Jump to content

Saint Joseph's Mission (Williams Lake)

Add links
Coordinates: 52°03′41″N 121°57′06″W / 52.061337°N 121.951556°W / 52.061337; -121.951556
From Wikipedia, the free encyclopedia

This is an old revision of this page, as edited by Canadianteacher (talk | contribs) at 01:10, 30 July 2021 (→Background: quick wikilink). The present address (URL) is a permanent link to this revision, which may differ significantly from the current revision.

St. Joseph's Mission
Location
Map
Williams Lake, British Columbia

Canada
Coordinates52°03′41″N 121°57′06″W / 52.061337°N 121.951556°W / 52.061337; -121.951556
Information
Other nameSt. Joseph's Indian Residential School
Former nameSt. Joseph's, Williams Lake Industrial School, Cariboo Indian Industrial School, Cariboo Indian Student Residence, Cariboo Industrial School, Cariboo Student Residence, Caribou Residential School, St. Joseph's Indian residential School, St. Joseph's Industrial School, St. Joseph's Mission School, St. Joseph's Residential School[1]
TypeResidential School
Religious affiliation(s)Roman Catholic Church, Oblates of Mary Immaculate, Sisters of Saint Anne
EstablishedJuly 5, 1867
FounderJames Maria McGuckin
Closed1981

St. Joseph's Mission was a Roman Catholic mission established near Williams Lake, British Columbia in 1867. The mission was operated by the Missionary Oblates of Mary Immaculate. It is primarily known for the notorious[2] St. Joseph's Indian Residential School located on the property, a part of the Canadian Indian residential school system. Schooling occurred on the Mission from 1872 to 1981.

Background

In 1838, two Catholic priests, François Norbert Blanchet and Modeste Demers, arrived in the Oregon Country to establish the work of the Catholic church in the Pacific Northwest. In 1841, the Missionary Oblates of Mary Immaculate were invited by the Bishop of Montreal, Ignace Bourget, to create missions among the Indigenous peoples of Canada, an offer that they accepted. They quickly established missions across North America, and in the Pacific Northwest. The Catholic missionaries soon found themselves racing against Protestant missionaries to be the first to Christianize the Indigenous people, and both groups preached against and warned the Indigenous peoples against other denominations. Both groups also suffered from a lack of personnel and resources, which slowed the work.[3]

One of the difficulties that the early Oblate missionaries faced was the nomadic lifestyle of the First Nations. To solve this problem, they encouraged the Indigenous to cease their nomadic ways and create farming settlements, preferably in a location far away from other white people. Pierre-Paul Durieu was instrumental in creating the Oblate strategy for working with Indigenous people, called "Durieu's System". It involved interfering with tribal elections, and creating a "Catholic Indian state" in as many First Nations villages as possible. It involved turning the local chief into an ambassador for the Catholic church, by giving them the authority to enforce religious laws among his people, enforce a ban on tribal celebrations and practices, and to keep white men other than the priests away from the village.[4]

As the Oblates continued their work in the Oregon Territory, they came into conflict with the Catholic priests who had preceded them, and following a decade of conflict, they made the decision to move to New Caledonia beginning in 1858, and request that Rome give them the autonomy to conduct their work as they pleased, which was granted in 1864. The Oblates quickly established missions across the new Colony of British Columbia.[5]

Meanwhile, the First Nations in the region lived essentially undisturbed by colonial settlement, with only the occasional fur trader passing through. The Cariboo region was home to the Secwepemc ("Shuswap"), the Tsilhqotʼin ("Chilcotin"), and the Dakelh ("Carrier") First Nations. Beginning somewhere between 1858 to 1861, the Cariboo Gold Rush sparked a massive wave of immigration into the Cariboo region by white people and Chinese people. In order to support the gold rush, the Cariboo Road was constructed between 1860 and 1863, which brought gold miners and other settlers into the Cariboo region. The settlers also brought smallpox; an epidemic in 1862-63 wiped out many of the Indigenous people in the Cariboo. The Tsilhqot'in people responded to the construction of the road by starting the Chilcotin War, which resulted in an attack on a construction crew and the subsequent hanging of five Tsilhqot'in chiefs.[6][7][8]

