1 The Legacy of Residential Schools, Healing, and Reconciliation

2 Residential Schools in contextCanada has a “forever history” – one that belongs to the various populations of First Peoples across what is now known as Canada. That history can be - and is perhaps best - told from the perspective of those various communities or Nations. The Canadian colonial legacy began when European settlers arrived in Canada and includes legislation and policies that sought to control and assimilate Canada's First Peoples. These policies resulted in actions by the government and society that continue to have detrimental economic, educational, familial, cultural, and spiritual effects on Aboriginal individuals, families, clans, and communities.

3 Residential Schools in context: First missionary-operated school Quebec City Between 1763 and 1876, the notion of Indian Nations as autonomous political entities began to give way to legislation that focussed on defining who was Indian, as well as the 'civilization' and assimilation of Aboriginal people.

4 Residential Schools in contextThe Royal Proclamation of 1763 was issued by King George III to establish a basis of government administration in the North American territories formally ceded by France to Britain in the Treaty of Paris, 1763, following the Seven Years War. It established the constitutional framework for the negotiation of treaties with the Aboriginal inhabitants of large sections of Canada, and it is referenced in section 25 of the Constitution Act, As such, it has been labelled an "Indian Magna Carta" or an "Indian Bill of Rights.” “And whereas it is just and reasonable, and essential to our Interest, and the Security of our Colonies, that the several Nations or Tribes of Indians with whom We are connected, and who live under our Protection, should not be molested or disturbed in the Possession of such Parts of Our Dominions and Territories as, not having been ceded to or purchased by Us, are reserved to them, or any of them, as their Hunting Grounds.” “Discredits the claims of the Crown to exercise sovereignty over First Nations” – Burrows Gives Aboriginal groups “powers of self-determination in, among other things, allocating lands” – Burrows

5 Residential Schools in context

6 Residential Schools in context: Mohawk Indian Residential School opens in Brantford, ON – longest running residential school 1842: Bagot Commission – recommends agriculture-based boarding schools, situated far from parental influence 1847: Egerton Ryerson recommends religious-based, government funded industrial schools 1828: The Inquiry into Indian Conditions in Canada recommended the need for “Indians [to be] in fixed locations where they could be educated, converted to Christianity and transformed into farmers.” 1857: Gradual Civilization Act called for “All Indians to be civilized” 1876: Indian Act established right to govern over Aboriginal peoples

7 Residential Schools in contextEducation – A treaty obligation Government funding of Aboriginal education is a legal obligation negotiated in Treaty. Aboriginal people wanted access to education for their children, to afford them the opportunity to participate in mainstream society. 1879: Nicholas Flood Davin met with U.S. Dept of Indian Affairs to learn about “aggressive assimilation” policy. Davin report recommends industrial boarding schools situated far from reserves. Began Industrial School System

8 Industrial School Model1892: Federal Government and churches enter into formal partnership in the operation of Indian Schools Regina Industrial School – considered by some “one of the most successful schools in Canadian west.” Controversial - Debates in House of Commons – opposition criticized spending on schools. Minister argues schools never intended to “turn Indian pupils out to compete with whites.” Eventual shift from skilled trades to agricultural training and housekeeping. Complaints from parents and native leaders – under-qualified teachers, divisive religious instruction, physical and sexual abuse – concerns of no legal consequence Indians wards of the state – no parental rights. School administrators assigned guardianship. Administrators, teachers, Indian agents also expressing concerns – calling for reform

9 Industrial School ModelImpossible to ignore health reports from schools – tuberculosis outbreaks 1909: Dr. Peter Bryce, Medical Inspector for Dep’t Indian Affairs produces scathing report calling the epidemic a “national crime’…the consequence of inadequate government funding, poorly constructed schools, sanitary and ventilation problems, inadequate diet, clothing and medical care.” Mortality rates ranging from 35% to 60% Deputy Superintendent General of Indian Affairs Duncan Campbell Scott suppressed report and terminated position of Medical Inspector. Bryce later published his report – 1922.

10 A “final solution to the Indian problem”Scott negotiates new joint agreement with Catholic, Anglican, Presbyterian, and Methodist churches establishing structure and mandate of “Indian Residential School” now focused on primary education. 1920: Duncan Campbell Scott makes attendance compulsory Parents forced by law to surrender children or face imprisonment Duncan Campbell Scott’s perspective: “I want to get rid of the Indian problem. I do not think as a matter of fact, that the country ought to continuously protect a class of people who are able to stand alone…Our objective is to continue until there is not a single Indian in Canada that has not been absorbed into the body politic and there is no Indian question, and no Indian Department..”

