re-living the residential school experience

241 Pages·2016·2.97 MB·English

RE-LIVING THE RESIDENTIAL SCHOOL EXPERIENCE:
AN ANISHINABE KWE’S EXAMINATION OF THE
COMPENSATION PROCESSES FOR
RESIDENTIAL SCHOOL SURVIVORS

A DISSERTATION SUBMITTED TO
THE COMMITTEE ON GRADUATE STUDIES
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS
FOR THE DEGREE OF DOCTOR OF PHILOSOPHY
IN THE FACULTY OF ARTS AND SCIENCE

Trent University
Peterborough, Ontario, Canada
©Copyright by Valarie G. Waboose
Indigenous Studies Ph.D. Graduate Program
May, 2016
ABSTRACT
Re-Living the Residential School Experience: An Anishinabe Kwe’s
Examination of the Compensation Processes for Residential School Survivors
Valarie Grace Waboose
The residential school legacy is one of the darkest chapters in Canadian
history. From the mid-1850s to 1996, thousands of Aboriginal children were taken
from their homelands and placed in residential schools. Taken against their will,
many dreaded attending these schools. Some attended for as long as ten to fifteen
years, only to be strangers in their own communities upon their return. In the past
thirty years, survivors began disclosing the loneliness, confusion, fear, punishment
and humiliation they suffered within these institutions, and also reported traumatic
incidents of sexual, physical or emotional abuse. These childhood traumas still haunt
them today.
This dissertation examines the four compensation processes (Litigation,
Alternative Dispute Resolution, Independent Assessment Process and the Common
Experience Process) used by survivors to determine whether the compensation
payments made to them assisted in reconciliation of their residential school
experience. To complete an analysis of the processes, twenty-four residential school
survivors from Ontario, Manitoba and British Columbia were interviewed about their
experiences with one or more of the compensation processes. The study begins with a
historical overview of the residential school legacy and continues with the residential
school healing movement that initiated and finalized a negotiated settlement
agreement for all living survivors.
ii
This dissertation provides a unique perspective to the residential school legacy
by using a cultural framework, Anishinabe teachings and concepts to share the voices
of residential school survivors. The pivotal Anishinabe teaching within this study
comes from The Seventh Fire prophecy. This prophecy states that: “If the New
People will remain strong in their quest, the Waterdrum of the Midewiwin Lodge will
again sound its voice.” In this dissertation the residential school survivors are the
New People. As the dissertation unfolds the author utilizes various Anishinabe
concepts to illustrate how the compensation processes failed to assist the New People
to reconcile with their residential school experience.
This study presents a medicine wheel understanding of reconciliation and the
Residential School Legacy. It concludes with an important message to the second and
third generation survivors to continue the reconciliatory efforts that the New People
introduced. It is crucial that the children and grandchildren of the New People begin
the reconciliation process not only for themselves but for the next seven generations.

Key words: reconciliation; Anishinabe; Seven Fires Prophecy of the Anishinabe; the
Waterdrum; Medicine Wheel; Indian residential schools; Indian
residential school survivors; residential school compensation