Founding and early days

In 1860, as part of this wave of settlement, the Oblates of Mary Immaculate pre-empted land along the San Jose River, near Williams Lake, not far from a Secwepemc settlement at modern-day Williams Lake. In 1866, Father James Maria McGucken, a young priest with the order, was assigned to found a mission on the property.[9][10]

On July 5, 1867, the St. Joseph's Mission was founded.[11] The primary goal of the mission was to convert the local Secwepemc people and other nearby First Nations to Catholicism. The priests found that they were able to usurp the Secwepemc deities the "Old-One" and the "Coyote" as "God the Father" and "Jesus", and as the Old-One sent messengers on occasion, they claimed to be his messengers and were thus able to convert the Secwepemc people.[12] Likewise, the priests usurped Dakelh religious beliefs in their efforts to convert the Dakelh people.[13] However, the priests were unable to find any syncretism between Catholic and Tsilhqot'in religious beliefs, thus leading the Tsilhqot'in to resist the mission's efforts until the 1940s.[14] The Catholic missionaries faced no competition from Protestant missionaries, who had arrived with the gold rush and left when it ended, which helped St. Joseph's Mission successfully reach its goals.[15]

Initially the mission engaged in ranching in order to become self-sustaining, but also as a means of building connections into the nearby community. The mission was responsible for recording births and deaths in the area.[9][10][11]

In 1871, Father Charles Grandidier became the head of the mission, and work began on building a school. The school was completed in 1872, and initially only accepted white and métis boys, with 11 boys in its first year of operation. In 1876, the Sisters of Saint Anne arrived and opened a girls school. By 1878, the two schools had a combined enrollment of 75 students. In addition to academic subjects, the school taught domestic skills to the girls and agricultural trades to the boys.[9][11][16][10]

Conversion to an Indian Residential School

Following the colonial settlement of the Cariboo, the First Nations found life difficult. By 1879, Chief William of the Williams Lake Band, for whom the city of Williams Lake was later named, stated: "I am an Indian Chief and my people are threatened by starvation. The white men have taken all the land and all the fish. A vast country was ours. It is all gone. The noise of the threshing machine and the wagon has frightened the deer and the beaver. We have nothing to eat. My people are sick." Yet Chief William saw that the only result of war with the white people would be the destruction of his people.[17] Thus, in 1880, he accepted the government's offer to move to a reserve, with his band moving to the Sugarcane reserve next to the St. Joseph's Mission.[10] Other bands would move to other reserves in the Cariboo during the 1880s.[17]

Beginning as early as 1878, the Oblates of the St. Joseph's Mission began to apply pressure on the federal government to fund a school for the Indigenous children of the Cariboo, with Mission founder Father McGuckin claiming that it was necessary for the Indigenous children to obtain a religious education in order to keep them from civilized temptations and keep them in the Catholic faith.[18]

In 1890, St. Joseph's School accepted Indigenous children for the first time.[16] In 1891, the school became one of the first schools in the Canadian Indian residential school system, taking the name St. Joseph's Indian Residential School.[1][10][19] Upon conversion to a residential school, the white children were sent to other schools, being phased out over a period of three years.[16] The residential school was run by the Oblates of Mary Immaculate. Native children in the Williams Lake area were obliged to attend St. Joseph's due to the fact that they could not attend the other schools in area; they would not be allowed to enter the public school system until 1967.[2][9]

Girls sewing at St. Joseph's Mission; their products were usually sold to raise money for the school.

