The idea has always been to get rid of them, but the Mi’kmaq people are strong. Indian
School Road discusses the systems and process which were used by the colonizing French,
British and eventually Canadian governments to try and rid themselves of the “Indian Problem.”
(Benjamin 2014:VIII) The idea hasn’t changed until very recently, and only through the strength,
leadership and fortitude of people such as Jean Knockwood, Nora Bernard and Rita Joe. These
women, among others, have been able to rise up through extremely difficult experiences and
fight for a brighter future. Through their dedication, there is the beginning of a reversal,
facilitating the regrowth of language and culture which was stolen from the Indigenous peoples
of Atlantic Canada and North America.
Indian School Road brings us through as much of the history of the Shubenacadie
residential school as possible, whilst remaining mindful that for many people bringing up the
immeasurable pain and suffering they endured at the school would do much more harm than
good. Benjamin briefly explores the history leading up to the creation of the residential school
System for Mi’kmaw, Wolastoqiyik and Peskotomuhkatiyik children followed by a very detailed
telling of events as they occurred at the Shubenacadie school. These events are told from several
different points of view including that of the survivors, outside articles from reports and
newspapers, and occasionally from the Sisters of Charity who were the teachers and in charge of
the survival of the children, something that they couldn’t always do. In fact, in the case of Sister
Mary Leonard there is evidence that she was directly responsible for the deaths of at least two
children. (Benjamin 2014:92) Benjamin follows with the slow demise of the school, including
the difficulties faced when closing a school and attempting to re-locate the children who had
been robbed of their homes, families, cultures, health and ambition. The final section of the book
begins with much the same attitude as the rest of the book to this point. It’s a sad story, told in
1
vivid, sad detail. After detailing the continued attempts by the Canadian government to steal the
cultures of the Indigenous Peoples of Canada, Benjamin describes the many positive steps being
taken by survivors of the Shubenacadie residential school, and with help from others.
The idea that colonial powers have wanted to end the “Indian Problem” (Benjamin
2014:21) is described in detail throughout the book. Concentrating on residential schools, the
evidence shows that languages and all aspects of Indigenous culture taken away from the
children in residential school, “taking the Indian out of the child” (Benjamin 2014:21). While the
school was “rated as one of the best institutions of its kind in Canada” (Benjamin 2014:43) it was
in poor repair from the beginning (Benjamin 2014:42) contributing to many health problems in
the children (Benjamin 2014:54). The Sisters selected to teach and supervise the children had no
say as to whether they were interested in, or qualified for the position (Benjamin 2014:69).
Children were stolen from their families and culture, and often the reason the children were taken
were because of the lack of understanding, or willingness to understand their culture by the
government, and my Indian Agents (Benjamin 2014:101). Although “The Sisters were better
qualified as teachers than most of their counterparts in other residential schools,” (Benjamin
2014:78) they often didn’t do very much teaching. Children spent as little as one hour per day in
classrooms at times, with the rest of the day consisting of labour and religiosity for the children
(Benjamin 2014:112). The purpose of this school was clearly to eliminate any traditional culture
from these children, reinforced by psychological (Benjamin 2014:109) and physical (Benjamin
2014:92) torture.
After the school was closed “June 22, 1967,” (Benjamin 2014:157) there were many
other attempts to continue “taking the Indian out of the child” (Benjamin 2014:21). The children
were transferred in some cases to public schools where they often dropped out for many reasons
2
including both systemic and direct physical and verbal racism (Benjamin 2014:159). The
“Sixties scoop” (Benjamin 2014:167) also had a severe impact on Indigenous culture. “Childprotection workers took twenty thousand Aboriginal children from their homes… Nearly 80
percent were placed in non-Aboriginal homes.” (Benjamin 2014:167). The techniques used by
the Canadian government to eliminate the “Indian Problem” included “Dislocation” (Benjamin
2014:176), “Isolation” (Benjamin 2014:177), “Cultural Shame” (Benjamin 2014:178) and the
pain left behind by years of mental and physical abuse (Benjamin 2014:179). The effect that
these techniques had on Indigenous peoples who attended residential schools was profound and
included self medication with alcohol and drugs (Benjamin 2014:179), “suicide” (Benjamin
2014:181) and severe difficulties building and maintaining healthy relationships, with both
spouses and children (Benjamin 2014:180).
Recovering from such a “cultural genocide” (Benjamin 2014:191) will be extremely
difficult, and will take decades, if not longer. Reconciliation is a difficult process, and in this
case, where “The government is not looking for one hundred ways to pay you. They’re looking
for one way not to.” (Benjamin 2014:193) it shows that systemic racism is still prevalent in
Canadian society. Strides are being made to heal, rebuild and re-educate the Mi’kmaw people.
There have been apologies issued from the church (Benjamin 2014:188) and the Canadian
government (Benjamin 2014:189). The biggest and most impactful steps being taken to reclaim
culture are being made in “Indian control of Indian education” (Benjamin 2014:206).
The “Mi’kmaw Kina’matnewey (MK)” (Benjamin 2014:208) is an education program
founded by Jean Knockwood after she “had had enough of seeing Mi’kmaw youth hurt by
racism.” (Benjamin 2014:209). In February 1997 the Mi’kmaq Education Act was signed,
“which finally put education for kids on reserves fully into Mi’kmaw hands” (Benjamin
3
2014:210). Since then, “more than a hundred Mi’kmaw-speaking students have gone on to
complete a bachelor of education degree, mostly from St. Francis Xavier University, which has
actively partnered with MK.” (Benjamin 2014:211). Other programs, such as “Show Me Your
Math” developed by Lunney Borden (Benjamin 2014:220) and “language-immersion programs”
created by MK (Benjamin 2014:218) have strived to reconnect children with traditional
languages, and “ways of understanding” (Benjamin 2014:219). From the ashes of cultural
genocide the Indigenous Peoples of the Atlantic region of Canada are rebuilding their culture,
beginning with what was taken away from them in school, education.
Indian School Road was at times a heartbreaking read. The language used is simple and
direct. The target demographic is very wide, and should encompass anyone interested in
Canadian, Indigenous, colonial or religious history, as well as anyone looking for background on
any current political issues. The book was published by Nimbus Publishing Ltd. which is located
in Halifax, Nova Scotia. Sources include Isabelle Knockwood’s Out of the Depths, Rita Joe’s
Song of Rita Joe, Daniel Paul’s We Were Not The Savages, historical archival records and
testimonies from the Truth and Reconciliation Commission, interviews with survivors and
academic literature. Indian School Road is a factual account based on testimony and historical
accounts of a county’s attempt to erase a people, the harm that was caused, and the ongoing
recovery of a people who were never willing to give up.
4