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ACKNOWLEDGMENTS
Before all other things I want to thank the Creator for guiding me through this
work. Without the strong spiritual guidance that I felt throughout this research, it
would not have been able to persevere and listen to the stories told to me. For this
strength and guidance I say chi-meegwetch.
Secondly, I want to thank my parents, both of whom were residential school
survivors. My mother, Jeanette bah, danced into the spirit world before this work was
completed. My mother was my one true cheerleader. She made me feel that this
work was important and gave me inspiration and determination. She taught me that
determination and hard work pay off. My father, Eldridge bah, who is also in the
spirit world is always by my side. Orphaned as a child, he taught me the importance
of family. He came to every family gathering regardless of where we were. He was
the rock that our family leaned on.
I want to also acknowledge my two daughters Selphinia and Lianna, who have
grown to appreciate the importance of education. Chi-meegwetch to both of them for
allowing me the time I needed to conduct this research. And also to my grandchildren
whom I love dearly and to whom I look towards and say in my mind, “How could
they have taken such young beautiful and innocent children?”
I say meegwetch to my sister Linda who has always been there to share time
with me. And to my niece Erica who shared herself and her beautiful children Kobee,
Lucas and Hallee with me when I needed the grandmother within me comforted. I
also want to acknowledge my friend, my mentor, my committee member, my Elder
and my colleague Shirley Williams. She has shown me the resilience that our people
possess by her amazing example. Also chi-meegwetch to the other two committee
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members Lynne Davis and Mark Dockstator. I selected them for specific reasons and
they did not let me down: Lynne kept me on track while Mark continues to dazzle me
with his brilliant legal mind. Both have provided me with the support and direction
that I needed.
Last but not least, I want to thank the twenty-four residential school survivors
that made this work possible. From Walpole Island: the late Rita Kiyoshk bah, Louis
Johnson bah, Ronald K. DeLeary bah, Sylvia DeLeary, Vivian Kicknosway, Muriel
Basque and Susie Jones. From Chippewa of the Thames, Alfreda Henry bah; From
Manitoulin Island, Gordon Shawanda. From Manitoba: Stan Morriseau, William
McCallum, Bertha Halstrom, Joyce McFarlane, Lawrence Watt and Lawrence
Okemaw. From British Columbia: Dorothy Ward, Dan Manuel Sr., Simon Moses,
Mike Arnouse, Charlotte Ned, Ronald Ned, Sylvester Greene, Dave George and Patsy
Gregoire. Thank you for allowing me into your homes, your communities and your
hearts. The knowledge gained from you will never be forgotten. I appreciate all that
was shared with me during our short time together. Your words will forever have a
place in my heart. You have made my dream a reality.
I also want to say chi-meegwetch to my best friend Pauline Terbasket, for
taking me into her territory (the Okanagan Valley) and introducing me to the
survivors for this study. A chi-meegwetch to Jennifer Wood from Manitoba
Assembly of Manitoba Chiefs office, for assisting me in locating survivors to
interview in the City of Winnipeg. I also want to thank Suzie Jones from Walpole
Island, for her gracious help. Her unwavering assistance was greatly appreciated and
her continued dedication and work with residential school legacy are deeply admired.

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TABLE OF CONTENTS
Abstract ii
Acknowledgements iv
1.0 Introduction 1
1.1 An Introduction to the Indian Residential System 2
1.2 Personal Connection to the Topic 6
1.3 Research Focus 8
1.4 A Midewiwin Anishinabe Kwe Perspective 12
1.5 An Anishinabe Framework: The Waterdrum 15
1.6 The Four Visions 20
1.7 The Organization of the Study 23

2.0 The Birth of the Waterdrum: Anishinabe Concepts 26
2.1 Time: Past, present and future 30
2.2 Circular vs. Linear Worldview 32
2.3 Medicine Wheel 33
2.4 Interconnectedness 34
2.5 Relationships 35
2.6 Layers of Knowledge 36
2.7 Transference of Knowledge 37
2.8 Successive Inter-generational Layering of Knowledge 42

3.0 Taking Away the Waterdrum: Colonization and the Residential
School Legacy 47
3.1 The Original Way of Life 48
3.2 Life in a Residential School 49
3.3 Theories Explaining the Aftermath of the Residential
School Legacy 57
3.4 The Healing Journey 69
3.5 Resilience 72
3.6 Reconciliation 73

4.0 In Search of the Waterdrum: History of the Indian Residential School
Settlement Agreement 81
4.1 The New People Create a Space 83
4.2 The Residential School Survivors Movement 88
4.3 The Churches 90
4.4 The Federal Government 92
4.5 The Assembly of First Nations 103
4.6 The Indian Residential School Settlement Agreement 106

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5.0 Finding the Pieces of the Waterdrum: Methodology 111
5.1 Anishinabe Methodology 112
5.2 Qualitative Research Methodology 130

6.0 Sounding the Waterdrum: The Story of the Processes 135
6.1 The Voices of the New People 136
6.2 The Voices Spoke Loud and Clear 156

