Art, Truth & Reconciliation

Kevin McKenzie, Being Indigenous, 2024

Cartoon portrayal of an Indigenous man with a speech bubble.

Kevin McKenzie, Being Indigenous, 2024, acrylic on canvas, 81.3 x 96.5 cm.

Being Indigenous by Cree and Métis artist Kevin McKenzie (b.1961) draws from his method of blending Indigenous materials and motifs with colonial and pop culture symbols. While explicit details are limited, the work exists in a landscape where rawhide, sinew, hide, animal materials, and beading as well as references to hockey, hot rods, comic books, and youth culture all converge. These cultural materials become more than aesthetics: they are carriers of identity, memory, and resistance. The lived experience of cultural rupture caused by the residential school system is not represented by literal scenes or documentary realism but through the very textures, forms, and symbols McKenzie invokes through what he chooses to preserve, rework, and revive.

Cartoon portrayal of an Indigenous man with a speech bubble.

Kevin McKenzie, Truth and…, 2022, acrylic on canvas, 81.3 x 96.5 cm.

As part of McKenzie’s exhibition Edge of Seventeen, Being Indigenous is a deeply autobiographical work that navigates grief, memory, and identity through the lingering legacy of residential school trauma, popular culture, and Indigenous resurgence. McKenzie’s father survived the Lebret Residential School, and his early death when the artist was seventeen left him with both the weight of loss and a responsibility to carry forward what his father had taught him. The painting functions as a node in this emotional and cultural inheritance—it is an act of reclamation.


In Being Indigenous, the trauma of the residential school becomes generational, internalized, but also something that is confronted. McKenzie’s personal passage through losing his father and navigating spaces without those traditional teachings fully passed to him makes the work one of partial inheritance and ongoing reconstruction. It resists smooth narrative closure. Instead, it holds both absence and presence in tension: the absence of a father’s voice, the presence of his values, loss and memory, damage and creativity.


In this way, the work resonates in the context of the Truth and Reconciliation Commission of Canada (TRC) and the era of residential schools. It enacts the TRC’s call for memory, for telling the truth, and for recognizing intergenerational trauma. But it also goes beyond these calls; it demonstrates what reconciliation might look like from an Indigenous subject who is committed to regeneration. The creation of a contemporary Indigenous identity that incorporates resonances with pop culture, youth forms, rural culture, transnational influences, and ancestral practice is itself an act of resistance.


A further dimension is McKenzie’s use of popular culture as a means of giving voice where official structures attempted suppression. For instance, honouring his father’s passion for hockey is not nostalgia alone. It connects with the cultural importance of sport as identity and belonging but also with colonial histories that often excluded Indigenous participation or appropriated cultural spaces.


In Being Indigenous, McKenzie offers neither victim narrative nor triumphalist resolution. Rather, the work is vulnerable and generative, wounded but not defeated. It invites the viewer into a space where identity is being made, where grief and celebration coexist, and where being Indigenous is a constant becoming rather than a fixed state. This painting is a powerful counterpoint to colonial narratives. It asserts that Indigenous identity cannot be erased, and it shows how memory, personal loss, material culture, and creativity fuse to construct new capacities for survival and belonging.

Gallery of A New Generation of Witness

A school desk and chair sit in a gallery. A bar of soap is on the desk.

Sonny Assu, Leila’s Desk, 2013

Two standing figures face each other. A flock of birds fly above them.

Michael Barber, A Silent Sky, 2022

Two stained glass windows in a dark gallery.

Christi Belcourt, Giniigaaniimenaaning (Looking Ahead), 2012

A woman clad in t-shirt and jeans kneels. Her mouth is taped with a piece of duct tape.

Rebecca Belmore, Apparition, 2013

Yellow beads piled on a piece of leather.

Rain Cabana-Boucher, Laying Flowers, 2021–24

Painting of a gray building with multi-coloured spirits bursting from it.

Quill Christie-Peters, Portrait of Ste. Margaret’s Residential School and All It Could Not Contain, 2018

Three figures—a mother and her two daughters—in elaborate, colourful regalia

Dana Claxton, Headdress – Shadae and her Girlz, 2023

a worn studio chair once housed in a former residential school

Beau Dick, The Ghost Confined to the Chair, 2012

Four figures in white outfits with red accessories pose in a dark forest.

Oakley Rain Wysote Gray, Bleeding Heart Cape – M’st No’gmaq (All My Relations), 2021

A carved pole stands, surrounded by grass and trees.

