The Unfit (article) (part 1) by Leanne Dyck

The history of the disabled in Canada.

photo by ldyck

The Unfit

    In the beginning, children with disabilities were literally kept hidden. Parents were often torn between a love for children and a shame or desperation that often led them to send sons and daughters away to institutions. Some were even advised by doctors to “pretend this one died and go on with your life.” Some parents found that because of a lack of resources, and pressure from others, they were simply unable to keep their child at home. The parents who refused to send their child away were often left with the soul-destroying task of facing an uninformed public—including their own family and friends—and trying to meet their child’s needs without service or support. With such a gloomy start, it is no wonder society has struggled with how it views people with disabilities and how it responds to the needs of families. [1]

    During the 1800s, young persons with special needs were excluded from the education system and deemed burdens, often confined to institutions where they festered away in isolation. Though some arguments were made about this being for their own good, the most prominent rationale was that exclusion and institutionalization would prevent persons with special needs from tainting the general population. [2]

    The “Orillia Asylum for Idiots” (1861-2009) [Orillia, Ontario], Canada’s oldest and largest facility for the care and protection of children and adults with disabilities, was once praised as a beacon of humanitarian progress… [But f]ar from being for child protection and care...Orillia Asylum was a site for multi-faceted and all-encompassing violence[—]...systemic neglect and cultural discrimination, daily humiliation and dehumanization, and physical, sexual, and emotional abuse…

    [H]ow [could] such violence...occur for so long in a facility maintained by the state, a state invested in protecting children[?]…

    [C]hildren who were admitted to the Orillia Asylum were not considered to be “Canada’s children” at all by virtue of being labelled as “mentally deficient”, “feeble-minded”, “not-quite-human” and “not-quite-children.” [3]

    Feeble-minded was a term used from the late 19^th century through the early 20^th century to loosely describe a variety of mental deficiencies, including what would now be considered [the intellectually disabled]…, and learning [differences] such as dyslexia. [4]

Most people go to work

Very few people turn that work into a passion.

I think you can go to work without making a living.

I think those who turn work into passion are blessed.

And as a dyslexic child, I had to work at reading, work at writing.

Now, as an adult, it has become my passion.

October 25, 2026, 5:23 PM PT

    

As you may have noticed, I like to assign pictures to each list of monthly blog offers. 

September? Leaves, of course. 

October? Pumpikins, duh. 

But November... How I love it, so. It's my birthday month. 

But November. Dear darling November, you threw me for a loop.

 November? I settled for gloves. 

photo ldyck

On this blog in November

Sunday, November 1

The Unfit

(part 2)

the history of disabled Canadians

Sunday, November 8

November (poem)

a poem in praise of November

Sunday, November 15

Book Review: All The Light You Cannot See by Anthony Doerr 

(historical fiction)

Set in the Second World War, is about a short boy with a huge heart who tried to do what he thought was right and a blind girl full of courage who did what she could.

Sunday, November 22

DisAbled Advocacy: Sharing Our Truth (essay)

(part 1)

the history of the disabled advocacy in Canada

New content is published on my blog 

every Sunday at 

4:40 PM (ish) Pacific Time.

Being Heard (part 4) by Leanne Dyck

 In Part 3 of "Being Heard," we learned how Canadian suffrage grew from a grassroots movement to an undeniable force thanks to some key players. In Part 4...

  In 1915, the Roblin government was capsized by scandal and the Liberals swept to power. [In August 1915,] Premier Tobias Norris pledged his government would grant women the vote if formally presented with a petition signed by 17,000 supporters. On 23 December, [6] the Political Equality League [and Icelandic Manitoban women] sent a delegation to present [9] a scroll...listing 39,584 signatures. A second petition accounted for 4,250 names collected by Amelia Burdett of Sturgeon Creek [a neighbourhood in Winnipeg], Manitoba, age 94.

