstream  by  eliminating  parental  and   community  involvement  in  the  intellectual,  cultural,  and  spiritual  development  of   Aboriginal  children.  Paternalism,  colonialism  and  bureaucracy  have  had  far-­‐reaching   negative  consequences  on  the  ability  of  the  Aboriginal  communities  to  sustain  their   traditional  ways  of  life  and  assure  their  futures.           33       ACKNOWLEDGING  THE  UNIQUE  CHALLENGES  FACING  ABORIGINAL  PEOPLE     We  understand  Aboriginal  people  do  not  experience  the  same  level  of  well-­‐being  and   quality  of  life  as  many  people  in  our  region.  Aboriginal  people  experience  disparity  in  the   areas  of  education,  health  and  justice  and  face  inordinate  levels  of  poverty,  under-­‐ employment  and  other  social  problems  including  racism.       The  imbalances  call  for  the  active  involvement  of  Aboriginal  people  in  the  continued   identifying  of  issues  and  priorities  and  in  developing  partnerships  and  well-­‐supported   plans  of  action  to  achieve  needed  change.     VALUING  ABORIGINAL  CONTRIBUTIONS  TODAY     The  Aboriginal  communities  of  today  are  re-­‐claiming  and  nurturing  their  cultural   identities  and  striving  to  enhance  physical,  emotional,  spiritual  and  intellectual  healing.   Their  success  can  be  supported  through  broad  recognition  that:  Aboriginal  Peoples  possess   rich  and  distinct  cultural  identities,  values  and  knowledge,  often  based  on  their   relationships  to  the  land  and  their  innate  connections  to  the  environment;  Aboriginal   people  are  increasingly  involved  in  the  mainstream  of  economic  development  in  Peace   River  and  make  significant  economic  contributions  in  terms  of  taxes  and  dollars  reinvested   in  the  community;  Aboriginal  contributions.  Contribution  to  the  town  and  area  through  the   sharing  of  distinct  cultural  values  and  knowledge  at  events  like  the  Annual  Aboriginal   Gathering  and  Pow-­‐wow  make  for  an  enhanced  quality  of  life  for  all  people  in  our  region.     APPRECIATING  THE  LEGITIMACY  OF  ABORIGINAL  AUTONOMY     We  recognize  that  Aboriginal  Peoples  have  not  surrendered  their  rights  to  autonomy.  In   Canada  the  Constitution  Act  of  1982  recognized  and  affirmed  existing  First  Nation,  Metis   and  Inuit  rights.  The  Government  of  Canada  in  a  1995  federal  policy  statement  recognized   the  inherent  right  of  self-­‐government  as  an  existing  Aboriginal  right  under  section  35  of  the   Constitution  Act,  1982.  We  recognize  for  many  Aboriginal  people,  self-­‐government  is   rightfully  viewed  as  a  first  step  in  rebuilding  community  capacity  building  and  resolution  of   many  of  the  issues  experienced  by  their  communities.  We  value  harmony  in  our   relationship  and  value  willingness  of  Aboriginal  people  to  work  in  partnership  with  the  rest   of  the  community  to  enhance  the  development  and  prosperity  of  Peace  River.         34       ABORIGINAL  PEOPLE  IN  OUR  TOWNS  FUTURE     Aboriginal  people  must  have  a  strong  voice  in  our  Town’s  future.  The  urban  Aboriginal   population  is  the  fastest  growing  population  in  Canada.  The  Town  of  Peace  River  will  seek   the  wisdom  and  guidance  of  urban  Aboriginal  people  on  matters  that  affecting  them.  Urban   Aboriginal  youth  represent  vitality  and  opportunity  and  are  actively  involved  in  shaping  the   future  of  this  town.  The  Town  of  Peace  River  will  seek  to  strengthen  relationships  with   Aboriginal  Peoples  that  are  rooted  in  trust  and  respect.  This  partnership  involves  shared   responsibility  and  ensures  that  Aboriginal  Peoples  take  their  rightful  place  in  building  a   strong  Aboriginal  presence  and  voice  in  the  cultural,  social  and  economic  future  of  Peace   River.                                       