Summary: The Jesuit Relations

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In 1492, Christopher Columbus and his voyage arrived in the Caribbean. The discovery prompted the colonization of North America in seventeenth century by several European countries such as Spain, England, Netherlands, and France. Upon their arrival, the colonists encountered native people, whom they called Indian. Among those countries, France was able to develop a strong connection with the native people. Whereas violence and the imposition of dominance were fundamental features of colonization by English and Spanish settlers, French colonists’ relationships with the Indians were marked by diplomatic and supportive alliances. The book The Jesuit Relations, edited by Allan Greer, is a series of journal written by the Jesuits, French missionaries …show more content…
The aptitude in speaking and discipline that the Hurons displayed during their council meetings transformed the Jesuits’ attitude toward the Huron’s society. In 1634, Father Paul le Jeune wrote a letter, stating that “the Indians have neither civil regulation, nor administrative offices, nor dignities, nor any positions of command” (page 33). According to many people, a decentralized government is a signal of political and social turmoil. Without authority, humans inevitably descend into a state of violent anarchy. Therefore, the Hurons were considered “savages” and lacking of civility by the colonists (page 33). Similarly, that was the thought of Father Jean de Brebeuf. However, his view of the Hurons changed after he attended their council meeting. He noted “some things were worthy of remark. The Hurons’s manner of speaking, which was unlike common speech and had a special name: acwentonch” (page 59). The Jesuits acknowledged that the Hurons organized their council meetings efficiently. The Hurons had an orderly presentation and discussion of the village affair. Furthermore, they “elevated their style of language and tried to speak well. They reasoned …show more content…
In the letter Father Jean de Brebeuf wrote in 1636 about the Huron medical practices, he stated that “there are as many as twelve kinds of dances that constitute the many sovereign remedies for sickness” (page 73). The natives thought that “lacrosse and dish were wonderful for the health” (page 73). However, Father Jean de Brebeuf felt that this remedy did not have any restorative benefits. He thought that there was no compassion from the sorcerer for “a poor sick person, fevered of body and almost dying” to prescribe “a game of lacrosse, as a cooling remedy” (page 73). To the Hurons, wellness involved the body and mind. The natives did not see illness as a purely physical problem. They believed that a spirit could act independently to make the person vulnerable to illness. Thus, the Hurons created ceremony so that the healer could get contact with the soul and ask for guidance in diagnosing the patient and finding the correct remedy. It was also the chance to redirect the soul back to the sick person. Additionally, the presence of a large crowd could prevent the evil spirit from doing any harm to the ill person. The ceremony had both protective and therapeutic value to the Hurons, promoting resilience and fast recovery. Unfortunately, the Jesuits had little understanding of psychological dynamics involved and thought that the ceremony was a nonsensical treatment.
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