    On 28 January 1916, Manitoba women became the first in Canada to win the right to vote and the right to hold provincial office. However, they could not vote in federal elections, a separate jurisdiction. [6]

    The First World War [which began on July 28, 1914 and ended on November 11, 1918] interrupted the suffrage campaigns and divided activists. Many concentrated on supporting the war effort...in groups such as Women’s Patriotic Fund. Socialists and pacifists...endorsed the Women’s International League for Peace and Freedom, formed in 1915. [5]

    Many [women] saw the war as an opportunity to not only serve their [country] but to gain more rights and independence. [10] More than 2,800 women served with the Canadian Army Medical Corps, and roughly 2,500 went overseas where they served close to the front lines in hospitals, on board ships, and in combat zones with field ambulance units…

    Over 40 lost their lives while in service, and of this number between 20 and 30 were killed by enemy action…

    [I]n the labour market[, o]ver 30,000 women worked outside the home in munitions factories, offices and in the countryside on their family farms due to the shortage of male workers. [11]

    When the war had begun, [Prime Minister Robert Borden] had promised not to enact conscription. But losses at the front meant that he had to break this promise. Which presented a problem for his [1917] re-election campaign. The solution? Change the voting laws in his favour.

    In September, the House of Commons passed the 1917 Wartime Elections Act, under the leadership of Robert Borden. The new rules specified that “enemy aliens” (Canadian immigrants who had been born in an “enemy” country after March 1902) and conscientious objectors, in other words, those most opposed to conscription, were barred from voting unless they had a son, grandson, or brother serving as a solider. And further, the mothers, wives, widows, or brothers of soldiers (or those allegedly more likely to support conscription) were granted the right to vote, unless they were otherwise excluded…

    It’s unclear whether or not the Wartime Elections Act made any difference in terms of Borden’s campaign, but he was re-elected. [3]

    [Borden’s g]overnment wished...to acknowledge women’s contribution to the war effort...by extending the franchise. [5] [T]he 1918 Act to Confer the Electoral Franchise Upon Women...permitted women to vote so long as they met the same eligibility criteria of men. [3]

    I]t’s important to note that not all women gained the right to vote in Manitoba in 1916—or federally in 1918 for that matter. It would be a long road before First Nations and Inuit women (and men) won the franchise. The same was true for many Asian and South Asian communities. [6]

    Asian women and men waited until 1948 to receive the vote, the year of the UN Universal Declaration of Human Rights, which Canada helped to draft and then adopted. [5]

    Status Indians would not gain the right to vote in federal elections until 1960.

    The Inuit, who were not included in the Indian Act, were barred from voting with the passage of the 1934 Dominion Franchise Act. The Inuit did not regain the right to vote in federal election until 1950, without any qualifications. However, even though they were eligible to vote as of 1950, most Inuit were unable to vote until the 1962 election, since beforehand they were rarely added to voting lists and ballot boxes were not provided to all Inuit communities.

    And these are just the restrictions put in place. There is also the matter of accessibility, since individuals with disabilities were often unable to vote due to physical barriers. [3]

    In the early 1980s, a special House of Commons committee on the disabled...heard complaints throughout its hearings that the voting systems at the national and provincial levels made it difficult for many Canadians with disabilities to vote on election day. Polling stations were often located too far away and/or were inaccessible. At that time, only one jurisdiction in the country, Manitoba, had made provisions for a postal vote system for general elections. The parliamentary committee argued that Canada Elections Act should reflect the fundamental principle that elections are conducted for the convenience of all voters, including seniors and people with disabilities, and therefore made recommendations on providing polls at hospitals, nursing homes, and apartment buildings. [12]

    Unbelievably it wasn’t until 1982 in the Charter of Rights and Freedoms that all citizens were given the right to vote. [13]

[1] “Canadian Women’s History”, Public Service Alliance of Canada ,January 9, 2013 

https://psac-ncr.com/canadian-womens-history/,

[2] Katherine, “Women and the Vote in Canada: a Timeline”, Toronto Reference Library Blog, January 27, 2016

https://torontopubliclibrary.typepad.com/trl/2016/01/women-and-the-vote-in-canada-a-timeline.html

[3] Andrea Eidinger, “Inconvenient Pasts: Women’s Suffrage in English Canada”, Unwritten Histories, February 13, 2018

https://www.unwrittenhistories.com/inconvenient-pasts-womens-suffrage-in-english-canada/

