Let’s Not Go Back To Year Zero
What Do I Currently Believe About Colonialism?
In reflecting upon this question, I have considered whether my age influences my perspectives on colonialism. I am keen to understand the viewpoints of younger generations on this matter.
If colonialism is loosely understood as the invasion and settlement of one nation over another, accompanied by the domination of Indigenous populations and the exploitation of resources, it is fundamentally unjust. This phenomenon has been a persistent feature throughout history and continues to manifest in various forms today.
Addressing our troubling past is a complex issue, particularly concerning the treatment of Indigenous peoples in Canada. I believe that acknowledging the atrocities of the past is important. We must not conceal or dissociate ourselves from these historical truths. In this context, it is crucial to educate the younger generation, rather than obscure our history. Furthermore, I believe that repentance is necessary. The church, having played a significant role in the process of colonization, must renounce any attitudes or actions associated with colonialism. Finally, I must admit that I’m not sure about reparation. Many have argued that those who have been harmed by colonialism in the past should receive some form of monetary and land reparation. I don’t understand how a country would go about making adequate reparation to a people group who have been so deeply harmed as our Indigenous people. It has been heartbreaking, but monetary reparation, land acknowledgements, and other attempts to heal the wounds of the past have not been a healing balm. The wound is still open even though the Canadian government has attempted reparation. Many churches have also participated in reconciliation attempts and have fundamentally changed their approach to ministry in Indigenous contexts by not imposing Western values and approaches onto Indigenous people.
I strongly believe that we should not cancel our complicated past. We should not destroy historical symbols and people that point to our history. People and symbols can serve as a reminder of our past. We must not forget, lest we repeat the past. We must not forget, lest we lose the positive aspects of our history. We must realize that the colonialists were flawed human beings like us. What will be said of our generation by those in the future? Will we be treated as unkindly by those in future as many have been toward those of the past?
Why do I believe this? My experiences in South Africa and Canada have made me acutely aware of the grim histories of both nations. I have also observed how both countries have attempted reparation, but neither has succeeded. So, while I am convinced that colonialism is wrong, apart from forgiveness and repentance, I’m not convinced that reparation works. I would be happy to be convinced otherwise.
How are my beliefs affirmed by reading Furedi?
I would agree with Furedi’s basic premise that warring against the past is a bad idea. He writes, “The War Against the Past directs its energies towards the objective of disconnecting the young from the experience and achievement of their ancestors. It seeks to undermine the intergenerational transmission of the values and ideals that are rooted in the past. Consequently, young people’s understanding of who they are and where they come from is compromised.”[1] Increasingly, we see young people disconnected from the past, from their families, and from any kind of religious faith.
Our society seems to have adopted what he calls a “Year Zero” idealogy. He writes, “What I characterize as Year Zero ideology is driven by twin objectives: both breaking with the past and denouncing the historical memory associated with it. This orientation is particularly directed at the legacy of Western civilization, which is condemned and whose protagonists are retrospectively tried, found guilty, and imaginatively punished.”[2]
Chillingly, I remembered my time in Cambodia walking through the Killing Fields and Toel Sleng prison. The agenda of Pol Pot’s regime was to take Cambodia back to Year Zero. To do so he destroyed the educated class. He disconnected young people from their families and their faith. Wikipedia identifies that 1.5-2 million people were killed, nearly 25% of the population.[3] Cambodia is still making its way out of the mess, with generations of people still hurting one another.
How are my beliefs challenged by reading Furedi?
The tension between recognizing the atrocities of colonialism and honouring the positive aspects of our past remains a complex issue. In Chapter 3, Furedi discusses the history of Canada and highlights the various attempts by the Canadian government to address its historical guilt. He asserts that “the founding of Canada has been recast as a crime against humanity.” [4] His interpretation of residential schools suggests that they were not genocidal but aimed to assimilate Indigenous children into mainstream society. Furedi writes, “Indian residential schools in Canada sought to turn those in its care into members of mainstream society. No doubt, this was a short-sighted and, at times, oppressive policy, but it did not seek to destroy Indigenous Canadians.” [5]
It is important to note that the term “Indian” is outdated and has been replaced by “First Nations” or “Indigenous people.” Many survivors of residential schools would strongly disagree with Ferudi’s analysis. As a pastor, I have encountered individuals who bear the emotional scars of growing up in these brutal environments. I have met people who were forcibly removed from their families during the 1960s and placed in Caucasian homes. This was known as “The Sixties Scoop”. Indigenous elders have recounted stories of their people receiving blankets intentionally infected with smallpox, aimed at causing harm. The history and the wounds are real, and Canadian history should not be interpreted in such an insensitive manner.
Addressing these issues in a manner that is honest and conducive to healing presents significant challenges. Furedi’s cursory examination of these atrocities does not adequately recognize the extensive brutalization experienced by Indigenous peoples. Such an approach risks neglecting the harsh realities of the past and, as a result, may fail to effectively address the profound wounds that persist within our nation.
In conclusion, this is a complex issue and in the future I would love to read more about it from a different perspective.
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[1] Frank Furedi, The War Against the Past: Why the West Must Fight for its History, (Cambridge, UK: Polity Press: 2024), Kindle, 31.
[2] Furedi, 96.
[3] Cambodia Genocide, https://en.wikipedia.org/wiki/Cambodian_genocide
[4] Frank Furedi, The War Against the Past: Why the West Must Fight for its History, 111.
[5] Furedi, 111.
