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By Eric Taylor Woods

This publication makes a speciality of the habitual fight over the that means of the Anglican Church’s position within the Indian residential schools--a long-running college procedure designed to assimilate Indigenous teenagers into Euro-Canadian tradition, during which sexual, mental, and actual abuse have been universal. From the top of the 19th century till the outset of twenty-first century, the that means of the Indian residential colleges underwent a prolonged transformation. as soon as a logo of the Church’s sacred undertaking to Christianize and civilize Indigenous young children, they're now linked to colonialism and ache. In bringing this change to mild, the booklet addresses why the Church was once so fast to get involved within the Indian residential colleges and why acknowledgment in their deleterious effect was once so protracted. In doing so, the publication provides to our knowing of the sociological approach in which perpetrators come to acknowledge themselves as such.

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Extra resources for A Cultural Sociology of Anglican Mission and the Indian Residential Schools in Canada: The Long Road to Apology

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What unites Anglican missionaries through the centuries is the view that indigenous communities are culturally inferior. From this view flows the abiding theory that successful religious conversion must be accompanied by cultural assimilation—the acquisition of the norms and practices of (English) ‘civilization’. Hence, in the mid-seventeenth century John Eliot founded the so-called ‘praying Indian towns’—by far the most ambitious effort in conversion until the nineteenth century. With support from the Company of the Propagation of the Gospel in New England and the Parts Adjacent in America (commonly called the New England Company), Eliot established several settlements throughout New England designed to achieve the religious and cultural transformation of local Algonquin communities.

Missionaries in collision: Anglicans and oblates among the Gwich’in, 1861–65. Arctic, 43(2), 121–126. Moore, P. (2007). Archdeacon Robert McDonald and Gwich’in literacy. Anthropological Linguistics, 49(1), 27–53. Neylan, S. (1994). Shamans, missionaries and prophets: Comparative perspectives on nineteenth-century religious encounters in British Columbia. Historical Papers 1994: Canadian Society of Church History, 43–63. Niezen, R. (2013). Truth and indignation: Canada’s truth and reconciliation commission on Indian residential schools.

29 just with Christianity, English language and dress, but also, a settled, agricultural life. A nomadic lifestyle was seen as encouraging a dangerous level of freedom, whereas a ‘settled’, agricultural life would instil the virtues of hard work and the value of property. Strong (2007: 54) wryly observes that the attempt was to effect a transformation of indigenous people into English peasantry. This concern with transforming indigenous North Americans from nomadic to ‘settled’ peoples was to remain central to the thinking of church and state in the coming centuries, informing the curricula of residential schools in Canada and the USA.

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