Professor Celia Haig-Brown shares her collaborators’ stories of their experiences of residential schools and reconciliation. Haig-Brown talks about returning to earlier work on surviving the Indian Residential School in her forthcoming book, 'Tsqelmucwílc: The Kamloops Indian Residential School―Resistance and a Reckoning', and the journey to its publication.

"I think in terms of reconciliation, this book has allowed the opportunity for me to return to the people I interviewed initially, to the children of those people who have passed on, and to offer them the opportunity to claim their words for themselves by using their full names. At the time that I was doing this work - it was not possible to do that," says Haig-Brown.

"There's a number of them who have agreed to have their names attached to their words and a number of them have also done some follow-up writing about the ongoing impact of residential schools," continues Haig-Brown, "How they're moving on and reconciling themselves to their understandings of what residential schools have done to culture, language, family and making positive moves in the direction of a change."

Listen to the full interview on the .

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Celia Haig-Brown’s book Resistance and Renewal: Surviving the Indian Residential School was one of the first texts to describe the experiences of residential school survivors from their perspectives, particularly those who had been forced to attend the .

It was published in 1988. Since then, many more books have been published by Indigenous writers, academics and survivors detailing those experiences.  have written hundreds of stories. And the was created, releasing reports and sharing survivors’ experiences. 

But when Haig-Brown set out to write her book more than three decades ago, there was very little to compare it with — and that presented its own challenges, including pushback from both Indigenous and non-Indigenous readers, because the legacy of residential schools had barely been questioned outside of Indigenous communities up to that point. 

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Addressing racism in the classroom requires educators to ask hard questions of themselves, white discomfort, and the discarding of old traditions.

by Ixchel Bennett. Originally published on Policy Options
February 24, 2021

In 1920, , then-deputy superintendent of the Department of Indian Affairs is quoted for suggesting that his goal was to “get rid of the Indian problem.” Scott’s solution was to expand the forcing Indigenous people to assimilate. One hundred years later, the legacy of residential schools continues to impact Canada’s current school systems. that Indigenous children continue to experience systemic racism by their peers, teachers and the larger community. Needless to say, shaming and assimilation persist today.

Over the past 16 years, I’ve worked in education in various roles as a teacher, board lead, university course director and now as a vice-principal. Throughout this time, I’ve noted many advancements in championing Indigenous education and narrowing the Indigenous achievement gap by increasing graduation rates. But time and time again, I’ve also noticed deep discomfort and fear among educators when it comes to addressing anti-Indigenous and anti-Black racism in schools.

“I don’t feel comfortable!”

For the most part, educators want to have a positive effect on their students. But when asked to participate in creating that change by addressing racism, I’ve witnessed some who squirm and say they prefer not to “rock the boat.” For systemic racism to be dismantled in Canadian schools, however, we need to address the that some educators feel in disrupting anti-Indigenous and anti-Black racism in schools.

For example, during a staff meeting at a Scarborough school where I previously worked, an administrator asked staff members how racism was being spread at school. Was it the curriculum? Our choices of books? The way we speak to students? I thought these were excellent questions to ask to encourage self-reflection and to prompt discussion about potential areas for improvement. In response, however, there was a long silence.

By comparison, I asked colleagues at different schools if race-related conversations were also happening during their staff meetings. For example, looking at race-based data and examining in-school practices that might hinder Black and Indigenous students. Most said yes, but added that they were led largely by and racialized educators.

Why are some white educators so uncomfortable? Perhaps it’s fear that openly and honestly engaging in these critical conversations may result in being labelled "racist" or "insensitive." That said, many racialized and white educators do want to speak up. They are on a journey towards unpacking their or – but they don’t know how and where to begin or what language to use. Sometimes, it helps if a critical friend engages them in discussion. But this responsibility usually falls on Indigenous, Black and racialized people, which is problematic because the work of is a personal journey that doesn’t involve others.

