Truth and Reconciliation Commission of Canada: Calls to Action Recently I was made aware of a cultural difference between how we in Western society use the word 'serious', and how it is interpreted and used in some parts of Africa. While we often use the word to distinguish between something light-hearted and something more grave, in Africa the word 'serious' is reserved to differentiate between something that is just talk, and when something is accompanied by an action or consequence (often in financial transactions). For example, we would say that something is a joke, and not to be so serious. They would use the word to say we're not just talking something, but rather that they are serious (meaning something concrete is happening, for sure). This small cultural and linguistic difference struck me as interesting, especially as Western politicians speaking in Africa were unaware of the distinction. A young reporter asked Senator John Kerry, after his speech, if his intentions were really in fact serious or not? Kerry, an overly serious and grave person, dismissed the question and didn't really understand the context of it. The reporter was really asking, all these things you are saying, for your involvement and commitment to African affairs, are they serious? Do they carry actual economic sanctions, military backing, etc, or are they simply words? The readings this week brought this distinction back to the forefront of my thoughts, as I really had to consider whether these documents, commissions and recommendations from the Canadian government were in fact serious, that they accompanied real action, or were they simply words spoken in a grave tone. Beginning with the Truth and Reconciliation Commission of Canada's Call to Action, I found the language and aim of the document quite positive and forward moving for Indigenous affairs. The commission identifies a lot of key factors, moving beyond simple economic reparations, that need to be changed in Canadian culture, society and politics; such as increased funding towards Indigenous language programs, matching the educational rights and funding of all Indigenous and First Nations Canadians whether they are on reserves or not, and developing a curricula that is focused on Indigenous and First Nations issues, history and values. Now, these are definitely positive steps, and the Call to Action document is quite exhaustive and thorough. Some parts however, are listed as goals, but really are complex issues that require more than simple identification, and these relate to the deep rooted, systemic problems Canada has created for our First Nations, Metis and Inuit citizens. For example; under the Education section, it states: 10. We call on the federal government to draft new Aboriginal education legislation with the full participation and informed consent of Aboriginal peoples. The new legislation would include a commitment to sufficient funding and would incorporate the following principles: i. Providing sufficient funding to close identified educational achievement gaps within one generation. ii. Improving education attainment levels and success rates. [...] Both parts of this i. and ii. are important and should be focused on, but that wording, and what it requires is so vague and inconsequential compared to the actual nuances of the issues. "Improving education attainment levels and success rates." How is that done? How much funding is needed? How much money, if thrown at the issue, will it take? How much improvement is needed to be deemed acceptable? And most importantly, how do we improve those levels, is it through tutoring, longer school hours, more strict attendance policies, more teachers, smaller classes, better technology, more schools? Having the wording be vague is appropriate on some levels, as it allows for the spirit of the recommendations to be explored and developed on a case by case basis. However, it also leaves the possibility for ambiguity and a lack of accountability in the end. If some effort is put forward, and things improve slightly, then is that a success? I believe the criteria for a lot of these issues needs to be more rigorous and developed. The measures put forward to combat these inequalities, especially in education, need to be serious and not simply lip service. Perhaps then, beyond the specific calls to action within this report, the most important issue would be to have a call to action for Canadians, within government and citizens as well, to put First Nations, Metis and Inuit concerns on par, and equal to all other concerns and place priority on resolving these issues above others. That perhaps would be the best indication of how serious the Government of Canada and it's people are about Indigenous rights and affairs. Part of that stems from the effort being put into education and acknowledging the crimes of the past. The section on Education for Reconciliation is therefore one of the key sections where the ultimate success of this report and call to action rests upon. By teaching, exposing and increasing the importance of Indigenous history, residential schooling and current First Nations issues, we change the cultural and political landscape of future Canadians, ensuring these topics get the attention they deserve. First Nations, Metis and Inuit Education Policy Framework What I found most interesting and compelling about this document was not simply the efforts, focus and aims education framework, but how it compares and contrasts with the TRC: Calls to Action report, especially noting the language and issues as they span an 8 year gap. What you find is that the same issues and concerns are being identified: drop out and retention, curriculum development, language protection, Indigenous values/history/culture being taught, access to education, etc. However this policy framework does have more concrete and specific goals and expectations, and lists much more defined paths