Religijność Indian w Kanadzie w okresie upadku i odrodzenia katolickich misji (1763-1841)

Abstract

The fall of New France during 7-years war (1756-1763) marked considerably the future of Catholic missions in Canada. First decades of British rule became the period of decline of missionary activity. Religious congregations were forbidden the recruitment of new members, and the last Jesuit in the British colony died in 1800. Nevertheless the missionary ideal remained strongly a part of French-catholic identity. It was in a way one of the expressions of French Canadian struggle against the treat of Protestantism and the temptations of Englishspeaking culture. The slow renewal of missionary activity began with several initiatives of diocesan priests. By the early 1840s they had missionary stations established as far as British Columbia, Red River (today’s Winnipeg area) and the northern region of today’s Quebec. In their published accounts they advertised the missionary enterprise, describing eagerness of Native Americans in accepting Christianity. Speaking of Native religious life those early missionaries of the XIX century did not focus on the traditional tribal religions. They spoke more about Native reactions to Catholic teachings. Initial optimism was challenged soon enough by the slow progress of Catholic missionary initiatives among native populations. It was explained with reference to traditional religiosity and social habits described as responsible for certain resistance to the new religious message. Thus in this early period of renewal, which prepared the great initiatives of the XIX century, the picture of Catholic missions seems to be far from simple and idyllic. There were obviously fervent converts as well as motivated opponents of Christianity. Along with dedicated missionaries many Native participants were also responsible for missionary success. The negative appraisal of traditional Indian life issued by some discouraged and disappointed priests could be balanced by some open-minded and positive remarks also present in missionary records. In conclusion it must be stated that the reactions of Native populations to missionary preaching were multiple and far from uniform. It should be accepted as the necessary foundation for the new missionary historiography, sensitive not only to the goals of the missionaries but also to the aspirations and reactions of the people who were receiving their message.