ermine the conditions within and usefulness of the hospital, a report by a special task force stating that the ‘Indians’ essentially did have a right to federally funded health care (Lux, 2016, p. 183), and a recommendation by a health care consultant (Lux, 2016, p. 185), results were finally attained. While not exactly what the Aboriginal communities had hoped, the resulting creation of an ‘Indian Health Centre’ in 1979 was a pretty clear win for the reserve communities (Lux, 2016). As Lux declares, the ‘Indian Health Centre’ was and is lasting proof of, “the Aboriginal community’s insistence that health services and the treaty relationship would not be severed” (Lux, 2016, p. 187). She argues that the lengths the Canadian government went to, to silence the Aboriginal community and to segregate and then assimilate them, is a true testament to just how little the rest of society thought of them (Lux, 2016). Once again, the bureaucracy that comes along with such human rights as health care, proves that the implemented policies worked towards the governments’ larger goal to treat and cure Aboriginality (Lux, 2016, p. 190); also known as the “Indian problem” (Lux, 2016, p. 3). Maureen Lux’s critical analysis of the history of health care for Indigenous Canadians portrays the harm caused by Colonization and the unmatched strength of Aboriginal communities to compel the government to finally acknowledge its commitment to health care (Lux, 2016, p. 197). Lux believes that this history of “separate beds” is one that finally sheds light on what truly occurred at a time when national health care was established and Canada was praised for this (Lux, 2016, p. 130). Behind all the hype about a humanitarian centered government, was racial discrimination, abuse of power and a legacy of cultural genocide (Lux, 2016). This legacy is one that is still remembered to this day and is one that has changed the lives of Indigenous peoples for generations to come.