Canadian Indian residential school system
The Indian residential schools of Canada were a network of "residential" (boarding) schools for Aboriginal peoples of Canada (First Nations [formerly "Indians"], Metis, and Inuit [formerly "Eskimos"]) funded by the Canadian government's Department of Indian Affairs, and administered by Christian churches, most notably the Catholic Church in Canada and the Anglican Church of Canada. The system had origins in pre-Confederation times, but was primarily active following the passage of the Indian Act in 1876, until the mid-twentieth century. An amendment to the Indian Act in 1920 made attendance at a day, industrial or residential school compulsory for First Nations children and, in some parts of the country, residential schools were the only option. The number of residential schools reached 80 in 1931 but decreased in the years that followed. The last federally-operated residential school was closed in 1996. In total, about 150,000 First Nations children passed through the residential school system.
There has long been significant historiographical and popular controversy about the conditions experienced by students in the residential schools. While day schools for First Nations, Metis and Inuit children always far outnumbered residential schools, a new consensus emerged in the early twenty-first century that the latter schools did significant harm to Aboriginal children who attended them by removing them from their families, depriving them of their ancestral languages, and exposing many of them to physical and sexual abuse at the hands of staff and other students. This consensus was symbolized by the June 11, 2008 public apology offered, not only by Prime Minister Stephen Harper on behalf of the Government of Canada, but also by the leaders of all the other parties in the Canadian House of Commons. As well, just nine days prior, the Indian Residential Schools Truth and Reconciliation Commission was established to uncover the truth about the schools. As of 2013[update] the Commission's hearings are ongoing.
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In the 19th and 20th century, the Canadian federal government's Indian Affairs department officially encouraged the growth of the Indian residential school system as a valuable agent in a wider policy of assimilating Aboriginal peoples in Canada into European-Canadian society. A key goal of the system, which often separated children from their families and communities, has been described as cultural genocide or "killing the Indian in the child".
Although education in Canada had been allocated to the provincial governments by the British North America BNA act, aboriginal peoples and their treaties were under the jurisdiction of the federal government. Funded under the Indian Act by the then Department of the Interior, a branch of the federal government, the schools were run by churches of various denominations—about 60 per cent by Roman Catholics, and 30 per cent by the Anglican Church of Canada and the United Church of Canada, along with its pre-1925 predecessors, Presbyterian, Congregationalist and Methodist churches. This system of using the established school facilities set up by missionaries was employed by the federal government for economical expedience. The federal government provided facilities and maintenance, and the churches provided teachers and education.
The foundations of the system were the pre-confederation Gradual Civilization Act (1857) and the Gradual Enfranchisement Act (1869). These assumed the inherent superiority of British ways, and the need for Indians to become English-speakers, Christians, and farmers. At the time, many Aboriginal leaders wanted these acts overturned.
Specific laws also linked the apparatus of the residential schools to the compulsory sterilization of students in 1928 in Alberta and in 1933 in British Columbia. Although some academic articles currently offer rough estimates of the numbers of sterilizations the review of archival documents that would produce more specific numbers is incomplete and ongoing.
In February 2013, research by the Truth and Reconciliation Commission revealed that at least 3,000 students had died, mostly from disease. In 2011, reflecting on the Truth and Reconciliation Commission's research, Justice Murray Sinclair told the Toronto Star: "Missing children — that is the big surprise for me, [...] That such large numbers of children died at the schools. That the information of their deaths was not communicated back to their families." In a legal report, the Canadian Bar Association concludes that "Student deaths were not uncommon". See Mortality rates below for more information.
