Instruct: Given a question, retrieve passages that answer the question.
Query: How many children were taken for the Residential Schools?
The Indian Residential Schools Settlement Agreement (IRSSA) is an agreement between the Government of Canada and approximately 86,000 Native Canadians who at some point were enrolled as children in the Canadian Indian residential school system, a system which was in place between 1879 and 1996. The IRSSA recognized the damage inflicted by the residential schools and established a $2 billion compensation package for all former IRS students and, in particular, those who had been abused or otherwise harmed. The agreement, announced in 2006, was the largest class action settlement in Canadian history. As of December 2012 a total of $1.62 billion has been paid to 78,750 former students.
The "problem" of Aboriginal people camping around Brewarrina was deemed by the first Protector of Aborigines to be one of most pressing issues in NSW. In 1885 the Aborigines Protection Board moved the Aboriginal people to a reserve on the northern bank of the river two miles from town. In the following year they were moved again, still further from town, to the Brewarrina Aboriginal Mission, a mission established by the Aborigines Protection Association. This new mission was located ten miles out of town on a 5,000 acre reserve. On the mission, people were prevented from eating their traditional foods. Instead they were served rations of sugar, tea, coffee and refined flour. They were also forbidden to speak their own language or participate in any of their cultural practices or customs.
The board sat for 18 days in January 1929 to consider three incidents (Brooks, Morton and Tilmouth) that resulted in the deaths of Aboriginal people, and in one more day, finished its report, finding that 31 Aboriginal people had been killed and that in each case the death was justified.
From 1909 onwards, the "Aborigines Protection Act" aimed to abolish reserves and fringe-camps by driving Aborigines off them, and into the white community. Regulations were drawn up for life on stations and reserves to make life amongst whites more attractive. The Board began an active policy of expulsion of young men so they would find work off the mission, light-coloured people which the Board defined as non-Aborigines, and children who were sent to be trained at institutions.
Navajo lands were initially colonized by the Spanish in the early nineteenth century, shortly after this area was "annexed" as part of the Spanish colony of Mexico. When the United States annexed these territories in 1848 following the Mexican–American War, the English-speaking settlers allowed Navajo children to attend their schools. In some cases, the United States established separate schools for Navajo and other Native American children. In the late 19th century, it founded boarding schools, often operated by religious missionary groups. In efforts to acculturate the children, school authorities insisted that they learn to speak English and practice Christianity. Students routinely had their mouths washed out with lye soap as a punishment if they did speak Navajo. Consequently, when these students grew up and had children of their own, they often did not teach them Navajo, in order to prevent them from being punished.
In a very short period — of possibly not more than a dozen years — the Aboriginal way of life on the Castlereagh was heavily curtailed. Written evidence in 1841 from pastoralist James Walker showed this, in his response to a circular from the Commissioner of Crown Lands enquiring about pastoralists' interactions with Aborigines. Walker lived at Wallerawang, near Lithgow, but held many pastoral licences over vast stations in the Castlereagh River area from Mendooran (where 'Pampoo' was located) to Coonamble. His response included a single, but telling, comment on the effect of European occupation on Aborigines: " "... "since stock was first taken out there [i.e. to the Castlereagh] we have abridged all their natural sources of existence."
This area of Ontario was first settled by English speakers in 1784, when thousands of American refugees arrived from the American colonies after the American Revolutionary War. They were later called United Empire Loyalists because of their continued allegiance to King George III. The struggle between Britain and the 13 American colonies occurred in the years 1776 to 1783, and seriously divided loyalties among people in some colonies such as New York and Vermont. In many areas traders and merchants, especially in the coastal cities or the northern border regions, had stronger business ties and allegiance to the Crown than did the frontiersmen of the interior. During the 6-year war, which ended with the capitulation of the British in 1782, many colonists who remained loyal to the crown were frequently subject to harsh reprisals and unfair dispossession of their property by their countrymen. Many Loyalists chose to flee north to the British colony of Quebec. Great Britain opened the western region of Canada (first known as Upper Canada and now Ontario), purchasing land from First Nations to allocate to the mostly English-speaking Loyalists in compensation for their losses, and helping them with some supplies as they founded new settlements. The first years were very harsh as they struggled on the frontier. Some exiles returned to the United States.
