获取不再有效的 Google PDF 缓存副本
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我正在寻找关于一个不起眼的教堂的一些具体信息。此 PDF 不断在 Google 中弹出，但 link 转到不再存在的站点。
这是出现的link：
https://www.firstcontact.website/introduction-to-site.pdf
我可以从几个不同的搜索字符串中得到搜索结果，每次都会显示不同的预览文本。 Google 必须有此 PDF 的缓存。
没有 "cached" 选项可以点击。如果缓存可用，许多页面都有绿色箭头。
我试过像这样搜索 Google 缓存：
cache:www.firstcontact.website/introduction-to-site.pdf
要么
https://webcache.googleusercontent.com/search?q=cache:%3Cwww.firstcontact.website/introduction-to-site.pdf%3E
运气不好。我知道 Google 有一个缓存版本，我非常想阅读它。关于如何访问此文档的任何想法？
这是 Google 搜索结果的屏幕截图：
这是我提取缓存内容的最大努力。
元数据：
Bing: "introduction-to-site.pdf"
Title: Microsoft Word - Introduction to Site
Author: BrianKipp
Created Date: 11/14/2018 5:38:39 PM
内容：
Google（反复）： site:www.firstcontact.website "small chunk of content from cache"
Introduction and Purpose
There is a small white church on the south side of the Thompson River,
at the base of a large slide. For fifty years I passed by that church.
Five years ago I made an impulsive decision to find a way to the other
side of the river to make photographs of the place. Near an unmarked
road which I speculated led to the church, I met a First Nations man
who confirmed it was the way. He also told me there was another
beautiful church on the road to. Merritt (Shackan) that his auntie
cares for, which I found and photographed months later. The road was
rutted and rocky, with treacherous drop-offs; a suitable foreshadowing
of my journey over the five years to come. Until that moment my small
Mercedes had not realized it was an off-road vehicle! The church was
St. Aidan's Anglican on what was formerly the land of the Pokhaist
people, right below their sacred “White Rock”. First I photographed
the exterior, then through the windows, the interior. The front door
was held only by a wire latch, stepping inside I was in awe at the
humility of this spiritual place. Five rows of grey hand-crafted pews,
sitting on a floor of rough planks. At the front of the church, to the
left, stood a wood stove with a stack of dried wood, ready for the
next service. There was a high-back bishop's chair with very short
legs near the stove. In front of the altar there was a very simple
box, not unlike a fruit-box on its side, with a
Page 2.
kneeling platform. It was a crude pre-dieu, where congregants and
priest could kneel to pray. The plain wooden altar was backed by a
dossal curtain, and above that a weathered picture of the Last Supper.
St. Aidan's was built around 1890 by the Pokhaist people, in the hopes
of attracting a priest to visit their village. Their choice of
location is evidence of syncretism, the fusion of diverse religious
beliefs and practices. They chose to place the church directly below
White Stone, a traditional sacred place where the shamans prayed and
young men went as part of their coming of age ceremony. I imagined the
small group of people gathered here in quiet worship. I imagined
wedding ceremonies, funerals and baptisms in this building on the
river, and the sun-weathered face of the priest who had ridden 50
kilometres on horseback from his base in Lytton. The images were so
strong that they became memories, not of what I had seen, but of what
has been. St. Aidan's inspired me to see more. I began to travel
throughout the province looking for every. First Nations church still
standing. I met with the Anglican Bishop Barbara Andrews and Catholic.
Bishop David Munroe in Kamloops. After seeing my images Bishop
Andrews, herself First. Nations, commented “I can see that you are on
a spiritual journey." That is what my project had become. In most
villages, I had the opportunity to talk to some of the inhabitants.
