Abstract
The paper discusses the Indian boarding schools that represent an early attempt to subjugate the Native American culture. The author believes that the schools disappeared due to reports of mistreatment of the children and financial concerns. The author states that the schools should serve as a reminder that our nation has learned much about cultural diversity.

From the Paper
"Boarding schools first became vogue prior to the American Civil War. During this time, idealistic reformers put forth the idea that Indians could become "civilized" with the proper education and treatment. Prior to this time, most white Americans had seen the American Indian population with great fear. Captain Richard Henry Pratt was one of the leading proponents of this movement and believed that he could "kill the Indian and save the man." "

Tags:subjugate, native, mistreatment, children, financial, cultural, diversity

Abstract
This paper explains that the "Friends of the American Indians" believed that education was the only answer to the "Indian problem" to assimilate Native Americans into Euro-American society. The author points out that, whereas, the mission schools were traditionally located on the reservations, the "retraining" process meant that the government-influenced boarding schools were located off of the reservations, usually many miles away from families, so that many children were not able to see their families for years at a time. The paper relates that, although the tribal traditionalists strongly were opposed to families sending their children to distant schools to learn the "white man's" ways, grinding poverty and the overwhelming hopelessness of reservation life caused many Indian parents to consider the possibility of sending their children to find a more prosperous life.

From the Paper
"Many times the child was not told ahead of time that they would be leaving home to attend the boarding school. This resulted in a child resisting or fleeing home and hiding in the woods or with sympathetic relatives. The child might also runaway upon reaching the boarding school. One student's account is recorded at the Clark Historical Library (1999). He remembered that on the day that he left, his mother pack his lunch, simply handed it to him, and sent him off to a day school he was attending. When he arrived at the school, he was then told that he was to leave immediately. He and several other children were told to get into a truck prepared with a wire cage. The cage was to keep them from fleeing, and they were then driven to the nearest railroad station."

Tags:punishment, retraining, assimilate, families, hopelessness

Abstract
This three-page undergraduate paper compares "Indian Boarding School: The Runaways" by: Louise Erdrich with "For The White Poets who would be Indians" by: Wendy Rose. The paper discusses and then analyzes the tone, speaker, theme, and imagery in both poems.

Abstract
The paper describes how Native American boarding schools, mandated by the government, kept children and parents apart and abolished Native language and traditions, culture and religion. The paper also discusses how most of the students at these Indian boarding schools did not enjoy the experience and many attempted to run away.

From the Paper
"The Ojibway Tribe is one of the biggest and spread out bands of Indians in North American, with over 150 bands, mostly in the Northeast and Canada (Editors). They are known by a variety of names, as one historian note, "The various tribal names in use include Chippewa, Ojibway, Ojibwa, Ojibwe, Anishinabe, and Anishinaabe" (Child 117). They first lived on the East Coast of North America, but later migrated to their current tribal lands, largely in Minnesota, Wisconsin, and Michigan. Another historian notes the origin of the tribal name. She writes, "There are several explanations for the derivation of the word 'Ojibwa.' Some say it is related to the word 'puckered' and that it refers to a distinctive type of moccasin that high cuffs and a puckered seam" (Roy). Like most Native Americans, the Ojibway people were forced to send their young people to boarding schools, located far from the reservations."

Tags:language, traditions, culture, religion, Indians, reservations, harvest

Abstract
This paper discusses the public apology made by Kevin Gover, the Assistant Secretary of Indian Affairs, to Native Americans for the harsh mistreatment they received at the hands of the U.S. Government. The paper looks at the many aspects of this mistreatment addressed by the apology, and suggests that, although late in coming, a public apology may open the door to reparations for American Indians.

From the Paper
"In his speech, Gover made note of the Dawes Severalty Act, passed in 1887. This act was just one in a long line of examples of the early settlers' inability to understand the ways of the Native Americans. The act was created by whites who believed they were helping weak Native Americans by turning them into farmers and land owners. While this act uprooted the Native Americans from their homes and placed them in reservations, the American government alleged that they were helping, rather than hurting the Native Americans simply because of their belief in the superiority of America and of its culture."

Tags:BIA, reservation, boarding, school, system, trail, of, tears, cherokee, indian, removal, of, 1839

Abstract
This paper discusses how residential schooling affected Aboriginal or Inuit women in Quebec. The paper begins by describing Quebec's First Nations and how the white population related to them. It then discusses Quebec's residential 'Indian' schools, their ideology and peculiarity. The paper also describes the original purposes of these schools and the impacts that they had on families.

Table of Contents:
Introduction
Contemporary Issues
Quebec's First Nations
Quebec Residential 'Indian' Schools
Ideology and Particularity
Assimilation versus Other Motivations
Impacts upon Families
Last Remarks

From the Paper
"Cultural revival, as a positive set of developments among Aboriginal Canadians across Canada, has had different imprints upon Aboriginal women, Native womanhood of yore universally glorified, little room left for the reality of Native women whose families, by choice, were indeed Christians, their ways of life different, those for whom the attendance of residential school could involve relatively little adjustment, some of their experiences of school remarkably positive towards continuing involvement in Roman Catholic, Anglican or other Christian activities. For instance, Kim Anderson's scholarship is a contribution to explaining patterns of Aboriginal society as could be effectively removed by experiences such as residential education in schools that did reject the culture from which students came. (2000) However, where are the stories of thousands of Aboriginal women in particular and especially those of Quebec? Is the testimony of women who were not traumatized by their experiences of boarding school of no significance? What of those sent to parochial schools by their families in keeping with other Quebecois women? Where are their stories of residential education? What do they now recommend for the education of Aboriginal youth? Why are these quite usual and numerous Aboriginal Canadians invisible in the literature of Native Studies?"