The 2010 United States Census found 2,932,248 Americans who identified themselves as being American Indian or Alaskan Native, about 0.9% of the US population. The Canada 2011 Census found 1,836,035 Canadians who identified themselves as being First Nations (or Inuit or Métis), about 4.3% of the Canadian population. No consensus exists on how many people lived in the Americas before the arrival of Europeans, but extensive research continues to be conducted. Contemporary estimates range from 2.1 million to 18 million people living on the North American continent prior to European colonization, but the US Census Bureau stated in 1894 that North America was an almost empty continent in 1492 and that Indian populations "could not have exceeded much over 500,000."
Ontario has over 2 million people of Irish descent, who in greater numbers arrived in the 1820s and the decades that followed to work on colonial infrastructure and to settle land tracts in Upper Canada, the result today is a countryside speckled with the place names of Ireland. Ontario received a large number of those who landed in Quebec during the Famine years, many thousands died in Ontario's ports. Irish-born became the majority in Toronto by 1851.
While at the junction of the Columbia and Okanogan River, a large encampment of Syilx were encountered. Prominent members of the nation entreated the fur traders to resided among their people, proclaiming "themselves to be always be our friends, to kill us plenty of beavers, to furnish us at all times with provisions, and to ensure our protection and safety." The cargo of the canoes were taken to land on 1 September and work soon began on Fort Okanogan. A residence crafted from driftwood acquired from the Okanogan River. While construction of the post was ongoing, four men that included Pillet were detailed to inform the progress of inland trade. The party arrived back at the company headquarters on 11 October and gave its favorable report.
Schooling for children living in poverty was a concern of many of the Chief Inspectors of the TPSB, including Inspector Hughes. He and others campaigned for the passage of legislation to allow for the creation of industrial schools, similar to those created in England. In the meantime, a class for expelled students was created in a church mission run by theAnglican Grace Church. The space was provided for free by the church and the class was staffed by the TPSB, who provided Esther Frances How who would go on to be widely remembered for her work at the school. Although the Ontario Industrial Schools Act was passed in 1874, industrial schools were not built in Toronto until 1887 when the province provided funding to support the construction of such schools. The first two industrial schools in Toronto were the Victoria Industrial School for Boys and the Alexandra School for Girls. The schools were both part of the Industrial Schools Association of Toronto.
In the earliest oral history, the Algonquins say they migrated from the Atlantic coast. Together with other "Anicinàpek", they arrived at the "First Stopping Place" near Montreal. While the other "Anicinàpe" peoples continued their journey up the St. Lawrence River, the Algonquins settled along the "Kitcisìpi" (Ottawa River), a long-important highway for commerce, cultural exchange and transportation. Algonquin identity, though, was not fully realized until after the dividing of the Anicinàpek at the "Third Stopping Place". Scholars have used the oral histories, archeology, and linguistics to estimate this took place about 2000 years ago, near present-day Detroit.
Arthur reported to the Colonial Office secretary in London that the Aboriginal people "already complained that the white people have taken possession of their country, encroached upon their hunting grounds, and destroyed their natural food, the kangaroo" and in a memo he proposed settling the Aboriginal people "in some remote quarter of the island, which should be reserved strictly for them, and to supply them with food and clothing, and afford them protection ... on condition of their confining themselves peaceably to certain limits". He said Tasmania's northeast coast was the preferred location for such a reserve and suggested they remain there "until their habits shall become more civilised". He pursued the proposal by issuing on 19 April 1828 a "Proclamation Separating the Aborigines from the White Inhabitants" that divided the island into two parts to regulate and restrict contact between blacks and whites. The northeast region was an area traditionally visited by many groups for its rich food reserves, and rivers, estuaries and sheltered bays as well as its mild climate. It was also largely unoccupied by colonists. But the proclamation partitioning the island also provided the first official sanction of the use of force to expel any Aboriginal people from the Settled Districts. Historian James Boyce observed: "Any Aborigine could now be legally killed for doing no more than crossing an unmarked border that the government did not even bother to define."
