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West Coast B.C. chief says shadow of residential schools `gets longer and longer91Ƶ

Homalco Chief Darren Blaney: 91ƵBefore (Kamloops) 91Ƶ nobody took the genocide seriously91Ƶ
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The t-shirts of attendees at Campbell River91Ƶs National Day of Truth and Reconciliation ceremony illustrate the continual effect of Canada91Ƶs residential school system on multiple generations. (Ronan O91ƵDoherty, Campbell River Mirror)

Editor91Ƶs note: The story below may trigger difficult or traumatic thoughts and memories. The Indian Residential School Survivors Society91Ƶs 24-hour crisis line is available at 1-866-925-4419.

By Rochelle Baker, Local Journalism Initiative ReporterCANADA91ƵS NATIONAL OBSERVER

Homalco Chief Darren Blaney has the tragic distinction of being a third-generation residential school survivor.

Like his father, and grandfather before him, Blaney was forced from his home, family, and culture in the small community of Church House in Bute Inlet along B.C.91Ƶs remote central coast.

91ƵMy great-grandfather was the first one from Homalco to go to residential school in 1875,91Ƶ said Blaney.

Blaney91Ƶs ancestor came home 12 years later, a victim to the cycle of violence, disconnection, and trauma associated with residential schools that would also ensnare his relatives and others of the Homalco Nation (named the 91Ƶpeople of fast running waters91Ƶ after the turbulent tides of their inlet).

91ƵThere91Ƶs been a lot of destruction from residential schools,91Ƶ Blaney said. 91ƵMy dad went, my brother went, and I went.91Ƶ

When he sees archival photos of Indigenous children in dormitories packed with beds, Blaney recalls the isolation he felt in his early teens during his first year at Sechelt Residential School, and the next five years he spent even farther from home at St. Mary91Ƶs Residential School in Mission, B.C.

91ƵIn Sechelt, my bed ended up being by the windows. I remember looking out the window at night time and I could see the lights of Nanaimo across the water,91Ƶ said Blaney.

But escape to the Vancouver Island city and possibly home was next to impossible because the only way out of Sechelt was by ferry, he said.

91ƵYou91Ƶre really homesick in residential school. You count the days before you go home,91Ƶ Blaney said. 91ƵAnd when you come back, you count the days since you91Ƶve been home.

91ƵIt was just a lonely place.91Ƶ

The Sechelt facility, also known as St. Augustine91Ƶs, was established in 1904, run by the Catholic Church, and funded by the federal government. Parents withdrew their children from the school in 1923 to protest the poor education, harsh discipline, and inadequate diet. Although funding at the school did increase, the facility did not ultimately close until 1975.

91ƵThere91Ƶs a whole generation of Homalco people (who) didn91Ƶt come home from that residential school,91Ƶ Blaney said. 91ƵThey91Ƶre buried somewhere in Sechelt.91Ƶ

Blaney thinks the first National Day for Truth and Reconciliation is a good opportunity to educate Canadians about the harms and pain residential schools caused Indigenous children and communities.

But it was confirmation of 215 children buried at a gravesite at a former residential school in Kamloops, B.C., in May that sparked a wider consciousness in Canadians about the issue, Blaney said.

There91Ƶs a better understanding of what happened, he said, adding residential schools didn91Ƶt only expose children to violence, sexual abuse, malnutrition, and disease, but set out to destroy Indigenous culture and identity.

91ƵBefore (Kamloops) 91Ƶ nobody took the genocide seriously,91Ƶ Blaney said.

But, the new national day of commemoration and findings by the Tk91Ƶemlups te Secwepemc band, followed by subsequent burial sites confirmed by other First Nations, are only an initial step toward reconciliation, he added.

91ƵI take a look at all these investments with the orange flags. Those are fine and bring educational attention to residential schools, but it91Ƶs action that91Ƶs needed. Nobody in government is dealing with the trauma.91Ƶ

First Nations governments don91Ƶt have and are denied the resources they need to establish long-term treatment and healing for members in their communities, he said.

Indigenous groups are always scrabbling to generate revenue, not solely for the sake of economic development, but to help their communities overcome the legacy of the schools, Blaney said.

91ƵOur economic development will only go as far as our healing,91Ƶ he said.

91ƵAs much as we91Ƶd like to move forward, the instruments of residential schools are still tying us down.91Ƶ

First Nations leadership is left to struggle to rebuild governance and capacity with little support from governments that have long monopolized the wealth of Indigenous people, he said.

91ƵResources in our territory have been stripped,91Ƶ Blaney said, citing forestry as an example, an industry where even now, the province is only offering up a slightly bigger piece of a very small and diminishing pie.

91ƵAll our opportunities for revenues are gone and poverty is a weapon for the government,91Ƶ he said. 91ƵFirst Nations trying to defend their rights in court are easier to defeat if they don91Ƶt have money.91Ƶ

Regardless, Indigenous people are overcoming obstacles to provide better lives for their communities, he said.

The Homalco have invested in a number of tourism ventures and a radio station to build capacity and employment.

Funds from the non-profit station will go into cultural programming and healing for the community, especially to ensure youth don91Ƶt become intergenerational victims, Blaney said.

91ƵThe shadow of residential schools gets longer and longer, and the potential of our people is lost in alcohol and drugs from trauma,91Ƶ he said.

91ƵBut we91Ƶre working to shield people and give them a better chance,91Ƶ Blaney added.

91ƵEverybody wants to be useful, happy and whole.91Ƶ





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