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Abstract：
This article offers an account of settler witnessing of residential school survivor testimony that avoids the politics of recognition and the pitfalls of colonial empathy. It knits together the concepts of bearing witness, Indigenous storytelling, and affective reckoning. Following the work of Kelly Oliver, it argues that witnessing involves a reaching beyond ourselves and responsiveness to the agency and self-determination of the other. Given the cultural genocide of residential schools, responsiveness to the other require openness to and nurturing of Indigenous ways of knowing and being. In order to illustrate the complexities and challenges of settler witnessing, the author reflects on her experiences in attending six of the TRC\'s national events and, in particular, what she has learned from Frederick \"Fredda\" Paul, Passamaquoddy Elder, healer, storyteller, and residential school survivor. The article analyzes (1) aesthetics and emotions in the staging of TRC events and (2) making meaning over time and the temporality of transitional justice.
摘要：
本文介绍了定居者见证寄宿学校幸存者证词的情况，避免了承认政治和殖民地同理心的陷阱。它把见证的概念编织在一起，土著讲故事，和情感推算。在凯利·奥利弗的工作之后,它认为，见证涉及超越我们自己，对代理机构的反应和另一方的自决。鉴于寄宿学校的文化种族灭绝，对他人的反应需要对土著认识和存在方式的开放和培养。为了说明定居者见证的复杂性和挑战，作者回顾了她参加真相与和解委员会六项全国性活动的经历，特别是,她从Frederick\"Fredda\"Paul那里学到了什么,PassamaquoddyElder,治疗师,讲故事的人,寄宿学校的幸存者.本文分析了（1）TRC事件分期中的美学和情感，以及（2）随着时间的推移和过渡时期正义的时间性。