35     Appendix   Five:   The   Indian   Residential   School   Genocide   and   Reconciliation   Memorial  Day  Act   WHEREAS  between  the  years  1870  and  1996,  150,000  Indian,  Metis,  and  Inuit  children  in   Canada  were  removed  from  their  families  and  communities  to  attend  residential  schools.     WHEREAS,   the   ‘Prevention  and  Punishment  of  the  Crime  of  Genocide’   (adopted   by   Resolution   260  (III)  A  of  the  United  Nations  General  Assemble  on  9  December  1948,  includes  “Forcibly   transferring   children   of   the   group   to   another   group,”   and   the   actions   taken   to   remove   children  from  families  and  communities  and  to  put  them  in  residential  schools  meets  this   definition  of  a  “genocide”.     WHEREAS  the  goals  of  the  Indian  Residential  School  system  were  to  “remove  and  isolate   children  from  the  influence  of  their  home,  families,  traditions,  and  cultures,  and  to   assimilate  them  into  the  dominate  culture”.       WHEREAS  the  Government  of  Canada  recognized  that  many  of  the  children  experienced   emotional,  physical,  and  sexual  abuse,  lived  in  conditions  of  neglect,  and  were  forbidden  to   learn,  or  practice,  their  culture,  and  to  speak  their  language.       WHEREAS  on  June  11,  2008,  the  Government  of  Canada  made  a  Statement  of  Apology  –  to   former  students  of  Indian  Residential  Schools  to  initiate  healing  and  reconciliation  between   the  Aboriginal  community  and  Canada.       WHEREAS  efforts  have  been  launched  nationally  to  lead  to  reconciliation  including  the   Indian  Residential  Schools  Settlement  Agreement  and  the  Truth  and  Reconciliation   Commission  of  Canada.     WHEREAS  on  June  2,  2015,  the  Truth  and  Reconciliation  Commission  of  Canada  recognized   the  establishment  and  operation  of  residential  schools  was  a  central  element  of  assimilative   policies  that  can  be  best  described  as  cultural  genocide.     36     WHEREAS  the  Truth  and  Reconciliation  Commission  recommended  that  the  United  Nations   Declaration  on  the  Rights  of  Indigenous  Peoples  be  the  framework  for  reconciliation  at  all   levels  and  across  all  sectors  of  Canadian  society.         WHEREAS  setting  aside  one  day  a  year  for  such  a  day  will  provide  an  opportunity  to  focus   on  understanding  and  reconciliation  including  to:         a. Continue  the  healing  for  those  survivors  of  residential  schools,  their  families,  and   communities;   b. Reaffirm  the  safety  and  protection  of  Aboriginal  children  from  emotional,  physical,   and  sexual  abuse;   c. Reaffirm,  recognize,  and  acknowledge,  Aboriginal  peoples  and  governments  as  self-­‐ governing,  sovereign,  and  nation-­‐to-­‐nation,  in  its  relationship  with  the  Government   of  Canada  and  the  Province  of  Manitoba;  and,     d. To  educate  all  Manitobans  about  the  lessons  of  the  Indian  Residential  School  system,   and  its  continuing  impacts  in  today’s  society.     WHEREAS  the  Legislative  Assembly  of  Manitoba  is  committed  through  legislation  and   education,  to  support  the  revitalization  of  Aboriginal  communities  that  enable  Aboriginal   people  to  reach  their  full  potential,  and  to  bridge  efforts  of  reconciliation  of  Aboriginal   people  and  the  people  of  Manitoba.     WHEREAS  on  June  2,  we  will  remember,  for  we  must  never  forget.       THEREFOR  HER  MAJESTY,  by  and  with  the  advice  and  consent  of  the  Legislative  of   Manitoba,  enacts  as  follows:       Manitoba  Indian  Residential  School  Genocide  and  Reconciliation  Memorial  Day       1   In  each  year,  June  2,  to  be  known  as  Manitoba  Day  for  Understanding  and   Reconciliation  in  Relations  to  the  Indian  Residential  Schools.       37