Content Alert
Some of the ᑎᐸᒋᒧᐃᐧᓇᐣ (stories) and artifacts in this module use the harmful language and imagery of eugenics. This includes the forced institutionalization of people with disabilities and people labelled with intellectual disabilities; forced placement of First Nations children in Indian Residential Schools (in effect until 1996) and Training Schools; sexual assault, rape, murder, and theft of First Nations and settler children; forced and coerced sterilization; and mass media advocating for the elimination of First Nations and settler peoples who did not fit white settler colonial ᐊᐦᑭᐃᐧ ᐃᔑᓇᒧᐃᐧᓇᐣ (worldviews).
Harmful words such as insane, lunatic, idiot, moron, retarded, imbecile, or feebleminded are referred to in the module. We request that you not use harmful language in or beyond the classroom except when reading and referring to language used in the materials themselves.
Those who have experienced harm from colonial and eugenic violence may have differing and/or heightened responses to this module, including trauma responses.1(footnote) You may not know in advance what will trigger a trauma response. We strongly recommend you visit the Prepare and Work with Care module beforehand — it is intended to aid learners with engaging with this content. Recognizing the ways settler education has asserted authoritarian and non-consensual power relations within the space of learning, our hope is for all learners to engage with maximum informed ᓇᑯᒧᐃᐧᐣ (consent).2(footnote)
In presenting this challenging subject matter we find disability studies scholar Margaret Price's advice helpful. She says, “please do what you need […] to take care of yourself. You may need to take up a different position, engage in some manual activity—knitters, feel free to take out your work—you may simply need to leave.”3(footnote)
What This Module Strives to Do
In this module you will engage with the personal story of Mona Stonefish, an artist-activist, ᐊᓂᔑᓂᓂᐃᐧ ᑭᑫᑕᒪᐃᐧᓇᐣ ᑲᑲᓇᐁᐧᑕᐠ (Traditional Knowledge Keeper), and Indian Residential School survivor. Her story begins with the love, ᐃᔑᑭᔐᐧᐃᐧᐣ, ᐃᓇᑎᓯᐃᐧᐣ, ᒥᓇ ᑫᑌ ᐃᔑᒋᑫᐃᐧᓇᐣ (language, culture, and traditions) of her family and community. She speaks powerfully about the heinous crimes she experienced at Indian Residential School. She ends by rallying all women to stand together, and for people to hear her voice as the ᑲᐱᒥᐊᓱᐡᑭᑫᑕᒪᑫᐨ ᐅᒪ ᐃᓇᑲᓀᓯᐃᐧᓂᐠ (“backbone of this Nation.”)4(footnote)
This module supports ᓂᑕᑦ ᐊᓂᔑᓂᓂᐊᐧᐠ (First Nations Peoples’) and their settler allies’ and accomplices’ ongoing resistance to colonial human betterment. As part of that resistance, this module centres ᐱᑲᐧᑕᑭᐃᐧ ᑭᑭᓄᒪᑫᐃᐧᐣ (land-based learning), lived experience, and ongoing efforts of ᐱᐢᑲᐱᔭᐣᐠ (biiskabiyang) and ᑭᐁᐧᐡᑲᒪᑲᐣ (resurgence) movements to prioritize ᐊᓂᔑᓂᓂᐊᐧᐠ, ᐃᓄᐃᐟ, ᒥᓇ ᐊᐱᑕᐃᐧᑯᓯᓴᓇᐠ (First Nations, Inuit, and Métis) peoples through ᐃᔑᑭᔐᐧᐃᐧᐣ, ᐃᓇᑎᓯᐃᐧᐣ, ᒥᓇ ᑫᑌ ᐃᔑᒋᑫᐃᐧᓇᐣ (language, culture, and traditions).5(footnote)
There are key threads of understanding that weave through this module.6(footnote) We have purposefully centred experiential or cultural knowledges that celebrate difference as primary to all life. These act as a counterpoint to the circulation of dominant eugenic knowledges and discourses that seek to narrow and reduce difference. Such counternarratives disrupt and intervene in dominant narratives by telling ᑎᐸᒋᒧᐃᐧᓇᐣ (stories) that offer other possible ways of being. This allows us to imagine and build a more just future.7(footnote)
This module counters the unrecognised occupation of First Nations land by settlers. You will be asked to consider the role of institutions in perpetuating, accelerating, and disseminating doctrines of white settler supremacy. The module shows the relationship between and among colonialism, eugenics, and euthenics in Ontario in its targeting of ᐊᓂᔑᓇᐯᐠ (Nishnaabeg) and Onkwehón:we ᓂᑕᐠ ᐊᐃᐧᔭᐠ (Original people). It also centres the relationship between white settlers and the ᐊᓂᔑᓇᐯᐠ (Nishnaabeg) carefully and specifically because these relations most directly relate to the life experiences reflected here. The ᑎᐸᒋᒧᐃᐧᓇᐣ (stories) told in this module give one local and grounded example of the larger harm done to ᐊᓂᔑᓂᓂᐊᐧᐠ, ᐃᓄᐃᐟ, ᒥᓇ ᐊᐱᑕᐃᐧᑯᓯᓴᓇᐠ (First Nations, Inuit, and Métis) across ᒥᑭᓇᐠ ᒥᓂᑎᐠ (Turtle Island) and the colonized or formerly colonized world.8(footnote)
We widen the story of lived experience so learners will better understand some of ways that agents of colonial and eugenic “human race betterment” have used—and continue to use—different institutions, ideas, and practices in attempts to marginalize, erase, and annihilate ᓂᑕᑦ ᐊᓂᔑᓂᓂᐊᐧᐠ (First Nations peoples). Such efforts include Indian Residential Schools and other educational spaces (such as museums, universities, colleges, training schools, and asylums), social welfare systems, Children’s Aid Societies, the 60s scoop (a name that erases the violence of the practice), healthcare organizations, and sterilization.
