The Indian Residential School system (“IRS”) was a systematic effort to assimilate Indigenous Peoples by religious and government bodies through the removal of Indigenous children to boarding school away from their culture and families, thereby destroying connections to culture, and dividing families under the guise of education and religious conversion. These institutions were often poorly run with little educational merit, poor to dangerously negligent care for students’ welfare and rampant physical, sexually and cultural abuse. The IRS system is widely considered to be genocide, the legacy of which continues to this day. The last residential schools in Canada closed between 1995 and 1998.
The St. Anne’s IRS was established in 1906. It was run by the Catholic orders of the Oblates of Mary Immaculate and the Grey Nuns of the Cross (also known as the Sisters of Charity) until 1976. The government took over management of the school in 1965 and of the residence in 1970, and the school closed in 1976. It was originally located at the Fort Albany Mission on Albany Island, but the school relocated to the north shore of the banks of Albany River in 1932. Students who attended the school were from communities across Ontario including Fort Albany, Attawapiskat, Weenusk, Constance Lake, Moose Factory and Fort Severn, amongst others. St. Anne’s is noted as one of Canada’s most notorious Residential Schools.
A Residential School Survivor is defined as a person who was removed from their community, either forcefully or voluntarily, to attend residential school. They were removed from the security of their parents, their home community, and their connection to culture and language. A Survivor straddles two worlds, their home community, and the mainstream society for which they were expected to integrate. Their lived experiences and the historical record confirm that they are a Residential School Survivor. The Nee Kee Wa Nan Initiative respects all Survivors, including Intergenerational Survivors. We validate those who may not have their records accessible at this time but who know the truth about their time at school. We see and respect those who share their testimonials, and those who choose to leave them in the past. We walk with you all on your healing journeys. Not everyone who attended a Residential School uses the term ”Survivor”, alternate terms like “Student” or “Thriver” may be used if they feel those terms better represent their personal story.
An Intergenerational Survivor is defined as a person who experiences intergenerational trauma as a result of having had family members attend a residential school. The experience of trauma can often be traced back decades—studies on intergenerational trauma have described high rates of psychological distress amongst the children and grandchildren of survivors of traumatic events. The effects of colonialism and the residential school system are widespread and are felt beyond those who have direct family as Survivors.Not everyone who experiences the impacts of the residential school system uses the term ”Intergenerational Survivor”, alternate terms like “Family of Survivor” or “Legacy Student“ may be used if they feel those terms better represent their personal story.
In this context, an Initiative is a project or strategy led by Fort Albany First Nation to investigate the history and legacy of St. Anne’s residential school and find the truth regarding missing children. This strategy involves working with various partners to achieve this goal.
The Nee Kee Wa Nan: We’re Going Home Initiative is a project led by Fort Albany First Nation that is working to uncover the truth behind the St. Anne’s Residential School and bring healing and answers to Survivors and their families. Although led by Fort Albany, this initiative involves other First Nation communities (Attawapiskat, Kashechewan, Weenusk, Constance Lake, Moose Cree, and Marten Falls and others) whose children also attended the St. Anne’s IRS.
Nee Kee Wa Nan is Cree for “We Are Going Home”. This name was chosen by the Working Group tor eflect the idea of bringing the children home from school based on the four directions of the medicine wheel- emotionally, physically, spiritually and mentally. This name is meant to honour the children lost, and the inner child.
We seek answers for the families of missing children and continue in the journey of individual, family and community healing. Our purpose is to uncover the truth, find unmarked graves and to locate missing children who went to St. Anne’s.
The guidelines, practices and goals of the Initiative are determined by the Survivors Working Group. This group is made up of representative Survivors from each of the following Nations: Fort Albany, Kashechewan, Weenusk, Attawapiskat, Marten Falls, as well as off-reserve and urban centres like Moosonee, Timmins and Thunder Bay.
The Working Group is an advisory council that ensures that Initiative activities represent Survivors' wishes, bring healing to the communities and follow customary and ceremonial protocols. They provide guidance and make decisions on protocols, communications, ceremonies, and processes. They provide updates to their communities and answer questions about the Initiative.
