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Assimilation efforts included forcibly removing Native Americans from their families, converting them to Christianity, preventing them from learning or practicing indigenous culture and customs, and living in a strict military fashion.

When students arrived at boarding schools, the routine was typically the same. First, the students were stripped of their tribal clothing and their hair was cut.

Second, "[t]o instill the necessary discipline, the entire school routine was organized in martial fashion, and every facet of student life followed a strict timetable".

One student recalled,. A small bell was tapped, and each of the pupils drew a chair from under the table. Supposing this act meant that they were to be seated, I pulled out mine and at once slipped into it from one side.

But when I turned my head, I saw that I was the only one seated, and all the rest at our table remained standing.

Just as I began to rise, looking shyly around to see how chairs were to be used, a second bell was sounded. All were seated at last, and I had to crawl back into my chair again.

I heard a man's voice at one end of the hall, and I looked around to see him. But all the others hung their heads over their plates.

As I glanced at the long chain of tables, I cause the eyes of a paleface woman upon me. Immediately I dropped my eyes, wondering why I was so keenly watched by the strange woman.

The man ceased his mutterings, and then a third bell was tapped. Everyone picked up his knife and fork and began eating.

I began crying instead, for by this time I was afraid to venture anything more. Besides mealtime routines, administrators 'educated' Indians on how to farm using European-based methods.

Some boarding schools worked to become small agrarian societies where the school became its own self-sufficient community. From the moment students arrived at school, they could not "be Indian" in any way".

Anglo culture, boarding school administrations "forbade, whether in school or on reservation, tribal singing and dancing, along with the wearing of ceremonial and 'savage' clothes, the practice of native religions, the speaking of tribal languages, the acting out of traditional gender roles".

Educational administrators and teachers were instructed that "Indian girls were to be assured that, because their grandmothers did things in a certain way, there was no reason for them to do the same".

Reservation schools had been established to help students learn about the dominant European history of the U. However, "removal to reservations in the West in the early part of the century and the enactment of the Dawes or General Allotment Act in eventually took nearly 50 million acres of land from Indian control".

On-reservation schools were either taken over by Anglo leadership or destroyed in the process. Indian-controlled school systems became non-existent while "the Indians [were] made captives of federal or mission education".

Although schools used verbal corrective means to enforce assimilation, often more violent measures were used. Archuleta et al. One former student retold,.

Intimidation and fear were very much present in our daily lives. For instance, we would cower from the abusive disciplinary practices of some superiors, such as the one who yanked my cousin's ear hard enough to tear it.

After a nine-year-old girl was raped in her dormitory bed during the night, we girls would be so scared that we would jump into each other's bed as soon as the lights went out.

The sustained terror in our hearts further tested our endurance, as it was better to suffer with a full bladder and be safe than to walk through the dark, seemingly endless hallway to the bathroom.

When we were older, we girls anguished each time we entered the classroom of a certain male teacher who stalked and molested girls.

Women taken from their families and placed into boarding schools, such as the Hampton Normal and Agricultural Institute, were moved to accomplish the U.

Historian Brenda Child asserts that boarding schools cultivated pan-Indian-ism and made possible cross-tribal coalitions that have helped many different tribes collaborate in the 20th century.

She argues:. People formerly separated by language, culture, and geography lived and worked together in residential schools.

Students formed close bonds and enjoyed a rich cross-cultural change. Graduates of government schools often married former classmates, found employment in the Indian Service, migrated to urban areas, returned to their reservations and entered tribal politics.

Countless new alliances, both personal and political, were forged in government boarding schools. However, this analysis is not widespread amongst boarding school survivors, Native American communities, and particularly within the indigenous resurgence movement.

Jacqueline Emery, introducing an anthology of boarding school writings, suggests that these writings prove that the children showed a cultural and personal resilience "more common among boarding school students than one might think": though the school authorities censored the material, it nonetheless demonstrates multiple methods of resistance to school regimes.

After release from Indian boarding schools, students were expected to return to their tribes and induce European assimilation there.

Many students who returned to their reservations experienced alienation, language and cultural barriers, and confusion, in addition to the posttraumatic stress disorder and legacy of trauma resulting from abuse received in Indian boarding schools.