for success. While I found the entire approach to be quite comprehensive, and the goals admirable, I wonder how effective it was, considering that 8 years later, the TRC releases its Calls to Action, which doesn't list anywhere to continue with the programs of success they have in place. How effective were these policy changes? And perhaps, the most crucial element for me is wondering, when will these policy changes be implemented into the actual curriculum, some of the documents being even before this policy framework came out? In order for a lot more effective change, these topics need to be included in the curriculum itself for all students in Ontario, thereby guaranteeing that they are given priority and included actively by teachers. I believe that any initiatives towards further education that is not in the curriculum has the added obstacle of potentially being given less priority by teachers and school boards. What now amounts to locally developed courses or programs needs to be taken out of the dark, and put into the spotlight of curriculum design and education reform. Knockwood Chapter 10: Reactions to the Apology This Chapter of Knockwood is a response to the official government apology issued by Stephen Harper in 2008, on behalf of the Canadian Government for its role in residential schools. What emerges from her reaction, and what she observes, is a mixed, complex portrait on the divided and unsure nature of how First Nations people felt about the apology, what they expected and what they needed. This comes to the crux of this issue for me, beyond even the specifics of First Nations, Metis and Inuit in Canada, (and I know I've talked about this issue soo many times, and gone on and on ad nauseam) and that is what is required to move on from a tragic or traumatic event, how the survivors or victims interact with the perpetrators in the future, what responsibility/guilt is there, what is enough, what is fair, and what needs to happen to move on. This issue is so complex because it is a massive, widespread sweeping program that affected soo many lives, but it affected them all individually in different ways. So each and every person involved, each Indigenous person, their family, their community, will have different needs and wants moving through this. And also, everyone else involved, people who are involved as Canadians
Knockwood identifies this very issue, the mixed response from her community hearing the apology, the inability to communicate afterwards, seeing the way the apology actually seeded uncertainty and confusion. Before the apology there was more unity because the communities had their collective anger and disappointment. But now, afterwards, it splintered them, some felt relieved, some happy, some were still furious, some felt it was insulting or just lip service. They were no longer all on the same page, because each and every person needed something unique, and Stephen Harper seemed to be giving a very bland, general apology. I believe, as an outsider looking at this issue, I would have wanted Stephen Harper to have gone all the way on his apology, to take responsibility not just for being involved, but for the governments direct role, and how unforgivable those policies were and are. It seems more that the government is concerned with absolving guilt rather than doing what would be best for the relationship with Indigenous peoples in Canada. What I learned from Knockwood and her insights is that the real failure and disappointment of the government apology, albeit it being a step forwards at least, is that there was no real identification of what Indigenous people's really needed to move forwards, and if there was, it was not followed through. She mentions how Stephen Harper only addressed the Speaker of the House, how the 5 First Nations leaders present were not given a chance to respond, comment or be heard at all, these are both huge elements that could have been used to move towards reconciliation, towards real discussion and interaction, not simply relegating them as observers, with no power to influence their own fate. This is the recurring theme, the lack of power, ability, self determination given to First Nations, Metis and Inuit people. We identify their problems, we hypothesize solutions, steps to take, but real power, real change, is not given to them in the magnitude it needs to be. Coming back to my initial thoughts, this is just talk, it's speaking and acting without being "serious" in that all too crucial sense, serious in that our actions will back up, support and prove our words. There is slow progress, commission after commission, study after study, but why is it moving so slowly? Why are there still misconceptions by the average Canadians, stereotypes about the "lazy, drunk Indian", why are funds being mismanaged, why do we allow former Prime Ministers during their tenure to say things like "Missing Indigenous Women are not a priority?". How do we let these outrages continue, in the background, without speaking out and acting out against them? That comes down to the social/cultural shift that is still waiting to happen. This slow boil that continues below the surface, where everyone in Canada needs to become engaged, needs to care, and needs to decide to make First Nations, Metis and Inuit people a prioritized and valued part of Canada. Maybe our generation of new teachers is the exact thing Canada is waiting for, to undue and repair the damage of residential schools and hundreds of years of propaganda against Indigenous peoples. Maybe as these new programs are implemented, as students are given a clear and open view of Canadian history, we'll see a new Canadian identity emerge, one that values all of it's members, and is willing to take a firm stance on their behalf. That responsibility is on our shoulders now, definitely some food for thought and a serious conversation all potential teachers should be having.
