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This is a picture of Japanese families being relocated in 1942. This picture has a large impact because the way they are just treating them is very inhumane, because you would often see this kind of transportation with livestock. This just adds on to the point where the white people saw the Japanese as less the human and alien like, which means they don't deserve to be treated like a human being.

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http://www.thecanadianencyclopedia.ca/en/article/japanese-internment-banished-and-beyond-tears-feature/

This website shows the hardships and the hard truths of being a Japanese immigrant in Canada, and how we treated them with less respect than we have to animals. You will learn the secrets behind the internment camps and how laws were made just so the Japanese wouldn't succeed in this country.

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This website shows the mass involvement of the Chinese and Japanese in building of the Canadian Pacific Railway. This will show their living conditions and there wages which you will find shocking and shameful.

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A forlorn sculpture in Ireland Park, on Toronto's waterfront, recalls the destitute and starving hordes of Irish fleeing the potato famine who landed in Toronto in and after 1847. (COLIN MCCONNELL / TORONTO STAR) | Order this photo

The statues in Ireland Park hidden away at the foot of Bathurst and Queens Quay represent the struggles of Irish immigrants fleeing the potato famine around 1847. (Colin McConnell / Toronto Star) | Order this photo

In the 19th century, Toronto was overwhelmingly British and Protestant, a bastion of WASP burghers for whom Queen and Empire were watchwords and ethnic uniformity was a given.

And then there were the Irish.

Catholics from the Emerald Isle were the city's original immigrant underclass, and faced frank, bitter discrimination for decades. Sectarian tension once ran so high that Toronto came to be known as "the Belfast of Canada."

Yet by the time of the First World War, the Irish had largely blended in to the city's mainstream.

In a Toronto where marginalization of ethnic minorities remains a live issue, the integration of its Irish population in the 19th century may provide lessons, and some hope, for healing the city's divides.

Interviews with historians, contemporary newspaper accounts, and the academic literature on the period paint a dire portrait of Victorian Toronto's intolerance and inequality.

While the city had long been home to a smattering of Irish immigrants, the summer of 1847 saw a deluge: 38,000 between June and October, driven across the Atlantic by a potato blight that was starving the country.

The city was "absolutely overwhelmed," said Mark McGowan, a professor of Irish Canadian history at the University of Toronto.

Just about 2,000 of those "faminities" wound up staying in the city - the rest spread across southern Ontario and farther afield - but in a city of about 30,000, the Irish influx was huge. By 1851, a quarter of the city's population was Irish Catholic.

The virulent anti-Catholicism of many Protestant Torontonians compounded the difficulty of accommodating so many newcomers. Long a feature of British nationalism, hostility toward Roman Catholics was accentuated in the 1850s and 1860s by Irish republicanism and Fenian unrest in the British Isles and North America.

Some malnourished Irish died of typhus and other diseases on the way to Toronto. Those who survived often found themselves unwelcome and discriminated against, despised for their poverty but refused when they sought jobs. (Colin McConnell/Toronto Star)

In Toronto, the anti-Catholic mood was deepened by lingering resentment over the grafting together of Anglo-Protestant Upper Canada and French Catholic Lower Canada in 1840.

George Brown, a leading Grit politician and founder of the Globe newspaper, channeled this sentiment in frequent broadsides against the city's Irish immigrants.

"Irish beggars are to be met everywhere, and they are ignorant and vicious as they are poor," read one particularly notorious column from the time. "They are lazy, improvident and unthankful; they fill our poorhouses and our prisons."

Brown's vitriol contained a disquieting kernel of fact: many of the Irish who came to Toronto were desperately poor, especially as the famine dragged on.

A Globe report from the early 1860s portrayed the new immigrant sections of town as filthy warrens, full of "miserable hovels which in themselves are better fitted for pig-styes and cow-pens than residences for human beings."

The city was soon dotted with Irish Catholic enclaves. Corktown, named after Ireland's County Cork, was one such neighbourhood. Nearby Cabbagetown held a higher concentration of Irish Protestants, sparking occasional turf skirmishes.

Writing of his Toronto childhood, Cabbagetown native and Globe and Mail columnist John McAree remembered the animosity that bristled between the rival territories.

"Though the distance from our store to Corktown was less than half a mile, we had no contact with it," he wrote in his 1953 memoir, Cabbagetown Store, "except on such special occasions as the 12th of July, or a rehearsal for when our Orange Lodge would march into enemy territory, looking for the trouble it generally provoked."

