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In Indian School Road, journalist Chris Benjamin tackles the controversial and tragic history of the Shubenacadie Indian Residential School, its predecessors, and its lasting effects, giving voice to multiple perspectives for the first time. Benjamin integrates research, interviews, and testimonies to guide readers through the varied experiences of students, principals, and teachers over the school's nearly forty years of operation (1930-1967) and beyond. Exposing the raw wounds of Truth and Reconciliation as well as the struggle for an inclusive Mi'kmaw education system, Indian School Road is a comprehensive and compassionate narrative history of the school that uneducated hundreds of Aboriginal children.

Micmac Indians --- Abused Indian children --- Residential schools. --- Shubenacadie Indian Residential School. --- Mi'kmaq

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“I am going to tell you how we are treated. I am always hungry.” — Edward B., a student at Onion Lake School (1923) "[I]f I were appointed by the Dominion Government for the express purpose of spreading tuberculosis, there is nothing finer in existance that the average Indian residential school.” — N. Walker, Indian Affairs Superintendent (1948) For over 100 years, thousands of Aboriginal children passed through the Canadian residential school system. Begun in the 1870s, it was intended, in the words of government officials, to bring these children into the “circle of civilization,” the results, however, were far different. More often, the schools provided an inferior education in an atmosphere of neglect, disease, and often abuse. Using previously unreleased government documents, historian John S. Milloy provides a full picture of the history and reality of the residential school system. He begins by tracing the ideological roots of the system, and follows the paper trail of internal memoranda, reports from field inspectors, and letters of complaint. In the early decades, the system grew without planning or restraint. Despite numerous critical commissions and reports, it persisted into the 1970s, when it transformed itself into a social welfare system without improving conditions for its thousands of wards. A National Crime shows that the residential system was chronically underfunded and often mismanaged, and documents in detail and how this affected the health, education, and well-being of entire generations of Aboriginal children.

Off-reservation boarding schools --- Indians of North America --- American aborigines --- American Indians --- First Nations (North America) --- Indians of the United States --- Indigenous peoples --- Native Americans --- North American Indians --- Indian residential schools --- Non-reservation boarding schools --- Non-reservation schools --- Off-reservation Indian boarding schools --- Off-reservation Indian schools --- Off-the-reservation boarding schools --- Residential schools, Indian --- Boarding schools --- History. --- Education --- Culture --- Ethnology --- Social conditions. --- Government relations. --- Government relations --- Residential Schools, Canada, Canadian Goverment, Indigenous, First Nations, Indians, History, Reconciliation. --- residential school.

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"Since the Truth and Reconciliation Commission released its Calls to Action in June 2015, governments, churches, non-profit, professional and community organizations, corporations, schools and universities, clubs and individuals have asked: "How can I/we participate in reconciliation?" Recognizing that reconciliation is not only an ultimate goal, but a decolonizing process of journeying in ways that embody everyday acts of resistance, resurgence, and solidarity, coupled with renewed commitments to justice, dialogue, and relationship-building, Pathways of Reconciliation helps readers find their way forward. The essays in Pathways of Reconciliation address the themes of reframing, learning and healing, researching, and living. They engage with different approaches to reconciliation (within a variety of reconciliation frameworks, either explicit or implicit) and illustrate the complexities of the reconciliation process itself. They canvass multiple and varied pathways of reconciliation, from Indigenous and non-Indigenous perspectives, reflecting a diversity of approaches to the mandate given to all Canadians by the TRC with its Calls to Action. Together the authors -- academics, practitioners, students and ordinary citizens -- demonstrate the importance of trying and learning from new and creative approaches to thinking about and practicing reconciliation and reflect on what they have learned from their attempts (both successful and less successful) in the process."--

Truth and Reconciliation Commission of Canada. --- Commission de vérité et réconciliation du Canada --- Témoignage et réconciliation Canada --- TRC (Truth and Reconciliation Commission) --- Truth and Reconciliation Canada Commission --- Truth and Reconciliation Commission --- Indian Residential Schools Truth and Reconciliation Commission --- Indian Residential Schools Truth and Reconciliation Commission Secretariat --- Indian Residential Schools Resolution Canada. --- Canada. --- Indian Residential Schools Truth and Reconciliation Commission (Canada) --- Truth and Reconciliation Canada --- Truth commissions --- Indigenous peoples --- Reconciliation. --- Abuse of --- Canada --- Race relations. --- Peace making --- Peacemaking --- Reconciliatory behavior --- Quarreling --- Ethnology --- Commissions, Truth --- Reconciliation commissions --- Governmental investigations --- Human rights

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Changed Forever is the first study to gather a range of texts produced by Native Americans who, voluntarily or through compulsion, attended government-run boarding schools in the last decades of the nineteenth and the first decades of the twentieth centuries. Arnold Krupat examines Hopi, Navajo, and Apache boarding-school narratives that detail these students' experiences. The book's analyses are attentive to the topics (topoi) and places (loci) of the boarding schools. Some of these topics are: (re-)Naming students, imposing on them the regimentation of Clock Time, compulsory religious instruction and practice, and corporal punishment, among others. These topics occur in a variety of places, like the Dormitory, the Dining Room, the Chapel, and the Classroom. Krupat's close readings of these narratives provide cultural and historical context as well as critical commentary. In her study of the Chilocco Indian School, K. Tsianina Lomawaima asked poignantly, "What has become of the thousands of Indian voices who spoke the breath of boarding-school life?" Changed Forever lets us hear some of them.

Off-reservation boarding schools --- Boarding school students --- Students --- Indian residential schools --- Non-reservation boarding schools --- Non-reservation schools --- Off-reservation Indian boarding schools --- Off-reservation Indian schools --- Off-the-reservation boarding schools --- Residential schools, Indian --- Boarding schools --- Indians of North America --- Education

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Quebec author An Antane Kapesh's two books, Je suis une maudite sauvagesse (1976) and Qu'as-tu fait de mon pays? (1979), are among the foregrounding works by Indigenous women in Canada. This English translation of these works, each page presented facing the revised Innu text, makes them available for the first time to a broader readership. In I Am a Damn Savage, Antane Kapesh wrote to preserve and share her culture, experience, and knowledge, all of which, she felt, were disappearing at an alarming rate because many Elders -- like herself -- were aged or dying. She wanted to publicly denounce the conditions in which she and the Innu were made to live, and to address the changes she was witnessing due to land dispossession and loss of hunting territory, police brutality, and the effects of the residential school system. What Have You Done to My Country? is a fictional account by a young boy of the arrival of les Polichinelles (referring to White settlers) and their subsequent assault on the land and on native language and culture. Through these stories Antane Kapesh asserts that settler society will eventually have to take responsibility and recognize its faults, and accept that the Innu -- as well as all the other nations -- are not going anywhere, that they are not a problem settlers can make disappear.

Montagnais Indians --- Mountaineer Indians --- Algonquian Indians --- Indians of North America --- Innu Indians --- Antane Kapesh, An, --- Kapesh, An Antane, --- André, Anne, --- André, Anne --- Biography. --- Canada. --- Colonialism. --- Indigenous Language. --- Indigenous Literature. --- Indigenous. --- Innu. --- Life writing. --- Quebec. --- Residential Schools. --- Schefferville. --- Translation.