Faith Perspective on Truth and Reconciliation Work
A summary of the TRC calls to action as preparation for reading the responses of the Religions represented by CRIC
TRC CALLS TO ACTION: SECTION 1: THOSE ADDRESSED TO CHURCHES & FAITH COMMUNITIES; SECTION 2: THOSE ADDRESSED TO THE EDUCATION SECTOR, SECTION 3: THOSE ADDRESSED TO THE MUNICIPAL LEVEL OF GOVERNMENT
Compiled by Janyce Elser-Ethier
SECTION 1:
TRC CALLS TO ACTION (CTAs) DIRECTED TO
CHURCHES & FAITH COMMUNITIES
TRC CTA #46
We call on the parties to the Indian Residential School Settlement Agreement to develop & sign a Covenant of Reconciliation that would identify principles for working collaboratively to advance reconciliation in Canadian society & that would include, but not be limited to:
I) Reaffirmation of the parties’ commitment to reconciliation;
II) Repudiation of concepts used to justify European sovereignty over Indigenous lands & Peoples, such as the Doctrine of Discovery & terra nulius & the reformation of laws, governance structures, & policies within their respective institutions that continue to rely on such concepts;
III) Full adoption & implementation of the United Nations Declaration on the Rights of Indigenous Peoples as the framework for reconciliation;
IV) Support for the renewal or establishment of Treaty relationships based on principles of mutual recognition, mutual respect, & shared responsibilities for maintaining those relationships into the future;
V) Enabling those excluded from the Settlement Agreement to sign onto the Covenant of Reconciliation, &
VI) Enabling additional parties to sign onto the Covenant of Reconciliation.
TRC CTA#48
We call on church parties to the Settlement Agreement, & all other faith groups & social justice interfaith groups, who have not already done so, to formally adopt & comply with the principles, norms, &
standards of the United Nations Declaration on the Rights of Indigenous Peoples as a framework for reconciliation. This would include, but not be limited to the following commitments:
I) Ensuring their institutions, policies, programs, & practices comply with the United Nations Declaration on the Rights of Indigenous Peoples;
II) Respecting Indigenous Peoples’ right to self-determination in spiritual matters, including the right to practise, develop, & teach their own spiritual & religious traditions, customs, & ceremonies, consistent with Article 12.1 of the United Nations Declaration on the Rights of Indigenous Peoples;
III) Engaging in ongoing public dialogue & actions to support the United Nations Declaration on the Rights of Indigenous Peoples;
IV) Issue a statement no later than March 31/2016 from all religious denominations & faith groups as to how they will implement the United Nations Declaration on the Rights of Indigenous Peoples.
TRC Call 49
We call on all religious denominations & faith groups to repudiate concepts used to justify European sovereignty over Indigenous lands & Peoples, such as the Doctrine of Discovery & terra nulius.
TRC Call 58
We call on the Pope to issue an apology to Survivors, their families, & communities for the Roman Catholic Church’s role in the spiritual, cultural, emotional, physical, & sexual abuse of First Nations, Inuit, & Metis children in Catholic-run Residential Schools. This apology is to be similar to the 2010 apology to the Irish victims of abuse & is to occur within one year from the issuing of the Truth & Reconciliation Commission’s Final Report & is to be delivered in Canada.
TRC Call 59
We call on the parties to the Settlement Agreement to develop ongoing education strategies to ensure their respective congregations learn about their church’s role in colonisation, the history & legacy of the Indian Residential School System in Canada, & why apologies to former Indian Residential School students, their families, & communities were necessary.
TRC Call 60
We call on the church parties to the Settlement Agreement & all other faiths in collaboration with Indigenous spiritual leaders, Survivors, schools of theology, seminaries, & other religious training centres to
develop & teach curriculum for all student clergy, & all clergy & staff who work in Aboriginal communities on the need to respect Indigenous spirituality in its own right, the history & legacy of the Indian Residential School System in Canada, & the roles of the church parties to the Settlement Agreement in that system, the conflict in Aboriginal families & communities & the responsibility churches have to mitigate such conflicts & prevent spiritual violence.
TRC Call 61
We call on the church parties to the Settlement Agreement in collaboration with Survivors & representatives of Aboriginal organisations to establish permanent funding for Aboriginal Peoples for:
I) Community controlled healing & reconciliation projects;
II) Community controlled culture & language revitalisation projects;
III) Community controlled education & relationship-building projects &,
IV) Regional dialogues for Indigenous spiritual leaders & youth to discuss Indigenous spirituality, self-determination, & reconciliation.
SECTION 2: TRC CALLS TO ACTION
DIRECTED TO THE EDUCATION SYSTEM
TRC Call 62
We call on the federal, provincial, & territorial governments to develop & implement curriculum revisions in consultation & collaboration with Survivors, Aboriginal Peoples, & educators to:
I) Make age-appropriate curriculum on the Indian Residential School System in Canada, Treaties, & Aboriginal historical & contemporary contributions to Canada a mandatory education requirement for kindergarten to grade 12 students;
II) Provide the necessary funding to post secondary institutions to educate teachers on how to integrate Indigenous knowledge & teaching methods into classrooms;
III) Provide the necessary funding to Aboriginal schools to utilise Indigenous knowledge & teaching methods in classrooms &,
IV) Establish senior level positions in government at the Assistant Deputy Minister level or higher dedicated to Aboriginal content in education.
TREC Call 63
We call on the Council of Education Minsters of Canada to maintain an annual commitment to Aboriginal education issues, including
I) Developing & implementing kindergarten to grade 12 curriculum & learning resources on Aboriginal Peoples in Canadian history & the history & legacy of the Indian Residential School System in Canada;
II) Sharing information & best practices on teaching curriculum related to the Indian Residential School System in Canada & Aboriginal history;
III) Building student capacity for intercultural understanding, empathy, & mutual respect &,
IV) Identifying teacher training needs relating to the above.
