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Reverend Mr. John
Nelson: Missionary with an Impossible Mission
by
Uta H. Fox
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From 1893 to 1919, the Red Deer Industrial
School, located a few kilometres
west of Red Deer, was operated under the auspices of the Methodist Church of
Canada. It was one of the many industrial schools in Canada funded by the
federal government, but managed by religious denominations, thus epitomizing the
symbiotic relationship between church and state established to realize the
common goals of "Christianizing, Civilizing and Canadianizing" the Indians in
the present-day prairie Provinces. Both the Methodist Church and the federal
government sought to create a homogeneous society in the Canadian west based on
Euro-Canadian values and culture. In the late 19th and early 20th
centuries public policy-makers and the public believed that North American
Indians were a "doomed race" on the road to extinction. With nomadism no longer
a choice, sedentary lifestyles had to be instituted. Through education —
regarded as a panacea — Indians were to acquire the skills to become
self-sufficient members of the larger society. A number of factors mitigated
against the Red Deer attempt to implement the acculturadon process. These
factors included the Methodist Church's declining interest in Indian mission
work and their lack of resources, insufficient federal government funding, and
parental resistance. Yet, despite these shortcomings, many students did obtain
the fundamental skills necessary for survival.
Methodism evolved from the preaching of John Wesley. Aided by his brother
Charles and their followers, John Wesley yearned to revive the fundamental
aspects of religion in England, and to instill a "passion that came from an
inward experience of Christ." In the mid-18th century they established
enthusiastic spiritual and devotional societies (or class meetings) to study the
Bible. These meetings supplemented the Anglican faith, which Wesley regarded as
too formal and cold in practice. Wesley never envisioned Methodism or
"Methodists" — so named because of their "orderly life of prayer, worship and
service to the poor"— as a separate entity; instead, he intended the
evangelicalism and revivalism to revitalize the Anglican Church.2 Only after his
death in 1791 did the Methodists institute themselves as a separate
denomination.
Methodism meant change. Sinners who had found salvation had to modify their
lifestyles to strive for Christian perfection, and Methodists viewed education
as one of the most important means of transformation. In fact, they had gained
considerable experience operating an industrial school at the Mount Elgin
Industrial School at Munceytown, Ontario, which opened in 1849. Since the
federal government viewed education in the same light as the Methodist Church,
Nicholas Flood Davin, a lawyer-journalist, was dispatched to visit Indian
schools in United States. Davin recommended the adoption of industrial schools
for the Canadian West.
3 Unlike day and boarding schools, industrial schools were
located far from the reserves, thus separating students from family and
ancestral ties. The curriculum consisted of a half day of academic study and a
half-day of vocational study.
The first principal at Red Deer, Reverend Mr. John Nelson, remained in that
position for approximately two years, from 1893 to 1895. Nelson was born in
Florence, Ontario, on August 21 1848, and died at Woodbridge, Ontario on March
22, 1927. As a Methodist minister he worked in such areas as Pigeon Lake, Wolf
Creek, and White Whale Lake in the Northwest Territories, from 1881 until his
appointment to Red Deer in 1893. After Red Deer, Nelson was stationed in
Manitoba and Ontario. While at Pigeon Lake and Wolf Creek, Nelson had worked
among the Cree and Stoneys building a mission and school. In recommending Nelson
to the Indian Department, Dr. Alexander Sutherland, General Secretary of the
Missionary Society, stated that "... his lengthened [sic] service among the Cree
of the North West has given him a knowledge of the Indian character and language
that must be of very considerable service in the position in which he is now
placed."4
Nelson's effort to fulfil the assimilation goals of both the Methodist
Church and the federal government was hampered because
Methodist resources were overextended by branching out in other directions.
Following Treaties Six (1876) and Seven (1877) and the arrival of the first
settlers, the emphasis of Methodist mission work shifted from First Peoples to
the newcomers, both Canadian-born and new European immigrants. The opening of
Asian missions later led to a new focus in Methodist work, so that by the turn
of the century the Church spent more on its Chinese and Japanese work than on
its prairie North American missions. As William Magney, a historian of Canadian
Methodism has written, once the Methodist Church committed itself to overseas
mission work, "interest in the Indian work ... somewhat subsided."5
These missions, in addition to the ones that the Methodist Church operated in
Montreal and Toronto, were all under the direction of Alexander Sutherland.
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