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Catholic Church--British Columbia
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Arthur Laverdure interview

CALL NUMBER: T0030:0001 SUPPLIED TITLE OF TAPE(S): Arthur Laverdure PERIOD COVERED: 1909-1930 RECORDED: Coquitlam (B.C.), 1972-04-20 SUMMARY: TRACK 1: Arthur Laverdure was born in 1900 and came to B.C. in 1909, first contingent. Descriptions of train trip from the east to British Columbia and of early Maillardville. Millworker for Fraser Mills, problems, wages, etc. Description of housing provided by Fraser Mills for workers. Religious education and schooling. TRACK 2: Ethnic groups in Maillardville and working at Fraser Mills. Description of social life in Maillardville. The observance of religious holidays in the Roman Catholic Church. Language problems.

CALL NUMBER: T0030:0002 SUPPLIED TITLE OF TAPE(S): Arthur Laverdure RECORDED: Coquitlam (B.C.), 1972-04-25 SUMMARY: Arthur Laverdure discusses Maillardville, WWI, work at mills and as a truck driver, the Depression, the head of unemployed association, relief, attitudes towards WWII, and child raising.

CALL NUMBER: T0030:0003 SUPPLIED TITLE OF TAPE(S): Arthur Laverdure RECORDED: Coquitlam (B.C.), 1972-04-25 SUMMARY: Arthur Laverdure discusses Fraser Mills: wages, work, safety, compensation, unions, Chinese, blacklisting. Other jobs outside Fraser Mills including threshing on the prairies, work at a box factory (B.C. Manufacturing), and the Depression.

CALL NUMBER: T0030:0004 SUPPLIED TITLE OF TAPE(S): Arthur Laverdure RECORDED: Coquitlam (B.C.), 1972-04-25 SUMMARY: Arthur Laverdure discusses different nationalities in Fraser Mills, employers and employees, differences made between the races, the strike of 1931, food supply, attitudes toward religion, unions, and his personal philosophy on life.

CALL NUMBER: T0030:0005 SUPPLIED TITLE OF TAPE(S): Arthur Laverdure RECORDED: Coquitlam (B.C.), 1972-07-21 SUMMARY: Interviewed in French, Arthur Laverdure discusses early days in Maillardville, the arrival of the "Columbiens", and the development of Maillardville. The train trip from Montreal to Fraser Mills. The mill at Fraser Mills in 1909. Problems encountered on arrival in B.C. Building a house in Maillardville.

CALL NUMBER: T0030:0006 SUPPLIED TITLE OF TAPE(S): Arthur Laverdure RECORDED: Coquitlam (B.C.), 1972-07-21 SUMMARY: Interviewed in French, Arthur Laverdure discusses early days in Maillardville and the development of Maillardville. The building of the house by his father. Stidies. The first church. Religious holidays. Recreation and amusements. Remedies and superstitions.

David and Celestine Johnson interview

CALL NUMBER: T3532:0001 SUPPLIED TITLE OF TAPE(S): Memories of St. Joseph's Mission, Williams Lake, B.C. RECORDED: Alkali Lake (B.C.), 1979-06-07 SUMMARY:

TRACK 1: David and Celestine Johnson share reminiscences about their life at the Indian Residential School: going to school as young children (7 years old); learning English; older relatives helped younger ones to adjust; boys sawed wood; children slept in dormitories; Father Boening; clothing worn; boys and girls not allowed to mix; Father Thomas traveled all through area to advise Natives; pictures of ranch where David's father worked; wintertime difficult at the Mission school; older girls made clothes for all other children. TRACK 2: Celestine and David Johnson discuss: girls learned a lot about sewing, crocheting; boys learned how to fix shoes; playrooms for girls and boys; Shuswap language forbidden; illness at the Mission school; Williams Lake was basically non-existent at the time; David and Celestine were in school; burning of the school house, 1908 (?); Father Thomas' money stash; Mission had a lot of cattle; Father Thomas used to come to Alkali three times a year -- spoke some Shuswap.