[4] “Background Information: Women and the Vote”, Elections Canada, 2024

https://electionsanddemocracy.ca/civic-action-then-and-now-0/background-information-women-and-vote#:~:text=The%20earliest%20women's%20rights%20organizations,politicians%20to%20secure%20their%20support

[5] Veronica Strong-Boag, “Women’s Suffrage in Canada”, The Canadian Encyclopedia, June 21, 2016

https://www.thecanadianencyclopedia.ca/en/article/suffrage#:~:text=Representative%20of%20more%20than%20justice,See%20also%20Women's%20Suffrage%20Timeline.

[6] The Canadian Encyclopedia staff, “Women’s Suffrage in Manitoba”, The Canadian Encyclopedia, May 6, 2016

https://www.thecanadianencyclopedia.ca/en/article/womens-suffrage-in-manitoba#:~:text=On

%2028%20January%201916%2C%20Manitoba,federal%20politicians%20to%20enfranchise

%20women

[7] Kym Bird, “Mock Parliament”, The Canadian Encyclopedia, April 14, 2016

https://www.thecanadianencyclopedia.ca/en/article/mock-parliament-1914

[8] Linda McDowell, “Political Equality League (1912-1916)”, The Nellie McClung Foundation, 2024 https://www.nelliemcclungfoundation.com/political-equality-league

[9] “Political Equality of Manitoba”, Archives of Manitoba,

https://pam.minisisinc.com/scripts/mwimain.dll/144/PAM_AUTHORITY/WEB_AUTH_DET_REP/HEADING%20%22Political%20Equality%20League%20of%20Manitoba%22?SESSIONSEARCH

[10] “Women in WWI”, The National WWI Museum and Memorial,

https://www.theworldwar.org/learn/women

[11] “Women Veterans”, Government of Canada

https://www.veterans.gc.ca/eng/remembrance/those-who-served/women-veterans/timeline

[12] Michael J Prince, “Electoral Insight—Persons with Disabilities and Elections”, Elections Canada, April 2004 https://www.elections.ca/content.aspx?section=res&dir=eim/issue10&document=p2&lang=e

[13] Judith Kays, “Your vote is your voice: use it! Why it’s important to exercise your right to vote as a Canadian”, Saltwire, posted October 7, 2019

https://www.saltwire.com/nova-scotia/more/your-vote-is-your-voice-use-it-why-its-important-to-exercise-your-right-to-vote-as-a-canadian-361063/

Audur Styrkarsdottir, “Women’s Suffrage in Iceland”, 2006

https://kvennasogusafn.is/index.php?page=Womens-Suffrage-in-Iceland

Thank you for reading "Being Heard."

photo by ldyck

"Sailing Away" 

(any opportunity to share this song)

photo by ldyck

On this blog in October

This month I have a rare treat for you—a guest post.

Sunday, October 4

Sunday, October 11

Judee Fong will introduce her soon-to-be-released book:

"Murder on the Menu"

Sunday, October 18

Sunday, October 25

We will continue our study of Canadian history with a 2-part article on the history of the disabled in Canada: "The Unfit."

Surprisingly, this article has a connection to "Being Heard."

Here's a hint: Nellie McClung

Being Heard (part 3) by Leanne Dyck

In Part 2 of "Being Heard," we learned that the champion for Canadian women to get the vote was a grassroots movement. A diverse group of women contributed to this cause. And in part 3...

The [Suffrage] movement was relatively small until social reformers picked up on it as an important tool in their campaign for a better society.

The social reform movement, or the moral reform movement...[is a] term used to refer to individuals and organizations dedicated to solving the modern problems of industrialization, urbanization, and the growing number of non-Anglo-American immigrants… These individuals and organizations believed that women were morally superior to men, and, as women, they were naturally disposed toward being caregivers. As such, they had an obligation to step out into society to save it from itself. In effect, they were to be “mothers of the nation." Today this approach is referred to as maternal feminism, as it was a key component to the women’s suffrage in Canada.

