The history : Histoire

Hoey, who would become the director of the Indian A airs branch in 1945, pursued this policy, with limited success, for the next dozen years.1 Hoey was opposed by the three main religious bodies involved in the running of the residential schools: the United Church, the Anglican Church, and the Oblates of Mary Immaculate. [...] While they were prepared to acknowledge that the residential school system had failed to deliver the anticipated results, they believed the solution to the problems lay in the intensi cation of the system. [...] In order to ensure that the children reached the ideal of “Christian citizen- ship,” the church argued that “both the day school and the residential school should be continued.”2 e secretary of the Indian and Eskimo Residential School Commission of the Anglican Missionary Society of the Church of England in Canada, T. B. R. Westgate, argued in 1938 that First Nations people “must inevitably be as [...] It was feared that even if the government did not “totally suppress the existing residential schools,” it would “prevent the construction of new schools.” As a result, the Oblates passed a motion stating that residential schools were the best form of schooling to “rebuild the health of the Indian which is too often compromised by tuberculosis and other sicknesses; to instruct the Indian to better [...] The decline in numbers starts in the mid-1960s, and intensifies after the 1969 federal government takeover of the schools in the South and the transfer of northern schools to territorial governments in the same period.