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Meet the Survivors Circle
About the Survivors Circle
Residential school Survivors gave Indigenous and non-Indigenous people the opportunity to begin this journey: The gift of reconciliation. It was Survivors that demanded government and church entities to be held responsible and held accountable for their actions. They also called for the creation of the Truth and Reconciliation Commission of Canada (TRC). Survivors continue to be the foundation of truth and reconciliation work in this country.
The Survivors Circle guides the National Centre guides the National Centre for Truth and Reconciliation (NCTR). These members:
Ensure that Survivors’ voices and perspectives remain central to NCTR programs and policies
Provide guidance and advice to the NCTR, the Governing Circle, the University of Manitoba and partners on anything important to the broader Survivor community.
Read more about the NCTR Survivors Circle（https://nctr.ca/about/about-the-nctr/nctr-governance）
I had great pleasure serving on the first Survivors Circle of the NCTR. It is important to have the Survivor voice in the development and decision making of the Centre. This will ensure inclusivity, balance and truth in the reflection of our legacy for future generations.
Terri Brown, Survivor and the Chair of the NCTR founding Survivors Circle
Eugene Arcand
A Cree from the Muskeg Lake First Nation in Saskatchewan, Eugene Arcand spent nine years at the St. Michael Indian…
A Cree from the Muskeg Lake First Nation in Saskatchewan, Eugene Arcand spent nine years at the St. Michael Indian Residential School in Duck Lake and two years at the St. Paul’s Lebret Students Residence, both in Saskatchewan. First Nation Sports Hall of Fame inductee, Mr. Arcand has dedicated much of his time to organizing regional and national events – First Nations sports events, cultural events, tourism events, and events geared to the advancement of First Nations youth.
Over the past few years, through the Indian Residential Schools Survivor Committee at the TRC and the NCTR Governing Circle, Eugene has worked to ensure that both the public and Survivor communities are kept informed of the developments and processes associated with the Indian Residential School Settlement Agreement. Eugene was successful because of the support and love of his family and wife Lorna Arcand, who he has been married to for 48 years.Together, they raised three children, seven grandchildren and three chapan.
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Abraham Bearskin
Abraham Bearskin, Miywaabinwaaskum “One who gives new life” was delivered in a traditional manner by four midwives (Grandmothers) in Mitchuap…
Abraham Bearskin, Miywaabinwaaskum “One who gives new life” was delivered in a traditional manner by four midwives (Grandmothers) in Mitchuap at Fort George. Abraham’s parents, Daniel and Mary Bearskin, raised him on the land, learning Cree teachings and the traditional way of life until the age of 8, at which time, he was taken away to residential school.
For nine years he attended three separate residential schools: St. Philip’s, Bishop Horden Hall, and La Tuque residential school. In these institutions, he survivors abuse which continued to affect him after into his adult life. At 17 years of age, he went back home to relearn the traditional way of life. Later he finished his high school and earned a bachelors degree at McGill University.
Abraham has served in various capacities within the Cree Board of Health, Social Services of James Bay, and Director of the Niishiyuu Department responsible for Cree traditional healing services and practices.
Currently Abraham is well into his healing journey and has spent decades reconnecting to the traditional way of life that he was raised with as a child, prior to residential school. He is passionate and dedicated in healing others work through their trauma. As a traditional healer, he helps by working with Eeyou (James Bay Cree) traditional ways of healing including sweat lodges, fasting, and sun dancing. He conducts workshops, speaks at conferences, and is heavily involved in land-based healing, always putting his heart into his work.
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Dorene Bernard
Kesatum tan teli L’nuwey, Kiwnik Clan, Sipekne’katik, Mi’kmaki, is a traditional Mi’kmaq woman, of the Sipekne’katik Band, residing in Indian…
Kesatum tan teli L’nuwey, Kiwnik Clan, Sipekne’katik, Mi’kmaki, is a traditional Mi’kmaq woman, of the Sipekne’katik Band, residing in Indian Brook, N.S. She is the mother of 4 children and grandmother of 9 beautiful grandchildren. She is a Survivor of the Shubenacadie Indian Residential School, the 3rd generation to attend within her family. Dorene earned a BSW Degree at Dalhousie University in 1991, and her MSW in Aboriginal Field of Study at Sir Wilfrid Laurier University in 2013. Recently, she coordinated the IRS Legacy Project at Mi’kmawey Debert Cultural Centre, working with survivors and families in the Atlantic region to document the history of the IRS Legacy and survivors’ profiles for the archives, which she continues to do.
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Jacquie Bouvier
Jacquie Bouvier is Métis and Dene and is fluent in Michif and Cree. A third-generation Survivor, her mother and grandmother…
Jacquie Bouvier is Métis and Dene and is fluent in Michif and Cree. A third-generation Survivor, her mother and grandmother attended residential schools. Jacquie attended Métis Boarding School, briefly attended an Indian Residential School, and attended Beauval Indian Day School.
