Colonial ideologies, policies, and structures reflected deeply engrained racism by targeting Indigenous Peoples and considering them culturally and racially inferior (Grekul, Krahn, and Odynak 2004; Stote 2012; McLaren 1990). The emergence of eugenics was informed by racism and perpetuated by colonial governmental bodies (Grekul, Krahn, and Odynak 2004; Stote 2012; McLaren 1990). Eugenics, a term coined by Sir Francis Galton in 1883, refers to beliefs or practices which aim to “improve” the genetic quality of human populations through selective breeding (Grekul, Krahn, and Odynak 2004; Stote 2012; McLaren 1990). This ideology assumes that undesirable characteristics such as disabilities, mental illness, alcoholism, poverty, and poor moral behaviour are hereditary, and therefore could be reduced by limiting the reproductive power of populations who exhibit these traits (Stote 2012; Clarke 2021). There were two dominant forms of eugenics: positive and negative. Positive eugenics encouraged the procreation of populations viewed as having desirable characteristics through financial incentives, whereas negative eugenics discouraged the procreation of populations viewed as having undesirable characteristics through sterilization (Grekul, Krahn, and Odynak 2004).
The effects of FCS are devastating and cannot be overstated. However, there is little evidence detailing the profound impact of this practice on Indigenous people in Canada (Government of Canada 2013). The repercussions of FCS extend to every facet of life, including physical, emotional, social, and cultural traumas. Survivors recount not only enduring the physical trauma of FCS but also grappling with profound bodily changes such as early menopause as a result (Government of Canada 2013). They also report experiencing overwhelming pain, fear, shame, anxiety, depression, and suicidal thoughts. The aftermath of trauma stemming from FCS is a deep-seated distrust of the healthcare system among Indigenous people, which can further contribute to pervasive health inequities (Government of Canada 2013; Stote 2012) Beyond the individual, FCS can hinder relationships within families, communities, and cultures. The inability to conceive has impacted current and future intimate relationships between survivors and their partners (Government of Canada 2013). It also affects bonding between parent and child (Government of Canada 2013). Moreover, FCS strikes at the vital links between an individual, their community and culture. Indigenous communities are based on a matriarchal structure and represent crucial pillars of support (Government of Canada 2013). However, the inability to conceive not only diminishes the available community support systems such as connections with revered Elders, but also symbolizes the deliberate erasure of Indigenous lineages through forced genocide (Government of Canada 2013). As such, the consequences of FCS extend throughout generations and perpetuate a legacy of unimaginable pain and cultural loss.
The practice of FCS among Indigenous Peoples in Canada represents a grave violation of human rights, rooted in historical injustices, and perpetuated by contemporary healthcare inequities. To address this important issue, urgent and comprehensive reforms are required. These reforms can include imposing criminal penalties on perpetrators, mandating training on Indigenous rights for healthcare professionals, and empowering Indigenous people.
Trigger Warning
This page may contain content that is triggering or retraumatizing. This includes information on sexual, gendered, racial, and/or colonial violence, genocide, residential schools, and other challenging subject matter. Please use your own discretion and take good care of yourself as you navigate these sections.