Residential School Phenomenon Analysis

There has long been significant historiographical and popular controversy about the conditions experienced by students in the residential schools. While day schools for First Nations, Metis and Inuit children always far outnumbered residential schools, a new consensus emerged in the early 21st century that the latter schools did significant harm to Aboriginal children who attended them by removing them from their families, depriving them of their ancestral languages, through sterilization, and by exposing many of them to physicalleading to sexual abuse by staff members, and other students, andenfranchising them forcibly.

Media has experienced an exponential growth over the last few decades and is now accessible to many different individuals regardless of their location or social class. Many issues can be broadcast to a wide population in a matter of seconds being beneficial in the sense that past issues such as the residential schooling system can be incorporated into many mainstream aspects of our society. The media, in the sense of residential schools can be used as an effective tool to educate about the history of Aboriginal education primarily through film/video and radio. The inequality, inadequate education, and culture dismemberment that took place within these schooling systems is demonstrated in Lisa Jackson’s Savage.

The year of 1142 marked the formation of the Haudenosaunee; A year when the group of alliances was exempt of all the tangible social, political and economic legacies that historical globalization would later impose on them. Centuries before Europeans arrived, the area now called upper New York State was occupied by five First Nation tribes, the Mohawk, Oneida, Onondaga, Cayuga, Seneca, Prior to the proposal of creating a confederacy, these nations had their own separate territories, and were often at war with each other. After the collective establishment of the confederacy they called the Haudenosaunee, their political alliance and unity were destined to indestructible. The Europeans called them

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

51). It hinders proper understanding of different cultures and societies. It can cause frustration and restlessness. The major drawback of excessive ethnocentrism is that it causes extinction of some cultures which are considered as inferior by some cultures. Excessive ethnocentrism has posed a threat to Canada's indigenous culture. "As a result of colonialism, Aboriginal people have suffered from devastating effects of historical and cultural genocide and intergenerational trauma. In Canada, Aboriginal people experience a disproportionately higher amount of mental health issues compared to other groups" (Bowden, Caine & Yohani, 2017, p. 41). Residential schools were built to vanish their indigenous culture. It is the main root of

However there have already been similar reports done on the subject of residential schools such as the 1907 report done by, according to King, “Dr. Peter Bryce, the chief medical officer for Indian affairs in Canada…he called the health conditions at residential schools ‘a national crime’” (2015). The commission issued 94 recommendations to the parliament but, the prime minister answered with a thank you and an underwhelming response stating a long time has been spent on the report and there were many recommendations (King, 2015). Throughout the history of Canada the government has put aside the Aboriginal voices, contributing to the silencing and oppression of the Aboriginal population. The more Canada neglects to listen to Aboriginal voices, the more it contributes to the continuation of colonialism in Canada. Although the Aboriginal people of Canada had to go through, “One hundred and twenty years of neglect and malnutrition. One hundred and twenty years of physical, mental and sexual abuse. One hundred and twenty years of cultural genocide” (King, 2015), Canada still has not properly apologize. By taking responsibility Canada should not only provide recompenses, but at least treat Aboriginal

Another way the Canadian Government ineffectively responded to Aboriginal affairs was through the social issues the Aboriginals dealt with. One example of this would be the Sixties Scoop. Prior to the 1950’s, children were taken to residential schools, where they were forced to forget their Native culture, and were punished if they attempted to do otherwise. In the late 1950’s, people started to realize the negative impacts the residential schools had on the children, as well as their families. This led to the drastic overrepresentation of Aboriginal children in the child welfare system in the 1960’s. Aboriginal children were seized, taken from their homes and placed into middle-class Euro-Canadian families. This mass removal of Aboriginal

The summer before eleventh grade, I was given the opportunity to travel to Tsawout, a First Nations reserve situated in Vancouver Island for a week on a short-term missions trip. While assisting to run a camp for the children in the reserve, I was exposed to the mental and emotional burden for those whom had experienced, and were victims of residential schools. Many of the Tsawout Elders witnessed the death of their culture and the brutality these schools wrought on those impacted: families and survivors. The Elders expressed their outrage and past struggles with passion, laying bare their innermost thoughts and ordeals. They challenged me to open my eyes to beyond the reaches of my comfort zone. Guiltily, I think upon my own worries about

Despite the fact that all residential schools have closed, what thousands of aboriginal children experienced remain both terrifying to those who hear the stories and relevant to Canadian society. Glen and Lyna are two residential school survivors whose lives were greatly impacted by the government’s attempt to eliminate aboriginal culture. For example, “the system forcibly separated children from their families and “even siblings rarely interacted.” Consequently, the family ties between Glen and his family severely weakened through his years in residential school, making it difficult for him to find comfort in family even when he started his own. As a result, when Glen struggles with alcoholism, instead of confiding in family, he is driven

