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“There’s more here than meets the eye” is often quoted when the circumstances around a particular issue are not so clear. This is the case with the announcements in May 2021 of the “discovery” of 215 bodies in unmarked graves at the Kamloops Indian Residential School in Kamloops, B.C., on the land of the Tk'emlúps te Secwépemc First Nation. Much has been said by people of various First Nations, governmental and religious leaders, various media, and Canadians in general. In reference to the graves at Kamloops, there is more that we don’t know about the deaths and burials of the Indigenous students than what we do know. Ground-penetrating radar, it has been said, has not necessarily identified 215 bodies, but only the possibility of some bodies in the grounds of the former Residential School. In fact, there was no “discovery” in 2021, but some confirmation of what had already been reported by the Truth and Reconciliation Commission in its final report in 2015.
Many are offering opinions, many are offering perspectives, and many are offering demands in light of the “discovery”. But we need facts. Retired Senator Murray Sinclair, who for a time chaired the Truth and Reconciliation Commission (TRC), established to deal specifically with the problems caused by the Residential Schools, has called for calm and time. An investigation needs to be made, to try to discover how many children died and how they were buried. What were the causes of death if not the same as those in the mainline population: influenza, tuberculosis and other diseases affecting many in both the Indigenous and the non-Indigenous population of Canada. This investigation will necessarily be led by Indigenous people for Indigenous people, as well as for all the people of Canada. It will only be properly carried out with excavation of what are thought to be graves.
In the weeks that followed the “discovery”, many expressed shock and sadness at the news. During the hearings of the TRC, it was made known that many grave sites exist at various locations that once were Residential Schools. Each announcement of the location of more graves reopens the wounds that remain because of these schools and the healing that eludes First Nations, Métis and Inuit peoples. Questions need to be answered, such as, whose bodies are in the graves, how many are connected to Residential Schools, and where are the records of these burials.
The recent discoveries bring back many memories of the unhealed wounds caused by the physical, emotional and sexual abuse suffered by some of the children in these schools, along with the anxiety of separation from their families at such a young age. These wounds have had multi-generational impacts, we have been told, on many Indigenous people and their communities. The shock and sadness echoes anew and Canadians are reminded, once again, that we have much work to do to achieve reconciliation with, and justice for, the Indigenous peoples in Canada. Many questions have been raised in connection to these graves in particular, with people wondering what was the Church’s role in the schools, why the Church has not apologized for its role, and what will the Church do now to further the work of reconciliation and justice.
Early Encounters Gone Wrong in the Indian Residential Schools
Relations between Catholic missionaries, including nuns and priests, and the Indigenous peoples of Canada were often mutually helpful and respectful. In the earliest years of encounter, the residents of Turtle Island taught the Europeans much that allowed them to survive the varying climates in Canada, live off the land, and cross the continent we now know as North America. In turn, missionaries established churches, schools, and hospitals, offering new spirituality, new learning and new medicines to the original peoples of this land. Learning the native languages and way of life of the peoples of the land allowed the missionaries to inculturate the Christian message, offering prayers and hymns, the Bible and the Catechism in some of those languages, in a respectful way that opened up the possibility for the Indigenous people to come to know Jesus and his way of life, while the missionaries continued to learn from them.
Some of that changed when the Government of Canada implemented the Indian Residential Schools in the late 19th century. These schools were founded on the belief of the Government and many other Canadians of the time that the Indigenous cultures and languages would need to be assumed into European ways and culture. Canada was seen as a British country, and all Canadians would adapt to that culture. It was to begin in the schools where the children would learn British and Canadian ways. This would prepare them, it was believed, for life in Canada and full membership in the British Empire and to live in the new industrial age coming to the fore in Canada. The same expectations underpinned education and inculturation in the Province of Quebec at the same time. However, education in the Residential Schools remained, at the time, a free choice of parents.
