Apologies to Indigenous peoples refer to apologies extended by political leaders or representatives, acting on behalf of a political entity or nation, to acknowledge and express remorse for a mass atrocity that has been committed against Indigenous peoples.
Background
During the era of colonization, European empires colonized territories inhabited by Indigenous peoples and the colonies created new countries that would contain Indigenous peoples within their new political borders.[5] In such processes, there were a series of atrocious crimes against Indigenous populations. Given that the dominant group has held political and economic power, these facts had not been officially investigated and recognized.[9][10]
During colonialism, many Western officials have expressed concerns, enacted laws to protect Indigenous peoples, and have punished a few colonial agents for some of their colonial atrocities.[11] Widely known examples are the Laws of Burgos and the New Laws in the Spanish Empire, which were poorly implemented.[12] On occasion, some Indigenous government agencies committed atrocities, as is the case of the Indian Protection Service in Brazil as described in the Figueiredo Report,[13][14] or the Office of Indigenous Affairs in the United States, who acknowledged its systemic shortcomings.[15]
Indigenous groups have publicly requested apologies from a number of states and Christian churches for their historical or contemporary role in atrocities committed against Indigenous peoples.[16][17][18] No country has ever voluntarily acknowledged committing genocide.[19]
In 2023 Indigenous leaders from Antigua and Barbuda, Aotearoa (New Zealand), Australia, the Bahamas, Belize, Canada, Grenada, Jamaica, Papua New Guinea, Saint Kitts and Nevis, Saint Lucia, and Saint Vincent and the Grenadines issued an open letter. The signed letter requests King Charles III to acknowledge at his coronation the "horrific impacts" of colonization.[20][21][22]
Apologies to Indigenous peoples
Government apologies to Indigenous peoples
In recent decades governments have acknowledged past atrocities or apologized for the policies of previous governments.[23] In their apologies, some state officials do not always agree with scholarly characterization of the atrocities.[24][25]
Professor Alice MacLachlan has criticized the apologies of the Australian and Canadian governments as they have apologized for specific policies, "avoiding the broader question of apologizing for a much longer history of genocidal appropriation and displacement."[91] Francesca Dominello has said official apologies from Canada and Australia have done little to change the status quo for Indigenous peoples.[92]
Indigenous historian Gary Foley has criticized the Australian government's apology for the Stolen Generations, as there is lack of compensation.[93]
Bentley, Tom. (2018). Colonial apologies and the problem of the transgressor speaking, Third World Quarterly, 39:3, 399-417, doi:10.1080/01436597.2017.1401922
Corntassel, Jeff; Holder, Cindy. (2008). Who’s Sorry Now? Government Apologies, Truth Commissions, and Indigenous Self-Determination in Australia, Canada, Guatemala, and Peru. Human Rights Rev 9, Pages 465–489. https://doi.org/10.1007/s12142-008-0065-3.
Organick, A. G. (2019). Non-Apology in the Age of Apology. Denning LJ, 31, 149.
Short, D. (2012). When sorry isn’t good enough: Official remembrance and reconciliation in Australia. Memory Studies, 5(3), 293-304.
Rothermund, D. (2011). The Self-consciousness of Post-imperial Nations: A cross-national Comparison. India Quarterly, 67(1), 1–18.
Tager, Michael. (2014). Apologies to Indigenous Peoples in comparative perspective. The International Indigenous Policy Journal, 5(4).
References
^Jones, Adam (2010). Genocide: A Comprehensive Introduction. Routledge. pp. 208, 230, 791–793. ISBN978-1-136-93797-2.
^Totten, Samuel; Hitchcock, Robert K. (2011). Genocide of Indigenous Peoples: A Critical Bibliographic Review. Transaction Publishers. p. 2. ISBN978-1-4128-4455-0. In Asia, for example, only one country, the Philippines, has officially adopted the term "Indigenous peoples," and established a law specifically to protect Indigenous peoples' rights. Only two countries in Africa, Burundi and Cameroon, have statements about the rights of Indigenous peoples in their constitutions.
^Sengar, Bina; Adjoumani, A. Mia Elise (2023-03-07). Indigenous Societies in the Post-colonial World: Responses and Resilience Through Global Perspectives. Springer Nature. p. 318. ISBN978-981-19-8722-9. Archived from the original on 20 December 2023. Retrieved 12 December 2023. Indigenous populations are communities that live within, or are attached to, geographically distinct traditional habitats or ancestral territories, and who identify themselves as being part of a distinct cultural group, descended from groups present in the area before modern states were created and current borders defined. They generally maintain cultural and social identities, and social, economic, cultural and political institutions, separate from the mainstream or dominant society or culture.
