History of Residential Schools
Before Confederation
Residential schools began far before Canadian confederation. The first attempt towards a residential school system was by French Catholic missionaries in the 1620's. These early boarding schools failed. Parents were reluctant to send their children away and many of the children that did end up going to these early schools, ended up running away. In the end, the attempt at boarding Indigenous students did not garner support and was abandoned.
The first successful boarding school for Indigenous students in Canada was also the longest running school. The Mohawk Institute in present day Brantford, Ontario began as the Mechanics' Institute in 1828. Though initially a boys only institute, in 1834 boarders and girls were allowed. This may have been part of the reason for the limited success of the this school as opposed to the early attempt's; it was already a semi-established school when it became a boarding school. The school was funded with the support of various independent missionary societies as the Anglican church was not in a financial position to fund these schools. (General Synod Archives, 2008).
Other similar institutes were constructed prior to confederation. These schools were not a part of the residential school system as was later developed, but instead were a series of independent schools affiliated with a church and often run by a missionary society. With Canadian confederation in 1867, the government provided funding to these independent schools, but it was not until 1883 that the Canadian government took steps towards setting up the residential school system.
The first successful boarding school for Indigenous students in Canada was also the longest running school. The Mohawk Institute in present day Brantford, Ontario began as the Mechanics' Institute in 1828. Though initially a boys only institute, in 1834 boarders and girls were allowed. This may have been part of the reason for the limited success of the this school as opposed to the early attempt's; it was already a semi-established school when it became a boarding school. The school was funded with the support of various independent missionary societies as the Anglican church was not in a financial position to fund these schools. (General Synod Archives, 2008).
Other similar institutes were constructed prior to confederation. These schools were not a part of the residential school system as was later developed, but instead were a series of independent schools affiliated with a church and often run by a missionary society. With Canadian confederation in 1867, the government provided funding to these independent schools, but it was not until 1883 that the Canadian government took steps towards setting up the residential school system.
After Confederation
In 1883, the Canadian government led by Prime Minister and Minister for Indian Affairs, Sir John A. Macdonald brought measures through parliament that would see the construction of three residential schools in the west. These three schools located at Qu'Appelle, in present-day Saskatchewan, High River, in modern Alberta and Battleford, also in Saskatchewan, were known as "industrial schools." While the Roman Catholic church ran the first two schools and the Anglican Church was nominally in charge of the third, the Canadian government built, hired principals and paid for these schools.
In treaties signed by between the Canadian government and the Indigenous peoples, there were frequently guarantees of education for the children. The treaties called for on-reserve education and not for the residential schools that took form. The chiefs who had signed these treaties believed that they would have some say in the form of the schools since they had signed the treaties that guaranteed their construction. Those hired by the government were in firm opposition of this and in the end, the chiefs had very little say in the education of their children.
In treaties signed by between the Canadian government and the Indigenous peoples, there were frequently guarantees of education for the children. The treaties called for on-reserve education and not for the residential schools that took form. The chiefs who had signed these treaties believed that they would have some say in the form of the schools since they had signed the treaties that guaranteed their construction. Those hired by the government were in firm opposition of this and in the end, the chiefs had very little say in the education of their children.
The End...
By 1910, there were 3841 status Indians in 74 residential schools. There were many more in the 241 day schools. Even by this time, it was clear that these schools were heavily underfunded and unsuccessful at their token purpose of educating young Indigenous people; only about three percent of students had received above a grade six education.
From the 1940's onward, the residential school system was being slowly phased out. This process saw fewer schools built, but more students in each school. By 1953, there were 10,000 students in residential schools. In the 1960's most of the students in residential schools were taken from homes which were deemed unfit. With the decline of the quality of the residential schools, which were never really adequately funded, came decreased involvement from the church and increased government dependence. Through the 1970's the government attempted to close most of the schools, but the last residential schools did not close until the 1990's.
From the 1940's onward, the residential school system was being slowly phased out. This process saw fewer schools built, but more students in each school. By 1953, there were 10,000 students in residential schools. In the 1960's most of the students in residential schools were taken from homes which were deemed unfit. With the decline of the quality of the residential schools, which were never really adequately funded, came decreased involvement from the church and increased government dependence. Through the 1970's the government attempted to close most of the schools, but the last residential schools did not close until the 1990's.
Historical Significance
The main purported role of the residential schools was to "Christianize and civilize." What impact did this goal have on the Indigenous peoples of Canada? This is a difficult question to answer and has not been largely addressed academically. Many survivors retell the difficulties in returning to their homes after residential schools. Many had lost skills needed to survive in the community, including the ability to speak their native tongue. One of the major repercussions of residential schools is the near death of many Indigenous languages (Barman, 1995). Students were forces to learned English and punished for speaking their own languages.
Since the "goal" of residential schools was to remove their "savage" religion and replace it with Christianity, an obvious question is around the role of religion based on residential schools. This is a complicated issue and one that seems very individual. One study notes that a strong sense of spirituality was one factor which allowed students to survive the residential school system (Hanson and Hampton, 2000). While religion and spirituality are not the same thing, this shows that many remained loyal to their own belief system even under the residential school system. The relationship that former students had with religion is a different matter and one difficult to address based on the current level of scholarship.
Another study discusses "Residential school syndrome" (Brasfield, 2001). Many survivors of the residential school system exhibit similar symptoms which bear a striking resemblance to post-traumatic stress disorder. This can only be seen as having a highly detrimental effect on the physical and emotional well-being of these survivors. The article discusses the long and painful road to recovery for these people.
For more information, please see the resources listed in our File of (Un)certainty. Here you will find some of the research conducted around the impact of the policy of Christianizing and "civilizing" on Indigenous peoples.
Since the "goal" of residential schools was to remove their "savage" religion and replace it with Christianity, an obvious question is around the role of religion based on residential schools. This is a complicated issue and one that seems very individual. One study notes that a strong sense of spirituality was one factor which allowed students to survive the residential school system (Hanson and Hampton, 2000). While religion and spirituality are not the same thing, this shows that many remained loyal to their own belief system even under the residential school system. The relationship that former students had with religion is a different matter and one difficult to address based on the current level of scholarship.
Another study discusses "Residential school syndrome" (Brasfield, 2001). Many survivors of the residential school system exhibit similar symptoms which bear a striking resemblance to post-traumatic stress disorder. This can only be seen as having a highly detrimental effect on the physical and emotional well-being of these survivors. The article discusses the long and painful road to recovery for these people.
For more information, please see the resources listed in our File of (Un)certainty. Here you will find some of the research conducted around the impact of the policy of Christianizing and "civilizing" on Indigenous peoples.