The school was initially set up to teach trades to its students. The Oblates promised the federal government to teach "two or three trades" to its students, which for boys meant carpentry and blacksmithing, and some agricultural skills; and for the girls, housekeeping, buttermaking, sewing, and knitting.[20] However, in 1891, the school's blacksmith shop burned down. Following the reconstruction of the blacksmith's shop, the school's blacksmith became sick and quit.[21]

The first mission for the schools's teachers was to teach the students English. At first, none of the students knew any English, so the school had to temporarily permit the use of Indigenous languages. By 1894, the boys were mostly speaking English, with principal J.M.J. Lejacq declaring that "the Indian language is a thing of the past." The girls took longer to give up their Indigenous languages: they were still speaking them regularly in 1896. Later on, the students would be punished for speaking their indigenous languages, and the school successfully caused the children to lose the ability to speak their native tongue.[11][19]

In 1896, the Sisters of Saint Anne departed from the school, due to financial difficulties. They were replaced as teachers by the Order of the Sisters of the Child Jesus, who came from France in order to serve at St. Joseph's Mission.[9][10]

Initially, the government agreed to support a maximum of 50 indigenous students at the St. Joseph's School, but in 1893, the government cut the pupilage to 25, causing the school to become heavily indebted, which threatened the existence of the school. The school responded by having the agricultural and manfactured goods created by its students sold for profit in order to raise funds for the school. This led E.C. Davison, a Kamloops harness maker, to write a letter of complaint to his local member of Parliament about the school. In the letter, he claimed that it was impossible for an honest businessman to compete with prison labour, and questioned whether the school was meant to educate students or earn money. The Department of Indian Affairs investigated, and were told that the government was not providing sufficient funding to the school, and if the government wanted them to stop, they should increase the funding available to the school. Rather than pay the school more money, the Department of Indian Affairs decided to allow the school to continue its money-making ventures.[22][23]

Further complaints came in 1899, this time via an anonymous letter written to the Superintendent General of the Department of Indian Affairs. This complaint echoed the earlier complaint, which stated that the students were being used as cheap labourers to support a profitable business that then cut into the business of other local merchants; but added further claims, such as admitting white children and claiming them as Indians for funding purposes, and that the children were poorly cared for. This led the department of Indian Affairs to make a surprise visit to the school, where the school was given high marks for the quality of education it offered to its students. Another complaint came in 1900, when E.A. Carew-Gibson of the Cariboo Trading Company complained that the school was selling grain and hay below market value. The department forwarded the complaint to the school, but did not investigate further.[22][23]

In the early days, both religious workers and non-religious workers were involved in the academic education of the students; but by 1902, the Sisters of the Child Jesus took over all academic instruction for both boys and girls, while the Oblates took over trades education. The Oblate priests lived in the same building that the boys lived in, while the Sisters lived in the girls building.[24]

Students at first did not get any vacation days during the school year. Parents began to protest to the local Indian Agent, asking for a month off during the summer during which they could spend time with their children, a request that the Indian Agent found reasonable. However, during negotiations between the federal government and school principal Father Lejacq, the federal government refused to pay the school for the days during which students were home on vacation, and the school refused to accept any reduction in its funding; so the students were denied vacation time.[25]

The Oblate priests at the Mission began a program known as the "Durieu system" in the 1890s, in which they appointed a few members of each reserve to act as the representatives of the church. These members, usually the band chiefs, were to enforce regular church attendance and suppress traditional indigenous ceremonies. By allying with the church, the chiefs were able to retain their previously declining power over their people, while the church was able to become the dominant power on reserves.[26]

Student deaths

Duncan Sticks

Boys from the St. Joseph's Mission chopping wood.