By 1920, there was a shift in thinking to the point that all Indigenous children had to be part of the British Canadian school system. It came about that the children would be separated from their families in order to make this a reality. They would be forced to “leave behind” their own learning, culture and language, and adopt new languages and ways of thinking … the European way. In those schools entrusted by the Government to members of the Catholic Church, priests and Religious personnel became complicit in the plan of assimilation of the Indigenous peoples.
Chief Phil Fontaine, former National Chief of the Assembly of First Nations, in an address to Pope Benedict XVI at the Vatican in April 2009, succinctly summarized the complicity of some in the Church in this way: “The Catholic Church entities thus became part of a tragic plan of assimilation that was not only doomed to fail but destined to leave a disastrous legacy in its wake. Many children died in these schools, alone, confused and bereft. Countless others were physically, emotionally and sexually abused. The fabric of family life for thousands of our people, young and old, was shattered” (https://www.straight.com/blogra/phil-fontaines-statement-pope-residential-schools-apology). The deaths spoken of by Chief Fontaine were caused by the same sicknesses afflicting other Canadian children and, indeed, many of the Indigenous children across the land.
Apologies by Church Leaders
In that historic meeting with Pope Benedict were representatives of Indigenous peoples and of the Church in Canada. While the Pope did not use the word “apology”, it was reported that he spoke from the heart without prepared notes, and that he was very aware of the situation in Canada. Chief Fontaine himself said, in an interview with CBC News, “he hoped that the expression of regret would ‘close the book’ on the issue of apologies for residential school survivors”. He went on to say, “The fact that the word ‘apology’ was not used does not diminish this moment in any way. … The experience gives me great comfort.” (https://www.cbc.ca/news/world/pope-expresses-sorrow-for-abuse-at-residential-schools-1.778019).
Many apologies for sins and crimes committed by people of the Church throughout the world are the responsibility of the local bishop or Religious superior. And that is why, going back 30 years to 1991, apologies have been offered in Canada by individual bishops and superiors of Religious communities as well as by representatives of all the bishops of Canada. The Residential Schools were operated in approximately 16 of the 61 dioceses that existed then, staffed by about 36 Religious communities of the 100 that were working in Canada at that time.
One of the earliest apologies for the mistreatment of children in Residential Schools was given by the missionary order of the Oblates of Mary Immaculate, who are among the most numerous and long-serving missionaries in the country, up to this day. Many came to this country and gave their whole lives to spreading the Gospel. It is unfortunate that some also ran Residential Schools, including the one at Kamloops. “We apologize for the part we played in the cultural, ethnic, linguistic and religious imperialism that was part of the mentality with which the peoples of Europe first met the Aboriginal peoples and which consistently has lurked behind the way the Native peoples of Canada have been treated by civil governments and by the churches” (https://omilacombe.ca/indian-residential-schools-missionary-oblates-mary-immaculate-q/) .
Fr. Raymond de Souza, a regular contributor to the National Post, wrote about these apologies in June 2021. You can find his article, which has further examples of apologies on this question at https://nationalpost.com/opinion/raymond-j-de-souza-it-is-historically-inaccurate-to-suggest-the-catholic-church-hasnt-apologized-for-residential-schools.
We also remember that Pope St. John Paul II went to great lengths when he visited the Indigenous peoples of Canada during his papal visit to our country in 1984. He visited Midland, Ontario, but a visit to Fort Simpson, N.W.T., was cancelled due to bad weather. Instead, the Holy Father landed at the Yellowknife airport where he gave his address to the people of Fort Simpson by radio and television. At Yellowknife, Pope John Paul said: “It is clear from the historical record that over the centuries your peoples have been repeatedly the victims of injustices by newcomers who, in their blindness, often saw your culture as inferior. … Today, I want to proclaim that freedom which is required for a just and equitable measure of self-determination in your own lives as native peoples. In union with the whole Church I proclaim all your rights, and their corresponding duties. And I also condemn physical, cultural, and religious oppression, and all that would in any way deprive you or any group of what rightly belongs to you.” In 1987, John Paul returned to Canada explicitly to visit Fort Simpson, to fulfill his promise to return.
