Maggie Hodgson - Speaking My Truth

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Notes 1 Leslie, J. and R. Maguire (ed.) (1978:115). The Historical Development of the Indian Act, second edition. Ottawa, ON: Treaties and Historical Research Centre, Indian Affairs and Northern Development. 2 Amendments to the Indian Act in 1884 prohibited the Potlatch and the Tamanawas dance (see Royal Commission on Aboriginal Peoples (1996), Volume 1: Looking Forward Looking Back, Section 2, chapter 9.5). 3 IRSRC (Indian Residential Schools Resolution Canada). 4 FSIN (Federation of Saskatchewan Indian Nations). 5 Tom Badger spoke these words at a training session for front line workers in 1981 at Nechi Institute. The Elder has since passed on, but is remembered through his oral teachings. 6 Durkheim, E. (1951). Suicide: A Study in Sociology (J.A. Spaulding and G. Simpson, trans.). New York, NY: The Free Press. (Original work published 1897.) 7 Kirmayer, Laurence J., Gregory M. Brass, Tara Holton, Ken Paul, Cori Simpson, and Caroline Tait (2007:55). Suicide Among Aboriginal People in Canada. Ottawa, ON: Aboriginal Healing Foundation. (Text cites Davenport, J.A. and J Davenport III (1987). Native American Suicide: A Durkheimian Analysis. Social Casework 68(9):533–539.) 8 This began in the early nineties by courageous former students and later moved into the class-action suit that has been agreed to by the courts with the four pillars of commemoration, common experience payment, truth and reconciliation commission, and the independent assessment process. 9 The exact number of Aboriginal people enrolled in post-secondary institutions over the years is difficult to pin down. The Centre for Social Justice (http://www.socialjustice.org/ index.phppage=aboriginal-issues) reports, “In 1969, only 800 Aboriginal peoples had a post-secondary education. By 1991, the number was 150,000.” The Department of Indian Affairs reported the following: “In the mid-1960s, there were about 200 Status Indian students enrolled at Canadian colleges and universities. By 1999, the number had soared to more than 27,000” (“Post-Secondary Education for Status Indians and Inuit, December 2000, retrieved 1 November 2007 from http://www.ainc-inac.gc.ca/pr/info/info110_e. html). Factors contributing to this discrepancy likely include whether or not numbers refer to Aboriginal people or “status” Indians and whether or not part-time enrolment numbers are also included. 10 The original National Native Alcohol Abuse Program (NNAAP) began in 1975 as a pilot project and was run as a joint initiative between the departments of Indian Affairs and Northern Development and Health and Welfare Canada (http://www.hc-sc.gc.ca/fnihspni/pubs/ads/1998_rpt-nnadap-pnlaada/2_background-renseign_base_e.html#_2_3). “The renamed and fully conceptualized, permanent National Native Alcohol and Drug Abuse Program (NNADAP) was established in fiscal year 1982/83. Health Canada assumed full responsibility for the program” (http://www.nnapf.org/english/partners/ nnadap/historical_milestones.php). First Nations and Inuit Health Branch reports the following information: “NNADAP supports a national network of 52 residential treatment centres, with some 700 treatment beds” and “Today, NNADAP provides over 550 prevention programs with over 700 workers - almost all employed by First Nations and Inuit communities “(http://www.hc-sc.gc.ca/fnih-spni/substan/ads/nnadappnlaada_e.html). 11 I recall that there were sixty treatment programs funded by NNADAP, fifteen AADAC with in situ treatment programs during those years, and mobile community-based treatment programs operating during that time. 376 | Maggie Hodgson
12 Kishk Anaquot Health Research (2006:81). Final Report of the Aboriginal Healing Foundation, Volume II, Measuring Progress: Program Evaluation. Ottawa, ON: Aboriginal Healing Foundation. “When considering the types of services used and their perceived efficacy, Elders, ceremony, one-on-one counselling, healing or talking circles, traditional medicine, opportunities to gather, share and bond with other Survivors and their families, as well as Legacy education and land-based activities were considered most effective.” 13 Kishk Anaquot Health Research (2006). 14 The Aboriginal Working Caucus was a group of former residential school students, therapists, and Elders who were appointed by the Deputy Minister as advisors to his office on policy changes needed within IRSRC. Further, they followed the direction from the 1999 Exploratory Dialogues that was made up of five hundred former students, church entities, government lawyers, and family members of former students who set out the original principles that became the road map for the Settlement Agreement. 15 Electronic excerpt from Nelson Mandela (1994). Long Walk to Freedom: The Autobiography of Nelson Mandela. Boston, MA: Little Brown and Co. Retrieved 15 November 2007 from: http://archives.obs-us.com/obs/english/books/Mandela/last. html Retrieved from: http://www.ayn.ca/quit/en/manual_pdfs/tobacco_manual72 16 “Soul murder” can be described as the trauma inflicted on children by adults willfully abusing and neglecting them. From Truth to Reconciliation | 377
Page 1 and 2: Maggie Hodgson From From Truth Trut
Page 3 and 4: Reconciliation: A Spiritual Process
Page 5 and 6: speak, we have a responsibility to
Page 7 and 8: view. The therapeutic view is that
Page 9 and 10: to the Aboriginal Working Caucus’
Page 11 and 12: usiness people and others resulted
Page 13 and 14: up to come home for the ceremony. H
Page 15 and 16: Things became heated and I said to
Page 17: to strengthen understanding and rec

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