Duncan Sticks was born in 1893 to a family from Alkali Lake, British Columbia. He was taken to the residential school at a young age. When he was seven years old, he ran away from the residential school for the first time, and successfully made it back to Alkali Lake. He was sick when he arrived, and his family nursed him back to health before his father returned him to school.[27]

On February 8, 1902, nine boys ran away from the school after lunch. Two of the boys were from Alkali Lake, three from Williams Lake, and four from Canim Lake, and each group headed towards their respective homes. The supervising teacher pursued the Williams Lake and Alkali Lake boys, while the principal pursued the Canim Lake boys. When the principal returned to the school at 5:00pm, he was informed that one of the Alkali Lake boys, Duncan Sticks, was still missing. The principal declined to continue the search for Duncan Sticks. The following day, he sent a staff member to the indian reserve in order to find the missing boy. Later that day, a local rancher named Anthony Boitano searched for and found Duncan Sticks' body, frozen to death.[28][29]

Indian Affairs conducted a quick investigation and blamed the lax discipline of the priests at the school. The Bishop of New Westminster replied to Indian Affairs, blaming the character of the Indigenous students, writing: "Indians have a holy horror of anything which smacks of system and order."[28]

At first, the local coroner refused to investigate Duncan Sticks' death, claiming the government did not see any reason for an enquiry. However, E.A. Carew-Gibson and a former teacher named Mr. Brophy lobbied the Attorney General of British Columbia for an enquiry, so an enquiry was held. Brophy had kept a record of student mistreatment at the school from the time he had worked there. However, Indian Affairs doubted the accuracy of his record, as he had recently been dismissed for drunkenness, and claimed that the mistreatment in the book was "slight indeed compared to the time I went to school."[29][30]

During the coroner's investigation, in an interview of Duncan Sticks' sister, she claimed that they were being served rotten beef, and if the students refused to eat it, they would be tied up and blindfolded and starved for a day; and also that other students would be struck across the face with a strap; and that she ran away from school the previous fall and that no one had come after her. Many other students echoed the claims of rotten food, and added claims of being stripped naked and beaten, and held in solitary confinement for many days, as many as twelve days.[29][28]

The enquiry worried the school, such that they sent a priest to the Alkali Lake reserve before the coroner arrived and instructed the people to say nothing about the death to any white men. The principal also sent a desperate letter to the coroner and the jury offering to open up the school for a personal inspection. A number of staff at the Mission were pressured to change or recant their testimony to the jury.[29][28]

The principal stated that students had been running away from school regularly, claiming the food quality was poor. The principal also stated that the boys were denied water after dinner in order to prevent them from wetting their beds at night. At the conclusion of the coroner's inquest, the jury made a recommendation for an independent inquiry into the school, but no independent inquiry took place. Indian Affairs was instead authorized to conduct its own investigation, in which they discounted all claims of misconduct made during the inquest, and dismissed Brophy as a troublemaker. Indian Affairs told the children it was their own fault for not asking for more food, and that it was wrong to resist discipline, and that the Indigenous people themselves were the problem. The following Christmas, the children wrote a letter to the Deputy Superintendent of Indian Affairs, apologizing for being bad, promising to become better.[29][31]

Augustine Allan

Despite the changes made at the Mission following the inquiry, children continued to run away from school frequently, such that in 1910 the students were banned from working in the fields. The principal asked Indian Affairs for help with a runaway problem, and they conducted another investigation, in which they revealed that the quality of food was the reason for the runaways. The principal demanded that the students recant their testimony and furthermore complained that the Mission was constantly a victim of "the most absurd accusations."[32]

In 1920, a boy by the name of Augustine Allan of the Canim Lake Band died, and it was reported as an accidental death. Further investigation revealed that the boys of the school were depressed because of the harshness of the discipline, which led nine boys to agree to eat water hemlock in a suicide pact. Allan died, while the other eight boys became very sick. This led to multiple requests by parents to have their children discharged from the school, with the father of the dead boy assisting in this effort, who said that the school did "not send any notice to me" to say that his son had died.[33][34]