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Well, it has been a while since there was a reading or movie which left me smiling and feeling good about becoming a teacher. While we haven't left the themes of Indigenous education, life and society, at least this weeks novel, The Absolute True Diary of a Part-Time Indian by Sherman Alexie brought some joy and laughs into my life. Now, don't be deceived, it's also a heartrending story, learning the situation of Spokane and countless other Indian people's, the realities of reservation life and how so many will never escape the cycle of poverty, violence and substance abuse. Those realities are there with all their blemishes, warts, vomit, boners and pimples. Nothing is held back, and that's what makes Alexie's novel so brilliant and captivating.
It contains the guilt, history and racism that plagues both the United States and Canada. The main character, modeled after Sherman Alexies own youth and experiences, suffers from all the plights of a normal adolescent growing up, crushes, masturbation, poverty, feeling isolated, but magnified 100 fold by his health problems from birth, his impoverished lifestyle, the reserve he lives on, his parents and families addiction problems, the stigma of being a smart, ambitious member of the tribe, and thousands of other influences. His will, his drive, and his honesty are inspiring. The adversity, hardship and cruelty life deals Arnold are more than most of us could bear. But life has also blessed Arnold in other ways, it blessed him with good (and flawed) friends, a family who supports and loves him unconditionally, an appreciation for life, a will to live and a drive to improve himself, and even a sense of justice and beauty. Life has made Arnold Savage strong enough and brave enough to face all those obstacles, and fall and stumble, but ultimately keep moving forwards. Now, there is something I will say that some people might find surprising. I did love the book. I did enjoy it thoroughly. But it was also not something new to me. What I mean is the writing style, the way it's presented, was not something that surprised or even really impressed me. I'm not saying this as a negative aspect, more as a positive one in fact. In truth this book reminded me A LOT of my favorite American author of all time, Kurt Vonnegut, who I believe pioneered this kind of bizarre, brutally honest, quick witted style that carries us through the novel so effortlessly. It's also the exact same style with the small cartoons and illustrations sprinkled throughout the novel. Again, I don't mean this as a negative detraction, just as an observation, and hey, the more Kurt Vonnegut inspired work out there, the better! If anything, using that style and tone made this novel into something unique. It is a story that Kurt Vonnegut, if he was here, could never tell himself, because it needed to be an honest account. Writers, at least the good one's, write about things they know, and Sherman Alexie knows the hardships of being a Native American in the United States. He knows the pain and suffering from growing up on reserves, from being a second class/third class citizen, he knows the shame and embarrassment that haunts people. Vonnegut wrote about the war, he wrote about being old and white and American, because that's what he knew. This is the new voice that needs to be heard now, and more and more, we need to get these varied voices out there. To expose youth and young adults to material which challenges them, opens their minds, exposes their preconceptions and bias'. Vonnegut for me was someone who revolutionized what a novel could be, he changed the role of storyteller from someone imparting information to someone opening a hole in their chest, and putting the contents on a page and letting you walk through it all with him. So in the end, this story was not just a challenge in life for one person, it is a challenge for us all to get out of our comfort zones, to shake off the preconceived notions of what we should be doing. Whether its being stuck on a reserve, or being a privileged person making fun of Native Americans, either way, we need to stop being assholes and dicks to each other (sorry, but I'm using language that Alexie would appreciate), because that's the bottom line now. We're educated enough to know what is fair. We are educated enough to know how people should be treated, what they should have, that hope is something Universal, and it's not just for white people or rich people. So let's stop letting the world continue that way. Let's stop being jerks and building invisible walls that separate Indigenous or poor people from the middle class. Let's stop filling our schools with stories about how great our European forefathers were, and tell stories about real people struggling today. About those trying to undo the wrongs of the past, which we ever so conveniently hide and mask. I will definitely be using this novel if I can as a teacher, and I encourage anyone who hasn't read it to try. Knockwood:
