#aboriginal issues

Do people (leftists) in America and many other places/ countries realize that you are settlers in a land that is not yours, you took by killing nearly the entire Aboriginal peoples, creating apartheid to indigenous communities, and giving them no control over land. Yet they have the audacity to call someone else "settlers" when the "settlers" in question have more history in the land than you do here.

Can you shut up PLEASE and realize you are literally the pot calling the kettle black, you are the invaders in many countries.

Not like you listen, I've said this probably about 100 times now and no one seems to care that a majority of the leftist population lives in colonial countries.

Survivors speak out after more than 160 unmarked graves revealed at former BC residential school

"how someone identifies impacts others" yeah no shit??? That's not new?? White people's identity have had an impact on aboriginal people since 1788 babe!

A gala event opened the Edmonton Indian Residential School on the cool night of October 23rd, 1924. Although students had been arriving at the Methodist-run institution for months, that didn’t stop a flashy ‘grand-opening’ celebration. Their building had “cost more to erect than any other in [the] entire system,” and the Church wanted everyone to know. The public were cordially invited to attend and “a great many Edmonton people” did.

Tours were conducted. The Alberta College band played. A commemorative tablet was unveiled. Dignitaries spoke. The school’s purpose was laid bare.

Charles Stewart, the former premier of Alberta serving as the Liberal government’s Minister of the Interior and Superintendent General of Indian Affairs, explained. The government was unsatisfied “with the case of the Indian people in the Dominion.” It was nothing less than the “white man’s duty” to help them. They needed educating to “be assimilated into the life of the country which necessitated a great change in the red man’s mode of living.”

William Morris Graham, Western Commissioner of Indian Affairs, agreed. “Unless we have schools of this kind, we will never be able to touch the problem of the Indian at all. The Indian that goes to school is better than one who doesn’t go to school.” “[It is hoped] that every Indian boy and girl would have the chance to attend one of these institutions.”

Reverend C.E. Manning, General Secretary of the Methodist Church’s Home Department, had more pointed comments. In his eyes, a life-debt was owed. It was the white man who “[opened] up Canada” and “brought values to the red man which would not have been obtained otherwise.” Through Edmonton, they would have “opportunities of education in the way of free board and teaching […] such as no white child received.” They should be thankful.

Historian John Milroy explains that this position was commonplace among settler-Canadians. To them, “Aboriginal people were… ‘sunk’ in ‘ignorance and superstitious blindness,’ a well of darkness from which they were in need of ‘emancipation.’” Stewart thought so. It was the moral responsibility of every white Canadian to help “elevate the Indian from his condition of savagery [and their] state of ignorance, superstition and helplessness,” he contended.

 Continuing, Milroy argues that the residential school system’s primary foundation was to make an ‘Indian’ fit “for life in a ‘modern’ Canada.” The day’s belief held that if Anglo-Canadian attitudes could be instilled at a young age, these children could “then reach the state of civilized Canadians: one in which their ‘practical knowledge’ and labour would make them ‘useful members of society.’” Of course — as Celia Haig-Brown writes — this all came at the expense of “the habits and feelings of their ancestors, and the acquirements of the language, arts and customs”.