Assimilation: A Failed Strategy
By: Christine Smith (McFarlane)
"Assimilation means to absorb and integrate
(people, ideas, or culture) into a wider society or culture."
Bad feelings are often evoked on the part of some
First Nations people of Canada, when they hear the word "assimilation"
because it is a word that assumes that as Indigenous peoples we have lost our
culture, our identity, our language and way of life.
The assimilationist strategies and policies that
have been implemented by the Canadian government include many policies and
strategies, but the ones I am most familiar with include-the reserve system,
the Indian Act, residential schools and the Sixties Scoop.
Through all of these strategies and policies
that the Canadian government has tried to implement, First Nations people in
Canada are still alive and well, and thriving. I'm going to discuss the idea
behind the reserve system, and then delve into the other assimilationist
strategies and policies that have been implemented but have subsequently
failed.
First of all, the idea of reserves appeared
early in North America's colonization. "The reserve concept took many
forms before arriving in its modern state, but at the core of the concept in
every form are the goals of assimilation or isolation of First Nations peoples."[1]
(Peoples and Cultural Changes, pg. 158)
According to the book "Peoples and Cultural
Change," "late in the nineteenth century, reserves were small parcels
of land located near non-Aboriginal settlements established with the intention
that First Nations peoples would learn and adopt European ways. After
Confederation, more treaties were signed and more reserves were
established." (pg. 158)
It was in the late eighteenth and early
nineteenth centuries in Lower Canada, that the Catholic Church set aside land to establish
small communities of First Nations in order to evangelize them. In Upper
Canada, the British government created farms and villages that were meant to
civilize First Nations people-which to the British meant to have them live
according to European ways. Farming was not a traditional way of living for
First Nations peoples, and often the land that they were placed on was not
suitable for farming.
The government policy regarding reserves,
including the very purpose of the reserve system has evolved over time but has
also been contradictory. Though reserves secured land for First Nations
peoples, it also served as a means of confining First Nations peoples. For
example a lot of the First Nations peoples were nomadic and reserve life undermined their ability to
move freely and seasonally when it came to hunting and trapping and living off
the land.
Can you imagine, being designated to living on a
piece of land, and then not having the ability to live the way your people have
been taught? First Nations people have always lived a life that has meant
moving freely and living off the land. Being confined to a reserve (often small
parcels of land that can't give them what they need) interferes with
traditional economic activities.
The reserve system also fragmented First Nations peoples into
groups and this meant that community was made less important than the
individual, which was a denial of traditional First Nations culture.
Another example of how the reserve system served
as a means of confining First Nations people was the government's attempt to
institute a pass system shortly after the reserve system was implemented. The
pass system "forced First Nations people living on reserves to obtain
permission and a written pass from the Indian agent (a government official in
charge of their reserve) in order to leave the reserve.
The Indian Act is another attempt at an
assimilation policy implemented by the hands of the Canadian government.
According to the book "Aboriginal Peoples: Building For the Future,"
written by Kevin Reed and edited by Don Quinlan "In 1876, the Canadian
government passed the Indian Act. In 1876, the Indian Act defined who was an
"Indian" under the law and outlined what "Indians" could
and could not do. It was a clear statement of the federal government's policy
to act as guardians over Aboriginal peoples, giving them 'protection' but with
the ultimate goal of assimilating them.
It was Duncan Campbell Scott, Deputy
Superintendent of Indian Affairs from 1913 to 1932 who famously said " The
happiest future for the Indian race is absorption into the general population,
and this is the object of the policy of our government. The great forces of
intermarriage and education will finally overcome the lingering traces of
native custom and tradition." (pg.44)
Agents of the Department of Indian Affairs
enforced the Indian Act for most of its history and had almost dictatorial
control over many aspects of Aboriginal peoples lives. It is under the Indian
Act that “Indians did not have the full rights of Canadian citizens. For
example, they did not have the right to vote. The federal government expected
Aboriginal peoples to eventually give up their status and become full citizens.
To this end, it introduced a policy of enfranchisement.”
Enfranchisement meant gaining the right to vote,
but it also became a term that referred to giving up or losing Indian status
since the only way “Indians” could gain their right to vote was if they gave up
their status. In “Aboriginal Peoples: Building For the Future,” “Status Indians
considered of ‘good character’ who voluntarily gave up their Indian status were
given individual ownership of a plot of land on a reserve, the right to buy and
consume alcohol, and the right to vote. Very few Aboriginal people, however
wanted to give up their status (from 1876 to 1918, only 102 Indians were
enfranchised). To many, it meant giving up their identity.” (pg.44)
Amongst the controversial issues surrounding the
Indian Act was women’s rights. Under the Indian Act, “if an Aboriginal woman
married a Non-status Indian or non-Aboriginal man, she lost her Indian status.
Her children also had no right to status. On the other hand, an Aboriginal man
kept his status no matter whom he married. The Indian Act determined status through
patrilineal lines (through the father’s family) even though some First Nations
such as the Mohawks and Haida traditionally defined their family through
matrilineal lines.” (pg.45)
The Indian Act played a major role in the lives
of First Nations peoples of Canada for over a century and more. The Canadian
government has amended the act many times. The first amendments made the act
more restrictive and then later amendments lifted some restrictions- such as
the banning of certain traditional ceremonies. Most recently, the government
has introduced amendments to try to correct problems that First Nations have
identified themselves. Metis and Inuit peoples, although no specifically
included in the Indian Act have also been affected by government policy towards
Aboriginal peoples in general, which are reflected in the Indian Act.
Residential Schools were another form of
assimilation at the hands of the Canadian government. Through the Indian Act,
the federal government had responsibility for providing educational services to
Aboriginal children. Beginning in the mid 1800s, the government began
establishing what would become the residential school system. The schools were
funded by the government but were operated by the churches- the Catholic,
Anglican, Presbyterian and United Churches. By 1931, the churches were
operating 80 residential schools across the country, as well as day schools on
some reserves.
“For the federal government, the schools were
another cornerstone in its policy of assimilating Aboriginal peoples into
mainstream society. Aboriginal children were removed from their homes, and
lived in these residential schools. Officials believed that the best way to
assimilate the children was to separate them from their families, communities
and culture. The schools were also meant to promote economic self sufficiency
by teaching Aboriginal children to become farmers and labourers.”
When speaking of the residential school system,
it is important to note how damaging these schools were. The goal of those
running the schools was to convert the children to Christianity. Children were
often severely punished for practising traditional spiritual beliefs. Life at
the schools were often harsh and rules were strict. Many children died of
illnesses or caught diseases, and residing in an environment where they were
often poorly fed and ill treated, students did not learn well.
Residential schools have had a devastating long
term effect on Aboriginal people and their communities. The schools broke the
connection between children and their parents and culture. Many children,
unable to reconnect with their families and culture after the enforced isolation
of these schools rejected their past. Others suffered from the effects of
physical, sexual and psychological abuse.
In the words of a Kamloops Indian Residential
School Student
“At the Indian Residential school, we weren’t
allowed to dance, sing because they told us it was evil. It was evil for us to
practice any of our cultural ways.”
Can you imagine being told that and having it
enforced on you day in and day out? Assimilation policies and strategies are
still happening to this day but in more secretive and discrete ways, but
despite this, First Nations people are still alive and well in their own ways.
We are still thriving as a people, and as a culture. We have not disappeared
like popular media and film like to depict us as doing. We are not going to go
away, we are survivors.
Published in the Piker Press May 2014- to see my column please visit http://www.pikerpress.com
[1] Aboriginal
Studies 20: Peoples and Cultural Change. Kainai Board of Education.
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