SECTION3: TRC CALLS TO ACTION DIRECTED
TO ALL LEVELS OF GOVERNMENT
& SPECIFICALLY TO MUNICIPAL GOVERNMENT
3 We call on all levels of government to fully implement Jordan’s Principle.
17 We call on all levels of government to enable residential school Survivors & their families to reclaim names changed by the residential school system by waiving administrative costs for a period of 5 years for the name-change process & the revision of official identification documents, such as birth certificates; passports; drivers licenses; health cards; status cards, & social insurance number cards.
23 We call on all levels of government to:
I) Increase the number of Aboriginal professionals working in the health care field;
II) Ensure the retention of Aboriginal health care providers in Aboriginal communities, &
III) Provide cultural competency training for all health care professionals.
43 We call on federal, provincial, territorial & municipal governments to fully adopt & implement the United Nations Declaration on the Rights of Indigenous Peoples as the framework for Reconciliation.
47 We call on federal, provincial, territorial, & municipal governments to repudiate concepts used to justify European sovereignty over Indigenous Peoples & lands & to reform those laws, government policies, & litigation strategies that continue to rely on such concepts.
55 We call on all levels of government to provide annual reports or any current data required by the National Council of Reconciliation so that it can report on the progress toward Reconciliation. The reports or data would include but not be limited to:
I. The number of Aboriginal children - including Metis & Inuit children - in care compared with non-Aboriginal children, the reasons for apprehension, & the total spending on preventive & care services by child welfare agencies;
II. The comparative funding for education of First Nations children on & off Reserves;
III. The educational & income attainments of Aboriginal Peoples in Canada compared with non-Aboriginal people;
IV. Progress on closing the gap between Aboriginal & non-Aboriginal communities in a number of health indicators, such as infant mortality; maternal health; suicide; mental health; addictions; life expectancy, birth rates, infant & child health issues; chronic diseases; illness & injury incidence, & the availability of appropriate health services;
V. Progress on eliminating the over representation of Aboriginal children & youth in custody over the next decade;
VI. Progress on reducing the rate of criminal victimisation of Aboriginal People, Including data related to homicide & family violence victimisation & other crimes &
VII. Progress on reducing the over representation of Aboriginal Peoples in the justice & correctional systems.
57 We call on federal, provincial, territorial, & municipal governments to provide education to public servants on the history of Aboriginal Peoples, including the history & legacy of the residential schools, the United Nations Declaration on the Rights of Indigenous Peoples, Treaties, & Aboriginal Rights, Indigenous law, & Aboriginal - Crown relations. This will require skills-based training in intercultural competency, conflict resolution, & anti-racism.
64 We call on all levels of government that provide public funds to denominational schools to require such schools to provide education on comparative religious studies, which must include a segment on Aboriginal spiritual beliefs & practices developed in collaboration with Aboriginal Elders.
76 We call on all parties in the work of documenting, maintaining, commemorating, & protecting cemetaries to adopt strategies in accordance with the following principles:
I The Aboriginal community most affected shall lead the development of such strategies;
II Information shall be sought from residential school Survivors & other knowledge keepers in the development of such strategies, &
III Aboriginal protocols shall be respected before any potentially invasive technical inspection or investigation of a cemetary site is undertaken.
77 We call on provincial, territorial, & municipal governments & community archives to work collaboratively with the National Centre for Truth & Reconciliation to identify & collect copies of all records relevant to the history & legacy of the residential school system & to provide these to the National Centre for Truth & Reconciliation.
87 We call on all levels of government in collaboration with Aboriginal Peoples sport halls of fame & other relevant organisations to provide public education that tells the national story of Aboriginal athletes in history.
88 We call on all levels of government to take action to ensure longterm Aboriginal athletic development & growth & the continued support for the North American Indigenous Games, including funding to host the Games & for provincial & territorial team preparation & travel.
I and My Faith Topic: One Moment in Time: Speaking Debwewin Truth
Almost 5 years ago, I witnessed and listened to many individuals and diverse communities who participated and gathered on both sides of the Outaouais-Ottawa River. A social healing movement opened the pathway of learning about each other between Ontario and Quebec; recognizing the national presence for peace in civil society. I was becoming aware of nationhood by walking in solidarity among all The People. This was a representation of Canada’s Walk for Reconciliation, May 31, 2015. Sharing the knowledge of these injustices and real stories with each other was transformative change. One of my key moments was learning about the unreported deaths at Indian Day schools in Ontario. There was a solemn peace in honouring everyone who walked along this pathway. I have acknowledged this buried truth of Canada’s history.
On December 15, 2015 Canadian representatives officially responded the written acknowledgement, The Apology, outlined in the release of The Final Report of the Truth Reconciliation Commission (TRC). The Government of Canada, The Settlement Parties and the Survivors of the Indian Residential School had ended another part of a healing journey towards promising national reconciliation within civil society. Hopefully, you will have read the efforts about the 94 Calls to Action that were based on the United Nations Declaration on the Rights of Indigenous Peoples. A presence for Canadian unity began with Canada’s nation-nation relationship. Some compassionate words were expressed by Prime Minister Justin Trudeau, The TRC Commissioners Dr. Marie Wilson, Chief Wilton Littlechild and Justice Murray Sinclair, now Senator.
