Sink or Swim

Decline of the west

 

 

Kuper Island Residential School survivor Belvie Brebber told CBC’s team investigating conditions at that school, about her five years at Kuper Island Residential School, a time filled with fear told  them about  cruelty and sexual violence there. Belvie made it out alive, but her younger brother Richard Thomas did not. She described a terrible phone call that shattered her family forever, and why she never believed the school’s story that her beloved brother died by suicide.

 

Belvie hated the school at Kuper Island, but many children in many places hated school.  She wanted to run away and did stay away for a while, but her father got a warning letter from the government that if she did not return to school her father would be put in jail. They also said he would lose custody of all of his children, and they and he would have to pay a $500 fine. Not only that, but the children would not be able to go to school anywhere else in the province. Those were pretty big threats. According to Duncan McCue,

“It wasn’t an idle threat. Police regularly went to Indigenous parents to enforce  orders  and  the indigenous people were told they would have to pay a fine if they did not comply. If parents couldn’t pay a fine, they faced jailtime and risked losing all their kids.”

 

So her parents drove her to the ferry and shipped her off to school. For indigenous people it was usually easier to acquiesce.

 

Propaganda Canadian style

Exploitation, Indigenous--Indian Residential Schools

 

There are not many photographs of school children at Kuper Island Residential School, but there were many formal portraits of the school bands. Children stood ramrod straight posing for the photographs. The schools showed off the bands as a way of showing the general public the good works at the schools. It was part of the program of propaganda. Propaganda Canadian style. The media ate it up and fed it to the Canadian public without any critical thought to what was happening. The media like the rest of us were blissfully ignorant. But they helped spread the government’s message about how lucky the young Indian children were to be going to Montreal from Kuper Island British Columbia on a trip with their band.

As Duncan McCue the host of the CBC podcast pointed out,

“The media was complicit in helping to manufacture support for residential schools. In one feature the missionaries are portrayed as fighting an uphill battle in their efforts  to educate children because ‘as soon as a boy or girl returns to a home environment they lose all ambition, and initiative, reverting to the reserve to become drunks.’ Though the reporter does acknowledge there was a certain prison atmosphere to Kuper Island.”

 

This propaganda showed the public what great things the churches and government were doing for the benefit of Indians. Who could not be impressed? Especially when young children who had often never been away from their home reserves went to big cities like Montreal. Imagine that! What a thrill that must have been for the Indigenous kids.

The bands from Kuper Island residential school played all over Vancouver Island and even the mainland. Every Remembrance Day and many other events throughout the region had a band from that school. Canadians responded enthusiastically to those bands.

Remarkably, Father Brian Dufour, an Oblate brother from Kuper Island Residential school,  hatched a plan to take the band to perform at Expo 67. I remember as a young lad recently graduated from High School I drove to Montreal for that festival with a bunch of friends. We were also incredibly excited by that. I sadly, don’t remember if I heard that band or not. We did hear musical performances. The only band I remember was a group called Three’s a Crowd. My friends and I were much more interested in drinking at bars and looking for young ladies. The bars were illegal for us, but that did not stop us. The girls largely and sensibly  ignored us rubes from the prairies.  We had a lot of fun. We were not concerned about “Indians”. We were pitifully ignorant.

Tony Charley was invited to join the band and got to go on this exciting trip to Montreal, the largest city in Canada at the time. For the big trip to Expo the children were dressed up in Hollywood “Indian” garb-buckskin and feathers. It did not matter to anyone that it looked nothing at all like traditional west coast regalia. After all, it was all a show wasn’t it?

But the kids were a hit at Expo, led by the charismatic Father Brian Dufour. The school raised more than $10,000.

Everyone was happy. Well, most were happy. Mayor Drapeau welcomed them to Montreal. It was a place for mutual understanding and peace Drapeau said.

Tony and his brother James were invited by Brother Dufour to stay an extra month. What lucky guys. It was a surprise and they jumped at the chance. They had no parents to ask for permission. In other words they were the most vulnerable of the vulnerable. They just agreed to stay with Brother Dufour into August. August was when I arrived with my buddies in Montreal. I often wonder if we somehow crossed paths.