They would say things like “my parents were married in that church” or
“we lived in this beautiful place, for centuries, then the white men
came to build a railway and decided they would stay and take our
land." They would also tell me where I could find other churches,
which kept the journey alive. In discussing spirituality, one elder
told me that their traditional spiritual practices and moral code were
well aligned with Christianity, as both practices were based on the
belief of a Great. Creator. To this day, the peoples in his nation
embrace Christianity as part of their daily life. He said that their
old ways also included a belief in reincarnation. I asked if he had
been reincarnated, and he said “I have had two lives, and I hope that
the good Lord will give me one more so that I can finish my work
here." He also said that the one part of Christianity he “could never
accept was that a loving God would create a lake of fire to punish
sinners to eternity." Talking to an elder in a coffee shop in the Nass
Valley, I had the opportunity to get a glimpse into the aboriginals'
connection with the land and nature. I asked him the significance of
an encounter I had with an owl. The owl had flown beside my car for 50
metres, looking in my window, before it flew in front of the car and
into the nearby trees. He said “Was it a large or small owl?” I told
him it was large. “That's good, because a small owl would mean a
death. The large owl meant to tell you that you are on the right path,
and you should continue.” He seemed very certain of his statement, and
the other elders present agreed with his interpretation. As I made my
way through this journey, questions naturally emerged. What motivated
the. Christian conversion of First Nations people? Why did the priests
show no curiosity or respect for
Page 3.
traditional belief systems? What was the moral and legal basis for the
pre-empting of First. Nations lands? How did the locals respond to the
theft of their land? How and why did they create Indian Residential
Schools? Searching for answers to these and other questions, I
acquired every book I could find on the topic. New questions arose.
How did the objectives and methods of the various denominations
differ? Where did these migrant priests come from? What was the
relationship between church and state in BC? How did Christianity
compare to traditional aboriginal beliefs? By answering these and
other questions that arose on my travels, I began to understand the
story of our First. Nations encounter with British colonization. My
early photographs of the churches presented the buildings as beautiful
architectural objects, infused with a sense of spirituality. At some
point, I realized that the spirituality is bound to the land, as is
the history of the aboriginal people. The buildings could not stand
alone without showing their place. I returned to many of the churches
and photographed them “in their place." Locating these old churches
was time consuming. Documentation was scarce and many of the churches
have disappeared through weathering or vandalism. Many of the churches
are no longer used for services, so only the elders have memories to
share. Several of my trips were fruitless confirmations that some
churches no longer exist. Discovery of the Leon Creek church came
through a chance encounter with a woman in Sechelt, who described a
church in Pemberton that her son had photographed. She promised to
send me his photos, and a week later they arrived by post. Looking at
the images, I surmised the geography was clearly not Pemberton, more
likely Lillooet. I took the photos to the Lillooet. Museum, where they
confirmed it was the “Galvanized Church” up West Pavilion Road, no
directions beyond that. Sixty kilometres up the dirt road I came upon
two trucks blocking the path. Two men and a woman, in the middle of a
tailgate party, advised me that I had passed the church road 15
kilometres earlier. The woman looked at my car and The woman looked at
my car and said “You're not going in there in that!" Was she ever
right! I went back to Vancouver to get a 4X4 and try again. Even then,
the road was a nail-biter, lots of drops of 500 feet or more, and
narrow sections where the inside wheel had to be up on the bank to
keep the truck on the road. A year later, I met a man who had been
raised in a log cabin beside the church. He still cares for the
church, stating “I am not religious, but my grandmother was. I
maintain the church building now out of respect for her memory." A
remarkable set of connections leading me to a most spectacular scene.
A young man in Sardis told me about the church at Kanaka Bar. Driving
down a narrow dirt road,. I was unable to find the church where I had
been told it would be. Eventually, my wheels spun in loose gravel and
with disappointment I turned around. Retracing my steps, the church
showed itself 20 feet above the road, encircled by tall trees.
