Annotated Bibliography
Derworiz, Colette E. “Indian and Northern Affairs Canada.” The Canadian
Encyclopedia. 25 January 2004. <http:www.thecanadianencyclopedia.com>.
This excerpt is an account of Indian and Northern Affairs Canada (INAC). Recent
streamlining and restructuring of the Indian and Inuit Affairs Program has occurred.
Reorganizing the program is explained along with its main priorities. This program helps
INAC move toward its goals of improving native peoples lives. The department’s 19981999 budget was 4.9 billion. However, this cost is a marginal expense compared to the
detrimental effects of attitudes toward natives in Canada.
Donnelly, Patrick. “Scapegoating the Indian residential schools.” Alberta Report
/ Newsmagazine; 26 Jan. 1998. Vol. 25 Issue 6, p6. MasterFILE Premier. 27 January
2004. <http://search.epnet.com/direct.asp?jid=ALR&db=f5h>.
This article examines political intervention of government policy in the lives of Native
American Indians. Donnelly contends that vested interest groups, including aboriginal
politicians and former students of the schools; are using the tendency of “white” guilt in
modern society to their political and financial advantage. He argues that the schools
provided native people with the necessary skills to accommodate modernization and
become “civilized”. Statistics, media and first hand accounts support this opinion. This
is controversial because it suggests that the detrimental impact of educating native people
in residential schools could be overlooked because of their successful minority.
Ennamorato, Judith. Sing the brave song. Shomberg: Raven Press, 1998.
First Nations, the circle unbroken: video 4. A co-production of Face to Face Media and
the National Film Board of Canada. Videotape. National film board of Canada.
Montreal, 1993.
Past attendants of residential schools on the west coast of Canada explore the ideology
behind native people becoming white people. The absorption of native youths and the
method of pedagogy used in residential schools have been negative experiences for
thousands of native families. Painful memories of the treatment they received while
attending the schools, and a distinct hatred towards authority figures within the system
are evident. Interviews with the individuals in this documentary demonstrate how a loss
of cultural identity and tradition has been detrimental.
Flanagan, Tom. “The Martyrdom of the Oblates.” Time Canada 22 April 2002, Vol.
159 Issue 16, p37. 27 January 2004. <http://search.epnet.com/direct.asp? Jid = TIC
&db=f5h>.
Government response to residential school litigations resulted in the bankruptcy of the
Oblate order. Flanagan contends that current political agenda is aimed at differing
responsibility for these charges at two religious groups that were involved in the
residential schools, Roman Catholic and Anglican. He also attributes the demise of this
weaker and more exposed religious order, The Oblates, to the effects of these charges.
Political power of the Government is questioned and defense is given to the church.
Moreover, he suggests that the church may have had an “altruistic” approach to the
education of native people.
Knockwood, Isabelle. Out of the depths. Subenacadie: Roseway Publishing, 1992.
Isabelle Knockwood, a Mi’kmaw Indian, recalls memories and experiences while
attending a residential school. The failure of a systemic approach to the education of
Aboriginal people becomes evident. In residential schools, the maltreatment of native
children stemmed from racial and social discrimination. Knockwood explores many
instances of wrongful treatments of the children that were overlooked by authorities and
the general public. Mi’kmaw Indians were separated from the Aboriginal approach to
education which was replaced with the white mans method of education, depicted as an
atmosphere of fear and shame.
Mccue, Harvey. “Native People, Education.” The Canadian Encyclopedia. 25 January
2004. <http://www.thecanadianencyclopedia.com.>.
Residential schools in Canada introduced a formal European-American classroom
style of education. This style severely overshadowed traditional education and values
within Indian and Inuit communities. They were an attempt to assimilate native youths in
order to promote self-sufficiency and prevent financial burden on the dominant society.
Today, statistics demonstrate a failure to achieve the original objective. In the past,
failings of these institutions, and the maltreatment of the children were commonly over
looked and sometimes ignored. However, some changes became evident in 1940 when
the integration of students into better-equipped learning facilities resulted in higher
academic achievements than was previously documented throughout the history of the
schools. Residential schools lacked funds and regulations necessary for a positive
learning environment.
Miller, J.R. “Residential Schools.” The Canadian Encyclopedia. 25 January 2004.
http://www.thecanadianencyclopedia.com.>.
Aboriginal leaders acknowledged Euro-Canadian education as a necessary method of
integrating their people into a strange society. The government aimed to make First
Nations economically self-sufficient. Yet, for a significant period of time it looked to the
church to assume responsibility for their operation. To the detriment of Native people,
the education that they believed would better them did the opposite. The students were
separated from their families, there was insignificant funding, teachers were ill prepared
and there were high incidences of abuse. This information highlights how the
governments efforts to create self-sufficiency, actually resulted in a high rate of
dependency.
Miller, J.R. “The state, the church, and residential schools in Canada.” Conference on
Religion and Public Life: Historical and Comparative Themes at Queen’s University.
13-15 May 1999.
The relationship between the government and Christian church bodies pose a
significant plight for native people in today’s society. In the past Canadian government
aimed to eliminate financial liability for native people, and the church sought to save
aboriginal souls for Christ. Their combined efforts were thought to be a seamless
partnership, although subtle tensions and differences can be seen throughout the history
of the schools. The half-day system, Indian status, funding reductions, moral weakness
of the evangelists, Christian conversion, and cultural assimilation are key elements in the
discussion of this partnership. In light of this, accountability for litigation charges
regarding maltreatment of natives in residential schools reveals a complex issue.
Secwepemc Cultural Education Society, on behalf of the storytellers. Behind closed
doors: Stories from the Kamloops Indian Residential School. Ed. Agness Jack.
Kamloops: Theytus Books Ltd., 2000.