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Mi'kmaw Women and St. Francis Xavier University's Micmac Document generated on 09/29/2021 6:33 a.m. Acadiensis Mi’kmaw Women and St. Francis Xavier University’s Micmac Community Development Program, 1958-1970 Martha Walls Volume 44, Number 2, Summer/Autumn 2015 Article abstract Between 1958 and 1970 the St. Francis Xavier Extension Department operated URI: https://id.erudit.org/iderudit/acad44_2art03 the Micmac Community Development Program (MCDP), which aimed to bring economic development and adult education programs to Mi’kmaw communities. See table of contents The MCDP had a complicated place in the lives of Mi’kmaw women. In its acceptance of racialized visions of Mi’kmaw women, its emphasis on feminine domesticity, and in its willingness to monitor Mi’kmaw families, the MCDP Publisher(s) served the gendered and assimilative agenda of the federal state. However, its community development projects and rights-centred rhetoric also provided some The Department of History at the University of New Brunswick Mi’kmaw women opportunities to challenge a legacy of isolating and silencing colonialism. ISSN 0044-5851 (print) 1712-7432 (digital) Explore this journal Cite this article Walls, M. (2015). Mi’kmaw Women and St. Francis Xavier University’s Micmac Community Development Program, 1958-1970. Acadiensis, 44(2), 51–74. All rights reserved © Department of History at the University of New This document is protected by copyright law. Use of the services of Érudit Brunswick, 2015 (including reproduction) is subject to its terms and conditions, which can be viewed online. https://apropos.erudit.org/en/users/policy-on-use/ This article is disseminated and preserved by Érudit. Érudit is a non-profit inter-university consortium of the Université de Montréal, Université Laval, and the Université du Québec à Montréal. Its mission is to promote and disseminate research. https://www.erudit.org/en/ 00976-03 Walls Article_Layout 2015-11-27 6:35 PM Page 51 Mi’kmaw Women and St. Francis Xavier University’s Micmac Community Development Program, 1958-1970 MARTHA WALLS Entre 1958 et 1970, l’Extension de l’enseignement de la St. Francis Xavier University a géré le Micmac Community Development Program (MCDP), qui visait à offrir des programmes de développement économique et d’éducation des adultes aux communautés mi’kmaq. Le MCDP jouait un rôle complexe dans la vie des femmes mi’kmaq. Par son acceptation de visions racialisées des femmes mi’kmaq, son insistance sur la domesticité féminine et sa volonté de surveiller les familles mi’kmaq, il servait les objectifs sexistes et assimilateurs de l’État fédéral. Cependant, ses projets de développement communautaire et sa rhétorique centrée sur les droits ont aussi donné à certaines femmes mi’kmaq la possibilité de remettre en question l’héritage d’un colonialisme qui avait pour effet d’isoler et de réduire au silence. Between 1958 and 1970 the St. Francis Xavier Extension Department operated the Micmac Community Development Program (MCDP), which aimed to bring economic development and adult education programs to Mi’kmaw communities. The MCDP had a complicated place in the lives of Mi’kmaw women. In its acceptance of racialized visions of Mi’kmaw women, its emphasis on feminine domesticity, and in its willingness to monitor Mi’kmaw families, the MCDP served the gendered and assimilative agenda of the federal state. However, its community development projects and rights-centred rhetoric also provided some Mi’kmaw women opportunities to challenge a legacy of isolating and silencing colonialism. BETWEEN 1958 AND 1970, THE ST. FRANCIS XAVIER (ST. FX) Extension Department implemented the Micmac Community Development Program (MCDP) in northeastern Nova Scotian Mi’kmaw communities. It aimed to foster economic development through adult education and grassroots self-help. Its identification of males as the driving forces of economic improvement meant that the MCDP was founded with the primary intent of engaging Mi’kmaw men. However, when men’s participation unexpectedly fell short, the Extension Department welcomed Mi’kmaw women as participants in community development initiatives. These women came to occupy an important, complex, and at times contradictory place in this program. To a significant extent, the MCDP functioned as an extension of the colonial state as it perpetuated mid-20th century assumptions about Indigenous people, particularly Indigenous women, and facilitated state interventions in the lives of Mi’kmaw women and their families. However, by giving Mi’kmaw women Martha Walls, “Mi’kmaw Women and St. Francis Xavier University’s Micmac Community Development Program, 1958-1970,” Acadiensis XLIV, no. 2 (Summer/Autumn 2015): 51-74. 