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ABSTRACT

Most scholars who have researched on rnissionaries in British Columbia have not taken gender into account. This dissertation narrates and analyzes the biographies of the two founding generations of the Sisters of Saint Ann and the Oblates of Maw Immaculate. It compares their origins in Quebec and Europe, their life histories, their experiences teaching school, and their formation of the next generation of their religious communities in British Columbia. The role of gender in shaping these individuals' lives and identities can be seen in each aspect of the comparison. Both the Oblates and the Sisters experienced the asymmetry of the female and male organizations within the larger church. Over time two Roman Catholic missionarv systerns - evolved in British Columbia: the Sisters' system of educative and caring institutions for the peoples of the province and the Oblates modified reduction systern for Aboriginal peoples, known in acadernic literature as the Durieu system.

School

teaching, particularly work in residential schools for Aboriginal children, linked the two systems. The French Oblate leaders aimed to masculinize the missions and feminize school teaching. The

Canadian

Sisters of Saint

AM, however, set most of the

educational policies ~ithin both their own institutions and those they ran at Oblate

Aboriginal

missions. Case studies of Oblate brothers and Sisters of Saint AM work as teachers in 1881 show that the nuns, as members of a separate religious congregation, could negotiate with the patriarchs of the Roman Catholic church, whereas the Oblate bro thers could not. Such factors affected generational contùluity . The Canadian sisterhood reproduced itself in the region as a local family 'dynasty,' whereas the

French Oblate

order did not. Taking gender into account in a study of pioneer missionaries in British Columbia does not simply reverse the standard histon, where the Oblates, as men, appear central, and the Sisters of Saint Ann, as women, appear on the margins. Rather the evidence of gender widens the range of discussion and increases awareness of the complexity of the province's social and educational history.

Conclusion: The Sisters' System and the Oblates' System ......................................... 173

CHAPTER SIX: THE FOUNDING GENERATIONS IN ACTION AS TEACHERS . 188 Oblate Brothers and Sisters of Saint Ann as Teachers in British Columbia .............. 188 New Westminster ........................................................................ ...................................... 192 St . Mary's Mission ........................................................................ .................................... -197

St . Joseph's Mission, Williams Lake ............... ....... ................................................... 201

Biograp hical Analysis of 1881 Teachers ........................................................................

205

Conclusion ..................... .. ........................................................................

........................ 209 CHAPTER SEVEN: CONTINUITY INTO THE NEXT GENERATION ...................... 222

Linkages With Regional Families ........................................................................

........... -223 P

Establishing Noviciates in British Columbia ................................................................. 223

Forming The Nex t Genera tion of Missionanes ............................................................ -228

The British Columbia Generation of Sisters of Saint Ann ........................................... 230

The

British Columbia Generation of Oblates ............................................................... 236

Conclusion ........................................... .... .......................................................................

242

CHAPTER EIGHT: CONCLUSION .... ............................................................ ............ 252

F

Gender and Mission and the Fabric Of History ............................................................ 238

BIBLIOGRAPHY ....... ........................ ........................................................................

.... 262

Manuscrip t Prirnary Sources ........................................................................

.................. 262 Prin ted Primary Sources ........................................................................ ......................... -270

Bibliograp hy : Secondary Sources ........................................................................

.......... -277

Map 1: Colonial British Columbia ........................................................................

.......... 321 Map 2: Major railway routes across British Columbia at the time of the First World War ........................................................................ ................................. -322 Appendix 1: Glossary ........................................................................ ............................... 323 Appendix 2: Sisters of Saint Ann Who Arrived in British Columbia bv 1871 .......... 327 Appendix 3: Oblates of Mary lmmaculate Who Arrived in British ~oiumbia by

1871 ...................... ,.. ........................................................................

...................... -332 Appendix 4: Schools and Institutions Founded by the Sisters of Saint Am in British Columbia. Yukon and Alaska. and the Founders .................................... 337 Appendix 5: Schools and Institutions Founded by the Oblates of Mary Immaculate in Oregon Territory and British Columbia. and the Founders ...... 340 Appendix 6: Entrants to the Sisters of Saint Ann from British Columbia r ............................................... Families -343 Appendix 7: Entrants to the Oblates of Mary Immaculate from British ............................. Columbia Farnilies 349

1 would like to thank my advisor Professor Jean Barman and the other mernbers

of my cornmittee, Dean Nancy Sheehan and Professor J. Donald Wilson, for their guidance in completion of this dissertation. The Sisters of Saint Ann and Oblates of Mary

Immaculate

provided archival access. 1 particularly appreciated the advice of

Margaret

Cantwell

SA, Edith Down SA, Leo Casey OMI and the late Thomas

Lascelles

OMI. Archivists, librarians and historians at several institutions assisted research and writing.

Special

thanks go to Robert Fraser and the editorial staff of the Dictionary of Canadian Biography and Professor Raymond Huel, Historv Departrnent,

University

of Lethbridge and director of the Western Oblate Project. Friends and colleagues also encouraged me, especially Tony Arruda, Anita Bonson, Helen Brown, Penney Clark, Norah Lewis, Ruth Sandweii, Joyce Shales, and the Iate Maurice

Hodgson.

