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The Indian Residential Schools were a network of "residential" (boarding) schools for Indigenous Canadians (First Nations or "Indians"; Métis and Inuit). Funded by the Canadian government's Indian Affairs and Northern Development, and administered by Christian churches, predominantly the Roman Catholic Church in Canada (60%), but also the Anglican Church of Canada (30%), and the United Church of Canada (including its pre-1925 constituent church predecessors)(10%).〔http://oblatesinthewest.library.ualberta.ca/eng/impact/schools.html〕 The policy was to remove children from the influence of their families and culture, and assimilate them into the dominant Canadian culture. Over the course of the system's existence, about 30% of native children, or roughly 150,000, were placed in residential schools nationally.〔http://www.med.uottawa.ca/sim/data/Images/Residential_Schools.pdf〕 The system had origins in pre-Confederation times, but was primarily active following the passage of the Indian Act in 1876, until the late-20th century. An amendment to the Indian Act made attendance of day school, industrial school 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.〔http://www.cbc.ca/news/canada/a-timeline-of-residential-schools-the-truth-and-reconciliation-commission-1.724434〕 In total, about 150,000 First Nations children passed through the residential school system, and at least 4,000 of them died while attending the schools.〔("More Than 4,000 Indigenous Children Died in Canada’s Residential Schools: Commission." ) ''Indian Country Today Media Network.'' 7 Jan 2014. Retrieved 12 Jan 2014.〕 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 21st 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, through sterilization, and by exposing many of them to physical leading to sexual abuse by staff members, and other students, and enfranchising them forcibly. This consensus was symbolized by the June 11, 2008, public apology offered by Prime Minister Stephen Harper on behalf of the Government of Canada and the leaders of the other federal parties in the Canadian House of Commons. Nine days prior, the Indian Residential Schools Truth and Reconciliation Commission was established to uncover the truth about the schools. The commission gathered statements from residential school survivors through public and private statement gatherings at various local, regional and national events across Canada. Seven national events held between 2008-2013 commemorated the experience of former students of residential schools. The Indian Residential Schools Settlement Agreement (IRSSA) a Canadian federal court-approved settlement agreement announced by the Canadian federal government on 8 May 2006 with implementation in September 2007 that recognized the damage inflicted by the Indian residential schools (IRS), and established a $2 billion compensation package for the approximately 86,000 people who were forced to attend these schools. The IRSSA was the largest class action settlement in Canadian history. By December 2012 a total of $1.62 billion was paid to 78,750 former students which represents 98% of the 80,000 who were eligible. == History == 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 integrating Native Canadians with the European-Canadian society, so as to avoid racial segregation. 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"〔(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.〕 or, conversely, integration of the Canadian nations. 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 10 per cent 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 French and British ways, and the need for Indians to become French or English-speakers, Christians, and farmers. At the time, many Aboriginal leaders wanted these acts overturned.〔("Thursday Report Online" ), Concordia University 23 March 2003. Retrieved 2009-12-02.〕 Specific laws also linked the apparatus of the residential schools to the compulsory sterilization of students in 1928 in Alberta〔(【引用サイトリンク】title=Hidden from History: The Canadian Holocaust - Chronology of Events )〕 and in 1933 in British Columbia. Although some academic articles currently offer rough estimates of the numbers of sterilizations〔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: Montreal-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〕 the review of archival documents that would produce more specific numbers is incomplete and ongoing.〔http://eugenicsarchive.ca/ (and for an overview of the project, still underway, http://eugenicsarchive.ca/docs/laoverview2011.doc)〕 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."〔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〕 In a legal report, the Canadian Bar Association concludes that "Student deaths were not uncommon".〔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〕 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 practising their own faiths. In the 20th century, former students of the schools have claimed that officials and teachers had practised 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%.〔("Natives died in droves as Ottawa ignored warnings" ), ''Globe and Mail,'' April 24, 2007. Retrieved 2009-12-02.〕 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.〔(Robert CARNEY, Aboriginal Residential Schools Before Confederation: The Early Experience. CCHA, Historical Studies ) 61 (1995), 13–40. Retrieved 2009-12-02.〕 The first residential schools were established in the 1840s and the last residential school closed in 1996.〔(Residential Schools ) Assembly of First Nations. Retrieved 2009-12-02.〕 Their primary roles were to convert Indigenous children to Christianity and to "civilize them".〔J. R. Miller (1996). ''Shingwauk's Vision: A History of Canadian Residential Schools''. University of Toronto Press〕 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 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.〔(Nicholas Flood Davin ), Canadian Adaptations of Shakespeare Project. Retrieved 2009-12-02.〕 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.〔(Zimmerman. "The Revolving Door of Despair." ''UBC Law Review,'' 1992 Special Edition. p. 369 ).〕 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 practising non-Christian faiths, policies that have given rise to allegations of cultural genocide.〔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.〕 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.〔(2.3 ''K'uch'an Adäw: Churches and Schools'' ), Tagé Cho Hudän Interpretive Centre, Virtual Museum of Canada. Retrieved 2009-12-02.〕 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.〔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〕 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, literacy 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. During this same period, Canadian government scientists performed nutritional tests on students and knowingly kept some students undernourished to serve as the control sample. 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.〔McFarlane, Peter. ''From Brotherhood to Nationhood: George Manuel and the Making of the Modern Indian Movement'', Toronto: Between the Lines, 1993.〕 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. The settlement offered to former students was implemented on September 19, 2007. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Canadian Indian residential school system」の詳細全文を読む スポンサード リンク
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