Residential Schools Canada Quotes

There is no concept of justice in Cree culture. The nearest word is kintohpatatin, which loosely translates to "you've been listened to." But kintohpatatin is richer than justice - really it means you've been listened to by someone compassionate and fair, and your needs will be taken seriously.

No one knows for sure how many Native children wound up at residential schools in the United States. Canada reckons their own numbers at about 150,000, so the tally for America would have been considerably higher. But for the children who did find themselves there, the schools were, in all ways, a death trap. Children were stripped of their cultures and their languages. Up to 50 percent of them lost their lives to disease, malnutrition, neglect, and abuse—50 percent.

The bureaucrats were accountable to their political masters, not accountable to the people whom they were overseeing. And putting it as bluntly as possible, no government ever won votes by spending money on Indians.

These legislated acts of colonial violence were aimed directly at eradicating Indigenous independence, economic self-sufficiency, social and governing structures, cultural norms, spiritual practices, and family and community cohesion through the large-scale kidnapping of the children. During the parliamentary debates surrounding the proposal to make attendance at residential schools mandatory, and to give priority to them over community-based schools, Sir John A. Macdonald explained his support of residential schools by saying: "When the school is on the reserve, the child lives with his parents who are savages; he is surrounded by savages...he is simply a savage who can read and write.

Indigenous peoples are seen as “in the way,” and laws and policies are used toward destroying Indigenous communities to secure unfettered access to Indigenous land (Sium 2013; Tuck and Yang 2012: 6; see also Wolfe 2007). The overarching goal of white settler colonialism is to eradicate Indigenous peoples, either through assimilation or genocide — to turn them into “ghosts” (Tuck and Yang 2012: 6). The reserve system, the imposition of residential schools intended to “kill the Indian in the child,” forced sterilization of Indigenous women, ongoing resource extraction and pipelines extending across Indigenous territory are only a few examples that demonstrate a unique logic of genocide and theft targeting Indigenous peoples (Palmater 2011).

A land acknowledgement or territorial acknowledgement is a formal statement, often spoken at the beginning of a public event, that it is taking place on land originally inhabited by or belonging to indigenous people. In Canada, land acknowledgements became popular after the 2015 Truth and Reconciliation Commission report (which argued that the country's Indian residential school system had amounted to cultural genocide) and the election of liberal prime minister Justin Trudeau that same year.[2] By 2019, they were a regular practice at events including National Hockey League games, ballet performances and parliament meetings. Critics of land acknowledgements have described them as excesses of political correctness or expressed concerns that they amount to empty gestures that avoid actually addressing the issues of indigenous communities. Ensuring the factual accuracy of acknowledgments can be difficult due to problems like conflicting land claims or unrecorded land exchanges between indigenous groups. In the United States, the practice of land acknowledgements has been described as "catching on" as of 2020.

In Aboriginal terms, the kinship was one that engaged concern and support with a respect for the autonomy of the individual, while, to the Canadians, it was one in which the children would obey the parent.

As part of their offensive, the British experimented with germ warfare, distributing among the Indians blankets that were from a smallpox hospital at Fort Pitt.25

Sir Francis Bond Head, who concluded shortly after his arrival in 1835 that the civilization policy was a failure. To him, Aboriginal people were a dying people who should be moved aside for settlers. He proposed relocating them to Manitoulin Island, where he expected them to live their final years in peaceful isolation.89 To achieve his goal, he organized what amounted to a forced surrender of over 670,000 hectares (1.5 million acres) of the Bruce Peninsula in 1836.

Children were sent to the schools to ‘protect’ them from the influence of their own parents and culture. Like reserves, the schools themselves were places of isolation in which children were to be ‘civilized’ and assimilated. As with all Aboriginal policies, the schools were funded in such a cost-conscious manner that, no matter what one thought of their goals, they were doomed to fail from the very beginning.

Mount Elgin students had less than one hour for recreation in a day that stretched from 5:00 a.m. until 9:00 p.m.

Each of the denominations had to deal with both alleged and actual sexual misbehaviour involving missionaries and young people in their care.

Many children did not survive. Thousands of children died in the schools. Thousands more were injured and traumatized. All were deprived of a measure of dignity and pride. We, as a country, lost the opportunity to create the nation we could have been.