11 Life at Residential Schools

12 Life at Residential SchoolsLong journey to distant schools Children are stripped of clothing and possessions, hair cropped or shaved, deloused and given uniforms Names replaced with Christian names or numbers Forbidden to speak Native languages leaving many children unable to communicate with teachers and each other Siblings separated, not allowed to see each other. Some siblings fell ill or died without their sister or brother being informed Inadequate food – food of the cheapest quality. Many children fell ill from new diet – Mohawk Institute was known as the “mushhole” after mush served as food. Lack of adequate medical care

13 Life at Residential Schools

14 Life at Residential SchoolsChildren made to believe that they and their parents were “heathen” or “savages” – any expressions of Aboriginal culture or spirituality suppressed or punished. Parents kept away from schools – no visitation rights – visitation at discretion of school. Some children lived at school year round. Children forced into physical labour – often to subsidize operations of the school Education substandard in the extreme – focus on religious instruction and manual labour. Poor educational outcomes. According to Indian Affairs, by 1938, 75% of Aboriginal children were below grade three level, and only 3 in 100 made it past grade 6.

15 Life at Residential SchoolsCorporal punishment, demeaning humiliating treatment, physical and sexual abuse. In 1990, the Special Advisor to the Minister of National Health and Welfare on Child Sexual Abuse stated that in some schools, 100% of children were sexually abused. In 1991, RCAP reported “Children were frequently beaten severely with whips, rods and fists, chained and shackled, bound hand and foot and locked in closets, basements, and bathrooms, and had their heads shaved or closely cropped.” In one of the first lawsuits, B.C. Supreme Court Justice Douglas Hogarth described the residential school system as “nothing more than institutionalized pedophilia.” Resistance: theft of food, preservation of language, runaways, suicides

16 Impacts An estimated 150,000 went through the residential schools system, 90,000 alive today Generations of dysfunctional families and communities PTSD – historic trauma Sense of worthlessness, inadequacy Substance abuse, self-harm Lack of parenting skills - dissociation Cycle of physical and sexual abuse – passed on to children, grandchildren Intergenerational Impacts – Intergenerational Survivors Depression, suicide, mental health issues

17 Impacts Loss of language and cultureLack of relationship and interpersonal skills, abusive relationships Inability to express parental love Disconnection with children, spouses Many more impacts

18 Where Are the Children? Legacy of Hope Foundation

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24 The poster from the opening at the Woodland Cultural Centre

25 Mush Hole Remembered The Mush Hole Remembered at the Woodland Cultural Centre, 2008 This exhibition represents a combination of vague, mundane memories of years at the school, and flashes of horror experienced there. They are the strongest memories I could approach without descending into a place I would not be able to emerge from. This project evolved from decades of need to express my personal outrage at the world, combined with a moment of political timeliness. I thought it would be groundbreaking and exciting to tackle - it turned into four years of nightmares and breakdowns, until I realized I had a more fragile grip on my center than I knew. This was as close as I could come with sharing my story. Perhaps other Residential School Survivors will take up the gauntlet and excise their demons in their own way. Mine have only been exposed - not destroyed. I know now that I cannot carry on living on the surface of my self. My artwork previous to the conception of this project has always been an attempt to find a raison d’être and self- respect. I am incomplete and I need help to heal and achieve peace with my past. You cannot cauterize an infected wound. - R. Gary Miller-Lahiaaks, 2008

26 Dismembered Memory Wampum Belt, pieces 1-7

27 Dismembered Memory Wampum Belt, pieces 8-11

28 Blood Tears, by Alex Janvier

29 Blood Tears verso

30 Language of Denesu’line targeted, forbidden to speak was to be strapped, and severely punished! Loss of culture, custom Loss of parenthood, parents and extended families Loss of grandparents Loss of Elder’s knowledge Loss of traditional belief, told that it was evil Told the Indian ways was the work of the devil Many, many dies of broken bodies, of twisted conflicting mental difference Most dies with “Broken spirit” Some lived to tell about it The rest are permanently, “Live in fear” The rest will take their silence to their graves as many have to this day

31 Walking With Our Sisters, Sault Ste. Marie

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33 Questions?