Indian Residential Schools Research Articles

Questioning Devotions, Reorienting Commitments

This paper is a methodological reflection on my time as a graduate student studying Indian Residential Schools through archival sources. I broadly survey relevant secondary studies to access the current state of the field and to chart prospective avenues for future scholarly engagement. I suggest that, for religionists, the frameworks of church history and mission history can be selectively utilized to examine the history of residential schooling. I argue that the ‘Indian Residential School’ (or IRS) terminology creates a narrowed understanding of colonialism and assimilative education by disregarding other modes of schooling deployed in Indigenous communities: the day schools and mission schools, but also hospitals, convents, and other church-operated institutions. Largely dating to the pre-Confederation period, mission schools especially fade from view when studies focus on the national model of the IRS launched in 1879 and expanded in 1884. In many regional contexts, mission schools of the colonial era laid the literal and conceptual groundwork for the later launching of the IRS system. By studying the works and the records of specific church bodies, religionists might elucidate with greater clarity the evolving differences, synchronicities, or collaborations of ideologies, policies, and practices among members of church and state over several centuries. Attending to pre-Confederation, colonial history also lends a transnational scope to a topic that is often framed in the context of national history, i.e., ‘Canada’s residential school system’. A global perspective on colonial education could assist historians of religion to assess the legacies of church, empire, and imperialism on Canada’s national model of residential schooling.

Indigenous dance, sport-for-development, and settler colonial (de)choreographies in the Indian Residential School System

ABSTRACT The Department of Indian Affairs and church counterparts who administered Canada’s Indian Residential School System promoted Euro-Canadian physical activities to reform and replace traditional Indigenous physical culture practices like the Sundance and the potlatch. Administrators used Western forms of movement to compel obedience to Euro-Canadian culture, including spirituality. An observer wrote that the students ‘must not sing, dance, beat a drum, or pray in the Indian way. They may dance in the manner of the White people …’ (Sheridan, ca. 1930s). The use of sport for such social engineering, usually by colonial state and church missions, has been called sport-for-development. This paper examines how these institutions conceptually framed, and put into practice, their interventions into Indigenous physical cultures using the terrain of the body. I argue that the Indian residential school system imposed ‘settler colonial choreographies’ in a domestic sport-for-development process.

“When I Spoke, I Spoke From the Heart”: Empirical Insights and Therapeutic Lessons From an Indigenous Counseling Center

Indigenous Peoples in Canada experience inequities in behavioral health outcomes stemming from colonial subjugation, including tacit cultural assimilation through health care. Indigenous communities assert that culturally commensurate health interventions improve wellbeing. This study, conducted with clients and staff at a First Nations behavioral health treatment program, sought to identify how respondents conceived of the therapeutic endeavor with respect to possibilities for remedying colonial injuries such as the abuses of the Indian Residential Schools (IRSs). Thematic analysis of 32 interviews revealed that targeted therapeutic goals as well as specific counselor qualities were important for a positive therapeutic experience for those in the program. Ultimately, assimilative practices, such as the IRSs of the past and mainstream behavioral health treatment programs in the present may collectively contribute to the continuation of inequities in health outcomes for Indigenous Canadians. Decolonizing the therapeutic endeavor offers a potential avenue for positive change.

Water People: Genocide, Children, and Nature in Canadian Residential Schools

ABSTRACT This paper focuses on connections between Indigenous Peoples and water to better understand the cultural destruction wrought by residential schools. We begin with an overview of how genocide studies address connections between childhood socialization and the natural world, and how human links to nature are impacted by genocide. This point is further illustrated through a discussion of the centrality of water within Anishinaabe culture, whereby relationships with water contribute to the process of becoming Anishinaabe. We note that childhood is an important time for the development of water relations. Residential schools interrupted these relationships by transforming water into a tool of violence, compelling Indigenous children to reimagine their connection to water through the lens of settler capitalism and Judeo-Christian morality. Drawing on Survivor testimonies of their childhood and relationships with water before, during, and after residential schools, we demonstrate how their ability to co-create themselves as Anishinaabe with water was stifled in residential schools. We also note Survivor testimonies where water is engaged to resist assimilation and heal trauma, evidencing how the natural world can play an ambivalent role in projects of cultural destruction.