...Throughout the 1870s and 1880s, [the Women’s Christian Temperance Union (WCTU)] petitioned governments at all levels to enact legislation [against the consumption of tobacco, alcohol, and illegal drugs]. These campaigns were largely failures due to the unpopularity of the movement among male politicians. So, in 1888, the WCTU officially endorsed women’s suffrage as the only way in which to enact their reforms. [3]

In 1890, a chapter of the WCTU was established in Manitoba, and it quickly became the first English-speaking organization to officially support the women’s suffrage movement in the province. [6]

[In] 1893[,] Manitoba’s Woman’s Christian Temperance Union and Icelandic Manitoban women present[ed] a petition for female suffrage to the provincial legislature. It [was] rejected[,] and they stage[d] the first mock Parliament to raise funds and educate the public on women’s suffrage. [2]

[P]erformed in Winnipeg at the Bijou Opera House on 9 February 1893 [7] [,it was roundly applauded. And so more mock parliaments were staged. In total there were at least seven performed from the late 19^th to the early 20^th centuries, in a variety of locations—including four in Manitoba and seven in Ontario.]

On March 29, 1912[,] a group of women and men met at 808 Wolseley Avenue, home of Mrs. A. G. (Martha Jane) Hample, Winnipeg’s first businesswoman. Their main objective was to organize and work for woman suffrage [,] but they were also concerned about a number of social and educational issues…

The first big event planned was a public meeting to give information about their organization and about [women's] suffrage to the public. [Ontario-born and Manitoban-by-choice, Nellie McClung was one of the speakers at this event and]...later became an active member of the League.

Lack of money was a problem at the beginning because the League needed to be able to provide speakers to take their message to the small towns and farms of Manitoba as well as the Winnipeg audience. Mrs. Hample provided some initial funding. Later they raised money by selling membership [,]and, when Nellie McClung joined them, she suggested that she could add a lecture on woman suffrage to her already successful public readings of her books…

The journalist members constantly wrote articles for the newspaper [and for]... The Grain Growers’ Guide…

In 1913 the League ordered one hundred “Votes for Women” banners [,] which were placed on Winnipeg streetcars. [And as well during that same year,] they also had a booth at the Winnipeg Stampede and handed out pamphlets. It was a great advantage that the Stampede program included so many women...roping and riding champions! The Women’s Parliament of 1914 was the League’s most successful activity… [And as a result,] woman suffrage suddenly became very respectable [,] and everyone wanted to get involved. [8] [To add national and international momentum to the cause, Nellie McClung, now living in Alberta, published In Times Like These simultaneously in Canada (McLeod & Allen) and the United States (D. Appleton and Company) in 1915.] Her...best-seller...combined serious argument with satiric put-down of anti-suffragists. [5]

In 1913 the Political Equality League [and Icelandic Manitoban woman] present[ed] a petition with the signatures of twenty thousand men to Liberal leader T. C. Norris [,] and the Liberals agreed to endorse the vote for women. [9] Though members of the Political Equality League campaigned for their new allies during the 1914 election, the Conservative government of Sir Rodmond Roblin was returned to power. [6]

photo by ldyck

The Ballad of Terry Fox by Byran Adams

After watching the video
After listening to the song
I can no longer say I can't
I can only say I can

There is no excuse
for not doing
what is in my heart
to do.

 

photo by ldyck

On this blog in September

Sunday, September 6

to

Sunday, September 27

Being Heard

a four-part article on the history of women voting in Canada

Being Heard (part 2) by Leanne Dyck

In part 1 of "Being Heard," we went from the empowerment of women in the Iroquois [Haudenosaunee] and the Mohawk [Kanien’keha:ka] to the disenfranchisement of Canadian women during the Victorian era.

Now let us continue our study of the history of women voting in Canada.