My urban perspective offers an understanding to inspire a global community, Indigenous and Christian faiths. Every person has family, history and story of heart connectedness that an openness for culture, language and ancestry. This self-awareness on social justice has been gained by deepening an understanding for the liturgy, worship assimilating Christian faith values and Indigenous spirituality. My forgiving process as reconciliation integrates your stories while witnessing a generation of love, hope and peace that builds towards friendship for The People, Canadian unity and nation-nation relationship. All Our Relations
Denise Anne Boissoneau, LL.B. First Nation, Ojibwe heritage, Reconciliation Advocate, December 13, 2020
BAHÁ’Í COMMUNITY
1SUBMISSION OF THE BAHÁ’Í COMMUNITY OF CANADA TO THE TRUTH AND RECONCILIATION COMMISSIONWe join countless other Canadians in commending the honourable work of the Truth and Reconcili-ation Commission to bring to light the personal experiences and untold stories of lives affected by the residential schools. In making this submission, the Bahá’í Community of Canada wishes to express its gratitude to the Commission for inviting our reflections. These arise from a sincere desire to partici-pate in the promotion of justice, reconciliation and healing that will emerge from efforts made by the Commission, those survivors who testify before it, and all who participate in its work.The establishment of the Commission represents another important step in the process of cultural recon-ciliation in Canada. Its work builds on the important report of the Royal Commission on Aboriginal Peo-ples. A submission made by the Bahá’í community acknowledged that the suffering of human beings during the twentieth century has been acutely felt in the lives, families, and communities of the world’s Aboriginal or Indigenous Peoples. To right the wrongs experienced by Aboriginal peoples is a daunting challenge. By bringing to light the suffering and injustice inflicted by the Residential School system, the Truth and Reconciliation Commission will help to right those wrongs experienced by Aboriginal Peoples in Canada. It is essential for us to understand the history and legacy of the Residential School system so that we can heal its deep wounds on our country and its peoples, and build new relationships based on justice and the fundamental oneness of humanity.TRUTH, JUSTICE, AND RECONCILIATIONThe grievous, ongoing consequences of the residential schools established within Canada deserve the attention of all Canadians. We are grateful for the testimony of survivors who have shared their expe-rience so that we may know more of the truth about these systematic efforts to dismantle Aboriginal cultures, families and relationships.The abuses of the Residential School system stand as an affront to its victims’ human dignity and in-herent nobility. Recent revelations about nutritional experiments conducted on young children reflect the inhumane attitudes that enabled these abuses. The Residential School system was informed by ra-cial ideas that denied the full humanity of Aboriginal people, and it damaged relationships between individuals, families and communities. It remains a painful irony that while this system claimed to be “civilizing” Aboriginal children, often in the name of religion, it promoted ignorance of their culture and spirituality. The purpose of religion, the Bahá’í teachings explain, “is to safeguard the interests and promote the unity of the human race, and to foster the spirit of love and fellowship.” The abuses perpetrated by the Residential School system violated the very nature and purpose of religion.We believe that the pursuit of truth and reconciliation is intimately connected with the principle of jus-tice. Justice is essential to truth and reconciliation alike. Justice is, first, made possible by developing the capacity to seek truth through our own eyes – and not through mere opinion, conventional wisdom,
SUBMISSION OF THE BAHÁ’Í COMMUNITY OF CANADA TO THE TRUTH AND RECONCILIATION COMMISSION2or one-sided views of others. Second, justice is made evident to the degree that unity and reconciliation is reflected in our relationships and social structures. In other words, we must seek to recognize injus-tice and then see that justice is restored within our society and institutions. Justice also requires that capabilities be developed for universal participation in the process of building a better world.As the survivors who testify before the Commission help us to understand the truth of what happened within the Residential Schools, we also need to consider how to come to terms with this history. Among other essential elements, the process of reconciliation should involve a clear acknowledgement of re-sponsibility for past crimes. The Residential Schools were also a form of political injustice, and while it is not possible to hold personally accountable those who took decisions that led to violence and trauma, the institutions they represented must bear a degree of historical responsibility. Justice also involves the provision of reparations or awards to those who have suffered unjustly. While this is difficult in practice because of the passage of time, this element of reconciliation is being ad-dressed to some degree through material means that symbolize what society owes to those who have been dealt with in cruel and devastating ways. Such reparations have included, for example, support for ed-ucation that respects Aboriginal language and culture and allows Aboriginal people to participate fully in the economy and life of society.Acknowledging past wounds and offering apologies are essential to reconciliation. The responsibility lies with the perpetrators of injustice; however, where those directly accountable have passed on, the Ca-nadian government and its representatives have spoken on behalf of those who carried out past harmful actions, by which racism, hatred and immorality were either promoted, or duties to protect people were neglected and ignored. Of course, apologies are most effective when followed by actions intended to bring about the restoration of justice within communities and institutions.The process of reconciliation is aided by magnanimity on the part of all concerned: perpetrators, vic-tims, and even newcomers — all in Canada who have to learn to live together. Without forgetting the injustices of the past, we need a sense of solidarity and resolve as we face the present and the future to-gether. This may be helped by expressions of forgiveness on the part of victims, although no one has the right to require this. Without erasing the memories of past injustice and pain, forgiveness can be a ges-ture of magnanimity and resilience that reinforces the nobility and courage of those who have suffered. THE SPIRITUAL PROCESS OF RECONCILIATIONWhen we speak of reconciliation we are referring to the movement towards peace and unity, and the individual and collective transformation that is required in order to achieve that goal. Reconciliation involves a process that contributes to the achievement of progressively greater degrees of unity and trust. Fundamentally, reconciliation is a spiritual process. It is the process of realizing the essential oneness of humanity in all dimensions of human life. The pursuit of reconciliation cannot be based upon prejudiced attitudes, achieved