You may encounter ᐊᐦᑭᐃᐧ ᐃᔑᓇᒧᐃᐧᓇᐣ (worldviews) with which you are not familiar:
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ᓂᑕᐠ ᐊᐃᐧᔭᐠ (Original People’s) understandings of every human life as full and whole compared with settler eugenic understandings of some human lives as damaged or not desirable or lesser-than;9(footnote)
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Philosophies of ᐊᓂᔑᓇᐯᐠ (Nishnaabeg) that stress the value and aliveness of everything, including the air, water, and land, and that prioritize ᒥᓄᑲᐸᐃᐧᑲᒪᐣ ᒥᓇ ᑕᐱᑕᐃᐧᒪᑲᐣ (harmony and balance). This contrasts sharply with settler ways of thinking that justify human dominance over nature and that construct a hierarchy of lifeforms according to their use values and profit potential;
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ᐃᐧᑕᑎᓯᒥᑐᐃᐧᓂᐠ ᒋᔑᑲᓇᐊᐧᐸᒋᑲᑌᐠ ᐊᐦᑭ ᒥᓇ ᐱᒪᑎᓯᐃᐧᐣ (relational approaches to land and life versus transactional approaches);
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ᐃᐧᒋᐃᔑᒋᑫᒥᑐᐃᐧᐣ (reciprocal) strategies of ᐅᑭᒪᐃᐧᐣ (governance) that emphasize and celebrate giving over taking contrasted with settler systems that stress extraction and possession.
ᑫᔭᓂᔑ ᒥᓄᑲᐸᐃᐧᒪᑲᐠ ᐃᐧᒋᐃᐧᑐᐃᐧᐣ (Process for Ethical Engagement)
ᒥᐁᑕ ᐃᒪ ᑫᑭᐅᒋᔕᐱᐧᔭᐠ ᑲᑭᐸᐦᐅᑯᔭᐠ ᒋᑭᑭᓄᒪᑯᔭᐠ. ᒥᑕᐡ ᑲᐅᒋᓇᑕᐁᐧᑕᑲᐧᐠ ᑭᒋᓂᑲᐧᓂᐡᑲᒪᑲᐠ ᑭᑭᓄᒪᑫᐃᐧᐣ ~ ᒧᓇ ᐢᑐᐣᐱᐡ
“The only way to break barriers is through education. That is why education needs to happen in a circle.” ~ Mona Stonefish
We model an approach to learning from the powerful knowledge of survivor-activists. As such, we have woven together many layers or strands that are meaningful to the survivor-activists and the larger team of collaborators who developed this module.10(footnote) These strands include prioritizing lived-experiences, presenting those lived-experiences in multiple accessible ways, justice-oriented and active reflective thinking and learning, and countering oppressive ideas with specific tools. We intentionally foreground ᐱᑲᐧᑕᑭᐃᐧ ᑭᑭᓄᒪᑫᐃᐧᐣ (land-based learning) that challenges unthought occupation and single ᑎᐸᒋᒧᐃᐧᓇᐣ (stories) and ᐊᐦᑭᐃᐧ ᐃᔑᓇᒧᐃᐧᓇᐣ (worldviews). We believe learning is a transformational, process oriented, and life-long journey—not a one-off transaction.
We encourage you to braid, weave, and knit with the many strands you will encounter. Some activities ask you to intentionally weave specific strands. Other activities ask you to reflect on how those strands change what you see and understand.
We want you to feel safe as you reflect on these challenging ᑎᐸᒋᒧᐃᐧᓇᐣ (stories) and information. When you reflect, keep in mind that it is perfectly valid to not know how to process this information immediately. Your current environment may impact your opportunities to reflect. Remember that reflective thinking can involve multiple modes of response (land-based, creative movement, written, video, music, etc.) and take place over longer periods of time.
You will build skills and critical understanding of knowledge that has often been erased, silenced, and diminished.