Reading Knockwood's Chapter 2, I can't help but feel completely drained, agitated and uncomfortable. I know that these topics, Residential Schools and the effects of Canadian Government policy and Catholic Church intervention, are horrific, and that learning about them won't be something enjoyable or nice, but still, I feel stretched thin, and the more I read, the more I feel myself screaming out for release or distraction. So I read a page or two, and stop. I let certain emotions and thoughts take hold of me for a moment, feel the tension rise up in my chest, and then I exhale loudly, deliberately, slowly, and take my mind somewhere else. It's too heavy. It's been too much exposure, too much pain to soak in these past two months. I've tried to expose myself to the realities of the past, to educate myself, become aware of the people and their suffering who went through this terrifying experience, but at the same time, it's slowly but surely worn me down. I don't mean this to sound like a criticism of the material or of our duty to educate ourselves. What I mean is that, throughout this teacher education program, we've mostly been on this 'empowering teaching high', where we've been learning new techniques, styles and methods of becoming better teachers. And I know a lot of that is hyped up, and the reality of teaching isn't always so rosy. We're also faced in the Urban Education program with a lot of harsh realities. Poverty, hunger, domestic issues, and everything else that factors into the daily realities of intercity kids. It's a lot to take in, but at least in that sense, we are arming ourselves to try and help them, to be aware of their situations and find ways to help them succeed in life. This however, is different. Perhaps its the guilt and shame that accompanies reading these kinds of personal accounts. Perhaps its the knowledge that there is so much still wrong with the system, and we are not addressing those needs. Or maybe even more discouraging to me, is that there are a lot of Canadians who either don't know about these events, or would rather remain ignorant, and actively dismiss them. Stereotypes, racial comments and ignorance abound in our supposedly 'enlightened' and 'egalitarian' society. I would like to say that I'm no stranger to reading sensitive material and controversial historical events. Through my undergraduate degree, I focused on Holocaust studies, and being confronted with those realities was shocking and harrowing, however, in that case, there was a sense of evil that allowed one to grapple with what happened. It was so brutal, so calculated, so despicable, that you could identify it, condemn it, and carry on knowing that people were doing everything they could to atone for those sins, and to make sure they never happened again. It didn't make any of it acceptable, but it made it comprehensible. This time however, there is too much denial, too much misinformation, and too much indifference. That is probably what I am having the hardest time dealing with. One of the moments which struck me the most from the Walking With Oour Sisters event I attended, was how similar the vamps were to the official coat of arms and shields on our provincial flags. It saddened me to think that our flags don't even represent the First Nations people who's land we live on, yet we treat our symbols and icons with such reverence and respect. I thought it would be such a good idea to change the Ontario flag to reflect our Indigenous and First Nations communities and replace elements of the flag which although proud for some people, have such negative connotations for so many others. The real underlying sickness in this Knockwood's story is not the horrific details, like the prison garb, the priests and sisters eating lavish meals while the children subsided on rotten potatoes, or even the beatings and physical trauma. The real sickness is that underneath all that is the sense of superiority, of intelligence and righteousness that pervades the 'Western Christian' mentality. The idea that they knew best, that they would save the souls of these children, and tear them away from savagery and barbarism. What scares me more is how much of that sentiment persists. How much of that outmoded, ignorant “We know better” attitude continues without people even knowing. I'm sure a lot of the people involved in residential schools really wanted to do good, and believed in their religious doctrines, but seeing them degrade to forcing a child to eat salted food until he throws up repeatedly, or beating other children to instill fear and order, those are unforgivable abuses of power. The only way I can read these stories and memoirs and feel something constructive, something positive, something to take away, is to acknowledge the spirit and resilience of those children. Even now, as some write and reflect years later, they look back upon their experiences as things to move on from, not to dwell in anger and frustration in. Even considering how horrific their childhoods became, there isn't an overpowering sense of revenge or retribution. They are saddened and confused why this needed to happen, but not poisoned by the events themselves. Even while their culture, language and identity was striped from them, their resilience and strength is remarkable. I felt that same power and energy from the women in the Walking With Our Sisters experience. Battiste: The reading from Battiste was the perfect companion piece to Knockwood's chapter, as it related issues in Indigenous relations, history and treatment to the state of education and popular perception within Canada at present. There was A LOT of information to digest, but a lot of it was incredibly insightful, illustrating the weaknesses and pitfalls of our current modern curriculum and mindset, which pervades and influences all aspects of our lives. One of the key ideas was education as the central matrix for undoing so much of the damage created by our Eurocentric society to Indigenous societies in Canada. This seems to be an increasingly difficult thing to do however, as Battiste points out, so many different aspects of our society are reflections of our Western mindset. Battiste points to the values we espouse in education, this meritocracy we uphold as the gold standard, and the consumerist world we later enter into, as crucial problems that Indigenous based education must combat. While I agree with the need for educational reform at the most basic and fundamental levels, addressing the very purpose and drive for education and knowledge, I wonder how