Patterns of Peacemaking: Volume 13 (International Library of Sociology)
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Although initially both the CEP and IAP appear to fall under distributive remedies, a closer examination reveals that they intersect with recognitive remedies.
As a result, a portion of former students is excluded from the compensation payments and therefore remains unrecognized as legitimate sufferers of the IRS experience. Lastly, many residential schools remain excluded from the IRSSA and although the list of eligible schools is constantly being reevaluated, students who attended these schools are currently ineligible to receive compensation.
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To this end, the voices of survivors have now been transformed into manageable and convenient parcels of the residential school experience. Decolonization and redistributive, recognitive, and representative remedies. Susan Crean criticizes the apology for its lack of transformative distributive, recognitive, and representative potential. If these problems sound familiar today it is because many of them were outlined in the Gathering Strength report, but were never resolved appropriately.
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For Nadine Changfoot , the IRS apology serves as an inadequate remedy for the current political injustices Indigenous people are facing. Henderson and Wakeham , in turn, argue that Canadian government apologies, including the apology, leave unaddressed the issues associated with self-determination, both domestically and internationally.
For example, they refer to the lack of Indigenous control over Indigenous child welfare and education and the exclusion of Indigenous nations from political decision making in an increasingly globalizing world. Thus, an apology or any other type of mechanism of redress that leaves the deeper political injustices intact will be inadequate for challenging the colonial project. James Igloliorte observes the importance of examining representation-related remedies though a redistributive and recognitive lens in the colonial context.
While Aboriginal persons may eventually attain material standards of living commensurate with other Canadians, the full enjoyment of all their human rights, including the right of peoples to self-determination, can only be achieved within the framework of their reconstituted communities and nations, in the context of secure enjoyment of adequate lands and resources p.
Scott Serson , in turn, points out that political injustices associated with colonialism can only be overcome through the redistribution of the stolen lands, treaty processes, and expedition of land claims. In particular, it considered the extent to which the Statement of Reconciliation, along with the Gathering Strength Report, and the Statement of Apology, accompanied by the Indian Residential School Settlement Agreement, could serve as recognitive, redistributive, and representative remedies for colonial injustices.
Although each of these mechanisms of redress approaches the issue of residential schooling from a different angle, none of them alone constitute an adequate means to challenge the policies that led to the establishment of IRS. At best, they serve as affirmative remedies.
At worst, they entrench colonialism and situate the residential school system as an isolated injustice, an exception, in an otherwise healthy relationship between Indigenous peoples and the settler-colonial state.
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In doing so, they tend only to reaffirm the identity of former students as victims and to solidify their status as survivors. This does not, however, empower Indigenous peoples socio-economically, politically, or culturally.
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Instead, these remedies appear to contextualize IRS injustices within a single policy of assimilation, thus denying colonial ideologies that gave rise to multiple injustices, one of which is the residential school system. Because transformative representation serves as a medium through which socio-economic and cultural injustices may be resolved, withholding transformative representation from Indigenous nations allows the Canadian government to effectively preclude the debates about transformative redistribution and recognition in a globalizing world.
Developing an effective remedy against colonial injustices would require the Canadian government to recognize, fully acknowledge, and commit to eradicate colonialism, legacies of which continue to produce profound negative impacts on the lives of Indigenous people. I hope to have demonstrated the extent to which current mechanisms of reconciliation and redress fail to serve as adequate responses to the Indian residential school experience.
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This paper has the potential to contribute to debates around decolonization and could provide the impetus for building and strengthening relationships between Indigenous and non-Indigenous peoples and governments. I propose that gaining a deeper insight of the importance and necessity of recognition, redistribution, and representation may lead to policy changes and subsequently to a shift in the institutional arrangement in Canada.
In addition, the ADRP did not compensate former students for the general residential school experience. Nevertheless, the children suffered the abuse and neglect comparable to those in IRS see, for example, King, Konstantin Petoukhov is a Ph.
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For his doctoral research, he plans to examine the extent of self-determination of Indigenous peoples in Canada and Australia by considering socio-cultural, political, and economic institutions. I also acknowledge the advice and suggestions made by the students of SOC Winter , University of Manitoba when I first presented this paper. I also thank the editors and anonymous reviewers for their hard work and invaluable feedback. Accessed March 3, Peace, Power, and Righteousness: Indigenous Pathways of Action and Freedom.
University of Toronto Press. Assembly of First Nations. Royal Commission on Aboriginal Peoples in 10 Years: Bonner, Michelle and M. Reparation, Responsibility, and Reframing in Canada and Argentina. From Truth to Reconciliation.
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Claes, Rhonda and Deborah Clifton. Needs and Expectations for Redress of Victims of Abuse. Law Commission of Canada.
The Individual in the International Legal System. As a consequence, "successfully ending the divisions that lead to war, healing the social wounds created by war, and creating a society where the differences among social groups are resolved through compromise rather than violent conflict requires that conflict resolution and consensus building shape all interactions among citizens and between citizens and the state. Sovereignty at the Paris Peace Conference of This infrastructure can be mounted on the roof of houses and office for domestic power generation. As a response to the lawsuits, the governments issued the Statement of Reconciliation in and a Statement of Apology in Skills for Dialogue, Peacemaking, and Reconciliation Having considered the recognitive potential of the SoR, the question now becomes, can Gathering Strength , which contains sections on Indigenous economic and political development, promote redistribution and representation?
Self-Determination and the Mohawks of Kahnawake. Corntassel, Jeff, Chaw-win-is, and T'lakwadzi. Department of Indian Affairs and Northern Development. Taking Back our Spirits. University of Manitoba Press. Redistribution, Recognition and Participation. A political-philosophical exchange , edited by N.
From Redistribution to Recognition to Representation. Henderson, James and P. Aboriginal Peoples and the Culture of Redress in Canada. Indian and Northern Affairs Canada. Create Space for Peace: Woodrow Wilson, Revolutionary Germany, and Peacemaking, Peacemaking Strategies in Cyprus: In Search of Lasting Peace The Benefits of Peace: Ending Cycles of Violence II: Toward a Peacemakers Academy: Waskow - Paperback Israeli Peacemaking Since Peacekeeping, Peacemaking and Peace-Enforcement: Snow - Paperback This item is currently out of stock.
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