Canada's residential school system for aboriginal young people is now recognized as a grievous historic wrong committed against First Nations, Metis, and Inuit peoples. This book documents this subject in a format that will give all young people access to this painful part of Canadian history. In 1857, the Gradual Civilization Act was passed by the Legislature of the Province of Canada with the aim of assimilating First Nations people. In 1879, Prime Minister Sir John A. Macdonald commissioned the "Report on Industrial Schools for Indians and Half-Breeds." This report led to native residential schools across Canada. First Nations and Inuit children aged seven to fifteen years old were taken from their families, sometimes by force, and sent to residential schools where they were made to abandon their culture. They were dressed in uniforms, their hair was cut, they were forbidden to speak their native language, and they were often subjected to physical and psychological abuse. The schools were run by the churches and funded by the federal government. About 150,000 aboriginal children went to 130 residential schools across Canada. The last federally funded residential school closed in 1996 in Saskatchewan. The horrors that many children endured at residential schools did not go away. It took decades for people to speak out, but with the support of the Assembly of First Nations and Inuit organizations, former residential school students took the federal government and the churches to court. Their cases led to the Indian Residential Schools Settlement Agreement, the largest class-action settlement in Canadian history. In 2008, Prime Minister Harper formally apologized to former native residential school students for the atrocities they suffered and the role the government played in setting up the school system. The agreement included the Truth and Reconciliation Commission, which has since worked to document this experience and toward reconciliation. Through historical photographs, documents, and first-person narratives from First Nations, Inuit, and Metis people who survived residential schools, this book offers an account of the injustice of this period in Canadian history. It documents how this official racism was confronted and finally acknowledged.

Over more than 100 years, the Canadian government took 150,000 First Nations, Métis, and Inuit children from their families and placed them in residential schools. In these schools, young people were assigned a number, forced to wear European-style clothes, forbidden to speak their native language, required to work, and often subjected to physical and psychological abuse. If they tried to leave the schools to return to their families, they were captured by the RCMP and forced back. Run by churches, the schools were paid for by the federal government. The last residential school closed in 1996. It took decades for people to speak out in public about the devastating impact of residential schools. School Survivors eventually came together and launched court actions against the federal government and the churches. In 2008 the Canadian government apologized for the historic wrongs committed by the residential school system. The survivors’ lawsuits led to the Indian Residential Schools Settlement Agreement, the largest class-action settlement in Canadian history, and the establishment of the Truth and Reconciliation Commission. The Commission spent six years gathering testimony and discovering the facts about residential schools. This book includes the text of the government’s apology and summarizes the Truth and Reconciliation Commission’s 94 Calls to Action, which offer the basis for a new relationship between the Canadian government, Aboriginal people, and non-Aboriginal people.

Beginning in the 18th century, Black men and women arrived from the U.S. and settled in various parts of Nova Scotia. In the 1800s, a small Black community had developed just north of Halifax on the shores of the Bedford Basin. The community became known as Africville and grew to about 400 people. Its residents fished, farmed, operated small retail stores and found work in the city. Jobs for Black people were hard to find, with many occupations blocked by racist practices. Women often worked as domestics and many men were train porters. A school and a church were the community’s key institutions. The City of Halifax located a number of undesirable industries in Africville but refused residents’ demands for basic services such as running water, sewage disposal, paved roads, street lights, a cemetery, public transit, garbage collection and adequate police protection. City planners developed urban renewal plans and city politicians agreed to demolish the community. Residents strongly opposed relocation, but city officials ignored their protests and began to seize and bulldoze the homes. In 1967, the church was demolished — in the middle of the night. This was a blow that signaled the end of Africville. In the 1970s, some community members organized and began working for an apology and compensation. In 2010, Halifax’s mayor made a public apology for the community’s suffering and mistreatment. Some former residents accepted this; others continued to campaign for restitution. This new edition documents the continued fight for compensation by community members and their descendants. The spirit and resilience of Africville lives on in new generations of African Nova Scotians.

During the Second World War, over 20,000 Japanese Canadians had their civil rights, homes, possessions, and freedom taken away. This visual-packed book tells the story.

This book is the one place to find unprecedented access to case-law, doctrinal debates and comparative reflections on vicarious liability from across the common law world. The doctrine of vicarious liability, that is strict liability for the torts of others, represents one of the most controversial areas of tort law. Unsurprisingly it is a doctrine that has been discussed in the highest courts of common law jurisdictions. This collection responds to uncertainties as to the operation of vicarious liability in twenty-first century tort law by looking at key common law jurisdictions and asking expert scholars to set out and critically analyse the law, identifying factors influencing change and the extent to which case-law from other common law jurisdictions has been influential. The jurisdictions covered include Canada, England and Wales, Australia, Singapore, Ireland, Hong Kong and New Zealand. In providing critical analysis of this important topic, it will be essential and compelling reading for all scholars of tort law and practitioners working in this field.