Native Americans in Canadian society are constantly fighting an uphill battle.After having their identity taken away in Residential Schools.The backlash of the Residential Schools haunts them today with Native American people struggling in today 's society.Native Americans make up five percent of the Canadian population, yet nearly a quarter of the murder victims.The haunting memories of Residential Schools haunt many Native Americans to this day.With them commonly been known to attempt to drink away the horrors they have faced.Thomas King brings up these problems in his written work having written books like Medicine River and short stories such as Not The Indian I Had In Mind and Borders.Throughout these stories, Thomas King uses stereotypes such as will and Louise 's romance that seems like it 's going to become this generic love story yet becomes nothing more than just a friend with benefits to bring up the themes of Belonging, Performing Identity and Family issues.

His Aunt believed that because, “the experience had killed the spirits of so many people. She didn’t want me to be infected by its insidious force. She worried it would drag me down, and would never produce anything positive. She gave me this counsel over twenty years ago” (Borrows 486). Despite this advice, Borrows was unable to stay away from the topic, like many other Indigenous scholars. The atrocities that the children of residential schools had to endure is not something that can be ignored, just as the lessons these children learned, like shame, humiliation, hate, compassion, and forgiveness cannot be overlooked (Borrows 486-7). Borrows raises an important point, which is that the children of the Residential schools, who survived, grew up to eventually become elders (487). Although there are some who feel Residential schools had positive impacts, the high suicide rates in Indigenous communities cannot be

Historically, British colonization played a detrimental effect on the indigenous community. Through the use of residential schools and assimilation, the Canadian government endeavored in removing the aboriginal culture out of indigenous youth, adversely causing trauma, abuse, and social problems among the Indigenous community. (Brenda Elias, Javier Mignone, Madelyn Hall, Say, P. Hong, Lyna Hart, and Jitender Sareen, 2012). Through the Canadian justice system's use of the NWMP (North-West Mounted Police), they attempted to establish a colonial policing power to govern the Indigenous community to control and punish labelled “dysfunctional” behavior among the Indigenous people (Amanda Nettelbeck and Russell Smandych, 2010).

Residential schools were a boarding school that was set up for the purpose of teaching and assimilating aboriginal children in the 1880s. These schools were an important part of Canada’s history because they treated aboriginals as themselves, as aboriginal people, and their culture was inferior to Canadians, although at the time they thought they were doing the aboriginals good. Some would argue that residential schools were a good thing, that they benefited the aboriginal people and that they didn 't do them wrong while others still believe that residential schools did more harm than good to these students lives and wellbeing. Others believe that even though these students were treated poorly, they benefited from this form of education. Overall,

The residential school was a government-sponsored religious school founded to assimilate aboriginal children into the Euro-Canadian culture. Originally, Christian schools and Canadian governments have attempted to educate and convert indigenous adolescents into Euro-Canadian society, which has confused life and community and caused long-term problems among the indigenous peoples. With the passage of the British North America Act in 1867 and the implementation of the Indian Act (1876), the government was required to provide Indigenous youth with an education and to integrate them into Canadian society. Large numbers of aboriginal children in Canada were required to attend go to the residential schools. In the article "Impact of residential schooling and of child abuse on substance use problem in Indigenous Peoples" by Amélie Ross states,"According to the First Nations Regional Longitudinal

McEachern (2014) cited that worldwide, many children struggle at school when the official medium of instruction differs from their native tongue. Children who speak “non-mainstream” languages—languages that are not included in the education system and are often lower in prestige than the school language—are more likely to become frustrated by their limited comprehension, slow rate of learning, and the cultural divisions between the classroom, community, and home (Barron, 2012). Non-inclusive language policies, particularly in education, can marginalize individuals, communities and even whole ethnic groups. This marginalization can have far-reaching consequences. If large segments of society do not have access to meaningful, relevant, and self-affirming education, equality, stability, and even economic growth are at risk. Chiatoh (2011) describes a cyclical problem for native groups at the brunt of bad education policies: “due to long periods of marginalization and disempowerment, most indigenous communities are unable to undertake viable self-reliant educational initiatives. As a result, planning and management of education is not adapted to the needs and realities of target populations” (p. 583). The varied language backgrounds of children and communities is one such reality to which education systems should adapt. Babaci-Wilhite, Geo-Jaja, & Lou (2012) insist that it is a human right to be educated