A Dissertation Submitted to the Faculty of Graduaëe Studies of the University of Manitoba in Partía1 Fulfillment of the R.Qrrirements of the Degree Of
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The Rossville Scandal, 1846: James Evans, the Cree, and a Mission on Trial by Raymond Moms S Hirri Tt -Beaumont, B.A
The Rossville Scandal, 1846: James Evans, the Cree, and a Mission on Trial by Raymond Moms S hirri tt -Beaumont, B.A. A Thesis Submitted to the Faculty of Graduate Studies In partial fulfillment of the requirements for the degree of Master of Arts in History Joint Master's Programme University of Manitoba and University of Winnipeg January 200 1 National Library Biblioth&que nationale I*i of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue Wellingtm Ottawa ON K1A ON4 -ON KIAM Canada Canada The author has granted a non- L'auteur a accordé une Licence non exclusive licence dowing the exclusive permettant a la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or seii reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels rnay be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. THE UNIVERSITY OF MANITOBA FACULTY OF GRADUATE STUDIES ****+ COPYRiGET PERMISSION PAGE The Rossville Scandal, 1846: James Evans, the Cree, and r Mission on Trial -
John Horden, Missionary Bishop : a Life on The
>UNDID L/YES 00 Q O : l . r* CO Life on the ^Shores of Hudson .RBUCKLAND MA The Leonard Library Pgrltffr Toronto Shelf No.. ..aX5.t.|...3.. Register No. JOHN HORDEN, BISHOP OF MOOSONEE. [From a photograph taken about the time of his consecration.] JOHN HORDEN MISSIONARY BISHOP 21 life 0n 0f BY THE REV. A. R. BUCKLAND, M.A. AUTHOR OF "THE HEROIC IN MISSIONS" SEVENTH EDITION LONDON: THE SUNDAY SCHOOL UNION 57 AND 59 LUDGATE HlLL, E,C. 4 MRS. HORDEN FOR MANY LONG YEARS THE COMPANION OF HER HUSBAND S MISSIONARY LIFB NOTE FOR the material contained in this Life I am indebted to Bishop Horden s letters, published in the Periodicals and Eeports of the Church Mis and in the columns of the Record sionary Society, ; to the volume, Forty-two Years amongst the Indians and Eskimo, compiled by the Editor of the Coral Magazine, from letters addressed to her; to the account of Bishop Horden amongst the Brie/ Sketches Workers and of Church Missionary Society ; to information privately communicated. A. K. B. CONTENTS CHAP. PAGE I. A BOY S AMBITION . .11 II. THE DEPARTURE FOR MOOSONEE . .20 III. FIRST LABOURS AMONGST ESKIMO AND INDIANS . 32 IV. "IN JOURNEYINGS OFTEN" . .42 V. ENGLAND VISITED ..... 54 VI. OUT-STATIONS . .61 VII. A NEW RESPONSIBILITY . .68 VIII. LEAVES FROM BISHOP HORDEN s DIARY . 77 IX. YEARS OF TRIAL ..... 97 X. TO ENGLAND FOR THE LAST TIME . 110 XI. HOME AGAIN ...... 125 XII. CLOSING SCENES . 134 LIST OF ILLUSTRATIONS. PAOK JOHN HORDEN, BISHOP OF MOOSONEE . -
Richard Faries Fonds
Richard Faries fonds 1893-1950 20 cm. of textual records Biographical Sketch Ven. Richard Faries, D.D., Archdeacon, Church of England. Born at Rupert's House, James Bay, Quebec, 30 Aug. 1870. His father was Angus Faries, a Hudson's Bay Co. employee and his mother was Mary Faries nee Corston. Richard was educated at Moose Factory school, James Bay and trained under the Rt. Rev. John Horden, first Bishop of Moosenee. He graduated from the Montreal Diocesan Theological College in 1894 and received an honorary Doctorate of Divinity from St. John's College, Winnipeg, in 1938. He married Catherine Isabella Craig of Abbotsford, Quebec, 11 Aug. 1908 (she died in 1951). Faries was incumbent of St. John's parish, York Factory from 1899 to 1951 and was archdeacon of the district of York, diocese of Keewatin, headquartered in York Factory, from 1917-1950. He was ordained deacon in 1894 and priest in 1898 according to one source (another source says 1917). He was school teacher at Moose Factory from 1890-1892 and assistant missionary there from 1894-1895. He was missionary to the Ojibway at Fort Hope, Osnaburgh and Marten's Falls in the District of Patricia from 1895-99 before becoming missionary to the Swampy Cree in York Factory, Fort Severen, Trout Lake, Sammattawa, northern Manitoba and northern Ontario and to the Chipewyans and Inuit of Fort Churchill from 1899 to 1951. Faries was also dispenser of medicine for the Department of Indian Affairs at York Factory and registrar of vital statistics in Manitoba for the region he served. -
Evans, James Evans’ Brother, in 1927
