Abstract
From the eighteenth century onward, the British Empire, in common with other European empires and their various settler offshoots in the Americas and elsewhere, was routinely justified by reference to its role in ‘uplifting’ colonized peoples from their savage primitivism through the introduction of European civilization. This justification of colonialism was informed by an ethnocentric view of human development in which Europeans perceived themselves to be at the vanguard of progress while non-Europeans were considered a throwback to an ancient past. Accordingly, Europe had a moral duty to impart its culture and practices to the rest of the world. The French referred to this curiously benevolent perspective on domination as la mission civilisatrice—the civilizing mission.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
References
Abel, K. (1991). Bishop Bompas and the Canadian Church. In B. Ferguson (Ed.), The Anglican Church and the World of Western Canada 1820–1970 (pp. 113–125). Regina: Canadian Plains Research Center, University of Regina.
Alexander, J. C. (2004a). Toward a theory of cultural trauma. In J. C. Alexander, R. Eyerman, B. Giesen, N. Smelser, & P. Sztompka (Eds.), Cultural trauma and collective identity. Los Angeles: University of California Press.
Alexander, J. C. (2004b). On the social construction of moral universals: The ‘Holocaust’ from war crime to trauma drama. In J. C. Alexander, R. Eyerman, B. Giesen, N. Smelser, & P. Sztompka (Eds.), Cultural trauma and collective identity. Los Angeles: University of California Press.
Alexander, J. C. (2006). Cultural pragmatics: Social performance between ritual and strategy. In J. C. Alexander, B. Giesen, & J. Mast (Eds.), Social performance: Symbolic action, cultural pragmatics, and ritual. Cambridge, MA: Cambridge University Press.
Alexander, J. C., & Smith, P. (2003). The strong program in cultural sociology: Elements of a structural hermeneutics. In J. C. Alexander (Ed.), The meanings of social life: A cultural sociology. Oxford: Oxford University Press.
Alexander, J. C., Eyerman, R., Giesen, B., Smelser, N., & Sztompka, P. (2004). Cultural trauma and collective identity. Los Angeles: University of California Press.
Alexander, J. C., Jacobs, R., & Smith, P. (2012). The rise of cultural sociology. In J. C. Alexander, P. Smith, & R. Jacobs (Eds.), Oxford handbook of cultural sociology. Oxford: Oxford University Press.
Barker, J. (1998). Tangled reconciliations: The Anglican Church and the Nisga’a of British Columbia. American Ethnologist, 25(3), 433–451.
Boon, T. C. B. (1962). The Anglican Church from the Bay to the Rockies: A history of the ecclesiastical province of Rupert’s land and its dioceses from 1820 to 1950. Toronto: Ryerson Press.
Capoccia, G., & Kelemen, R. D. (2007). The study of critical junctures: Theory, narrative and counterfactuals in historical institutionalism. World Politics, 59(3), 341–369.
Coates, K. (1984). “Betwixt and between”: The Anglican Church and the children of the Carcross (Chooutla) residential school, 1911–1954. BC Studies: The British Columbian Quarterly, 64, 27–47.
Coates, K. (1991). Asking for all sorts of favours: The Anglican Church, the federal government and the natives of the Yukon Territory, 1891–1909. In B. Ferguson (Ed.), The Anglican Church and the World of Western Canada 1820–1970 (pp. 113–125). Regina: Canadian Plains Research Center/University of Regina.
Coutts, R. (1991). Anglican missionaries as agents of acculturation: The Church Missionary Society at St. Andrew’s, Red River, 1830–1870. In B. Ferguson (Ed.), The Anglican Church and the World of Western Canada 1820–1970 (pp. 50–60). Regina: Canadian Plains Research Center/University of Regina.
Craig, T. L. (1997). The missionary lives: A study in Canadian missionary biography and autobiography (Vol. 19). Leiden: Brill.
Durkheim, E. (2001 [1915]). The elementary forms of the religious life, C. Cosman (Trans.). Oxford: Oxford University Press.
Edwards, G. (2001). Creating textual communities: Anglican and Methodist missionaries and print culture in British Columbia, 1858–1914. Unpublished PhD dissertation, University of British Columbia.
Ellis, C. D. (1964). The missionary and the Indian in Central and Eastern Canada. Arctic Anthropology, 2(2), 25–31.
Eyerman, R. (2002). Cultural trauma: Slavery and the formation of African American identity. Cambridge, MA: Cambridge University Press.
