FEC Leo Hayes High School > Teachers
June 07
GMF 10 - Exam Review
June 07
GMF 10 - Exam Review
May 31
GMF 10 - Measurement/Geometry Review

​review with answer keyGMF Geo Measurement Review.pdfGMF Geo Measurement Review.pdf

May 30
Residential school powerpoint

​Native Studies 120 Powerpoint for reviewresidential-schools-powerpoint.pptresidential-schools-powerpoint.ppt

May 27
Residential schools just the facts



Long before Europeans came to North America, aboriginal people had a highly developed system of education. If you think of how difficult it must have been for aboriginal people to survive by earning a living from the land, you may realize that there was a great deal for aboriginal children to learn before they could survive on their own. Aboriginal elders and parents passed on not only survival skills to their children, but their history, artistic ability, music, language, moral and religious values.

When European missionaries began to live amongst aboriginal people, they concluded that the sooner they could separate children from their parents, the sooner they could prepare aboriginal people to live a civilized (i.e. European) lifestyle. Residential schools were established for two reasons: separation of the children from the family and the belief that aboriginal culture was not worth preserving. Most people concluded that aboriginal culture was useless and dying and all human beings would eventually develop and change to be like the 'advanced' European civilization.

Early residential schools were similar to religious missions. Later, the mission-run schools were administered jointly by Canadian churches and the federal government, and for a number of years, residential schools became official Canadian policy for the education of Indian children. Speaking no English, having never ridden in a car or truck, having never eaten anything other than meat, fish, bannock and perhaps the occasional sweet treat, aboriginal children as young as six left the world of their families and were sent into the unfamiliar world of the white man.

Children were usually rounded up in August and transported by train, plane or bus to the residential schools. They were separated from their brothers, sisters and friends and herded together according to age level. They were issued clothes and assigned a bed number. Even though many of the children could not speak any English, the supervisors spoke only English to them. The children were, in fact, punished for speaking their native languages. For as long as a year, and occasionally for several years, children were unable to express to anyone in authority what their basic needs were. Loneliness, sickness, confusion and abuse all had to be borne in lonely silence.

Many things combined to make the experience difficult for young aboriginal children. They included the suffocating heat of the buildings; the painful need for someone to talk to; the pain of separation from their families; the bad tasting, indigestible food; the size and unfamiliarity of the buildings; the frightening crowds of people; the painfully abusive and harsh discipline; mental and physical abuse; and the continual loss of personal freedoms and individual control. All of this must have been a staggering shock to the new "student" .

The white man's school contradicted everything these aboriginal children had learned at home. Aboriginal society placed a large measure of responsibility on children's shoulders. They were expected to help with jobs such as tending the nets, feeding the dogs, cutting and hauling wood, cutting up meat and fish for drying. The school demanded very little in comparison. A child had no responsibility for the well-being of others. At residential school, the aboriginal child became no one's keeper, not even his own.

Some children were able to return home for two short summer months. Parents found that they had changed. Children were no longer interested in helping the family with tasks such as carrying water and other chores. They had to be told everything, and they often refused to "listen." Instead they "talked back" and in general tended to spend time with children their own age who also attended residential school. Parents noted that frequent, violent arguments (very foreign to most aboriginal cultures) arose and that children seemed as unconcerned about hurting others as they were unwilling to obey elders.

Even more difficult for parents was the children's loss of ability to speak their own language. After several years away at school, children often found it difficult to speak their mother tongue. Parents felt left out when the children spoke English and wondered if their sons and daughters were talking about things they didn't want their parents to understand. Children used English when they were angry and so English became associated with bad feelings and strong language.

The most damaging part of residential schools, from an aboriginal perspective, was that children were taught that their culture was not worth preserving. Students learned that aboriginal traditional values were wrong and primitive, and that white Canadians came from a more "advanced" form of social organization. Students came to see their homes as "dirty" and "cold," their parents as dressing "funny" and as smelling "bad." Students began to believe that the ceremonies and rituals which harmonized the spiritual and social life of the community and gave its members a sense of personal significance and group identity, were "heathen" and "the work of the Devil." The organization of the schools and the content of the curriculum conveyed to aboriginal children that the human values, the political institutions, the spiritual practices and the economic strategies of other Canadians were infinitely superior to the "primitive" ways of their traditional lifestyles.