Brother Dufour asked James to sleep with him one night and Tony the next. They were very inexperienced young boys. Tony was about 15 years old. His brother James was younger. Each of the boys confided to the other that Brother Dufour did “funny things to them at night.”  They did not know what they meant, but both were very uncomfortable with what happened.

Brian Dufour was actually pretty young at the time as well. He was well thought of as a devoted young Christian working hard to better “Indian” children.  According to the CBC podcast, Dufour’s parents were very proud of their son and his work, but they did not know that he would visit boys in their bedrooms during the night to sexually abuse them. After all his parents were good Catholics and thought their son was as well.

Dufour was grooming the boys. That expression was not known in 1967. At the end of the summer, Brian Dufour was transferred to another residential schools and wrote a public letter saying how much he would miss the children of Kuper Island.

Of course, the troubles for Tony and James did not end there. Dufour was gone, but there were other predators in the residential school and they were vulnerable. The propaganda paved the way for the abuse.

Is Social Liberalism the problem?

Decline of the west, Health, Liberalism, Social Media

 

I am still looking at the issue of why there are so many youth suicides. What happened?

Ross Douthat of the New York Times thinks Jonathan Haidt, the social psychologist, did not go far enough. He should have looked more at the society into which this new technology fell. Douthat said this:

“One answer is that social media entered into a world that was experiencing the triumph of a certain kind of social liberalism, which the new tech subjected to a stress test that it has conspicuously failed.”

 

We must realize that by “social liberalism” he did not mean exactly what you might think. He is not talking about the woke culture that Republicans are currently constantly criticizing. He does not think anti-racism or diversity equity inclusion (‘DEI’) is the real problem. He thinks it is the liberalism that preceded it—the individualism of the 1960s that included secularization, which replaced the decline of religion in the 2000s. From Douthat’s point of view, which is clearly Christian and conservative, (though not in the Trumpian sense), is that social and sexual permissiveness, widespread and open pre-marital sex, out-of-wedlock child rearing, and marijuana use all contributed to the problem. I would point out that Douthat has not backed up his claims with the rigorous kind of evidence Haidt did, but his ideas have some attraction. All of those factors which might even have been morally justified and rational, might very well have contributed to the moral instability of youth, particularly young girls.

Douthat saw such liberalism this way:

“All of which has made social liberalism look much more unsustainable and self-undermining than it did in 2008. It’s threatened not just by political radicalism and returning disorder, but by a collapse of familial and romantic and even sexual connection, a terrible atomization and existential dread, a chasing after ever stranger gods.

These modern technologies fell on soil that was fertile to growing insecurity and anxiety and thus wrecked havoc on our youth. Freedom can be difficult for anyone, let alone youth and children.  They needed a moral foundation to support these liberal freedoms, which was often absent as parents did not know how to supply them, often relying solely on religious teachings and dogma that were not always adequate for the purpose. This combination of new exciting technologies, exhilarating freedom, and dubious religious instructions did not give youth the solid grounding they needed. Freedom alone can be hell.

Douthat concluded this way:

“If you were comfortable with the world of the early Obama years, it makes a lot of sense to focus on the technological shock that brought us to this place, to lament and attempt to alter its effects.

But those effects should also yield a deeper scrutiny as well — because what looked stable and successful 15 years ago now looks more like a hollowed-out tree standing only because the winds were mild, and waiting for the iPhone to be swung, gleaming, like an ax raised with less family stability and weak attachments to religion, with a strong emphasis on self-creation and a strong hostility to “normativity” — to enter and forge a new social world. And they went forth and created the online world we know today, with its pinball motion between extremes of toxic narcissism and the solidarity of the mob, its therapy-speak unmoored from real community, its conspiracism and ideological crazes, its mimetic misery and despairing catastrophism.”

 

I think Douthat’s analysis provides some helpful supplements to Haidt’s scientific analysis. In other words, in my view, new technologies, new freedoms without a solid moral foundation is what left youth unanchored, and weak religious teachings combined to create the debacle of the 2010s. And sadly, that all started a chain reaction which has fed a steady stream of youth suicides. And we are not over it yet.

Why are North American Teens Miserable?