In 1992, the High Court of Australia handed down its decision in the Mabo Case, holding that the legal doctrine of "terra nullius" did not apply when Australia was settled, and therefore Indigenous native title survived reception of English law. That same year, Prime Minister Paul Keating said in his Redfern Park Speech that European settlers were responsible for the difficulties Australian Aboriginal communities continued to face: 'We committed the murders. We took the children from their mothers. We practised discrimination and exclusion. It was our ignorance and our prejudice'. In 1999 Parliament passed a Motion of Reconciliation drafted by Prime Minister John Howard and Aboriginal Senator Aden Ridgeway naming mistreatment of Indigenous Australians as the most "blemished chapter in our national history". In 2008, Prime Minister Kevin Rudd issued a public apology to members of the Stolen Generations on behalf of the Australian Government.
In 1966, Aboriginal land rights in New South Wales became a heated political issue. A Joint Parliamentary Inquiry into the Welfare of Aboriginals turned its attention to the reserve at La Perouse. Assimilation had been intended to gradually incorporate Aboriginal people into wider society, yet here they were living separate from, and in worse conditions than, the majority of white Australians. The Aborigines Protection Board and Randwick Council advocated closure of the reserve. The Inquiry, however, recognised the connections between Aboriginal people and the land and instead proposed a plan known as the "Endeavour Project." This would create a village where Aboriginal and non-Aboriginal people would live together. The project never eventuated, however, because Aboriginal people on the reserve argued that they had the right to keep the reserve for Aboriginal people only.
Chavis and Roberts said in 2009 that the American Indian system attracts representative samples of students from various public elementary schools in Oakland. Ron Smith, the principal of Laurel Elementary School and a parent of two AIM system children, said that of the children who went from Laurel to the AIM system, "I'd say 70% are academically strong, and 30% are a cross-section. . . . They have kids who I know could go anyplace in the state and succeed."
The Ojibwe, Ojibwa, Chippewa, or Saulteaux are an Anishinaabe people of Canada and the United States. They are one of the largest indigenous peoples north of the Rio Grande. In Canada, they are the second-largest First Nations population, surpassed only by the Cree. In the United States, they have the fifth-largest population among Native American peoples, surpassed in number only by the Navajo, Cherokee, Choctaw and Sioux.
Once the pair arrive, the first instinct of the member of the Canadian Armed Forces leading the gathered Canadians is that the princess was taken by a giant, who turns out to be Scott the Dick, who grew to seven feet tall – giant by Canadian standards – after a radioactive accident in Ottawa. When it turns out that Scott has been wrongly accused of taking the princess, most other Canadians go home, but Scott persuades Ike and Ugly Bob to follow him as he accuses the Inuit of kidnapping the princess out of his racial prejudice towards the "Native Canadians". The three of them travel to the Arctic tundra of northern Canada to get information from the Inuit, who admit that their people do have a grudge against the Canadians for taking their land, but tribe leader reveals that the princess' abduction was foretold, and that the true kidnapper is one who attacks people of all nationalities. With an Inuit mother leading the three, they find a large dark castle, where the princess is held captive by the abductor: Tooth Decay. Eventually, after the monster hurls Scott and the Inuit woman across the room, Ike turns Tooth Decay to stone by exposing Ugly Bob's face to him.
