By Eric Taylor Woods
This e-book specializes in the routine fight over the that means of the Anglican Church’s function within the Indian residential schools--a long-running institution process designed to assimilate Indigenous young children into Euro-Canadian tradition, within which sexual, mental, and actual abuse have been universal. From the tip of the 19th century until eventually the outset of twenty-first century, the that means of the Indian residential colleges underwent a prolonged transformation. as soon as an emblem of the Church’s sacred venture to Christianize and civilize Indigenous teenagers, they're now linked to colonialism and agony. In bringing this alteration to mild, the e-book addresses why the Church used to be so fast to get entangled within the Indian residential colleges and why acknowledgment in their deleterious effect used to be so protracted. In doing so, the e-book provides to our realizing of the sociological method during which perpetrators come to acknowledge themselves as such.
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Additional info for A Cultural Sociology of Anglican Mission and the Indian Residential Schools in Canada: The Long Road to Apology
37 becoming like Europeans, therefore, and it was the responsibility of missionaries and administrators to give them all possible help. (Grant 1984: 75) The grand idea driving the CMS missionary cum humanitarian project was that upon acquiring the rudiments of civilization and Christianity, indigenous communities would become self-supporting. Henry Venn was of the mind that the teaching of agricultural and industrial practices alongside other practices associated with ‘civilization’ was necessary to fuel economic growth and thereby facilitate the creation of self-supporting, self-governing indigenous churches, whose members would eventually take up the missionary baton, and evangelize to other communities (Porter 2005: 53).
Roberts, B. (1978). Policing the crisis: Mugging, the state and law and order. London: Palgrave Macmillan. R. (1974). Missionary influences on the Haida settlement and subsistence patterns, 1876–1920. Ethnohistory, 21(4), 303–316. Higham, C. L. (2001). ‘A hewer of wood and drover of water’: Expectations of protestant missionary women on the Western Frontiers of Canada and the United States, 1830–1900. Canadian Review of American Studies, 31(1), 447–470. Johns, D. (2011). Merging the private past with public perception: John Hines’s missionary journals and the red Indians of the plains.
WOODS methods they can towards the conversion of the Natives’ (cited in Yates 1998: 485). The SPG began its work among the latter in 1704, among Mohawk communities in upstate New York, four of whom were brought back to London and presented to the Queen (Yates 1998: 485). Subsequent efforts among indigenous peoples were sporadic and largely ‘the incidental product of personal initiatives by ‘pious chaplains’ (see Porter 2005: 46). As a result, the eighteenth century Anglican missionary enterprise was never able to match the efforts of the more evangelical Protestants, such as the Moravians or Methodists, let alone the Roman Catholic Jesuits.
A Cultural Sociology of Anglican Mission and the Indian Residential Schools in Canada: The Long Road to Apology by Eric Taylor Woods