For decades, a dark chapter in American history remained largely unspoken, shrouded in silence and suppressed trauma. Now, courageous individuals are stepping forward to share their harrowing experiences within the walls of missionary boarding schools that operated across South Dakota for much of the 20th century. These institutions, intended to educate and assimilate Native American children, have become the focal point of accusations alleging widespread physical, emotional, and sexual abuse. The revelations have ignited a firestorm of legal action and public scrutiny, prompting a painful re-evaluation of the legacy of these schools and their lasting impact on generations of Native Americans.
The accounts paint a disturbing picture of life within these boarding schools, institutions that were often the sole environment for young Native American children, 24 hours a day, seven days a week. The allegations, spanning from the early to mid-20th century and extending into the 1970s, describe a system where physical punishment was commonplace, and sexual abuse was rampant, often perpetrated by the very individuals entrusted with the children’s care: priests, nuns, and other school staff.
The historical context surrounding these schools is critical to understanding the depth of the trauma experienced by the students. In the late 19th century, the U.S. government initiated a policy of forced assimilation aimed at eradicating Native American cultures and integrating Native people into mainstream American society. A cornerstone of this policy was the establishment of boarding schools, both federally run and those operated by religious organizations, including the Catholic Church. The prevailing sentiment of the era, infamously encapsulated in the phrase "Kill the Indian, save the man," reflected the government’s determination to dismantle Native identities.
Children were often forcibly removed from their families and communities, sometimes as young as six years old. The government even withheld rations from families who refused to send their children to these institutions. Once enrolled, students were subjected to strict rules and harsh discipline designed to suppress their Native languages, customs, and spiritual beliefs. Traditional clothing and hairstyles were forbidden, and students were compelled to adopt English names and embrace Western culture. The impact of these policies was devastating, disrupting family structures, severing cultural ties, and inflicting deep emotional wounds.
The stories emerging from these schools reveal a grim reality far removed from the supposed goals of education and assimilation. Former students recount instances of brutal beatings with razor strops and paddles, sometimes inflicted until the children’s clothing was soaked in blood. Younger children were often forced to inflict punishment on their peers, creating a climate of fear and distrust. Seemingly minor infractions, such as wetting the bed or speaking their native Lakota language, resulted in severe consequences, including confinement in closets, being forced to kneel on hard surfaces for extended periods, or even being made to ingest lye soap.
One particularly disturbing account alleges that a nun threw a student down a three-story laundry chute for speaking Lakota. Other former students recall witnessing a child being hung upside down from a bell tower as punishment for attempting to run away. These stories, while shocking, underscore the pervasive nature of the abuse and the lengths to which school staff would go to enforce conformity and suppress Native identity.
Perhaps the most horrific aspect of these allegations is the prevalence of sexual abuse. Former students describe being targeted by predatory priests and nuns, some as young as six years old. Full-blooded Native American children and orphans were particularly vulnerable, as they often lacked the protection of family members who might intervene on their behalf. The abuse continued until the children reached an age where they could physically resist their abusers.
The trauma inflicted by these experiences has had a profound and lasting impact on survivors. Many struggled with addiction, mental health issues, and difficulties forming healthy relationships. The sense of betrayal and loss of identity has left deep scars that continue to affect their lives and communities.
A $25 billion class-action lawsuit was filed in Washington against the federal government, which had contracted with the church to operate the boarding schools. The lawsuit alleges that the government was aware of the abuse taking place at these institutions but failed to take adequate steps to protect the children in its care. The number of plaintiffs in the lawsuit has grown to include hundreds of individuals, representing a collective demand for justice and accountability.
In addition to the lawsuit against the government, legal action is planned against the clerics and dioceses responsible for the schools. These lawsuits seek to hold the individuals and institutions accountable for the abuse that occurred and to provide compensation to the survivors for the harm they have suffered.
The response from the Catholic Church has been mixed. Some church officials have expressed skepticism about the allegations, suggesting that they are exaggerated or that the schools provided valuable educational opportunities for Native American children. Others have acknowledged that wrongs were committed and have called for a full investigation into the allegations.
One of the accused, Sister Mary Francis Poitra, denied the allegations of physical and sexual abuse, dismissing them as "gossip." She maintained that the children "asked for everything that happened to them." Such statements have added insult to injury for survivors, reinforcing the sense that their experiences are not being taken seriously.
The story of Lloyd "Sonny" One Star, a leader of the Sioux tribe on the Rosebud Reservation, is a stark example of the abuse that occurred at these schools. One Star attended St. Francis Mission, a Jesuit boarding school, where he was subjected to both physical and sexual abuse. He recounts being forbidden to speak Lakota, having his braid cut off, and being subjected to brutal beatings for minor infractions. The sexual abuse began shortly thereafter, perpetrated by nuns and priests.
The trauma of his experiences led One Star to struggle with addiction for many years. It wasn’t until 1990 that he overcame his addiction and began working to heal from the wounds of his past. He is now an emergency technician at the Indian Health Service.
Even decades later, One Star’s anger remains palpable. He recounts an incident when the Rev. Kenneth Walleman, a former administrator at St. Francis Mission whom One Star accuses of sexual abuse, came to his door. Overcome with rage, One Star went to retrieve his gun, intending to kill Walleman.
Father Joseph Gill, who was the principal of St. Francis Mission from 1961 to 1972, responded to One Star’s allegations with a mixture of shock and denial. While acknowledging that some of the things described in One Star’s letter may have happened, he also suggested that some of the accusations were misinterpretations.
The revelations of abuse at missionary boarding schools have sparked a national conversation about the legacy of colonialism, assimilation, and the treatment of Native Americans in the United States. These allegations underscore the urgent need for truth, reconciliation, and healing. It also highlights the historical trauma carried by generations of Native Americans. The healing process is ongoing, and it requires a commitment from both the government and the church to acknowledge the past, provide support to survivors, and work towards a future where such atrocities never happen again.
The stories of abuse at Indian boarding schools continue to emerge, revealing a dark chapter in American history. The physical, emotional, and sexual abuse suffered by these children has had a devastating impact on their lives and communities. The pursuit of justice and healing is a long and arduous process, but it is essential to ensuring that the truth is told and that the survivors receive the support they need. This is a painful but necessary step towards reconciliation and a more just future for Native Americans. The Indians come forward with tales of physical and sexual abuse at missionary boarding schools.