The story of the Winnipeg Aqueduct, which Adele Perry tells in her book Aqueduct: Colonialism, Resources, and the Histories we Remember, models the immoral way that Canada has treated Indigenous peoples. Indigenous resources were wrongfully exploited to meet the needs of settlers. This is a pure example of colonialism and extraction- issues that are still prevalent in today’s society. The type of colonialism we see in the story of the Winnipeg Aqueduct is settler colonialism- when settlers invade on Indigenous territory. (Barker and Battell Lowman) Often times, the settlers will extract the resources that rightfully belong to the Indigenous- and that is exactly what happened with the construction of the Winnipeg Aqueduct. Canada has a history of settler colonialism within the nation, but they also have colonialist tendencies on a global scale. This is seen through the various …show more content…
The Indigenous peoples faced a variety of complex issues- one of those being residential schooling. Residential schools were put in place to regulate and transform Indigenous peoples. They relate to Richard Henry Pratt’s philosophy of “Kill the Indian, Save the man.” (Peterson 2013) The Presbyterian Church of Canada built the Cecilia Jeffrey Indian Residential School at Shoal Lake in 1901. But Shoal Lake 40 Chiefs Redsky and Pagindawind did not simply sit back and watch this happen. They attempted to negotiate an agreement with the administers of the school- to make them comply with several conditions in order to ensure the safety and wellbeing of the Indigenous students that would be attending this school. Some of these conditions included not baptizing children without the consent of the parents, not giving heavy labour to children under eight years old, and allowing children to visit sick kin. All of these conditions were simply to protect the
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Before the Indian Act most of the young members of the First Nations followed the traditions and beliefs of previous generations, however, this changed with the introduction of Residential schools through the Indian Act. By 1948, there were 78 schools operating with nearly 10,000 students enrolled. This education network was established by the government but was controlled by the Catholic, Anglican and Presbyterian churches. The objective of this school system was to teach young aboriginals how to integrate themselves into the “normal” Canadian life. In other words, this whole system was a major cultural genocide.
Although the treaties were supposed to be bilateral accords, they have frequently been disregarded by the Canadian government. The speaker emphasizes that the treaties encompassed more than just land arrangements and included promises to treat and respect Indigenous peoples. The failure to keep these promises has led to catastrophic outcomes, such as loss of land and resources and the ongoing marginalization of Indigenous peoples. The breach of these treaties has sustained the systemic oppression and disempowerment of Indigenous peoples in Canada.
Introduction Canadian author Richard Wagamese writes the fictional odyssey of a young Ojibwa man, Saul Indian Horse. Throughout his time at St. Jerome’s residential school, our protagonist shares by means of written word his experiences in the schools, life after with Residential School Syndrome and the journey toward healing. “This novel appears just as Canada’s Truth and Reconciliation Commission studying the impact of residential schools is releasing its interim report. Wagamese bleakly corroborates this catalogue of horror.” Found in the arms of his dead grandmother, along what is assumed to be the CN Railway in Northern Ontario, young Saul is taken to a fictional residential school, in the fictional town of Whitewater, Ontario.
In Australia the Europeans took over all the land that the Aboriginals had owned for over 40,000 years. They had lost their livelihood, living in dumps and small humpies, no where near a safe or healthy environment. The indigenous people were treated very inhumanely; being told where they can go, where they can’t go and who they can have relationships with. Of course they grew extremely angry and something drastic needed to
The Bureau of Indian Affairs removed tens of thousands of American Indian children from their homes in the late 19th and early 20th centuries to assimilate the youth into the dominant Euro-American culture. Although the schools provided education and vocational training, their primary intention was to deprive Indian children of their tribal culture, language, and appearance. There was a significant amount of abuse in the boarding schools with administrators, teachers, and staff often treating students harshly, including physical and sexual abuse and neglect. Moreover, children suffered serious illnesses and disease. Due to these harsh conditions many Indian youth returned home with mental and physical health problems that transcended for
Over the past few decades, there has been many distinct perspectives and conflicts surrounding the historical context between the Indigenous peoples in Canada and the Canadian Government. In source one, the author P.J Anderson is trying to convey that the absolute goal of the Indian Residential School system in Canada has been to assimilate the Indian nation and provide them with guidance to “ forget their Indian habits”, and become educated of the “ arts of civilized life”, in order to help them integrate into society and “become one” with their “White brethren”. It is clearly evident throughout the source that the author is supportive of the Indian residential school system and strongly believes that the Indian residential School System
"One of the most damaging consequences of residential schools has been that so many Survivors, their families, and whole communities have lost the connection to their own cultures, languages, and laws. on page forty-six, the author mentions, "The opportunity to learn, understand, and practise the laws of their ancestors as part of their heritage and birthright was taken away." The law significantly impacted Indigenous people, making it more difficult for them to accept reconciliation. The laws protected people from their wrongdoing and stripped away Indigenous laws. As the author stated on page forty-eight, "Decisions not to charge or prosecute abusers allowed people to escape the harmful consequences of their actions.