Group D
According to the 2016 census, the country's largest self-reported ethnic origin is Canadian (accounting for 32% of the population), followed by English (18.3%), Scottish (13.9%), French (13.6%), Irish (13.4%), German (9.6%), Chinese (5.1%), Italian (4.6%), First Nations (4.4%), Indian (4.0%), and Ukrainian (3.9%). There are 600 recognized First Nations governments or bands, encompassing a total of 1,525,565 people. Canada's indigenous population is growing at almost twice the national rate, and four percent of Canada's population claimed an indigenous identity in 2006. Another 22.3 percent of the population belonged to a non-indigenous visible minority. In 2016, the largest visible minority groups were South Asian (5.6%), Chinese (5.1%) and Black (3.5%). Between 2011 and 2016, the visible minority population rose by 18.4 percent. In 1961, less than two percent of Canada's population (about 300,000 people) were members of visible minority groups. Indigenous peoples are not considered a visible minority under the Employment Equity Act, and this is the definition that Statistics Canada also uses.
The Aboriginal community is large in Winnipeg. Winnipeg not only has the highest percentage of Aboriginals (11.1%) for any major Canadian city (population 100,000+), but also has the highest total number of Aboriginals living off of the reserves in one city, despite only being the 7th largest city in Canada. There are 72,335 who live in Winnipeg as of 2011, approximately 20,000 more than 10 years ago. That number is more than 30,000 more Aboriginals than the second city with 41,985, which is Edmonton. Winnipeg also has the highest Metis population in both percentage (6.3%) and numbers (41,235), and the 4th highest First Nations percentage (4.6%), however the most in numbers (29,485).
CINI has mainstreamed over 10,000 children into formal schools, both residential and non-residential. The majority of these children are from the slums, squatter colonies, railway platforms and red light areas.
CBC has reported that "In all, about 150,000 aboriginal, Inuit and Métis children were removed from their communities and forced to attend the schools." The 150,000 enrollment figure is an estimate not disputed by Aboriginal Affairs and Northern Development, but it is not clear what percentage were "removed from their communities and forced to attend the schools." A percentage of the residential schools were in or close by the children's communities. Moreover, while many aboriginal parents distrusted the residential schools or preferred to raise and educate their children in a traditional manner, other parents willingly enrolled their children, partly from a belief that the schooling of the "white man" would benefit them, and partly from a knowledge that schools would provide shelter, food and clothing which dire conditions on the reserve could not provide. Harsh criticism has been leveled at Scott and the residential school system, as children who attended some of the more poorly maintained or administered schools lived in terrible conditions; in some cases the mortality rate exceeded fifty percent due to the spread of infectious disease. Furthermore, Scott continued with his advocacy knowing that death from illness (such as influenza and tuberculosis) and suicide was common. This situation was made worse by the federal policy that tied funding to enrollment numbers, which resulted in some schools enrolling sick children in order to boost their numbers. Echoing Scott's desire to absorb aboriginals into the wider Canadian population, many residential and day schools strongly discouraged students from speaking their native language, and harsh punishments were administered. Corporal punishment was sometimes justified by the belief that it was the only way to "save souls", "civilize" the native children and, in the residential schools, punish runaways who might make the school responsible for injury or death while trying to return home. Many reports of physical, sexual and psychological abuse in the residential schools have surfaced over the years. Exact numbers are unknown, as the government at the time did not see fit to keep track of such things. Because any kind of scandal coming out of the residential schools would have caused Indian Affairs, the churches and the government of the day much embarrassment, incidents of abuse were often discounted or covered up. However, based on survivor's accounts, as many as 75% of the children in particularly awful schools may have been sexually assaulted. He clearly condoned the policy of removing the children's cultural identity, praising practices such as referring to students only by a number and beating them when they dared to speak their own language.
Enrolments grew rapidly and the temporary buildings were extremely uncomfortable and overcrowded. By May 1878, 1,035 children were enrolled and this had grown to 1,405 by the end of the year. By 1879 there were 1,608 children enrolled. During the winter three teachers found the over-crowding and draughty conditions so difficult that they asked for removal to another school. No action was taken, since the new building was expected to solve the school's problems.
Between 1949 and 1979, thousands of Indigenous children were taken from their communities to attend five residential schools that were run by the International Grenfell Association or Moravians. Many said they were sexually and physically abused, and suffered language and cultural losses.