TRANSFORM: A Cabaret Festival (Oct 2-12) is bringing together artists of all different kinds – comedians, circus performers, drag artists, and more – but we are particularly excited to introduce you to some of the musicians that will be honoring us by taking over our stages during the festival!
Juno nominated Silla and Rise blend Inuit throat-singing and futuristic dancefloor beats. Their breathtaking sound garnered them Juno nominations for Indigenous Music Album of the Year, and Indigenous Music Award for Best Inuit, Indigenous Language, or Francophone Album, in 2017 for their self title debut album: Silla and Rise.
This group is gaining major momentum in Canada and internationally. If Tanya Tagaq says, “Pay attention” you just know they are a group you don’t want to take your eyes off!
Silla and Rise’s brand new album, Galactic Gala, was just released on October 5, and it is INCREDIBLE! Listen to, and purchase, the album here!
Jerilynn Webster, aka JB the First Lady, is a member of the Nuxalk & Onondaga Nations. She is a Vancouver-based hip hop and spoken word artist, beat-boxer, cultural dancer, and youth educator. With four studio albums under her belt, JB sees her songs as a way of capturing oral history, and isn’t afraid to write lyrics that speak to challenging subjects like residential schools and missing and murdered Indigenous women.
We are so lucky that the co-curator of TRANSFORM: A Cabaret Festival, the incredible Corey Payette, will be taking the stage on the closing night of the festival with a transformative evening of music from his award-winning and critically-acclaimed musicals–featuring songs and stories from Children of God, Les Filles du Roi, plus a sneak peek of the new musical, Sedna.
Corey Payette is proud of his Oji-Cree heritage from Northern Ontario, and has worked across Canada as a playwright, actor, composer, and director. He is the Artistic Director of Urban Ink (Vancouver, BC).
Corey Payette Musical Songbook plays at the Historic Theatre on October 12 at 7 PM! FEATURING: Corey Payette, Michelle Bardach (singer), Chelsea Rose (singer), Sean Bayntyn (piano), Molly MacKinnon (violin), John Kastelic (viola), Doug Gorkoff (cello).
Children of Godis back in the York Theatre (until March 10, 2019) after a national tour, and its highly successful 2017 world premiere at The Cultch.
In this powerful musical, by Corey Payette, the children of an Oji-Cree family are sent to a residential school in Northern Ontario. This is a story of redemption: for a mother who was never let past the school’s gate, and her kids, who never knew she came. Children of God offers a thrilling blend of ancient traditions and contemporary realities, celebrating resilience and the power of the Indigenous cultural spirit.
The history of residential schools in Canada is a dark part of this country’s history. This selection from the Children of God study guideis a good starting place for those wanting to inform themselves about Canada’s past and present.
Residential Schools In Canada (Background)
The residential school system in Canada was designed to steal Aboriginal children from their home communities and forcibly turn them into Euro-Christian citizens of Canadian society. As former Prime Minister Stephen Harper’s famous epithet from his 2008 apology to residential school survivors goes, the residential schools were meant “to kill the Indian in the child.”
Set up by the federal government, and primarily run by the church, the residential schools sprawled across the nation throughout the 19th and 20th centuries. The last one did not close until 1996.
The system was rooted in the idea that European civilization was superior to the diverse civilizations of the Indigenous peoples, and that it was thus Canada’s moral, and God-given, responsibility to save Aboriginal children from themselves. By isolating the children from their lands, their languages, their relations, and their traditions; and simultaneously immersing them in European customs, primarily rigid gender roles, Anglo-monolingualism, and industrial vocational training, it was thought that Aboriginal communities would die out, and that a unified Canadian nation would emerge.
Residential schools, at their core, were built to commit what is called ‘cultural genocide’. These schools often became places where children would do menial tasks designed to keep the schools open at low cost, rather than as sites of meaningful education. It is also widely reported that these schools were sites of brutal physical, emotional, and sexual abuse against the children, often as punishment for speaking their traditional language, or trying to escape. Many children died while at these schools.
Residential Schools—Lasting Effects
As Children of God will explore, the horrible legacy of the residential school system is still felt today by many Indigenous peoples.
Many of the youth who attended residential schools not only grew up learning to hate their culture, but also grew up not learning how to raise a family, often in an atmosphere of physical and sexual abuse. This has had disastrous impacts for Indigenous communities. For many, survivors of the schools grew into adulthood lacking parenting skills, fostering another generation of children without a nurturing family environment. In many communities today, rates of domestic abuse, alcoholism, and youth suicide are high, many cases of which observers have traced back to the residential school system and the lack of self-esteem it instilled in the students. This ongoing process of undermining community well-being and cohesion, despite the schools being closed, is often referred to as intergenerational trauma.
Healing from Residential Schools
While understanding the vile history of residential schools and the lingering ramifications of this system, it is also important to pause and recognize that this trauma does not define Indigenous peoples and their communities. Many First Nations communities today are healthy and thriving, have a strong connection to their lands and traditions, and are raising younger generations that are eager and ready to continue this process.
On a national scale, it is becoming more common to talk about the residential schools in an honest way for Indigenous and non-Indigenous peoples alike—partly in thanks to the Truth and Reconciliation Commission (see below)—which sought to offer space and a platform for survivors of the schools to talk about their experiences as a means of mending relations between Canada and Indigenous nations. Reconciliation politics is by no means perfect, as many First Nations are waiting for the federal government to deliver on its promise of better futures, but we now have valuable entry points into necessary conversations around what healing can look like.
Many communities that still experience the lingering impact of residential schools are taking matters into their own hands, and are looking to break cycles of intergenerational trauma through their own community-led initiatives, such as education, residential school survivor-oriented societies, and drug and alcohol intervention programs (see below).