First Peoples Wellness Circle and the Indigenous Mental Wellness and Trauma-Informed Specialist Workforce During COVID-19.

Members of the Indigenous mental wellness and trauma-informed specialist workforce - including Mental Wellness Teams (MWTs), Crisis Support Teams (CSTs), the Indian Residential Schools Resolution Health Support Program workforce, and other community-based cultural support workers - are often the primary and urgent care providers for individuals and families in need of culturally safe supports. While fulfilling a critical role, these teams contend with distinct challenges stemming from colonial impacts and health systems that continue to undermine Indigenous mental wellness and cultural traditions of healing. During the COVID-19 pandemic, increasing rates of mental illness and substance use among Indigenous populations strained the already overworked and under-resourced mental wellness workforce. First Peoples Wellness Circle sought out and embraced new approaches for meaningful virtual engagement to sustain and enhance workforce wellness and capacity by facilitating culturally relevant and culturally led connections from coast to coast to coast.

Chasing colonization back: rethinking parks, returning place-names, and restoring buffalo medicine—an interview with Ninna Piiksii, Dr. Mike Bruised Head

In this interview, we hear from influential Blackfoot Elder and Cultural Educator Ninna Piiksii, Dr. Michael Bruised Head. Mike reflects on the colonial naming of national parks and the need to return to Indigenous place-names, examining how we occupy a pivotal moment where park staff are more open to substantive Indigenous engagement and presence within parks, although more needs to be done. Drawing connections across topics that may initially seem discrete, Mike reflects on his experience as a survivor of the Canadian residential school system, colonial dispossession by parks and more broadly, and how Blackfoot restoration efforts—including the return of buffalo or iinnii—can offer paths for healing from these traumas and build a more just, Blackfoot-led future. Through this, Mike asks us to rethink the profound value and potential of conservation, pushing beyond Western understandings. He closes by asking the interviewers to reflect on what motivates them to support Tribal buffalo restoration, turning the tables on the interviewer and interviewee, and reinforcing the importance of connection and responsibility among non-Tribal research collaborators. We open with an introduction to Mike and then turn to hear his words. The interview format reflects a growing trend of expert-interviews-as-articles and Indigenous practices of oral knowledge transmission. We also link to an audio recording of the interview to allow readers to become listeners and hear Mike’s words in full context. The conversation and format are offered in the spirit of opening more space for Indigenous—and particularly Blackfoot—voices, perspectives, and methodologies in conservation scholarship.

The Sinful Church and Its Need for Constant Conversion

AbstractThis article justifies and demonstrates that the church, and not only its members, is capable of sinning. It can thereby become a structure of sin and be called a sinful church. This is exemplified through the cases of the Roman Catholic Church's handling of sexual abuse and the Residential School System in Canada. This highlights that the churches, along with calling the world, societies, and all people to change where it is needed, should also be constantly self‐examining and self‐correcting.

Reckoning with epistemological and ontological dissonance: a narrative inquiry into settler Canadian professors’ experiences decolonizing and Indigenizing the academy

ABSTRACT The Truth and Reconciliation Commission's (TRC) Calls to Action urge Canadian higher education (among other sectors of society) to learn the shameful truth about Indian Residential Schools and work towards reconciliation with Indigenous peoples. Through narrative inquiry, non-Indigenous academics shared their experiences of a faculty learning community on Indigenization of their teaching and curricular practices. They each, subsequently, co-composed with the researcher a narrative account based on those experiences. This paper presents one of the resonant threads that arose from the analysis of those narrative accounts, namely: Epistemological and Ontological Dissonance.