Entering through the open doorway, I heard
Page 4.
a buzzing noise to my left. There was a hummingbird flying against the
window, weakened by its efforts. I cupped the tiny bird in my hands
and released it outside. It was an amazing moment for me, a spiritual
connection with the place. Another chance connection occurred in
Quilchena, while looking for a church long gone. I went into the
Quilchena General Store for assistance. Although they were unaware of
the old. Quilchena church, they advised me to get the book, Archdeacon
on Horseback. They phoned ahead to a Merritt bookstore, the staff
arranged for the author Murphy Shewchuk, to meet me with a copy of his
book. It told the story of a young priest, Richard Small, who covered
the area from Lytton to Merritt on horseback. By following the route
of his travels, I was able to find additional churches. In all, I
spent five years traveling around BC, making photographs of these
amazing buildings. I feel very fortunate to have captured images of so
many of them, as the buildings are deteriorating each time I visit
them.
The Churches.
The early churches were humble buildings made from locally milled
wood, all constructed by aboriginal craftsmen. In some cases the
churches were much more elaborate, and the locals labored up to 10
years building them. The Church of the Holy Cross in Skatin is now a
National. Heritage Site, showcasing native craftsmanship and
commitment. The greatest architectural challenge was usually the
steeple. Sometimes a simple steeple housing the bell was attached to
the roof line. In most cases, the steeple was a separate structure
that was attached to the front of the church building. Toppling of
both types of bell towers was a problem, and aboriginal craftsmen
tried numerous ingenious solutions. As illustration, the steeple at
Spaxomin church still stands held up by external braces at its base to
keep it from falling sideways. Not successful was the rooftop steeple
on the Cayuse Creek church, which has fallen off entirely. The Tahltan
church building has separated from the steeple, and only the steeple
stands today. The churches included in this book are the remaining
physical evidence of colonialism and the early spread of Christianity
to our First Nations. They are fast disappearing. In 18 Mile village a
woman who lived up the hill from the church said it all: “I pass the
church every day, I just cannot imagine it not being there."
Page 5.
Historical Context.
James Douglas founded Fort Victoria in 1843 on behalf of the Hudson's
Bay Company. His ties to the church went back to his days in Fort St.
James, and when he explored the regions of. Vancouver Island he took
the priest Jean-Baptist Bolduc with him to convert the local natives
to. Christianity. When the Gold Rush began in 1858, Douglas left the
company and became the first governor of the province of BC. He acted
quickly to establish British laws throughout the territory and to
assert ownership of the colony. The miners' behaviour was unbridled by
rules, or respect for the places and people they encountered. The
first consequence was felt by the First Nations people. Their wives
were taken by the miners, men and women alike were poisoned by the
alcohol they introduced, and diseases such as smallpox ravaged the
First Nations people. Over 40 percent of the miners coming to BC were
Americans. Concerned that their numbers posed a threat to the
sovereignty of British Columbia, Douglas organized “bride-ships”
filled with young English women for the purpose of marrying settlers
and establishing traditional British families. My great-grandfather,
Henry Kipp, was settled in Chilliwack with a First Nations wife and a
child. When the bride-ships came to Victoria, Henry Kipp took a
British bride. His aboriginal wife and daughter were relocated across
the river in Mission, where his daughter attended school at St. Mary's
Convent. In an effort to establish a civil society (ie. British) the
government decided that separating the. First Nations people from the
settlers was desirable. The churches were effective organizations to
undertake this division of society. The churches took measures to
physically isolate the aboriginals from the settlers. They encouraged
temperance amongst First Nations, they insisted on a monogamist
lifestyle (even though the locals had practiced a form of polygamy in
many cases) and the First Nations people were relocated geographically
in “reductions” away from the town centers. One elder that I spoke to
in the Fraser Valley made this comment: “They built the church, and
told us we should all move closer so that we would be closer to God;
then they built a fence around us and stole our land."
Culture Clash.
It was the European view that existing First Nations spiritual
practices, deemed meaningless mythology and superstition, stood in the
way of Christian conversion. Cultural practices such as potlatch,
polygamy and native languages were specifically targeted as
impediments to conversion. The Roman Catholic church developed the
Durieu Method to eliminate these. "distractions." They forbade
speaking native languages or practicing cultural traditions. A network
of monitors was established in each village, and offenders were
punished by public humiliation. The Anglicans, too, used public
shaming as a means of encouraging compliance with their expectations.
