The Sexual Assault Centre of Edmonton honours the strength and survivorship of individuals and communities who have experienced sexual violence; however, we must not forget the significant role such violence played throughout our colonial history as a tool of domination and control, and the ways in which it continues to affect Indigenous folks today.
We must acknowledge the non-consensual and violent displacement of Indigenous people across Turtle Island, through institutions and events such as residential schools, the 60s scoop, the millennium scoop, and Missing and Murdered Indigenous Women, Girls, and Two Spirit People (MMIWG2S), and how these directly connect to issues of sexual violence.
Residential schools began in the early 1800s, with the first school known as the Mohawk Institute. The last federally funded residential school, known as Kivalliq Hall in Rankin Inlet, closed in 1997. Residential schools were funded by the Canadian government, and were run by Anglican, Presbyterian, United, and Roman Catholic churches, and other Christian institutions. There were 25 residential schools in Alberta.
The 60s scoop soon followed residential schools, removing Indigenous babies and youth from homes, often sending them to non-Indigenous homes where some were faced with abuse of all sorts and complete disconnection from family and community. This same practice continues today, in what is now known as the millennium scoop. These displacements are directly implicated in the ongoing cycle of sexual violence experienced by generations of First Nations, Métis, and Inuit communities.
The improper exposure of a child to any sexual contact, activity, or behaviour. This includes all sexual touching, the invitation to touch, exhibitionism, exposure to pornography.
Forcing another individual, through violence, threats (physical or emotional), pressure, deception, guilt, to engage in sexual activities against their will.
A voluntary agreement between 2 or more people to engage in sexual activity. Consent must be clear, informed, voluntary, sober, act and person-specific, ongoing, mutual, active, and come directly from the individuals engaging in the sexual contact. It is impossible to get consent from children, though close-in-age and peer-experimentation exceptions exist for youth ages 12-15.
A society or environment in which obtaining consent and respecting boundaries is the norm, for both sexual contact and everyday activities.
The advocacy of women’s rights on the basis of the equality of the sexes.
An intersectional approach to service delivery that acknowledges that the root of sexual violence is power inequality and works to reduce barriers that groups and individuals face when seeking support and volunteer or employment opportunities.
When an intimate photo or video is shared or taken without the voluntary consent (read consent definition above) of the person in the photo or video (Source: savedmonton.com)
Person-first language recognizes that a person is more than any one experience and that labels are sometimes harmful. People who have experienced sexual violence may use terms like victim or survivor to describe themselves, or they may use words like offender or perpetrator to describe the person who harmed them. Terms that resonate for one person may not fit for another person for a variety of reasons, and SACE supports a person’s right to self-determine their identity and experience. This is why at SACE, we default to person-first language such as “person who experienced sexual assault”, or “person who used abusive behavior”, unless speaking with or about an individual who has identified how they would like their experience to be talked about.
A society or environment whose prevailing social attitudes have the effect of normalizing or trivializing sexual assault and abuse.
Sex trafficking is a form of sexual exploitation. Human trafficking for the purposes of sexual exploitation is a crime and Canada has specific legislation in the Criminal Code (S. 279) and in the IRPA (Immigrant and Refugee Protection Action) (S. 117 & 118) to address all types of human trafficking (sexual exploitation, labour exploitation, organ, debt servitude) There are three elements to constitute human trafficking: Action + Means + Purpose.
Sexual abuse is most often used to refer to Child Sexual Abuse. To learn more about this, read the definition above or our section on Child Sexual Abuse.
Any form of sexual contact without voluntary consent, including unwanted: oral contact (kissing); sexual touching; oral-genital contact; and/or vaginal or anal penetration.
Any actual or attempted abuse of a position of vulnerability, differential power, or trust, for sexual purposes, including, but not limited to, profiting monetarily, socially or politically from the sexual exploitation of another.
Any unwanted comment, gesture, or action that is sexual in nature that makes someone feel afraid, embarrassed, uncomfortable or ashamed. The intention of the person doing the action doesn’t matter, it’s the negative impact the action has that makes something sexual harassment.
Sexual violence is an umbrella term that refers to any form of non-consensual sexual behavior, including sexual assault, sexual abuse, sexual harassment, sexual exploitation, sex trafficking, and sexual violence facilitated through technology.
In many Indigenous communities and teachings prior to colonization, women, and Two Spirit people were highly respected and protected. Today, there are over 4,000 MMIWG2S. A 2018 Statistics Canada survey found that:
These numbers are alarmingly high and cannot be ignored. We all have an obligation to know these statistics, and more importantly, to learn how to make a change in the way sexual violence is affecting Indigenous women, girls and 2SLGBTQQIA+ communities.
We acknowledge the immense efforts undertaken by Indigenous communities to heal and the strength that these efforts require. Our ongoing relationship with the land we occupy and the Indigenous people this land belongs to is crucial to addressing sexual violence. We encourage everyone to support the self-advocacy work of these communities and remain aware of our roles as individuals, agencies, businesses, and a society in being actively accountable to these lasting impacts of colonialism.
The Sexual Assault Centre of Edmonton is committed to making every effort to be considered a safe and useful tool in the healing journey of Indigenous Peoples. To do so, we must recognize and honour our collective responsibility towards reconciliation and decolonization; a process that must centre Indigenous voices and self-advocacy work.
The links found on this page will support you in learning more about the connections between colonialism, colonization and sexual violence, as well as about some Indigenous-led initiatives.
How education has shaped misunderstandings of Indigenous people, colonial history, and the role of education in building an understanding of the importance of reconciliation.
How education has shaped misunderstandings of Indigenous people, colonial history, and the role of education in building an understanding of the importance of reconciliation.
The University of Alberta Faculty of Education’s Young Indigenous Women’s Circle of Leadership is a direct response to the Truth and Reconciliation Commission of Canada calls to action.
Thirteen strong women, Elders and youth from across Canada (representing First Nations, Inuit and Métis) share their thoughts on healing the community through mentorship, leadership and calls to action.
Explores the powerful roles held by Indigenous women prior to European contact and explains how colonization deliberately set out to destroy, not just the roles, but the bodies of these women.
The Caring Society champions culturally-based equity so that First Nations children and youth can grow up safely at home, get a good education, and be healthy and proud of who they are.
Includes important facts and statistics on rates of violence experienced by Indigenous women in contrast with non-Indigenous women.
A national representative organization of Inuit women in Canada, which among many things works to foster greater awareness and coordinates initiatives to address the gender-based violence faced by Inuit women.
The REDress Project focuses on Missing and Murdered Indigenous Women, Girls and Two Spirit people. Started as an installation art project by Jamie Black, people now hang red dresses to bring awareness to the issue. The colour red is used because some Indigenous people believe spirits can see the colour. The red dresses let spirits know they are not forgotten while on they make their journey.
The Moose Hide Campaign is a campaign mostly directed towards men and boys to raise awareness and end violence against Indigenous women and children.