Relations of subordination: Canada’s first indigenous dean of a law school

PurposeThe goal was emancipatory, to characterise and dislodge oppressive management practices, to allow for the possibility of seeking an alternative organisational construction free of postcolonial/subaltern subordination and discrimination in a local, well-documented narrative.Design/methodology/approachThe study was informed by a postcolonial/subaltern perspective and drew on the employment experience of an Aboriginal woman, Canada’s first Indigenous Dean of a law school. The researcher employed a combination of case study and critical discourse analysis with the aim of advancing rich analyses of the complex workings of power and privilege in sustaining Western, postcolonial relations.FindingsThe study made several conclusions: first, that the institution, a medium-sized Canadian university, carefully controlled the Indigenous subaltern to remake her to be palatable to Western sensibilities. Second, the effect of this control was to assimilate her, to subordinate her Indigeneity and to civilise in a manner analogous to the purpose of Indian residential schools. Third, that rather than management’s action being rational and neutral, focused on goal attainment, efficiency and effectiveness, it was an implicit moral judgement based on her race and an opportunity to exploit her value as a means for the university’s growth and status.Originality/valueThrough a postcolonial/subaltern perspective, this study demonstrated how management practices reproduced barriers to the participation of an Indigenous woman and the First Nations community that an organisation was intended to serve. The study demonstrated how a Western perspective – that of a university’s administration, faculty and staff – was privileged, or taken for granted, and the Indigenous perspective subordinated, as the university remained committed to the dispossession of Indigenous knowledge and values.

Looping effects, settler colonialism, and the indigenous child removal system

ABSTRACT Between 1950 and 1985, a period now referred to as the “Sixties Scoop”, over 24,000 Indigenous and Inuit children were removed from their families and placed into primarily non-Indigenous foster and adoptive homes across Canada. Whereas the Residential school system was explicitly racist and genocidal in its orientation, the Sixties Scoop racism was cloaked in accusations of neglect and child-saving rhetoric. Drawing on Hacking’s concept of looping effects, we examine how social workers classify their work and the Indigenous children they removed from their homes. We analyse sixteen interviews with social workers working in child welfare during the Sixties Scoop who were involved with the removal of Indigenous children. This article links broader systems that are fraught with racism, to the rank-and-file individuals tasked with carrying out child protection policies, and it probes the interpretations and classifications used both then and now to understand Indigenous child removal.

American Hegelianism and its Impact Upon Indian Boarding School Policy

AbstractIn early 2021, a Canadian investigation revealed the discovery of over a thousand grave sites of indigenous children on the grounds of Indian residential schools across Canada. These discoveries prompted US Secretary of the Interior Deb Haaland to announce a similar investigation into the ongoing legacy and intergenerational impact of federally sponsored Indian boarding schools in the United States. In addition to documenting the legacy of abuse, neglect and dominance of indigenous peoples, we believe that such reflection upon the impact of Indian boarding schools should also include the justifications that were used to promote the government policy of compelling indigenous children to leave family, tribe, customs and even language behind to be acculturated in remote boarding schools far from home or reservation. For while in hindsight these policies can be both deplored and regretted, they were not crafted in a philosophical vacuum. Specifically, it might come as a surprise to scholars today that Hegelian thought actually featured in the support and promotion of such policies. We propose to tell at least part of this story, by focusing on the leading American Hegelian of the time, William Torrey Harris, who—as director of the famed Concord School of Philosophy and also longtime US Commissioner of Education—was highly influential in both philosophical and educational circles. In that latter capacity, Harris penned a defence of the boarding school system, which drew upon broadly Hegelian ideas and language. So while we have elsewhere defended and lauded Harris and the St Louis Hegelians for their contributions to American philosophy and democratic educational thought, here is one respect in which this influence has not stood up well to the test of time.

