Canadian Heritage and Commemoration

An examination of commemorative initiatives and heritage developments on former Canadian residential schools in Ontario and Manitoba

     In 2009, the Truth and Reconciliation Commission of Canada (TRC) began to investigate crimes against indigenous children within the residential school system (MacDonald and Hudson 2012). These schools were first opened in Canada in the mid-1880s and were designed to assimilate indigenous children into Euro-Canadian society in isolation from their parents (MacDonald and Hudson 2012). The children were not permitted to speak their language, practice their religion, or participate in the cultural and social life of their communities (Fisher 1998). During this investigation, the TRC has also collected various oral and written statements from survivors and others on the abuses and conditions experienced within these institutions (MacDonald and Hudson 2012). The government began to close these schools in the 1970s with the last school remaining open until 1996 (Truth and Reconciliation Commission of Canada 2016).

     In total, the TRC has identified 139 residential schools that are now eligible for compensation (TRC 2016). However, it notes that this number does not represent the entire number of residential schools within Canada as it excludes any school that operated without federal government support (TRC 2016). Many of these schools were run solely by and in partner with Canadian churches. Most were run by the Catholic Church or the Anglican Church with the remainder by Presbyterian, Methodist and United churches (MacDonald and Hudson 2012). Some scholars estimate that 150,000 or more children passed through these schools and suffered dangerous conditions such as malnourishment, inadequate healthcare, and verbal, physical and sexual abuse (MacDonald and Hudson 2012).

    With the recent publicity and public discourses of reconciliation and the abuses experienced within the residential school system, it is important to discuss appropriate methods to educate and commemorate these events. Additionally, there needs to be a discussion on what to do with the residential schools still standing. This past year, the Birtle Indian Residential School, a former Manitoba residential school, was listed for sale on Kijiji by its current owner for $79,000 (Paul 2015). Many people on social media have been vocal about the disrespectful nature of this sale and worry about how this may lead to an inappropriate fate for the building (Paul 2015). What would be the best and most ethical use or plan of action for this building and others like it? Do we tear them down so we can erase the bad memories or associations? Or alternatively, do we preserve these buildings in order to maintain a permanent piece of physical evidence to educate the public so this intolerance and injustice is never forgotten even once we lose living oral and written histories? It appears many people including Waywayseecappo First Nations leader, James Cote, support the later and wish to preserve many of these buildings so that Canadians may remember the malevolent practices that occurred in these institutions (Paul 2015). This article will examine these recent commemorative practices surrounding residential schools in order to demonstrate the need or desire to preserve this aspect of Canadian history.

     This belief is also a globally widespread phenomenon for other sites representing “negative heritage.” In particular, Lynn Meskell notes how negative heritage sites, “a conflicted site that becomes repository of negative memory in the collective imaginary” such as Ground Zero and former Concentration Camps, are often mobilized for positive moral and educational purposes (2002:558). In addition, she argues that there is usually a desire for material or physical evidence to make heritage in real and tangible ways for commemorating these horrific events (Meskell 2002). It is evident with current trends promoting further education on these events that Canada’s own negative heritage may be heading in a similar projection that previous heritage sites like Ground Zero and former Nazi Concentration Camps underwent to educate the public on their own dark history.

     Recently, there has been a development among indigenous communities to restore these schools in the interest of making them available to the public and using them as a means of educating Canadians on the history and significance of residential schools. In particular, indigenous groups within Ontario and Manitoba are looking to convert former residential schools into museums. For example, the Long Plain First Nation group in central Manitoba wants to reclaim the Portage la Prairie Indian Residential School that was open from 1916 to 1975 (Shulman 2015). Chief of the Long Plain First Nation, Dennis Meeches, explains that by converting it into a museum, they can reclaim their history and share the stories of their people (Shulman 2015). This perspective highlights an important aspect of conservation as a means to extend and cement cultural identities and historical narratives overtime through cultural heritage (Meskell 2002). As a result, it is important for us to consider the group’s perspectives and meanings associated with the site in order to protect the authentic interpretation and historical narrative of the site. 