Once a year the bishop would travel to Lytton to induct new members
into the
Page 6.
church. In front of hundreds of their peers, each candidate had to
answer questions posed by the bishop. If they failed to answer
correctly, they were told to think about the questions, and then face
the bishop's questions again. In these same meetings, members of the
village who had transgressed church rules in the past year were
publicly identified.
Residential Schools.
In 1876 Sir John A. MacDonald's federal government implemented the
Indian Act which made it federal responsibility to educate First
Nations children. The churches played a key role in the education
strategy, which was to establish residential schools to teach the
native children. English, convert them to Christianity and make them
Euro-Canadians. It is not widely known that up until the late 1950's
these schools were half-day only, and the students were required to
work half-days to contribute to the costs of running the schools.
Until the 1960's, children were not allowed to return home for
holidays. Children were removed from their families and relocated to
distant boarding schools, where they were victims of systematic
destruction of their language and culture. In addition to the
traumatic uprooting from their homes, these children suffered all
forms of abuse, including pedophilia. The trauma of having their
children taken overwhelmed native villagers with grief and loss. The
Truth and Reconciliation process gave First Nations people the chance
to be heard, through interviews with the Truth and Reconciliation
Commission. The commission produced its report in. 2016, and today
dialogue continues. It may take generations for our First Nations
people to recover from this relatively recent history.
Land Claims.
The government dispatched surveyors to mark out plots of land,
including First Nations reserves. The government issued deeds to
surveyed lands for settlers, with no regard to First Nations claims to
the land. There is a photo in the University of British Columbia
archives showing. Governor Frederick Seymour meeting with the people
of Lillooet in 1865, to discuss land claims which were never resolved.
When the gold rush ended in the Cariboo, the miners often returned to
claim land in the regions that they had passed through. One of the
elders that I spoke to described the idyllic locale on the small
isthmus of Seton Portage. “We grew fruit and vegetables, and sold them
to neighboring bands throughout the area. It was a good life. When the
railway workers came through, they claimed our land, paying no heed to
the fact that we had farmed here for generations.”
我正在寻找关于一个不起眼的教堂的一些具体信息。此 PDF 不断在 Google 中弹出，但 link 转到不再存在的站点。
这是出现的link： https://www.firstcontact.website/introduction-to-site.pdf
我可以从几个不同的搜索字符串中得到搜索结果，每次都会显示不同的预览文本。 Google 必须有此 PDF 的缓存。
没有 "cached" 选项可以点击。如果缓存可用，许多页面都有绿色箭头。
我试过像这样搜索 Google 缓存： cache:www.firstcontact.website/introduction-to-site.pdf 要么 https://webcache.googleusercontent.com/search?q=cache:%3Cwww.firstcontact.website/introduction-to-site.pdf%3E
运气不好。我知道 Google 有一个缓存版本，我非常想阅读它。关于如何访问此文档的任何想法？
这是 Google 搜索结果的屏幕截图：
这是我提取缓存内容的最大努力。
元数据：
Bing: "introduction-to-site.pdf"
Title: Microsoft Word - Introduction to Site
Author: BrianKipp
Created Date: 11/14/2018 5:38:39 PM
内容：
Google（反复）： site:www.firstcontact.website "small chunk of content from cache"
Introduction and Purpose
There is a small white church on the south side of the Thompson River, at the base of a large slide. For fifty years I passed by that church. Five years ago I made an impulsive decision to find a way to the other side of the river to make photographs of the place. Near an unmarked road which I speculated led to the church, I met a First Nations man who confirmed it was the way. He also told me there was another beautiful church on the road to. Merritt (Shackan) that his auntie cares for, which I found and photographed months later. The road was rutted and rocky, with treacherous drop-offs; a suitable foreshadowing of my journey over the five years to come. Until that moment my small Mercedes had not realized it was an off-road vehicle! The church was St. Aidan's Anglican on what was formerly the land of the Pokhaist people, right below their sacred “White Rock”. First I photographed the exterior, then through the windows, the interior. The front door was held only by a wire latch, stepping inside I was in awe at the humility of this spiritual place. Five rows of grey hand-crafted pews, sitting on a floor of rough planks. At the front of the church, to the left, stood a wood stove with a stack of dried wood, ready for the next service. There was a high-back bishop's chair with very short legs near the stove. In front of the altar there was a very simple box, not unlike a fruit-box on its side, with a
Page 2.
