Today, for National Day of Truth and Reconciliation, I (Shila LeBlanc, founder of Restorative Approach) am using this time to reflect on my responsibilities and obligations as a queer settler, a treaty-land inhabitant, and as a leader working in restorative processes which are rooted in Indigenous ways of being. One year into this work, the importance of us offering our support in a good way is clearer than ever. We feel the necessity of walking the walk, of standing in our integrity, and of ensuring that we don’t participate in the perpetuation of harmful practices, as much as we can within the confines of this colonized capitalist world. 

I reflect on what it means to live, work, and benefit from my home on unceded (never surrendered) land. As many voices have expressed, there is no reconciliation without truth. We must all be willing to look honestly at what has happened in our past and sit in the discomfort of that reality. We must ask why this day, not even a designated holiday, is for many people the only day in the year that treaty history is considered. Without honest awareness we cannot repair the broken relationships that exist between colonial powers and Indigenous Peoples. 

I often speak to the fact that Mi'kmaq have lived on these lands for 15,000 years. For thousands of years before European contact, Mi'kmaw cared for this place, always ensuring that there was balance and harmony and enough for future generations, often thinking seven generations ahead before acting. And yet, in a matter of centuries thanks to the incredible destruction, greed, and violence of colonization we face many horrors collectively: unmarked graves of precious children, calls to action unanswered, continued environmental destruction, overrepresentation of Indigenous people in jails, overrepresentation of Indigenous children in child welfare and foster care, and a long long history of broken promises. Did you know that Indigenous children account for 28% of children in foster care in Nova Scotia, while representing less than 3% of our overall population? A painful truth. Individuals and systems are responsible for these harms. The intergenerational wounds continue to bleed, and there is a painful lack of accountability and responsibility from those in power, directly connected to the harm, who continue to benefit from these harms. 

This year in particular, I have also been sitting with the connection between gender-inclusive communities and decolonization. As a queer person I have found increasing solace in my work to educate on gender diversity and the value of including queer people everywhere. Indigenous communities acknowledge(d) and celebrate(d) gender diverse people, and Two-Spirit people hold special respect and honor for their unique wisdom and spiritual importance. Mikmawki is a place where gender diversity was historically valued. Moving outside of the man/woman binary, a harmful binary deeply rooted in colonization, is one way that we can return to a balanced and harmonious view of difference between people. It’s one way that my queer community can live more freely. I have grieved, this year in particular, about the queer lives not lived, the queer love not found or followed, and shame queer people both past and present have carried throughout their lives. As I wrap up a project on the legislative ban on conversion “therapy”, a harmful attempt to change someone’s gender or sexual orientation, I am even more committed to queer projects that focus on dismantling harmful views on gender and sexuality. This is part of how I am working to decolonize.

Indigenous perspectives are what we need, now more than ever, to restore peace and balance in our relationships with each other and with nature. We must honour Indigenous sovereignty. I am deeply grateful for Indigenous folks who are brave enough to share their stories, especially with white people who don't appreciate or recognize the sheer magnitude of that work. 

Our commitments at Restorative Approach have not changed. We commit to working on the calls to action around education (calls 62-66) to “redress the legacy of residential schools and advance the process of Canadian reconciliation” by:

• Offering the KAIROS Blanket Exercise, a wonderful first step in treaty education, and commit to offering it on a very flexible sliding scale to all groups requesting it, so financial barriers do not impact a desire to learn

• Offering Indigenous sharing circles, led by Elder Billy Lewis, so we can experience the beauty of decolonized connection

• Prioritizing, amplifying, and centering Indigenous voices wherever possible

• Acknowledging and expressing gratitude for Indigenous contributions to the work we do in all gatherings and projects

• Continuing to build and stand in solidarity with Indigenous people and groups here in Nova Scotia and beyond

Additionally, this year I wanted to note another commitment that has been in place since opening: 

• To work with and generously compensate Indigenous voices whenever appropriate and possible 

If you are new to reconciliation and treaty history, here are some helpful questions that have supported me in my journey. As individuals, employees, community members, and leaders, we can ask ourselves:

• Do I know the history of the people, nations, and treaties of the land I currently live on? What can I do to uphold the treaties where I live?

• Do I learn from, follow, read, and listen to Indigenous voices? How can I add more sources of Indigenous perspectives to my social media, book lists, TV, etc?

• How can I take in and appreciate Indigenous culture?

• What have I done to support Indigenous folks in my own community? Is there more that I can do? Can I hire Indigenous folks? Can I push for education and professional development in this area? Can I donate to Indigenous-led projects?

• What calls to action align with my talents? What specific call to action can I focus on?

• What, in my actions, supports social change?

In closing I share one of my favorite quotes from a Lakota elder, in Nerburn’s The Wolf at Twilight: An Indian Elder’s Journey through a Land of Ghosts and Shadows:

“I’m not saying any of this is your fault or even that your grandparents did any of it. I’m saying it happened, and it happened on your people’s watch. You’re the one who benefited from it. It doesn’t matter that you’re way downstream from the actual events. You’re still drinking the water.”

Wela’lin!!