7IDANsuu James Hart, Reconciliation Pole: Honouring a Time Before, During and After Canada’s Indian Residential Schools, 2015–17

A Canadian flag, the red areas obscured by white thread.

Emma Hassencahl-Perley, White Flag, 2015

A painting of three figurs on a blue background in the woods.

Brent Henry, English Only!, 2021

A carved pole in unpainted wood stands in a gallery.

Shawn Hunt, Flipping the Bird, 2014

A girl in a uniform stands in a darkened school.

Lisa Jackson, Savage, 2009

A gloomy living room. The tv is on in front of a recliner.

Ursula Johnson, ITHA: The Livingroom, 2021

A lithograph featuring a young woman and hundreds of minute icons, from her mother’s qulliq (oil lamp) and a harpoon to John Lennon’s spectacles and a lone Royal Canadian Mounted Police badge.

Siassie Kenneally, All the Things That I Have Seen, 2016

A portrait of a shirtless man with long hair

Jake Kimble, It’s All So Incredibly Loud, 2025

Five tipi poles propped on a wooden box in a gallery.

Duane Linklater, i want to forget the english language, ulterior, 2020/23

Painting of a snowy town.

Jim Logan, National Pastimes, 1991

A decorated wooden box with faces carved on the sides.

Luke Marston, Bentwood Box, 2009

Cartoon portrayal of an Indigenous man with a speech bubble.

Kevin McKenzie, Being Indigenous, 2024

A woman stands in a snowy forest, Faded text on the right in a diptych.

Meryl McMaster, Truth to Power, 2017

Scarlet-coated Royal Canadian Mounted Police officers and black-robed clergy swarming across a sunlit yard outside a modest house.

Kent Monkman, The Scream, 2017

A black and white, close-up image of the face of a young girl.

Caroline Monnet, The Black Case, 2014

A pile of erasers on a round table.

Tim Moore, Erasure Is Futile, 2021

Two people, one man and a woman, perform in a gallery before an artwork on the floor.

Peter Morin, This is what happens when you perform the memory of the land (parts 1 and 2), 2013

An artwork depicting 415 hanks of braided hair.

Saige “Nalakwsis” Mukash, 415 Braids, 2021

Two rows of small, framed square prints on a gallery wall.

Nadia Myre, Indian Act, 2000–2002

Gallery installation of a sprawling panorama of decorated wooden frames.

Carey Newman, Witness Blanket, 2013–14

An Inuit child kneels as a suited authority figure, likely a teacher, is poised to strike the youth’s hands with a ruler.

Davidee Ningeok, Sr., Residential School Nightmare, 2015

In a sequence of fixed, frontal photographic images, an Indigenous woman returns the camera’s gaze as the words on her shirt change, each iteration naming another facet of dispossession.

Shelley Niro, The Shirt, 2003

A housefront structure painted in acrylic on birch plywood, pine, and presswood, fifty-five contributors transformed it into a neon-painted butterfly where each panel embodies a personal interpretation of reconciliation. 

Luke Parnell, Neon Reconciliation Explosion, 2020

A girl wearing a school uniform holds a lie-sized photograph of a school uniform.

Dionne Paul, Her First Day of School, 2013

A black and white photograph overlayed with brightly-coloured speech bubbles.

Edward Poitras, Don’t Speak, 2015

A photograph of a two-story institutional building in a snowy landscape.

Barry Pottle, Yale Dormitory (Residential School), North West River, Labrador, 2015

Teharihulen Michel Savard, Reciprocity (Réciprocité), 2009

An Inuit man is torn between a Raven spirit and a Catholic missionary.

Jason Sikoak, Sacrilege, 2015

A piece of paper bearing a grid of the phrase "Do’-gah"

Greg Staats, Do’-gah – I don’t know [shrugging shoulders], 2020

A grandmother figure, rendered in a black-and-white photograph, sitting at a kitchen table, surrounded by painted luminous colour.

Alan Syliboy, Grandmother 1, 1997

A panorama composed of five photographs that respond to the ongoing dispute over the Haldimand Tract land claim.

Jeff Thomas, Broken Treaties, 1613–, 2020

An assemblage fashioned from animal bones, hair, and other organic materials native to Nunavut

Jesse Tungilik, The Spirit of Intergenerational Trauma, 2019

Layered imagery of women and girls in regimented poses.

Tania Willard, Be a Good Girl, 2017

Kevin McKenzie, Being Indigenous, 2024 - Art Canada