UnBQ Library
The Library at University nuhelot’įne thaiyots’į nistameyimâkanak Blue Quills (UnBQ). This Important area originally served as the chapel at Blue Quills Indian Residential School. The chapel features prominently in the architecture of the school, as well as the lives of the children and community members who attended services here. Click on th
“The great aim of our legislation has been to do away with the tribal system and assimilate the Indian people in all respects with the other inhabitants of the Dominion as speedily as they are fit to change.” – Sir. John A. MacDonald 1887
The current library of University nuhelot’įne thaiyots’į nistameyimâkanak Blue Quills once served as the school chapel. A multi-level addition to the library completed during the 1960’s now provides more shelving for books. What was once the chapel, is now dedicated to the front desk, computer stations, and displays of student work.
When used as the chapel, boys and girls would be brought into the sanctuary where they would be seated on separate sides. Former students recall spending a great deal of time in the chapel. This was both for attending service and to pray, but also for punishment for being bad. As Margaret Cardinal recalls, “I had to spend my time in the chapel because the nun said that I deserved the wickedness that I had in my life and that’s how I’m paying for it and that I had to spend it in the chapel. And if they couldn’t put me in the chapel, I was put in the stairwell.” A common punishment in these schools was locking children in isolation in storage spaces, cupboards or quiet areas.
Religion for Students at Blue Quills
Religion was a large part of the day to day functioning of Blue Quills Residential School. Religious activities, including mass, confessional, and extracurricular religious groups, were all efforts made by the governing Catholic church to enable students to convert to Catholicism and assimilate into Euro-
Canadian culture. Students who arrived at the school unbaptized would be baptized after arrival as well as sent through the sacraments of communion and confirmation. According to the Oblate School Report of 1949, students were obligated to attend Mass the first Friday of every month but were encouraged to attend additional Masses. If students did not attend the additional Masses, they were restricted to their dorms. Confessional was held on Wednesday evenings once a month, with a student interviewed by Persson (1980:147) stating “[…] I felt very guilty about the sins I committed, and very guilty about the sins I’d committed that I’d forgotten. I felt very bad because I was always in a state of sin and I was afraid to die because I’d go straight to hell. The confessional to me was a traumatic thing.” The 1949 report also stated that the rosary was recited each evening after supper [1].
Students also participated in religious student organizations, such as the Missionary Association of Mary Immaculate (MAMI) whose goal was to encourage student involvement in mission work of the Catholic Church. Members of MAMI would conduct mission work by spending time at the missionary at Saddle Lake for male members or making and selling Bazaar items for female members, with the proceeds being sent to the churches in surrounding communities. In the earlier period of Blue Quills, students that were part of religious organizations or participated in school religious events were provided medals to wear as a sign of their faith.
A student, interviewed by Persson (1980:123), said “I think the idea about being a priest was tossed around, but as much praying as we did I never saw anyone become a priest or even a religious man in the Roman Catholic faith.” Persson (1980) noted in her work that students often recall the contrast between the teaching of the church and the actions of the religious staff, such as Nuns reciting the rosary while walking down the hall, stopping to slap a misbehaving student, and continuing with their prayers [1].
As time progressed, the power of the churched decreased during the tenure of Blue Quills Indian Residential School as more lay employees and teachers were hired and more control over the administration of the school fell to the DIA. Religion continued to be component of Blue Quills throughout but altered over time in how it was conducted.
Notes:
[1] Persson, Diane Iona 1980 Blue Quills: A Case Study of Indian Residential Schooling. University of Alberta, Edmonton, Alberta.
This image gallery includes modern and archival photos of UnBQ's library.
Margaret Cardinal- I Was Number 40
I’m originally from Saddle Lake, I went to boarding school for about 10 years, I went to Blue Quills, I started in late ‘59 to 1969. My parents are also went to the same school, my mother, she was there from the age of three till she was 16, until she was married off to my father.
My father was also there, my mother actually only had grade three, all those years she was there she spent cooking, sewing for the nuns and working, and not being able to go to school. I didn’t realize till I was about five years, in grade five, that she didn’t know how to write, because I wrote to her when I was in Charles Camsell hospital, and she wrote back and I didn’t really, I couldn’t believe that her writing was lower than my writing. I had to ask her “why?” and she said, “that’s because I spend most of my time doing work, rather than being educated.”
And my father spent all his school in the barn, and the reason, what I say, I mean by the barn, is that when he entered school, he had 90 percent hearing loss as a result of a childhood illness. So naturally, they thought he was [disabled] and uneducated, uneducational… so he spent all his boarding school life, managing cows, horses, and the animals and the farm.
When I entered boarding school, my first day if I can describe it would be, being gathered at a Sunday at the local church and being put into a granary truck. I had never seen a granary truck before. Because we didn’t have school buses then, they hauled us away in this granary truck to Blue Quills.
When we got to Blue Quills, we were herded into this cave, I’d never seen such a huge cave, I didn’t know at the time that it was a gym. It had big windows on the top but none that you could look out, it was very scary.
They um, they sorted us by size and gender, and I was the smallest. I was number 40. I was number 40 all those 10 years. I wasn’t just, you know, it wasn’t. I think that only on formal occasions that I get called my Christian name. I didn’t even know my name was Margaret Cardinal, until, when they started registering us, my cousin had to tell me that my name was Margaret Cardinal. I refused to believe her because I only spoke Cree and I kept insisting know what my name was but my cousin she said, “You better start learning your name because otherwise you’re gonna pay.”
Like any boarding school, they cut our long hair, because in my family when you have long hair, it means you have a good life. And the only time we cut our hair is when we have deaths in our family…
– Margaret Cardinal
Notes:
Margaret Cardinal Testimony. SP118_part16. Shared at Slave Lake Hearing Sharing Panel. June 18, 2013. National Centre for Truth and Reconciliation holds copyright. https://archives.nctr.ca/SP118_part16
Explore Floors and Rooms
UnBQ Boiler Room
The boiler room and former coal shoot at Universit…
Read more
UnBQ Third Floor/Dormitories
The 3rd Floor of University nuhelot’įne thaiyots’į…
Read more
UnBQ Second Floor
The 2nd Floor of University nuhelot’įne thaiyots’į…
Read more
UnBQ First Floor
The 1st Floor of University nuhelot’įne thaiyots’į…
Read more
UnBQ Basement
The basement of University nuhelot’įne thaiyots’į…
Read more
University nuhelot’įne thaiyots’į nistameyimâkanak Blue Quills
The University nuhelot’įne thaiyots’į nistameyimâk…
Read more