Residential schools were founded in the late 1800’s by churches and the Canadian government. The primary objective for the residential schools was to isolate aboriginal children from their family and cultural influences in order to assimilate them to Euro-Canadian culture. To this day, poverty, weak parenting skills, mental health issues and substance abuse continue to have an effect on aboriginal people. Predominantly victims of residential schools, their developing years were crippled by negative living conditions and mistreatment. Alienation from their families and culture, compounded by poor teaching has had a long-term impact on the lives of thousands of aboriginal people.
Aboriginal children across Canada were forced to attend residential
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They were experimented on, and had wounds and cuts from physical abuse or the harsh labour they were forced to endure. The children were mistreated, abused sexually, emotionally, or physically and were beaten when speaking their native tongue. Living in a negative and abusive environment resulted in traumatized memories, disturbed feelings, fear, shame, and worthlessness. An example of their life in residential schools is expressed through the poem “The Runaways.” The poem amplifies the feeling of the children’s longing to be back home with their family, and to be loved. They would risk their lives to escape the prison of this school system, however most would die trying or be caught by the police and end up being punished by being beaten or harsh chores. The poem resonates a sense of hopelessness and understanding of the profound loneliness and …show more content…
The children were forbidden to speak their native language, learn about their culture, or see their family. Essentially all ties that attached them to their heritage were cut off. They were forced to dress in European-style clothing, learn a different language and a new religion. A famous picture of Thomas Moore portrays what he looked like before and after his entrance into the residential schools. His traditional aboriginal clothing and accessories, long braided hair, and aboriginal culture were transformed into a European-style look. When the children returned home, they were not accepted into their family because they feared that re-learning their culture would bring back memories of their abusive conditioning received in the residential school system. The children were unable to experience a nurturing family lifestyle so they had no positive experiences related to parenting. They struggled with their traumatic experiences, which left them ineffective at parenting, resulting in future generations continuing on the same path. Parents would unintentionally transmit their trauma and negative long-term impact down to their children, affecting future generations. This intergenerational trauma transmission is a direct result of the loss of identity, which died in the residential school
In her poem “The School Children”, Louise Gluck uses imagery by applying an extended metaphor to show how going to school is similar to going to battle and by describing the mothers’ actions through the use of vivid verbs to portray the disconnection between children and their guardians, despite the sacrifices that mothers make.
Residential schools undoubtedly created detrimental inter-generational consequences. The dark legacy of residential schools has had enduring impact, reaching into each new generation, and has led to countless problems within Aboriginal families including: chemical dependence, a cycle of abuse in families, dysfunctional families, crime and incarceration, depression, grief, suicide, and cultural identity issues (McFarlan, 2000, p. 13). Therefore, the inter-generational consequence...
Residential schools had a negative impact on Aboriginal people, many children suffered greatly. The government had thought Aboriginal people’s history and culture were not worth preserving.This resulted to loss of culture and assimilation, because they were stripped out of their traditional ways, and taken away from their families.Stephen Harper apologized to the former students enrolled in Indian Residential schools on behalf of the government of Canada. What
Abuse is a difficult and sensitive subject that can have long lasting effects. These traumatic emotional effects are often intensified if the abuse happens at a young age because children do not understand why the abuse is happening or how to deal with it. There are many abuse programs set up to counter the severe effects which abuse can have. Even more, poets and writers all over the world contribute works that express the saddening events and force the public to realize it is much more real than the informative articles we read about. One such poem is Theodore Roethke’s My Papa’s Waltz which looks carefully through the eyes of a young boy into the household of an abusive father. Robert Hayden’s Those Winter Sundays is a similar poem from the perspective of a young adult reflecting back on the childhood relationship with his father and the abuse his father inflicted. These poems are important because they deal with the complex issues surrounding the subject of abuse and also show the different ways which children react to it. My Papa’s Waltz and Those Winter Sundays are similar poems because they use tone, imagery, and sounds and rhythms to create tension between the negative aspects of abuse and the boys own love and understanding for their father.