Decline of the west, Health, Social Media

 

I have already commented on a big problem with youth in North America. In particular, I referred to significant work done by Jonathan Haidt and his team of researchers. Unfortunately, there is more to say on th e issue.  It is time to meander back.

Based on the recent CDC Youth Risk Report Ross Douthat commented as follows in the New York Times:

“American teenagers, and especially American teenage girls, are increasingly miserable: more likely to entertain suicidal thoughts and act on them, more likely to experience depression, more likely to feel beset by “persistent feelings of sadness or hopelessness.”

 

We must remember that every generation worries about and complains about the generation that follows them. My parents did, I did it, and my kids will do it. The next generation is never considered as good as our generation. The only other thing we like to blame as much as the youth is modern technology. Yet now, perhaps surprisingly, at least there is some evidence to support this worry.

 

Jonathan Haidt a leading social psychological researcher has done extensive scientific study on the issue of what is happening to our youth. He has testified about it to the United States Senate. He bases his statements on scientific evidence, not bias. He has shown that based on many indicators there has been a severe darkening of the mental health of youth occurred in the early 2010s. These, of course, in the US were the Obama years. His research lab has actually pinned it down to that time. He saw a worrying change that has continued to the present.

 

Haidt bases his claims on the fact that this is exactly the same time when social media changed significantly.  I have seen the effects of social media on young girls and it is not pretty. Ross Douthat who concurs with Haidt said, “The timing of the mental health trend fits the smartphone’s increasing substitution for in-person socialization.” Douthat also said this:

“Then data aside, having lived through the online revolution as both a participant and a parent, it seems obvious that social media has worsened the coming-of-age experience relative to the halcyon 1990s — creating a “sense of another consciousness that’s welded to your own consciousness and has its own say all the time,” as my fellow teenager-of-the-’90s Freddie DeBoer wrote recently, which makes the general self-consciousness of adolescence feel much more brutal.”

 

It has always been tough being a teen.  But social media has greatly exacerbated the problem. This problem is not confined to the United States. Similar evidence of severe mental health issues have been seen in Canada and throughout the west.  I think this indicates  a severe decline in the west.

Changing the Child

Indigenous--Indian Residential Schools

 

Tony Charley one of the young children who had attended Kuper Island Residential school,  told CBC reporter Duncan McCue that the children in the school were constantly praying. They would wake up and and then were expected to start praying for a good day. Then they would pray to go to lunch. Constant prayer.

As McCue said, this constant prayer was part of a system to “change the child.”  They wanted to change the “savages” into good Christian children. As McCue said,

“this religious and patriotic indoctrination was part of a system designed to change the children. Deputy Minister of Indian Affairs, Duncan Campbell Scott said so in 1920 when he made residential schools compulsory. He said, ‘I want to get rid of the Indian problem. Our objective is to continue until there is not a single Indian in Canada that has not been absorbed into the body politic and there is no Indian question and there is no Indian Department.”

 

Of course, this idea was very congenial to the federal government, for as McCue pointed out,

“If there were no Indians there would be no treaty payments, no Indian reserves, no indigenous land rights. Residential schools were not created to deliver a proper education. They were created to assimilate Indians and went hand in hand with other federal policies to steal land. And it was little kids sleeping in rows upon rows of bunkbeds who paid the price.”

Assimilation is sometimes thought of as a benign policy imposed on Indian children for their own good. After, all what could be better for them than to be like us? It is true that many of the non-Indigenous staff thought they were doing the Lord’s work.

This was really Canadian government policy for a long time. Even the liberal Prime Minister Pierre Trudeau and his minister of Indian Affairs Jean Chretien offered Indigenous people something very similar in 1969 in their White paper. Trudeau and Chretien were shocked that their offer was turned down by indigenous leaders. They didn’t want to be just like the whites. They liked who they were. They saw no need to change who they were. It was the system they didn’t like.

For many years I, like most Canadians thought it was a good idea for Indigenous people to be just like us.

 

Rife with Sexual Predators

Abuse of Power, Colonialism, Indigenous--Indian Residential Schools

 

Canada’s Indian Residential Schools, as we now know, were rife with sexual predators that attacked boys or girls.  As always they chose the most vulnerable.