After many requests to hear from the Pope, the wishes of the Indigenous peoples was granted on 1 April 2022. After receiving delegations representing First Nations, Métis and Inuit peoples, Pope Francis gathered them together at the Apostolic Palace to offer his heart-felt and unqualified apology on behalf of the Church for any abuse suffered by them. This was received with great joy, though some say these words must now be backed up with action. As well, the Pope said he would like to accept the invitation from the Indigenous guests to come to Canada, and hinted it would take place near the time of the Feast of Sts. Joachim and Anne, the parents of the Blessed Virgin Mary, the grandparents of Jesus, celebrated 26 July. The full text of Pope Francis’ apology is found on the Vatican website at https://www.vatican.va/content/francesco/en/speeches/2022/april/documents/20220401-popoli-indigeni-canada.html
Furthering Reconciliation and Justice
It doesn’t end with an apology. Many Catholic entities in Canada – dioceses and Religious communities – have contributed much over the years to promote reconciliation and justice, including $29 million in cash and more than $25 million “in-kind” contributions. Across the country, Catholic dioceses – some which never ran Residential Schools – took up a collection that raised $3.7 million. These were initiatives that came out of the TRC, and are in addition to the over $3 billion in reparations paid by the federal government since the 1990s.
The Bishops of Canada announced, in September 2021, the plan for a new campaign to give $30 million dollars to assist efforts for and with Indigenous people for healing, reconciliation, culture and language revitalization, and education. This Indigenous Reconciliation Fund will ensure the funds are directed to projects that have approval of Indigenous people at the local level in the dioceses across the country.
In this area, we see the great benefit of the Indigenous studies program at King’s University College in London, which fosters awareness of the meeting of two cultures, giving students an opportunity to meet and work with Indigenous peoples in the North. Religious communities in the diocese have fostered encounters through such experiences as “the blanket exercise” and have worked toward justice in housing and education. Our local Catholic school boards work with Indigenous leaders to bring awareness to students in our elementary and secondary schools. The Diocese of London, along with other Catholic dioceses in Ontario, is contributing to the erection of a permanent monument in Toronto’s Nathan Phillips Square to honour survivors of Residential Schools. Called the “Restoration of Identity Legacy Project”, it will feature a sculpture of a turtle that measures two metres in the midst of a beautiful reflecting pool and garden, along with an educational centre. These are but some of the ways local Catholics are responding.
Is there more to do? Certainly! The process of healing is multi-generational and life-long. It will require a commitment by all Canadians to restore the damage done to First Nations, Métis and Inuit peoples across our vast land. The Church’s ministry of accompaniment will be important, working alongside Indigenous people to call on our governments to bring to fruition all of the TRC’s “calls to action” expected of governments at all levels. We need to work with them to fulfill long-time promises of clean water, adequate housing, better health care and education in Indigenous communities. We need to root out all forms of racism, and so treat all the peoples of the land of whatever race, creed or colour as our sisters and brothers. We need to be prepared to “go to the margins”, as Pope Francis teaches us again and again, to be present to, to learn from, and to work alongside those most in need, especially victims of racism, discrimination, neglect and abuse. This is a life-time of work, but together with all Canadians, of any faith or of none, we carry on with determination to see justice done for survivors of Residential Schools and their families ... and to make sure such a thing never happens again.
There is more here than meets the eye but, for now, we need to lobby our government to ensure that the money recently released will provide for the promised full investigation of every cemetery at every Residential School. In this way, it is hoped, families finally will be able to learn how their loved ones died and be able to receive their remains for a proper burial at home, where possible, and to establish memorials at these sites as determined by their communities.
Father John Comiskey
Assistant Professor of Church History
King’s University College & St. Peter’s Seminary
London, Ontario
6 April 2022