The Orange Order, a Protestant fraternal organization founded in Northern Ireland at the end of the 18th century, held inordinate political power in Victorian Toronto. Between 1845 and 1900, all but three of the city's mayors were members of the Order.

July 12 marked the annual commemoration of the Battle of the Boyne, a crucial 1690 military victory for William of Orange over the Catholic James II, which ensured Protestant supremacy in Ireland.

It was one of Toronto's sectarian holidays that periodically turned violent. By one count, Orangemen and Irish Catholics did battle 22 times between 1867 and 1892, often on July 12 or St. Patrick's Day.

But occasional outbursts of communal violence may not have been as harmful as the steady day-to-day onslaught of discrimination the Irish faced. Access to government jobs in the police and fire services was often controlled by Orangemen, foreclosing the route to middle-class prosperity taken by so many Irish Catholics in Boston and New York.

Private companies were known to maintain informal anti-Irish hiring practices, too. Having a southern Irish accent would have been an impediment to landing a job on the Eaton's shop floor, McGowan said.

The statues in Ireland Park hidden away at the foot of Bathurst and Queens Quay represent the struggles of Irish immigrants fleeing the potato famine around 1847. (Colin McConnell/Toronto Star)

So how did the Irish emerge from a climate of poverty, hostility and violence that too often defined their lives in Toronto? A range of factors contributed, of course, some hard to replicate in modern-day Toronto, but others more readily at hand.

It surely helped that the Irish spoke English, allowing them to sidestep the language barrier that would slow the integration of later generations of newcomers.

Physical mobility was another Irish advantage. Corktown and neighbourhoods like it may have served as landing pads for the new immigrants, but they rarely stayed in one place for long.

"By the 1890s, they're everywhere," said McGowan, himself descended from famine refugees. "If you went to an American city, there would be these long-standing Irish enclaves. You don't have that here." This geographic dispersal helped bring Catholics and Protestants into closer contact, driving mutual understanding and even encouraging intermarriage. "Cupid was probably more important than denomination at a certain point," McGowan said.

At the same time, immigrants from other parts of the world began trickling into Toronto, loosening the Irish monopoly on the fears and resentments of the WASP majority.

"From the 1880s, Toronto started getting immigrants who were even more scary from the majority perspective," said Allan Levine, author of Toronto: Biography of a City.

"Number one, Catholic Irish immigration peters out, so there are fewer paddies with cloth caps and accents in the downtown area," said William Jenkins, a professor of North American Irish history at York University, and himself the proud owner of a lilting Irish accent. "People basically just forget about the Irish."

In the meantime, the community was working doggedly to improve its lot. Mutual aid societies, church parishes, sports teams, card parties, and temperance leagues created a thick support net for Catholics trying to climb the social ladder or simply to avoid destitution.

"They created their own infrastructure," said Levine. "They looked after themselves."

Landmarks in Toronto's Irish history

This network could be surprisingly thorough, covering expenses that even the modern welfare state neglects; the Bona Mors Society, for example, helped defray the costs of Irish Catholic funerals in Toronto.

The most important of the civil society institutions was Catholic schooling. Since the 1840s, the Upper Canada government had extended funding to separate Catholic schools, an arrangement enshrined in the British North America Act of 1867.

Meanwhile, Catholic kids could get excellent post-secondary instruction at St. Michael's College, which only formally federated with the University of Toronto in 1910.

All that education led gradually to professional, middle-class jobs. "The generation of maids gives way to a generation of lower-level clerks, firemen, skilled tradesmen," said Jenkins.

Eventually those clerks became barristers and bureaucrats. As McGowan pointed out, James J. Foy, a Catholic lawyer and alumnus of St. Michael's College, became a leading Tory politician and right-hand man to premier James Whitney at the turn of the 20th century.

By the 1910s, McGowan notes, the Orange Order and the Catholic Holy Name Society were able to hold marches through Toronto without incident.

Of course, that was six decades after the first significant wave of Irish immigration to Toronto. One of the sharpest weapons against Irish marginalization was time itself.

"If you're looking at the famine Irish, by the 1890s, you're looking at a community that's been here for 40 years," McGowan said.

Through the accumulation of hard, impoverished decades, the Irish not only made themselves part of Toronto's social fabric, they expanded the idea of what that society could be.

The Irish conception of their place in Toronto "wasn't the imperial nationalism of WASP Canadian identity," said Jenkins - it was more liberal, more ecumenical, less British.

"These Irish Catholics formulated their own idea of what it meant to be Canadian."