As with before, the local coroner initially chose not to hold an inquest, claiming that "there was nothing suspicious about children eating a poison weed." The local Indian Agent believed that the school would refuse to cooperate with an inquiry, so he wrote to Ottawa asking them to carry out a medical examination of the boys in the school. However, the department of Indian Affairs refused, and instead asked the agent to ask about the "unduly severe punishment" at the school. In the time it had taken for the reply to return, the children had gone home on vacation, so the agent was unable to investigate further. The agent instead offered to interview each student at their home reserves, but was denied permission. The agent claimed that while there was a "great tendency to lying upon the part of the Indians... on the other we have a decided lack of something upon the side of the Missions." He attacked the mission system and argued that Indian Affairs should operate the schools themselves, as day schools on the reserves. Instead, the inspector of Indian schools interviewed the former principal of the school, who claimed that on one occasion one of the brothers had become incensed at the behaviour of a student and beat him with a rod, causing the boy to run away. The inspector was satisfied and declared the matter closed.[33][34]

Fires and scandals

The hockey team of the St. Joseph's Mission Indian Residential School; an example of how students were made to participate in white Canadian cultural activities while giving up their Indigenous cultural activities.

In 1946, following a government inspection, the government declared the St. Joseph's School building a fire hazard and a menace to the health of the students and staff. The government asked the Oblates to replace the building. Indeed, the buildings had been condemned as early as 1939. A sister who worked at the school wrote to the Prime Minister's wife in 1949, claiming that the buildings were "cold and dilapidated", with frequent blackouts, and of the convent she wrote that it could "go up in flames some fine night." The government responded that they were in the process of drawing up plans for a replacement building.[35]

In 1954, a fire destroyed one classroom at the school.[36] Then on December 22, 1955, the school became internationally known when the British United Press published a story titled "Indian Children 'Starved'". The reporter had interviewed parents saying that their children "are being half starved"; and that when the children had come home for Christmas, "they all had frozen hands, ears, faces and even feet. Some had to be taken to the hospital." In response to the story, the local Indian agent demanded an apology, claiming the reporter should have fact-checked the story with the school first. The news service followed by running a story from the school disputing the allegations.[37]

Air Cadets from the St. Joseph's Mission Indian Residential School; another example of replacing Indigenous cultural activities with white Canadian cultural activities.

The following week, an Oblate at the school wrote to his provincial superior, claiming that the school principal had a drinking problem and had lost control of the school. The Oblates sent an investigator, who found the accusations to be true, and furthermore found several other problems that should have been reported to the government. The local Indian Agent, also a Catholic, expressed concerns that this could become bad publicity for the church, even suggesting that a Protestant agent would have reported the principal to the government a long time ago. Thus, in January 1956, the provincial superior asked the principal to discuss the possibility of taking a leave of absence. The principal immediately abandoned his position and left the school. The local Indian Agent did not report any of the issues with the school to the government.[38]

In 1957, the school burned down. The land was donated to the federal government, and the school was quickly rebuilt.[10]

In 1965, the Cariboo Union Board of Health declared the school a public nuisance, as the school was dumping 40,000 gallons of raw sewage into the San Jose River each day, the river which flowed from there into Williams Lake. The board threatened to close the school within two months if the school did not create a sewage treatment plant for the school. Following these threats, the government arranged for the construction of a new sewage lagoon that same year.[39]

Also in 1965, a school inspection led to the fire protection of the school being described as "wholly inadequate". The building was made of combustible materials and had no sprinkler system, and the existing fire equipment was described as in "poor maintenance".[40]

In 1967, the engineer's shack at the school was destroyed by a fire.[41]

Later years

In 1967, the government noted that the school was significantly above its maximum student capacity of 257, with an enrollment of 307. The principal of the school refused to reduce enrollment and instead told the government to provide money to expand the school.[42]

In 1968, a University of British Columbia professor asked if they could conduct a medical test on the students at the school for a medical study, which involved taking the fingerprints of students. The school willingly participated, and while the study did not harm the students, the school did not obtain consent from the parents before subjecting the students to the study.[43]

In 1968, a new gym was constructed at the school.[9][10]