They struggled to respect elders, but also received resistance from family and friends when trying to initiate Anglo-American changes.

General Richard Henry Pratt, who was a main administrator, began to recognize that "[t]o civilize the Indian, get him into civilization.

To keep him civilized, let him stay. By controlling the environment and perspective of young Native Americans, the American government used non-reservation boarding schools as a cost-benefit alternative to military campaigns against Western Native Americans.

The assimilation of young Native American children eliminated a generation of warriors that potentially posed a threat to US military. These schools also found an economic benefit in the children through their labor.

Children often were forced to undertake laborious tasks in order to fund employment, and during the summers, children were "leased" to work on farms or in the household for wealthy families.

Amnesty International argues, "In addition to bringing in income, the hard labor prepared children to take their place in white society—the only one open to them—on the bottom rung of the socioeconomic ladder.

From Wikipedia, the free encyclopedia. This article is about the system in the United States. For the similar system in Canada, see Canadian Indian residential school system.

Residential schools established to assimilate Native American children into a white American society. Further information: Praying towns and Praying Indians.

Main article: Meriam Report. Main article: Cultural assimilation of Native Americans. This section does not cite any sources.

Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed.

December Learn how and when to remove this template message. Opened in but relocated to Ardmore, Oklahoma , around and in was renamed Carter Seminary.

Opened in by the Methodist Episcopal Church and changed its name to Harley Institute around Boarding and Indian Industrial School in — Became a Community and Day School from to Prior to was known as the Chickasaw Academy and was operated by the Methodist Episcopal Church until Open [88] —91, operated by the Southern Baptist Convention.

Open [93] — by the Presbyterian Mission Board. Open —60s by the Presbyterian Mission Board. Agnes Academy, Ardmore, Oklahoma [42] St. Agnes Mission, Antlers, Oklahoma [42] St.

It was rebuilt and called the Anadarko Boarding School. In its name was changed to Circle of Nations School and came under tribal control.

Currently open. Open — by the Presbyterian Church. Open [] —80 [] by the Presbyterian Mission Board. Operated until Archived from the original on November 14, Retrieved February 8, Sacramento Bee.

California's Lost Tribes. Archived from the original on August 29, Amnesty International USA. Archived from the original on December 6, National Museum of the American Indian.

July 22, Retrieved July 22, However, not all boarding school experiences were negative. Many of the Indian students had some good memories of their school days and made friends for life.

They also acquired knowledge and learned useful skills that helped them later in life. Retrieved August 11, Archived from the original on June 19, Retrieved November 5, Black, White, and Indian.

Oxford University Press. Yale Law School. Retrieved October 24, Boarding school seasons: American Indian families, Lincoln: University of Nebraska Press.

Records of the English Province of the Society of Jesus. London: Burns and Oates. Boston: MA, , pp. Racist Symbols and Reparations by George Schedler.

Retrieved December 29, Retrieved February 7, Retrieved November 21, Archived from the original on February 8, Boarding school seasons: American Indian families, — Heard Museum.

The Art Bulletin New York. The school days of an Indian girl in The American s: A cultural reader. Duke University Press.

To lead and to serve: American Indian education at Hampton institute — Child, Boarding schools In Frederick E. Hoxie, ed.

Retrieved January 8, National Archives. Retrieved January 31, Retrieved February 1, Patrick's Mission". Oklahoma Historical Society.

Archived from the original on November 19, Oklahoma State University. Retrieved January 30, Journal of American Indian Education.

Oklahoma: A Guide to the Sooner State. University of Oklahoma Press. Alabama Historical Markers. Norman, Okla. News OK.

Reprinted in Billings, Mont. Archived from the original on January 13, Global Anabaptist Mennonite Encyclopedia Online. Retrieved January 29, Office of Indian Affairs.

Cantonment School. US National Archives. Chickasaw Times. Archived from the original on December 27, A Cherokee Encyclopedia.

Albuquerque: University of New Mexico Press, Retrieved through Google Books, 23 July Chronicles of Oklahoma. Archived from the original on December 29, International Coalition of Sites of Conscience.

Oklahoma, a History of Five Centuries. June Archived from the original on November 8, Watch fullscreen.

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