The system was designed as an immersion program: in many schools, children were prohibited from (and sometimes punished for) speaking their own languages or practicing their own faiths. In the 20th century, former students of the schools have claimed that officials and teachers had practiced cultural genocide and ethnocide. Because of the relatively isolated nature of the schools, there was an elevated rate of physical and sexual abuse. Corporal punishment was often justified by a belief that it was the only way to "save souls", "civilize" the savage, or punish runaways who, if they became injured or died in their efforts to return home, would leave the school legally responsible for whatever befell them. Overcrowding, poor sanitation, inadequate heating, and a lack of medical care led to high rates of influenza and tuberculosis; in one school, death rates reached 69%. Federal policy tying funding to enrollment numbers may have made things worse, as it led to sick children being enrolled in order to boost numbers, thus introducing and spreading disease. Details of the mistreatment of students had been published numerous times throughout the 20th century. Following the government's closure of most of the schools in the 1960s, the work of indigenous activists and historians led to greater awareness by the public of the damage which the schools had caused, as well as to official government and church apologies, and a legal settlement. This has been controversial both within indigenous and non-indigenous communities.
The first residential schools were established in the 1840s and the last residential school closed in 1996. Their primary roles were to convert Indigenous children to Christianity and to "civilize them". In the early 19th century, Protestant missionaries opened residential schools in the current Ontario region. The Protestant churches not only spread Christianity, but also tried to encourage the Indigenous peoples to adopt subsistence agriculture as a way to ensure they would not return to their original ways of life after graduation. For graduates to receive individual allotments of farmland, however, would require changes in the communal reserve system, something fiercely opposed by First Nations governments.
In 1857, the Gradual Civilization Act was passed by the Legislature of the Province of Canada with the aim of assimilating First Nations people. This Act awarded 50 acres (200,000 m2) of land to any indigenous male deemed "sufficiently advanced in the elementary branches of education" and would automatically "enfranchise" him, removing any tribal affiliation or treaty rights. With this legislation, and through the creation of residential schools, the government believed indigenous people could eventually become assimilated into the population. It ignored the matrilineal systems of many tribes, in which property was controlled and passed through the maternal line, as well as the major roles that Aboriginal women typically had in cultivating their crops after men had cleared the fields. After confederation (1867), Prime Minister Sir John A. Macdonald commissioned Nicholas Flood Davin to write a "Report on Industrial Schools for Indians and Half-Breeds" (now known as the "Davin Report"), which was submitted to Ottawa in March 1879 and led to public funding for the residential school system in Canada.
In 1884, school attendance became compulsory by law for status Indians under 16 years of age. Where residential schools were the only option, children were often forcibly removed from their families, or their families were threatened with fines or prison if they failed to send their children. Students were required to live on school premises. Many had no contact with their families for up to 10 months at a time because of the distance between their home communities and schools, and in some cases had no contact for years. In many of the schools, students were discouraged or prohibited from speaking Aboriginal languages, even among themselves and outside the classroom, so that English or French would be learned and their own languages forgotten. In some schools, they were subject to corporal punishment for speaking their own languages or for practicing non-Christian faiths, policies that have given rise to allegations of cultural genocide.
After the Second World War, the Canadian Family Allowance Act began to grant "baby bonuses" to families with children, but ensured that this money was cut off if parents refused to send their children to school. This act further coerced indigenous parents to accept the residential school system.
Compulsory school attendance had ended by 1948, following the 1947 report of a Special Joint Committee and subsequent amendment of the Indian Act; although this did little to improve conditions for those attending residential schools. Until the late 1950s, residential schools were severely underfunded and often relied on the forced labour of their students to maintain their facilities, although it was presented as training for artisan skills. The work was arduous, and severely compromised the academic and social development of the students. In many cases, literary education, or any serious efforts to inspire literacy in English or French, was almost non-existent. School books and textbooks, if they were supplied, were drawn mainly from the curricula of the provincially-funded public schools for non-Aboriginal students; and teachers at the residential schools were often poorly trained or prepared.
When the government revised the Indian Act in the 1940s and 50s, a slim majority of Indian bands, along with regional and national native organizations, wanted residential schools to stay open. Those who supported the schools wanted to keep the religious component as well. Motivations for support of the schools included their role as a social service in communities suffering extensive family breakdown; the significance of the schools as employers; and the seeming lack of other opportunities for children to receive an education. In the 1960s, when the government decided to close certain schools, some Indian bands pleaded to have them to remain open. In 1969, after years of sharing power with churches, the Department of Indian Affairs took sole control of the residential school system.
