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Thesis (doctoral) -- Universität, Mainz, 2009.

I look at the strategies of evangelization used by a Roman Catholic missionary congregation, the Oblates of Mary Immaculate, in nineteenth-century British Columbia. These strategies of evangelization involved multiple geographies, including a circulation of representations between North America and Europe; the various spatialities of evangelization itself; complex deployments of disciplinary and pastoral power; and cultural geographies of order.

I look at the strategies of evangelization used by a Roman Catholic missionary congregation, the Oblates of Mary Immaculate, in nineteenth-century British Columbia. These strategies of evangelization involved multiple geographies, including a circulation of representations between North America and Europe; the various spatialities of evangelization itself; complex deployments of disciplinary and pastoral power; and cultural geographies of order. / Arts, Faculty of / Geography, Department of / Graduate

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In 1918, Archbishop Shaw invited the Texas Catholic religious order, Missionary Oblates of Mary Immaculate, to New Orleans to manage the St. Louis Cathedral and its filial parish for Southern Italians, St. Mary’s Church. This thesis will look at the personalities and preferentialism that affected this early 20th century transfer of religious power from secular priests to a religious order. Comparing the language used by Archbishop Shaw in correspondence with Oblate Fathers with the language he used with his secular priests will determine that Shaw displayed favoritism in his decision to invite the Oblates. This decision was affected by four primary factors: Shaw’s prior relationship with the Oblates as Bishop of San Antonio, his concerns with archdiocesan finances, his perceived threat of encroaching Protestantism, and politics of discontent amongst his secular clergy. Shaw’s distinct idealistic pragmatism shows the dynamic nature of the institution of the Catholic Church in Louisiana.

Most scholars who have researched on missionaries 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 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 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 missionary systems evolved in British Columbia: the Sisters' system of educative and caring institutions for the peoples of the province and the Oblates modified reduction system for Aboriginal peoples, known in academic 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 Ann, however, set most of the educational policies within both their own institutions and those they ran at Oblate Aboriginal missions. Case studies of Oblate brothers and Sisters of Saint Ann 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 brothers could not. Such factors affected generational continuity. 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 history 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.

This thesis examines the pre-1900 relationship between the Oblates of Mary Immaculate, a French order of Roman Catholic priests, and the Sto:lo of the Fraser Valley. It considers the effects of the strict and inflexible Oblate system on the Sto:lo. Primary sources for this study were found at the Oblate Archives, the Archives of the Sisters of St. Ann, and from various oral testimonies. Under a regime called the "Durieu System", the Oblates encouraged the creation of segregated, self-sufficient agricultural villages on Sto:lo reserves. Ecclesiastically appointed watchmen recorded the names of transgressors against the Oblate "norms" of behaviour. No deviation was tolerated under this regime of surveillance and segregation. The thesis focuses on the Sto:lo children sent to the residential school at St. Mary's Mission; Sister Mary Lumena's diaries and the reminisces of a Metis student, Cornelius Kelleher, were the main sources of information. There were two schools on the site; the boys' under Oblate control, the girls' under the supervision of the Sisters of St.Ann. The schools were residential because the Oblates sought to isolate the children from Sto:lo elders who adhered to the "old ways". At school, children spoke only English and learned by rote-recitation. Sto:lo cosmology was replaced with the Roman Catholic religion. To prevent "immorality", the Oblates segregated the pupils from outsiders and the opposite sex; even their parent's visits were supervised. The school was self-sufficient so as to keep contact with the outside world at a minimum. The Oblates held a utopian vision of a docile, pious, capable, Roman Catholic peasantry. They hoped former pupils would return to their village and educate others or settle in agricultural villages under Oblate control. However, as this study shows, most pupils were orphans or Metis and did not have much influence in their village. This thesis suggests that the small numbers who attended St. Mary's found the transition between the Oblate and Sto:lo worlds difficult to make. Present-day informants described their reactions (which ranged from negative to ambivalent) to the residential school system and the effects of cultural confusion on their lives.

Analysis of the festivities of the Immaculate Conception celebrated in Lima in 1656, from the account written by Diego de León Pinelo Gutiérrez. This Creole text reinterprets in baroque terms the cult of the Immaculate Conception in the City of Kings. Through it we can study these lengthy festivals, which involved the participation of the city’s most important institutions and corporate bodies, mobilizing considerable resources and people. Thus, the text is conceived as a political and religious exaltation of the city of Lima, typical of the festive genre and of the chorographic literature, which also connects with the emerging Creole discourse. / Este artículo analiza las fiestas a la Inmaculada que se celebraron en Lima en 1656 a partir de la relación festiva escrita por Diego de León Pinelo Gutiérrez. Este texto criollo reinterpreta en clave barroca la devoción inmaculista de la ciudad de Los Reyes. A través de él se estudian los prolongados festejos que contaron con la participación de las instituciones y corporaciones de poder más representativas de la ciudad y movilizaron considerables recursos y personas. Así, esta relación se concibe como una exaltación política y religiosa de la ciudad de Lima, propia del género festivo y de la literatura corográfica, que se conecta también con el naciente discurso criollo.

This thesis examines the pre-1900 relationship between the Oblates of Mary Immaculate, a French order of Roman Catholic priests, and the Sto:lo of the Fraser Valley. It considers the effects of the strict and inflexible Oblate system on the Sto:lo. Primary sources for this study were found at the Oblate Archives, the Archives of the Sisters of St. Ann, and from various oral testimonies. Under a regime called the "Durieu System", the Oblates encouraged the creation of segregated, self-sufficient agricultural villages on Sto:lo reserves. Ecclesiastically appointed watchmen recorded the names of transgressors against the Oblate "norms" of behaviour. No deviation was tolerated under this regime of surveillance and segregation. The thesis focuses on the Sto:lo children sent to the residential school at St. Mary's Mission; Sister Mary Lumena's diaries and the reminisces of a Metis student, Cornelius Kelleher, were the main sources of information. There were two schools on the site; the boys' under Oblate control, the girls' under the supervision of the Sisters of St.Ann. The schools were residential because the Oblates sought to isolate the children from Sto:lo elders who adhered to the "old ways". At school, children spoke only English and learned by rote-recitation. Sto:lo cosmology was replaced with the Roman Catholic religion. To prevent "immorality", the Oblates segregated the pupils from outsiders and the opposite sex; even their parent's visits were supervised. The school was self-sufficient so as to keep contact with the outside world at a minimum. The Oblates held a utopian vision of a docile, pious, capable, Roman Catholic peasantry. They hoped former pupils would return to their village and educate others or settle in agricultural villages under Oblate control. However, as this study shows, most pupils were orphans or Metis and did not have much influence in their village. This thesis suggests that the small numbers who attended St. Mary's found the transition between the Oblate and Sto:lo worlds difficult to make. Present-day informants described their reactions (which ranged from negative to ambivalent) to the residential school system and the effects of cultural confusion on their lives. / Arts, Faculty of / Geography, Department of / Graduate