 Being Heard

    The struggle for women to achieve their democratic rights and vote in provincial and federal elections took decades. [4]

    [T]he suffrage campaign...was led by many first-generation university graduates and female professionals in medicine, teaching and journalism…

    Early suffragists were typically white, middle-class women, many of whom believed that suffrage would increase the influence of their class and result in a better country. Many of these suffragists were not inclusive, however, and even advocated against non-white women getting the vote. Nonetheless, there were non-white advocates who fought for woman’s suffrage such as Black abolitionists like Mary Ann Shadd…

    Mary Ann Shadd, editor of the 'Provincial Freeman',...used her newspaper as a platform to discuss women’s rights, including the right to vote...

    Indigenous women worked locally to improve conditions for their communities. As non-voters, they lobbied band councils, much as suffragists elsewhere pressured other levels of government….

    The TWLC [Toronto Women’s Literary Club] was created in 1876-1877 by Emily Howard Stowe, one of Canada’s first female doctors. [5] [It] was the first female suffrage organization in Canada… [T]he name deliberately [hid] the purpose of the organization to deflect harassment. [2] [It was renamed the Toronto Women’s Suffrage Association in 1883.] [Dr. Howard Stowe] and her daughter, Augusta Stowe-Gullen, spearheaded Ontario’s suffrage campaign for 40 years. [5]

    Groups sprang up across the country to advocate for women’s equality and their right to vote. [4] Campaigns also called for improved public health, equality in employment and education, social assistance and condemnation of violence. [5] The suffrage movement...was especially motivated and organized on the Canadian Prairies, with Manitoba leading the way… Women’s rights activism grew out of grassroots campaigns that spawned several suffrage groups and a number of dedicated leaders. The earliest women’s rights organizations in the province were formed in Manitoba in the 1890s by women who had come from Iceland. [4]

    [In Iceland, unmarried women and widows had gained the right to vote in 1882. In 1894, the Icelandic Women’s Association was founded to fight for married women’s suffrage (or right to vote).] [In Canada, t]he Icelandic Women’s Suffrage Society, called Tilrum (translated to Endeavour), was founded in Winnipeg in 1908, with [journalist and social activist] Margret Benedictsson as its first president.

    Margret and her husband, Sigfus Benedictsson, established the monthly magazine Freyja...in 1898...[—] the only women’s suffrage publication in Canada at the time. [6]

   

photo by ldyck

Thought for today...

The autumn chill in the late summer breeze is gently lulling me into a lazy, relaxed, dormant state. It gently whispers to me, "There is no need to rush. Relax. Enjoy. Be. You are enough. You are home. Be at peace.

The happiness you seek isn't out there somewhere. It is within you. It is part of you. Embrace it."

And...

as we draw closer to one of my favourite times of the year

14 Canadian Books Longlisted for $100k Giller Prize

photo by ldyck

On this blog in September

Sunday, September 6

to

Sunday, September 27

Being Heard

a four-part article on the history of women voting in Canada

Being Heard (part 1) by Leanne Dyck

The ability to vote gives a voice, in matters of government, to all Canadians. All. People.

However, there was a time, not that long ago, when women were denied this right. 

How and when did Canadian women get the vote?

Being Heard

Long before colonization, Aboriginal women had a voice in the decision-making process of their communities. The Iroquois [Haudenosaunee] and the Mohawk [Kanien’keha:ka], for example, were a matrilineal society where property rights, inheritance, voting rights, and even the arrangements of marriages were held and passed on through the elder women of the community. [1]

The history of [how women earned the right to vote]...in Canada is long and complicated...

    The Constitutional Act of 1791 creating Upper [Ontario] and Lower [Quebec] Canada, does not mention gender. Voters are “persons” who own property of a certain value. [2] This effectively meant that voting was inaccessible for a majority of the population, since property in this time period was very expensive. [3] There are no written records of women in Upper Canada (which followed British common law) voting. There are numerous records and accounts of female property owners voting in Lower Canada (which followed the civil code practiced from French colonial days)… [However, in 1834,] Lower Canada restrict[ed] voting by women, to protect them from “dangerous conditions” at polling stations, after deaths occurred during some controversial elections…

    The British North America Act, the constitution of the Dominion of Canada, states in Section 41: “every male British subject, aged Twenty-one Years or upwards, being a householder, shall have a vote.” Other criteria for voting [were] based on provincial laws, and all five [provinces] exclude[d] women from the vote. [2] All women in Canada [lost the right to vote after] Confederation in 1870. [4]

    [When Queen Victoria ascended the throne and began to rule the British Empire on June 20, 1837, she ushered in the Victorian era. The era ended with her death on January 22, 1901.]