Living in Canada, there is a long past with the Indigenous people. The relationship between the white and First Nations community is one that is damaged because of our shameful actions in the 1800’s. Unnecessary measures were taken when the Canadian government planned to assimilate the Aboriginal people. Through the Indian Act and Residential schools the government attempted to take away their culture and “kill the Indian in the child.” The Indian Act allowed the government to take control over the people, the residential schools took away their culture and tore apart their families, and now we are left with not only a broken relationship between the First Nations people but they are trying to put back together their lives while still living with a harsh reality of their past.
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.
The St. Jerome’s children of Indian Horse are innocent victims who suffer inexorably from threats, illness or suicide within both the Residential School and outside of it. Saul Indian Horse recalls seeing his schoolmates suffer right in front of his eyes. Saul describes ultimate acts to their suffering on page fifty-five “I saw kids die of tuberculosis, influenza, pneumonia and broken hearts at St. Jerome’s. I saw young boys and girls die standing on their own two feet. I saw bodies hung from the rafters on thin ropes.” These children are dying from maltreatment, malnutrition, neglect and oppression. If they do not die from an illness they must live on in misery and kill themselves; they just are not strong enough to move on. They cannot escape the pain of their maltreatment; their memories haunt their lives forever. The children who get out of the illness, death or beatings are not exempt from the religion and wrongful teachings that are imposed on them. Saul recalls these terrors on page eighty “We lived under constant threat. If it wasn’t the direct physical threat of beatings, the Iron Sister or vanishing, it was the dire threat of purgatory, hell and the everlasting agony their religion promised for the unclean, the heathen, the unsaved.” The Residential School System imposes a religion, discriminatory oppression and wrongful sanctions upon these children to push them
“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.
Louise Erdrich was born part German, part American Indian. Since the title and other references in the poem refer to Indian people, it is most likely that this poem was very personal to her. The boarding school may have been a real place she went to, or where mistreatment of her people was not uncommon, or it could simply be a tool she used to express racism towards them in general. With that fact, the reader must remember that although the words are from the runaways' point of view, there are not necessarily any real runaways.
First, the restrictions on fishing and hunting limited Aboriginal access to their conventional food sources generating problems of malnutrition and hunger, mainly because "officials were less interested in ensuring that the First Nations had sufficient land to provide for their needs" (p. 27). In addition, the increasing number of European settlements had been further encroaching reserves of Aboriginal people, the author therefore comes to argue that "reserves were insufficient to sustain the food production" (p. 27) and "restricted access to the land meant that the people could no longer rely on the abundance of variety to see them through tough times" (p. 28). These limitation inevitably led to starvation and even death of habitants who lived inside reserves. Residential schooling is another controversial issue that arose during this period of time. Rather than protected Aboriginal children from exposure to disease, underfeeding and other forms of abuses, instead residential schooling was notorious for its mismanagement based on the fact that "at least one-quarter of students died while on school rolls, or shortly thereafter, from diseases, predominantly tuberculosis, which they contacted while in the institutions" (p. 64) according to Dr. Peter Henderson Bryce,
They were taken from their families and forced into boarding schools. Some never saw their family again and others weren’t accepted when they returned home. Life for them was changed and, in most cases, not for the better.
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.
The poem contains the central idea that many of these children never understood what home really means. In Native American culture the people venerate earth and it is referred to as mother nature which we see in the poem. The rails cut right through their home but they don’t view them like the average person. They view the tracks as if they are scars across mother earths face and her face is the Native American’s homeland. She is scarred for eternity but she is perfect in their dreams. This symbolism is ironic because the children try to reach home using the railroad that ruined natural life for them and many other Native Americans. In the second stanza the speaker says “The worn-down welts of ancient punishments lead back and fourth” (15-16). Which can be talking about the marks on the children’s bodies after getting caught while running away. But the “word-down welts” can also symbolize the welts that were put on mother nature throughout history. The last five lines of the poem sums up the symbol of hope through their memories and dreams. The last line of the poem says, “the spines of names and leaves.” (20-24). The “spines” symbolize the physical strength of the children and their ability to maintain hope individually “names”, and for their tribe
The poem also focuses on what life was like in the sixties. It tells of black freedom marches in the South how they effected one family. It told of how our peace officers reacted to marches with clubs, hoses, guns, and jail. They were fierce and wild and a black child would be no match for them. The mother refused to let her child march in the wild streets of Birmingham and sent her to the safest place that no harm would become of her daughter.