Reflecting on Orange Shirt Day: Using Math to Deepen Understanding

September 2, 2025

When I was a child, I was never taught about residential schools. The last residential school closed in 1996 which means that I was of school-age when residential schools were still open.  Residential schools are a difficult and shameful part of Canadian history, contradicting the values we want to teach our children – kindness, respect, and collaboration. Having ignored this part of Canadian history for decades, Orange Shirt Day was established to honour all who were and still are affected by residential schools.

Also known as National Day for Truth and Reconciliation, Orange Shirt Day will be observed on September 30, 2025 this year. It is an opportunity for educators and students to learn more about residential schools, reflect on their impact, and take steps towards creating equitable, collaborative and respectful relationships with Indigenous peoples. Mathematics allows for deep, meaningful and rigorous examination of social justice issues. In this case, math can provide learners with a critical lens on understanding the widespread impact of residential schools on Indigenous families and children across Canada. For example, exploring the data available on residential schools can help tell a certain type of story, one that explicitly shows the ongoing, wide-spread impact on Indigenous people in Canada. This is unlike the types of stories shared in books, interviews and videos, which are personal and shed light on individual experiences. When used together, both provide a deeper understanding of the impact of residential schools.

One way to explore the immense impact residential schools have had on Indigenous peoples in Canada is by examining a map of residential school locations across the country. The Canadian Encyclopedia used data from the National Commission for Truth and Reconciliation to create an interactive map showing schools listed in the Indian Residential School Settlement Agreement. Between 1831 and 1996, more than 130 residential schools operated across Canada. While this map offers valuable insights, it . Stories and the impact of residential schools extends far beyond what any single dataset can capture.

Below are a series of ideas that use this map as a starting point to deepen students’ understanding of residential schools. Before beginning, it's essential students have some knowledge of residential schools – what they were and their purpose, and their lasting impacts – to engage with the topic thoughtfully and respectfully.

Whenever possible, building relationships with local Indigenous educators, Elders, and communities is an important part of preparing for this learning. Connecting with Indigenous people ensures the stories, knowledge, and perspectives shared with students are authentic and respectful.

Starting with a Story

Begin by introducing a personal story to help learners connect with the history of residential schools. One example is the story of Phyllis Webstad, the residential school survivor who inspired Orange Shirt Day. Share her video and note her home community, the Stswecem’c Xget’tem First Nation (formerly Canoe Creek Band/Dog Creek Indian Band), and the school she attended, St. Joseph’s Mission Residential School near Williams Lake, B.C. Show these two locations on a map to help visualize the distance between home and school. Prompt students to reflect on what it would have been like to travel that far without family to accompany them. Use this story as an entry point to explain that residential schools existed across Canada, including Ontario.

Introducing the Map and Locating Schools

Use the interactive residential school map to explore the locations of the schools across Ontario. Encourage learners to think critically about the schools’ locations by asking questions such as where most schools were situated, how many there were, and whether they were near cities or in more remote areas. Provide students with a printed map or use a Smartboard as a class to plot the schools’ locations. Encourage the use of directional language when describing school locations relative to other landmarks or cities – for example, Chapleau (St. John’s) Indian Residential School is northeast of Sault Ste. Marie and northwest of Sudbury.

Exploring Data to Reveal Patterns and Timelines

Use information from the interactive residential school map to explore and organize data about the schools. Small groups can focus on one or two schools each, and gather details such as the year they opened, religious affiliation, and location (e.g., categorize schools by Northern Ontario, Southern Ontario, etc.). With this data, groups can create a simple bar graph (e.g., number of schools by religious denomination or by decade opened). Sharing and comparing the results as a class may lead to the discovery of broader patterns and a larger discussion about what the data tells us.

The data from the interactive residential school map can also be used to explore how long each school operated. Identify schools that were open the longest and discuss what these timelines reveal about the persistence of the residential school system. Facilitate conversations about what it might have meant for children and families when schools remained open for 10 years or more, and how this long timeline would have affected multiple generations.

Using Maps to Understand the Scale of Displacement

Using Google Map’s â€śMeasure distance” tool, students can calculate straight-line distances between schools and home communities. This provides a visual of how far children were taken from their families and communities, while also showing the widespread impact of residential schools. The National Centre for Truth and Reconciliation provides . For example, children who attended Chapleau (St. John’s) Indian Residential School came from communities across the province, including Brunswick House, Gibson Reserve, Rama Reserve, Fort Albany on James Bay, and Six Nations near Toronto. Comparing these distances can lead to discussions about the impacts of separation on families and communities. 

Using Stories and Data to Gain Deeper Understanding

It’s important to connect aggregated data with personal stories to build a richer understanding of the lasting impacts of residential schools. Compare different types of maps, such as a , the interactive residential school map, and . The map of First Nations highlights treaty boundaries and relationships between Nations, reflecting Indigenous histories and agreements. The interactive residential school map shows schools were widespread and operated over a long period of time. In contrast, the standard Ontario map shows provincial borders and infrastructure but often omits Indigenous land agreements. Discussing the differences in what each map shows can deepen understanding of the stories each map tells – and what they leave out.