19th c. Irish Toronto by the numbers

38,000

The number of Irish famine refugees who arrived in Toronto during the summer of 1847

863

Irish immigrants who died of typhus in the "fever sheds" at King and John Sts. that year

25 per cent

Proportion of Toronto's population that was Irish Catholic by 1851

22

Times the Protestant Orange Order and the city's Irish Catholics fought in the streets between 1867 and 1892, by one count

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19th-century Toronto Irish immigrants a lesson in upward mobility | Toronto Star

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In the 19th century, Toronto was overwhelmingly British and Protestant, a bastion of WASP burghers for whom Queen and Empire were watchwords and ethnic uniformity was a given. And then there were the Irish. Catholics from the Emerald Isle were the city's original immigrant underclass, and faced frank, bitter discrimination for decades.

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The paragraph that was the most interesting for this topic in my opinion was the part were it was talking about how they enslaved the first nation people. That they were 4,000 people enslaved at  1671 and 1834, there were more than 4,000 enslaved people in New France and the Province of Quebec. Two thirds of enslaved people were Aboriginal, while the remainder were of African.
Also they talk a lot about the different battles the aboriginal people had though time with the French and English people.

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French fishermen, settlers, fur traders, missionaries and colonial agents were among the earliest Europeans to have sustained contact with Indigenous peoples in what is now Canada and North America.

French fishermen, settlers, fur traders, missionaries and colonial agents were among the earliest Europeans to have sustained contact with Aboriginal peoples in what is now Canada and North America. The relationship between French and Aboriginal people of the Eastern Woodlands in the early colonial period was complex and interdependent. France saw Aboriginal nations as allies, and relied on them for survival and fur trade wealth. Aboriginal people traded for European goods, established military alliances and hostilities, intermarried, sometimes converted to Christianity, and participated politically in the governance of New France. With the transfer of New France to Britain in 1763, diplomatic relations between the French and Aboriginal people in Canada ceased. Naturally, social and economic interaction between the European and Indigenous inhabitants of New France continued.

Initial Encounters

Breton and Norman fishermen came into contact with Algonquian peoples - Mi'kmaq, Maliseet, Passamaquoddy, Abenaki, Innu and others - of the northeast at the beginning of the 16th century, if not earlier. The fishermen moored in natural harbours and bays to seek shelter from storms and to replenish water and food supplies. These first contacts included hostile incidents, as some Aboriginal people were kidnapped and taken to France to be paraded at the court and in public on state and religious occasions.

Despite this, there were mutually satisfactory encounters as trade took place. Algonquian people brought furs, hides and fish in exchange for beads, mirrors and other European goods of aesthetic and perhaps spiritual value. Soon the Algonquian exacted goods of more materialistic value, such as needles, knives, kettles or woven cloth, while the French displayed an insatiable desire for well-worn beaver cloaks. The fur trade expanded inland from Tadoussac at the mouth of the Saguenay River and from Trois-Rivières.

In the 16th century, the French, like the English and Spanish, laid claim to lands "not possessed by any other Christian prince" based on the European legal theory of Terra Nullius. This theory argued that uninhabited, or at least uncultivated lands, needed to be brought under Christian dominion. The royal commissions made to Jean-François de La Rocque, Sieur de Roberval for the St. Lawrence region, dated 15 January 1541, and to Troilus de La Roche de Mesgouez for Sable Island in 1598 urged territorial acquisition either by voluntary cession or conquest.

French Settlement and Land Claims

By the early 17th century, as the fur trade expanded, a new policy of pacification emerged. The French chose to settle along the Bay of Fundy marshlands and the St. Lawrence Valley from which the original St. Lawrence Iroquoians had gone by 1580 - causes for the "disappearance" of the St. Lawrence Iroquoians have long been debated, with explanations ranging from warfare and epidemics to simple migration or long-cycle crop rotation. At the time, the French believed no Aboriginal peoples were displaced to make way for settlers. This gave the impression of peaceful cohabitation with certain Aboriginal peoples, and remained characteristic of Aboriginal-French relations up to the fall of Acadia (1710) and of New France (1760), with the notable exception of the Iroquois Wars of the 17th century. Beyondthe Acadian farmlands and the Laurentian seigneurial tract, Aboriginal peoples continued to be fully independent, following their traditional lifestyle and customs on their ancestral lands. Royal instructions to Governor Courcelle in 1665 emphasized that "the officers, soldiers and all his other subjects treat the Natives with kindness, justice and fairness, without harm or violence."

