Postmodern Pluralism

Theodore Fontaine is one of the thousands of young aboriginal peoples who were subjected through the early Canadian system of the Indian residential schools, was physically tortured. Originally speaking Ojibwe, Theodore relates the encounters of a young man deprived of his culture and parents, who were taken away from him at the age of seven, during which he would no longer be free to choose what to say, how to say it, with whom to live and even what culture to embrace. Theodore would then spend the next twelve years undoing what had been done to him since birth, and the rest of his life attempting a reversal of his elementary education culture shock, traumatization, and indoctrination of ethnicity and Canadian supremacy. Out of these experiences, he wrote the “Broken Circle: The Dark Legacy of Indian Residential Schools-A Memoir” and in this review, I considered the Heritage House Publishing Company Ltd publication.

In the United States, pluralism is pertinent and very significant for the government because the government itself is distributed with various powers given to the states. These states then give powers to their local governments, which continues to distribute the power. In the government system, there are levels of that consist of branches that control the many different parts of the system, so that no one person or group is given too much power. The United States has a system of checks and balances, which is pertinent to the power system and the pluralist theory ("What is a pluralist theory of government?" 2017).

The documentary We Were Children, directed by Timothy Wolochatiuk, followed two survivor’s stories of what really happened in the Residential schools in Canada. The stories that have been told, sheds light into the acts that took place and how it still has affected the survivors today. These schools have stripped away the children’s identity and their culture, leaving behind their traditional heritage.

Throughout the early twentieth century, music began to take on a new role as society started to progress and change. In society, music is an important part of culture and the forming of culture, where people can assert and preserve their histories and experiences when facing a change in social conditions. Modernism is defying convention to an extreme degree, disregarding boundaries completely in rhythm and tonality, opening up doors that would eventually redefine the notion of what constitutes music. America and Europe, pre and post WWI, both experienced drastic social changes and technological advances which all contributed to the progression of modernism in music. From segregation and the Great Immigration in America to the deconstruction of traditional culture in Europe, and even the shared rise popularity in folk music in both countries, modernism announces itself as a prevalent and powerful voice in music which is seen through composers such as Schoenberg, Stravinsky, Copland, and Bartok.

This image serves as a reminder of how different Indigenous youth were seen in their traditional ways of life, but also how different the residential school systems forced them to be on a surface level. What the photos do not show is the families that had their children stripped away from them, and the countless children that were forced to leave their families and culture behind. Without background knowledge of this photo as well as context, one might see these ‘before and after’ photos as successful assimilation through residential schools. Thomas Moore Keesick is not a success story; he died as a result of the horrible conditions and treatments faced in the residential school – something the photo does not

Reconciliation has been a somewhat popular issue in Canadian academia and in Canadian society in general. Reconciliation in the Canadian context is defined as a restoration of the relationship between the Indigenous peoples and non-Indigenous people due to the historical injustices, that continue to affect Indigenous peoples even to this day, committed by the Government of Canada against the Indigenous peoples. This is a massive undertaking that will require the participation of both Indigenous peoples and non-Indigenous peoples alike. A project of this magnitude will not be an easy task to accomplish, as undoing over 100 years of trauma to the Indigenous peoples is not something that can be undone over night, but rather it will take decades to accomplish. There will be many obstacles in the path of reconciliation that will have to be overcome. However, reconciliation is the best opportunity to repair the relationships between the Indigenous peoples and the non-Indigenous peoples because it makes sense for all Canadians to be involved, the Government of Canada is backing the reconciliation process and some work to repair the relationship has already been done and has beneficial results for everyone.

“Where are they taking me, mom?! Help!” These were the screams of an Aboriginal child when he was dragged to a car that drove him away from his family. Aboriginal kids were forcefully abducted and placed at poorly built and equipped residential schools. Residential schools are a network of boarding schools for Indigenous peoples. Like a disease, these schools spread so fast on Canadian land. They were every Indigenous child’s nightmare. Kids who attended were traumatized due to the mental, physical, and sexual abuse they suffered. Canadians felt superior to Aboriginals which lead them to use their power excessively to civilize these communities. This issue is considered to be one of the darkest chapters in Canadian history. It has a significant impact on Aboriginal communities. Indians suffered a loss of culture and identity. This issue violates various human rights such as; Freedom of language, freedom of culture and religion, freedom of choice, and the freedom of safety and health. The two groups in this controversy are the aggressors; Canadian government, and it’s churches, and the victims; the aboriginals. The question is, is the Canadian government doing enough to make it up to those who suffered the ill effects of residential schools?