In Northern Alberta, parents protested the DIA decision to close the Blue Quills Indian School. In the summer of 1970, they occupied the building and demanded the right to run it themselves. Their protests were successful and Blue Quills became the first Native-administered school in the country. It continues to operate today as the Blue Quills First Nations College, a tribal college. The last residential school operated by the Canadian Government, Gordon Residential School, was closed in 1996. White Calf Collegiate, closed in 1998, was run by the Lebret Residential school board.
In the 1990s, investigations and memoirs by former students revealed that many students at residential schools were subjected to severe physical, psychological, and sexual abuse by school staff members and by older students. Several prominent court cases led to large monetary payments from the federal government and churches to former students of residential schools. A settlement offered to former students was announced on September 19, 2007.
Mortality rates 
In 1909, Dr. Peter Bryce, general medical superintendent for the Department of Indian Affairs (DIA), reported to the department that between 1894 and 1908, mortality rates at some residential schools in Western Canada ranged from 30% to 60% over five years (that is, five years after entry, 30% to 60% of students had died, or 6–12% per annum). These statistics did not become public until 1922, when Bryce, who was no longer working for the government, published The Story of a National Crime: Being a Record of the Health Conditions of the Indians of Canada from 1904 to 1921. In particular, he alleged that the high mortality rates could have been avoided if healthy children had not been exposed to children with tuberculosis. At the time, no antibiotic had been identified to treat the disease.
In 1920 and 1922, Dr. A. Corbett was commissioned to visit the schools in the west of the country, and found similar results to Bryce. At the Ermineskin school in Hobbema, Alberta, he found 50% of the children had tuberculosis. At Sarcee Boarding School near Calgary, all 33 students were "much below even a passable standard of health" and "[a]ll but four were infected with tuberculosis." In one classroom, he found 16 ill children, many near death, who were being made to sit through lessons.
In February 2013, research by the Truth and Reconciliation Commission revealed that at least 3,000 students had died, mostly from disease.
Discovery of human remains at Mohawk Institute in Brantford, Ontario 
Since October 1, 2011, archaeological surveys and test digs authorized by the elders of the Kanien'keha:ka Nation, have been conducted at the former Mohawk Institute Indian residential school. A test dig in a twenty square foot area on grounds adjoining the former Mohawk Institute have revealed a considerable number of bones, as well as buttons which have been confirmed to be part of the children's school uniforms.
Reconciliation attempts 
In March 1998, the government made a Statement of Reconciliation – including an apology to those people who were sexually or physically abused while attending residential schools – and established the Aboriginal Healing Foundation. The Foundation was provided $350 million to fund community-based healing projects focusing on addressing the legacy of physical and sexual abuse at Indian residential schools. In its 2005 budget, the Canadian government committed an additional $40 million to continue to support the work of the Aboriginal Healing Foundation.
In the fall of 2003, after some pilot projects launched since 1999, the Alternative Dispute Resolution process or "ADR" was launched. The ADR was a process outside of court providing compensation and psychological support for former students of residential schools who were physically or sexually abused or were in situations of wrongful confinement.
On November 23, 2005, the Canadian government announced a $1.9 billion compensation package to benefit tens of thousands of former students at native residential schools. National Chief Phil Fontaine of the Assembly of First Nations said the package covers, "decades in time, innumerable events and countless injuries to First Nations individuals and communities." Justice Minister Irwin Cotler called the decision to house young Canadians in church-run residential schools "the single most harmful, disgraceful and racist act in our history." At a news conference in Ottawa, Deputy Prime Minister Anne McLellan said: "We have made good on our shared resolve to deliver what I firmly believe will be a fair and lasting resolution of the Indian school legacy."