through legisla-tion, or undertaken out of fear. It requires engaging with one another in a spirit of selfless love, where misunderstandings are overcome through patient and respectful dialogue, and cultural differences SUBMISSION OF THE BAHÁ’Í COMMUNITY OF CANADA TO THE TRUTH AND RECONCILIATION COMMISSION3provide an occasion to learn from one another. The Bahá’í teachings call on us to “shut your eyes to estrangement, then fix your gaze upon unity.” We should “not be content with showing friendship in words alone,” rather, our hearts should “burn with loving kindness for all who may cross your path.”To achieve this goal of unity and reconciliation, we recognize that social divisions need to be healed. We are all part of the same human family. This vision of oneness, and an appreciation of the beauty of our diversity, can guide a process of healing. A passage from the Bahá’í writings illustrates this idea of oneness and harmony:...let us strive like flowers of the same divine garden to live together in harmony. Even though each soul has its own individual perfume and colour, all are reflecting the same light, all contributing fragrance to the same breeze which blows through the garden, all continuing to grow in complete harmony and accord.Aboriginal peoples across this continent have long recognized that the natural world is a reflection of at-tributes of the Creator. We might look to the organic processes of nature for inspiration about the prom-ise of renewal. The winter months are a period of hardship, when a once-vibrant landscape lies dormant and apparently lifeless. However, this period is necessary for the appearance of springtime, when the sweet smells of the earth are regenerated and renewed. The purpose of winter is made clear by the beauty of the spring. Now in this spiritual springtime, when humanity aspires to new standards that reflect the oneness of the human family, our eyes remain focused on the potential of children and youth. Young people have the capacity to bring about constructive change during this bright period of one’s life — a time of abundant energy and a desire to contribute to society. Despite the many social forces that would hold them back from pursuing their ideals, they are the fresh and verdant shoots that will flourish and propagate, bringing to life the earnest hopes of their ancestors who endured the winter season.REBUILDING SOCIAL RELATIONSHIPSWe understand the current, troubled period in human life on this planet, during which Aboriginal peoples have been disproportionally harmed by the destructive forces of history, to be one in which there are also growing constructive forces. These forces are bringing long-separated peoples together into new relationships, where dynamics of prejudice and domination are replaced by the powers of co-operation, reciprocity and genuine love and harmony among diverse peoples. We must do our part to promote those constructive forces while never being so naïve as to ignore the destructive forces that have brought such sorrow and pain to so many.The process of reconciliation will help us to re-conceptualize and transform the basic relationships that sustain society, to create an environment that promotes individual and collective well-being. Our present relationship with the natural world, based on an unlimited appetite for resources, has produced a deepening environmental crisis. We must recover a balanced and sustainable relationship with the en-vironment, based on moderation and respect for the Earth. The deterioration of the family and home environment has been accompanied by the rise in exploitation of women and children, calling for the need to rethink proper relations within the family unit. The concentration of wealth and power in the SUBMISSION OF THE BAHÁ’Í COMMUNITY OF CANADA TO THE TRUTH AND RECONCILIATION COMMISSION4hands of the few, while others suffer in conditions of poverty and neglect, reflects ill-conceived rela-tionships that persist within our own country. To truly apply the principle of the oneness of humanity to our common life, then, we need an organic change in the structure of our society.To talk about rebuilding society, we must also consider the issue of power. Power is often described as a means of domination, or a way of seizing control from someone else. When politics is described as a game, contest or competition, it is often with the goal of seeking power. This model of politics has often proved divisive and destructive. We need to consider a broader view of power that includes the power of unity, of love, of humble service, of pure deeds. These powers of the human spirit can be released and guided to build social relationships based on cooperation and reciprocity, rather than an endless struggle between competing interests. Such a view of power can also inform our approach to politics. Noble goals cannot be achieved by unworthy means. If we seek to build a society based on mutual re-spect, justice and unity, the means by which social and political change is pursued should reflect these high ideals. Canada shares the challenge of reconciliation with the rest of the human family. In our international relations, just as in our domestic ones, we need to recognize that we are all parts of an organic whole. How do we forge bonds of unity that respect and draw strength from our diversity? How can we over-come the forces of paternalism and prejudice with the powers of love and justice? What changes do we need to make to the structures of governance and the use of material resources in order to redress past injustices and social inequalities? These are questions that we ask ourselves as citizens of a country that seeks reconciliation. And as we walk this path together in Canada, we will learn lessons and practical measures that will help to guide the healing of other divisions between the world’s peoples.Respectfully submitted by the Bahá’í Community of Canada on September 20, 2013Central to the Bahá’í teachings is the principle of the fundamental oneness of humankind, which affirms the inherent nobility of every person and calls for the removal of all social divisions and prejudices. In Canada, our challenge is the achievement of unity and reconciliation between the diverse peoples and cultures of this coun-try. Around the world, the Bahá’í community counts members of some 2,100 Indigenous groups, including First Nations, Inuit and Métis, among its adherents. We believe that the creation of a materially and spiritually prosperous global society requires the participation and empowerment of all of humanity.1MÉMOIRE DE LA COMMUNAUTÉ BAHÁ’ÍE DU CANADA PRÉSENTÉ À LACOMMISSION DE VÉRITÉ ET DE RÉCONCILIATIONNous nous joignons à d’innombrables autres Canadiens pour louer l’honorable travail de la Com-mission de vérité et réconciliation pour mettre en lumière les expériences personnelles et les histoires jusqu’à maintenant restées sous silence de ceux dont l’existence a été altérée par l’expérience des pen-sionnats indiens. En soumettant le présent mémoire, la Communauté bahá’íe du Canada désire expri-mer sa gratitude à la Commission pour l’avoir invitée à lui communiquer ses réflexions. Elle est animée par un désir sincère de participer à la promotion de la justice, de la réconciliation et de la guérison que devraient engendrer les efforts de la Commission, des survivants qui témoignent devant elle, et de tous ceux qui