do we change the bias that exists in our society and culture at large? This goes beyond simply negative stereotypes and challenges facing First Nations people, what I am talking about is the god like status our society has given to reason and logic. Those are, despite how our education system molds us, contrary principles to many of the teachings we should be encouraging. This can be thought of in terms of what kind of life is better? A holistic one, centered and based around community and relationships, or one driven by success, productivity and maximizing our potential? Those two shouldn't be mutualy exclusive choices, however our society has made them out to be. In order to “succeed” most people think it right, and often commendable, to sacrifice other valuable parts of our lives. Right now our lives are driven by desires, personal goals and vanity. And our culture places those on pedestals. Celebrity lifestyles, branding and social perception are the most valued commodities in today's world. How can we expect our education system to enact real change, to move beyond superficial goals, when the world we live in doesn't demand the same reform? A n enlightening point Battiste made which summarizes all of this was: “The assumptions are no longer formally acknowledged but still influence contemporary policies and modern variants.” and “[...] education theory has to confront the line between truth and propaganda.” For me, these identify the need for a real paradigm shift, in our approach to Indigenous peoples and relations, as well as societal values. I love books like Wade Davis' “The Wayfinders” which highlight and exemplify the knowledge and wisdom Indigenous cultures around the world can teach us, and how so called “primitive cultures” can be so far advanced morally and ethically over our Western lifestyle. Coupled with books like “Voltaire's Bastards” exposing the cult of reason we live in, it feels like there is soo much around us to change and tear down. I guess the entire thing falls into a kind of catch-22 however; do we start by changing the education and how we teach? Or does society and our values need to change first, so that our teachings can follow them? Ayers Chapter 4: Building bridges This was the most interesting chapter in Ayers so far (which just means it was really REALLY good). While like most points in Ayers graphic novel, it seems like very happy-go-lucky, optimistic, new age advice, however this time, I felt Ayers was moving more towards concrete examples of how to improve teaching. While the example of the class collaborating to build the turtles ramp is a wonderful example and metaphor for the entire process, I was much more interested in his sons quest for meaning as he entered adulthood. I'm not afraid to admit that I am not religious in any way, and often have great difficulty seeing the benefits in organized religions. While I believe religious ideas can be beneficial for people, I've always fought against organized religion and its need to assert power and dominance. However, I believe that what our secular society is missing more than anything, is meaningful ceremonies and rituals which bring a sense of community, importance and sanctity to events and life. I thought this idea of developing your own rite of passage was really ingenious and how beneficial and educational it would be. This should also be incorporated at a smaller level into the daily routine of education. From what I can tell, there seems to have been a move away from large group activities, celebrations or ceremonies at schools, and often the focus is solely on academics and some sporting events. I believe that similar to this coming of age quest, if students participated in more rituals that involved them, made their experiences important and created a sense of belonging, they would value education, school and learning a lot more. It's no secret that people who are engaged with a sense of purpose, accompanied with a sense of communal responsibility, take greater pride and onus for whatever they are involved in. Creating that sense of belonging and passion is what teaching should be about. Another point I latched onto from Ayers, which wasn't expressly shown in the comic, was that while some bridges need to be built, some may also need to be metaphorically broken down. What I mean is that we have certain predetermined or common ways of thinking, acting, or solving problems. We rely on established norms, finding comfort in repetition or so called “common sense”. However, where real innovation and discovery happens is when we challenge those norms, or simply evolve our way of thinking to something new. In a sense, this is what Ayers suggests we do, break out of the established bridges that link teachers to students, or curriculum to knowledge, and create new ones which develop education in a new, refreshing and productive way. Finally, I'll simply end of on a poem I remember from a memorable experience I had in my undergrad, which aptly enough was called: The Bridge Builder BY WILL ALLEN DROMGOOLE An old man going a lone highway, Came, at the evening cold and gray, To a chasm vast and deep and wide. Through which was flowing a sullen tide The old man crossed in the twilight dim, The sullen stream had no fear for him; But he turned when safe on the other side And built a bridge to span the tide. “Old man,” said a fellow pilgrim near, “You are wasting your strength with building here; Your journey will end with the ending day, You never again will pass this way; You’ve crossed the chasm, deep and wide, Why build this bridge at evening tide?” The builder lifted his old gray head; “Good friend, in the path I have come,” he said, “There followed after me to-day A youth whose feet must pass this way. This chasm that has been as naught to