THE UNIVERSITY OF WESTERN ONTARIO WESTERN ARCHIVES JAMES EVANS FONDS AFC 135 Inventory prepared by Alison Mitchell-Reid, based on student finding aid project(s) undertaken in partial fulfilment of archives course requirements – February 2010 2 WESTERN ARCHIVES AFC 135 JAMES EVANS FONDS TABLE OF CONTENTS FONDS DESCRIPTION .................................................................................................... 4 SERIES DESCRIPTIONS and FILE LISTS Series 1: Pamphlets and clippings about James Evans.............................................. 6 Series 2: Correspondence........................................................................................... 7 Sub-series 2.1: James Evans’ correspondence ................................................. 8 Sub-series 2.2: Letters concerning James Evans.............................................. 10 Series 3: Diaries and journals .................................................................................... 11 Sub-series 3.1: James Evans’ diaries................................................................ 12 Sub-series 3.2: Diary attributed to Thomas Hassall......................................... 13 Series 4: Poems and hymns ....................................................................................... 14 Series 5: Sermons, lectures and theological notes ..................................................... 15 Series 6: Cree language and syllabics documents ..................................................... 17 Series 7: Notes on North American aboriginal -
Archdeacon Thomas Vincent of Moosonee and the Handicap of "Metis" Racial Status
ARCHDEACON THOMAS VINCENT OF MOOSONEE AND THE HANDICAP OF "METIS" RACIAL STATUS JOHN S. LONG, P.O. Box 334, Moosonee, Ontario, Canada, P0L 1Y0. ABSTRACT/RESUME Through its policy of Native Agency, the Church Missionary Society sought to further the rapid spreading of Christianity throughout the entire non- Christian world. The Society's European agents were supposed to be mere catalysts, who would soon be replaced by Native agents. Mission centres were intended to become self-supporting so that Society funds could be transferred elsewhere. The case of Archdeacon Thomas Vincent of Moosonee illustrates one of the difficulties of implementing these policies in the James Bay region, where men of mixed race were considered unfit to succeed their European tutors. Au moyen de son principe de "Native Agency", la Church Missionary Society cherchait à favoriser la propagation rapide du message chrétien à travers le monde paien. Les agents européens de la Société devaient se limiter à un rôle de catalyseurs dans leur mission. En principe, ils devaient se faire remplacer bientôt après leur installation par des agents autochtones. Il était convenu aussi que les centres missionnaries de la Société deviendraient financièrement indépendants au plus tôt après leur fondation, afin que les ressources de la Société 'ainsi libérées puissent être appliquées ailleurs. Le cas de l'archidiacre Thomas Vincent de Moosonee illustre bien une des difficultés de réaliser cet idéal dans la région de la baie James, où la population métisse était jugée incapable de succéder à ses directeurs européens. THE CANADIAN JOURNAL OF NATIVE STUDIES III, 1(1983): 95-116 96 JOHN S. -
Vanguards of Canada
CORNELL UNIVERSITY LIBRARY WiLLARD FiSKE Endowment """"""" '""'"'^ E 78.C2M162" Vanguards of Canada 3 1924 028 638 488 A Cornell University S Library The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924028638488 VANGUARDS OF CANADA BOOKS The Rev. John Maclean, M.A., Ph.D., B.D. Vanguards of Canada By JOHN MACLEAN, M.A., Ph.D.. D.D. Member of the British Association, The American Society for the Advance- ment of Science, The American Folk-Lore Society, Correspondent of The Bureau of Ethnology, Washington; Chief Archivist of the Methodist Church, Canada. B 13 G TORONTO The Missionary Society of the Methodist Church The Young People's Forward Movement Department F. C. STEPHENSON, Secretary 15. OOPTRIGHT, OanADA, 1918, BT Frboeriok Clareb Stbfhekgon TOROHTO The Missionary Society of the Methodist Church The Young People's Forward Movement F. 0. Stephenson , Secretary. PREFACE In this admirable book the Rev. Dr. Maclean has done a piece of work of far-reaching significance. The Doctor is well fitted by training, experience, knowledge and sym- pathy to do this work and has done it in a manner which fully vindicates his claim to all these qualifications. Our beloved Canada is just emerging into a vigorous consciousness of nationhood and is showing herself worthy of the best ideals in her conception of what the hig'hest nationality really involves. It is therefore of the utmost importance that the young of this young nation thrilled with a new sense of power, and conscious of a new place in the activities of the world, should understand thoroughly those factors and forces which have so strikingly combined to give us our present place of prominence. -
The Church Missionary Society and the Rossville Lmission Press