This compensation package became a Settlement Agreement in May 2006. It proposed, among other things, some funding for the Aboriginal Healing Foundation, for commemoration and for a "Truth and Reconciliation" program in aboriginal communities, as well as an individual Common Experience Payment (CEP). Any person that could be verified as residing at a federally run Indian residential school in Canada, as well as other criteria, was entitled to this CEP. The amount of compensation was based on the number of years a particular former student resided at the residential schools: $10,000 for the first year attended (one night residing there to a full school year) plus $3,000 for every year resided thereafter. Claims involving physical and sexual abuse can be compensated up to $275,000.
The Settlement Agreement also proposed an advance payment for former students alive and who were 65 years old and over as of May 30, 2005. The deadline for reception of the advance payment form by IRSRC was December 31, 2006.
Following a legal process including an examination of the Settlement Agreement by the courts of the provinces and territories of Canada, an "opt-out" period occurred. During this time, the former students of residential schools could reject the agreement if they did not agree with its dispositions. This opt-out period ended on August 20, 2007.
The CEP became available to all the former students of residential schools on September 19, 2007. All former students (who met certain criteria) had to apply to receive their full compensation. The deadline to apply for the CEP was September 19, 2012. This gave former students of residential schools four years from the implementation date of the Indian Residential Schools Settlement Agreement to apply for the CEP.
Similar forced residential boarding schools for indigenous communities were operated in Australia (where the students are referred to as the Stolen Generation). The Native American boarding schools operated in the United States through the 1970s were far less harsh and not comparable, although its former students have similar complaints, especially about prohibitions against using their own languages and traditions.
Federal government apology 
On June 11, 2008, Prime Minister Stephen Harper apologized, on behalf of the sitting Cabinet, in front of an audience of Aboriginal delegates, and in an address that was broadcast nationally on the CBC, for the past governments' policies of assimilation. The Prime Minister apologized not only for the known excesses of the residential school system, but for the creation of the system itself.
Vatican expression of sorrow 
In 2009, Chief Fontaine had a meeting with Pope Benedict XVI to try to obtain an apology for abuses that occurred in the residential school system. The audience was funded by Indian and Northern Affairs Canada. Following the meeting, the Vatican released an official statement on the church's role in residential schools:
His Holiness recalled that since the earliest days of her presence in Canada, the Church, particularly through her missionary personnel, has closely accompanied the indigenous peoples. Given the sufferings that some indigenous children experienced in the Canadian Residential School system, the Holy Father expressed his sorrow at the anguish caused by the deplorable conduct of some members of the Church and he offered his sympathy and prayerful solidarity. His Holiness emphasized that acts of abuse cannot be tolerated in society. He prayed that all those affected would experience healing, and he encouraged First Nations Peoples to continue to move forward with renewed hope.
Fontaine later stated at a news conference that at the meeting, he sensed the Pope's "pain and anguish" and that the acknowledgement was "important to me and that was what I was looking for."
Other apologies 
In 2004, immediately prior to signing the historic first Public Safety Protocol with the Assembly of First Nations, RCMP Commissioner Zaccardelli veered from his corporate speech and issued an apology on behalf of the RCMP for their role in the Indian Residential School System. "We, I, as Commissioner of the RCMP, am truly sorry for what role we played in the residential school system and the abuse that took place in the residential system".
On October 27, 2011 University of Manitoba president David Barnard apologized to the Truth and Reconciliation Commission for the institution's role in educating people who operated the residential school system. This is believed to be the first time a Canadian university has apologized for playing a role in residential schools.
