RESIDENTIAL SCHOOLS— 15 INUIT EXPERIENCE

RESIDENTIAL SCHOOLS—INUIT EXPERIENCE

Planning your FIRST STEPS learning journey

How did the residential school The purpose of residential schools was to assimilate Indigenous Peoples into a system experience impact the colonial culture.1 While the Inuit residential Inuit? school experience was unique, the broader themes of colonization and assimilation remain constant.2 Families were coerced or forced to send children far from home with little in the way of consultation or consent.3 The schools aggressively enforced the negation of rich cultural ways of being, knowing and doing. Students were shamed and punished for speaking, thinking and being Indigenous. The institutions were underfunded and understaffed, and students were prey to harsh emotional, physical,

NWT ARCHIVES/FLEMING/N-1979-050: 0101 mental and spiritual discipline, disease and sexual abuse.4 Along with other enforced First year, school girls at All Saints School in Aklavik. assimilation tactics, the residential school system was used as leverage over families to execute control over populations to ensure colonial rule and supremacy over land and people. Between 1950 and 1960, the federal hostel in northern Québec closed in “Intergenerational or government undertook a major 1971. In 1975 the Inuit in northern multigenerational expansion of schooling in the North.8 Quebec gained control over their After 1950, the federal government education system. At this point trauma happens created a system of day schools and all schools in Nunavik were to be hostels under the direction of Northern controlled by Kativik School Board. when the effects of Affairs, which led to a rapid and hostile transformation of traditional, land- trauma are not based lifestyles and economies. The LABRADOR schools were not simply an extension resolved in one of the already established southern Missionary organizations established residential school system. residential schooling for Inuit who generation. When had always lived on the land in what trauma is ignored Travelling extreme distances to attend is now Labrador. When Newfoundland schools often resulted in separation and Labrador joined Confederation in and there is no support for from families for years. Often schools 1949, the two governments decided were only accessible by boat or against extending the Indian Act to dealing with it, the trauma plane and extremely far away from the Indigenous population of the new students’ homes, which made contact province.10 After 1949, the federal will be passed from one with family members impossible. By government began to take an active 5 1964, the number of school-aged Inuit role in the financial operation, generation to the next.” children attending residential schools maintenance and management of had increased to over 75 per cent.9 services, which included educating Residential schools in the north the Inuit of Labrador. Many attended were administered by northern residential schools in communities HISTORY governments from the 1970s to the far from home and share devastating experiences common to students of the Prior to 1960, schooling in the north late 1990s. Inuit, Gwich’in, Métis Indian residential school system.11 The is described as the “missionary era” and Dene attended the schools. Many students later played leading roles last residential school in Labrador to in which Roman Catholic, Anglican close was in North West River in 1980. and Moravian missionaries influenced in the creation of the new territory education. In 1900 there were only two of Nunavut in 1999 and became residential schools north of the 60th premiers and ministers of northern parallel, and by 1950 there were only governments. IMPACTS six plus one hostel. For Inuit, the residential school system was but one facet of a massive Inuit were not considered Indians as HOSTELS and rapid sweep of assimilation defined and controlled by the Indian Day schools and small hostels in the that included the introduction of Act until 1939 due to a prior lack of Christianity; forced relocation and interest in their lands. Once Inuit came eastern Arctic resulted in parents relocating on a year-round basis to be settlement; the slaughter of hundreds under the control of the Indian Act, closer to their children. The western of sled dogs eliminating the only Inuit health, welfare and education Arctic established large hostels that means of travel for many Inuit; the was to become a responsibility of the brought children from different spread of tuberculosis and smallpox, federal government, although Canada and the corresponding mandatory 6 regions and backgrounds together. was reluctant to take on this role. The large and small hostels were southward medical transport; the Although taken as wards of the state, distinct to the north. Small hostels introduction of RCMP throughout the still to this day they do not receive were normally supervised by Inuit Arctic; and other disruptions to the 12 the same entitlements as Status First couples and housed 8–12 elementary- centuries-old Inuit way of life. The Nations in such matters as education, aged children. The intention of the sled dogs were also part of the family health care and tax exemptions. small hostel was to be less disruptive and knew their roles as providers, nurturers and protectors. The loss of After World War II in 1945 and during to families and to combine Inuit with Euro-Christianized ways to transition a dog contributed to feelings of low the Cold War, the Canadian government Inuit into “modernity.” The large self-worth. began to assert sovereignty over the hostels schooled hundreds of children Arctic. Groups of Inuit families were Negative impacts for students and and were administered by the church forcibly relocated to the barren and their descendants continue to resonate or the federal government. inhospitable High Arctic. Relocated today. “Feelings of guilt and shame families were under the false premise have compounded this tragedy, as that the move was temporary and they most former students have suffered would be able to return home. The ARCTIC QUÉBEC: in silence for decades, afraid to speak forced move happened in mid-winter. NUNAVIK RESIDENTIAL out against those who exploited and They had to live in tupiqs, summer abused them. Unfortunately, many of the negative impacts of residential homes made of animal skins, because SCHOOLS school have been passed on to rocks used to make winter homes Prior to 1960, Quebec government subsequent generations.”13 were buried. Many died and many paid little attention to the Inuit still suffer the long-term impacts of (Nunavik). In the mid-1950s, the Being removed for long periods of the severity of this forced relocation federal government built four hostels time from family resulted in broken initiative.7 in northern Québec. The last federal relationships. Many times young