7.0 The Voices within the Waterdrum Spoke to Me: Moving Generations
Forward 168
7.1 Findings of the Study 168
7.2 A Message to the Younger Generation: It’s not Over 180
7.3 The Giveaway Ceremony 182
7.4 The Travelling Song 188

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LIST OF FIGURES

FIGURE 1: Anishinabe Waterdrum 18

FIGURE 2: The Four Quadrants of the Medicine Wheel 33

FIGURE 3: Layers of Knowledge 39

FIGURE 4: Successive Intergenerational Layers of Knowledge 43

FIGURE 5: Levels of Understanding 46

FIGURE 6: Disruption of the Transfer of Knowledge 68

FIGURE 7: Childs Layers of Knowledge upon Entering Residential
School 158

FIGURE 8: Replacing Disrupted Layers of Knowledge 160

FIGURE 9: Residential School Survivors Healing Wheel 184

LIST OF TABLES

TABLE 1: Diagnostic Criteria for Residential School Syndrome 66

BIBLIOGRAPHY 190

APPENDIX 1: Reconciliation of the Residential School Experience
Information Sheet 203
APPENDIX 2: Letter of Informed Consent 204
APPENDIX 3: Feedback Form – Research Topic: Reconciliation
of the Residential School Experience 206
APPENDIX 4: Research Questions 209
APPENDIX 5: Recommendations from Chapter 10, Volume 1,
Royal Commission on Aboriginal Peoples 210
APPENDIX 6: Apology from United Church of Canada 212
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APPENDIX 7: Apology from the Missionary Oblates of
Mary Immaculate in Canada 213
APPENDIX 8: Apology from the Anglican Church 215
APPENDIX 9 “Our Confession” Presbyterian Church of Canada 216
APPENDIX 10: Government of Canada: Statement of Apology 218
APPENDIX 11: Schedule “N” of the Indian Residential School
Settlement Agreement. Mandate for the Truth and
Reconciliation Commission 220
APPENDIX 12: Schedule “M” of the Indian Residential School
Settlement Agreement. Healing 231
APPENDIX 13: Residential Schools in Canada 232

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Re-living the Residential School Experience:
An Anishinabe Kwe’s Examination of the Compensation Process
for Residential School Survivors

Chapter 1.0 Introduction

Boozhoo. Animkee Gatewin Kwe n’dizhinikaas. Migizi n’dodem.
1 2 3
Anishinabe Kwe n’deow. Bkejwanong n’dingaba. E shkin ntam Mide kwe.
For those who do not understand Anishinabewmowin (Ojibway language), I just
introduced myself in my language. The English translation would be: Hello, my
Anishinabe name is Thunder Shield Woman. I am of the eagle clan. I am an
Aboriginal woman from a place in southwestern Ontario called Walpole Island,
otherwise known as Bkejwanong, meaning “Where the rivers divide.” I am a first
degree Midewiwin woman.
This dissertation begins with an introduction in the manner that is practiced
4
within the Three Fires Midewiwin Lodge . In this way I honour the language and
traditions of my Anishinabe ancestors while also being acknowledged by all livings
5
things within the universe. The teachings of the Anishinabe are used throughout this
dissertation to guide my work. This journey is also guided by the following words
written in my personal journal in 2001:

1
Anishinabe in the Ojibway language if broken down means: Ani: From whence, Nishina: lowered,
Abe: the Male Species. See The Mishomis Book p. 3.
2
Kwe in the Ojibway language refers to the female species. In this dissertation Anishinabe Kwe
references the perspective that I have as a woman, grounded in my life experiences and the teachings
that are specific to Anishinabe women. I believe that the experiences and teachings that I have learned
as an Anishinabe Kwe have shaped the perspective that I bring to this research.
3
In this dissertation I use the Anishinabewmowin spelling that is used by Eddie Benton - Banai in The
Mishomis Book; firstly, because his work is referenced throughout this study and secondly for
consistency in spelling since there are many ways that the Ojibway language can be written.
4
Three Fires Midewiwin Lodge is capitalized because of its importance within the study.
5
Accor ding to Midewiwin teachings, when one announces oneself by their Anishinabe name, they are
acknowledged by all of Creation. This is the reason why it is important that I announce myself in this
manner.
1