The Church Missionary Society and the Rossville lMission Press Joyce M. Bankst There is a wonderful anachronism in the English Bible which provides a most fitting introduction to any consideration of the history of missionary printing, and particularly to the study of the missionary field press in Rupert's Land. It is taken from one of Job's laments: Oh that my words were now written! Oh that they were printed in a book! That they were graven with an iron pen and lead in the rock forever! Job 19:23-24. An iron pen is a splendid metaphor for the printing press, and graven with an iron pen and lead in the rock forever clearly reflects the aims of the missionary printer, who strove to make an indelible impression. For the Wesleyans and the Anglicans, printing was at work on two levels in Rupert's Land: to achieve the transmission of the scriptures to the aboriginal peoples; and to entrench the syllabic system for a literate society. In 1853 and I854 an attempt was made by the Church Missionary Society to gain control of the Rossville Mission in the Hudson's Bay Company terrtories. Established by the Wesleyan Missionary Soci- ety in 1840, the Rossville Mission was the best situated of any mission in Rupert's Land. At the very hub of the Hudson's Bay Company transportation system, I it was located at the head of Lake Winnipeg, a few miles from Norway House, which was the mar- shalling point for the great Rupert's Land fur and freight brigades. -
Inuktut Uqausiit (Inuit Languages) in Canada – History and Contemporary Developments by Nadine C
Inuktut Uqausiit (Inuit Languages) in Canada – History and Contemporary Developments by Nadine C. Fabbi, Canadian Studies Center, Henry M. Jackson School of International Studies, University of Washington, Seattle. The author would like to thank Heather Campbell, Language and Culture Coordinator, Inuit Tapiriit Kanatami; Toni White and Catharyn Andersen from the Torngâsok Cultural Centre, Nunatsiavut; and Jay Arnakak, Qikiqtani Inuit Association, Nunavut for their expert advice. Written for the Arctic Indigenous Languages Symposium, Sustainable Development Working Group, Arctic Council, coordinated by the Inuit Circumpolar Council (Canada), and hosted by the Saami Council, Norway, October 2008, www.arcticlanguages.com. Language not only communicates, it defines culture, nature, history, humanity and ancestry. Preserving endangered languages is a vital part of securing the culture and heritage of our rich human landscape. Language keeps traditions alive, it inspires knowledge and respect about our past and the planet on which we live, and it links communities across borders and beyond time. Quoted from the United Nations web site “The UN Works for Cultural Diversity: Endangered Languages” The scientific community has warned that such historical assimilation campaigns—combined with declining Indigenous populations, increased mobility, economic pressures, as well as exposure to television and other communications technologies—could lead to the loss of half of the world’s 6,000 to 7,000 languages by 2050. With such a decline, they warn, will come the demise of local knowledge, mentalities, creativity and heritage, as well as specialized information such as unique survival skills and traditional medicines. from Canada World View, Fall 2004 Language is a cultural mosaic of communication. -
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New Light on an Old Scandal? Sex and Corporate Politics at the Norway House Methodist Mission of 1846 ARLETTE ZINCK The King’s University College Did he do it? The question has hung like a dense fog over the history of the Methodist Mission at Rossville, near Norway House, Manitoba since the events of 1846. Reverend James Evans, the first superintendent of the western missions, the inventor of the Cree syllabic and the pioneer of the Rossville Press, was accused of sexual misconduct by three young Native women. Since then, several generations of church historians have come to varied conclusions about the truthfulness of these charges. A document recently recovered from files at the Pratt Library, Victoria University Archives, University of Toronto, mentioning a “deathbed confession” made by a Native woman to a subsequent Methodist minister posted at Norway House may shed new light on this cold case of sexual misconduct. The Norway House Scandal Rumours about Reverend Evans’s “immorality” had circulated in the community for some time. When the allegations were formally presented in 1846, a local committee was struck, a trial was held, and a verdict was rendered: Evans was proclaimed to be “not guilty.” Reverend William Historical Papers 2007: Canadian Society of Church History 62 New Light on an Old Scandal? Mason, Evans’s assistant minister, sent the trial documents and related papers out from the territory to the Wesleyan Methodist Missionary Society (WMMS) secretary in London. Later this same year, once the trial documents had arrived, a hearing was held at the headquarters of the WMMS in London, England, and James Evans was able to attend. -