School closure

On March 31, 1969, the federal government took over control of the school from the Roman Catholic Church, along with all of the schools in the Canadian Indian residential school system.[44]

In 1981, St. Joseph's school was closed and turned into an adult education centre.[16]

In 1987, the old school building was torn down.[45]

Sexual abuse

In 1959, Oblate priest Harold McIntee began to work at the school. While at the school, he would sneak into the boys dormitory at night and fondle the students. When the boys asked him to stop, he claimed that he was checking them for lice. He remained at the school until 1963, when he transferred to a different school. In 1988, the Royal Canadian Mounted Police investigated McIntee's actions, resulting in McIntee being charged and convicted of sexual assault in the cases of 17 boys over a period of 25 years, of which thirteen charges related to his work at the school. He was sentenced to two years in prison and three years of probation.[46][47]

From 1961 to 1967, Father Hubert O'Connor served as principal of the school. In 1996, he was convicted of committing rape and indecent assault on two young aboriginal women during his time as principal. His affair with one of the indigenous girls caused her to give birth to a child, for which O'Connor arranged an adoption. During the trial, O'Connor claimed that the sexual relations were consensual. He was sentenced to two-and-a-half years in prison. After serving six months in prison, he won a new trial, and the charges were later dropped in exchange for O'Connor going to a healing circle in Alkali Lake, British Columbia.[2][46][48]

In 1964, Oblate priest Glenn Doughty began working at the school. In 1990, he was arrested and charged with five counts of indecent assault and five counts of gross indecency. In 1991, he pled guilty to four charges that related to his conduct at St. Joseph's School. He was sentenced to one year in prison. In 2000, he was charged with 36 further offences relating to his time at St. Joseph's and at Kuper Island Indian Residential School, which resulted in another three years in prison.[46][49]

In the late 1960s and early 1970s, Edward Gerald Fitzgerald worked as a dorm supervisor at the school. In 2003, he was charged with ten counts of indecent assault, three counts of gross indecency, two counts of buggery, and six counts of common assault, in relation to his time at the Fraser Lake school and the St. Joseph School. However, by this point, he lived in Ireland, which had no extradition treaty with Canada at the time. As a result, he did not stand trial for the charges.[46][50]

Several other former school employees faced investigations in the 1980s and the 1990s, but the remainder of the charges were not pursued in court.[46]

Legacy

SJM Project

In May 2013, survivors of the St. Joseph's school gathered together for reunion and reconciliation, and founded the SJM Project. The SJM Project erected a monument at the cemetery of the former school site, and a second monument in Boitanio Park in Williams Lake.[11][45][51][52]

Orange Shirt Day

Main article: Orange Shirt Day

During this reunion, survivor Phyllis Webstad told the story about her first day in residential school in 1973, when the new orange shirt that her grandmother had bought her was taken away from her and never returned. The SJM Project arranged for schools in the Williams Lake area to wear orange shirts on September 30, in memory of the residential school victims.[53][54]

The observance of Orange Shirt Day quickly spread across Canada, and in 2021 it became a national statutory holiday, officially titled the "National Day for Truth and Reconciliation."[55]

Cemetery

When the mission first opened, it contained the only cemetery in the area until Williams Lake was granted official town status in 1920 and began its own cemetery. Today, the grounds of the cemetery and the foundations of the former school building are mostly untended, and are marked as a historic site of the province of British Columbia.[9][56]

Following the discovery of 215 unmarked graves at the Kamloops Indian Residential School, the Williams Lake First Nation began a search of the former residential school site, using ground-penetrating radar, in order to look for unmarked graves.[44]

Literature

In 1981, Margaret Whitehead wrote "The Cariboo Mission: a history of the Oblates" about the history of St. Joseph's Mission.[57] In 2013, Chief Bev Sellars wrote "They Called Me Number One" about her experience attending the St. Joseph's Residential School, which won the George Ryga Award for Social Awareness in Literature.[58] In 2018, Phyllis Webstad published her orange shirt story as a picture book for children, "The Orange Shirt Story"; and in 2019, she created another version of the book for younger children called "Phyllis's Orange Shirt".[59]

