**2. Materials and Methods**

This paper is an exploratory reflection utilizing hermeneutical phenomenology as well as textual decentering; with this method, I focus on my subjective lived experience and meaning making in regards to Indigenous people in Canada [2]. I specifically consider the texts of Canadian law, the Canadian number treaties, and documents surrounding residential schools. This method's strength is that it allows for deep introspection and reflection, unavailable in other methods. The limitation of this method is its bias; it is personal, and as such can only be replicated by another's choice.

In my journey to advance constructive actions addressing the legacies of colonialism and creating a more equitable and inclusive society, I attempt to set aside my ethno-centrism and pre-understanding of normative Canadian legal truth in relation to our legal and justice system, and problematize this system in a praxis of post-colonialism [3]. Ethnocentrism fuels our evaluation of Indigenous cultures according to our pre-conceived preference for our own standards and customs. As a result, in order to 'set ethnocentrism aside,' first it must be recognized and exposed. This act then allows us to hear Indigenous people's voices. After this, in order to walk the path as an ally, I explore conceptions of justice, truth, and reconciliation. I chose this order because it reflects my personal journey of reflection as a lawyer with pursuing what is and should be 'justice,' which then led to my struggle with the 'truth' (and specifically whose truth?), and lastly, what reconciliation is and what I can do to advance it.

A foundational journey is first pursuing justice reflexively, the meaning of justice, and then embracing truth, which can only occur through active listening. Although there are many substantive matters that require active listening to hear Indigenous truth, in this reflective journey I consider treaties and the residential school system. I choose these examples as they have had the most impact on me personally. The section ends with two observations concerning reconciliation: it is not simply 'restoring' relations to a previous time or place, nor is it necessarily comfortable.