There were not just a few rotten apples among the religious leaders, like many Canadians believed. I know that was my initial opinion when I first heard about Indian Residential schools as an adult. I thought it must be just a few bad apples. The system could not be abusive. Could it? I was wrong.

The schools were infested with sexual predators. For decades children were kidnapped by legal authorities, taken against their will from their parents and families to get rid of the “savage” influence from parents, and dumped into residential schools often far from home, where the children were isolated from their families and then were vulnerable victims of horrid abuse.  It is not coincidental that where victims are powerless, the exploiters find a safe haven.  That is how abuse works. In fact for decades the Canadian governmnent knew what was going on, but little to stop it.

As CBC series host Duncan McCue said, “The abuse poisoned every aspect of school life, even stuff that was supposed to be fun.”

That is how Canada tried to change “savages” into good Christian citizens

Good People Can Get It wrong

Hate, Indigenous People After Contact, Moral Humility, racism

 

A lot of people—good people—are excited about Manitoba electing an indigenous person ad premier.  I admit it. I am excited about that too. I think Wab Kinew is bright, likeable, and filled with empathy. Those are good qualities  for a leader to have that will serve him well.

I just want to pour some cold water on the expectations.  Many seem to suggest that the fact that an indigenous man has been elected proves that Manitoba is not racist. I wish that were true.  But I don’t think it is that simple.

I am reminded about the election of Barack Obama to the American presidency. That also raised many hopes, not all of which were fulfilled. Many thought too that this proved America is not a racist society.  Many events since that memorable election have proved that to be wildly over optimistic.

Racism in the US, as in Canada, runs deep. Very deep.  The same goes for hate. That does not mean that racism is forever embedded in our societies. I don’t think it is in our DNA as some have suggested.  It does mean we must be modest in our expectations and humble in our assumptions. Eradicating racism will be a big job, over a long haul.

In the US after Obama was elected that supercharged the extreme racist fringes of American society. Many of them could not bear the image of a black man and his black family living in the White House. The racists found this intolerable. This was part of the reason for the amplification of the Tea Party in the US. Racism erupted. It was not pretty. I remember seeing disturbing posters and bumper stickers in the US. It was ugly.

The same thing could happen in Manitoba. Images of Wab Kinew and his family could trigger a new political faction here as well. How about the Beer Party?

We must remember the obvious: Good people can get it wrong.

Nights on the Boys Side

Indigenous--Indian Residential Schools, racism

 

It was not just girls that were targeted for abuse at Kuper Island Residential School.

In June of 1966 Tony Charley, a 15-year-old boy at Kuper Island Residential School was told that a young boy had hung himself in the gym.  Duncan McCue a CBC journalist returned many years later to investigate what happened at that school. Why had so many children died there?  After all, it is highly unusual for children to die while in school. At least it is highly unusual for children that are non-indigenous. For indigenous children it was much more common. They actually had a grave yard at the school for children. That too is highly unusual for non-non-indigenous children, but for indigenous children it is not rare at all. Why is that? Duncan McCue wanted to know. So do I.

 

The boy who died was named Richard Thomas. According to Tony Charley, Richard was   “nice and gentle.”  Such boys should not die. No boys should die for that matter. But nice and gentle boys are not usually targets of others. Much about this case though was not usual.

 

The brothers who ran the school belong to the order of Oblates.  These brothers told the students at the school that  Richard  had hung himself because his parents wanted to separate and he did not want that. He wanted his parents to stay together. That was not true.

He had basically been separated from them for most of the time since he had been in the residential school. That was part of the plan in residential schools—separate the children from their families. That is considered a crime against humanity. It should be. What can be more horrid than that? The authorities did not want the children to learn bad habits from their parents who were basically assumed to be unfit parents. Savages in other words.

The nuns and brothers took young kids to see the body of Richard. Again, that seemed strange. Is it possible that nuns and priests took young children to see a dead body hanging in the gym. Why would they do that?

Another strange thing about this was that Richard was days away from graduating from school and was excited to be graduating. Why would such a boy kill. Himself? Friends told McCue Thomas had been looking forward to graduation, as were most children in residential schools. Yet supposedly he killed himself. So McCue investigated further and reported on his findings in this podcast.