    The necessity of being male to vote reflected the emerging Victorian idea of placing women and men in separate spheres. Women were idealized as guarantors of cultural survival, who had no place in political life. They were expected to remain at home, producing children and protecting culture…

  Exclusion from the franchise also remained acceptable to many Canadians because many women as well as men believed that men had greater capacity for reason and that men’s potential for military service justified more rights. [5]

Being Heard Part Two

Sunday, September 13

at approximately 4:40 PM

photo by ldyck

"Drop cloth"

Our house needed a makeover...

And so...

Thank you, Matt and Steve

Fast, personable, and professional

Highly recommended house painters

photo by ldyck

On this blog in September

Sunday, September 6

to

Sunday, September 27

Being Heard

a four-part article on the history of women voting in Canada

Home Children: Canadian History by Leanne Dyck

 In 2011, the Canadian government designated September 28 as British Home Children day. 

Paul Henderson, “British Home Children: BC women reflect on shameful period in Canadian history”, The Free Press, September 28, 2019

Who were the "Home Children"?

Socio-economic disadvantaged children were torn from their families and brought to a foreign land--Canada. Some were welcomed into loving families. Others... Others faced overwhelming cruelty. And yet... And yet...

photo by ldyck

Home Children

In the mid-1800s [,during the Industrial Revolution,] many children in the United Kingdom lacked adequate care. They were hungry, sometimes resorting to stealing, and many were living on the streets—think of the works of Charles Dickens. Even children living with their parents in the workhouses were not much better off, often worked 14-hour days or more with little food. Many died before they reached 20. [1] [And, as a result of the revolution, t]raditional extended families were broken up and many moved to urban areas to find work and a better life. And so, if anything happened to one of the parents, there was no immediate family nearby to take them in. [T]here was no social system in place to help [the families] through...difficult circumstances. [2]

Independently, several people of different religious backgrounds came to the same conclusion: the problem could not be solved in Britain. These children had to be removed from the streets and given food and clothing. They had to be taught to read and write, given work skills and solid religious training, then sent abroad where farm labour was desperately needed. They had no future in England, Ireland or Scotland…

Maria Susan Rye...arrived in Niagara-on-the-Lake, Ontario, in 1869 with a group of 68 children taken from the poorhouses of London and Liverpool. They were initially housed in a converted jail which Maria had brought with her own money and renamed Our Western Home. [Maria was the first of many women and men who brought groups of children from Britain to Canada.]

More than 80,000 children (some scholars even say 100,000), mostly ages 9 to 14 but some scarcely 3 years old, were sent...between 1869 and 1939. None of them was accompanied by a parent.

They were regarded as orphans, even though two-thirds had at least one parent who was still alive. [3][And, in fact, h]ome children were often told that their parents were dead so that they could break their emotional ties more easily. [1]

Sometimes [placing the children in these homes]...was meant to be a temporary solution until the family got back on their feet and there are cases on record where some parents went back to pick their children up, only to find that they had already been sent away. Sometimes the parents received an ‘after sailing’ notification, informing them that their children had been emigrated a week before. [2]

[The children were shipped] overseas to Canada with bright promises of a better life, with a home, a family, fresh air, and healthy food. [3]

Once in Canada, the children were sent to receiving homes right across the country until farmers picked them up or they were sent on their destinations with a cardboard sign around their necks. There were at least seven applicants for every child shipped to this country. [2] [The] farmers completed a Form of Indenture. [1] The terms would require the children to be housed, fed, clothed and sent to school. A small fee would be paid for fostering younger children, older children would help with chores, and more extended labour would be required from adolescents. At 18, the terms of indenture were to be discharged. [2]

[S]ome children did...find homes and families in Canada, others found nothing but poverty and misery. While many were well treated, many others experienced appalling living and working conditions and even in some cases psychological, physical or sexual violence. [3]