kneeling platform. It was a crude pre-dieu, where congregants and priest could kneel to pray. The plain wooden altar was backed by a dossal curtain, and above that a weathered picture of the Last Supper. St. Aidan's was built around 1890 by the Pokhaist people, in the hopes of attracting a priest to visit their village. Their choice of location is evidence of syncretism, the fusion of diverse religious beliefs and practices. They chose to place the church directly below White Stone, a traditional sacred place where the shamans prayed and young men went as part of their coming of age ceremony. I imagined the small group of people gathered here in quiet worship. I imagined wedding ceremonies, funerals and baptisms in this building on the river, and the sun-weathered face of the priest who had ridden 50 kilometres on horseback from his base in Lytton. The images were so strong that they became memories, not of what I had seen, but of what has been. St. Aidan's inspired me to see more. I began to travel throughout the province looking for every. First Nations church still standing. I met with the Anglican Bishop Barbara Andrews and Catholic. Bishop David Munroe in Kamloops. After seeing my images Bishop Andrews, herself First. Nations, commented “I can see that you are on a spiritual journey." That is what my project had become. In most villages, I had the opportunity to talk to some of the inhabitants. They would say things like “my parents were married in that church” or “we lived in this beautiful place, for centuries, then the white men came to build a railway and decided they would stay and take our land." They would also tell me where I could find other churches, which kept the journey alive. In discussing spirituality, one elder told me that their traditional spiritual practices and moral code were well aligned with Christianity, as both practices were based on the belief of a Great. Creator. To this day, the peoples in his nation embrace Christianity as part of their daily life. He said that their old ways also included a belief in reincarnation. I asked if he had been reincarnated, and he said “I have had two lives, and I hope that the good Lord will give me one more so that I can finish my work here." He also said that the one part of Christianity he “could never accept was that a loving God would create a lake of fire to punish sinners to eternity." Talking to an elder in a coffee shop in the Nass Valley, I had the opportunity to get a glimpse into the aboriginals' connection with the land and nature. I asked him the significance of an encounter I had with an owl. The owl had flown beside my car for 50 metres, looking in my window, before it flew in front of the car and into the nearby trees. He said “Was it a large or small owl?” I told him it was large. “That's good, because a small owl would mean a death. The large owl meant to tell you that you are on the right path, and you should continue.” He seemed very certain of his statement, and the other elders present agreed with his interpretation. As I made my way through this journey, questions naturally emerged. What motivated the. Christian conversion of First Nations people? Why did the priests show no curiosity or respect for
Page 3.
