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With the conclusion of the Truth and Reconciliation Commission,
more Canadians than ever are aware of the ugly history of Canada's
residential schools. Nearly twenty years earlier, UMP published
John Milloy's A National Crime, a groundbreaking history of the
schools that exposed details of the system to thousands of readers.
Using previously unreleased government documents accessed during
his work for the Royal Commission on Aborginal Peoples, A National
Crime was one of the first comprehensive studies of the history of
residential schools, and it remains a powerful indictment of the
racist and colonial policies that inspired and sustained them.A
National Crime convincingly argues that rather than bringing
Indigenous childern into what its planners called ""the circle of
civiziliation"" the schools more often provided an inferior
eduction in an atmosphere of neglect, disease and abuse. As UMP
marks its fifth decade, and Canada struggles towards truth and
reconciliation, it is fitting to reissue A National Crime -one of
our most influential publications and a cornerstone of our
Indigenous studies list-with a new foreword by a scholar in the
vanguard of Indigenous historians in Canada. Mary Jane Logan
McCallum's foreword sets the story of A National Crime in the
context of Indigenous historiography and her own family history,
from the broad level of national Indian policy to its impacton
individual lives lived.
I am going to tell you how we are treated. I am always hungry."" -
Edward B., a student at Onion Lake School (1923)""[I]f I were
appointed by the Dominion Government for the express purpose of
spreading tuberculosis, there is nothing finer in existance that
the average Indian residential school."" - N. Walker, Indian
Affairs Superintendent (1948)For over 100 years, thousands of
Aboriginal children passed through the Canadian residential school
system. Begun in the 1870s, it was intended, in the words of
government officials, to bring these children into the ""circle of
civilization,"" the results, however, were far different. More
often, the schools provided an inferior education in an atmosphere
of neglect, disease, and often abuse. Using previously unreleased
government documents, historian John S. Milloy provides a full
picture of the history and reality of the residential school
system. He begins by tracing the ideological roots of the system,
and follows the paper trail of internal memoranda, reports from
field inspectors, and letters of complaint. In the early decades,
the system grew without planning or restraint. Despite numerous
critical commissions and reports, it persisted into the 1970s, when
it transformed itself into a social welfare system without
improving conditions for its thousands of wards. A National Crime
shows that the residential system was chronically underfunded and
often mismanaged, and documents in detail and how this affected the
health, education, and well-being of entire generations of
Aboriginal children.
When dealing with Indigenous women's history we are conditioned to
think about women as private-sphere figures, circumscribed by the
home, the reserve, and the community. Moreover, in many ways
Indigenous men and women have been cast in static, pre-modern, and
one-dimensional identities, and their twentieth century experiences
reduced to a singular story of decline and loss. In Indigenous
Women, Work, and History, historian Mary Jane Logan McCallum
rejects both of these long-standing conventions by presenting case
studies of Indigenous domestic servants, hairdressers, community
health representatives, and nurses working in ""modern Native
ways"" between 1940 and 1980. Based on a range of sources,
including the records of the Departments of Indian Affairs and
National Health and Welfare, interviews, and print and audio-visual
media, McCallum shows how state-run education and placement
programs were part of Canada's larger vision of assimilation and
extinguishment of treaty obligations. Conversely, she also shows
how Indigenous women link these same programs to their social and
cultural responsibilities of community building and state
resistance. By placing the history of these modern workers within a
broader historical context of Aboriginal education and health,
federal labour programs, post-war Aboriginal economic and political
developments, and Aboriginal professional organizations, McCallum
challenges us to think about Indigenous women's history in entirely
new ways.
Structures of Indifference examines an Indigenous life and death in
a Canadian city, and what it reveals about the ongoing history of
colonialism. At the heart of this story is a thirty-four-hour
period in September 2008. During that day and half, Brian Sinclair,
a middle-aged, non-Status Anishinaabeg resident of Manitoba's
capital city, arrived in the emergency room of the Health Sciences
Centre, Winnipeg's major downtown hospital, was left untreated and
unattended to, and ultimately died from an easily treatable
infection. His death reflects a particular structure of
indifference born of and maintained by colonialism. McCallum and
Perry present the ways in which Sinclair, once erased and ignored,
came to represent diffuse, yet singular and largely dehumanized
ideas about Indigenous people, modernity, and decline in cities.
This story tells us about ordinary indigeneity in the City of
Winnipeg through Sinclair's experience and restores the complex
humanity denied him in his interactions with Canadian health and
legal systems, both before and afterhis death. Structures of
Indifference completes the story left untold by the inquiry into
Sinclair's death, the 2014 report of which omitted any
consideration of underlying factors, including racism and systemic
discrimination.
When dealing with Indigenous women's history we are conditioned to
think about women as private-sphere figures, circumscribed by the
home, the reserve, and the community. Moreover, in many ways
Indigenous men and women have been cast in static, pre-modern, and
one-dimensional identities, and their twentieth century experiences
reduced to a singular story of decline and loss. In Indigenous
Women, Work, and History, historian Mary Jane Logan McCallum
rejects both of these long-standing conventions by presenting case
studies of Indigenous domestic servants, hairdressers, community
health representatives, and nurses working in "modern Native ways"
between 1940 and 1980. Based on a range of sources, including the
records of the Departments of Indian Affairs and National Health
and Welfare, interviews, and print and audio-visual media, McCallum
shows how state-run education and placement programs were part of
Canada's larger vision of assimilation and extinguishment of treaty
obligations. Conversely, she also shows how Indigenous women link
these same programs to their social and cultural responsibilities
of community building and state resistance. By placing the history
of these modern workers within a broader historical context of
Aboriginal education and health, federal labour programs, post-war
Aboriginal economic and political developments, and Aboriginal
professional organizations, McCallum challenges us to think about
Indigenous women's history in entirely new ways.
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