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“Truth and Reconciliation: A ‘Dangerous Opportunity’ to Unsettle Ourselves.” In Younging et al. “Half-Truths and Whole Lies: Rhetoric in the ‘Apology’ and the Truth and Reconciliation Commission.” In Younging et al, 219-229. (Ottawa: Law Commission of Canada, 1998), online: Library and Archives Canada Jeff and Cindy Holder. : Government Apologies, Truth Commissions, and Indigenous Self-Determination in Australia, Canada, Guatemala, and Peru.” 35.1 (March 2009): 137-159. “Exploring non-Aboriginal Attitudes towards Reconciliation in Canada: The Beginnings of Targeted Focus Group Research.” 329-339.

“Canada and the Legacy of the Indian Residential Schools: Transitional Justice for Indigenous People in a Non-Transitional Society.” .

“The Politics of Caregiving for Identity: Lessons for Truth and Reconciliation.” Conference paper prepared for 2009 Canadian Political Science Association, May 2009, Ottawa, Ontario. Ottawa: Minister of Public Works and Government Services, 2000. “Dealing with the Legacy of Native Residential School Abuse in Canada: Litigation, ADR, and Restorative Justice.” Volume 52.3 (Summer 2002): 253-300. “Official Apologies and the Quest for Historical Justice.” University of Toronto Munk Centre for International Studies Occasional Paper No.

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Losses of language and culture are mourned; the younger speakers of Anishinabe have limited fluency, while some parents are choosing to raise their children–like the conscientious Dakota, Virgil’s cousin–with limited contact to First Nations’ stories and languages. Through their pursuit of their respective artistic talents–in music and dance–they attempt to overcome the complicated legacies of their childhoods. The novel deals largely with wartime, but the opening chapters are set in a residential school, and Mc Gregor portrays scenes of graphic violence featuring horrifically abusive priests and nuns.

Burns works to draw parallels between these three characters, comparing their struggles to come to terms with a painful past, and gradually revealing the crucial historical connection between Father Mac Avoy and Lydie Jim. At the same time, he is pragmatic about the kinds of political and bureaucratic quagmires facing reserve administrators as they struggle to assist their Nations’ in achieving greater autonomy and self-determination within a web of still-colonial relationships. Highway’s semi-autobiographical novel deals with two northern Manitoba boys snatched away to a residential school where they experience religious indoctrination and sexual abuse that marks them with shame.

The young woman who becomes her tutor, and then her friend, Sylvia Hardy, has had her own share of family difficulties, centering around her small brother’s disappearance years earlier when she was supposed to be supervising him, and her mother’s subsequent rejection of her after her brother was found murdered. Murray’s drama, , which also draws on multiple personal and historical traumas to recount a residential schools story, there seems to be a surfeit here of devastating experiences of loss and trauma. In Drew Hayden Taylor’s first novel for adults, residential school history, debates over how to use reclaimed reserve land, and efforts to regain cultural practices and language are treated along with the author’s characteristic ironic and playful critique of colonial power.

: Aboriginal Peoples and the Culture of Redress in Canada.” . Comparing the two men, Boyden attributes Xavier’s ability to survive, “not unscathed, by any means” to the fact that “he has a grounding in who he is and where he comes from, whereas Elijah is raised in the residential school and that in part feeds into what end up happening to him . Both Xavier and Niska recall events from their childhoods and youth; each was affected by a brief but painful exposure to residential school life. Lydie’s family history includes multiple tragedies and traumas.

“The Logical Next Step: Reconciliation Payments for All Indian Residential School Survivors.” February 2005.