traditional belief systems? What was the moral and legal basis for the pre-empting of First. Nations lands? How did the locals respond to the theft of their land? How and why did they create Indian Residential Schools? Searching for answers to these and other questions, I acquired every book I could find on the topic. New questions arose. How did the objectives and methods of the various denominations differ? Where did these migrant priests come from? What was the relationship between church and state in BC? How did Christianity compare to traditional aboriginal beliefs? By answering these and other questions that arose on my travels, I began to understand the story of our First. Nations encounter with British colonization. My early photographs of the churches presented the buildings as beautiful architectural objects, infused with a sense of spirituality. At some point, I realized that the spirituality is bound to the land, as is the history of the aboriginal people. The buildings could not stand alone without showing their place. I returned to many of the churches and photographed them “in their place." Locating these old churches was time consuming. Documentation was scarce and many of the churches have disappeared through weathering or vandalism. Many of the churches are no longer used for services, so only the elders have memories to share. Several of my trips were fruitless confirmations that some churches no longer exist. Discovery of the Leon Creek church came through a chance encounter with a woman in Sechelt, who described a church in Pemberton that her son had photographed. She promised to send me his photos, and a week later they arrived by post. Looking at the images, I surmised the geography was clearly not Pemberton, more likely Lillooet. I took the photos to the Lillooet. Museum, where they confirmed it was the “Galvanized Church” up West Pavilion Road, no directions beyond that. Sixty kilometres up the dirt road I came upon two trucks blocking the path. Two men and a woman, in the middle of a tailgate party, advised me that I had passed the church road 15 kilometres earlier. The woman looked at my car and The woman looked at my car and said “You're not going in there in that!" Was she ever right! I went back to Vancouver to get a 4X4 and try again. Even then, the road was a nail-biter, lots of drops of 500 feet or more, and narrow sections where the inside wheel had to be up on the bank to keep the truck on the road. A year later, I met a man who had been raised in a log cabin beside the church. He still cares for the church, stating “I am not religious, but my grandmother was. I maintain the church building now out of respect for her memory." A remarkable set of connections leading me to a most spectacular scene. A young man in Sardis told me about the church at Kanaka Bar. Driving down a narrow dirt road,. I was unable to find the church where I had been told it would be. Eventually, my wheels spun in loose gravel and with disappointment I turned around. Retracing my steps, the church showed itself 20 feet above the road, encircled by tall trees. Entering through the open doorway, I heard
Page 4.
a buzzing noise to my left. There was a hummingbird flying against the window, weakened by its efforts. I cupped the tiny bird in my hands and released it outside. It was an amazing moment for me, a spiritual connection with the place. Another chance connection occurred in Quilchena, while looking for a church long gone. I went into the Quilchena General Store for assistance. Although they were unaware of the old. Quilchena church, they advised me to get the book, Archdeacon on Horseback. They phoned ahead to a Merritt bookstore, the staff arranged for the author Murphy Shewchuk, to meet me with a copy of his book. It told the story of a young priest, Richard Small, who covered the area from Lytton to Merritt on horseback. By following the route of his travels, I was able to find additional churches. In all, I spent five years traveling around BC, making photographs of these amazing buildings. I feel very fortunate to have captured images of so many of them, as the buildings are deteriorating each time I visit them.
The Churches.
The early churches were humble buildings made from locally milled wood, all constructed by aboriginal craftsmen. In some cases the churches were much more elaborate, and the locals labored up to 10 years building them. The Church of the Holy Cross in Skatin is now a National. Heritage Site, showcasing native craftsmanship and commitment. The greatest architectural challenge was usually the steeple. Sometimes a simple steeple housing the bell was attached to the roof line. In most cases, the steeple was a separate structure that was attached to the front of the church building. Toppling of both types of bell towers was a problem, and aboriginal craftsmen tried numerous ingenious solutions. As illustration, the steeple at Spaxomin church still stands held up by external braces at its base to keep it from falling sideways. Not successful was the rooftop steeple on the Cayuse Creek church, which has fallen off entirely. The Tahltan church building has separated from the steeple, and only the steeple stands today. The churches included in this book are the remaining physical evidence of colonialism and the early spread of Christianity to our First Nations. They are fast disappearing. In 18 Mile village a woman who lived up the hill from the church said it all: “I pass the church every day, I just cannot imagine it not being there."
Page 5.
Historical Context.