CALL NUMBER: T3532:0002 SUPPLIED TITLE OF TAPE(S): Memories of St. Joseph's Mission, Williams Lake, B.C. RECORDED: Alkali Lake (B.C.), 1979-06-07 SUMMARY: TRACK 1: David and Celestine Johnson discuss: not being allowed to speak the Shuswap language at the Mission school; learning English; Sisters were mainly French, except for Sister Patricia who was Irish; some kids ran away (David did, but not Celestine); getting in trouble with teachers; Mission school was strict, but kids learned a lot; learning to cook and bake; food was different at school than home; sausages on Sundays; Chinook language. TRACK 2: The Johnsons discuss: David learned Chinook on his own; Father Thomas' buggy; their daughter went to Mission school, but it was different from the days when David and Celestine were there; Sister Patricia was nice; girls not allowed to see boys; story of Father Capani; Father Thomas anecdotes; visit from the Bishop; Native church. (End of interview)

Father Alex Morris (O.M.I.) interview

CALL NUMBER: T3869:0001 SUPPLIED TITLE OF TAPE(S): Missionaries in B.C. : Father Alex Morris RECORDED: [location unknown], 1980-07-30 SUMMARY: Father Alex Morris discusses: his early life -- born in Quebec in 1911 to a fisherman/stationary engineer; decision to go into the priesthood; always had this desire to go to sea, never realized this dream; wanted to be a missionary in Africa, but settled for a job working with the Natives in B.C.; came to Williams Lake, somewhat unhappily; going on a railroad trip through B.C. slightly changed his negative opinion of the province; in 1942, he began to go out on missions with Father Thomas from Williams Lake. Father Alex Morris on Father Thomas: first impressions; his warped use of the Durieu system, and Morris' rejection of it. Morris accompanied Father Thomas mainly to the Shuswap reserves. Problems he saw with Father Thomas' ways (Natives went right back to alcohol after Father Thomas left.) Discussion of native culture, the Durieu system. More on Father Alex Morris' experiences: on the missions until 1946; then he was asked to replace the principal of a Native school at Williams Lake; at this time, he was very dissatisfied with his job touring the reserves -- very close to quitting; complaints he heard from Native parents, before he took over at the school; school finances; understanding the ranch at the school; changes he made at the school -- ended the use of Native boys working at the ranch, ended half-days of school, implemented a more academic school program; parents just wanted children to learn enough English to read, write and be confirmed. CALL NUMBER: T3869:0002 SUPPLIED TITLE OF TAPE(S): Missionaries in B.C. : Father Alex Morris RECORDED: [location unknown], 1980-07-30 SUMMARY: TRACK 1: Father Alex Morris: trappers; parents drinking, but still want children to know Catholic religion; he stopped practice of staff speaking French in front of Native children; he had good relations with the sisters; introduced music to the school; implementation of the public school program to the residential school; once he was in charge, the number of runaways dropped substantially; tried to bring in Native music; began to let girls and boys mix socially; building a swimming pool even though the government disapproved; started a program for priests in the teaching field to get their bachelors of education if they did not have it; sent Native children to Kamloops for high school -- high percentage passed all exams; discussion of the Chilcotin people; starting a girls' pipe band. TRACK 2: Father Alex Morris: more on the girls' pipe band and a misunderstanding over it; discussion of native culture -- criticisms he has heard of his methods; no regrets about his teaching style; more on native culture, particularly the Shuswap culture; Durieu system -- opposition to it, misunderstanding of native culture; native impressions of the Durieu system; relations between Natives and whites; Father Thomas' use of the Durieu system; Father Thomas' relationship with the Natives. More on the Durieu system and its use in B.C.

Father Emile Jungbluth interview

CALL NUMBER: T3991:0001 SUPPLIED TITLE OF TAPE(S): [Moberly Lake missionary] RECORDED: Chetwynd (B.C.), 1982-03 SUMMARY: Father Emile Jungbluth, O.M.I., recalls his experiences as a Roman Catholic missionary among the Indians of the Peace River Region, 1936-1982. TRACK 1: Radio systems; connecting Moberly Lake with Halfway River and Fort St. John. "Barbwire radio" between St. Theresa's Church and Hudson's Bay Company, Moberly Lake. Speakers hanging in trees; tape recording. TRACK 2: Attempts at agriculture on Moberly Lake Reserve. Building of St. Theresa's Church. Father Jungbluth was supported by benefactors from Alsace while living at Moberly Lake. Supported himself by selling projector and films, repairing; watches, radios, etc., and sawing wood.;

CALL NUMBER: T3991:0002 RECORDED: Chetwynd (B.C.), 1982-04 SUMMARY: TRACK 1: Description of missionary territory under Grouard - McLennan Diocese (Horse Lake, Wabiti, Pipestone Creek, Kelly Lake, Fort St. John). Stopover at Brainard's between Grande Prairie and Dawson Creek. Following the rodeo circuit to see all the Indians of the area. TRACK 2: Marriage registrations of Indians; baptisms, etc. Trip to the Halfway River Indian Reserve to marry Indians.;