     Similarly, Six Nations community members at the Woodland Cultural Center (WCC) in Brantford, Ontario have a “Save the Evidence Campaign” to restore the Mohawk Institute Indian Residential School which operated between 1834 and 1970 (Vincent 2015). The WCC has similar desires to keep the building open to visitors in order to ensure physical evidence of this historical period is never forgotten, and to provide in-depth and significant historical insight into the Canadian residential school system (Woodland Cultural Center 2015). This is similar to remnants of Germany’s Nazi past being preserved for didactic purposes as an ongoing process of penance and coming to terms with the past (Meskell 2002). Therefore, we need to consider the important educational and emotional value in preserving these buildings as they may provide a more meaningful and lasting impression on society.

     However, not all former residential schools have received the same treatment. Some schools have been reused for other purposes. Nonetheless, there are still some developments at these institutions to acknowledge the history of these sites through alternative commemorative practices. For example, the Assiniboia Indian Residential School in Winnipeg, Manitoba, is now the home to Canadian Centre for Child Protection, an organization that searches for internet predators and missing children (Mitchell 2015). Yet, it still has not lost the opportunity to serve as a physical reminder to educate the public on the building’s history. The director of the TRC’s permanent research centre at the University of Manitoba, Ry Moran, wants to place a commemorative plaque near the site of the residential school to prominently mark it (Mitchell 2015). Therefore, though this residential school may not be accessible for public consumption and extensive education, there is still a need to commemorate and acknowledge the site’s history due the important meanings and emotions associated with it. 

     Other residential schools have been completely destroyed and demolished such as the Brandon Indian Residential School in Brandon, Manitoba. Nevertheless, the work of forensic anthropologist, Katherine Nichols, seeks to accurately document students who died or went missing at the Brandon residential school by investigating the various unmarked graves on the property (Quan 2015). In doing so, Nichols hopes to be able to provide closure for the families who lost children at this institution and to help further document the number of children who died as a result of these schools (Quan 2015). Therefore, though no physical remnant of the building may be left standing; there is still a desire to commemorate these sites in order to leave a lasting marker of their presence. Thus, still providing the opportunity to educate and increase the awareness of the public on the histories and experiences at these sites, and to preserve the memories associated with them.

    In addition, there have been commemorative practices outside the realm of restoring residential schools or commemorating sites. For instance, a monument was designed and placed by David Bohn to honour students who attended residential schools near the Canadian Museum for Human Rights in Winnipeg. The idea for this monument was first suggested by residential school survivor, Nelson James, who requested that the government erect something to recognize the history and experience of residential schools for the public (CBC 2014). Furthermore, Vancouver Island artist, Carey Newman, created a “quilt” made out of objects from Canadian residential schools such as old doors, stained glass and belts used to punish students (CBC 2015). Titled the “Witness Blanket,” this 12m long art piece features 887 objects from 77 communities across Canada, and provides viewers with a “visual representation of reconciliation” (CBC 2015). Reactions have varied from some survivors feeling pain to others feeling uplifted (CBC 2015). Additionally, it provides a representation of a collective experience and memory that does not rely on the preservation of physical space. Currently, it is at the Canadian Museum for Human Rights, and will continue to tour throughout Canada (CBC 2015).

     As we can see, the history and memory of residential schools has been commemorated in a variety of ways. In addition, many indigenous communities still wish to have their own residential school heritage recognized and remembered, and are actively seeking ways to present and commemorate this information. Whether this is through restoring the school itself, or placing a commemorative plaque at a site that lacks any physical remnant of the past, it is evident that it is important to these communities and the general public to preserve this history. As a part of an ongoing reconciliation movement, it is critical that we acknowledge this part of our Canadian heritage despite its negative associations. In this way, we can further educate people on the horrific results of intolerance and disrespect. However, it must be done in collaboration and with the consent of those who were affected by these sites in order to assure its authentic representation.