What Do Apologies Apologize for? Rearrangements of State Violence

What do apologies apologize for? More precisely, what do the apologies regularly pronounced by states for some atrocity or other actually accomplish? This question animates my article. State apologies became an integral element of global political culture in the early 21st century. These politics of regret are reshaping Canadian national culture, most pronouncedly with the apologies for the Indian Residential School System ( CBC News 2008a; McIntyre 2017) and the Komagata Maru ( CBC News 2008b; Trudeau 2016). While Public Inquiries and Royal Commissions have long served as state responses to political mobilization, deployment of the machinery of regret has fast become the predictable response to accusations of atrocities, including genocide, enslavement and racial violence. Drawing on Frantz Fanon’s and Walter Benjamin’s ideas on violence, colonial in the case of Fanon (1961), law in that of Benjamin (1996), I examine the apologies delivered to Indigenous peoples and South-Asian diasporic communities by the Canadian state. Locating these pronouncements in the histories of violence they index, I demonstrate how such apologies function as techniques of violence that advance settler power structures and narratives of nationhood. My argument here is that apologies are themselves acts of violence which rework histories of brutalization to meet the political destabilizations of the present. Apologies thus reorganize the racial violence of settler societies, drawing sections of subjugated populations into waging this violence and, in the process, derail resurgent politics of decolonization, abolitionism and anti-racism.

Aftermath of a Storm: Women and Reparations for Residential School Abuses

This article is an effort to explain how a gender-specific (women only) community-based research project, working in partnership with an Indigenous women’s organization, made visible issues of gender, sexuality, and race in the Indian residential school (IRS) compensation claims process. The study focused on the Independent Assessment Process (IAP), which involved an out-of-court adjudication whereby IRS Survivors gave oral testimony to an adjudicator about serious physical and sexual abuses they experienced at IRS and the consequential harms. The IAP was a key part of the IRS Settlement Agreement. The article discusses the IAP in the context of Canada’s colonial history, and then it provides, through results of a community-based study, insights from Survivors, support workers, and adjudicators. The study demonstrated how the absence of a gender lens in legal policy and practices can create unfair bias and, conversely, how attention to gender, sexuality, and race can assist in mitigating colonial or settler bias. The article was inspired by a 2014 Queen’s University Faculty of Law conference in honour of the late Dr. Patricia Monture.

Navigating Fragmented Infrastructures of Care: Children’s Sense of Home in Residential Education

Residential education often both challenges and reinforces the norms and systems supporting children and young people’s need for homely environments. In this context, studies on pupils’ sense of home when attending residential schools provide a ground for exploring broader infrastructures of care available to them as they move through different spaces. Drawing on autoethnography, life-story interviews, and semi-structured interviews, we illustrate how, for children within the Latvian residential school system, homeliness may be found at a relative’s apartment, school bus or youth center affected by how each of the spaces relates to children’s safety and control, privacy, community, identity, everyday life, and time. While normative discourses remain fixated on home as a family space where infrastructures of care can be limited, but educational settings emphasize control as a measure for safety without being attentive to peer-to-peer relationships, children’s agency in achieving a sense of homeliness becomes fragmented and stronger in some places more than others.

Indigenous Visual History: Remembering “Us” in Indian Residential School Hockey Photographs

Photography was a potent settler colonial technology that was employed — and contested — in the residential school system. In one photographic campaign, the Canadian government marshalled images of Indigenous children on a once-in-a-lifetime hockey excursion to publicly convey it was successfully assimilating them into Euro-Canadian society. The 1951 Sioux Lookout Black Hawks, a residential school hockey team from the Pelican Lake Indian Residential School (Anglican) in northwestern Ontario, were taken on a whirlwind exhibition tour to Ottawa and Toronto. They were celebrated by high-ranking governmental and Anglican church officials who posed alongside them in a series of professional photographs taken by a National Film Board’s Still Photography Division photographer and commissioned by the Department of Indian Affairs. These photographs suggested that hockey fostered appropriate masculinity and citizenship values, in line with the government’s assimilationist agenda. The responses of three hockey players shown in these images some seventy years after they were taken, and our exploration of how the survivors interpellated the colonial knowledge embedded in the photographs to reconstitute their own subjectivities, extends the small-but-growing canon of visual repatriation, where archival photographs are “returned” to Indigenous communities who were the subjects of the colonizers’ lenses. Ultimately, we demonstrate how the survivors’ responses to the photographs (and their implied meanings) comprise technologies of Indigenous memory that re-centre themselves and their communities as authors of their own stories, and, thus, their epistemic futures.

