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
Summary of the Book “Out of depths” represents the heart wrenching real story of the experience of the Isabela Knockwood in the Indian Residential School in Shubenacadie in Nova Scotia. Additionally, it involves her horrifying accounts of whatever she faced in the institutions. Isabela incorporates different accounts from other former individuals in the institution. The abuse that the kids faced is unfathomable. Worst still after going through the story, it is quite hard to understand the reason a group of individuals could have treated kids in such a horrifying and abusive way.
This paper will review the first five chapters in J.R. Miller’s book Shingwauk’s Vision: A History of Native Residential Schools. These chapters examine the events that took place before residential schools were made, as well as looking into the historical context of Canada during this time period. The first chapter of the book explains the way in which indigenous communities educated their children before contact by the European settlers. The educational systems from these indigenous communities were much different than the European educational systems, in the sense of a formal, rigid, institution.
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.
He summarizes the history of the trauma suffered by the Indigenous people in a way that paints them sympathetically and makes his opinion on the topic clear. Stabler stays clear on this – that the Indigenous people have been severely wronged and the land early Canadian settlers lived was stolen from them. His arguments are distinct and decisive. The purposeful organization of the article makes it very easy to follow, and each topic flows into the next well. He begins with the history of the Indian Residential Schools, with the apology following, and then moves onto the reasons why the apology is inauthentic and what obstacles lay in the way of real
The residential schools had been built so that Indians (First Nations) could be educated and fit into Euro-Canadian
The power dynamic between these groups led to the suffering of Indigenous People, demonstrated in the novel Five Little Indians by Michelle Good. The residential schools then further reinforced the Canadian government's assimilationist policies. By forcing Indigenous People to conform to "normal'' European society, resulted in unrepairable damage between the two
In and of itself, residential schools have damaged Indigenous culture and ways of life; they forcibly altered Indigenous lifestyles and have long-lasting adverse effects on Indigenous communities and individuals alike. Cultural genocide originates
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.
As argued by Whitley (2014), “many families may continue to fear an agenda of assimilation for their children and view educational institutions as perpetuating colonization, making the development of collaborative relationships with teachers and administrators even more challenging” (p.156). Over the course of my education to be an early childhood educator I’ve learned that a key factor of success in the classroom both academically and socially is family involvement. Therefore, if the families are apprehensive about the school system it is less likely that will get involved. Whitley, Rawana and Brownlee (2014) point out “Given the intergenerational effects of the residential school system in Canada, many families may view collaboration with school staff and a focus on success in mainstream, off-reserve schools with suspicion or as a low priority” (p.37). Residential schools although now closed are continuing to provide challenges for Aboriginal
Although residential schools were founded before Canada’s confederation in the Indian Act, attending residential schools became mandatory under the federal government’s amendment to the Indian Act in 1894 (Miller, 2012). Despite being crimes at the time they were committed, the Canadian government permitted the physical, sexual, cultural, and spiritual abuses at residential schools (Roach, 2014, p. 566). In fact, the objective of the Canadian government was to “kill the Indian in the child” as that was believed to be the best way to assimilate the indigenous population in Canada into the more dominant culture (Anisman, Bombay & Matheson, 2014, p. 322). In other words, residential schools did not provide proper education and indigenous children were taught that their language, cultural beliefs, and traditions are shameful and uncivilized (Anisman, Bombay & Matheson, 2014, p. 322). In addition, many of the children that attended residential schools and survived suffered from mental and physical health problems that persist today as generations of indigenous children were forced into the Indian Residential School System (Anisman, Bombay & Matheson, 2014, p. 323).
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.
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.
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
Critical Summary #3: First Nations Perspectives In Chapter eight of Byron Williston’s Environmental Ethics for Canadians First Nation’s perspectives are explored. The case study titled “Language, Land and the Residential Schools” begins by speaking of a public apology from former Canadian Prime Minister Stephen Harper. He apologizes for the treatment of “Indians” in “Indian Residential Schools”. He highlights the initial agenda of these schools as he says that the “school system [was] to remove and isolate [Aboriginal] children from the influence of their homes, families, traditions and cultures, and to assimilate them[…]” (Williston 244).