participent à son travail. L’établissement de la Commission représente un autre pas important dans le processus de réconcilia-tion culturelle au Canada. Son travail s’appuie sur l’important rapport de la Commission royale d’en-quête sur les peuples autochtones. Dans un mémoire soumis à cette époque, la Communauté bahá’íe avait reconnu que les souffrances endurées par les êtres humains au cours du vingtième siècle avaient gravement éprouvé les vies, les familles et les communautés des peuples autochtones du monde. Corri-ger les torts faits aux peuples autochtones constitue un défi considérable. En mettant en lumière les souffrances et les injustices causées par le système de pensionnats indiens, la Commission de vérité et réconciliation aidera à rectifier les torts qui ont été faits aux peuples autochtones du Canada. Il est essentiel que nous comprenions l’histoire et les conséquences du système de pensionnats indiens pour que nous puissions guérir des profondes blessures qu’il a infligées à notre pays et à ses ha-bitants et bâtir de nouvelles relations qui sont basées sur la justice et l’unité fondamentale de l’humanité.VÉRITÉ, JUSTICE ET RÉCONCILIATION Les conséquences graves et durables des pensionnats indiens établis au Canada méritent l’attention de tous les Canadiens. Nous sommes reconnaissants des témoignages des survivants qui ont décrit leur expérience afin que soit dévoilée la vérité sur ces efforts systématiques pour démanteler les cultures, les familles et les relations des autochtones. Les abus commis par le système de pensionnats indiens sont un affront à la dignité humaine des victimes et à leur noblesse intrinsèque. La divulgation récente de certaines informations concernant des expériences menées sur l’alimentation de jeunes enfants dans ces pensionnats reflète les attitudes inhumaines qui ont permis à ces abus d’être perpétrés. Le système de pensionnats indiens était fondé sur des idées racistes qui ne reconnaissaient pas la pleine humanité des autochtones, et il a causé des dommages aux relations entre les individus, les familles et les communautés. Toute l’ironie de ce système repose dans le fait qu’alors qu’il prétendait « civiliser » les enfants autochtones, souvent au nom de la religion, il a plutôt encouragé l’ignorance au sujet de leur culture et de leur spiritualité. Le but de la religion, nous disent les enseignements bahá’ís, « est de sauvegarder les intérêts 2du genre humain et de promouvoir son unité, de stimuler l’esprit d’amour et de fraternité parmi les hommes. » Les abus perpétrés par le système de pensionnats indiens ont violé la nature et le but même de la religion. Nous croyons que le processus menant à la mise en lumière de la vérité et à la réconciliation est intime-ment lié au principe de la justice. La justice est essentielle à la vérité aussi bien qu’à la réconciliation. La justice est, en premier lieu, rendue possible par le développement de la capacité de voir la vérité par ses propres yeux, et non par l’intermédiaire de l’opinion d’autrui, d’un point de vue partial ou conforme aux vérités reçues. La justice se manifeste, en deuxième lieu, dans la mesure où l’unité et la réconcilia-tion sont reflétées dans nos relations et structures sociales. Autrement dit, nous devons nous efforcer d’admettre l’injustice pour ensuite nous assurer que la justice soit restaurée dans notre société et nos institutions. La justice exige de plus que tous développent leurs capacités de sorte que le processus en-trepris pour bâtir un monde meilleur puisse bénéficier d’une participation universelle. Alors que les survivants des pensionnats indiens qui témoignent devant la Commission nous aident à comprendre la vérité de ce qui s’est passé, nous devons aussi songer à accepter ce pan de notre histoire. Pour ce faire, la reconnaissance de la responsabilité des crimes qui ont été commis constitue une part essentielle du processus de réconciliation. Les pensionnats indiens étaient aussi une forme d’injustice politique, et bien qu’il ne soit pas possible d’obliger les responsables à personnellement rendre compte des décisions qu’ils ont prises, et dont les conséquences ont été violence et traumatismes, les institutions qu’ils représentaient doivent accepter une part de cette responsabilité historique.La justice exige aussi qu’on offre une réparation à ceux qui ont souffert injustement. En pratique, à cause du passage du temps, cela est difficile, mais, jusqu’à un certain point, cet aspect de la réconcilia-tion est réalisé par des moyens matériels qui symbolisent ce que la société doit à ceux qui ont été traités cruellement et de façon destructive. De telles réparations ont, par exemple, pris la forme d’un soutien à une éducation qui respecte les langues et les cultures autochtones et qui permet à ces peuples de par-ticiper pleinement à l’économie et à la vie de la société. La reconnaissance de l’existence de blessures de longue date et la présentation d’excuses sont des aspects essentiels de la réconciliation. Cette responsabilité appartient à ceux qui ont commis l’injustice, mais lorsque les personnes directement responsables sont décédées, le gouvernement canadien et ses repré-sentants ont pris la parole au nom de ceux qui ont commis les actes préjudiciables, qu’ils aient encou-ragé des actes de racisme, de haine ou d’immoralité ou plutôt négligé ou ignoré leur devoir de protéger les victimes. Bien entendu, des excuses produisent un meilleur effet lorsqu’elles sont accompagnées de mesures pour restaurer la justice au sein des communautés et des institutions. Toutes les personnes concernées, les auteurs des actes répréhensibles, les victimes et même les nouveaux venus – tous ceux qui doivent apprendre à vivre ensemble au Canada – peuvent faire preuve de magna-nimité et ainsi contribuer au processus de réconciliation. Sans pour autant oublier les injustices com-mises dans le passé, un sentiment de solidarité et de détermination nous aidera à faire face ensemble au présent et à l’avenir. Les victimes qui offrent leur pardon à ceux qui leur ont fait du mal contribuent à ce processus, mais personne n’a le droit d’exiger cela d’elles. Sans effacer le souvenir des injustices et des douleurs passées, le pardon peut être une manifestation de grandeur d’âme et de ténacité, qui fait ressortir davantage la noblesse et le courage de ceux qui ont souffert. MÉMOIRE DE LA COMMUNAUTÉ BAHÁ—ÍE DU CANADA PRÉSENTÉ À LA COMMISSION DE VÉRITÉ ET DE RÉCONCILIATION3LE PROCESSUS SPIRITUEL DE RÉCONCILIATION En parlant de réconciliation, nous nous référons au mouvement vers la paix et l’unité, et à la transfor-mation individuelle et collective qui est nécessaire pour réaliser cet objectif. La réconciliation implique un processus qui mène à l’établissement de degrés de plus en plus élevés d’unité et de confiance. Fonda-mentalement, la réconciliation est un processus spirituel qui mène à une prise de conscience de l’unité essentielle de l’humanité dans tous les aspects de la vie. La poursuite de la réconciliation ne peut pas être basée sur des attitudes empreintes de préjugés, réa-lisée par des moyens législatifs, ou être motivée par la peur. Elle exige que nous entretenions des rap-ports les uns avec les autres dans un esprit d’amour désintéressé, dans un climat où les malentendus sont surmontés par un dialogue respectueux et patient et où les différences culturelles nous incitent à apprendre les uns des autres. Les enseignements