Indigenous Language Revitalization and Preservation in Canada: Strategies and Innovations

Indigenous Language Revitalization and Preservation in Canada: Strategies and Innovations

Did You See Us? Reunion, Remembrance, and Reclamation at an Urban Indian Residential School

Did You See Us? Reunion, Remembrance, and Reclamation at an Urban Indian Residential School

The next chapter: How Ryerson University became Toronto Metropolitan University

The murder of George Floyd in 2020 and the discoveries of unmarked graves at the sites of former residential schools in Canada in 2021 have put the spotlight on the treatment of Black and Indigenous peoples across North America. This focus is increasing calls for the removal of names, statues and other forms of commemoration tied to figures from Canada's colonial history. By virtue of its name, Ryerson University — named after Egerton Ryerson (1803–82), formerly the Superintendent of Education and a primary developer of Ontario's public education system, who is also viewed to have paved the way for Canada's residential school system — became a focal point in this broader debate about how to recognise Canada's history and take the important steps forward on the path to reconciliation. In April 2022, Ryerson University became Toronto Metropolitan University, the first post-secondary institution in North America to change its name to address colonialism and better reflect its values of equity, diversity and inclusion. The decision to rename the 74-year-old institution was unprecedented. There was no blueprint, no budget and — for reasons of confidentiality and to manage potential leaks — the marketing and communications teams had to develop and execute strategies and tactics without knowing the official name. As Canadians learn more about Canada's history and the treatment of Indigenous peoples, the pressure on other public institutions to act in a manner with the principles of true reconciliation will continue to rise. This paper shares how the university's strategic communications and marketing teams supported the renaming by developing and executing a comprehensive plan to engage, inform, educate and prepare the community for the launch of a new name and pave the way for adoption. It presents the key components of the plan, strategies and tactics used, evaluation metrics, challenges and how they were met, and critical lessons learned.

“Not a Shred of Evidence”: Settler Colonial Networks of Concealment and the Birtle Indian Residential School

This article examines how the network of settler colonial systems in Canada worked to ensure the widespread and intentional cover-up that allowed one man to remain in the Indian Residential School (irs) system for over two decades (from 1910 to 1932) despite overwhelming evidence of his abuse. Using genocide scholar Andrew Woolford’s metaphor of settler colonial mesh as a framework, this article details the 1930 case against Birtle Indian Residential School Principal Henry B. Currie to understand the multiple strategies of concealment used to protect him. A multitude of actors and institutions were involved in the coverup: the Indian agent and the Department of Indian Affairs, the Presbyterian Church, the court systems, and the public press. Strategies of concealment included blatant bribery, transferring accused principals to other schools, document falsification, forced marriages, and misreporting runaways, along with the irs system itself, which kept children from their families and support systems. The article concludes with a discussion of settler claims of ignorance and the role archives play in revealing the truth about abusers within the irs system.

Using the Biopsychosocial Framework to Address the Ongoing Impacts of the Indian Residential School System and Colonization in Canadian Health Care Systems

Traumatic experiences during childhood can have significant, detrimental impacts on physical and mental health and negatively impact social functioning in adulthood. Such an understanding is imperative to providing adequate and well-informed health care to Indigenous populations residing on the land now called Canada. The Indian Residential School (IRS) system, which was in operation for over one hundred years, was one of the most violent colonial tactics implemented by Canada's federal government. This system was conceptualized to forcibly alienate Indigenous children from their families, communities, and culture to eradicate Indigenous culture and identity. Combined with witnessing violent acts perpetrated by colonizers against members of their community, the shared experience of being abducted from their families, and suffering physical, mental, emotional, and sexual abuse, led to widespread trauma amongst Indigenous people for generations. It is expected that such trauma has resulted in disruptions in attachment, social functioning and emotional development in individuals who survived the Indian Residential School system, thus potentially triggering a cascade of maladaptive, trauma-related behaviours through subsequent generations (termed intergenerational trauma). These writers recommend that healthcare providers consult a biopsychological framework when engaging with Indigenous individuals, especially Indian Residential School survivors and their relatives, as it emphasizes the multidirectional relationship between psychological, biological, and experiential factors implicated in an individual's well-being. Furthermore, such a framework may aid in contextualizing an individual's unique challenges within the broader scope of colonization.