Although France claimed sovereignty over a wide area of the St. Lawrence basin and its hinterland the French Crown also recognized that Aboriginal peoples were part of independent nations governed by their own laws and customs. They were referred to as allies, not subjects. Consequently, a military tribunal adjudicated legal proceedings involving Indigenous persons and French colonists. Louis XIV's instructions in 1665, observed until the transfer to Britain in 1763, included the provision that "the lands which [Aboriginal people] inhabit never be usurped under pretext that they are better or more suited to the French."

Royal instructions in 1716 not only required peaceful relations with the Aboriginal peoples in the interests of trade and missions but these also forbade the French from clearing land and settling west of the Montréal region seigneuries. In the pays d'en haut, care was taken to obtain permission from groups living in the area before establishing a trading post, fort, missions or small agricultural community such as Détroit or in the Illinois country. Following a conference with 80 Haudenosaunee delegates at Québec in the autumn of 1748, Governor La Galissonière and Intendant François Bigot reaffirmed that "these Indians claim to be and in effect are independent of all nations, and their lands incontestably belong to them." Nevertheless, France continued to assert its sovereignty and to speak at the international level on behalf of allied Indigenous nations. This sovereignty was exercised against European rivals through the allied nations, not at their expense through the suppression of local customs and independence.

Aboriginal political leaders accepted this "protectorate" because it offered external support while permitting them to govern themselves and maintain traditional ways of life. The Mi'kmaq, and later the Abenaki, converted to Catholicism as a confirmation of their alliance and brotherhood with the French and resistance to Anglo-American incursions. When the Mi'kmaq eventually signed a treaty of peace and friendship with British authorities at Halifax in 1752, the Abenaki who had taken refuge in Canada rebuffed the official delegate of the governor in Boston.

Missions and Creation of Réductions

By beginning their apostolic labours in Acadia in 1611 and in Canada in 1615, Catholic missionaries dreamed of a rapid conversion of Aboriginal peoples, even wondering if they might be descendants of the Ten Lost Tribes of Israel. Traditional Mi'kmaq and Innu hospitality dictated that the itinerant missionaries be well-received. The missionaries centred their evangelization efforts on the sedentary, horticultural and strategically located Huron-Wendat confederacy ( see Ste. Marie Among the Hurons). Factionalism that arose out of favouritism shown to converts and epidemics that decimated the population virtually brought the mission to a close. On two occasions, the Jesuits were spared execution or exile on charges of witchcraft only by French threats to cut off the trade on which the Wendat had become dependent. Eight Jesuits, including the leader of the Ste. Marie mission, Jean de Brébeuf, were killed in the years leading up to and during the Wendat dispersals.

Following the dispersal in 1648-49 by the Haudenosaunee, the missionaries turned to other groups in the Great Lakes basin, including the Iroquois Confederacy, to little effect.

Colonial agents were able to exert greater influence over Aboriginal people through réductions, or reserves, established within the seigneurial tract of New France. In 1637, the seigneury of Sillery near Québec was designated a réduction for some Innu encamped nearby as well as for all the northern hunters who would take up agriculture under Jesuit tutelage. Although the Innu did not remain long, some Abenaki refugees came to settle, and finally Wendat who escaped from the Haudenosaunee conquest of their territory. Eventually there were reserves near each of the three French bridgeheads of settlement: Lorette near Québec for the Wendat; Bécancour and Saint-François near Trois-Rivières for the Abenaki; Kahnawake near Montréal for the Haudenosaunee and Lac-des-Deux-Montagnes for both Algonquians and Iroquoians ( see Mohawk of the St. Lawrence Valley). This indicated a fundamental difference between the "reserves" of the French colonial period and those of the following British period. The French sought to attract the Aboriginal people close to their settlements with the view to having them adopt French agricultural sedentary life. The English, in New England for example, drove Indigenous people off their traditional lands into the hinterland in order to establish agricultural holdings and permanent settlement.

Nevertheless, reserves in Canada were also relocated from time to time at ever greater distances from the principal towns, mostly because of the desire of the missionaries to stem illegal trade and isolate Aboriginal converts from the temptations of alcohol, prostitution and gambling. Residents of the Kahnawake reserve, supported by certain Montréal merchants, circumvented colonial trading restrictions with Albany and New York in order to get better prices for their goods, usually furs.