By doing this, colonial Canadians assumed that aboriginal cultural and spiritual beliefs were invalid in relation to European beliefs (244). The problem with ridding the First Nations Peoples of their languages, as Williston points out is to “deprive them of the sense of place that has defined them for thousands of years” (245). The private schooling system was an attack on First Nations identities, and their identity is rooted in “a respect for nature and its processes” (245).
The question of whether the government protected the collective rights of Aboriginal peoples in its creation of the Indian Act and the Resident school system has sparked many debates. While some people may feel that Canadians did the right thing creating the Residential School system, we strongly believe that the Indian Act didn’t protect any rights. In fact, the act violated many rights we value today. They abused the First Nations by taking away their right to vote, forcing them to give up their legal identities and treaty rights, not consulting the First Nations on agreements that concerned them and by introducing the Residential School system.. Firstly, until 1960 the First Nations had to give up their legal identities and treaty rights
This led to loss of identity, culture and tradition, which negatively effected Indigenous people; they often returned to their communities with no knowledge of how to survive and thrive in a traditional way. The education of children was of poor quality and was often forgone because the students needed to do work to support the school and keep it running. Arranged marriages were quite common, and this was to promote the ideas and worldview that was taught at residential schools. The speaking of Indigenous language and following of customs were strictly prohibited, which dramatically reduced Canadian Indigenous cultures because if an entire generation forgets it, it is gone. Furthermore, the treatment of students was very inhumane, children were punished very harshly, and the children were often verbally, physically, and sexually abused.
The school was embedding such thoughts into their young minds creating hatred for their culture and identity. Therefore, Canada failed in the treatment of indigenous children in residential schools because of the isolation of children’s cultures and identity. Lastly, Canada failed in the treatment of indigenous children in residential schools because of the severe physical abusement student’s received. Students were often punished on a daily basis at the school, the punishments were brutal as they would abuse by “withholding of meals, and washing the child’s mouth with soap. In extreme cases…electrical shocks or pushed needles into their tongues”(Stolen Lives, 138).
Imagine being ripped apart from family members, culture, tradition, and labelled a savage that needs to be educated. Imagine constantly facing punishment at school for being one’s self. Unfortunately, these events were faced head on for many First Nations people living in Canada in the late 20th century. These First Nations people were the victims of an extensive school system set up by the government to eradicate Aboriginal culture across Canada and to assimilate them into what was considered a mainstream society.
Over 150,000, Indian, Metis and Inuit Children within ages of 4-16 attended Residential Schools ( Indian Residential Schools Commemoration Project, 2013 ). These Schools were torture, they wanted to suck the indian out of the children. They neglected them, They ripped the children from their parents and taught them the Christian way of living. This Era lasted through the 1870s and the 1990s. There were Residential Schools all across Canada, except in Prince Edward Island, New Brunswick and Newfoundland.
The TRC’s “The History” author appeals to logos through the use quantitative findings. The use of logical evidence from the collection of testimonials made by former residential school students is an effective way to aid the persuasion of a reader. Throughout “The History”, the author describes the memories of known First Nations peoples Frederic Ernest Koe, Marlene Kayseas, Lily Bruce and many others. In addition, the author quotes Vitaline Elsie Jenner’s use of ‘kaya nakasin’ (TRC, 2015, p.38) in describing her experience with residential school. The author’s example that contains the use native language reaffirms his credibility and detailed knowledge of the
Throughout studying the Indian Country Today news article on the good and bad things of Indian Boarding Schools one of the main things that it discusses is not only the recent studies by other scholars who have documented education in forced Indian boarding schools, but how many of those schools affect long-run outcomes such as the employment and language fluency of those who attend. Another main item that is covered is how many Canadian boarding schools strove to assimilate Native children both socially, educationally, and religiously. Another highlight from the article is that there have also been benefits from Native American children attending Indian boarding schools. Some of these benefits were that there was a higher possibility of graduating high school, being less likely to depend on government welfare programs, and having a greater opportunity in being employed.