Father John Hennessy (O.M.I.) interview

CALL NUMBER: T3716:0001 SUPPLIED TITLE OF TAPE(S): Interview with Father John Hennessy RECORDED: [location unknown], 1980-06-19 SUMMARY: In an interview with Margaret Whitehead, Father John Hennessy discusses: his background in Vancouver; why he went into the priesthood; going up to Williams Lake in 1935 to help Father Thomas; knew little about the Natives before he got up there; first impressions of Father Thomas; language problems; mixing with the Natives, being accepted by them; Natives both feared, and respected, Father Thomas; anecdote about the North Vancouver reserve; Father Thomas thought the big sins were drinking, gambling and eating meat on Friday; confessions; adultery; anecdote about Jimmy Tuleen (?); improvised court system used by Father Thomas and chief Charlie Boy; Father Thomas adopted the system to fit the needs of the Native people in this area; in 1936, Father Thomas and he divided the territory -- he got the north side of the Fraser; Father Thomas converted much of the Cariboo region; Father Thomas was always interested in morality of Natives; strong personality of Father Thomas- almost like a chief; examples of how Father Thomas would use psychology to convince Natives to convert (made them believe he had special powers); his feelings on sending the children to residential schools; Father Thomas' use of altar boys; difficult for him to go up to the Cariboo knowing nothing of Native traditions; Chilcotin refused to send their children to residential school for about 15 years; Father Thomas was not the biggest supporter of the Mission school; Father Thomas was always on the move; reason Father Thomas stayed in the area as priest for so long.;

CALL NUMBER: T3716:0002 SUPPLIED TITLE OF TAPE(S): Interview with Father John Hennessy RECORDED: [location unknown], 1980-06-19 SUMMARY: TRACK 1: Father Hennessy discusses: Father Thomas' policies and opinions -- appointed church-chiefs over elected chiefs to police morality, dislike of Shamans, viewed Natives as savages; story about Anaham Lake and the Natives there; traveling in the Chilcotin by horse and buggy; Father Thomas' views on the future of the Native people; Williams Lake became a regional centre and this hasten the development of 'civilization' to the Native communities; story of the 1948 earthquake; Father Thomas never rebuked him for not following in Thomas' footsteps; he always preached in Chinook, even though he talked to the Natives in English; differences between Father Thomas and himself; Native routines made it hard for them to go to church every Sunday, even if a priest had been on every reserve; goal of school was to convert the children because parents were nomadic; some Natives believed Father Thomas was very rich; Father Thomas had some medical supplies with him at times; few doctors in the area; Father Thomas' use of medicinal herbs. TRACK 2: More on Father Thomas' customs and routines. What angered Father Thomas. Anecdote about a chief wrestling with Father Thomas. Liked children. Discussion of the Oblates and the Catholic ladder system. Hennessy was in Cariboo from 1935 to 1948 and little changed during this time period. Alcohol problems. Hennessy lived on the Redstone Reserve and taught school for five years. Medicine men drumming in the night. Anecdote about getting some old coins of value. Father Thomas' relationship with the white ranchers- kept the peace between them and the Natives. Anecdote about Mr. Norman. Father Thomas' disapproval of white men living with Native women. More on Father Thomas' life and experiences. Natives provided traveling priests with supplies. Anecdote about an American.;

CALL NUMBER: T3716:0003 SUPPLIED TITLE OF TAPE(S): Interview with Father John Hennessy RECORDED: [location unknown], 1980-06-19 SUMMARY: [No content summary available for this tape.];

Group of Alkali Lake Indians : interview

CALL NUMBER: T3531:0001 SUPPLIED TITLE OF TAPE(S): Informal discussion on the subject of St. Joseph's Mission School, Williams Lake, B.C. RECORDED: Alkali Lake (B.C.), 1979-06-05 SUMMARY: Interviewees discuss their life at the Mission Indian Residential School. Many voices are heard, making it difficult to follow dialogue. TRACK 1: In this discussion, topics touched upon include: experiences at the Mission school; Sisters teaching at Mission; running away from the Mission; Father Aurore -- intelligent man; loss of the Native language; learning English; hard for parents to visit; Sisters Laura and Patricia were at Mission for many years; girls sewed clothing for themselves and for the boys' school; description of typical day. TRACK 2: Discussion of: Brother Collins; boys had to look after livestock; learning to cook; anecdote about making a fire at 3 am; ironing, washing clothes; mass every morning; relations between boys and girls were limited; teasing by the boys; story about one woman's wedding; visit of Bishop, confirmations; changes in Mission school layout.