Please reach out to the following community coordinators:Ed Sackaney, Community Coordinator: 705-271-6862 | ed.sackaney@fortalbany.caLeona Spence, Community Coordinator: 705-818-0027 | leona.spence@fortalbany
This is Initiative is supported by the Residential Schools Missing Children Community Support Funding from Crown-Indigenous Relations and Northern Affairs Canada (CIRNAC) and the First Nations and Inuit Health Branch (FNIHB) as well as by the Ontario provincial Ministry of Indigenous Affairs (IAO).
This funding covers mental health supports, research, engagement activities, knowledge gathering sessions, ceremonial gatherings, memorialization and commemoration efforts, protocol development, technological services and related project expenses.
The goal of the research team is to create a comprehensive record of the St. Anne’s IRS and find out what happened to the students who attended the school. The research team will be analyzing both oral histories and knowledges and historical archival records. So far, 1128 records have been collected and analyzed. These records include historical photographs, student attendance lists and building and maintenance records. Deliverables will include names of staff, a timeline of important events, maps of school grounds, lists of students who attended the school and those who fell sick while in attendance.
There are four main types of sources we can use to help us understand the history of Residential Schools: Government records, largely from Indian Affairs (attendance lists, death records and certificates, Indian Agent and school related communications); Records from religious institutions who ran the schools (baptismal and death records); accounts given by survivors (oral histories, interviews, etc.); and the personal records of survivors (photos, journals, letters).Additional sources include historical newspapers and the archeological record.
Records regarding Residential Schools exist in archives across the country and the world. Archives with important materials include Library and Archives Canada (Ottawa), the National Center for Truth and Reconciliation(Winnipeg), and the Shingwauk Residential School Center (Sault Ste. Marie). Records may also be found in archives associated with religious entities that ran Residential Schools, although this is not always the case. Important religious archives include: the Anglican Synod Archives, The United Church of Canada Archives, The Deschâtelets-NDC Archives of the Missionary Oblates of Mary Immaculate (OMI), and the Archives of the Jesuits.
Unfortunately, the archival record regarding Residential Schools is incomplete. Many records have been destroyed over the years, others have yet to be made accessible, and there are likely many records scattered across the country that have yet to bed is covered and collected. Many archival records are also difficult to read due to their age— think cursive writing with smeared ink, possibly with water damage. Names and places are, at times, misspelled or intentionally changed. There may also be unfamiliar terminology and shorthand used by the author. Despite this, thousands of pages of historical documentation exist, though their content and therefore usefulness in identifying missing children varies widely.
Researchers consult a variety of records that help identify who attended Residential Schools. These include Quarterly Returns of schools that feature attendance records, as well as admission and discharge records. Similarly, there are monthly reports from the schools’ principals, which also include attendance records. Oral histories also help identify students who cannot be identified by the incomplete archival record. Because the archival record is incomplete and because many Survivors have already passed on, it is important to state that any created list of students who attended a Residential School is likely to be incomplete. The Nee Kee Wa Nan Initiative validates and respects those who may not have their records accessible at this time but who know the truth about their time at school.
The National Centre for Truth and Reconciliation (NCTR) has created a Memorial Register identifying those who passed away while attending residential school. This list is the product of years of archival research; however, it is still in its early development and is not perfect. Researchers have found these lists to be erroneous at times. It is crucial, therefore, to check the names posted on the NCTR website with the archival and oral history record.To corroborate the existing Memorial Register and to continue the search for those who died, archival records and Oral histories must continue to be collected and examined.
Some archival records are easily accessible while others are not. Archival records which are publicly available can sometimes be accessed online and downloaded from archival websites. Other public records are only available in physical form and must be accessed in person.Currently, most records held in government archives and created prior to the 1950s are publicly accessible. Unfortunately, many important records created after this date are restricted (by law) because they contain the personal information of living individuals. To obtain these records, access to information requests must be made. The Nee Kee Wa Nan Initiative validates and respects those who may not have their records accessible at this time but who know the truth about their time at school.
The short answer is that it depends.The time that it takes to thoroughly review archival records depends on three main factors: the amount of records that exist, their quality (blurriness, incomplete pages, or illegible handwriting), as well as the research goals.Archival research is a laborious process which can take years of work due the above factors. This work can take even longer given bureaucratic barriers, as institutions may require processing time to allow access to records or may not be willing to immediately grant researchers access.Something to keep in mind with archival work is that there may often be an early rush of initial findings. However, findings need to be corroborated and refined, context needs to be explored, and small details sorted out. Findings may seem to take longer, but this process ensures a higher level of accuracy so that no one student is missed.