To bring in personal perspectives, explore stories and resources that share the lived experiences of residential school survivors. Options include , a picture book that introduces younger students to residential schools through the lens of a grandparent’s story; , a graphic novel suitable for older elementary students; ; the true story of a young girl taken from her family and how, when returning home, her family tries to keep her from going back; and the , which provides survivor testimonies and classroom guides.

Conclude with a discussion about how combining data with personal narratives leads to a fuller, more human understanding of history. Maps and numbers help visualize the scale of residential schools, but stories and voices provide essential context about their impacts, including the ongoing intergenerational effects being experienced by Indigenous families and communities.

Residential school survivor Jackie Pizendewatch shares her experience at St. Mary’s Indian Residential School near Kenora, Ontario, where she and her five siblings were forced to attend. Open from 1897 to 1972, the school was the site of abuse she recounted on the National Day for Truth and Reconciliation in 2024.

Reclaiming Culture, Language and Land

Explore the many ways Indigenous peoples and communities are reclaiming their culture, language, and land. These conversations are important for helping learners understand the impacts of residential school are still felt today, while also recognizing the ongoing strength, resilience, and thriving contributions of Indigenous peoples and communities.

Facilitate a discussion about why reclaiming culture, language, and land holds significant meaning for Indigenous communities. Highlight that this process looks different across regions and Nations, reflecting diverse histories, priorities, and strengths.

The examples below are a small glimpse of the many initiatives and projects taking place across Canada. There are many organizations, communities and artists leading important work in education, language revitalization, cultural renewal, and community well-being.

Culture and Language Revitalization
Anishinaabemodaa (Waking Up Ojibwe)

The initiative supports bringing Anishinaabemowin back into the homes of Anishinaabe families. Developed in Treaty #3 territory in partnership with The Rainy River District School Board, Seven Generations Education Institute, and Say IT First, the initiative provides language-learning resources to build fluency and incorporate Anishinaabemowin into daily life.

First Voices

supports the revitalization of Indigenous languages by providing tools for communities to create “language sites” where words, phrases, songs, and stories can be shared. With custom keyboards and other resources, the platform connects Elders, youth, and educators to make language learning possible.

Language Revitalization Panel

During the Gaa-izhi-izhitwaawaad Anishinaabeg: Culturally Responsive Teaching and Learning Conference in Treaty #3 Territory, speakers shared knowledge on Indigenous language revitalization. The 2018 discussion explored strategies to encourage language learning, ways to overcome barriers, and the role of legislation in revitalization efforts. Presented in partnership with Seven Generations and Rainy River District School Board.

Education
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Seven Generations Education Institute is an Indigenous-led educational organization that provides high school, post-secondary, training for employment and cultural programming to all Indigenous and non-Indigenous people in the Treaty #3 area and beyond.

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Matawa Logo

The Matawa Education and Care Centre provides educational, cultural, and health supports for students from nine First Nations communities in Northern Ontario. The organization offers programming that prioritizes student well-being and success, while making connections to language, culture, and community.

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Kinoomaadziwin Education Body logo

The Kinoomaadziwin Education Body (KEB) is the central organization for the Anishinabek Education System, which was developed by 23 Anishinabek First Nations in Ontario. The KEB supports 2,000 students, delivering culturally relevant, student-focused programs that promote Anishinaabe language and culture.

Music
Aysanabee

Aysanabee is an Oji-Cree singer-songwriter, multi-instrumentalist, and producer from the Sucker Clan of Sandy Lake First Nation, now based in Toronto. He became the first Indigenous artist to reach #1 on Canada’s Alternative Radio chart with his single “N´Çłľ˛ą»ĺ˛ő” and won two Juno Awards in 2024 for Alternative Album of the Year and Songwriter of the Year for his EP Here and Now.

The Halluci Nation

Formerly known as A Tribe Called Red, the Indigenous electronic music group pioneered the genre known as powwow-step, blending powwow drumming and vocal chants with electronic, hip-hop, and dance beats. They made history as the first Indigenous group to win the Juno Award for Breakthrough Group of the Year in 2014. In 2025, they became the first independent Indigenous artists from North America to surpass 100 million Spotify streams.

PIQSIQ

An innovative Inuit throat-singing duo from Yellowknife, PIQSIQ blends katajjaq - a traditional form of Inuit throat singing - with electronic looping and modern beats. They are known for creative experimentation, including inventing the “death harp,” a unique instrument built from caribou antler and whale bone.

Additional Robertson Lessons

Some ways you can continue to explore the relationship between Indigenous and non-Indigenous people in Canada include the following lessons we’ve developed:

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