A ground-breaking account of multiple forced relocations by the Canadian government of Inuit communities and individuals. All have been the subject of apologies, but are little known beyond the Arctic. The Inuit community has proven resilient to many attempts at assimilation, relocation and evacuation to the south. In a highly visual and appealing format for young readers, this book explores the many forced relocation of Inuit families and communities in the Canadian Arctic from the 1950s to the 1990s. Governments promoted and forced relocation based on misinformation and racist attitudes. These actions changed Inuit lives forever. This book documents the Inuit experience and the resilience and strength they displayed in the face of these measures. Years afterwards, there have been multiple apologies by the Canadian government for its actions, and some measure of restitution for the harms caused. Included in the book are accounts of a community forced to move to the High Arctic where they found themselves with little food and almost no shelter, of children suddenly taken away from their families and communities to be transported to hospitals for treatment for tuberculosis, and of the notorious slaughter by RCMP officers of hundreds of sled dogs in Arctic settlements. Though apologies have been made, Inuit in northern Canada still face conditions of inadequate housing, schools that fail to teach their language, and epidemics of infectious diseases like TB. Yet still, the Inuit have achieved a measure of self-government, control over resource development, while they enrich cultural life through music, film, art and literature. This book enables readers to understand the colonialism and racism that remain embedded in Canadian society today, and the successful resistance of Inuit to assimilation and loss of cultural identity. Like other volumes in the Righting Canada’s Wrongs series, this book uses a variety of visuals, first-person accounts, short texts and extracts from documents to appeal to a wide range of young readers.

Prior to the Second World War, Canada's Jewish community was well established in many cities, including Toronto, Montreal and Winnipeg. As war grew closer, anti-Semitism across Europe was increasing. Hitler's Nazis were spreading hatred and violence towards Jews across Germany. At first, Jews were allowed to leave Germany and thousands escaped to save themselves and their families. Then countries around the world closed their doors to Jewish refugees. In 1939, the MS St. Louis sailed for Cuba with nearly a thousand Jewish men, women, and children looking for safety. They were turned away by Cuba, then the US. The ship sailed on to Canada. Despite pleas from the Canadian Jewish community, the government refused to allow the passengers to land in Canada. After war broke out, Canada continued to refuse Jewish refugees entry. When Britain forced Canada to take some refugees in, Canada imprisoned them in internment camps — alongside Nazis. Some of these Jewish refugees were only teenagers. Three years after the war ended and after the horrors of the Holocaust were universally known, Canada finally changed immigration policies and begin to accept Jews equally with other immigrants. Canada's long history of anti-Semitic immigration policies was deemed shameful. In November 2018, Prime Minister Justin Trudeau made an official apology to the Jewish community for Canada's refusal to accept the passengers of the MS St. Louis, as well as for its historical anti-Semitic policies.

In 1914, Canada was a very British society with anti-Asian attitudes. Although Great Britain had declared that all people from India were officially British citizens and could live anywhere in the British Commonwealth, Canada refused to accept them. This racist policy was challenged by Gurdit Singh, a Sikh businessman, who chartered a ship, the Komagata Maru, and sailed to Vancouver with over 300 fellow Indians wishing to immigrate to Canada. They were turned back, tragically. Over the years, the Canadian government gradually changed its immigration policies, first allowing entry to wives and children of Indian immigrants and later to many more immigrants from India. The Indo-Canadian community has grown throughout Canada, especially in British Columbia. Many in the community continue to celebrate their Indian heritage which enriches Canadian culture.

Raised on a reserve in northern Ontario, seventeen-year-old Joe Littlechief tries to be like the other guys. But Joe knows he's different -- he's more interested in guys than in any of the girls he knows. One night Joe makes a drunken pass at his best friend Benjy and, by the next morning, everyone on the rez is talking about Joe. His mother, a devout Christian, is horrified, and the kids who are supposed to be his friends make it clear there's no place for him in their circle, or even on the rez. Joe thinks about killing himself, but instead runs away to the city. Alone and penniless on the streets of Toronto, Joe comes to identify with the Aboriginal idea of having two spirits, or combining both feminine and masculine identities in one person. He also begins to understand more about how his parents have been affected by their own experiences as children in residential schools -- something never discussed on the rez. And he realizes he has to come to terms with his two-spiritedness and find people who accept him for who he is. This is a novel that reflects the complex realities faced by young LGBTQ and aboriginal youth today.

Floyd Twofeathers has always trusted his mom, a traditional healer, and his dad, hereditary chief of their band, to take care of the people on their reserve. But a lack of educational and career opportunities, medical support and counselling has left young people feeling that they have no future. As suicides pile up, Floyd finds that his friends and kids he knows are taking their own lives because they feel that they have no future — but his father refuses to listen to Floyd's attempts to find a realistic solution. When Floyd's father is overwhelmed by the situation and succumbs to alcohol and depression, it is up to Floyd to turn around his community's descent into crisis before it's too late. Set in a situation of suicide contagion among young people in Aboriginal communities, this novel follows one teenager's determined efforts to help his friends and his community find solutions.