The French designated those Aboriginal peoples who settled on reserves under the supervision of Missionaries as " Indiens domiciliés" (resident Indians). It was often on the reserves that canoemen, scouts and warriors were recruited for trade and war. The products of the field and the hunt, as well as the manufacture of canoes, snowshoes and moccasins found a good outlet on the Québec market. At the time of the British Conquest of New France in 1760 ( see Seven Years' War), the "resident Indians" were united in a federation known as the Seven Nations of Canada. It is possible that this political organization, whose membership evolved over the years, dates back to the early days of the French regime at the time when the first reserves were created in the St. Lawrence Valley.

Official French objectives had been to Christianize and francize Aboriginal peoples in order to attain their utopian ideal of "one people." The church tried to achieve this objective through itinerant missions, education of an Aboriginal élite in France, reserves and boarding schools, but in the end it was clear that Indigenous culture would survive despite these efforts. Indeed, cross-cultural influence was reciprocal; missionaries and fur traders learned Aboriginal languages and adopted survival techniques.

Commerce and the Métis

The Métis, from the French métisser, meaning to crossbreed, trace their origin to encounters almost exclusively between Aboriginal women and Frenchmen. Though contemporary Métis are largely descended from communities around the Red River, intermarriage was common in the early contact period. Beginning with European fishermen and sailors along the Atlantic seaboard, the practice spread into the hinterland as traders and interpreters, later unlicensed coureurs des bois, and finally garrison troops came into contact with hinterland communities. Voyageurs and canoemen travelling to and from the upper country of Canada for the fur trade relied on Aboriginal women to make and break camp, cook, carry baggage and serve as mistresses. Many of these unions became long-lasting and were recognized locally as legitimate à la façon du pays (in the custom of the country). Canon law forbade the marriage of Catholics with pagans, so missionaries would often instruct and baptize adults and children in order to regularize such unions. In 1735, Louis XV forbade most mixed marriages; nevertheless, the rise of mixed communities in the Great Lakes basin, particularly along Lake Superior, indicated the prevalence of the practice.

The importance of good relations with Aboriginal communities for commerce, missions and military operations was highlighted in the annual transfer of colonial administration from Québec to Montréal. Upon receipt of the royal despatches from Versailles in the late spring, the governor and his officials ascended to Montréal for the summer months, where they met with the officers of the Troupes de la Marine (mostly sons of the colonial elite) posted at the interior forts, representatives of the merchants and traders and Aboriginal chieftains and delegations. Responses were drafted to royal orders in the light of these deliberations, new directives were suggested and these were all sent to France by the last vessels in the autumn. The Aboriginal voice was an important element in this convoluted form of royal despotism. Another aspect of the dilution of absolutism was the avoidance of the imposition of the harsh aspects of French criminal law on Aboriginal defendants. As members of allied nations they would be tried by a military tribunal rather than a royal court. These tribunals simply turned them over to their tribal councils to be dealt with according to their customary practices. It was an early form of parallel justice that promoted good community relations even in interracial cases.

War and Conflict

Warfare was an aspect of Aboriginal life in which the French soon became involved. Most Aboriginal people in the Eastern Woodlands remained allied with France through to Pontiac's War in 1763, with the exception of the Haudenosaunee, Meskwaki and Dakota. Champlain, by supporting his Algonquian and Wendat trading partners in 1609, earned the long-lasting enmity of the Iroquois. The French were not able to save the Wendat from destruction at the hands of the Haudenosaunee in 1648-49, nor were they able to stop incursions into their own or their western allies' territories until the Peace of Montréal in 1701. The Meskwaki were viewed as hostile from 1712 until their dispersal in 1730. The Dakota also often attacked French trading partners and allies before agreeing to a general peace settlement in 1754.

The escalation of tensions between the French and English over control of the fur trade in North America led to the signing of the Treaty of Utrecht in 1713. Under the terms of the treaty, France retained access to Cape Breton Island, the St. Lawrence Islands and fishing rights off Newfoundland but ceded Acadia to the British and recognized British jurisdiction over the northern territory of Rupert's Land and the island of Newfoundland. The Mi'kmaq, and Passamaquoddy, considered themselves to be friends and allies and not subjects of the French Crown, as well as the rightful owners of the territory ceded to the British Crown. The lack of consultation regarding the terms of the treaty, and the lack of compensation provided to the Mi'kmaq, Maliseet and Passamaquoddy upset them greatly.

