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The Canadian government designed Indian residential school (IRS) system to assimilate Indigenous children into European settler society by dispossessing them of their cultures, languages and traditions. By severing the children’s ties to families and communities, and thus integrating them into Euro-Canadian society, the Crown sought to gain control of Indigenous lands (Miller, 2000). In the schools, which were run by church officials, many children died of neglect and diseases and often faced various other injustices perpetrated by staff, including physical, emotional, cultural, and sexual abuse. (Milloy, 1999). Although the last school was closed in 1996, IRS left behind a devastating legacy characterized by sexual and physical abuse in Indigenous communities, substance abuse, loss of Indigenous languages, over-representation of Indigenous people in correctional facilities, and others. Until recently, these were considered to be private issues. However, the growing body of evidence demonstrates that IRS were responsible for the negative impacts and the government and churches were compelled to recognize the damage done. This article explores Michael Burawoy’s (2005) four types of sociology (policy, critical, professional, and public) and assesses the relative contributions of each type in the process of transforming “private troubles” of the IRS legacy into “public issues.” The main thesis of the article is that each type of sociology, with varying degrees of success, promotes the recognition of the injustices inflicted by IRS. The article concludes that Burawoy’s sociology possesses its strengths and weaknesses in identifying private troubles as public issues. Le gouvernement canadien a concu des pensionnats autochtones (PA) pour assimiler les enfants indigenes dans la societe des colons europeens en les depossedant de leurs cultures, langues et traditions. En rompant les liens de l'enfant avec ses familles et communautes, et donc en les integrant dans la societe euro-canadienne, la Couronne a tente de prendre le controle des terres autochtones (Miller, 2000). Dans les ecoles, qui ont ete dirigees par les responsables de l'eglise, plusieurs enfants sont morts suite a des negligences et des maladies et ont souvent fait face a diverses injustices commises par le personnel, y compris des abus physiques, emotionnels, culturels, et sexuels. (Milloy, 1999). Bien que la derniere ecole ait ete fermee en 1996, les PA ont laisse derriere eux un heritage devastateur caracterise par des abus physiques et sexuels dans les communautes autochtones, la toxicomanie, la perte des langues autochtones, la surrepresentation des peuples autochtones dans les etablissements correctionnels et autres. Jusqu'a recemment, ces consequences ont ete considerees comme des questions privees. Toutefois, un nombre croissant de preuves demontre que les PA ont ete responsables de ces impacts negatifs et le gouvernement et les eglises ont ete obligees de reconnaitre les dommages causes. Cet article explore les quatre types de sociologie (2005) de Michael Burawoy (academique, critique, experte et publique) et evalue les contributions relatives de chaque type dans le processus de transformation des « problemes personnels » de l'heritage des PA en «questions d'interet public. » La these principale de l'article est que chaque type de sociologie, avec divers degres de succes, encourage la reconnaissance des injustices infligees par les PA. L'article conclut que la sociologie de Burawoy possede ses forces et ses faiblesses dans l'identification des problemes personnels comme des problemes publics.

Transforming the Legacy of Indian Residential Schools in Canada into a Public Issue: A Critical Analysis of Michael Burawoy’s Public Sociology