Through the Treaties, Aboriginal peoples were seeking agricultural supplies and training as well as relief during periods of epidemic or famine in a time of social and economic transition. The education provisions also varied in different Treaties, but promised to pay for schools on reserves or teachers. The federal government was slow to live up to its Treaty obligations. For example, many First Nations were settled on reserves that were much smaller than they were entitled to, while others were not provided with any reserve.
The commitment to establish on-reserve schools was also ignored in many cases. As a result, parents who wished to see their children educated were forced to send them to residential schools. At the end of this process, Aboriginal people were expected to have ceased to exist as a distinct people with their own governments, cultures, and identities.
Leaves for a Christmas Bough: Love, Truth, and Hope by Unknown - Free Ebook
Women, for example, could lose status simply by marrying a man who did not have status. Men could lose status in a number of ways, including graduating from a university. First Nations people were unwilling to surrender their Aboriginal identity in this manner.
Residential schooling was always more than simply an educational program: it was an integral part of a conscious policy of cultural genocide. Further evidence of this assault on Aboriginal identity can be found in amendments to the Indian Act banning a variety of Aboriginal cultural and spiritual practices. The Aboriginal right to self-government was also undermined. The Indian Act gave the federal government the authority to veto decisions made by band councils and to depose chiefs and councillors. Over the years, the government also assumed greater authority as to how reserve land could be disposed of: in some cases, entire reserves were relocated against the will of the residents.
It was in keeping with this intent to assimilate Aboriginal peoples and, in the process, to eliminate its government-to-government relationship with First Nations that the federal government dramatically increased its involvement in residential schooling in the s. In December , J. In the following year, Nicholas Davin, a failed Conservative candidate, carried out a brief study of the boarding schools that the United States government had established for Native Americans. He recommended that Canada establish a series of such schools on the Prairies. Davin acknowledged that a central element of the education provided at these schools would be directed towards the destruction of Aboriginal spirituality.
The decision to continue to rely on the churches to administer the schools on a day-today basis had serious consequences. At various times, each denomination involved in school operation established boarding schools without government support or approval, and then lobbied later for per capita funding.
When the churches concluded, quite legitimately, that the per capita grant they received was too low, they sought other types of increases in school funding. Building on their network of missions in the Northwest, the Catholics quickly came to dominate the field, usually operating twice as many schools as did the Protestant denominations.
Among the Protestant churches, the Anglicans were predominant, establishing and maintaining more residential schools than the Methodists or the Presbyterians. The United Church, created by a union of Methodist and Presbyterian congregations, took over most of the Methodist and Presbyterian schools in the mids.
Presbyterian congregations that did not participate in the union established the Presbyterian Church in Canada and retained responsibility for two residential schools. In addition to these national denominations, a local Baptist mission ran a residence for Aboriginal students in Whitehorse in the s and s, and a Mennonite ministry operated three schools in northwestern Ontario in the s and s.
Each faith, in its turn, claimed government discrimination against it. Competition for converts meant that churches sought to establish schools in the same locations as their rivals, leading to internal divisions within communities and expensive duplication of services.
- Literacy Leadership Teams: Collaborative Leadership for Improving and Sustaining Student Achievement.
- The Serpent Kills or the Serpent Gives Life: The Kabbalist Abraham Abulafias Response to Christianity (Supplements to the Journal of Jewish Thought and Philosophy)!
- Growing Numbers of Adventist Churches Celebrate Christmas in Many Ways | Adventist Today.
- Black, White, and Red All Over: A Cultural History of the Radical Press in Its Heyday, 1900-1917!
- leaves for a christmas bough love truth and hope Manual.
- Governance, Globalization, And Public Policy;
- HOX Gene Expression (Molecular Biology Intelligence Unit).
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.
At the Halifax Boys Industrial School, first offenders were strapped, and repeat offenders were placed in cells on a bread-and-water ration. From there, they might be sent to the penitentiary. There, the first in a series of large-scale, government-operated, boarding schools for Native Americans opened in in a former army barracks in Carlisle, Pennsylvania.
The first one opened in Battleford in what is now Saskatchewan in It was placed under the administration of an Anglican minister. Both these schools were administered by principals nominated by the Roman Catholic Oblate order. The federal government not only built these schools, but it also assumed all the costs of operating them.