^Fontaine, Theodore (2014). Woolford, Andrew; Benvenuto, Jeff; Hinton, Alexander Laban (eds.). Colonial Genocide in Indigenous North America. Duke University Press. doi:10.2307/j.ctv11sn770. ISBN978-0-8223-5763-6. JSTORj.ctv11sn770. Archived from the original on 17 March 2023. Retrieved 24 December 2023. "From Lemarchand's volume, it is clear that what is remembered and what is not remembered is a political choice, producing a dominant narrative that reflects the victor's version of history while silencing dissenting voices. Building on a critical genocide studies approach, this volume seeks to contribute to this conversation by critically examining cases of genocide that have been "hidden" politically, socially, culturally, or historically in accordance with broader systems of political and social power". (p2) ...the U.S. government, for most of its existence, stated openly and frequently that its policy was to destroy Native American ways of life through forced integration, forced removal, and death. An 1881 report of the U.S. commissioner of Indian Affairs on the "Indian question" is indicative of the decades- long policy: "There is no one who has been a close observer of Indian history and the effect of contact of Indians with civilization who is not well satisfied that one of two things must eventually take place, to wit, either civilization or extermination of the Indian. Savage and civilized life cannot live and prosper on the same ground. One of the two must die." (p3) "As such it is important for the peoples of the United States and Canada to recognize their shared legacies of genocide, which have too often been hidden, ignored, forgotten, or outright denied." (p3) "After all, much of North America was swindled from Indigenous peoples through the mythical but still powerful Doctrine of Discovery, the perceived right of conquest, and deceitful treaties. Restitution for colonial genocide would thus entail returning stolen territories". (p9) "Thankfully a new generation of genocide scholarship is moving beyond these timeworn and irreconcilable divisions." (p11)"Variations of the Modoc ordeal occurred elsewhere during the conquest and colonization of Africa, Asia, Australia, and North and South America. Indigenous civilizations repeatedly resisted invaders seeking to physically annihilate them in whole or in part. Many of these catastrophes are known as wars. Yet by carefully examining the intentions and actions of colonizers and their advocates it is possible to reinterpret some of these cataclysms as both genocides and wars of resistance. The Modoc case is one of them" (p120). "Memory, remembering, forgetting, and denial are inseparable and critical junctures in the study and examination of genocide. Absence or suppression of memories is not merely a lack of acknowledgment of individual or collective experiences but can also be considered denial of a genocidal crime (p150). Erasure of historical memory and modification of historical narrative influence the perception of genocide. If it is possible to avoid conceptually blocking colonial genocides for a moment, we can consider denial in a colonial context. Perpetrators initiate and perpetuate denial" (p160).
^ abcdeSheryl, Lightfoot. (2015). Settler-State Apologies to Indigenous Peoples: A Normative Framework and Comparative Assessment. Native American and Indigenous Studies, 2(1), 15–39.
^"Jan. 17, 1893 | Hawaiian Monarchy Overthrown by America-Backed Businessmen". The Learning Network. 2012-01-17. Retrieved 2023-03-28. In 1993, Congress issued an apology to the people of Hawaii for the U.S. government's role in the overthrow and acknowledged that 'the native Hawaiian people never directly relinquished to the United States their claims to their inherent sovereignty'.
^"Pope Francis: It was a genocide against indigenous peoples – Vatican News". www.vaticannews.va. 30 July 2022. Retrieved 2023-03-30. It's true, I didn't use the word because it didn't come to my mind, but I described the genocide and asked for forgiveness, pardon for this activity that is genocidal. For example, I condemned this too: taking away children, changing culture, changing mentality, changing traditions, changing a race, let's put it that way, an entire culture. Yes, genocide is a technical word. I didn't use it because it didn't come to my mind, but I described it... It's true, yes, yes, it's genocide. You can all stay calm about this. You can report that I said that it was genocide.
^Bush, Peter G. (2015). "The Canadian Churches' Apologies for Colonialism and Residential Schools, 1986–1998". Peace Research. 47 (1/2): 47–70. JSTOR26382582.
^Dudgeon P, Carey TA, Hammond S, et al. The Australian Psychological Society’s Apology to Aboriginal and Torres Strait Islander People: Going beyond the Apology in the Teaching and Training of Psychologists. In: Rubin NS, Flores RL, eds. The Cambridge Handbook of Psychology and Human Rights. Cambridge Handbooks in Psychology. Cambridge: Cambridge University Press; 2020:553-567. doi:10.1017/9781108348607.038
^MacLachlan, Alice (2013). Government Apologies to Indigenous Peoples. In: MacLachlan, A., Speight, A. (eds) Justice, Responsibility and Reconciliation in the Wake of Conflict. Boston Studies in Philosophy, Religion and Public Life, vol 1. Springer, Dordrecht. Page 189. doi:10.1007/978-94-007-5201-6_11
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