Les autrices parlent des manifestations de la souffrance à l’école dans le cadre d’une communauté algonquine dont plusieurs membres ont connu, par le passé, la vie du pensionnat ou l’expérience scolaire à Val-d’Or et sont aujourd’hui confrontés à leurs préjugés et souffrances, en vertu de la construction d’une école primaire dans leur milieu.

At the end of the nineteenth century, Indigenous boarding schools were touted as the means for solving the “Indian problem” in both Canada and the United States. With the goal of permanently transforming Indigenous young people into Europeanized colonial subjects, the schools were ultimately a means for eliminating Indigenous communities as obstacles to land acquisition, resource extraction, and nation building. Andrew Woolford analyzes the formulation of the “Indian problem” as a policy concern in the United States and Canada and examines how the “solution” of Indigenous boarding schools was implemented in Manitoba and New Mexico through complex chains that included multiple government offices, a variety of staff, Indigenous peoples, and even nonhuman factors such as poverty, disease, and space. The genocidal project inherent in these boarding schools, however, did not unfold in either nation without diversion, resistance, and unintended consequences. Because of differing historical, political, and structural influences, the two countries have arrived at two very different responses to the harms caused by assimilative education. Inspired by the signing of the 2006 Residential School Settlement Agreement in Canada, which provided a truth and reconciliation commission and compensation for survivors of residential schools, This Benevolent Experiment offers a multi-layered, comparative analysis of Indigenous boarding schools in the United States and Canada. * Finalist, Raphael Lemkin Book Award, The Institute for the Study of Genocide (2017);Outstanding Academic Title, Choice Magazine (2016); NOMINEE, Alexander Kennedy Isbister Award for Non-Fiction, Manitoba Book Awards (2016)

This short documentary explores issues surrounding the integration of Indigenous people into social institutions such as the non-Indigenous school systems and workforce. Questions arise about the viability and desirability of integration, and old prejudices are revealed in interviews and commentary from both Indigenous and non-Indigenous Canadians.

In the 1930s two young brothers are sent to a government-run Indian residential school -- an experience shared by generations of Native American children. At these schools, children are forbidden to speak their native tongue and are taught to abandon their Indian ways. Native American artist Judith Lowry's illustrations are inspired by the stories she heard from her father and uncle. The lyrical narrative and compelling paintings blend memory and myth in this bittersweet story of the boys' journey home one summer and the healing power of their culture.

Sammy is a seven-year-old Cree boy who has to go to residential school away from his family and the reserve because his parents spend the year on the trap line until spring. Sammy is unhappy about leaving his family, and the preparations are an ordeal—having his grandmother cut his hair short with a big scissors, and being scrubbed all over by his mother. But worse things happened when he got to school. He had to get undressed in front of the supervisor and the other boys to have a shower and he was given a number, 122. As if that were not bad enough, he was not allowed to speak Cree, which made him worried. He didn't know much English, but the other boys promised to help him, and he felt better. Sammy gets used to the routines of school that at first were so foreign to him and he enjoys learning many new things. In the spring when school is over, he learns that the residential school will be closed and next year there will be a school in his village. He will be able to live with his grandmother and his aunt while his parents are on the trapline the next year, and he can still go to school.

A young girl discovers her Cayuga heritage when she finds a mask that sings to her. Cass and her mom have always stood on their own against the world. Then Cass learns she had a grandmother, one who was never part of her life, one who has just died and left her and her mother the first house they could call their own. But with it comes more questions than answers: Why is her Mom so determined not to live there? Why was this relative kept so secret? And what is the unusual mask, hidden in a drawer, trying to tell her? Strange dreams, strange voices, and strange incidents all lead Cass closer to solving the mystery and making connections she never dreamed she had.

Cet article décrit un projet de revitalisation de la langue wendat, connue aussi comme la langue "huronne" ou la langue "huronne-wendat", langue ancestrale du peuple Wendant, une des Premières Nations au Canada. Bien qu'il s'est passé au moins un siècle depuis le décès des derniers locuteurs courants de la langue Wendat, la langue est bien documentée en textes et est l'objet d'un effort majeur de revitalisation linguistique depuis 2007. Le projet Yawenda ("la voix") est une collaboration entre la Nation huronne-wendat et l'Université Laval. Les objectifs généraux du projet sont d'effectuer une reconstruction linguistique de la langue wendat à partir des sources écrites; de former des futurs professeurs de la langue et de produire du matériel didactique pour tous les groupes d'âge. Cet article discute quelques réflexions et donne du contexte par rapport à ce projet.

What is real reconciliation? This collection of essays from both Indigenous and non-Indigenous contributors from across Canada welcomes readers into a timely, healing conversation—one we've longed for but, before now, have had a hard time approaching. These reflective and personal pieces come from journalists, writers, academics, visual artists, filmmakers, city planners, and lawyers, all of whom share their personal light-bulb moments regarding when and how they grappled with the harsh reality of colonization in Canada, and its harmful legacy. Without flinching, they look deeply and honestly at their own experiences and assumptions about race and racial divides in Canada in hopes that the rest of the country will do the same. Featuring a candid conversation between CBC radio host Shelagh Rogers and Chief Justice Sinclair, this book acts as a call for all Canadians to make reconciliation and decolonization a priority, and reminds us that once we know the history, we all have the responsibility—and ability—to make things better.

Starting with the foundations of residential schooling in seventeenth-century New France, Miller traces the modern version of the institution that was created in the 1880s, and, finally, describes the phasing-out of the schools in the 1960s. He looks at instruction, work and recreation, care and abuse, and the growing resistance to the system on the part of students and their families. Based on extensive interviews as well as archival research, Miller's history is pArcticularly rich in Native accounts of the school system.* Co-winner of the 1996 Saskatchewan Book Award for nonfiction; Winner of the 1996 John Wesley Dafoe Foundation competition for Distinguished Writing by Canadians; Named an 'Outstanding Book on the subject of human rights in North America' by the Gustavus Myer Center for the Study of Human Rights in North America.