me To that fair-haired youth may a pitfall be; He, too, must cross in the twilight dim; Good friend, I am building this bridge for him!” What I loved about this poem, not only for the obvious reasons of helping others and leaving a lasting legacy rather than simply living for oneself, is that the old man is at the end of his life, about to die. This is poignant because it is often only when it is too late that we reflect on the value of life and what we've accomplished or regretted. This was a reminder to me, even as I was entering University and feeling on top of the world, of the fragility of it all, and how we should act and live in a way which creates a lasting legacy of happiness or love, something that builds towards the future, rather than focusing on arriving at a destination. This reminded me of my grandparents, poor immigrants to Canada, who through hard work and sacrifice provided for their family and flourished. They've never had a vacation, never treated themselves to a meal in a restaurant, because for them, saving and guaranteeing the well being of their family was everything. If we all lived a little more in that world, of caring for others before ourselves, we wouldn't be in the mess we are in today. Alright, I'll stop myself before getting stuck on my soap-box, and leave it at that. Thank you for reading, I knew it was going to hurt, I knew it was going to be emotional and difficult to watch. I had braced myself beforehand, tried to wait until I was in a state where I thought I could watch the film and soak it in and not get too involved. I don't think 'We were children' is something I'll ever be truly ready to watch, and in a way, that's how it should be. I enjoyed the film, I loved it, but it's the kind of love that makes you cry and hate the world and leaves you wishing you knew what it was you had to do, what tangible action you could take, that would make a difference, that would comfort someone who had suffered those atrocities, instead of feeling helpless. (the film can be watched here: https://www.nfb.ca/m/playlists/5628bc597f1642cc93a1f36a33dc_de0c/playback#playlistcontainer) I guess in that sense I should be grateful that teaching is one of the ways we can change people's perspectives, help fix and repair the damaged educational system for First Nations, Metis and Inuit peoples, and also open the eye's of Canadians to this terrible, shameful part of our countries past. It does make me angry that there are people who still deny the impact and importance of what happened, and treat Indigenous Canadians as second class citizens who just get handouts. I do wish there had been more warning and discussion about the films contents before watching it. I did read the small explanation/bio on the NFB website, but even that didn't prepare me for the graphic and heavy nature of the film. It's a lot to take in, and part of it's power is the way it portrays the events themselves. I had forgotten, but two of my very close friends, one actually being my best friend, were involved in the filming of We Were Children, Jeremy Benning being the cinematographer, and Jason Vieira the B camera/steadycam operator. I was lucky enough to talk to Jeremy about his experience filming the movie and he shared some interesting insights with me. One thing that I did like hearing, was that the two girls who portrayed Lyna Hart were siblings, and both from the same tribe that Lyna was originally from, and that she actually came to visit them and interact during production. One sad thing about that was the younger girl didn't speak the actual language, so trying to have her speak during the film was difficult. It shows how much of the culture and language has been lost because of Residential schools and how those effects are still reverberating throughout communities. Also, one of the locations they filmed at actually was a former residential school, which is both haunting and interesting, and I can only imagine the feelings the crew and cast must have had going through that process within walls where those kinds of events actually took place. Another interesting part was that casting the younger actor who played Glen was really problematic and took a long time. The reason being that there are so few Indigenous children being sought for acting roles that there really wasn't anyone available. That shows you what our society values and that people who look Indigenous aren't even marketable or desirable unless we specifically need a 'Native child'. The young boy who was actually chosen didn't have any prior acting experience, and I think he did a remarkable job portraying such a hard and complex role. I guess one final note will be that I'm also sad to learn that Lyna Hart passed away this year, and as I'm learning about her now, she seems like she was a powerful, amazing woman, and I'm so glad her story and voice are being heard. When the film first opened, it didn't receive the attention it should have, as both CTV and CBC refused to air it, citing it was too heavy and shocking. But now at least it's also available on Netflix and apparently getting a lot of exposure that way. I definitely started out writing this wanting to just scream and yell and swear. A lot of swearing. I know a lot of other people felt that way as well. And I think that's important. We should be outraged, we should be upset and hurt and furious over what happened, how its been hidden and how its still not "a priority" for a lot of Canadians. I don't want to point out the suffering of others, I don't want to make them into a spectacle, to bring back painful memories, but I'm so glad and appreciative for people like Glen Anaquod and Lyna Hart, who's strength and humanity are humbling and awakening for all of us. |
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