Jacquie has dedicated much of her life to supporting and advocating for Indigenous Elders, women, children and families. She is a strong supporter of the Truth and Reconciliation Commission’s 94 Calls to Action and has worked for decades to advance truth, healing and reconciliation.
Her advocacy has also been deeply personal. Jacquie helped mobilize efforts to search for the burial places of her two baby sisters and participated in the first gathering of the Office of the Special Interlocutor. She later served with the National Advisory Committee on Residential Schools Missing Children and Unmarked Burials and was an Elder witness during work to identify and mark 94 potential burial sites associated with the former Beauval Indian Residential School.
Jacquie brings to the Survivors Circle decades of experience working with First Nations leadership, along with a strong commitment to ensuring Survivors, families and communities remain at the heart of the work of truth and reconciliation.
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Barbara Cameron
Barb Cameron’s spirit names are “Neegaunibinessikwe” meaning “Female Leader of the Thunderbirds” and “Begonegeezhig” meaning “Hole in the Sky”. Barb belongs…
Barb Cameron’s spirit names are “Neegaunibinessikwe” meaning “Female Leader of the Thunderbirds” and “Begonegeezhig” meaning “Hole in the Sky”. Barb belongs to the Wolf Clan and is fourth degree Midewiwin Shkabehikwe to Minweyweywigaan Midewiwin Lodge in Roseau River, Manitoba. She is active in reconnecting, learning, assisting, and maintaining the Traditional Knowledges and the practices of Midewiwin ceremonial teachings at the Lodge.
Barb is a member of Long Plain First Nation, a well-respected Knowledge Keeper, and is a third-generation Indian residential school Survivor. She remains a fluent Anishinabemowin speaker despite the challenges faced during Barb’s attendance at the Brandon Indian Residential School.
Barb began work as a Court Interpreter in the Manitoba Provincial Court System under the tutelage of Angus Merrick. Later in her career, she played an essential role as an interpreter and statement gatherer on behalf of residential school Survivors during the Truth and Reconciliation Commission’s national hearings. Aside from being a Survivors Circle member, Barb is a Crisis Counsellor and Mental Health Therapist for remote Indigenous Communities. She continues to work with Indigenous communities as a Knowledge Keeper by restoring connections with their Spirits and their way of life as given to us from the Creator.
“I recognize and take responsibility for my own unintentional modelling of my own trauma to my children, and grandchildren, who continue to be impacted today, and into the future. I hope in doing so, this will stop the destruction of our families. The first reconciliation needs to start with myself. I hope that this provides you with a glimpse of who my Spirit is. Miigwetch.”
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Edna Elias
Edna Elias was called by her grandmother, “Haattuliarmiutaq”, meaning “a person from thin ice” because she was born on a…
Edna Elias was called by her grandmother, “Haattuliarmiutaq”, meaning “a person from thin ice” because she was born on a fishing lake in the fall. Thus the reason why she loves ice fishing in the fall and spring.
A teacher by profession, Edna is an Inuit language and cultural advocate. She has lived and breathed her culture in an urban setting; showcasing it where and when she can at Edmonton events. She shares her cultural knowledge through presentations at educational institutions and elementary schools in and around the city. Teaching Inuinnaqtun, the dialect of the Copper Inuit of western Kitikmeot in Nunavut is another passion to train adults, language teachers, staff of pre-school and daycare programs, educators and parents of small children.
After five years as Commissioner of Nunavut, Edna had returned to her home community of Qurluqtuq, Nunavut, the most westerly community in Nunavut. Since her return home, she was heavily involved in her community; initiated a not for profit greenhouse society, opened her home to women to learn traditional sewing and fur preparation and is one of the Ayauqtiit (Guidance) members whose sole purpose is to give advice to the two schools. Volunteering continued to be a pastime. Most recently she and two former educators had opened a business to promote the preservation and retention of Inuinnaqtun through language courses, provision of educational and cultural orientation and advice, program and event planning, production of Inuinnaqtun reading material and to support the language programming in the schools.
All of the above changed and stopped quickly for Edna when an illness affected her performance and forced her to relocate to Edmonton where she could access better medical care and services. “I am happy to say that I have learned to live within my new limits and do NOT let my illness control my life,” says Edna.
Currently residing in Edmonton, Edna has been actively involved in a number of Indigenous Advisory Circles as a voice for Inuit. As of late, she joined the Grant MacEwen University Indigenous Advisory Council, the Royal Alberta Museum Indigenous Advisory Council, the Edmonton International Elders & Knowledge Keepers Circle on the project, Indigenous Spaces, the Indigenous Advisory Council for the City of Edmonton and the Indigenous Advisory Council on the project, Towards Home (curbing homelessness).
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Jerome Gordon
Originally from Aklavik, Northwest Territories, Jerome now lives in Inuvik. He grew up with his grandparents, Danny A and Annie…
Originally from Aklavik, Northwest Territories, Jerome now lives in Inuvik. He grew up with his grandparents, Danny A and Annie B Gordon. His great-grandparents, Alex and Hope Gordon, and Rev.