Portrayals in media 
In film 
|1978||Wandering Spirit Survival School||National Film Board||This school, organized by concerned parents, broke with tradition by introducing subjects that are of particular relevance to its pupils. The experience of the children is contrasted with the very different life experienced by their parents, educated in the old residential schools.|
|1985||The Mission School Syndrome||Northern Native Broadcasting||A documentary feature that investigates the effect of residential schools in the Yukon, focusing on former residents of the Lower Post Residential School, the Baptist Indian Mission School (Whitehorse), and the Chaoutla Indian Residential School (Carcross), as well as the Yukon Hall Residence in Whitehorse.|
|1989||Where the Spirit Lives||Bruce Pittman||A CBC dramatic portrayal of a young Aboriginal girl, Ashtoh-Komi, who is abducted and taken to a residential school in the 1930s.|
|1991||Violation of Trust||Fifth Estate||A compelling documentary about Canada's worst-kept secret, examining the lives of residential school survivors, along with stories of abuse.|
|1992||Sleeping Children Awake||Rhonda Kara Hanah||Inspired by Shirley Cheechoo's play Path with no Moccasins, Sleeping Children Awake is both a personal record of Canada's history, and a tribute to the enduring strength of Native cultures.|
|1993||Beyond the Shadows||Gryphon Productions Ltd.||A powerful documentary about the legacy of Native residential schools (missionary schools). The video touches on the historical background of these schools, but primarily depicts painful personal experiences; the causes of multi-generational grief and healing processes underway in communities today.|
|1998||Kuper Island: Return to the Healing Circle||National Film Board||Like thousands of other Aboriginal people across Canada and the United States, the former residents of Kuper Island are now beginning to break the silence and to speak out about the trauma of their residential school experience. For them, the time for healing has come.|
|2001||Childhood Lost||Doug Cuthand||Through interviews, archival photos, and re-enactments, this program illuminates the experiences of four individuals who were sent to residential schools when they were very young.|
|2005||A Day at Indian Residential Schools in Canada||Indigenous Education Coalition||This 26 minute documentary, hosted by youth, explores the life at three Indian residential schools. Survivors recollect their daily routines, time spent on chores, and their feelings of isolation. This film features archival images of life at the schools as well as interviews with survivors who had never before spoken on camera about their experiences.|
|2007||The Fallen Feather: Indian Industrial Residential Schools Canadian Confederation||Randy N Bezeau||The fallen feather provides an in-depth critical analysis of the driving forces behind the creation of Canadian Indian residential schools.|
|2007||Unrepentant: Kevin Annett and Canada's Genocide||Kevin Annett||A documentary describing the crimes committed in church-run residential schools.|
|2008||Muffins for Granny||Mongrel Media||Nadia McLaren tells the story of her own grandmother by combining precious home movie fragments with the stories of seven elders dramatically affected by their experiences in residential school.|
|2008||Our Spirits Don't Speak English||Chip Richie||In 1869, the U.S. government enacted a policy of educating Native American children in the ways of western society. By the late 1960s, more than 100,000 had been forced to attend Indian Boarding School.|
|2008||Stolen Children||CBC Learning||In this package of documentaries from The National, CBC explores the impact of residential schools on former students and the larger community, presenting ideas for what more can be done to address this painful chapter in Canada's history.|
|2009||The Experimental Eskimos||Barry Greenwald||In the early 1960s the Canadian government conducted an experiment in social engineering. Three young Inuit boys were separated from their families in the Arctic and were sent to Ottawa, the nation's capital, to live with white families and to be educated in white schools.|
|2009||Unseen Tears||Ron Douglas||Native American families in Western New York and Canada continue to feel the impact of the Thomas Indian School and the Mohawk Institute in Ontario. Survivors speak of traumatic separation from their families, abuse, and a systematic assault on their language and culture. Western New York Native American communities are presently attempting to heal the wounds and break the cycle of inter-generational trauma resulting from the boarding school experience. Unseen Tears documents testimonies of boarding school survivors, their families, and social service providers.|
