Suzanne Fournier and Ernie Crey together wrote the article “’Killing the Indian in the Child’: Four Centuries of Church-Run Schools”. This article focuses on the powerful cultural and spiritual traditions of Aboriginal families which enabled Aboriginal Nations to stand against European colonists and against residential schools. Through this article in the Racism, Colonialism, and Indigeneity in Canada textbook, the reader is educated on the treatment of Aboriginal people in residential school as well as the ways that Europeans and Aboriginals were different and why residential schools were created as a result of that difference. Along with the emergence of residential schools, the Native populations were forced to send their children away in order to avoid conflict with colonizers. Fournier and Crey use straight-forward facts that function to directly startle the reader with the reality that many Aboriginal people faced. Beginning the article with a description of a girl in residential school who was forcibly penetrated with a stick brings a sense of intensity and …show more content…
By acknowledging the idea that residential schools existed as an “’internment camp for Indian children’ for well over a century” (173), the reader is able to recognize the basics of residential schools. From the very beginning of the article, the writers set a dark tone when talking about “’Our Alcatraz’” (173) in reference to residential schools. Canada’s relationship with the United States has been described as ‘like sleeping next to an elephant’. Being small in comparison to the power of the United States every move they make Canada feels. There is proof of this throughout history, including the start of residential schools; the Canadian government took the same ideas from our southern partner and implemented it across
Canadians are just recently beginning to realize the detrimental aftermath of the years of trauma experienced by Indigenous peoples of Canada, such as the survivors of the residential school system. It is often difficult for these people to overcome the impact that follows. Undoubtedly, it requires help and support from others, but these people must make their personal healing journey themselves. The passages “Rock Bottom” by Steven Keewatin Sanderson and the “Legend of the Sugar Girl” by Joseph Boyden prove that although trauma can significantly undermine groups of people, they can overcome their difficulties. Both authors illustrate how trauma negatively affects characters, causes them to fall victim
...ciety. The Canadian government, to assimilate and Europeanize the Indigenous people, implemented the schools. Treaty 6 was not considered when the schools were created. The treaty was broken when the schools were taken off of reserve land and placed in churches. Indigenous children were not allowed to practice their traditions, see their families, or learn about their Indigenous heritage. The following quote from Robertson sums up residential schools perfectly “In essence, the churches were attempting to eliminate the influence of Aboriginal families and communities on the minds of their children.” The Canadian government created the schools to try and force the Indigenous people into a European society. Although the Canadian government has apologized for the brutality and severity of the residential schools, they scars that have been left behind will never fade.
This again shows the traumatic effects of residential schools and of cultural, psychological, and emotional upheaval caused by the intolerance and mistreatment of Aboriginals in Canada. Settlers not only displaced Aboriginal people from their land and their homes, but they also experienced emotional trauma and cultural displacement.
The over-representation of Aboriginal children in the Canadian Child Welfare system is a growing and multifaceted issue rooted in a pervasive history of racism and colonization in Canada. Residential schools were established with the intent to force assimilation of Aboriginal people in Canada into European-Canadian society (Reimer, 2010, p. 22). Many Aboriginal children’s lives have been changed adversely by the development of residential schools, even for those who did not attend them. It is estimated that Aboriginal children “are 6-8 times more likely to be placed in foster care than non-Aboriginal children (Saskatchewan Child Welfare Review Panel, 2010, p. 2).” Reports have also indicated that First Nations registered Indian children make up the largest proportion of Aboriginal children entering child welfare care across Canada (Saskatchewan Child Welfare Review Panel, p. 2). Consequently, this has negatively impacted Aboriginal communities experience of and relationship with child welfare services across the country. It is visible that the over-representation of Aboriginal children in the child welfare system in Canada lies in the impact of the Canadian policy for Indian residential schools, which will be described throughout this paper.
Until the 16th century, Aboriginal people were the only inhabitants of what is now Canada, hence, they were an independent and self-governing people till the Europeans had the capacity to dominate Canada's original inhabitants and possessors (Elias 1). The European Invasion brought about The 1876 Indian Act, which was developed over time through separate pieces of colonial legislation regarding Aboriginal peoples across Canada such as the Gradual Civilization Act of 1857 and the Gradual Enfranchisement Act of 1869. In 1876, these acts were consolidated as the Indian Act (Hanson). This essay aims to explain how the Indian Act tried to destroy the Aboriginal culture through residential schools and unequal recognition of women, successive acts,
During the 19th century the Canadian government established residential schools under the claim that Aboriginal culture is hindering them from becoming functional members of society. It was stated that the children will have a better chance of success once they have been Christianised and assimilated into the mainstream Canadian culture. (CBC, 2014) In the film Education as We See It, some Aboriginals were interviewed about their own experiences in residential schools. When examining the general topic of the film, conflict theory is the best paradigm that will assist in understanding the social implications of residential schools. The film can also be illustrated by many sociological concepts such as agents of socialization, class inequality, and language as a cultural realm.