bahá’ís nous disent : « Fermez les yeux à l’aliénation, puis fixez votre regard sur l’unité. » On nous encourage aussi de cette façon : « Ne vous contentez pas de paroles amicales, mais que votre cœur soit embrasé par une affectueuse bonté envers tous ceux qui peuvent croiser votre chemin. » Nous reconnaissons que pour réaliser notre but d’unité et de réconciliation, nous devons guérir des divisions sociales qui nous affligent. Nous faisons tous partie de la même famille humaine. En gar-dant devant les yeux une vision d’unité et en appréciant la beauté de notre diversité, nous pourrons être guidés à travers le processus de guérison. Un passage des Écrits bahá’ís illustre cette idée d’uni-cité et d’harmonie : [...] efforçons-nous comme des fleurs du même jardin divin de vivre ensemble en harmonie. Bien que chaque âme ait son propre parfum et ses propres couleurs, elles reflètent toutes la même lumière, contribuent toutes leur fragrance à la même brise qui souffle à travers le jardin, continuant toutes leur croissance en parfaite harmonie et en parfait accord. [traduction]Partout sur ce continent, les autochtones ont reconnu depuis longtemps que le monde de la nature est une réflexion des attributs du Créateur. Les processus organiques de la nature et leur promesse de renouvellement pourraient nous éclairer. Les mois de l’hiver sont une période difficile. Un paysage autrefois éclatant repose dans un état de dormance et semble sans vie. Cette période est toutefois né-cessaire pour que le printemps puisse apparaître et que les doux parfums de la terre soient régénérés et renouvelés. La raison d’être de l’hiver devient apparente dans la beauté du printemps. Aujourd’hui, alors que nous sommes au printemps spirituel et que l’humanité aspire à mettre en œuvre de nouvelles normes qui reflètent l’unicité de l’humanité, notre regard demeure fixé sur le potentiel des enfants et des jeunes. Durant cette période brillante de leur vie, une période d’énergie abondante et marquée par la volonté de contribuer à la société, les jeunes ont la capacité d’engendrer des changements construc-tifs. Malgré les nombreuses forces qui agissent pour les entraver dans la poursuite de leurs idéaux, ils sont comme des pousses fraîches et vertes, qui croîtront et se propageront, donnant vie aux espoirs sin-cères de leurs ancêtres qui ont supporté la saison hivernale. MÉMOIRE DE LA COMMUNAUTÉ BAHÁ’ÍE DU CANADA PRÉSENTÉ À LA COMMISSION DE VÉRITÉ ET DE RÉCONCILIATION4RECONSTRUIRE LES RELATIONS SOCIALESNous comprenons que la difficile période actuelle de notre vie sur cette planète, au cours de laquelle les autochtones ont été meurtris dans une mesure disproportionnée par des forces historiques destructives, est aussi une période où des forces constructives sont à l’œuvre. Ces forces rapprochent des peuples longtemps séparés et créent ainsi de nouvelles relations. Les dynamiques des préjugés et de la domina-tion sont remplacées par des pouvoirs comme ceux de la coopération, de la réciprocité, de l’amour et de l’harmonie authentiques entre des peuples divers. Nous devons faire notre part pour promouvoir ces forces constructives, en évitant d’être naïfs au point d’ignorer les forces destructives qui ont infligé tant de peines et de souffrances à un si grand nombre. Le processus de réconciliation nous aidera à reconceptualiser et à transformer les relations qui forment la base de la société et à créer un environnement qui favorise le bien-être individuel et collectif. Notre relation actuelle avec la nature, qui est basée sur un appétit illimité pour ses ressources, a engendré une crise environnementale qui va en s’aggravant. Nous devons rééquilibrer notre relation avec l’environ-nement, la rendre viable, et la baser sur la modération et le respect de la Terre. La détérioration de la cellule familiale et du milieu familial s’est accompagnée d’une aggravation de l’exploitation des femmes et des enfants, et nous devons repenser la nature des relations au sein de la famille. La concentration de la richesse et du pouvoir dans les mains de quelques personnes, alors que la pauvreté et l’abandon sont infligés aux autres, est le reflet d’une conception erronée des relations qui persiste dans notre propre pays. Une réelle application du principe de l’unicité de l’humanité à notre vie collective nécessitera donc une transformation organique des structures de notre société. Pour parler de reconstruction de la société, nous devons aussi considérer la question du pouvoir. Le pouvoir est souvent décrit comme un instrument de domination, qui sert à enlever le contrôle à une autre personne. Quand la politique est décrite comme un jeu, un concours ou une compétition, c’est que son but est souvent de chercher le pouvoir. Ce modèle politique s’est souvent avéré destructif et source de division. Nous devons considérer une définition plus large du pouvoir, qui inclut le pouvoir de l’unité, de l’amour, du service humble et des actions pures. Ce pouvoir de l’esprit humain peut être libéré et guidé de manière à bâtir des relations sociales qui reposent sur la coopération et la réciprocité, plutôt que de refléter des luttes perpétuelles entre intérêts opposés. Un tel point de vue sur le pouvoir peut aussi guider notre approche de la politique. On ne peut pas réaliser de nobles objectifs par des moyens méprisables. Si nous cherchons à bâtir une société qui repose sur le respect mutuel, la justice et l’unité, les moyens par lesquels nous tentons d’effectuer des changements sociaux et politiques de-vraient incarner ces nobles idéaux. En matière de réconciliation, le Canada fait face au même défi que le reste de la famille humaine. Dans nos relations internationales tout comme dans nos relations intérieures, nous devons reconnaître que nous faisons partie d’un tout organique. Comment pouvons-nous forger des liens d’unité et de respect et comment pouvons-nous nous servir de notre diversité pour devenir plus forts? Comment pouvons surmonter les forces du paternalisme et des préjugés en exerçant le pouvoir de l’amour et de la justice? Quels changements devons-nous faire aux structures de gouvernance et à notre utilisation des res-sources pour pouvoir corriger les injustices et les inégalités sociales du passé? Ce sont des questions que MÉMOIRE DE LA COMMUNAUTÉ BAHÁ—ÍE DU CANADA PRÉSENTÉ À LA COMMISSION DE VÉRITÉ ET DE RÉCONCILIATION5nous nous posons en tant que citoyens d’un pays qui poursuit la réconciliation. Et en avançant ensemble dans cette voie, ici au Canada, nous apprenons des leçons et découvrons des mesures concrètes qui nous guideront dans nos efforts pour guérir d’autres divisions entre les peuples du monde. Le présent mémoire est respectueusement soumis par la Communauté bahá’íe du CanadaUn des principes centraux des enseignements bahá’ís est celui de l’unicité fondamentale de la famille humaine, qui affirme la noblesse intrinsèque de chaque personne et exige l’élimination de toutes les divisions sociales et de tous les préjugés. Au Canada, le défi qui se pose à nous est de réaliser l’unité et la réconciliation de tous les peuples et de toutes les cultures du pays. Partout dans le monde, quelque 2 100 groupes autochtones, dont les Premières Nations, les Inuit et les Métis, sont représentés dans la communauté bahá’íe. Nous croyons que la création d’une société mondiale matériellement et spirituellement prospère exige la participation et l’autono-misation de toute l’humanité.