It was disorienting for aboriginal children to spend the first (formative) years of life living in a traditional aboriginal way, and then to be thrusted into a foreign, painfully abusive and harsh discipline. Residential school disrupted the smooth transmission of beliefs, skills, and knowledge from one generation to the next, and deliberately divorced the aboriginal child from her background by discrediting her culture, punishing her for speaking her language and preaching the superiority of European attitudes. The experience often caused severe, and in many cases, unalterable damage to the child, to the family and to the community to which she would eventually return.

There were some positive aspects to residential schools. Without them, most of the students would never have learned to read and write, or learn about other ways of life than their own. It was not education in itself that was bad. It was that the manner in which the residential schools were organized were simply not sensitive to the needs or lifestyle of the aboriginal students.

By the 1950s, the Canadian government began to realize the residential school policy was a failure. The last residential school in Canada was closed some 30 years later.

Today, aboriginal people want recognition of what was done to their communities as a result of the residential schools. Aboriginal people have demanded, and received, official apologies from the Anglican, United and Roman Catholic churches which operated residential schools. As more and more former students of residential schools come forth with stories about the sexual and physical abuse they experienced, several religious authorities who administered the schools are being charged criminally.

The residential school experience continues to plague First Nations education. Many people who attended residential schools, now parents and grandparents, have biases against education for their children because of what they experienced. Furthermore, while the closure of residential schools meant that more and more aboriginal children began to attend regular provincial schools, provincial education curriculums did not change to reflect the educational needs of aboriginal children. Today, the cross-Canada average of the percentage of aboriginal children that complete Grade 12 is about 20%, and even lower in northern regions. Aboriginal children continue to have difficulties fitting in to the existing schools, which are still designed around a culture alien to their own.

Many First Nations are taking over the running of their schools from the government. By designing their own curriculums and running their own schools, aboriginal people intend to reclaim the education of their children and put the residential school experience in the past.​ 

May 22
GMF 10 - Geometry practice quiz
April 26
death and the after life

​review on deathNS Death Afterlife.pptNS Death Afterlife.ppt

April 22
oral traditions

Native Studies 120 – The Oral Tradition


o   Oral Tradition is the first way people had of communicating knowledge and beliefs from one generation to the next

o   The storyteller presents a story and listeners take from it the ideas and lessons that they can use

o   In written language, it is very important to acknowledge the author; this is not the case with oral works; it is not important who first told them.

o   It is also accepted that the details of the story will change in some regard over time; the lesson, or theme, however, remains.


o   Creation Story


o   Legend – a sacred story set in historical times. Tells about encounters between humans and other beings – monsters, spirits and Kluscap. Can take place in the spirit world or in the ordinary world we know.

Read “Kluscap and It-Is-Windy”

Q: What lesson might be learned from the story about people’s relationship with the environment? What might be learned, for example, from the water becoming stagnant?

Q: What lesson might Kluscap be teaching by untying just one of Wocawson’s wings?


***Creation Stories and Legends are considered to be true; the yare sacred and used to teach truths about the world.


o   Tale – tells about ordinary people or about animals who behave like people. Many are humorous and point out human follies and weaknesses.

Read “The Tale of Eniqs – The Ant”


o   The “tone” of storytellers is soft, evenly paced, steady and gently rhythmic.









o   A powerful being who once lived in the Maritime region who now lives in a faraway place

o   A relative to all Wabanaki people; he has always been warm and generous to them

o   Defeated powerful forces of chaos and brought order to the world, making it a fit place to live


o   Changed the geography of the land to make it more habitable:

-         tamed the wind (Wocawson)

-         drained a lake to dry out the Annapolis Valley

-         created the Reversing Falls in St. John

Would geologists agree??


o    ​

April 18
FILA 10 - Présentation orale finale

​Vous trouverez 3 nouveaux documents pour préparer votre dernière présentation orale pour ma classe.

April 08
Maliseet vocabularys

Ahas – Horse

Muwin – Bear

Siqoniw – Spring

Cihpolakon – Eagle

Pilsqehsis – Young Girl

Amuwes – Bee

Qapit – Beaver

Sips – Bird

Cihqonaqc – Turtle

Sikiliyem – Cricket

Skinuhsis – Young Boy

Mus – Moose

Ntama  - No

Wiphun – Feather

Niponiw – Summer

Espons – Racoon

Wocawson – It is windy

Mahsusiyil – Fiddlehead

Apikcilu – Skunk

Coqols – Frog

Amussopihk – Spider

Qaqsos – Fox

Matuwehs – Porcupine

Nomehs – Fish



Nipawset_ Moon

putep Whale

Aha yes

Qey hello

Munimqehs-ground hog/Kluscap’s grandmother

Malsom-wolf/Kluscap’s brother




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