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Dr. Peter Bryce (1853–1932): whistleblower on residential schools
Hay et al feature Peter Hendersen Bryce, the first Chief Medical Officer of the Department of the Interior in 1904. This was 20 years after Sir John A. MacDonald made First Nations children official wards of the state with an 1884 amendment to the Indian Act that mandated residential and day school attendance as compulsory for Indian children who had attained the age of seven years. Bryce was therefore responsible for the health of Indigenous children in the schools. Upon taking the job, Bryce began the \"systematic collection of health statistics of the several hundred Indian bands scattered over Canada.\" In 1907, Bryce released a report drawing attention to the fact that, according to his surveys, roughly one-quarter of all Indigenous children attending residential schools had died from tuberculosis. Bryce's report named poor ventilation and poor standards of care from school officials as the primary cause of deaths as opposed to the racial susceptibility hypothesis rather popular at the time.
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Shadows of Indian title: the territorial underpinnings of \The Height of Land\
Critics have begun to suspect that the disharmony of this poem is connected to its Indigenous elements.13 It surely also has something to do with Scott's sense of the north as contested territory.14 The product of oral agreements that honoured the interests oí First Nations as well as the emerging one, Treaty 9 created a space of overlapping voices and incomplete erasures. Ruffo offers another nocturnal image of the northern boreal forest that, like Scott's, brings us from water and pines to the \"curve of earth\": sky descends behind crust moon spreads raven night, and you poised on snowshoes draw in the length of lake between the pines as you would a breath to notice your presence carved into the curve of earth.
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Seen But Not Seen: Influential Canadians and the First Nations from the 1840s to Today
Activists used both social media and more traditional outlets to voice their anger over the \"hidden\" history that was allegedly never taught, implying conspiracies by unnamed settler colonial powers and institutions, and demanding that \"true\" history be revealed in order to right the wrongs of the past. In his book of this title, one of Canada's pre-eminent scholarly writers of Indigenous history surveys Canadian ideas about First Nations from the mid-i9th century to the present, using the biographical approach that he has used so successfully in previous books. Macdonald's personal interactions with Indigenous people early in his legal career gave him a set of ideas about central Canada's First Nations that differed considerably from his later ideas about the western nations-differences that were partly responsible for the differences in policy that Macdonald pursued.
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The Parable of a Village in Decline: Duncan Campbell Scott’s In the Village of Viger and the Politics of Community
[...]the nostalgia attributed to Viger is belied by the political implications of its content. [...]the system used the Church to create stability, especially since the seigneurs \"found control expensive, and equally difficult to administer\" (Harris 59). [...]one might conclude that counterpoising the idealism of the village against the corruption of the city is misleading. [...]in suggesting that Scott might have shared a similar attitude with his peers by depicting Viger as yet another example of corrupt Catholic French Canada, one might consider some probable political implications.
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Poets and the Past in Ottawa's Beechwood Cemetery
According to the tastes of the times, the land was remade as a contemplative bucolic refuge with winding lanes, stands of trees, sweeps of decorative grasses, gardens, stylized vistas, plus monuments and decorative markers - a character it retains today. The company also had a duty to ensure all funerals were \"conducted in a decent and solemn manner\" and that \"those who damaged or destroyed monuments, trees or other property\" be brought before a justice of the peace and fined. In another section of Beechwood, the plaque for Dr Peter Henderson Bryce (1853-1932) - a public health pioneer who advocated for First Nations child health while with the Department of Indian Affairs, and who published a book exposing his findings in 1922 - remains unchanged.
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\Inevitable Assimilation\: Representations of Indigenous Identity in D. C. Scott's Writings
[...]it has previously been argued that his writing reflects his understanding of, and sentiments toward, Indigenous people within Canada and that he wrote with \"one set of ideals as a bureaucrat and another as an artist. Please note, this analysis is in no way a statement of support or sympathy for Scott, nor an attempt to dismiss the implications of his actions or ultimate outcomes on the Indigenous community. Scott depicts the white men as vicious, fearful, and superstitious, and the Indigenous couple are clearly characterized as Christian: \"Under her waxen fingers, A crucifix was laid, He was drawing her down to the Mission\".7 This uncharacteristic portrayal of the noble, civilized, and dignified Indian's murder by his stalkers serves to heighten the reader's sympathy for the victimized Indigenous figure and could be a broader symbolic challenge to the idea that the assimilation of Indigenous people into the Euro-Canadian sphere would be conflict-free. Scott's writing seems to reveal a belief that Indigenous people represented the uncivilized, untamed, and unevolved aspects of the human condition and that \"the pure-blood Indian is a relentless savage; the half-breed, however, shows traits of civilization.
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De-colonizing the Treaty #9 Photographs of Duncan Campbell Scott
In 1906, while travelling to what is now northern Ontario to sign Treaty 9, Duncan Campbell Scott, the lead federal treaty commissioner, took a series of photographs of the Indigenous people he saw and met at the various fur trading posts of the Hudson’s Bay Company. These photographs have subsequently been preserved in the Archives of Ontario and Library and Archives Canada. Relying on the theories of Roland Barthes and his ideas of the “studium” and “punctum,” this article demonstrates how an analysis of Scott’s pictures created a colonialist image of the “transitional Indian,” that is, one who was dying out in the face of assimilation into the wider British settler world. However, with current understandings of, and desires for, decolonization and reconciliation with First Nations, Inuit, and Metis peoples, the images can conversely serve as tools to challenge settler discourses of nation-building, and the presumed “death of the Indian.” They can also be a means whereby, through the repatriation of the images by Indigenous communities, Indigenous Peoples can regain their sovereignty over their identities, bodies, and lands.
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Reconciliation and Cultural Genocide
The aim of this article is to interrogate the concept of cultural genocide. The primary context examined is the Government of Canada’s recent attempt at reconciliation through the Truth and Reconciliation Commission. Drawing on the work of Audra Simpson (Mohawk), Glen Sean Coulthard (Yellowknives Dene), Kyle Powys Whyte (Potawatomi), Stephanie Lumsden (Hupa), and Luana Ross (Confederated Salish and Kootenai Tribes, located at Flathead Indian Reservation in Montana), I argue that cultural genocide, like cultural rights, is depoliticized, thus limiting the political impact these concepts can invoke. Following Sylvia Wynter, I also argue that the aims of “truth and reconciliation” can sometimes serve to resituate the power of a liberal multicultural settler state, rather than seek systemic changes that would properly address the present-day implications of the residential school system. Finally, I argue that genocide and culture need to be repoliticized in order to support Indigenous futurity and sovereignty.
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Tradition and the Individual Canadian Talent
In the twenty-first century, Canadian writers have been doing something they did infrequently in the past: acknowledging and referencing the work of past Canadian writers. Although declining pedagogical and academic interest in Canadian literature has made this development hard to see, writers themselves have been quietly building upon and contributing to something that looks very much like a literary tradition. Canadian writers of course continue to read and be influenced by writers outside Canada, just as they always have: but in their own words, they are now telling us that they are reading, learning from, and responding to other Canadian writers – that there is a Canadian literary tradition that crosses generational and regional borders, and that Canadian writers (and publishers, and readers) are aware of parts of that tradition, the parts that matter to them.
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