See also

References

  1. ^ a b "Indian Residential School History & Dialogue Centre". University of British Columbia. Retrieved 2 July 2021.
  2. ^ a b c Darlington, Esther (July 10, 2013). "The tainted legacy of St. Joseph's Mission". The Ashcroft-Cache Creek Journal. Black Press Media. Retrieved 3 July 2021.
  3. ^ Whitehead, Margaret (1981). The Cariboo Mission: A History of the Oblates. Victoria, British Columbia, Canada: Sono Nis Press. pp. 11–17.
  4. ^ Whitehead, Margaret (1981). The Cariboo Mission: A History of the Oblates. Victoria, British Columbia, Canada: Sono Nis Press. pp. 17–19.
  5. ^ Whitehead, Margaret (1981). The Cariboo Mission: A History of the Oblates. Victoria, British Columbia, Canada: Sono Nis Press. pp. 17–23.
  6. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. pp. 7–8.
  7. ^ Newell, Dianne (January 22, 2021). "Cariboo Gold Rush". The Canadian Encyclopedia. Retrieved 12 July 2021.
  8. ^ Whitehead, Margaret (1981). The Cariboo Mission: A History of the Oblates. Victoria, British Columbia, Canada: Sono Nis Press. pp. 27–29.
  9. ^ a b c d e f g Story, Wanda (April 29, 2005). "St. Joseph's Mission in Williams Lake". rootsweb.com. Retrieved 2 July 2021.
  10. ^ a b c d e f g h St. Joseph's Mission Timeline (Video). School District 27. July 11, 2014. Retrieved July 2, 2021.
  11. ^ a b c d e Birchwater, Sage (June 14, 2016). "Indian residential schools: Canada's sad legacy". Williams Lake Tribune. Retrieved 3 July 2021.
  12. ^ Whitehead, Margaret (1981). The Cariboo Mission: A History of the Oblates. Victoria, British Columbia, Canada: Sono Nis Press. pp. 29–30.
  13. ^ Whitehead, Margaret (1981). The Cariboo Mission: A History of the Oblates. Victoria, British Columbia, Canada: Sono Nis Press. pp. 30–33.
  14. ^ Whitehead, Margaret (1981). The Cariboo Mission: A History of the Oblates. Victoria, British Columbia, Canada: Sono Nis Press. pp. 34–36.
  15. ^ Whitehead, Margaret (1981). The Cariboo Mission: A History of the Oblates. Victoria, British Columbia, Canada: Sono Nis Press. p. 37.
  16. ^ a b c d Sale, Barry (May 3, 2016). "Haphazard History: Early schools in the area". Williams Lake Tribune. Black Press Media. Retrieved 2 July 2021.
  17. ^ a b Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. p. 9.
  18. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. p. 11.
  19. ^ a b Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 1 Origins to 1939 (PDF). Truth and Reconciliation Commission of Canada. p. 620. Retrieved 2 July 2021.
  20. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council.
  21. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 1 Origins to 1939 (PDF). Truth and Reconciliation Commission of Canada. p. 345. Retrieved 2 July 2021.
  22. ^ a b Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. pp. 15–17.
  23. ^ a b Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 1 Origins to 1939 (PDF). Truth and Reconciliation Commission of Canada. pp. 211, 337. Retrieved 2 July 2021.
  24. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. p. 14.
  25. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Detah at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council.
  26. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. p. 43.
  27. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. p. 1.
  28. ^ a b c d Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. pp. 18–31.
  29. ^ a b c d e Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 1 Origins to 1939 (PDF). Truth and Reconciliation Commission of Canada. pp. 533–537. Retrieved 2 July 2021.
  30. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. p. 20.
  31. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. pp. 30–36.
