By Brett Christophers
Within the cramped confines of the Fraser Canyon, the Nlha7kapmx people’s come upon with Europeans started while Simon Fraser gone through their territory in 1808. by the point British Columbia entered into Confederation in 1871, disorder and the surprising inflow of millions of miners looking for gold had exacted a heavy toll, and a trend of eu payment and expropriation of place of origin were established.
In Positioning the Missionary, Brett Christophers explores where of missionaries in histories of colonialism, targeting John sales space solid, Anglican missionary to the Nlha7kapmx from 1867 to 1883. Christophers examines the genesis of Good’s undertaking and the query of why the Nlha7kapmx have been drawn to Christianity. He is going directly to talk about Good’s equipment and influence at the Nlha7kapmx in addition to their impression on his personal ideals and prejudices, and to place missionaries by way of representations of Natives, perspectives on Native-European touch, and the politics of the fatherland question.
The concluding bankruptcy examines Good’s function in Nlha7kapmx dealings, first with the colonial specialists and later with provincial and federal governments.
Drawing on a various diversity of assets, from neighborhood ethnographic bills to present postcolonial theories, Christophers makes use of Good’s adventure to supply clean views at the nature of colonial illustration and tool. Positioning the Missionary is a vital contribution to the scholarly reassessment of colonialism, precious not just to historians and scholars of British Columbia but additionally to someone attracted to the disposession and marginalization of local societies.
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Extra info for Positioning the Missionary: John Booth Good and the Confluence of Cultures in Nineteenth-Century British Columbia
Example text
Robert Young has usefully reconstructed European anthropological controversies over human speciation, demonstrating that for much of the age of empire, it was agreed that humanity reduced to a single species. ' In the mid-nineteenth century, however, this view was displaced by a racial doctrine of polygenesis (multiple species). '30 Good dismissed this new scientific consensus. 31 He was, of course, only one among many Anglican missionaries, not all of whom shared his views. 32 For Pringle, the notion of a distinct racial hierarchy was perhaps not unpalatable.
Peoples were distinguished from one another by religious belief, not by genus or skin colour. '18 Europeans stood apart only to the degree that non-Europeans lacked Christianity; in all other respects, humankind was considered uniform. Of the same stock as their colonizers, the colonized were no more unworthy of God's grace and had an equal aptitude for worshipping Him. This mission discourse posited Christianity as a catholic religion and traced its catholicity to St. Paul. Raised a Jew, Paul's conversion was tied to his refutation of national covenance.
82 Teit intimated that the Nlha7kapmx were monotheistic83 and reported at several junctures that his subjects regarded Christianity as reasonably compatible with their own beliefs. Learning from European religion did not necessarily imply abandoning spirits that had hitherto sufficed. Another problem with the Weberian model of conversion is its assumption that the only reason for embracing religion is religion. This is patently not the case. 84 The arrival of Europeans and the implementation of a colonial regime required Natives to make extremely difficult choices.