James Douglas founded Fort Victoria in 1843 on behalf of the Hudson's Bay Company. His ties to the church went back to his days in Fort St. James, and when he explored the regions of. Vancouver Island he took the priest Jean-Baptist Bolduc with him to convert the local natives to. Christianity. When the Gold Rush began in 1858, Douglas left the company and became the first governor of the province of BC. He acted quickly to establish British laws throughout the territory and to assert ownership of the colony. The miners' behaviour was unbridled by rules, or respect for the places and people they encountered. The first consequence was felt by the First Nations people. Their wives were taken by the miners, men and women alike were poisoned by the alcohol they introduced, and diseases such as smallpox ravaged the First Nations people. Over 40 percent of the miners coming to BC were Americans. Concerned that their numbers posed a threat to the sovereignty of British Columbia, Douglas organized “bride-ships” filled with young English women for the purpose of marrying settlers and establishing traditional British families. My great-grandfather, Henry Kipp, was settled in Chilliwack with a First Nations wife and a child. When the bride-ships came to Victoria, Henry Kipp took a British bride. His aboriginal wife and daughter were relocated across the river in Mission, where his daughter attended school at St. Mary's Convent. In an effort to establish a civil society (ie. British) the government decided that separating the. First Nations people from the settlers was desirable. The churches were effective organizations to undertake this division of society. The churches took measures to physically isolate the aboriginals from the settlers. They encouraged temperance amongst First Nations, they insisted on a monogamist lifestyle (even though the locals had practiced a form of polygamy in many cases) and the First Nations people were relocated geographically in “reductions” away from the town centers. One elder that I spoke to in the Fraser Valley made this comment: “They built the church, and told us we should all move closer so that we would be closer to God; then they built a fence around us and stole our land."
Culture Clash.
It was the European view that existing First Nations spiritual practices, deemed meaningless mythology and superstition, stood in the way of Christian conversion. Cultural practices such as potlatch, polygamy and native languages were specifically targeted as impediments to conversion. The Roman Catholic church developed the Durieu Method to eliminate these. "distractions." They forbade speaking native languages or practicing cultural traditions. A network of monitors was established in each village, and offenders were punished by public humiliation. The Anglicans, too, used public shaming as a means of encouraging compliance with their expectations. Once a year the bishop would travel to Lytton to induct new members into the
Page 6.
church. In front of hundreds of their peers, each candidate had to answer questions posed by the bishop. If they failed to answer correctly, they were told to think about the questions, and then face the bishop's questions again. In these same meetings, members of the village who had transgressed church rules in the past year were publicly identified.
Residential Schools.
In 1876 Sir John A. MacDonald's federal government implemented the Indian Act which made it federal responsibility to educate First Nations children. The churches played a key role in the education strategy, which was to establish residential schools to teach the native children. English, convert them to Christianity and make them Euro-Canadians. It is not widely known that up until the late 1950's these schools were half-day only, and the students were required to work half-days to contribute to the costs of running the schools. Until the 1960's, children were not allowed to return home for holidays. Children were removed from their families and relocated to distant boarding schools, where they were victims of systematic destruction of their language and culture. In addition to the traumatic uprooting from their homes, these children suffered all forms of abuse, including pedophilia. The trauma of having their children taken overwhelmed native villagers with grief and loss. The Truth and Reconciliation process gave First Nations people the chance to be heard, through interviews with the Truth and Reconciliation Commission. The commission produced its report in. 2016, and today dialogue continues. It may take generations for our First Nations people to recover from this relatively recent history.
Land Claims.
The government dispatched surveyors to mark out plots of land, including First Nations reserves. The government issued deeds to surveyed lands for settlers, with no regard to First Nations claims to the land. There is a photo in the University of British Columbia archives showing. Governor Frederick Seymour meeting with the people of Lillooet in 1865, to discuss land claims which were never resolved. When the gold rush ended in the Cariboo, the miners often returned to claim land in the regions that they had passed through. One of the elders that I spoke to described the idyllic locale on the small isthmus of Seton Portage. “We grew fruit and vegetables, and sold them to neighboring bands throughout the area. It was a good life. When the railway workers came through, they claimed our land, paying no heed to the fact that we had farmed here for generations.”