France spent large sums of money for the annual distribution of the "King's presents" to allied nations. In addition, the Crown issued clothing, weapons and ammunition to Aboriginal auxiliaries, paid for their services, and maintained their families when the men were on active duty. These warriors were judged invaluable for guiding, scouting and surprise raiding parties. Their war practices, including scalping and platform torture, were not interfered with as they generally fought alongside the French as independent auxiliaries. The Seven Nations of Canada, as France's allies were known, were not forgotten by the French as the British conquest loomed large. In defeat, the French obtained favourable terms of capitulation, that their allies be treated as soldiers under arms, and that they "be maintained in the Lands they inhabit," enjoy freedom of religion and keep their missionaries. These terms were further reiterated in the Treaty of Oswegatchie, negotiated by Sir William Johnson, at Fort Lévis (near present-day Ogdensburg, New York), on 30 August 1760, and reaffirmed at Kahnawake on 15-16 September 1760.

On 10 February 1763, France and Great Britain signed the Treaty of Paris. The treaty outlined a series of land exchanges in which France handed over their control of New France. Article 4 provided for the transfer of lands in North America east of the Mississippi River to Great Britain. Under the terms of the treaty, Great Britain also gained control of Florida from the Spanish, who took control of New Orleans and the Louisiana territory west of the Mississippi River from the French.

In order to establish jurisdiction in the newly acquired Canadian colonies, on 7 October 1763, King George III and the British Imperial Government issued a Royal Proclamation outlining the management of the colonies. Of particular importance, the proclamation reserved a large tract of unceded territory, not including the lands reserved for the Hudson's Bay Company, east of the Mississippi River as "hunting grounds" for Aboriginal peoples. As well, the proclamation established the requirements for the transfer of Aboriginal title to the Crown, indicating that the Crown could only purchase Aboriginal lands and that such purchases had to be unanimously approved by a council of Aboriginal peoples.

The proclamation also provided the terms for the establishment of colonial governments in Québec, West Florida, East Florida and Grenada. The colonies were granted the ability to elect general assemblies under a royally appointed governor and high council, with the power to create laws and ordinances, as well as establish civil and criminal courts specific to the area and in agreement with British and colonial laws.

Slavery in New France

Though settlers and Aboriginal people worked, traded and lived together in New France, many settlers enslaved both Indigenous and African peoples as domestic servants. Between 1671 and 1834, there were more than 4,000 enslaved people in New France and the Province of Québec. Two thirds of enslaved people were Aboriginal, while the remainder were of African origin. Military officers, merchants and religious officials enslaved these people as domestic servants, rather than agricultural workers, as the economy was not plantation-based as it was in the American south.

In many Aboriginal cultures, groups victorious in warfare often absorbed or took captive their defeated rivals. Often, they would exchange these captives for European goods. Though captives came from communities far and wide, all enslaved Aboriginal people came to be known as Panis, after the name of the Pawnee people. Enslavement in New France was governed by the Code Noir of 1685, and was formally ended with the Emancipation Act of 1833.

Legacy

The relationship between French settlers and the Aboriginal people in what became Canada was built on the foundation of commerce, with intermarriage and evangelization seen as methods toward cultural assimilation. Once usurped by the British, French colonial administrators had little contact with Aboriginal peoples. However, French-speaking settlers maintained links with Aboriginal communities, and continued to intermarry and form economic partnerships.

For an exploration of Aboriginal relations after the fall of the French regime, see Aborigina l-European Relations.

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French fishermen, settlers, fur traders, missionaries and colonial agents were among the earliest Europeans to have sustained contact with Indigenous peoples in what is now Canada and North America. French fishermen, settlers, fur traders, missionaries and colonial agents were among the earliest Europeans to have sustained contact with Aboriginal peoples in what is now Canada and North America.

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This website is about how the English people treated the First Nations. It also covers the wars and the alliances that the first nations faced with the British.

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When the Europeans arrived, First Nations were eager to trade furs for metal knives, axe heads, pots, needles, muskets, cloth, and glass beads.

The trade goods were quickly dispersed along First Nations' traditional trade routes, and the fur trade expanded rapidly.

There was fierce competition, often leading to warfare, between the French and British and their First Nations in North America all during the 1600s and 1700s.

British Americans and their Indian allies launched attacks into Canada at various times.

The French and their Indian allies would retaliate.

In effect the traditional wars among the First Nations people were continued on during the 1600s and 1700s but backed up now by powerful European partners who were themselves traditional enemies.

But traditional tribal warfare was now using much more sophisticated and destructive weaponry. And what had been war between Iroquois and Hurons was now superceded by war between the English (Americans) and the French.

