不要再有定居者的眼泪,不要再有人道主义的惊愕:现在就承认我们种族主义的历史和现在!

Catherine Larocque, Thomas Foth, W. Gifford
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引用次数: 6

摘要

最近“发现”的坎卢普斯寄宿学校215名被谋杀儿童的遗体,以及萨斯喀彻温省马里瓦尔寄宿学校751名被谋杀儿童的遗体,对许多人来说,将加拿大种族灭绝定居者殖民历史的系统性和故意否定带到了今天。我们以两名有欧洲血统的白人殖民者(托马斯和温迪)和一名来自奥奈达民族(Catherine)的非身份土著居民(位于今天的加拿大)的身份写作。我们发现最令人震惊的是在这些“发现”之后的愤怒和流出的白色眼泪;这种愤怒既令人费解又令人反感。这是令人困惑的,因为这些根本不是“发现”。土著人民一直都知道这些屠杀,知道孩子们晚上去田里一去不复返;关于那些从未回到家人身边的尸体;关于孩子们被告知他们的父母再也不想见到他们,并被强行安置在移民家中;孩子们被折磨和骚扰,以“把印第安人从孩子里打出来”;浴室里无数的自杀事件;以及被牧师和神职人员强奸的女孩被迫堕胎和绝育,仅举几例暴行(Berrera, 2021;处于,2013)。几十年来,土著人民一直在尖叫和恳求被听到,被倾听,被相信(Kestler-D 'Amour, 2021)。无数的口述历史和传统的历史记载、报告、宣言等。(联合国原住民权利宣言)、委员会(如加拿大真相与和解委员会)、法庭诉讼等都试图将这些故事带到最前沿,然而,我们问,当时的愤怒在哪里?
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No more settler tears, no more humanitarian consternation: Recognizing our racist history and present NOW!
The recent ‘discoveries’ of the remains of the 215 murdered children at the Kamloops residential school, and the 751 murdered children at the Marieval residential school in Saskatchewan, has, for many, brought to the forefront the systematic and willful negation of Canada’s genocidal settler colonial history that continues today. We write as two white settler colonialists with European descent (Thomas and Wendy) and one non-status Indigenous person from the Oneida Nation (Catherine) in what is today called Canada. What we find most striking is the outrage and outpouring of white tears in the aftermath of these ‘discoveries’; this outrage is both perplexing and offensive. It is perplexing as these are not ‘discoveries’ at all. Indigenous people have always known about these massacres, about the children who would go out to the field at night and never return; about the bodies that were never returned to their families; about the children who were told their parents never wanted to see them again and were forcibly placed into settlers’ homes; children who were tortured and molested to ‘beat the Indian out of the child’; the countless suicides in bathrooms; and the forced abortions and sterilizations of girls who were raped by priests and clergy, to name only a few of the atrocities (Berrera, 2021; Mosby, 2013). Indigenous people have been screaming and pleading for decades to be heard, to be listened to, and to be believed (Kestler-D’Amour, 2021). Countless oral histories and traditional historical accounts, reports, declarations r(e.g., United Nations Declaration on the Rights of Indigenous Peoples), commissions (e.g., Truth and Reconciliation Commission of Canada), court battles, etc. have sought to bring these stories to the forefront and yet, we ask, where was the outrage then?
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