|2009||Kakalakkuvik (Where the Children Dwell)||Jobie Weetaluktuk||Kakalakkuvik recounts the vivid memories of former students from Port Harrison (now Inukjuak, Quebec), the first group of Inuit to sue the federal government for compensation.|
|2009||Shi-Shi-Etko||Kate Kroll||Shi-Shi-Etko will soon be taken away from her home to begin her formal western education at a residential school. Her mother, father and grandmother want her to remember her roots and they wait for her return in the spring to continue passing down those ideals to her.|
|2012||We Were Children||Tim Wolochatiuk||Documentary film about the experiences of survivors Lyna Hart (Guy Hill Residential School) and Glen Anaquod (Lebret Indian Residential School).|
In novels 
|1992||My Name Is Seepeetza||Shirley Sterling||ISBN 0888991657||First published in 1992 in Canada, where it won the Sheila A. Egoff Children's Book Prize, this autobiographical novel is written in the form of Seepeetza's diary in her Grade 6 year in the 1950s.|
|1998||Kiss of the Fur Queen||Tomson Highway||ISBN 0385258801||Jeremiah and Gabriel grow into acclaimed artists attempting to work within white, European traditions while retaining the influence of Native culture. The novel follows the boys from the idyllic innocence of their Cree childhood through a forced relocation to an abusive residential school to their lives as young artists attempting to discover how far their natural talents can take them.|
|2001||No Time to Say Goodbye: Children's Stories of Kuper Island Residential School||Sylvia Olsen||ISBN 1550391216||A fictional account of five children sent to aboriginal boarding school, based on the recollections of a number of Tsartlip First Nations people. These unforgettable children are taken by government agents from Tsartlip Day School to live at Kuper Island Residential School.|
|2005||Shi-shi-etko||Nicola I. Campbell||ISBN 0888996594||Shi-shi-etko counts down her last four days before going away. She tries to memorize everything about her home–tall grass swaying to the rhythm of the breeze, determined mosquitoes, working bumblebees.|
|2008||Shin-Chi's Canoe||Nicola I. Campbell||ISBN 0888998570||This moving sequel to the award-winning Shi-shi-etko tells the story of two children's experience at residential school. Shi-shi-etko is about to return for her second year, but this time her six-year-old brother, Shin-chi, is going, too.|
|2009||Porcupines and China Dolls||Robert Alexie||ISBN 1894778723||Enough alcohol silences the demons for a night; a gun and a single bullet silences demons forever. When a friend commits suicide and a former priest appears on television, the community is shattered. James and Jake confront their childhood abuse and break the silence to begin a journey of healing and rediscovery.|
|2010||Fatty Legs: A True Story||Christy Jordan-Fenton & Margaret Pokiak-Fenton||ISBN 1554512468||Taunted and humiliated by Raven, the unkind nun in charge of the young girls, Margaret is willing to endure almost anything as long as she can learn to read. The unpleasant chores do not daunt her, but the teasing of other students and the unfair punishments do. When she is the only girl forced to wear ugly red stockings, however, Margaret has had enough, and fights back.|
|2011||A Stranger at Home: A True Story||Christy Jordan-Fenton and Margaret Pokiak-Fenton||ISBN 1554513618||Travelling to be reunited with her family in the Arctic, 10-year-old Margaret Pokiak can hardly contain her excitement. It has been two years since her parents delivered her to the school run by the dark-cloaked nuns and brothers.|
|2012||Indian Horse||Richard Wagamese||ISBN 9781553654025||A young Ojibway boy named Saul Indian Horse is taken to St. Jerome's Indian Residential School in White River, Ontario. The novel focuses on Saul's experiences at the school and the escape he finds through playing hockey.|
On stage 
|2008, 2012||"Where the Blood Mixes"||Kevin Loring||Bradley Moss||"Winner of the 2009 Governor General’s Award, Where the Blood Mixes is a beautiful play about family, loss, redemption and healing. Floyd and Mooch, raised in residential schools, must confront their past when Floyd’s daughter Christine returns to Kumsheen after twenty years, to discover her past and her family"|
Lasting effects of residential schools 
Residential schools have had lasting effects on aboriginal communities. The schools had a negative impact on aboriginal culture and have led to the partial loss of aboriginal languages as a result of systemic cultural genocide. As a fallout of the residential schools, posttraumatic stress disorder, drug abuse and alcoholism, violence and domestic abuse, and incarceration are much more prevalent in Aboriginals than in other cultures within Canada. Further, the children of those who attended residential schools are also more likely to abuse drugs and alcohol than children in other cultures.
