`Black Robe" tells the story of the first contacts between the Huron Indians of Quebec and the Jesuit missionaries from France who came to convert them to Catholicism, and ended up delivering them into the hands of their enemies. Those first brave Jesuit priests did not realize, in the mid-17th century, that they were pawns of colonialism, of course; they were driven by a burning faith and an absolute conviction that they were doing the right thing. Only much later was it apparent that the European settlement of North America led to the destruction of the original inhabitants, not their salvation.
The film, a bleak and dour affair that seems filmed mostly under gray, glowering skies, stars Lothaire Bluteau in the central role of young Father Laforgue. Bluteau's name may not ring a bell, but if you saw "Jesus of Montreal" you will recognize him immediately as the young actor who played the title role, gaunt and intense. In this film, he undertakes a long and arduous journey in winter, guided by the Algonquins, threatened by the Iroquois. It is a torturous experience, and "Black Robe" visualizes it in one of the most realistic depictions of Indian life I have seen.
The architectural details of the Indian dwellings, their methods of hunting and food procurement, the way they used absolute cooperation and trust of each other as a weapon against the deadly climate - these are all made clear in the movie. It also becomes clear that the Indians had their own religious and belief systems already in place, and that none of them had much use for Jesus and the other gifts of Christianity. The most pathetic character in the movie is a "converted" Indian, whose crucifix around his neck represents not a leap of faith, but an accommodation of convenience with those who could give him what he wanted.
The first contacts between North American Indians and Europeans were probably a great deal more like those depicted in "Black Robe" than like the stirring adventures in "Dances with Wolves." Both sides were no doubt motivated much more by matters of religious belief and personal destiny than by a desire to get to know one another.
One of the achievements of "Black Robe," which is based on research and a novel by Brian Moore, is that it re-creates a time when Christians were dogmatic and unswervingly convinced of their rightness; today, when we talk of the "fanaticism" of religions like Islam, we forget that the modern religions of the West, so diluted by psychobabble, were once fierce and righteous enough to send men halfway around the world seeking martyrdom.
9. Palmer, Colin A. Slaves of the White God: Blacks in Mexico, 1570-1650. Cambridge: Harvard University Press, 1976.
Of the text named Bartolome de las casas: In Defense of the Indians(c.1550) it covers what is to be the Spanish Conquistadores, and talks of the natives to which at the time seen by many are barbaric, ignorant, incapable of learning, just another group of people to be conquered. But to the Catholic missionaries they see the Natives as new people to influence and enlighten. But if at any time the person drops the belief of Christianity they would use deadly force against the person or family. Adding to that Hernán comments that their cities are “ worth of admiration because of its building, which are like those of Venice”(Poole 4). While the argument remain if really would the Natives had stood a chance what
This book is considered an American Classic due to its longevity in popular literature. It also provides the important historical background on the Catholic Church and its impact on the American Southwest. Willa emphasizes, through her writings, the hardships of the people involved in making this part of America what it is today. It points out the influence of the earliest Spanish missionaries of the 16th century through the latter part of the 19th century involving French missionaries and exposes the corruptness as well as the dedication of the missionaries of the church. The book’s main setting is in the 19th century, during the settlement of New Mexico and Colorado and recalls the journeys that a priest undertook and the hardships overcame in order to meet his and the churches goal of bringing the Catholic faith to Mexicans and native Indians. Through his travels and the spiritual work in the beautiful, yet rough environment he was radically transformed. He was especially influenced by the experiences of the westward movement of the agricultural frontier because of the impact of the native people.
Religion was a very big part in many Indians life. Almost every part of Indian life is related to religion, the land is sacred, and religion plays a part in what can be done with it, the first Indians had many different religions, and they continued to have religion for the whole of their lives. Dress was affected, many Indians wore special clothes and jewellery of religious importance. Religion often changed family life, the children respected their elders, especially their grandparents, and the Indians believed in divorce and marriage. Education was religious, the boys were taught to hunt, and the girls to treat leather and prepare food. The Indians believed all life to be sacred, but it could be hunted, as long as it was treated with respect, so this affected the way they hunted, and what food they had.
Las Casas emphasizes on three main issues throughout his account. First, in almost each chapter, Las Casas writes about the luscious qualities of the land and the different indigenous peoples that inhabit them. Second, he explains and describes in detail how the natives were rapidly being massacred by the invading Christian Europeans. Finally, Las Casas discusses how God had brought justice to the Europeans for their diabolical acts upon the natives. Las Casas, a former slave owner himself, realized that those whom he previously enslaved were just as much human and capable of learning and practicing the Christian faith as he was. As a bishop, he realized he could do little for the Natives except document his experiences (in as much detail as possible) and hope that the royal administration would have sympathy for the Natives and establish laws to protect them from the Europeans.
