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Western Oblate Studies 3

Western Oblate Studies 3Anglican and Oblate: The Quest for Souls in the Peace River Country 1867-1900

David W. Leonard
Archivist
Provincial Archives of Alberta

 

Although the Anglicans had established themselves in the far North at roughly the same time as the Oblates, the latter regarded the Peace River Country as their particular domain, a logical extension of their mission at Lac Sainte Anne, and especially Saint Albert, the thriving colony on the banks of the Sturgeon River, which was the largest community between Winnipeg and the Pacific coast. The non-Native peoples north of Fort Edmonton were largely Francophone and in some quarters it was felt that these elements would increase and become the predominant culture in the North West. The Riel Rebellion of 1885 would demonstrate that this was not to be but, in the l870s, a French hegemony seemed quite possible at least with respect to religion.9 The most powerful agency for the transmission of Francophone culture in the West was the Roman Catholic Church through its representatives the French-speaking Oblates.

The predominant population in the Peace River Country consisted of semi-nomadic and gradually dwindling bands of Beaver Indians although Sekani could be found in the foothills of the Rockies. For years, bands of Cree had been penetrating from the east, many just arriving to escape the smallpox epidemic of 1870.9 Families of Iroquois were making their way from settlements near Jasper Rouse and Lac Sainte Anne into the Grande Prairie. Nonetheless, in terms of numbers, the Beaver were still dominant and, hence, it was the Beaver which constituted the main focus of the Oblates.

If spiritual success could be measured in numbers of baptisms, Catholics were the unquestioned champions in the competition for souls in the Peace River Country. Joseph Bourassa baptized 102 people during the first five days of his visit of 1845, and many more thereafter.11 Albert Lacombe baptized 41 people during the first week of bis mission in 1855.12 No baptisms were recorded by Henri Faraud during his excursion to the region in 1859, but they were described as plentiful and included many employees of the Hudson's Bay Company. As Vicar Apostolic of Mackenzie, Faraud again passed through the region in 1866, accompanied by Tissier. While Faraud went on ta Fort Saint John, Tissier remained at Dunvegan and baptized 19 souls. Shortly thereafter, Faraud and Tissier continued on to Fort Vermilion where, after a little more than a month, over 150 people were baptized.13 It was these apparent successes that convinced Faraud to establish Saint Charles Mission at Dunvegan. Its territory stretched north to Fort Vermilion, west to Fort Saint John and south into the Grande Prairie and the Beaver were to be found everywhere within these limits.

In the fail of 1867 Tissier took charge of the mission and his efforts began on a note of optimism. In the space of a few months, Tissier visited Fort Saint John, Fort Vermilion and Grande Prairie, baptizing furiously and advising his supervisors that "je suis assure que non seulement ils m'aimeront, mais qu'ils aimeront aussi le bon Dieu.14 According to Tissier, "ils me contaient tout naïvement leur manière de vivre et la confiance qu'ils avaient dans la sainte prière. Et comme ils avaient passé un très bon hiver; ceux qui étaient déjà baptisés me remerciaient de les avoir gardés."15  Clearly, Tissier, who was to remain at Dunvegan for 16 years, thought of the Beaver as his people. He claimed that they had told him "de ne pas les abandonner maintenant qu'ils commencent à prier et qu'ils savent qu'ils ne doivent plus vivre comme les animaux”16 By the early 1870s, he performed a sufficient number of baptisms to substantiate his claim. In these circumstances, it was not surprising that Bompas was viewed as an invader, or, as Tissier declared, "M. Bompas ne fait que déranger les sauvages en allant toujours là où les missions sont établies.”17

The comparative ease with which baptism was received in these early years suggested to bath the Oblates and the CMS that converting the heathen was much easier than re-converting a false Christian. Though the Natives were not numerous, the North West offered a rich harvest of souls to the competing denominations. Victory would undoubtedly come to those who acted quickly and, hence, action was imperative. For his part, Le Doussal warned Bishop Faraud that to be able to "instruire tous les sauvages, il faudrait les visiter dans cinq ou six places différentes.”18 For the Anglicans, on the other hand, the situation was equally critical, for "if the priest by baptizing can get a hold of [the Indians], they are as good as lost to us.”19

The Anglicans had other reasons for regarding the activities of the Oblates with special apprehension. According to the Anglicans, Confederation and the inclusion of Rupert's Land and the North West necessitated even greater activity on their part. From London, the CMS could see clearly that the maps of the region were painted red, and the missionaries who set out for the North West during the1870s and 1880s were imbued with the cause of their beneficent Empire as well as that of their Church. In 1873, Bompas returned to England where, heartened by his stories about the compelling need for further missionary activity in the Canadian North West, the CMS agreed to the creation of a new diocese. It was to be called the Diocese of Athabasca and would include the territory from the Lesser Slave Lake region up to the Arctic and west to Alaska. William C. Bompas was consecrated bishop to oversee this vast region from his Episcopal palace in Fort Simpson.

Bompas returned to the North West in 1874, re-invigorated by his new responsibilities and Anglican missionary activity extended into the Peace River Country. In 1876, Alfred Campbell Garrioch began mission work at Fort Vermilion. Three years later, he was joined by E.J. Lawrence who established the Irene Training School. In 1879, George Garrioch began a mission and farm at the mouth of the Smoky River, while Thomas Bunn established himself at Dunvegan. To counter this Anglican invasion the Oblates sent René Rémas to Lesser Slave Lake in 1872, Auguste Husson to Fort Vermilion in 1876, and several others to relieve Tissier at Dunvegan during 1875-76, and also in the early 1880s.

As a result, the 1880s witnessed a new intensity in the propagation of the Gospel in the Peace River Country. Missionary activity focused primarily on the Beaver Indians who had been decimated by starvation and disease throughout the century. The Beaver had dwind1ed to about 1,500, scattered at various locations along the Peace River from Fort Vermilion to Fort Saint John. To Oblate and Anglican alike, these people were perceived to be wayward, largely ignorant, generally innocent, and very much to be pitied. According to missionaries, the three great vices of the Beaver were polygamy, gambling, and perfidy. "Pauvres Castors,” moaned Tissier, “ils n’ ont pas la foi bien vive encore et quêteux, comme ils sont.”20 .

Both Oblate and Anglican showed extreme compassion for the plight of the Beaver and both denominations have been accused of attempting to impress European values and life styles ~~n these Natives at the expense of their own culture and religion. The Anglicans in particular have been criticized severely for failing to recognize the very existence of abiding and deeply felt traditions and mores among the Beaver.21 Catholics and Anglicans viewed these people as children, and attempted to alter their lifestyle. This social engineering was motivated not only by the belief that European civilization was far superior, but by a sincere determination to save the Beaver from extinction.

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