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56 pages 1 hour read

Eric Gansworth

Apple: Skin to the Core

Nonfiction | Memoir in Verse | YA | Published in 2020

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Background

Historical Context: Residential Schools

Content Warning: This section contains discussions of anti-Indigenous racism, colonial violence, cultural genocide, child abuse, and suicide.

When European settlers arrived in what is now called North America, they enacted a wide-scale genocide of Indigenous populations. That genocide took many forms, from outright violence to more subtle attempts to eradicate Indigenous cultures and “assimilate” Indigenous people into white people’s culture. One strategy that white settlers used in both what is now the US and Canada was to create residential schools, or boarding schools, for Indigenous children. These children were taken from their families, often by force. They lived at their schools, where they were often forced to cut their hair, wear European-style clothes, and speak English. Most schools were run by the Catholic Church; many students were converted to Christianity to further alienate them from their culture. By the time students returned to their families after this indoctrination, many of them had come to associate their own cultures and languages with a deep sense of shame. In some cases, they passed this shame on to their children, causing a disconnect in cultural heritage.

Children in residential schools often lived in cramped conditions without adequate resources or care. Outbreaks of disease like smallpox, tuberculosis, and measles were common. Many students experienced abuse, harsh punishments, and starvation. Students who died at the school, frequently from disease or suicide, were often buried in unmarked graves without proper documentation. In some cases, schools did not contact parents to inform them of their children’s deaths. In Canada, the government now estimates that at least 150,000 First Nations, Métis, and Inuit children attended residential schools, the last of which closed in 1996. In the US, estimates are less exact but indicate that hundreds of thousands of students likely attended similar schools. Both countries are currently reckoning with the impact of these schools. In Canada, there are ongoing calls for investigations to determine how many Indigenous children died in residential schools; the current estimate stands at more than 4,000. In the US, that number is currently around 500 but may rise as researchers uncover more information.

Cultural Context: The Haudenosaunee Confederacy

The Haudenosaunee Confederacy is a democratic alliance of six Indigenous Nations in the US and Canada. The origins of the Confederacy are unclear; it may have developed in the 1600s, the 1400s, the 1100s, or even earlier. The website for the contemporary Haudenosaunee Confederacy states that the alliance has existed “since time immemorial” (“Confederacy’s Creation.” Haudenosaunee Confederacy). Initially, the Confederacy included the Kanienʼkehá꞉ka (Mohawk), Oneida, Onondaga, Cayuga, and Seneca Nations. All of these groups held (and still hold) distinct cultures but spoke related languages. In 1722, the Tuscarora Nation joined the Confederacy in a limited capacity. Although they are part of the Confederacy, they do not have a direct voice in political discussions. Because Eric Gansworth has both Tuscarora and Onondaga heritage, he identifies himself primarily as Haudenosaunee. The Haudenosaunee Confederacy is an active political organization, and various committees work on issues such as repatriation of artifacts, wildlife and resource management, and land development.

Social Context: Cultural Revitalization

Indigenous people in North America have lived with the ongoing impacts of genocide for centuries. In some cases, colonial projects like residential schools and cultural assimilation proved effective in creating a disconnect between Indigenous people and their languages, histories, and cultures. However, Indigenous communities remain resilient, and recent years have seen a major uptick in cultural revitalization efforts across the US and Canada. Gansworth describes ongoing efforts to preserve the Tuscarora language. Language preservation takes enormous effort, and it is not always successful, but activists and linguists have had success in promoting language learning among Indigenous communities. Some schools and colleges, both inside and outside of reservations, now offer language courses to help Indigenous communities learn their original languages and teach them to their children.

Many other kinds of cultural revitalization projects are gaining popularity across North America. Gansworth mentions his niece, who runs a community farm specializing in traditional Indigenous crops and farming practices. Author and activist Robin Wall Kimmerer is doing similar work through books like Braiding Sweetgrass: Her work records and analyzes Indigenous botanical knowledge. Activists across North America are working to bring Indigenous knowledge into the mainstream through powwows and other events. This process helps Indigenous people connect to their culture while also pushing settlers to recognize and appreciate the rich Indigenous culture that still exists in North America.

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