In George E. Tinker’s book, American Indian Liberation: A Theology of Sovereignty, the atrocities endured by many of the first peoples, Native American tribes, come into full view. Tinker argues that the colonization of these groups had and continues to have lasting effects on their culture and thus their theology. There is a delicate balance to their culture and their spiritual selves within their tightly knit communities prior to contact from the first European explorers. In fact, their culture and spiritual aspects are so intertwined that it is conceptually impossible to separate the two, as so many Euro-American analysts attempted. Tinker points to the differences between the European and the Native American cultures and mind sets as ultimately
The Society of Jesus is a Catholic order that is still doing good work today around the world. During the age of encounters—especially during the colonization of the Americas—the Society of Jesus, also known as Jesuits, played an important role in documenting Native Americans, converting them and helping them adapt to their newly changing environment. The practice of first establishing respect, then influence, and eventually working for religious conversion proved effective at converting Native Americans in North America. Their extensive ethnographic documentation as well as everyday letters to one another have proved useful to scholars trying to understand early Native American and French encounters in North America.
According to Nicholson, encounters between explorers, such as Christopher Columbus and Henry Hudson, and Native Americans were always friendly. There was no “expression of hostility based on physical appearance” (Nicholson 15) between the two
Across Canada and the United States there are many First Nations languages which are a part of the Algonquian language family, all of which with varying states of health. Although these languages share many characteristics of the Algonquian language family, the cultures, systems of beliefs, and geographic location of their respective Nations differentiate them. In being shaped by the landscape, cultures, and spirituality of the First Nations, the language brings the speakers closer to their land and traditions while reaffirming their identity as First Peoples. Using the Blackfoot Nation to further explore this concept, this paper will show that while language threads together First Nations culture, spirituality, traditions and land, as well as their identity, each of these essential components also maintain and revitalize the language.
In his essay, “The Indians’ Old World,” Neal Salisbury examined a recent shift in the telling of Native American history in North America. Until recently, much of American history, as it pertains to Native Americans; either focused on the decimation of their societies or excluded them completely from the discussion (Salisbury 25). Salisbury also contends that American history did not simply begin with the arrival of Europeans. This event was an episode of a long path towards America’s development (Salisbury 25). In pre-colonial America, Native Americans were not primitive savages, rather a developing people that possessed extraordinary skill in agriculture, hunting, and building and exhibited elaborate cultural and religious structures.
The Nation of Islam emerged as a very powerful organization during the 1960s. One of the Nation?s key goals was to create an independent Black America. It further preached about the White man as the devil, thus instilling faith within its followers that White society will be decimated, and Black society will prevail. Through these powerful messages, the Nation of Islam gave African-Americans a claim to divinity and created the notion of Black supremacy. However, in attempting to cement these ideas, the Nation of Islam?s message became extreme to the point of absurdity. While James Baldwin expounds on this irrationality in ?Down at the Cross?, he also understands and agrees with the underlying motivation behind the Nation?s absurd claims.
In a growing body of literature that is working to decolonize history and reframe it to include the Aboriginal perspective and experience, The Míkmaw Concordat (1997), provides an important insight into an aspect of Mi’kmaq history not widely discussed. While the negative effects of European religion on Aboriginal cultures is widely discussed and documented, this text reconstructs a unique relationship formed between the Mi’kmaq of Atlantic Canada and Catholicism in the early seventeenth century. In 1610 a Concordat alliance was cemented between Mikmáki and the Holy See, and alliance based on mutual benefit and sovereignty.
In “A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson,” Mary Rowlandson, a Puritan mother from Lancaster, Massachusetts, recounts the invasion of her town by Indians in 1676 during “King Philip’s War,” when the Indians attempted to regain their tribal lands. She describes the period of time where she is held under captivity by the Indians, and the dire circumstances under which she lives. During these terrible weeks, Mary Rowlandson deals with the death of her youngest child, the absence of her Christian family and friends, the terrible conditions that she must survive, and her struggle to maintain her faith in God. She also learns how to cope with the Indians amongst whom she lives, which causes her attitude towards them to undergo several changes. At first, she is utterly appalled by their lifestyle and actions, but as time passes she grows dependent upon them, and by the end of her captivity, she almost admires their ability to survive the harshest times with a very minimal amount of possessions and resources. Despite her growing awe of the Indian lifestyle, her attitude towards them always maintains a view that they are the “enemy.”
The first Catholic priests came to South America with the conquistadors and through social and political force superimposed 16th century Catholicism upon conquered peoples and in subsequent generations upon slaves arriving in the New World. Catholicism has, likewise, frequently absorbed, rather than confronted, popular folk religious beliefs. The resulting religion is often overtly Catholic but covertly pagan. Behind the Catholic facade, the foundations and building structure reflect varying folk religious traditions. (2)
Nelson, Jack. Is religion killing us?violence in the Bible and the Quran / Jack Nelson-Pallmeyer.. 2003 Print.