My cousins Anita Charpentier s.c.i.m., Lucienne Desautels r.j.m., and Diane Paynent, gave me valuable insights from their writing. My final vote of thanks goes to hmilv members who helped out with domestic matters as well as research and writing: Robin, Geneviève and Brian Gresko, Suzanne Kennedy Eng, Lea and Jack Terpenning.

CHAPTER ONE:

GENDER AND MISSION

This dissertation narra tes and anal yzes the biographies of two founding generations of missionaries in British Columbia, the Sisters of Saint Ann and the Oblates of Mary Immaculate. It compares their origins in Quebec and Europe, their life histories, their experiences teaching school, and their formation of the next generation of their religious communities in British Columbia. The rnissionaries to be discussed are the twentv-four

Sisters of Saint

AM who went from the Montreal diocese to the

Pacific

Coast between

1858 and 1871, setting the pattern for the 103 nuns who followed

them between 1872 and 1913, and for the 54 who trained in the Victoria noviciate behveen

1890 and 1914.1 The French-based Missionary Oblates of Mary Irnmaculate,

who had begun western missions in Oregon in 1847, moved northward to the adjacent

British colonies in

1858. By 1871 a total of thirty Oblate priests and brothers had

journeyed to the

Pacific

Coast from France or

Ireland.

These men also set the pattern for the 94 who foilowed frorn Europe or made their noviciate in British ~01umbia.Z The main research questions regarding the collective biographies are: how did members of the two orders shape their lives and identities and what role did gender play in that process. The findings of the dissertation link into the broader history of gender, missions and education in British Columbia, and indeed Canada.

GENESIS OF RESEARCH

This dissertation grows out of two decades of persona1 research on Roman

Catholic

rnissionary effort and Aboriginal responses in the region? That effort, like most historical work, had focussed on the records of male organizations, particularly the French Missionary Oblates of Mary Immaculate (founded in 1816) and the Canadian

Department of

Indian

Affairs.

Over tirne 1 also became interested in the history of the main fema!e Roman Catholic congregation in British Columbia, the Sisters of Saint Ann, who were the western branch of the Sisters of Saint Anne of Lachine, Quebec (founded in

1850).

These women religious, popularly called nuns or sisters, did much of the mission work, especially the teaching of Aboriginal and settler chiidren. I wanted to know how the western Sisters of Saint Ann functioned as a group of women educators within a patriarchal religion. Why did western historians, as Susan Armitage asked in

1986, focus on male leaders and treat women such as nuns like soldiers " mentioned in

passing"?

1 began to believe that history might read quite differentiy if nuns' lives were

taken into account, ailowing gender to become "a centrai category of histoncal analysis."4

Dictionarv of

Canadian

Biomaphv

assignrnents on three

Oblates and on the

first superior of the Sisters of Saint Ann in British Columbia oriented me to a collective biography poject.9 When I f3st drafted a collective biography of the founding Sisters of Saint Ann in the West, 1 included comparisons with the pioneer Oblates. One essay in that project, a cornparison of teaching Sisters and brothers, was presented to a svmposium on the history of the Oblates in Western and Northem Canada at Saint

Boniface in

1995.6

Another essay,

"Taking the Veil West: The Sisters of Saint An. in British Columbia 1858-1914," was presented to the Canadian History of Education

Association meeting

in Toronto, October 1996. Historians attending both conferences remarked on the nuns' relative autonomy in British Columbia compared with the domination of female religious institutes by male ecclesiastics in Quebec. These comments and those of my advisor, Professor Jean Barman, made me change direction.

1 realized 1 could not discuss the Sisters' lives and careers without also discussing those

of the male missionaries. The cornparisons and the role played bv gender thus have become central rather than peripheral in my dissertation.

Race is a

theme that might also be explored in discussing the biographies of

Roman Catholic

missionaries to the Aboriginal peoples of British Columbia, and particularly as regards their work in Indian residential schools. However. two decades of research on that topic has made me recognize how gendered those historical situations were. While

Canadian

scholars have explored a range of records on gendered aspects of public school systerns, such as the feminization of teaching, they have, for the most part, looked onlv at the archives of male missionaries and governrnents on

Indian

residential schools. 1 think it is important and tunely to consider the female missionaries' lives and archives, in order to effect a more balanced interpretation. My work here draws on the larger project of including women and gender in British Columbia histon, led by Giilian Creese and Veronica Strong-Boag. They contend that "scholarly debate" about the province "has focused on .... the dvnamics of race and class" while ignoring gender.

Furthemore,

the polarized debate, "like the tradition of 'malestrearn' thought in academic research" has made it difficult for "[flemale and ferninist scholars ... to enter a contest whose terms have already largely excluded their c~ntribution."~ It is not just nuns and female missionaries, but ail women who have been left out of most historical discussions to date. Gai1

Cuthbert

Brandt, in her

presidential address to the

Canadian

Historical

Association in

1992, makes sllnilar remarks. %me historians, she says, lament that

national political history has been left aside for specialized research on women, or working class, or ethnic or regional history. Yet Brandt, using themes from women's history, suggests that rethinking socialquotesdbs_dbs25.pdfusesText_31

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