“ I do not feel safe”

This makes me wonder what the union’s role is in protecting racialized teachers from microaggressions and unintentionally or intentionally racist remarks. Whose safety matters when having these discussions? What role will the union play in dismantling racism at Canadian schools?I’ve witnessed colleagues respectfully correcting white educators for saying: “I do not think racism is that bad in our school...is it?” Unfortunately, some have complained to the teachers’ union that they "do not feel safe" or feel "attacked" whenever they’re corrected for making a racist or problematic statement.

There’s also significant discomfort among educators when it comes to using anti-racist language when teaching elementary students. I’ve consistently heard some say that children at this age have "tender minds" or are "too young" to learn, and that “we don’t want to instill fear” in them. Yet research suggests that from the age of two. That’s why anti-racist education shouldn’t be just one lesson or unit plan. Instead, it needs to be embedded in everyday practices, starting from kindergarten. And if a student uses the term “racist” incorrectly, teachers should take that as a learning opportunity to address the class.

“I have good intentions!”

There is no doubt that educators have good intentions for student safety when participating in school board-wide events, such as , and . But what happens when these events cause harm to students?

For example, the purpose of Orange Shirt Day is for educators to teach students about the cultural genocide committed against First Nations, Métis and Inuit children, so it’s an opportunity for the school community to unite in the spirit of reconciliation. Specifically, students learn that the RCMP forcefully removed Indigenous children from their families and communities, as the Canadian government’s goal was to "

That’s why, on Sept. 30, they read about , a residential school survivor from Northern Secwpemc in British Columbia. As the story goes, Phyllis’ grandmother bought her an orange shirt to wear to St. Joseph’s residential school, but when she arrived, school officials took her shirt away. As a 6-year-old, Phyllis expresses that she felt worthless and like no one cared about her.

Despite this focus on Phyllis and other Indigenous residential school survivors, though, their experiences are often decentered on Orange Shirt Day. How? I’ve seen students receive handouts with the sentence starter, “I matter because…” Students' responses, which ranged from "I am lucky I have a safe school” to “I have a mom and a dad," are all valid but the voices of Indigenous people are erased in the process. It’s essential that educators focus on Phyllis' story because only then can Canadians move forward towards reconciliation. For example, educators can dive deeper into researching residential schools' objectives, and then explain how they were wrongly informed by white supremacist ideologies.

Another board practice we need to reimagine is “spirit days” like Crazy Hair Day, which can be problematic if students choose to wear an Afro, cornrows or Native long braids as a costume. Students also learn that this type of hairstyle is "crazy," which dehumanizes Indigenous and Black people for the sake of “making school fun" or "keeping old traditions." What’s more, Sikh and Muslim students can’t participate in these activities because some wear a turban or hijab, so they’re automatically excluded.

Educators need to understand that some school traditions promote racism, sexism, classism and other forms of discrimination against marginalized groups. We can no longer say, "But we've always done it this way" or "It's a school tradition." For example, hold a spirit day when students identify acts of kindness among their peers and compliment them, or wear their favourite piece of clothing and share why it’s special to them. This would enable students to participate without having to assimilate or adhere to antiquated norms.

It’s time to involve students in critically rethinking past practices and reimagining new inclusive school traditions. Educators can no longer hide behind fear when Indigenous, Black and racialized students' lives depend on it.

This article is part of the  special feature.

This first appeared on and is republished here under a Creative Commons license.

Ixchel Bennett is Indigenous Nahua/Zapoteca from Mexico. She is a vice-principal with Toronto District School Board in a school with a high population of Indigenous students. She is also a PhD Candidate with 91��ɫ’s first Indigenous PhD cohort in the Faculty of Education.

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Memorial around Centennial Flame at Parliament Hill to honour the lives of 215 Indigenous children whose remains were found in a mass grave in Kamloops, BC, Canada.

How early is too early to explain the complicated history of Canada and its treatment of Indigenous people? 91��ɫ professor Susan Dion explains how Indigenous history can be taught in primary school.

"It's important that adults work through their understanding of settler colonialism so that they are prepared to teach their children about the history--that the relationship that parents and adults have to the history will impact their capacity in sharing these stories with children."
Professor Susan Dion

Listen to the full interview on .

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