Sir John A. Macdonald warned that if Asian Canadians had the vote, they would “send Chinese representatives” to Parliament, where they would enforce “Asiatic principles,” which he described as “immoralities” that were “abhorrent to the Aryan race and Aryan principles.”86

Colonialism also impacted the colonists. In 1857, the British executed those who had taken part in the Indian Mutiny by firing cannons at them at point-blank range. One young British soldier wrote to his mother, “You can’t imagine such a horrible sight.” A month later, however, he confided that “I … think no more of stringing up or blowing away half a dozen mutineers before breakfast than I do of eating the same meal.

Although this chapter has focused on its personal dimensions, trauma exists in the collective sphere, too, affecting entire nations and peoples at different moments in history. To this day it is visited upon some groups with disproportionate force, as on Canada’s Indigenous people. Their multigenerational deprivation and persecution at the hands of colonialism and especially the hundred-year agony of their children, abducted from their families and reared in church-run residential schools where physical, sexual, and emotional abuse were rampant, has left them with tragic legacies of addiction, mental and physical illness, suicide, and the ongoing transmission of trauma to new generations. The traumatic legacy of slavery and racism in the United States is another salient example. I will have more to say about this painful subject in Part IV.

Under what circumstances would those who are the beneficiaries of colonialism stop denying and choose to act differently?

The individual strands of our joint history are intertwined. Yet in our attempts to negotiate resolutions to a myriad of conflicts, we remain stuck - even comfortable - in our well-established historical roles.

So we must begin from where we are, not from where we want to be, remembering that decolonization is a lifelong struggle filled with uncertainty and risk taking. As we have seen, confronting this reality can lead to paralysis fuelled by the settler guilt and denial that breed frustration, cynicism, or apathy.

We bear witness, and in doing so, we acept responsibility for making change in the world.

Curators and archivists at local museums can play a significant role in bringing this difficult history home, a commitment that is sometimes sparked by their own disquieting responses to these exhibits.

Colonization, slavery, the U.S. reservation system, Canada’s Residential Schools, Australia’s Stolen Generation—these were so destructive across so many generations because they intentionally destroyed the family and cultural bonds that keep a people connected.

As educational institutions, the residential schools were failures, and regularly judged as such.

In 2001, a report issued by the Truth Commission on Genocide in Canada maintained that the mainline churches and the federal government were involved in the murder of over 50,000 Native children through this system. The list of offenses committed by church officials includes murder by beating, poisoning, hanging, starvation, strangulation, and medical experimentation. Torture was used to punish children for speaking Aboriginal languages. Children were involuntarily sterilized. In addition, the report found that clergy, police, and business and government officials were involved in maintaining pedophile rings using children from residential schools. Former students at boarding schools also claim that some school grounds contain unmarked graveyards of murdered babies born to Native girls who had been raped by priests and other church officials. Since this abuse has become public, the Royal Canadian Mounted Police has started a task force to investigate allegations of abuse in residential schools. By 2000, they had received 3,400 complaints against 170 suspects. Only five people were charged. By 2001, 16,000 Native people (which is 17 percent of living residential school alumni) had begun legal claims against the churches or government. Liability could run into billions of dollars, threatening some churches with bankruptcy.

Canada’s child-welfare system has simply continued the assimilation that the residential school system started.

... the government had spent more than four times the amount on lawyers [fighting a First Nations family's request for medical treatment] than would have been required to actually do the surgery.

It was further revealed that the government sometimes refuses to pay for certain medications even after a pediatrician has declared their necessity.

[The federal government memo documents] imply a feeling of bureaucratic effrontery as though this child, who hovered between life and death, was some kind of chiseller to the taxpayer.

But far too many innocent youngsters have been needlessly ground up in a bureaucratic meat grinder. There isn't anything accidental about such a waste of potential and life.

In the fight among politicians, the children lost again.

Right-wing pundits continually framed First Nations issues as a drain on taxpayers when, in fact, Indigenous communities were presenting a major growth opportunity.

The model for these residential schools for Aboriginal children, both in Canada and the United States, did not come from the private boarding schools to which members of the economic elites in Britain and Canada sent their children. Instead, the model came from the reformatories and industrial schools that were being constructed in Europe and North America for the children of the urban poor.

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