About the Author
Graham English
I was born in Cape Town, South Africa 30 minutes from Table Mountain, the Indian Ocean and the Atlantic Ocean. My family immigrated to Vancouver, Canada where I spent my teen years, met Wendy, and got married. We now live on the Canadian prairies in northern Alberta. I think God has a sense of humour. I'm a follower of Jesus, work in leadership and church development, love my family and walk a lot.13 responses to “Let’s Not Go Back To Year Zero”
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Graham,
I love your perspective as a Canadian and South African. It was interesting to me that both you and Joel mentioned the First Nations people and the way Canada treated them. Honestly, it seems that Canada has done much more than America to recognize that amendments need to be made on some level. (I agree with you on fiscal reparations). America has a similar history to Canada in regards to our native people yet this is a discussion that America is not even having at the moment. We have simply forgotten our history, retold ourselves different stories and are more focused with our current Culture Wars. I appreciate that Canada has sought at least on some levels to try and find a way forward.
Adam, I think Canada has made some headway but there is a lot of work to do. Sometimes I wonder if some of what is done is really just to give in to cultural pressure. A friend working in the corporate world talks about how they must do a land recognition before every meeting. Sometimes he has had to do those 3 or 4 times a day. Churches have done land recognitions before their services, but it’s often done on video before the service begins. I have seen it done in meaningful ways, but in many instances it has become rote and meaningless.
Hi Graham, I appreciate your reflection on the role of Canida in its history, and the impact on the original sinner there. If you were to take one concept from your blog, how would you preach about this to you congregation? and – what would you hope is their reaction to it?
Diane, I think I would talk about remembering and reconciling our past. I’d talk about the ugly past of colonialism and the ugly past that each of us has as fallen human beings. Then, I would talk about the power of Christ, to reconcile and redeem all things. My hope would be that people would respond personally to their own past through confession, humility and gratitude. And I would hope that people would respond to our colonial past in the same way – confession, humility, and gratitude.
Thanks Graham. I think that your post models a powerful way forward. I sense deep empathy and heart ache and what has occurred and skepticism of overly simplistic remedies. Where have you seen reconciliation “go well” and repair things in communities or countries? What road map might that offer moving forward?
Thanks a tough question to answer, Ryan. I think South Africa and Canada are a work in progress. SA started out well with Mandella and Tutu, but I’m afraid they are off-course today.
I do wonder about the transformation of the human heart and reconciling relationships as the place to start. I asked an Indigenous friend of mine about how the church might reach out to the Indigenous community. He said, “Start by reaching out to your indigenous neighbours. Make friends with them. Invite them into your home. You don’t need a program. You need relationships.” I thought that was a good word.
Thank you, Graham, for this great post. I had the same question as Ryan, so I’ll tag in here with a more personal question. I love the idea of starting reconciliation through relationships. It made me think of a conversation I had last week with a friend. She was deported during an ethnic genocide in Mauritania that stemmed from colonialism. The hurt and pain she still carries is heartbreaking to see. From a Christian outsider’s perspective, I know the only thing that will genuinely heal this is forgiveness and reconciliation with Christ. Traditionally, she has kindly listened when I have shared the Gospel, but she is very close. What ways have you seen that help bridge this complex subject of healing and forgiveness that must start with Christ’s healing?
Hi Graham, thank you for your post. I agree with Ryan, it is powerful. I am curious to hear your reply to my question. Do you think if the Canadian and South African leaders were to take the approach of Australia Prime Ministers Kevin Rudd — He delivered a formal apology to Aboriginal and Torres Strait Islander peoples known as the National Apology, specifically addressed the forced removal of Indigenous children from their families, known as the Stolen Generations, would it be a path towards reconciliation and reparation? The apology acknowledged the profound grief, suffering, and loss caused by past government policies. Continuing to recognize the significance of this apology, Prime Minister Anthony Albanese has extended the Territories Stolen Generations Redress Scheme to offer further compensation to survivors.
I was fortunate to hear his speech.
Shela, Canada has offered an apology. You can see it here, if you like. https://www.rcaanc-cirnac.gc.ca/eng/1100100015657/1571589032314.
This was a good place to start and I think we are making some headway. However, the apology is only good if it’s followed up with action and that’s where it get’s complicated. There is just basic disagreement from all parties on what is appropriate.
Graham. What I appreciate about your weaving of the Canadian Indigenous / Non-indigenous path towards healing through forgiveness and repentance, is how hard this is as a pluralistic secular state, where, as Furedi records, some want to erase the past. The complications of the main churches being asked to implement and run residential schools means that spiritual words like forgiveness become diluted, or seen as part of hollow, spiritualized apology. In an era of cancel culture, what do think a hopeful way look like for Canadian believers in Christ Jesus entails, without being dismissed?
I agree, Joel. It is hard to do this in society. I do think the church can model this by owning it’s part and modelling repentance. Actions speak louder than words in our culture. I think if the church can become a space for people to heal from the past without cancelling the past, we might have the hope of not being dismissed. Wouldn’t it be powerful if the church was multi-ethnic, multi-cultural with people from all cultures gathered together to share life, worship God and serve their communities? Perhaps, a less segregated, more humble, more missionally active church would gain a voice in our secular culture.
Dear Dr. English, As always, I resonate with your post. I spoke a bit about the need for healing in my writing, and I was glad to see you emphasize this, too. I have researched the effects of colonialism and the disintegration of trust between foreigners and local communities (especially in my context). I appreciated your response to Ryan about engaging with Indigenous peoples: “Start by reaching out to your Indigenous neighbors. Make friends with them. Invite them into your home. You don’t need a program. You need relationships.” I do believe this is essential! This has been my approach in North Africa. It’s all about relationships. People are not projects. I don’t have a question, but I just wanted to thank you for the well-written, thought-provoking post.
Graham, thank you for your views on this topic. I concur that we should not impart our Western values on Indigenous cultures, and might argue the reverse, that humanity would be better off to trend toward the “old school” Indigenous ways of life.
You mentioned reparations in your post. I share a similar view; however, what other ways could reparation be feasibly offered if not monetarily?