  32. ^ Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. pp. 37–38.
  33. ^ a b Furniss, Elizabeth (1992). Victims of Benevolence: Discipline and Death at the Williams Lake Indian Residential School, 1891-1920. Williams Lake, B.C.: Cariboo Tribal Council. pp. 38–42.
  34. ^ a b Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 1 Origins to 1939 (PDF). Truth and Reconciliation Commission of Canada. pp. 540–542. Retrieved 2 July 2021.
  35. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. p. 179. Retrieved 2 July 2021.
  36. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. p. 303. Retrieved 2 July 2021.
  37. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. p. 164. Retrieved 2 July 2021.
  38. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. pp. 164–165. Retrieved 2 July 2021.
  39. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. p. 182. Retrieved 2 July 2021.
  40. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. p. 327. Retrieved 2 July 2021.
  41. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. p. 302. Retrieved 2 July 2021.
  42. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. p. 188. Retrieved 2 July 2021.
  43. ^ Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. p. 252. Retrieved 2 July 2021.
  44. ^ a b Judd, Amy (June 15, 2021). "Williams Lake First Nation to search residential school site with ground-penetrating radar". Global News. Retrieved 3 July 2021.
  45. ^ a b "Residential school survivors gather at Williams Lake site". CBC News. April 25, 2013. Retrieved 3 July 2021.
  46. ^ a b c d e Sinclair, Murray; Wilson, Marie; Littlechild, Wilton (2015). Canada’s Residential Schools: The History, Part 2 1939 to 2000 (PDF). Truth and Reconciliation Commission of Canada. pp. 428–430. Retrieved 2 July 2021.
  47. ^ Todd, Douglas (May 16, 1989). "Priest's sex assaults called breach of trust: Lengthy jail term urged". Vancouver Sun. Retrieved 3 July 2021.
  48. ^ Hawthorn, Tom (July 27, 2007). "Disgraced B.C. bishop dead of heart attack". The Globe and Mail. Retrieved 3 July 2021.
  49. ^ "Former Priest Sentenced For Sex Assault". The Globe and Mail. October 10, 2002. Retrieved 3 July 2021.
  50. ^ Theodore, Terri (April 27, 2003). "Police lay more charges in B.C. residential abuse investigation". Poynter.org. The Canadian Press. Retrieved 3 July 2021.
  51. ^ St. Joseph's Residential School Commemoration Project (Video). Williams Lake, BC: Shaw TV Northern BC. May 24, 2013. Retrieved July 2, 2021.
  52. ^ Hacker, Indian (May 2, 2013). "Residential school commemoration project underway". 100 Mile Free Press. Black Press Media. Retrieved 3 July 2021.
  53. ^ Laanela, Mike (September 30, 2016). "Orange Shirt Day: How Phyllis Webstad's 1st day at residential school inspired a movement". CBC News. Retrieved 3 July 2021.
  54. ^ St. Joseph's Residential School Stories (Video). Williams Lake, BC: Shaw TV Northern BC. May 24, 2013. Retrieved July 2, 2021.
  55. ^ Bryden, Joan (June 3, 2021). "Royal assent given to bill creating national day for truth and reconciliation". Winnipeg Free Press. Retrieved 3 July 2021.
  56. ^ "The Mission of Saint-Joseph School and the cemetery, Williams Lake". Heritage BC. Retrieved 3 July 2021.
  57. ^ "The Cariboo Mission Residential School". mattersofthemoment. September 23, 2016. Retrieved 3 July 2021.
  58. ^ Miller, Monica (May 3, 2014). "Residential school memoir receives book award for social awareness". Vancouver Observer. Retrieved 3 July 2021.
  59. ^ Deziel, Shanda (September 27, 2019). "Small Victoria publisher makes Orange Shirt Day picture books when no one else would". Quill and Quire. Retrieved 3 July 2021.
Retrieved from "https://en.wikipedia.org/enwiki/w/index.php?title=Saint_Joseph%27s_Mission_(Williams_Lake)&oldid=1036186118"