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Arts of engagement : taking aesthetic action in and beyond the Truth and Reconciliation Commission of Canada

Arts of Engagement: Taking Aesthetic Action in and Beyond Canada’s Truth and Reconciliation Commission
by Dylan Robinson (Editor); Keavy Martin (Editor)
Introduction "The Body Is a Resonant Chamber" Dylan Robinson and Keavy Martin At the 2013 Québec National Event hostedby the Truth and Reconciliation Commission (TRC) on Indian residential schools,a Kanien'kehá:ka audience member summed up neatly the problem with the nationalproject of reconciliation: "If you come and break the windows to my house," hesaid, "you're going to have to fix those windows before I'll entertain yourapology."1This statement begs the question of whether any of theactions that have been undertaken in the name of reconciliation--such as the2008 federal apology, or any of the elements of the 2007 Indian ResidentialSchools Settlement Agreement (IRSSA)--have "fixed the windows" broken not onlyby the Indian residential school system, but also by the longer andstill-ongoing process of colonization. As Maria Campbell states with referenceto a commemoration ceremony held at Batoche, "there's a plaque, but the peoplestill have no land."2Even for Indigenous nations who havenegotiated treaties and land claims, their rights to their lands and resourcescontinue to be subservient to Canada's own economic development priorities.3Meanwhile, little federal funding is directed toward outstanding issuesresulting from a century of Canadian Indian policy, such as the high number ofmissing and murdered Indigenous women, overrepresentation of Indigenouspopulations in the foster care system and correctional facilities, high ratesof addiction and suicide, and the endangered status of most Indigenouslanguages. Placing Campbell's poignant critique alongside the continuinginjustices and challenges faced by Indigenous peoples brings into sharp reliefthe fact that Canada's efforts to address the atrocities of the Indianresidential school system are only one of innumerable actions necessary tobegin to repair the damages wreaked by colonization and contemporary governmentpolicy. As scholars committed to processes ofdecolonization,4we struggle with the reality that almost nothing wecan do will lead immediately or directly to the return of land or to theunsettling or dissolution of Canada's claim over Indigenous territories. Of thevarious courses of action available to us, it is difficult to know which one totake that might permanently prevent pipelines from being built through theterritories of Indigenous nations in British Columbia, or that would restorethe abilities of northern Alberta Indigenous nations to practise their treatyright to harvest, hunt, fish, and trap in lands now dominated by the oil sandsindustries. In order to achieve outcomes like these, we need a wide range ofdiverse actions; each can play a part in the broader project of achievingjustice. For that reason, we maintain a belief that even small, symbolic, andeveryday actions are significant and therefore need to be thought throughcarefully. While focusing on small actions puts us in danger of feeling that wehave "done enough" (thereby avoiding the larger decolonizing actions that needto take place), discounting them not only risks creating a sense ofpowerlessness and despair, but also misses the potential of micro-actions toripple, to erode, and to subtly shift.5 At its core, this collection focuses on variousforms of what we have called "aesthetic action." Aesthetic action is hereconceived quite broadly to describe how a range of sensory stimuli--image,sound, and movement--have social and political effects through our affectiveengagements with them. In other words, we are concerned with the ways in whichthe TRC proceedings and artworks related to the Indian residential schoolsystem have impacts that are felt-- whether this is through emotion or sensory experience--and to whatdegree these impacts result in change. We believe this to be important becauseof the potential for embodied experiences to go unrecognized or unconsidered,even as they have enormous influence on our understanding of the world. At theTRC events, a huge range of sensory provocations and aesthetic choices--from theambiance of the rooms selected to host the gatherings, to the presence ofmassive projection screens in the commissioners' sharing panels, to the musicand art included in the proceedings, to the arrangement of chairs (to name onlya handful of affective elements)--worked together to create particularexperiences and responses in the bodies moving through these spaces. Theresulting connection, interest, empathy, relief, confusion, alienation, apathy,and/or shock (again, to name only a few possible responses) worked powerfullyto shape participants' engagement with the history of Indian residentialschools and with ideas of reconciliation. These aesthetic experiences,therefore, were a crucial component of how the issues surrounding the TRC aretaken up by both survivors and varied members of the public. By considering theaesthetic--the realm of the senses--we focus on some of the most tangible resultsof the TRC: the way that it has affected different bodies. As Tahltan artistand scholar Peter Morin writes in this volume, "I carry the voices of theresidential school survivors, / I carry their testimony with me / I put them ona shelf inside my body / you should too" (89). In order to consider the TRC and its impacts in this deeplyembodied sense, we ask, what kinds of feelings do the events of the TRC provokein its participants, and what is the significance of these provocations? How doparticipants respond, and what kinds of changes result from this? "Aestheticaction" here also refers to the way in which the structure and form of eventsare mobilized toward particular political sensory experiences. These includedcalls to empathize (such as via the TRC's media image of mothers with theirchildren),6 invitations to join together (for instance, throughparticipation in round dances or talent shows), or refusals that enforcedistance (such as the spatial arrangement of survivors' sharing circles, whichkept witnesses on the outside, and the testimony of survivors who purposelyrefused to "confess" their trauma). These actions perform a similar politicalfunction as artistic practice: they unsettle us, provoke us, and make usreconsider our assumptions. Such was the case with survivors' and familymembers' annotations on photographs observed by Naomi Angel and Pauline Wakehamat the Northern National Event in Inuvik; such was the case with Peter Morin'srequirement at his performance (held in close proximity to the Québec NationalEvent) that audience members come forward to dance; and such was the case whenthe Halifax sharing circle facilitator (Patrick Etherington Sr.) informedlisteners that we were "witnesses"--and that we should come forward to embraceeach of the young speakers and to "tell them what we needed to tell them."Actions like these have the potential to assist us in viewing the structuresthat we are embedded in more clearly--perhaps revealing the ways in which publicspaces and national discourses privilege certain bodies and contribute to theongoing oppression of others--and also suggest to us possibilities for differentkinds of engagements and understandings. Excerpted from Arts of Engagement: Taking Aesthetic Action in and Beyond Canada’s Truth and Reconciliation Commission All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.
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Arts of engagement : taking aesthetic action in and beyond the Truth and Reconciliation Commission of Canada

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Imaginary spaces of conciliation and reconciliation : art, curation, and healing / David Garneau -- Intergenerational sense, intergenerational responsibility / Dylan Robinson -- This is what happens when we perform the memory of the land / Peter Morin -- Witnessing in camera : photographic reflections on truth and reconciliation / Naomi Angel and Pauline Wakeham -- "Aboriginal principles of witnessing" and the Canadian Truth and Reconciliation Commission / David Gaertner -- Polishing the chain : Haudenosaunee peacebuilding and nation-specific frameworks of redress / Jill Scott and Alana Fletcher -- Acts of defiance in indigenous theatre : a conversation with Lisa C. Ravensbergen / Dylan Robinson -- "Pain, pleasure, shame. Shame" : masculine embodiment, kinship, and indigenous reterritorialization / Sam McKegney -- "Our roots go much deeper" : a conversation with Armand Garnet Ruffo / Jonathan Dewar -- "This is the beginning of a major healing movement" : a conversation with Georgina Lightning / Keavy Martin -- Resisting containment : the long reach of song at the Truth and Reconciliation Commission on Indian residential schools / Beverley Diamond -- Sacred song, participation, and the privileging of intimacy at truth and reconciliation gatherings / Byron Dueck -- Gesture of reconciliation : the TRC medicine box as communicative thing / Elizabeth Kalbfleisch -- Imagining new platforms for public engagement : a conversation with Bracken Hanuse Corlett / Dylan Robinson

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