During the War of 1812 Indian allies played important roles in the conflict. Chief Tecumseh and General Brock formed a partnership that helped capture Detroit from the Americans.

John Norton and his Iroquois warriors played a key role into striking fear into the American invaders at the Battle of Queenston Heights, on the Niagara Frontier, creating a psychology of panic that demoralized the American army leading to its defeat and retreat.

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Contact & Conflict: First Nations, French, & English in Canada

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When the Europeans arrived, First Nations were eager to trade furs for metal knives, axe heads, pots, needles, muskets, cloth, and glass beads. The trade goods were quickly dispersed along First Nations' traditional trade routes, and the fur trade expanded rapidly.

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What this website is all about is it mostly explains the effects of how residential school impacted the first nations lives .  This website definitely has a bias that residential that schools are bad so it shows the negative impacts. It also explains how the first nations were traumatized and abuse so its what they know and now it's how they treat there kids.

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In 1867, Canada instituted a policy of Aboriginal assimilation designed to transform communities from "savage" to "civilized". Canadian law forced Aboriginal parents under threat of prosecution to send their children to the schools. The residential schools prohibited the use of Aboriginal languages, as well as the observance of their traditions, teachings, practices and customs. Children did not see their family members for months and even years at a time.

Many thousands of Aboriginal children were taken from their families and enrolled in the residential school system during its existence. While the majority of these children were status Indians, attendance also included many Inuit, Métis and non-status Indians. Regardless of the precise number of people involved, Aboriginal people across the country have paid a high price, both individually and collectively for the government's misguided experiment in cultural assimilation (Aboriginal Healing Foundation, 2003).

From the mid-19th to mid-20th centuries, residential school was the norm for Aboriginal people. They were operated by religious orders in the earlier years and then moved to total governmental control in later years.

Abuses that occurred in schools are numerous, including physical abuse, neglect, torture, and sexual abuse at the hands of the staff. Despite the fact that abuses were directed toward specific individuals, they were part of a larger project to suppress Aboriginal culture and identity in its entirety. Aboriginal communities continue to feel the impact of what some call attempted "cultural genocide".

Impacts
The impacts of the residential school experience are intergenerational - passed on from generation to generation. Parents who were forced to send their children to the schools had to deal with the devastating effects of separation and total lack of input in the care and welfare of their children. Many of the children suffered abuse atrocities from the staff that were compounded by a curriculum that stripped them of their native languages and culture. This caused additional feelings of alienation, shame and anger that were passed down to their children and grandchildren.

The effects of trauma tend to ripple outward from those affected by trauma to those who surround them, and among residential school survivors, the consequences of emotional, physical and sexual abuse continue to be felt in each subsequent generation. Deep, traumatic wounds exist in the lives of many Aboriginal people who were taught to be ashamed just because they were Aboriginal.

What has also been a significant factor in the healing process of this trauma is that because of colonization the Elders and Healers of the communities, who would have played a vital role in the healing process, were not replaced or were undermined by the missionaries. So what would have provided significant assistance to those who experienced the trauma of the residential schools did not have access to these resources. "Each generation of returning children had fewer and fewer resources upon which to draw" (Truth and Reconciliation Commission, 2012).

A significant factor to consider is how the attachment relationship between children, their parents, their natural community and cultural supports were violated. The experience of being taken away from their care givers would have been traumatic and had a significant impact on the children's development. Attachment to a responsive, nurturing, consistent caregiver is essential for healthy growth and development. Many children of the Residential School system did not have this experience after they were taken from their families and subsequently struggle today because of the trauma of being taken away from attachment figures.

The impact of these disrupted attachments is felt at individual, family and community levels:

isolation/alienation

shame

anger toward school and parents

self-hatred

internalized racism

fear of authority

low self-esteem

self-destructive behaviours (substance abuse, gambling, alcoholism, suicidal behaviours)

acting aggressively

unresolved grief

difficulty with parenting effectively

family violence

loss of stories

loss of traditions

loss of identity

loss of connectedness with languages, traditions and cultural history

loss of togetherness and collective support

loss of support from Elders

lack of control over land and resources

increased suicide rate

lack of communal raising of children

lack of initiative

dependency on others

communal violence

Because the impacts of residential schools are intergenerational, many Aboriginal people were born into families and communities that had been struggling with the effects of trauma for many years. The impact of intergenerational trauma is reinforced by racist attitudes that continue to permeate Canadian society.