Walking Together: Education for Reconciliation children would forget who their residential schools started to do what apology and settlement package, the parents were. On the other hand, they had learned there—every form court ruled in favour of the Labrador older children would remember their of abuse. A method to healing and Inuit class action lawsuit. One year parents yet resented returning to reconciliation is Inuit Qaujimajatuqangit later, Prime Minister Justin Trudeau their parents’ home as they had been (IQ). formally apologized and acknowledged taught to reject the parents’ ways of that words alone are not enough to heal IQ is the term used to describe Inuit life. “Inuit children were made to feel the wounds of the past.18 knowledge and world view. The term ashamed of their traditional way of life, translates directly as “that which Inuit Grand Chief Gregory Rich of the Innu and many acquired disdain for their have always known to be true.” The Nation felt the apology in itself was parents, their culture, their centuries- Inuit world view is one in which all too narrow as the suffering endured old practices and beliefs and even for extends beyond the scope of residential 14 living things are in unity: humans, the food their parents provided.” land, animals and plants. IQ is a set schools. “They argue Innu people have “The schools were quite conscious of of teachings that elders call the “Inuit also suffered under other institutions, the implications of the changes that law,” which includes working together like Mount Cashel Orphanage, and they were introducing into northern for the common good, respecting all the provincial child protection system 15 communities.” living things, maintaining harmony which exists today.”19 Recently families Due to impacts of colonization, and balance, and continually planning who were forced to relocate to the High 17 conditions within communities had and preparing for the future. Despite Arctic received a formal apology from deteriorated to a point where some the missionary and residential school the federal government, yet the actions attributes of the schools seemed to era, Inuit Qaujimajatuqangit remains to make amends with the legacy of 20 be an improvement to new notions of today. trauma are yet to be seen. poverty and famine that many were faced with. Friendships, opportunities to play sports and activities helped LEGACY some students disconnect from negative Some steps have been taken to address NEXT STEPS impacts. Survivors and their families the shameful legacy of residential are on a path to healing and continually schools. In the 1980s churches began seeking support for wellness. They are atoning for their involvement through »»» overcoming feelings of fear and shame, apologies or statements of regret. Reconciliation is about all breaking the silence, restoring family In 1998 the Aboriginal Healing Canadians understanding the networks and addressing the disruption Foundation was established to provide truths of the past and working of language and cultural practice that healing initiatives for survivors. In together to build a new future. resulted from the residential schools.16 2006 the Indian Residential School We all have a responsibility Transference of knowledge and Settlement Agreement resulted in to learn and acknowledge the fracturing of family structures severely financial compensation to survivors truth about residential schools impacted the health and wellness of as well as the establishment of the and to understand the Truth generations past and present. The Truth and Reconciliation Commission and Reconciliation Commission’s original Inuit way of discipline was to (TRC). The TRC provided a safe place Calls to Action. Many schools shun from the traditional camp. Many for survivors to tell their truths and demonstrate understanding students who returned home from mandated the creation of the National of the history and legacy Centre for Truth and of residential schools by Reconciliation. In participating in cross-country 2008 Prime Minister projects such as Imagine a Stephen Harper issued Canada, Project of Heart and a national Statement of Orange Shirt Day. Sharing Apology in the House of posters, information and Commons. The TRC put actively engaging in making the forth 94 Calls to Action Calls to Action come to life is a for all Canadians and necessary part of reconciliation. all levels of government Respectfully inviting survivors to come together and to share their stories combined make a commitment to with seeking authentic help repair the legacy Inuit developed resources is of trauma caused by another way to participate in residential schools and reconciliation. move forward with reconciliation. Being aware of ongoing realities that continue to impact lives, Initially, Labrador Inuit such as food insecurity, lack of NWT ARCHIVES/PIQTOUKUN, DAVID RUBEN AND ESTHER ATKIN RUBEN/N-1988-013: 0002 were not included in access to basic services, suicide the Indian Residential rates, lack of clean drinking Image was taken at Baillie Island in 1930 and shows (l to r) School Settlement water, transportation issues, Mona Thrasher (Billy Thrasher's first wife), his baby sister Agreement. In tuberculosis rates and lack Misanik (deceased), Billy Thrasher, Mary Thrasher Kotokak of September 2016, eight of mental health supports, is Tuktoyaktuk (deceased), Bertha Thrasher Ruben of Paulatuk years after they were essential to reconciliation, while (married Billy Ruben) and George Thrasher. intentionally excluded taking action to help alleviate from the national the impacts is also necessary.

