The structure and organization of the Church encourage racial integration. By definition, this means that the racial, economic, and demographic composition of Mormon congregations generally mirrors that of the wider local community.
Speaker, I stand before you today to offer an apology to former students of Indian residential schools. The treatment of children in Indian residential schools is a sad chapter in our history. Two primary objectives of the residential schools system were to remove and isolate children from the influence of their homes, families, traditions and cultures, and to assimilate them into the dominant culture.
These objectives were based on the assumption aboriginal cultures and spiritual beliefs were inferior and unequal. The government of Canada built an educational system in which very young children were often forcibly removed from their homes, often taken far from their communities.
Many were inadequately fed, clothed and housed. First Nations, Inuit and Metis languages and cultural practices were prohibited in these schools.
Tragically, some of these children died while attending residential schools and others never returned home. The government now recognizes that the consequences of the Indian residential schools policy were profoundly negative and that this policy has had a lasting and damaging impact on aboriginal culture, heritage and language.
The legacy of Indian residential schools has contributed to social problems that continue to exist in many communities today. It has taken extraordinary courage for the thousands of survivors that have come forward to speak publicly about the abuse they suffered.
It is a testament to their resilience as individuals and to the strength of their cultures. The government recognizes that the absence of an apology has been an impediment to healing and reconciliation. To the approximately 80, living former students, and all family members and communities, the government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this.
We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions, that it created a void in many lives and communities, and we apologize for having done this. We now recognize that, in separating children from their families, we undermined the ability of many to adequately parent their own children and sowed the seeds for generations to follow and we apologize for having done this.
We now recognize that, far too often, these institutions gave rise to abuse or neglect and were inadequately controlled, and we apologize for failing to protect you. Not only did you suffer these abuses as children, but as you became parents, you were powerless to protect your own children from suffering the same experience, and for this we are sorry.
The burden of this experience has been on your shoulders for far too long.
There is no place in Canada for the attitudes that inspired the indian residential schools system to ever again prevail. You have been working on recovering from this experience for a long time and in a very real sense, we are now joining you on this journey. The government of Canada sincerely apologizes and asks the forgiveness of the aboriginal peoples of this country for failing them so profoundly.
In moving towards healing, reconciliation and resolution of the sad legacy of Indian residential schools, implementation of the Indian residential schools settlement agreement began on September 19, Years of work by survivors, communities, and aboriginal organizations culminated in an agreement that gives us a new beginning and an opportunity to move forward together in partnership.
A cornerstone of the settlement agreement is the Indian residential schools truth and reconciliation commission. This commission presents a unique opportunity to educate all Canadians on the Indian residential schools system.
It will be a positive step in forging a new relationship between aboriginal peoples and other Canadians, a relationship based on the knowledge of our shared history, a respect for each other and a desire to move forward together with a renewed understanding that strong families, strong communities and vibrant cultures and traditions will contribute to a stronger Canada for all of us.
God bless all of you and God bless our land. Today, I would encourage National Chief Phil Fontaine, and others, to keep in mind that our First Nations are owed an apology for a long list of horrors perpetuated against our Peoples by Canadian and British colonial governments.
When the day comes that a Canadian Prime Minister gets up in the House of Commons and make a full unequivocal apology for all the wrongs we and our ancestors suffered, it will be the day that we can fully celebrate.
Catherine Mitchell Among the many euphemisms we have constructed to describe dying is the idea that in death we lose a loved one or a part of ourselves.
It is an apt description of the pain that takes hold -- a life is "lost" to us. Imagine the anguish if it were literally true, if a loved one vanishes without a trace. There is no rite of passage, and no physical place to unload the sorrow. So the anguish carries on.
In Canada, there are hundreds of graves, unmarked and overgrown, holding the remains of thousands of "lost" souls.A socio-cultural approach: resourcing four roles as a literacy learner Peter Freebody (This is a word-for-word reproduction of a chapter from Prevention of Reading Failure, Alan Watson and Anne Badenhop (eds) , Scholastic Australia Pty Limited, Lindfield, NSW, by permission of the publisher.).
Introduction. Terminology. For most of their recorded history, Taiwanese aborigines have been defined by the agents of different Confucian, Christian, and Nationalist "civilizing" projects, with a variety of aims. Each "civilizing" project defined the aborigines based on the "civilizer"'s cultural understandings of difference and similarity, behavior, location, .
Terminology. For most of their recorded history, Taiwanese aborigines have been defined by the agents of different Confucian, Christian, and Nationalist "civilizing" projects, with a variety of aims. Each "civilizing" project defined the aborigines based on the "civilizer"'s cultural understandings of difference and similarity, behavior, location, appearance and prior contact with other groups.
Causal factors of family violence and child abuse in Aboriginal communities Introduction. This section outlines what the literature says about causal factors of family violence and . A Book of Poems Click Here to Read the Description and to Order Your Copy.
VILLAGE OF POMEIOOC: A. DRAWING BY JOHN WHITE Plate 31 A bird's-eye view of an Indian village enclosed by a circular palisade of quite irregular light poles, with two entrances, one in the foreground and one in the background at bottom and top left.