Canadian Unitarian Universalists (UUs)
Canadian Unitarian Universalists (UUs) are committed to the journey toward truth, justice, healing, and reconciliation between Indigenous and non-Indigenous peoples, and to putting into practice the principles set forth in the United Nations Declaration on the Rights of Indigenous Peoples.
In 2014, the Canadian Unitarian Council (CUC) and Unitarian Universalist Ministers of Canada (UUMOC) issued a Truth and Reconciliation Statement. In it, we committed to assemble and promote educational materials for our congregations on the history and impact of the Indian residential school system, and to uphold the recommendations of the United Nations Declaration on the Rights of Indigenous Peoples.
Truth and Reconciliation and Falun Dafa
As practitioners of Falun Dafa we follow the principles of Truth, Compassion and Forbearance and we take each of these principles very seriously. We measure ourselves and look inside in every situation including this one. We are constantly adjusting our acts and our thoughts and we call this “cultivation”. This process is our individual choice and each practitioner responds according to his/her level of understanding and wisdom.
As a practice, Falun Dafa has no property on unceded territory and no political agendas. Our teachings guide us and encourage us to be good people but it is up to each of us to figure out how best to act compassionately, genuinely, and patiently in specific situations.
Our practitioners understand human suffering and we are assuming our own individual responsibilities.
SIKH FAITH PERSPECTIVE on TRC
Sikh perspective on the Truth and Reconciliation is very positive and is supported through the teaching of our Gurus.
1) Ek Pita Ekas Ke Hum Baarik – There is one universal God and we are all his children and we are all equal and any discrimination based race or gender is unacceptable
2) Sikhs have always stood for human rights and made sacrifices whenever needed
a. 9th Sikh Guru gave his life to protect the Hindu faith from conversions in 1675
b. Gave many sacrifices in the Indian independence movement
3) Sikhs themselves were subjected to human rights excesses throughout their history
a. Hunted down in 17th century with price on their heads and lived in the bushes
b. Fought the invaders and rescued women and children being taken as slaves
Therefore Sikhs empathise with the plight of the Indigenous people because they themselves were not treated well when they first tried to enter e.g Kama Gata Maru ship incidence for which the Canadian Government recently apologized.
Like to share a short video on the subject matter made by World Sikh Organization in Canada in collaboration with the TRC organization
The Church of Jesus Christ of Latter-Day Saints
The Church of Jesus Christ of Latter-day Saints feels a special bond with indigenous people referred to as American Indians. This is based on the Book of Mormon, an ancient American record that, along with the Holy Bible, testifies of the divinity of Jesus Christ. It includes a record kept by prophets of God on this continent from 600 BC to 421 AD and tells of an ancient nation on this continent that are among the progenitors of the American Indians. This nation, known as Lamanites, were of the House of Israel, with roots in the biblical Jerusalem. The church was organized in 1830 and the Book of Mormon was first published at that time. The first mission of the church was to take the Book of Mormon to the American Indians that were on the frontier in western Missouri. Four men walked from upstate New York to do this. Today, the greatest concentration of these indigenous Americans is in Mexico, Central and South American countries. The interest of these people in the Book of Mormon, especially in the last 50 years, has resulted in rapid church growth.
Roman Catholic
Responsive Action to the Truth & Reconciliation Commission’s Calls to Action Taken by the Roman Catholic Entities, one of the 5 Signatory Parties to the Indian Residential School Settlement Agreement
prepared by Janyce Elser-Ethier for the December 13, 2020 Capital Region Interfaith Council meeting
I have taken it on myself, as the Convenor of the Ottawa KAIROS Chapter, whose mission is to ensure that responsive action is taken to the Truth & Reconciliation’s Calls to Action, to provide you all with some background information as a means of orienting those of you who might benefit from the context this will, hopefully, provide, because as a local leader in Indigenous social justice and a special educator by trade, I never waste an opportunity to teach.
Some Background Facts
The Indian Residential Schools Settlement Agreement was signed by the Anglican Church of Canada, over 50 separate Roman Catholic Entities, the Presbyterian Church in Canada, and the United Church of Canada.
These schools, which operated from 1850 to 1996 across Canada, were markedly underfunded by the federal government of Canada and administered on a daily basis by the churches in the country, with the Roman Catholic Church, running 70% of them through her lay and ordained Religious Orders (sisters also known as nuns & brothers, also known as monks), who carried out the teaching and whatever vocational training was provided.