Growing Numbers of Adventist Churches Celebrate Christmas in Many Ways
Recruiting students for these schools was difficult. According to the Indian Affairs annual report, in , there were only twenty-seven students at the three schools. Unlike the church-run boarding schools, which provided a limited education with a heavy emphasis on religious instruction, the industrial schools were intended to prepare First Nations people for integration into Canadian society by teaching them basic trades, particularly farming.
Generally, industrial schools were larger than boarding schools, were located in urban areas, and, although church-managed, usually required federal approval prior to construction. The boarding schools were smaller institutions, were located on or near reserves, and provided a more limited education. The differences between the industrial schools and the boarding schools eroded over time. In justifying the investment in industrial schools to Parliament in , Public Works Minister Hector Langevin argued that.
If you leave them in the family they may know how to read and write, but they still remain savages, whereas by separating them in the way proposed, they acquire the habits and tastes—it is to be hoped only the good tastes—of civilized people. The federal government entered into residential schooling at a time when it was colonizing Aboriginal lands in western Canada.
It recognized that, through the Treaties, it had made commitments to provide Aboriginal people with relief in periods of economic distress. It also feared that as traditional Aboriginal economic pursuits were marginalized or eliminated by settlers, the government might be called upon to provide increased relief.
In this context, the federal government chose to invest in residential schooling for a number of reasons. First, it would provide Aboriginal people with skills that would allow them to participate in the coming market-based economy. Second, it would further their political assimilation. It was hoped that students who were educated in residential schools would give up their status and not return to their reserve communities and families.
This was never forthcoming. In announcing the construction of the three initial industrial schools, Indian Commissioner Edgar Dewdney said that although the starting costs would be high, he could see no reason why the schools would not be largely self-supporting in a few years, due to the skills in farming, raising stock, and trades that were being taught to the students.
The government believed that between the forced labour of students and the poorly paid labour of missionaries, it could operate a residential school system on a nearly costfree basis. The missionaries and the students were indeed a source of cheap labour—but the government was never happy with the quality of the teaching and, no matter how hard students worked, their labour never made the schools self-supporting.
Soon after the government established the industrial schools, it began to cut salaries. The government never adequately responded to the belated discovery that the type of residential school system that officials had envisioned would cost far more than politicians were prepared to fund. In the early twentieth century, chronic underfunding led to a health crisis in the schools and a financial crisis for the missionary societies. Indian Affairs, with the support of leading figures in the Protestant churches, sought to dramatically reduce the number of residential schools, replacing them with day schools.
The government abandoned the plan when it failed to receive the full support of all the churches involved in the operation of the schools.
Leaves for a Christmas Bough: Love, Truth, and Hope (Classic Reprint)
This resulted in a shortterm improvement. However, inflation eroded the value of the grant increase, and the grant was actually reduced repeatedly during the Great Depression and at the start of the Second World War. Funding for residential schools was always lower than funding for comparable institutions in Canada and the United States that served the general population.
It was not until that the federal government put in place regulations relating to residential school attendance. Under the regulations adopted in that year, residential school attendance was voluntary. Even without a warrant, Indian Affairs employees and constables had the authority to arrest a student in the act of escaping from a residential school and return the child to the school. It was departmental policy that no child could be discharged without departmental approval—even if the parents had enrolled the child voluntarily.
The government had no legislative basis for this policy. Instead, it relied on the admission form that parents were supposed to sign. In some cases, school staff members signed these forms. In the s, students were to be discharged from residential school when they turned sixteen. Despite this, William Graham, the Indian commissioner, refused to authorize discharge until the students turned eighteen. He estimated that, on this basis, he rejected approximately applications for discharge a year.
In , the Indian Act was amended to allow the government to compel any First Nations child to attend residential school. However, residential school was never compulsory for all First Nations children. In most years, there were more First Nations children attending Indian Affairs day schools than residential schools. During the early s, this pattern was reversed. In the —45 school year, there were 8, students in residential schools, and 7, students in Indian Affairs day schools.
In that year, there were reportedly 28, school-aged Aboriginal children.
About This Item
This meant that The residential school system operated with few regulations; those that did exist were in large measure weakly enforced. The Canadian government never developed anything approaching the education acts and regulations by which provincial governments administered public schools. The key piece of legislation used in regulating the residential school system was the Indian Act. This was a multi-purpose piece of legislation that defined and limited First Nations life in Canada.