In Eden Robinson’s novel, Monkey Beach, there is a reoccurring aspect of the impacts residential schools have on aboriginal people. This viscous cycle of residential schooling involves removing children from their homes, disrupting cultural practices, punishing and abusing helpless children, and then sending them home to their parents who are also taught the same unhealthy behaviours. The purpose of residential school is to assimilate children into western culture, as indigenous cultures are seen as inferior and unequal. Due to residential school systems, there is an opposing force between Haisla culture and settler traditions; settler knowledge being of evident dominance, which results in suffering to the indigenous peoples on various levels:
“To kill the Indian in the child,” was the prime objective of residential schools (“About the Commission”). With the establishment of residential schools in the 1880s, attending these educational facilities used to be an option (Miller, “Residential Schools”). However, it was not until the government’s time consuming attempts of annihilating the Aboriginal Canadians that, in 1920, residential schools became the new solution to the “Indian problem.” (PMC) From 1920 to 1996, around one hundred fifty thousand Aboriginal Canadians were forcibly removed from their homes to attend residential schools (CBC News). Aboriginal children were isolated from their parents and their communities to rid them of any cultural influence (Miller, “Residential Schools”). Parents who refrained from sending their children to these educational facilities faced the consequence of being arrested (Miller, “Residential Schools”). Upon the Aboriginal children’s arrival into the residential schools, they were stripped of their culture in the government’s attempt to assimilate these children into the predominately white religion, Christianity, and to transition them into the moderating society (Miller, “Residential Schools”). With the closing of residential schools in 1996, these educational facilities left Aboriginal Canadians with lasting negative intergenerational impacts (Miller, “Residential Schools”). The Aboriginals lost their identity, are affected economically, and suffer socially from their experiences.
Thesis Statement: I believe that a profound effect on Indian religion practiced in the New World was caused by Columbus and the Age of Discovery. Historical evidence proves that, before there were Europeans on this continent, there were native peoples living in communion with their environment and, very often, each other. Their religious practices were interwoven with their daily lives and religion held a prominent, significant place within their culture. The intrusion by Europeans into this peaceful world had profound effects on the Indians, especially their religious practices. What had been a peaceful, harmonic lifestyle changed dramatically that fall of 1492.
Schissel, Bernard, and Terry Wotherspoon. “The Legacy of Residential Schools.” Inequality in Canada: A Reader on the Intersections of Gender, Race, and Class. 2nd ed. Ed. Valerie Zawilski. Don Mills: Oxford University Press, 2010. 102-121. Print.
The creation of the Residential Schools is now looked upon to be a regretful part of Canada’s past. The objective: to assimilate and to isolate First Nations and Aboriginal children so that they could be educated and integrated into Canadian society. However, under the image of morality, present day society views this assimilation as a deliberate form of cultural genocide. From the first school built in 1830 to the last one closed in 1996, Residential Schools were mandatory for First Nations or Aboriginal children and it was illegal for such children to attend any other educational institution. If there was any disobedience on the part of the parents, there would be monetary fines or in the worst case scenario, trouble with Indian Affairs.
Justice has began to commence for many of Canada’s Indigenous people now that considerably one of our Nation’s darkest secrets has been spilled. The Residential School system was a collection of 132 church-run, government-funded boarding schools that was legally required for all Indigenous Canadian children. Canadian Residential Schools ran up until 1996 and, for decades, the secrets from within the walls of the institutions have been hidden. But now, the truth has finally come to light.
In Philip J. Deloria’s Athletic chapter from his book “Indians in unexpected places” he talks about his grandfather’s connection to sports. He goes into further detail about how his grandfather’s place in sports is similar to other Native Americans. Native Americans used sports as a way to find their place in a new society. Sports was also used to strengthen the community. “Many Indian communities responded by drawing webs of kingship and unity ever tighter, trying to keep sport stars humble” (113). Athletics was now being used to bring all of the community, especially in times when it seemed divided. Sports also disproved the “Vanishing Indian” idea because society saw Native Americans playing in these sports and saw that they still existed.
These children were taken from their families and homes to be pupils at these schools and were forced to spend numerous years without reaching their loved ones and friends. “I found that residential schools produced horrors which cannot be ignored. Young boys and girls from my reserve were raped by priests, other school children, and school employees” (Borrows 486). The Canadian law has frequently failed to restrain the sexual, cultural and spiritual abuses that took place at residential schools (Roach 566). Children subjected to serious and constant abuse, for example, tormenting, physical abuse, or sexual molest are at a broader danger for developing mental aggravations, post-traumatic anxiety issues and significant betrayal (Barnes, 12). In addition, as indicated by Gaskins, "57% [of aboriginal students] had admitted to using illicit drugs, and 62% had juvenile records. Students were overtaken by fear - fear of being abused, robbed of their identity, and sexual predators. As an aftereffect of residential schools, numerous students endured multiple grave consequences, for example, suicide, sexual offense, and low self-regard. “Many are now dead, some prematurely, and some by their own hand, their deaths hastened by these harrowing experiences” (Borrows 487). The Native individuals of today still experience the ill effects of family abuse, viciousness towards women and young children, and higher
“Intergenerational trauma is the transmission of historical oppression and its negative consequences across generations” The children who were taken from their families at a young age are now parents of their own children have the parental knowledge to raise their own children. Rosanna Deerchild, a woman whose mother was a victim of residential schools says “growing up, my mother often cried or raged or drank or disappeared into herself. She found it difficult to express affection” . This shows how the distance between parent and child have been effected by Residential schools. The distance between parent and child is not the only issue that was caused due to residential schools but also the increase in sexual abuse in Aboriginal communities. Many of the children who were sexually abused on residential school have now become abusers. In 2015, the American Indian Culture and Research Journal published a review study; “researchers say child sexual abuse is one of the major challenges facing indigenous communities across the continent.” It is proven that Aboriginal Canadians have a greater risk of being sexually assaulted, or of being the victims of child sexual abuse. The closeness of the Aboriginal people living on reserves creates a higher chance for the abuse to go unreported. If someone were to report the issue their whole family would be impacted and the family would be seen differently in their communities. In many communities, it is discouraged to report incidents of sexual abuse because it brings shame to family and community. Furthermore, many of the victims of intergenerational trauma or sexual abuse turn to alcohol or drugs to get rid of their