The children, who were forced by federal government laws to endure years away from their families and communities, at these remotely located schools, experienced constant cold, hunger, loneliness, and abuse that was verbal, psychological, physical, and sexual. There was never enough food, the clothing was not appropriate to the living conditions and changing, often severe, weather conditions. The children, some as young as 3 years old, were forcibly removed from their family homes, taken long distances away from their communities, without any explanation about where they were going, when they would see their families again, and why they were being taken away. On arrival, at the schools, the children’s belongings were taken away and burned, their hair was shaved off, and they were scoured with hard bristled brushes with strong smelling chemicals until their skin was red and aching. All of this time, no one explained anything to them and they were struck every time they spoke in their Indigenous language (the only language they knew).
This history, which is part of Canada’s colonial past, has not been taught in Canada’s education system. In fact, it has been deliberately withheld from all Canadians. This is why the Truth & Reconciliation Commission (TRC) addressed a number of its 94 Calls to Action to the Canadian education sector. Along with this report, you will find a summary, which I prepared for the Ottawa KAIROS Chapter members, of
2 December 13/2020 CRIC report
the TRC’s Calls to Action in sections, those addressed to the Signatory Party churches and other faith communities, those addressed to the Canadian education sector, and those addressed to the municipal level of government. I send this information for the same reasons as those stated above.
Action Taken by the Roman Catholic Entities in the country and locally
The TRC’s Final Report was released in December, 2015 in a number of volumes, which are available online at TRC.ca. From 2016 to 2018, the Catholic Entities ran a healing program, called Return to Spirit, which involved face to face gatherings of Indigenous individuals and non-Indigenous Catholics, who wanted to meet to work toward healing the wounded relationship created as a consequence of the Church’s involvement in the Indian Residential Schools. These programs helped put people, who previously had no interaction with one another into one another’s lives. This was a popular and well-liked program by many of those involved. As I’ve said, if I don’t know anyone of your culture, how can I open my heart and spirit to people like you and your community? The programs, operated mainly in the western provinces, where many of the Indian Residential Schools had been located.
On March 31, 2016 the Canadian Conference of Catholic Bishops released its written repudiation of the Doctrine of Discovery in response to the TRC’s Call to Action # 48.iv. I know this was done because I saw an unofficial draft of the report.
For those, who are unfamiliar with the Doctrine of Discovery, in 1493 Pope Alexander VI signed a document known as a Papal Bull, which stated that any explorer, who discovered land in the new world (basically, the Americas) and claimed it for the Catholic Church was doing so under the terms set in this Papal Bull, which stated that any land not inhabited by Christians was open to being discovered, claimed, and used by Christian explorers on the Church’s behalf, that the non-Christian inhabitants in these lands could be colonised, converted, or enslaved. Its terms were made the basis of the legal systems in the Americas, which has ensured the disenfranchisement of Indigenous Peoples in these lands since the first European explorers landed on those shores.
The Roman Catholic Diocese of Ottawa and Cornwall financially supports the work of the local Kateri Native Ministries. Clergy are assigned to work with the Ministry teams. Events and activities of Kateri Native Ministries are advertised and promoted through the Diocesan website.
The Diocese has a full online Reconciliation website, entitled Healing the Consequences of Indian Residential Schools, with tabs for information about the TRC’s Calls to Action, the history of the Indian Residential Schools, and information about responsive action taken in the Diocese.
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The Diocese staffs and funds the Canadian Catholic Indigenous Council, comprised of Bishops and Indigenous Catholics, who organise and host initiatives with Indigenous Peoples across Canada.
The Diocese staffs and funds the activities of a group, Our Lady of Guadaloupe Circle, which is co-chaired by one lay Indigenous Elder and one non-Indigenous clergy member, administered under the auspices of the Canadian Conference of Catholic Bishops, and housed in its office space. The Circle is responsible for developing and disseminating Diocesan responses to the TRC’s Calls to Action. It creates and carries out an annual Feast of our Lady of Guadaloupe with Indigenous Peoples’ input and support. It also issues statements of support, often addressed to federal government authorities, to express Diocesan support for matters of importance to Indigenous Peoples in Canada.
Educational events and activities have been held in and around local Roman Catholic parishes to support issues of importance to Indigenous Peoples, sometimes hosted by Our Lady of Guadaloupe Circle Co-Chairs, or by Indigenous clergy members in their parishes.
The Canadian Roman Catholic international social justice, development, peace, & aid agency, Development & Peace, (D&P) promotes and supports Indigenous social justice in Canada and in the world around us. The Diocesan Development & Peace Council, of which I am an active member, actively supports and educates lay and clergy Church members about issues of Indigenous social justice. We attend locally hosted events and activities to learn whatever we can that will make our work more effective in this area.
Anglican Church of Canada-Response to Truth and Reconciliation
To the Shame of the Anglican Church of Canada we were complicit in the Residential Schools System, which was a project of the Canadian Government in partnership with a number of mainline Canadian Christian Churches. The Anglican Church recongnised, in the 1980’s, that our participation in these schools was wrong and immediately named that and apologised to the Indigenous community. Many diocese independantly began to work at Reconcilation. The Anglican Church of Canada has taken the findings of the TRC to heart and has actively partaken in Reconciliation activities, including our apology, ensuring land recongnition statements are included in many of our Liturgies, developing study materials on the History and damage of Residential Schools, a film on the “Doctine of Discovery” and the way in which Eurocentric Culture abused the land of Indigenous person by living out of this wrong thinking, and by encouraging the development of a parallel freestanding Indigenous church as a partner within the Anglican church of Canada, complete with indigenous Bishops, gatherings, theological and liturgical development. In the Ottawa Area our Cathedral has on staff an Algonquin Teacher to help to grow our compassion and understanding. We find that in listening to Indigenous Spiritual teachings we discover a forgotten part of our own faith and sorrow for the missed opportunities of the past.