00976-03 Walls Article_Layout 2015-11-27 6:35 PM Page 52 52 Acadiensis opportunities for collective organizing, by encouraging their public activities, and by placing them in the public limelight as spokespersons for their communities, the MCDP contravened its own colonial perspective and agenda. Through it, Mi’kmaw women found strategies to undercut a colonialist legacy that had long served to isolate and silence them. The Micmac Community Development Program was modeled on St. Francis Xavier University’s Antigonish Movement. With the goal of alleviating the poverty that faced rural fishing villages that had been blindsided by the rise of industrial capitalism, St. FX faculty, many of whom were Roman Catholic clergy, in 1928 founded the university’s Extension Department under the directorship of Fr. Moses Coady. Armed with a “you can do it” attitude, Extension Department staff preached a message of community empowerment – encouraging rural Nova Scotians to organize themselves to mediate the economic difficulties they faced. Through programs of adult education as well as the establishment of credit unions, consumer co-operatives, producer co-operatives, and co-operative wholesaling, the Antigonish Movement brought economic relief to tens of thousands of people in struggling rural communities. 1 1 At its peak in 1935, the Antigonish Movement boasted 940 study clubs featuring 10,650 participants. See Santo Dodaro and Leonard Pluta, The Big Picture: The Antigonish Movement of Eastern Nova Scotia (Montreal and Kingston: McGill-Queen’s University Press, 2012), 89. The Antigonish Movement has been the subject of considerable academic scrutiny, with most studies focused on its founders and its work until the Second World War. For Moses Coady’s own view of the movement, see M.M. Coady, Masters of Their Own Destiny: The Story of the Antigonish Movement of Adult Education through Economic Cooperation (New York: Harper, 1939) and Alexander F. Laidlaw, The Man from Margaree: Writings and Speeches of M.M. Coady, Educator/Reformer/Priest (Toronto: McClelland and Stewart, 1971). For a fieldworker’s account of the Antigonish Movement, see Ida Delaney, By Their Own Hands: A Fieldworker’s Account of the Antigonish Movement (Hantsport: Lancelot Press, 1985). Other accounts of the Antigonish Movement include Dodaro and Pluta, Big Picture ; Mark G. McGowan, “The People’s University of the Air: St. Francis Xavier University Extension, Social Christianity, and the Creation of CJFX,” Acadiensis , XLI, no. 1 (Winter/Spring, 2012): 5-20; Anne Alexander, The Antigonish Movement: Moses Coady and Adult Education Today (Toronto: Thompson Educational Publishing, 1997); Rusty Neal , Brotherhood Economics: Women and Co-operatives in Nova Scotia (Sydney: University College of Cape Breton Press, 1998); Boavida Coutinho, Community Development through Adult Education and Cooperatives: The Story of the Antigonish Movement (Rome: Borgo S. Spirito, 1966); Jim Lotz, “The Historical and Social Settings of the Antigonish Movement,” Nova Scotia Historical Quarterly 5, no. 2 (1975): 99-116; Scott MacAuley, “The Smokestack Leaned Toward Capitalism: An Examination of the Middle Way Program of the Antigonish Movement,” Journal of Canadian Studies 37, no. 1 (Spring 2002): 43-68; Michael R. Welton, Little Mosie from the Margaree: A Biography of Moses Michael Coady (Toronto: Thompson Educational Publishing, 2001); Ian MacPherson, “Patterns in the Maritime Co- operative Movement, 1900-1945,” Acadiensis V, no. 1 (Autumn 1975): 67-83; Leonard Pluta and Walter Kontak, “The Social Economics of the Antigonish Movement,” Review of Social Economy 34, no. 1 (March 1976): 63-70; Jacob Remes, “In Search of ‘Saner Minds’: Bishop James Morrison and the Origins of the Antigonish Movement,” Acadiensis XXXIX, no. 1 (Winter/Spring 2010): 58-82; R. James Sacouman, “The Differing Origins, Organization, and Impact of Maritime and Prairie Cooperative Movements to 1940,” in Underdevelopment and Social Movements in Atlantic Canada , ed. Robert J. Brym and R. James Sacouman (Toronto: New Hogtown Press, 1979); and R. James Sacouman, “Underdevelopment and the Structural Origins of the Antigonish Movement Co-operatives in Eastern Nova Scotia,” Acadiensis VII, no. 1 00976-03 Walls Article_Layout 2015-11-27 6:35 PM Page 53 Mi’kmaw Women and St. FX Extension 53 The Antigonish Movement, though, belonged to people of European descent. Moses Coady’s own 1939 account of the movement, Masters of their Own Destiny: The Story of the Antigonish Movement of Adult Education Through Economic Cooperation , explicitly identified the “the people” of the movement as Nova Scotia’s Scottish, Irish, and the French “pioneers” whose “common problems and difficulties . [have] tended to fuse them so that they are now Canadians first and Scottish, Irish, or French second.” 2 Although boasting a principle of human equality, the
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