CONNECTION TO MINISTRY CURRICULUM
This resource is very much relevant to the Ministry Curriculum / B.C.’s New Curriculum as well as the First Peoples Principles of Learning as previously described. The lessons and activities I have extracted from this resource will cater to grade 5 because it is a sensitive topic that suits a more mature grade level that can handle the details of the content and activities. I will outline a few curricular competencies and content objectives that link to the resource and provide evidence from the resource under each.
A curricular competency that is relevant is “Use Social Studies inquiry processes and skills to — ask questions; gather, interpret, and analyze ideas; and communicate findings and decisions (compare …show more content…
8). Evidence where this connect to the resource was that the nuns referred to the children by number. Students felt stripped of their identity, “I was number one hundred and sixteen. I was trying to find myself; I was lost” (Marguerite, 2010, p. 57 as cited in Truth and Reconciliation, 2012, p. 23). Children were discouraged to speak their own language (Speare, 1973 as cited in Truth and Reconciliation, 2012). Any child who breached the rules was punished by beating, solitary confinement, and was withheld food (Peequaquat, 1991 as cited in Truth and Reconciliation, 2012). Severe punishment led many children to run away, risking their lives. In one of many instances, four boys who ran away from Lejac school in British Columbia in 1937 faced their deaths (“Jury Hears How 4 Indian Boys Froze to Death, 1937, as cited in Truth and Reconciliation, 2012). Runaways were humiliated by having their hands tied together, or chained with other runaways and forced to run behind a buggy or ahead of the principal back to school. Other times runaways or those who spoke in Cree in the 1950s would have their heads shaved (Dickson, 1993 as cited in Truth and Reconciliation, …show more content…
In 1907, one boy ran away from the Norway House school, and his feet were so frozen that some of his toes may have needed to be amputated (Milloy, 1999 as cited in Truth and Reconciliation). Another was slapped across the face and called “a dirty pig” by the nun (Ruben, 2010 as cited in Truth and Reconciliation, 2012). Kids were spanked with a hairbrush and forced to carry their wet sheets under their arms or wrapped around their heads and to walk past all the other kids (James, 1995; Jules 2006 as cited in Truth and Reconciliation, 2012). Aside from bedwetting, another student had a yardstick smashed across her back for daydreaming (Metis Nation, 2004; Willis, 1973; Marchand, 2006 as cited in Truth and Reconciliation, 2012). Ear pulling and ear twisting was also common as a form of discipline. In fact, in 1912 at Round Lake school, a girl was struck so hard in her ear that she fell to the floor (Knockwood, 2001; Bush, 2000 as cited in Truth and Reconciliation,
This resource is very much relevant to the Ministry Curriculum / B.C.’s New Curriculum as well as the First Peoples Principles of Learning as previously described. The lessons and activities I have extracted from this resource will cater to grade 5 because it is a sensitive topic that suits a more mature grade level that can handle the details of the content and activities. I will outline a few curricular competencies and content objectives that link to the resource and provide evidence from the resource under each.
A curricular competency that is relevant is “Use Social Studies inquiry processes and skills to — ask questions; gather, interpret, and analyze ideas; and communicate findings and decisions (compare …show more content…
8). Evidence where this connect to the resource was that the nuns referred to the children by number. Students felt stripped of their identity, “I was number one hundred and sixteen. I was trying to find myself; I was lost” (Marguerite, 2010, p. 57 as cited in Truth and Reconciliation, 2012, p. 23). Children were discouraged to speak their own language (Speare, 1973 as cited in Truth and Reconciliation, 2012). Any child who breached the rules was punished by beating, solitary confinement, and was withheld food (Peequaquat, 1991 as cited in Truth and Reconciliation, 2012). Severe punishment led many children to run away, risking their lives. In one of many instances, four boys who ran away from Lejac school in British Columbia in 1937 faced their deaths (“Jury Hears How 4 Indian Boys Froze to Death, 1937, as cited in Truth and Reconciliation, 2012). Runaways were humiliated by having their hands tied together, or chained with other runaways and forced to run behind a buggy or ahead of the principal back to school. Other times runaways or those who spoke in Cree in the 1950s would have their heads shaved (Dickson, 1993 as cited in Truth and Reconciliation, …show more content…
In 1907, one boy ran away from the Norway House school, and his feet were so frozen that some of his toes may have needed to be amputated (Milloy, 1999 as cited in Truth and Reconciliation). Another was slapped across the face and called “a dirty pig” by the nun (Ruben, 2010 as cited in Truth and Reconciliation, 2012). Kids were spanked with a hairbrush and forced to carry their wet sheets under their arms or wrapped around their heads and to walk past all the other kids (James, 1995; Jules 2006 as cited in Truth and Reconciliation, 2012). Aside from bedwetting, another student had a yardstick smashed across her back for daydreaming (Metis Nation, 2004; Willis, 1973; Marchand, 2006 as cited in Truth and Reconciliation, 2012). Ear pulling and ear twisting was also common as a form of discipline. In fact, in 1912 at Round Lake school, a girl was struck so hard in her ear that she fell to the floor (Knockwood, 2001; Bush, 2000 as cited in Truth and Reconciliation,