Stepping Stones | 15 | RESIDENTIAL SCHOOLS – INUIT EXPERIENCE NOTES 12. LHF, We Were So Far Away, p 3. Continuing Your 13. LHF, We Were So Far Away, p 5. 1. Legacy of Hope Foundation (LHF), We Learning Journey Were So Far Away: The Inuit Experience 14. LHF, We Were So Far Away. of Residential Schools, 2010, p 1, http:// 15. For more information, go to www a) How can understanding the Inuit weweresofaraway.ca/wp-content/ .trc.ca/assets/pdf/Volume_2_Inuit_and_ uploads/2013/04/Inuit-and-the-RSS.pdf residential school experience Northern_English_Web.pdf (accessed (accessed April 4, 2019). contribute to reconciliation? April 18, 2019). 2. Truth and Reconciliation Commission of Canada (TRC), Canada’s Residential Schools: 16. LHF, We Were So Far Away, p 5. The Inuit and Northern Experience, The 17. Shirley Tagalik, Inuit b) How have the experiences of Final Report of the Truth and Reconciliation Qaujimajatuqangit: The Role of Indigenous Commission of Canada, 2, 2015, p 4, http:// residential schools shaped Knowledge in Supporting Wellness in Inuit nctr.ca/assets/reports/Final%20Reports/ contemporary realities for Inuit and Communities in Nunavat (Prince George, Volume_2_Inuit_and_Northern_English_ communities? BC: National Collaborating Centre for Web.pdf (accessed April 4, 2019). Aboriginal Health, 2009/10, www.nccah- 3. TRC, Canada’s Residential Schools: The ccnsa.ca/docs/fact%20sheets/child%20 Inuit and Northern Experience. and%20youth/Inuit%20IQ%20EN%20web 4. TRC, Canada’s Residential Schools: The .pdf (accessed June 23, 2017). Inuit and Northern Experience. FURTHER LEARNING 18. David Cochrane and Lisa Laventure, 5. Aboriginal Healing Foundation, CBC News, “Apology to Labrador Residential A Apak Angilirq, P. 2001. Atanarjuat: The “Working Together to Heal the Legacy of Fast Runner. Directed by Zacharias Kunuk. Residential Schools in Canada,” Aboriginal School Survivors Must Be Followed by Igloolik, Nunavut: Isuma. Healing Foundation Program Handbook, Resources, Say Inuit,” 2017, www.cbc.ca/ 2nd ed, 1999: A5, p 2 (Ottawa: Aboriginal news/politics/obed-trudeau-apology-inuit- B. Arnaquq-Baril, A. 2016. Angry Inuk. Healing Foundation). resources-1.4421520 (accessed April 4, Directed by Alethea Arnaquq-Baril. 2019). Montreal: National Film Board of Canada. 6. LHF, We Were So Far Away, p 1.

C. Rietveld, L. 2015. Okpik’s Dream. Directed 7. Zacharias Kunuk, dir, Exile, 2009, 19. CBC News, “Innu Nation Won’t Accept by Laura Rietveld. Montreal: Catbird Films, www.isuma.tv/isuma-productions/exile-0 Trudeau's Apology for Residential Schools (accessed April 4, 2019). 2015. in N.L,” 2017, www.cbc.ca/news/canada/ 8. TRC, Canada’s Residential Schools: The newfoundland-labrador/innu-nation-reject- D. Legacy of Hope Foundation (LHF). 2010. We Inuit and Northern Experience. apology-1.4416966 (accessed April 4, 2019). Were So Far Away: The Inuit Experience of Residential Schools. Gloucester, Ont: LHF. 9. TRC, Canada’s Residential Schools: The 20. Walter Strong and Jordan Konek, Inuit and Northern Experience. E. Truth and Reconciliation Commission of CBC News, “Inuk Elder in Arctic Canada Canada (TRC). 2015. Canada’s Residential 10. LHF, We Were So Far Away, p 2. Recalls Family’s Forced Relocation Nearly Schools: The Inuit and Northern Experience, 11. Bill Rompkey, “Coming Together,” 70 Years Ago,” www.rcinet.ca/eye-on-the- The Final Report of the Truth and (subsection, “The Aboriginal People”), The arctic/2019/02/05/inuit-elder-ahiarmiut- Reconciliation Commission of Canada. Story of Labrador, Chapter 5, (Kingston, Ont: relocation-nunavut-arviat-history-apology- Winnipeg, Man: TRC. McGill-Queen’s University Press), 2003. anowtalik/ (accessed April 4, 2019).

Stepping Stones is a publication of the Alberta Teachers’ Association Walking Together Project intended to support certificated teachers on their learning journey to meet the First Nations, Métis and Inuit Foundational Knowledge competency in the Teaching Quality Standard. Walking Together would like to acknowledge the contributions of First Nations, Métis and Inuit community members within Alberta in developing these resources. For additional resources and information on Walking Together, visit www.teachers.ab.ca. www.teachers.ab.ca walkingtogetherata @ATAindigenous

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