Eyerman, R. (2008). The assassination of Theo van Gogh: From social drama to cultural trauma. Durham/London: Duke University Press.
Eyerman, R. (2011). The cultural sociology of political assassination: From MLK and RFK to Fortuyn and Van Gogh. London: Palgrave Macmillan.
Eyerman, R., Alexander, J. C., & Breese, E. (Eds.). (2011). Narrating trauma: On the impact of collective suffering. Boulder: Paradigm Publishers.
Giesen, B. (2004). The trauma of the perpetrators. In J. C. Alexander, R. Eyerman, B. Giesen, N. J. Smelser, & P. Sztompka (Eds.), Cultural trauma and collective identity. London: University of California Press.
Goffman, E. (1959). The presentation of self in everyday life. New York: Doubleday.
Grant, J. W. (1984). Moon of wintertime: Missionaries and the Indians of Canada in encounter since 1534. Toronto: University of Toronto Press.
Hall, S., Critcher, C., Jefferson, T., Clarke, J., & Roberts, B. (1978). Policing the crisis: Mugging, the state and law and order. London: Palgrave Macmillan.
Henderson, J. 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. Journal of Canadian Studies/Revue d’études canadiennes, 45(3), 108–136.
Lewis, M. R. (1966). The Anglican Church and its mission schools dispute. Alberta Historical Review, 14, 7–13.
Long, J. S. (1991). The Anglican Church in Western James Bay: Positive influence or destructive force? In B. Ferguson (Ed.), The Anglican Church and the World of Western Canada 1820–1970 (pp. 104–112). Regina: Canadian Plains Research Center/University of Regina.
Mishler, C. (1990). 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. Toronto: University of Toronto Press.
Peikoff, T. M. (2000). Anglican missionaries and governing the self, an encounter with Aboriginal peoples in Western Canada, 1820–1865. Unpublished PhD thesis, University of Manitoba.
Porter, E. (1981). The Anglican Church and native education: Residential schools and assimilation. Unpublished PhD thesis, University of Toronto.
Porter, S. W. (1993). St. Paul’s boarding school: The early decades of Anglican missionary schooling on the Blood reserve. Unpublished Doctoral dissertation, University of Lethbridge.
Rutherdale, M. (1994). Revisiting colonization through gender: Anglican missionary women in the Pacific Northwest and the Arctic, 1860–1945. BC Studies: The British Columbian Quarterly, 104, 3–23.
Scott-Brown, J. (1987). The short life of St. Dunstan’s Calgary Indian Industrial School, 1896–1907. Canadian Journal of Native Education, 14(1), 41–49.
Tsutsui, K. (2009). The trajectory of perpetrators’ trauma: Mnemonic politics around the Asia-Pacific War in Japan. Social Forces, 87(3), 1389–1422.
Türkmen‐Dervişoğlu, G. (2013). Coming to terms with a difficult past: The trauma of the assassination of Hrant Dink and its repercussions on Turkish national identity, (E.T. Woods and M. Debs (Eds.) Special Section on Cultural Sociology and Nationalism). Nations and Nationalism, 19(4), 674–692.
Turner, V. (1987). Betwixt and between: The liminal period in rites of passage. In L. C. Mahdi (Ed.), Betwixt & between: Patterns of masculine and feminine initiation (pp. 3–19). London: Open Court Publishing.
Usher, J. (1971). Apostles and aborigines: The social theory of the Church Missionary Society. Histoire Sociale-Social History, 7, 28–52.
van der Goes Ladd, G. (1991). Father Cockran and his children: Poisonous pedagogy on the banks of the Red River. In B. Ferguson (Ed.), The Anglican Church and the World of Western Canada 1820–1970 (pp. 61–71). Regina: Canadian Plains Research Center, University of Regina.
Author information
Authors and Affiliations
Copyright information
© 2016 The Editor(s) (if applicable) and The Author(s)
About this chapter
Cite this chapter
Woods, E.T. (2016). Introduction. In: A Cultural Sociology of Anglican Mission and the Indian Residential Schools in Canada. Cultural Sociology. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-48671-4_1
Download citation
DOI: https://doi.org/10.1057/978-1-137-48671-4_1
Published:
Publisher Name: Palgrave Macmillan, New York
Print ISBN: 978-1-137-48670-7
Online ISBN: 978-1-137-48671-4
eBook Packages: Social SciencesSocial Sciences (R0)