See also 
- Cultural assimilation of Native Americans
- Cultural genocide
- Education in Canada
- Kamloops Indian Residential School
- Lejac Residential School
- List of Indian residential schools in Canada
- Native American boarding schools
- Stolen Generations
- "At least 3,000 died in residential schools, research shows". CBC News. 18 February 2013. Retrieved 13 May 2013.
- CTV News (2008-06-11). "Harper apologizes for residential school abuse". CTV.
- "Alberni School Victim Speaks Out". First Nations Drum. Retrieved 2009-12-02.[dead link]
- Residential Schools — A Chronology, Assembly of First Nations, accessed January 19, 2009.
- "Canada apologizes for 'killing the Indian in the child'", Monsters & Critics, June 11, 2008. Retrieved 2009-12-02.
- Dickason, Olive Patricia (1997). Canada's First Nations: A History of Founding Peoples from Earliest Times (second ed.). Toronto: Oxford University Press. p. 309. ISBN 0-19-541358-X.
- "Thursday Report Online", Concordia University 23 March 2003. Retrieved 2009-12-02.
- "Hidden from History: The Canadian Holocaust - Chronology of Events". Canadiangenocide.nativeweb.org. Retrieved 2012-07-10.
- "Government Legislation". Canadiangenocide.nativeweb.org. 1973-06-07. Retrieved 2012-07-10.
- Robert Menzies and Ted Palys. "Turbulent spirits: Aboriginal patients in the British Columbia psychiatric system." In James E. Moran and David Wright (eds.). Mental Health and Canadian Society: Historical Perspectives. McGill-Queen’s University Press: Montréal-Kingston), 2006.
- D. Marie Ralstin-Lewis, 2005, The Continuing Struggle against Genocide: Indigenous Women’s Reproductive Rights, Spring 2005, Wicazo Sa Review, pages 71-95, http://www.jstor.org/discover/10.2307/4140251
- http://eugenicsarchive.ca/ (and for an overview of the project, still underway, http://eugenicsarchive.ca/docs/laoverview2011.doc)
- "Ottawa, churches playing hardball over residential school historical documents, TRC charges | APTN National News". Aptn.ca. 2011-11-22. Retrieved 2012-07-10.
- Peter Edwards, Toronto Star, Fri Jun 10, 2011, ‘This is not just an aboriginal issue. This is a Canadian issue’ http://www.thestar.com/news/canada/article/1006581--this-is-not-just-an-aboriginal-issue-this-is-a-canadian-issue
- The Canadian Bar Association, 2005, The Logical Next Step: Reconciliation Payments for All Indian Residential School Survivors, p. 3, www.cba.org/CBA/Sections/pdf/residential.pdf
- "Natives died in droves as Ottawa ignored warnings", Globe and Mail, April 24, 2007. Retrieved 2009-12-02.
- Robert CARNEY, Aboriginal Residential Schools Before Confederation: The Early Experience. CCHA, Historical Studies 61 (1995),13–40. Retrieved 2009-12-02.
- Residential Schools Assembly of First Nations. Retrieved 2009-12-02.
- J. R. Miller (1996). Shingwauk's Vision: A History of Canadian Residential Schools. University of Toronto Press
- Milloy, John S. (1999). A National Crime: The Canadian Government and the Residential School System 1879–1986. University of Manitoba Press. ISBN 0-88755-646-9.
- "Report on industrial schools for Indians and half-breeds [microform] : Davin, Nicholas Flood, 1843–1901 : Free Download & Streaming : Internet Archive". Archive.org. 2001-03-10. Retrieved 2011-03-05.
- Nicholas Flood Davin, Canadian Adaptations of Shakespeare Project. Retrieved 2009-12-02.
- J.R. Miller (2008-06-11). "Residential Schools". The Canadian Encyclopedia. Retrieved 2012-07-10.
- [Susan Zimmerman. "The Revolving Door of Despair." UBC Law Review, 1992 Special Edition. p. 369].
