TRC
Content warning abuse
1) "For over a century, the central goals of Canada's Aboriginal policy were to eliminate Aboriginal governments; ignore Aboriginal rights; terminate the Treaties; and, through a process of assimilation, cause Aboriginal peoples to cease to exist as distinct legal, social, cultural, religious, and racial entities in Canada. The establishment and operation of residential schools were a central element of this policy, which can best be described as 'cultural genocide.' Physical genocide is the mass killing of the members of a targeted group, and biological genocide is the destruction of the group's reproductive capacity. Cultural genocide is the destruction of those structures and practices that allow the group to continue as a group. States that engage in cultural genocide set out to destroy the political and social institutions of the targeted group. Land is seized, and populations are forcibly transferred and their movement is restricted. Languages are banned. Spiritual leaders are persecuted, spiritual practices are forbidden, and objects of spiritual value are confiscated and destroyed. And, most significantly to the issue at hand, families are disrupted to prevent the transmission of cultural values and identity from one generation to the next. In its dealing with Aboriginal people, Canada did all these things."
2) [Survivor, Ina Seitcher] "'I went to Christie residential school. This morning I heard a priest talking about his Christie residential school. I want to tell him [about] my Christie residential school. I went there for ten months. Ten months that impacted my life for fifty years.'"
3) [Survivor, Gilles Petiquay] "'I remember that the first number that I had at the residential school was 95. I had that number—95—for a year. The second number was number 4. I had it for a longer period of time. The third number was 56. I also kept it for a long time. We walked with the numbers on us.'"
4) "Indian Affairs officials believed that because the department had spent money educating students, it had gained the right to determine whom they married. Government officials feared that if students married someone who had not also been educated at a residential school, they would revert to traditional 'uncivilized' ways. The control of marriage was part of the ongoing policy of forced assimilation. In 1890, Indian Commissioner Hayter Reed criticized Qu'Appelle principal Joseph Hugonnard for allowing female students from the Qu'Appelle school to marry boys who had not gone to school, without first getting Indian Affairs' approval. Reed argued, 'The contention that the parents have the sole right to decide such matters cannot for one moment be admitted.'"
5) "Simon Baker's brother Jim died from spinal meningitis at the Lytton, British Columbia, school. 'I used to hear him crying at night. I asked the principal to take him to the hospital. He didn't. After about two weeks, my brother was in so much pain, he was going out of his mind. I pleaded with the principal for days to take him to a doctor.' Ray Silver said that he always blamed the Alberni school for the death of his brother Dalton. 'He was a little guy, laying in the bed in the infirmary, dying, and I didn't know 'til he died. You know that's, that was the end of my education.' The death of a child often prompted parents to withdraw the rest of their children from a school. One former student said her father came to the school when her sister became ill at the Anglican school at Aklavik, Northwest Territories. 'He came upstairs and there we were. He cried over us. He took me home. He put her in a hospital, and she died.' The high deaths rates in the schools were, in part, a reflection of the high death rates among the Aboriginal community in general. Indian Affairs officials often tried to portray these rates as simply the price that Aboriginal people had to pay as part of the process of becoming civilized. In reality, these rates were the price they paid for being colonized."
6) "The general Indian Affairs policy was to hold the schools responsible for burial expenses when a student died at school. The school generally determined the location and nature of that burial. Parental requests to have children's bodies returned home for burial were generally refused as being too costly. In her memoirs, Eleanor Brass recalled how the body of one boy, who hung himself at the File Hills school in the early twentieth century, was buried on the Peepeekisis Reserve, even though his parents lived on the Carlyle Reserve. As late as 1958, Indian Affairs refused to return the body of a boy who had died at a hospital in Edmonton to his northern home community in the Yukon. The reluctance to pay the cost of sending the bodies of children from residential schools home for burial ceremonies continued into the 1960s. Initially, for example, Indian Affairs was initially unwilling to pay to send the body of twelve-year-old Charlie Wenjack back to his parents' home community in Ogoki, Ontario, in 1966. When Charles Hunter drowned in 1974 while attending the Fort Albany school, it was decided, without consultation with his parents, to bury him in Moosonee rather than send him home to Peawanuck near Hudson Bay. It was not until 2011, after significant public efforts made on his behalf by his sister Joyce, who had never got to meet her older brother, that Charles Hunter's body was exhumed and returned to Peawanuck for a community burial. The costs were covered by funds that the Toronto Star raised from its readership."
7) "The legacy of the schools remains. One can see the impact of a system that disrupted families in the high number of Aboriginal children who have been removed from their families by child-welfare agencies. An educational system that degraded Aboriginal culture and subjected students to humiliating discipline must bear a portion of responsibility for the current gap between the educational success of Aboriginal and non-Aboriginal Canadians. The health of generations of Aboriginal children was undermined by inadequate diets, poor sanitation, overcrowded conditions, and a failure to address the tuberculosis crisis that was ravaging the country's Aboriginal community. There should be little wonder that Aboriginal health status remains far below that of the general population. The over-incarceration and over-victimization of Aboriginal people also have links to a system that subjected Aboriginal children to punitive discipline and exposed them to physical and sexual abuse. The history of residential schools presented in this report commenced by placing the schools in the broader history of the global European colonization of Indigenous peoples and their lands. Residential schooling was only a part of the colonization of Aboriginal people. The policy of colonization suppressed Aboriginal culture and languages, disrupted Aboriginal government, destroyed Aboriginal economies, and confined Aboriginal people to marginal and often unproductive land. When that policy resulted in hunger, disease, and poverty, the federal government failed to meet its obligations to Aboriginal people. That policy was dedicated to eliminating Aboriginal peoples as distinct political and cultural entities and must be described for what it was: a policy of cultural genocide."
8) "The Commission is convinced that genuine reconciliation will not be possible until the broad legacy of the schools is both understood and addressed. Governments in Canada spend billions of dollars each year in responding to the symptoms of the intergenerational trauma of residential schools. Much of this money is spent on crisis interventions related to child welfare, family violence, ill health, and crime. Despite genuine reform efforts, the dramatic overrepresentation of Aboriginal children in foster care, and among the sick, the injured, and the imprisoned, continues to grow. Only a real commitment to reconciliation will reverse the trend and lay the foundation for a truly just and equitable nation."
9) "Aboriginal peoples' right to self-determination must be integrated into Canada's constitutional and legal framework and civic institutions, in a manner consistent with the principles, norms, and standards of the [UN Declaration on the Rights of Indigenous Peoples]. Aboriginal peoples in Canada have Aboriginal and Treaty rights. They have the right to access and revitalize their own laws and governance systems within their own communities and in their dealings with governments. They have a right to protect and revitalize their cultures, languages, and ways of life. They have the right to reparations for historical harms."
10) [Honourary Witness, Wab Kinew] "'We were abused. Our languages were assaulted. Our families were harmed, in some cases, irreparably. But we are still here. We are still here.'"