Tags:Aboriginal, assimilation, boarding

Abstract
This paper raises points against the present ideological approach to residential education of the 19th and 20th centuries. The paper discusses how in Quebec, only six boarding facilities intended for Native students served a very diverse Aboriginal population. The paper also looks at how many women were educated in generic parochial institutions amid differences of Native politics addressing language, culture and often a long proximity to European culture.

From the Paper
"A century of compulsory Aboriginal education in what became notorious residential schools has instituted a host of bitter, often sound complaints to do with a federal assimilative policy that affected almost the entire Aboriginal population of Canada. Nineteenth century views of `Indians' produced a blanket federal solution in compulsory schooling that was entrusted to religious denominations of previous experienced with Native Canadians and that reflected the century's Eurocentric thinking. Relatively little seems to address how residential schooling affected..."

Tags:rez schools, quebec, ideology of

Abstract
This paper explains that Leonard Peltier, a Lakota-Ojibwe Indian, raised on the Turtle Mountain Reservation, experienced the government's intrusion on the rights of his people when he was sent to a U.S. residential boarding school for Native Americans. The author points out that Peltier, who was an active member of the American Indian Movement (AIM), which was founded to protect Indian people from cultural, spiritual and physical genocide, and his supporters believe that he was targeted by the FBI's COINTELPRO program, which suppresses people by using methods of arrest, slander and attack. The paper relates that Peltier's plight as a living martyr garnered international attention after the publication of Peter Matthiessen's famous book, "In the Spirit of Crazy Horse", in 1983; Peltier's supporters included such people as the Dalai Lama, Desmond Tutu, Mother Theresa, Amnesty International and 50 members of the U.S. Congress.

From the Paper
"Peltier's co-defendants, were tried separately. Civil rights lawyer, William Kunstler, defended Butler and Robideau and argued that they had fired in self-defense. Kunstler expounded on, throughout the trial, the saga of white oppression of American Indians. Peltier's trial, in Fargo, North Dakota, had a different tone, Judge Paul Benson refused to allow any testimony unrelated to the events at Pine Ridge. The all-white jury did not hear of the injustices experienced by the American Indians. Peltier was found guilty on two counts of first-degree murder and sentenced to two consecutive life terms."

Tags:reservation, aim, supporters, suppression, inhumane

Abstract
This paper analyzes the themes of culture, dignity and self-respect in Native-American short stories. "Borders" by Thomas King, for example, is a short story about a mother and a boy who belong to the Blackfoot tribe living on a Canadian reservation. The story is told from the boy's perspective and is a remembrance of an experience he and his mother endured while trying to cross the border between Canada and the United States. Other stories analyzed within this paper include "How to Write the Great American Indian Novel" by Sherman Alexie, "Captivity" by Lousie Erdrich, "Captivity" by Lousie Erdrich and "Indian Boarding School: The Runaways" by Lousie Erdrich.

From the Paper
"To analyze 'How to Write the Great American Indian Novel' by Sherman Alexie, it is important to understand the term 'horse culture' because it is a metaphor mentioned throughout the piece time and time again. The term horse culture is metaphorically used to sarcastically imply a superior culture--stronger, braver, more prosperous, and more beautiful.
"The term 'half-breed' is also used over and over again. The author mentions that the hero should be a half-breed--half white, and half Indian. This implies that being half white makes the Native American look less ethic, more commercially appealing, more acceptable as a human being to the dominant white culture. The author further brings this message home by saying that the Indian woman '...should be compared to nature: brown hills, mountains, fertile valleys, dewy grass, wind, and clear water.' Here he is trying to emphasize a Caucasian commercialized perception of a beautiful Native American woman--something from Disney's Pocahontas--not a real woman."

Tags:culture, dignity, self-respect, experience, themes

Abstract
The paper discusses the Trail of Tears as a harbinger of what was to come in the century ahead as attempts were made to make Native Americans into model American citizens. The paper explains that in addition to the physical force and relocation, Native Americans also had to combat the terrible weapon of disease and suffer murders by vigilantes, and so their population dropped significantly. The paper notes the similarities between the racial subordination of the Native Americans and the blacks and also addresses the Dawes Severalty Act of 1887 and the fact that children were taken from their parents and sent to white Christian boarding schools. The paper clearly shows how the Whites only succeeded in settling the American West at the expense of the region's indigenous peoples.

From the Paper
"When the American settlers began moving westward at the beginning of the 19th century, they saw the Indian nations as a major obstacle to their new frontier lives. In 1830, President Jackson signed the "Indian Removal Act," giving him power to negotiate treaties with Indians east of the Mississippi to exchange their land for lands to the west. Few Cherokee agreed to move, and they were given two years to migrate voluntarily. Just 2,000 had migrated by 1838, and 16,000 stayed on their original land. The federal government sent 7,000 troops to coerce them to leave. They were not given time to collect their belongings, which the whites looted. This began the Trail of Tears, a march westward where 4,000 Cherokees died of cold, hunger, and disease (Ehle 1997). For the Native Americans, this deathly migration was a harbinger of what was to come in the century ahead as attempts were made to make them model American citizens.
"One of the major concerns of the settlers was how to eliminate the rebelliousness of the Indians, who refused to be relegated to their new reservations in the West and to accept the ways of the white pioneers. There were those who truly many who believed the saying, "The only good Indian is a dead Indian." More "humane" were individuals such as Richard Pratt, who was concerned about the way the Indians were being treated, but for the wrong reasons."

Tags:Trail, of, Tears, Indians, treaties, reservations, illness