- Chrisjohn, Roland and Young, Sherri. The Circle Game: Shadows and Substance in the Indian Residential School Experience in Canada (1997)
- "Cultural genocide" allegations, CBC News, March 19, 1999. Retrieved 2009-12-02.
- "Alberta Natives claim to be victims of 'Cultural genocide'," The Calgary Herald, March 2, 1999.
- 2.3 K'uch'an Adäw: Churches and Schools, Tagé Cho Hudän Interpretive Centre, Virtual Museum of Canada. Retrieved 2009-12-02.
- Haig-Brown, Celia. (1988) Resistance and Renewal: Surviving the Indian Residential School p. 32. Arsenal Pulp Press Ltd. Retrieved 2009-12-02. ISBN 0-88978-189-3
- O'Hara, Jane; Patricia Treble (2000-06-26). "Abuse of Trust: What happened behind the walls of residential church schools is a tragedy that has left native victims traumatized". Maclean's, republished in Canadian Encyclopedia. Retrieved 2000-06-26.
- McFarlane, Peter. From Brotherhood to Nationhood: George Manuel and the Making of the Modern Indian Movement, Toronto: Between the Lines, 1993.
- "Former NHL player Fred Sasakamoose recalls abuse at residential schoo". NHL.com. 2012-07-18. Retrieved 2012-07-18.
- "A timeline of residential schools". CBC. 2008-05-16. Retrieved 2008-06-11.
- nurun.com (2011-11-30). "Human bones unearthed at Woodland, groups say | Brantford-Brant | News | Brantford Expositor". Brantfordexpositor.ca. Retrieved 2012-07-10.
- "Child's Remains and Other Bones Identified at Canada's Oldest Indian Residential School in Brantford, Ontario". Salem-News.Com. Retrieved 2012-07-10.
- Rodrigues, Hugo (2011-11-29). "Bones in shallow grave believed to be student | Canada | News | London Free Press". Lfpress.com. Retrieved 2012-07-10.
- "School abuse victims getting $1.9B". CBC News. 2005-11-23. Retrieved 2007-04-27.
- "Information For Survivors". Retrieved 20 May 2013.
- PM cites 'sad chapter' in apology for residential schools – cbc.ca, June 11, 2008. Retrieved 2009-12-02.
- Canadian natives to meet Pope in pursuit of healing Retrieved 2009-12-02.
- Communique of the Holy See Press Office. 29.4.2009. Retrieved 2009-12-02.
- Pope expresses sorrow for residential-school abuse Bill Curry, Globe and Mail. 2009. Retrieved 2009-12-02.
- "RCMP apology - Royal Canadian Mounted Police". Rcmp-grc.gc.ca. 2012-01-24. Retrieved 2012-07-10.
- U of M sorry for role in residential schools - Winnipeg Free Press, October 27, 2011.
- "Unseen Tears". IMDb. 2009.
- Sison, Marites N. (26 September 2012). "Film tells stories of residential school survivors". Anglican Journal. ISSN 0847-978X. Retrieved 16 November 2012.
- "Theatre Aquarius - Where the Blood Mixes". Retrieved 18 November 2012.
-  Tait, C. L. (2003). Fetal Alcohol Syndrome Among Aboriginal People in Canada: Review and Analysis of the Intergenerational Links to Residential Schools. Ottawa: Aboriginal Healing Foundation
-  Chansonneuve, D. (2007). Addictive Behaviours Among Aboriginal People in Canada. Ottawa: Aboriginal Healing Foundation
-  Ibid.
Further reading 
- Annett, Kevin, Hidden from History: The Canadian Holocaust (2005)
- Barman, Jean et al., eds. (1986) Indian Education in Canada. Volume 1: The Legacy. ISBN 0-7748-0243-X
- Ward Churchill, Kill the Indian, Save the Man: The Genocidal Impact of American Indian Residential Schools, City Lights Books.,U.S., 2004, ISBN 0-87286-434-0
- Edwards, Brendan Frederick R. (2005). Paper Talk: a history of libraries, print culture, and Aboriginal peoples in Canada before 1960. ISBN 0-8108-5113-X
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