Children could be ‘returned’ and reassigned. Many were moved from one farm to another. Some ran away or simply disappeared, some died from ill-health or injuries resulting form neglect and abuse, some committed suicide…

[T]he belief in eugenics that was running rampant throughout the UK and North America caused children to be considered inferior stock to their Canadian counterparts. They were stigmatized as such, merely because they were poor and needed help. In communities where these children were meant to be fostered and nurtured, they were often taunted and made to feel shame for being a Home Boy or Home Girl. [2] [They] were shamed about their origins, shamed about parents who couldn’t care for them, and taught that a better life meant turning away from their primal identity of family. [4] This shame caused many Home Children to remain silent about their backgrounds their entire lives [2] [and is responsible for] a spate of suicides in the 1920s. [5]

[T]he majority of children continued to be sent right up until the advent of the Second World War, after which heightened social consciousness condemned the sending of any more children to Canada in this way… Britain not only sent children to Canada, they also sent them, up to the early 1970s, to South Africa, Australia, and New Zealand.

Despite all the trials that they had to endure, these...British Home Children...set down roots in Canada and contributed to the country’s social, economic and political development. Many of them served in the Canadian Army during the First World War and the Second World War. Today, over 10% of all Canadians are thought to be descendants of British Home Children.

Although...their story is part of the school curriculum in Ontario, the British Home Children [‘s] legacy of trauma and child abuse...is not well-known by the vast majority of Canadians.[5] [A]nd their descendants have yet to receive an official apology from the Canadian government such as those made by the government of Australia in 2009 and the government of the United Kingdom in 2010. [3]

By honoring their memory, [Home Children Canada, established in 2012] seeks to ensure that the Home Children’s contributions and struggles are never forgotten and their rightful place in history is acknowledged with dignity and compassion. [6]

[1] The Canadian Immigration Historical Society, “A Silent History: The British Home Children”, January 1, 2011 https://cihs-shic.ca/the-british-home-children/

[2] Lori Oschefski, Home Children Canada, “Who Are the British Home Children?” British Home Children in Canada https://canadianbritishhomechildren.weebly.com/

[3] Lara Neilson Bonikowsky, “Uprooted Lives: the British Home Children”, in The Canadian Encyclopedia, April 13, 2013

https://www.thecanadianencyclopedia.ca/en/article/children-lost-and-found-feature#:~:text=On

%2024%20February%202010%2C%20the,various%20British%20colonies%2C%20including

%20Canada.

[4] Barb Janes, “Shame, secrets and dark histories: Remembering the legacy of British home children”, CBC, September 28, 2019

https://www.cbc.ca/news/canada/manitoba/pov-barb-janes-british-home-children-1.5296069

[5] Paul Henderson, “British Home Children: BC women reflect on shameful period in Canadian history”, The Free Press, September 28, 2019

https://www.vicnews.com/news/british-home-children-b-c-women-reflect-on-shameful-period-in-canadian-history-61605

[6] Home Children Canada https://www.britishhomechildren.com/

September 30th is Orange Shirt Day

 

photo by Eleanor Cocker

I purchased my orange shirt from Eddy Charlie and Kristine Spray. You can learn more about them and Orange Shirt Day here. 

"artist Bear Horne gifted [his] design to Eddy Charlie and Kristine Spray to be used in this advocacy work."

Books that helped me connect with Orange Shirt Day...

Indian Horse by Richard Wagamese (book review)

 is like a slap shot--a quick and powerful read.

Barren Ground by David A Robertson (book review)

is set in early November in Winnipeg and is about two Cree foster children--thirteen-year-old Morgan and twelve-year-old Eli.

The Berry Pickers by Amanda Peters (book review)

is historical fiction about the 60s scoop

Two Tricksters Find Friendship by Johnny Aitken and Jess Willows (book review)

is a year in the life of a new mutually supportive friendship between Jessie, a white girl, and Johnny, an Indigenous boy.

Song: "O Seim" by Susan Aglukark

On this blog in October...