In 2008 the Federal government established the Truth and Reconciliation Commission to look at the impact and legacy of the residential school system on the Indigenous people's of Canada. In 2015 the Commission published their report. The Executive Summary can be found here.
http://www.trc.ca/websites/trcinstitution/File/2015/Honouring the Truth Reconciling for the Future July 23 2015.pdf
© 2018 Manitoba Trauma Informed Education & Resource Centre | Created by Klinic |

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In 1867, Canada instituted a policy of Aboriginal assimilation designed to transform communities from "savage" to "civilized". Canadian law forced Aboriginal parents under threat of prosecution to send their children to the schools.

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This picture shows a woman living in a whites only community pointing proudly at the sign saying that the Japs are not wanted.

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Dave

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Canada is often referred to as a land of immigrants because millions of newcomers have settled here and helped to build and defend our way of life, starting with settlers from France and England.

In 1937, John Buchan, the 1 st Baron Tweedsmuir and Governor General of Canada (1935-40) said immigrant groups " should retain their individuality and each make its contribution to the national character, " a philosophy that is carried forward in Canada's Multiculturalism policy.

Did you know...

In 1604, the first European settlement north of what is now Florida was established by French explorers Pierre de Monts and Samuel de Champlain, first on St. Croix Island (in present-day Maine), then at Port-Royal, in Acadia (present-day Nova Scotia).

The Acadians are the descendants of French colonists who began settling in what are now the Maritime provinces in 1604.

Most French speaking Quebecers are descendants of 8,500 French settlers who arrived in the 1600s and 1700s.

The Loyalists came to Canada from the United States in 1776, to escape the American Revolution. They were of Dutch, German, British, Scandinavian, Aboriginal and other origins and from Presbyterian, Anglican, Baptist, Methodist, Jewish, Quaker, and Catholic religious backgrounds.

When Canada became a country in 1867 our first Prime Minister was, of course, an immigrant. Sir John Alexander Macdonald, was born in Scotland on January 11, 1815, and he came to Upper Canada as a child.

Dominion Lands Act was the 1872 piece of legislation that granted a quarter section of free land (160 acres or 64.7 hectares) to any settler 21 years of age or older who paid a ten-dollar registration fee, lived on his quarter section for three years, cultivated 30 acres (12.1 hectares), and built a permanent dwelling.

Between 1901 and 1914, over 750,000 immigrants entered Canada from the United States. While many were returning Canadians, about one-third were newcomers of European extraction-Germans, Hungarians, Norwegians, Swedes, and Icelanders-who had originally settled in the American West.

Before 1914, some 170,000 Ukrainians, 115,000 Poles, and tens of thousands from Germany, France, Norway, and Sweden settled in the West and developed a thriving agricultural sector.

Between 1928 and 1971, one million immigrants came to Canada through Pier 21 alone.

By the 1960s, one-third of Canadians had origins that were neither British nor French, and took pride in preserving their distinct culture in the Canadian fabric.

Today, most immigrants come from China, Philippines and India.

The proportion of foreign-born Canadians was 19.8% in 2006.

24% of Canada's population speaks languages other than English and French.

Since the fertility rate in Canada is only 1.68 children per female, the majority of Canada's population growth is due to immigration.

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news releases; funding; permanent resident; settlement; integration

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Immigration, Refugees and Citizenship Canada

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ARCHIVED - Backgrounder - Facts in Canada's Immigration History

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Canada is often referred to as a land of immigrants because millions of newcomers have settled here and helped to build and defend our way of life, starting with settlers from France and England.

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https://www.youtube.com/watch?v=FY1pmtjanH0

This video shows how long it would take for some of Japanese descent to receive any level of education let alone a degree along with Canadian coming to term with accepting people from other races and embracing them with open arm and giving them equal opportunities like everyone should.

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How they were treated in residential schools and how it effected there live and their child's live after 

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How they were treated in residential schools and how it effected there live and their child's live after 

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Demitra

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Stolen Children | Residential School survivors speak out

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How Residential Schools affected survivors and their children and grandchildren. Click here for the full story: http://www.cbc.ca/news/aboriginal """ Subscribe to The National to watch more videos here: https://www.youtube.com/user/CBCTheNational?sub_confirmation=1 Voice Your Opinion & Connect With Us Online: The National Updates on Facebook: https://www.facebook.com/thenational The National Updates on Twitter: https://twitter.com/CBCTheNational The National Updates on Google+: https://plus.google.com/+CBCTheNational """ """ """ """ """ The National is CBC Television's flagship news program.