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This volume collects valuable fragments of linguistic data and accounts of Native language as used among the Algonquian and Iroquoian tribes of New France. Volume 1 documents not only observations on the languages themselves, but also on the mutual intelligibility and geographical extent of various dialects, the various pidgins and jargons which came into use as a result of cultural contact, and the use of European languages such as French and Basque in native North America. This volume also includes several extended tracts in various Native American languages, including Bribeuf's 1636 description of Huron grammar, Lalemant's interlinear translation of a Huron prayer, Vimont's letter in Algonquin, Le Jeune's description of Montagnais, and many others. A map showing the location of the various missions and the approximate distributions of the Native languages is also included, as well as three useful appendices.
When the first European missionaries arrived on other continents, it was decided that the indigenous languages would be used as the means of christianization. There emerged the need to produce grammars and dictionaries of those languages. The study of this linguistic material has so far not received sufficient attention in the field of linguistic historiography. This volume is the first published collection of papers on missionary linguistics world-wide; it represents the insights of recent research, containing an introduction and papers on methodology, meta-historiography, the historical and cultural background. The book contains studies about early-modern linguistic works written in Spanish, Portuguese, English and French, describing among others indigenous languages from North America and Australia, Maya, Quechua, Xhosa, Japanese, Kapampangan, and Visaya. Topics dealt with include: innovations of individual missionaries in lexicography, grammatical analysis, phonology, morphology, or syntax; creativity in descriptive techniques; differences and/or similarities of works from different continents, and different religious backgrounds (Catholic or Protestant).
The word "mission" can suggest a distant and dangerous attempt to obtain information for the benefit of the home left behind. However, the term also applies to the movement of information in the opposite direction, as the primary motivation of those on religious missions is not to learn about another culture, but rather to teach their own particular worldview. In Masters and Students, Micah True considers the famous Jesuit Relations (1632-73) from New France as the product of two simultaneous missions, in which the Jesuit priests both extracted information from the poorly understood inhabitants of New France and attempted to deliver Europe's religious knowledge to potential Amerindian converts. This dual position of student and master provides the framework for the author’s reflection on the nature of the Jesuits’ "facts" about Amerindian languages, customs, and beliefs that are recorded in the Relations. Following the missionaries through the process of gaining access to New France, interacting with Amerindian groups, and communicating with Europe about the results of their efforts, Masters and Students explores how the Relations were shaped by the distinct nature of the Jesuit approach to their mission - in both senses of the word.
The focus of this study is the exciting period of French overseas exploration directly following the stagnation caused by the Wars of Religion. The book examines the early period of French involvement in Northeastern America through readings of key texts, principally travel and missionary accounts. Among the works examined are travel writings by Marc Lescarbot (Histoire de la Nouvelle-France) and Samuel de Champlain (Voyages), and missionary works by Gabriel Sagard (Dictionnaire de la Langue Huronne, Histoire du Canada), Jean de Brébeuf, and Paul le Jeune (early Relations de Jésuites). Through a careful examination of these texts, the author discerns a French "rewriting of the self" in relation to the American other, represented by both land and people. America, Brazeau argues, allowed a consolidation of past markers of identity, and forced a radical rereading of others, due to the difficulties presented by the Canadian wilderness and its natives. Writing a New France, 1604-1632 sheds fresh light on a significant moment in French colonial history while providing an innovative contribution to the understanding of early modern French identity and cultural contact.
Unscripted America reconstructs an archive of indigenous language texts in order to present a new and wholly unique account of their impact on philosophy and US literary culture.
The individual and cultural upheavals of early colonial New France were experienced differently by French explorers and settlers, and by Native traditionalists and Catholic converts. However, European invaders and indigenous people alike learned to negotiate the complexities of cross-cultural encounters by reimagining the meaning of kinship. Part micro-history, part biography, Religion, Gender, and Kinship in Colonial New France explores the lives of Etienne Brulé, Joseph Chihoatenhwa, Thérèse Oionhaton, and Marie Rollet Hébert as they created new religious orientations in order to survive the challenges of early seventeenth-century New France. Poirier examines how each successfully adapted their religious and cultural identities to their surroundings, enabling them to develop crucial relationships and build communities. Through the lens of these men and women, both Native and French, Poirier illuminates the historical process and powerfully illustrates the religious creativity inherent in relationship-building.
The study is an intellectual and comparative history of French, Spanish, and English missions to the native peoples of America in the seventeenth century, c. 1610–1690. It shows that missions are ideal case studies to properly understand the relationship between religion and politics in early modern Catholic and Calvinist thought. The book aims to analyse the intellectual roots of fundamental ideas in Catholic and Calvinist missionary writings—among others idolatry, conversion, civility, and police—by examining the classical, Augustinian, neo-thomist, reformed Protestant, and contemporary European influences on their writings. Missionaries’ insistence on the necessity of reform, emphasising an experiential, practical vision of Christianity, led them to elaborate conversion strategies that encompassed not only religious, but also political and social changes. It was at the margins of empire that the essentials of Calvinist and Catholic soteriologies and political thought could be enacted and crystallised. By a careful analysis of these missiologies, the study thus argues that missionaries’ common strategies—habituation, segregation, social and political regulations—stem from a shared intellectual heritage, classical, humanist, and above all concerned with the Erasmian ideal of a reformation of manners.