Canada today is known for the pride it carries for being multi-cultural, inclusive and combination of many cultural, races and religious backgrounds, but for decades in the past Aboriginal children were abducted from their homes unwillingly to go to these Residential School enforced by Canadian government and laws. The goal of the government at the time was to destroy Aboriginal people and their existence overall. Fast forward in 2008 the former Prime Minister Stephen Harper made a public apology to Aboriginals regarding their role in residential schools as he quotes “We are sorry. The treatment of children in Indian residential school is a sad chapter of our history” ("Prime Minister Stephen Harper's Statement Of Apology"). Although many Aboriginals considered this a historical day and had a sense of relief “the apology was necessary but insufficient... Apologies once given, are only meaningful for the action that follows” ("Harper Apologizes For Residential School Abuse"). The official apology to Aboriginal Canadians who suffered in the residential school system for policies and actions of the government in the past have been explored in “A Sorry State” article by author Mitch Miyagawa. Sitting government apologizes for past government is appropriate to the mistreatment that occurred to interned, excluded and systematically neglected people, the accountability for past mass atrocity and human rights abuse and democracy for the victims, as well as acknowledging what

Residential schools in Canada were present for over 100 years and were created by the government to eliminate the Indigenous culture. These schools successfully separated families while creating huge cultural barriers between children and their Native culture (COHA, 2011). These children were forcibly removed from their families and taken to residential schools because Canadians saw Indigenous peoples as “backwards” or “savage” (COHA, 2011). They also believed that they were inferior to Natives and that these schools would help “civilize” aboriginals by replacing their Native traits with Western values (COHA, 2011).

Charlie Angus was elected as a Member of Parliament in 2004, a role which took him to the Forgotten Children of Attawapiskat. It was his experiences prompted him to write his book, Children of the Broken Treaty: Canada’s Lost Promise and one Girl’s Dream, which tells the story of Indigenous persons of Canada’s struggles, including treaty rights, residential schools, as well as the fight for education and safe housing. The book provides a challenge to many common assumptions, and it also explores many themes which are used to explain the events which have shaped Canadian culture and policies. Angus begins his book by touching on some of the original treaties signed between the first Canadian government and the members of the bands that are indigenous to the land. One of these was Treaty 9, which promised education for Indigenous children. The book then developed into the foundation of residential schools, and the horrors that are endured there. In addition to the horrendous amounts of verbal, physical and sexual abuse which took place in these schools, the students who attended these institutions faced the mass genocide of their culture, as the unspoken purpose of these schools was “to kill the Indian in the child” (Angus, 2015, p. 14). The beginning of the book, while very dark, provides an honest introduction to some of the themes that can be spotted throughout the book, and history itself. The three themes that primarily stood out to me as a reader were: cultural

There has been lots of controversy about the Indian Residential Schools in Canada and its long term consequences. The Indian Residential Schools long lasting negative effects on the Canadian Identity and Indigenous peoples are still present today. This essay will outline the legal issues, mortality rates and poor conditions. Lasty the lasting effects from the Residential Schools present today in both the survivors, and the new generations. The conflicts between Canada’s Residential Schools and the Canadian Identity is a very problematic issue that Canadians of both Aboriginal descent and mainstream Canadians are trying to amend.

In “Problems and Promise in Pluralism,” Annalee R. Ward argues for academic freedom through the lens of confessional pluralism. Ward challenges the academy to revisit pluralism to ascertain whether various denominations can have an “engagement of differences in creative ways” that allow for coexistence in scholarship” (Eck 9). Although academy insists that pluralism tugs on personal integrity, closer examination show that “authentic peaceful coexistence” is a possible outcome when approached correctly (Ward 5).

Under the agreement, the Canadian government had to outline several steps that would be taken towards reconciliation with Aboriginal peoples: a compensation plan for survivors, establishing commemorative projects, and delivering a national apology for the IRSS. In 2008, then Prime Minister Stephen Harper delivered the apology on behalf of the Canadian government for the IRSS and it’s continuing impacts. The IRSSA also involved the establishment of the Truth and Reconciliation Commission (TRC), an Aboriginal body whose purpose is to inform about the IRSS, and to report on how the process of “reconciliation” should be navigated. The TRC defines reconciliation as “establishing and maintain a mutually respectful relationship between Aboriginal peoples and non-Aboriginal peoples” [in Canada], which entails “awareness of the past, and action to change behaviour”. The steps taken towards reconciliation have been limited in success, because the Government of Canada has insufficiently addressed two compounding root issues: (1) the healing of residential school survivors, and (2) the mending of broken Aboriginal social and family

Source 2 shows an imaginary building, Reconciliation, under construction with a sign saying that its completion is still unknown. At the very bottom of the building, is a solid brick with the words “2008, Residential Schools Apology” written. This source tells about the reconciliation for the First Nations. Historically, First Nation children were compulsed to attend residential schools. This, though, aims to remove the Indian in the child, since Europeans thought that Indigenous people were less civilized, and therefore it is their responsibility to make them more civilized, according to their ethnocentric views. Because the children did not experience love and nurturing from their parents, and were treated rather harshly by the teachers in

Quiz on Patterns of Pluralism 1. Briefly describe the three patterns of pluralism and give one example of each. Ans: The three patterns of pluralism are as follow; Domination, Power Sharing, and Integrations. Domination: it is also known as the pattern of interethnic relation in which one can inspire the ethnic community.