The Integral Role of Reflection in Reconciliation: An Ongoing Process for Non-Indigenous Peoples

As a Michif legal scholar situated on the ancestral lands of the Métis Nation Homeland Region and Treaty 6 land, I frequently contemplate the inner work required of non-Indigenous peoples to advance substantive reconciliation. Critical self-reflection is essential for settlers to unpack their positionality within ongoing colonial systems and structures that dispossess and disempower Indigenous nations.

For settlers, in-depth reflection necessitates asking challenging but vital questions about one’s identity, privilege, and complicity in the marginalization and oppression of Indigenous peoples. It means closely investigating how one continues to benefit from and perpetuate the usurpation of Indigenous lands, the diminishment of Indigenous cultures and lifeways, and the denial of Indigenous sovereignty. Reflection requires settlers to recognize the pervasiveness of colonial mindsets that “infuse our society” and seep into everyday thoughts, actions, and sense of self, as Métis scholar Chelsea Vowel stresses.

This process understandably engenders discomfort, uncertainty, guilt, and defensiveness. Settlers must analyze their own prejudices, biases, feelings of superiority, and senses of entitlement to stolen land and resources. As Anishinaabe legal scholar John Borrows affirms, “Strenuous effort is required to move from reflection to meaningful action.” Settlers may experience revelations about their ignorance of local Indigenous peoples, or distress at facing family histories intertwined with displacement and cultural genocide. Unpacking problematic norms rooted in centuries of colonial nation-building necessitates courageous self-inquiry.

On systemic levels, reflection provides opportunities for settlers to closely re-assess laws, policies, institutions, governance structures and professional practices that perpetuate colonial power imbalances. Collective analysis of how colonial logics operate can illuminate avenues for change. Paulette Regan stresses that “denial is the heartbeat of racism”; unless settlers reflect honestly on their role in upholding injustice, transformation is mere performance. However, insights gleaned must catalyze material reforms and relinquishing of unearned power, guided by Indigenous partners, not just assuage settler guilt.

At its core, reconciliation asks settlers to courageously reflect on their senses of belonging, entitlement, and “ownership” on these lands. As Métis scholar Adam Gaudry writes, “Settlers need to begin reconceptualizing their presence on the land and their relationship with Indigenous peoples.” This process compels settlers to grapple with the doctrine of discovery, treaty rights, and concepts like “unceded territory” that profoundly challenge settler legitimacy. Acknowledging one’s place on occupied, unsurrendered Indigenous territories necessitates profound cognitive and emotional shifts for non-Indigenous peoples.

Ultimately, for settlers committed to justice, reconciliation is a lifelong process of reflective learning, relearning, and unlearning. One must walk this winding path with humility, looking inward to find the resolve to take action outward in service of decolonization, guided by Indigenous partners, elders and knowledge keepers. The journey starts from within. Regan insists that for settlers, “the first step is to turn our gaze from the Other to ourselves.” The time for deep, courageous reflection is now.

The Path From Reflection to Action and Accomplicehood

While self-inquiry is essential, reflection alone is hollow without resultant action. Reconciliation demands more than navel-gazing. Settlers must use revelations from reflection to fuel concrete steps of change.

For individuals, this means addressing one’s own prejudices and biases through re-education and actively decolonizing daily life. Settlers can diversify their social circles, read works by Indigenous authors, support Indigenous businesses and artists, attend ceremonies or events to experience, not just spectate, Indigenous culture. Allying with Indigenous-led movements for justice and sovereignty is also vital. Accomplicehood requires showing up in person and online when Indigenous voices say “we need your assistance”

On systemic levels, grappling with uncomfortable truths through reflection should catalyze public policy reforms. Settlers must push governments, institutions and professions to implement the TRC Calls to Action, Missing and Murdered Indigenous Women, Girls and Two Spirit Calls for Justice, UNDRIP, and other Indigenous-determined recommendations. This also requires pressuring elected officials to honour treaty relationships and the nature of unceded land in Canada. Settlers can advocate through voting, protests, committees, community organizing, and contacting representatives regularly.

Without action, reconciliation remains performance. Paulette Regan stresses that “the cycle of reflection and action is iterative, collaborative, and relational.” Ongoing cycles of reflection, dialogue with Indigenous peoples, and advocacy are required to challenge the colonial status quo. For settlers, the spiritual journey within must manifest in practical steps outward.

Navigating Defensiveness and Resistance to Self-Reflection

Understandably, many settlers feel defensive when asked to self-reflect on their colonial privilege and complicity. Facing one’s ignorance and complacence in injustice elicits feelings of guilt, shame, and discomfort. However, reacting defensively upholds systemic oppression.

Settlers must be willing to sit with unease as they deconstruct notions of Canada as benevolent and just. One must recognize that resistance to self-reflection simply reproduces colonial relations. As Anishinaabe scholar Lynne Davis writes, “Settlers need to understand the mechanisms of denial, defensiveness and guilt inherent in examining your own privilege.”

Rather than guilt, settlers should cultivate responsibility, which Davis calls “the conscience to right the situation.” Defensiveness is easier than grappling with hard truths, but reconciliation requires the courage to confront colonial thinking. Settlers must lean into discomfort to find openness.

Cultivating acceptance, vulnerability, and accountability transforms denial into opportunities for growth. Seeking diverse perspectives builds empathy and motivation for change. By engaging reflexively and listening to guidance from Indigenous peoples, settlers gain entry points into decolonizing work.

The Journey of Lifelong Learning

For settlers, reconciliation is a lifelong process of reflecting, listening, and taking action. One must walk with humility, looking inward to gain the resolve to dismantle oppressive structures. This requires accepting that reconciliation will always be challenging and unfinished work.

Paulette Regan advocates for “a pedagogy of discomfort” that pushes settlers into new ways of thinking and being. Through continuous cycles of self-inquiry, dialogue, and action, we inch toward a more just society. We will make mistakes, but must keep learning and relearning.

At its heart, reconciliation is about reconfiguring relationships between Indigenous and non-Indigenous peoples. This begins inside each of us. If settlers take the first step to reflect critically on their role within colonialism, the journey can begin. It is time to look in the mirror.

References

Absolon, K. (2011). Kaandossiwin: How we come to know. Fernwood Publishing.

Borrows, J. (2010). Canada’s Indigenous Constitution. University of Toronto Press.

Davis, L. (2010). Alliances: Re/envisioning Indigenous-non-Indigenous relationships. University of Toronto Press.

Gaudry, A. (2016). Paved with good intentions: Simply requiring Indigenous content is not enough. Activehistory.ca. https://activehistory.ca/2016/04/paved-with-good-intentions-simply-requiring-indigenous-content-is-not-enough/

Regan, P. (2010). Unsettling the settler within: Indian residential schools, truth telling, and reconciliation in Canada. UBC Press.

Simpson, L. (2011). Dancing on our turtle’s back: Stories of Nishnaabeg re-creation, resurgence and a new emergence. ARP Books.

Tuck, E. & Yang, K.W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education & Society, 1(1), 1-40.

Vowel, C. (2016). Indigenous writes: A guide to First Nations, Métis, and Inuit issues in Canada. Portage & Main Press.