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Purveyors of “religion, morality, and industry”: Race, Status, and the Roles of Missionary Wives in the Church Missionary Society’s North-West America Mission DEREK WHITEHOUSE-STRONG* The Church Missionary Society (CMS) and its missionaries held that, regardless of race, the wives of CMS agents could facilitate the Society’s work in the Canadian mission field. The Society also maintained, however, that the Native wives of CMS agents in Canada possessed advantages over their European-born counter- parts, including hardier physical constitutions and ties of kinship, culture, and language to local Aboriginal populations. Nevertheless, because prejudices and axioms rooted in racial assumptions governed the attitudes of European-born individuals towards those of Aboriginal ancestry, many contemporaries doubted the ability of Native women to overcome what were considered to be racially inherent weaknesses and to embrace and project the core essential values and ideals deemed necessary of middle-class missionary wives. La Church Missionary Society (CMS) est ses missionnaires jugeaient qu’inde´pen- damment de la race, les e´pouses des agents de la CMS pouvaient faciliter le travail de mission de la CMS au Canada. La CMS estimait e´galement que les femmes autochtones de ses agents au Canada posse´daient des atouts que n’avaient pas leurs homologues ne´es en Europe, dont leur physique plus robuste et leurs liens parentaux, culturels et linguistiques avec les populations autochtones. Quoiqu’il en soit, comme les pre´juge´s et les axiomes ancre´s dans les a` priori raciaux gouvernaient les attitudes des personnes ne´es en Europe envers la population d’ascendance autochtone, de nombreux contemporains doutaient de la capacite´ des femmes autochtones de pallier ce que d’aucuns qualifiaient de faiblesses * Derek Whitehouse-Strong received his PhD in History from the University of Manitoba (2004). -
“This Remote Field of Missionary Toil”: Christianity at the Pic, Lake Superior to 1900
“This Remote Field of Missionary Toil”: Christianity at the Pic, Lake Superior to 1900 PETER KRATS “Indian demonology,” wrote the Rev. Thomas Hurlburt in 1840, has a “strong hold on their [Indian] feelings.”1 He and his fellow proselytizers worked long and hard to introduce Christianity to the peoples of the Superior North Shore. Such “Christian assistance” proved in its own way as disruptive an influence as the resource seekers and officials drawn to the real and imagined riches of that rugged land. Indeed, clerics all along the North Shore, however well meaning, were prime contributors to change, for they were among the most vigorous of the new arrivals. Even as they decried the “evils” of the fur trade, missionaries like those at the Pic failed to perceive that they were attacking the very tenets of Indian life.2 Thus their “successes” reshaped the North Shore Indian culture just as surely as secular forces. Beginnings The missionary presence on the North Shore rivalled the fur trade for longevity for the first missionaries to work among the North Shore Indians, though few in number, were indefatigable. In 1636 Father J.A. Poncet established the Mission du Saint Esprit at the site that 32 years later was renamed Saint-Marie-du-Sault. That Mission served as a base for work along the northern coast of Lake Huron until at least 1696. Progress over the great expanse of Superior was slow, notwithstanding Father Claude Allouez’s journey to Lake Nipigon in 1667. The North Shore effort Historical Papers 1996: Canadian Society of Church History 178 “This Remote Field of Missionary Toil” declined with Cadillac’s emphasis on Detroit and Michilimackinac: a nominal “mission among the Outaouais” persisted until at least 1756, but the North Shore effort was “silent” from about 1704.3 British control and the ensuing withdrawal of the Jesuits left the northern Great Lakes with little Christian missionary work apart from the occasional visit to Mackinac and Sault Ste. -
1 P032 Diocese of Moosonee Synod Office Fonds 1848-2018 36 Linear
P032 Diocese of Moosonee Synod Office fonds 1848-2018 36 linear meters of textual records, architectural drawings, photographic records, and artifacts Administrative History: Founded in 1872, the Anglican Diocese of Moosonee encompasses the James Bay, south of Hudson Bay, and surrounding areas in Northern Ontario and norther- western Quebec. James Bay area communities were considered part of the Diocese of Rupert’s Land, founded in 1849, until 1872. The Diocese of Moosonee was overseen as part of the Ecclesiastical Province of Rupert`s Land from 1875 until 1912 when it became part of the newly created Ecclesiastical Province of Ontario. On Moose Factory Island and surrounding areas now considered part of the Diocese of Moosonee, early missionary services were carried out by the English Wesleyan Society under Reverend George Barnley from the year 1840 until the arrival of the Anglican missionary John Horden in 1851. Horden was sent to the Moose Factory HBC post by the Church Missionary Society (CMS) in order to minister to both the Aboriginal community there and the European residents alike. He arrived with his wife Elizabeth from Exeter, England, and was ordained deacon and priest by the Bishop of Rupert`s Land in 1852, due in large part to his success within the Moose Factory community. Horden established a day school early on and a small mission school in 1855 while translating religious works into Cree. Horden was ordained at Westminster Abbey as the first Bishop of the newly established Diocese of Moosonee in 1872. This meant that the size of the Diocese of Rupert`s Land shrank in 1872 with the creation of the Diocese of Moosonee and then shrank further in 1873 with the creation of the Diocese of Athabasca.