CALL NUMBER: T3531:0002 SUPPLIED TITLE OF TAPE(S): Informal discussion on the subject of St. Joseph's Mission School, Williams Lake, B.C. RECORDED: Alkali Lake (B.C.), 1979-06-05 SUMMARY: Interviewees discuss their life at the Mission Indian Residential School. Many voices are heard making it difficult to follow dialogue. TRACK 1: Discussion of: train station near the Mission school; Indian graveyard rumours; years spent at the school; working for the Sisters in the summer; graduating, activities after graduation; games played; stories about other Natives in the community who went to the Mission school; boys were dressed as girls if they ran away; differences between lifestyle of Natives in the pre-war years, and now. (End of interview)

Ida Proulx interview

CALL NUMBER: T0013:0001 SUPPLIED TITLE OF TAPE(S): Ida Proulx discuses her role as housewife and growth of Maillardville PERIOD COVERED: 1909-1972 RECORDED: Coquitlam (B.C.), 1972-03-29 SUMMARY: TRACK 1: Ida Proulx (nee Couture) discusses her arrival in Maillardville (Millside) and early living conditions. Schooling and language problems. Working in sawmills. Description of homes and celebrations. Religious training. Construction of homes. WWI. TRACK 2: Clothing styles. Household work and handywork. Depression of the 1930s. WWII. Working as a cook in a logging camp near Kamloops, B.C. Religious activities. Social activities.;

CALL NUMBER: T0013:0002 - 0003 RECORDED: Coquitlam (B.C.), 1972-03-29 SUMMARY: [No detailed content documentation available for these tapes?];

Jimmy John interview

CALL NUMBER: T3536:0001 SUPPLIED TITLE OF TAPE(S): Reminiscences of an Hesquiat RECORDED: Nanaimo (B.C.), 1979-06-29 SUMMARY: In an interview with Margaret Whitehead, Jimmy John talks about his father's life, as well as his own. Father's background and life story: smallpox epidemic in Nootka when he was young; family was Catholic because Father Brabant lived in Nootka at the time; father's memories of being taught by Fathers Brabant and Stanley; Father Brabant did not want him to go to school because he wanted to teach him himself; attempt on Father Brabant's life by some Natives; Catholic Church built by Nootka Natives; his mother's family from Hesquiat were carvers, but his father was not a carver; how he learned to carve; carved for the Natives, not white people; his first wife -- traditional marriage, wife chosen by his parents; came to Nanaimo to carve silver; first wife died, met second wife (Jimmy's mother); story of how he got land in Nanaimo. TRACK 2: More on Jimmy's father's life: experiences on a schooner -- went to the Bering Sea as a cook, did not get paid much money; shipwrecks along the west coast; used a canoe when he was hunting; early memories of Victoria; always liked to fish; Rivers Inlet anecdote; moving to Nanaimo; back to Nootka to visit occasionally; related to chief line of Nootka's; potlatches; reason his older brothers did not become chief; Nootka's acceptance of Catholic religion; discussion of tape he did about his memories.

CALL NUMBER: T3536:0002 SUPPLIED TITLE OF TAPE(S): Reminiscences of an Hesquiat RECORDED: Nanaimo (B.C.), 1979-06-29 SUMMARY: TRACK 1: Jimmy John discusses the life of his father with Margaret Whitehead: translating his father's speeches at Nootka ceremonies (from Native language into English); discussion of dancing and singing at potlatches; potlatches forbidden under Catholic religion in early days. [TRACK 2: blank; end of interview.]

Lilly Squinahan interview

SUPPLIED TITLE OF TAPE(S): Memories of St. Joseph's Mission, Williams Lake, B.C. RECORDED: Alkali Lake (B.C.), 1979-06-06 SUMMARY: TRACK 1: In an interview with Margaret Whitehead, Lilly Squinahan shares memories of her time at St. Joseph's Mission: typical day; her knowledge of English; sewing own clothes; learning to cook; everything the school needed, they produced (for the most part); Brother Collins; spent nine years in school, but only went to grade 6 academically (ages 9 to 18). Had to leave school to make room for new students. She enjoyed school and believes other students did too. Religion at St. Joseph's. Some children ran away from the school -- workmen would have to go looking for them. Chilcotin children in the school. All her siblings went to St. Joseph's too. Her youngest brother used to run away. Trapping no longer practiced by many Natives. Parents did not come to visit often. Holidays were six weeks. TRACK 2: Lily Squinahan: On holidays, Father Thomas would sometimes come to the reserve -- he was very strict (no alcohol, no dancing). Discussion of other priests. Chief Samson. Chief and Father Thomas had a court-like system set up where people would pay fines and confess to wrongdoings. Little alcohol on the reserve in old days. Chief is no longer a hereditary position. Concluding remarks.

Lizette Hall interview

RECORDED: [location unknown], 1966-09-14 SUMMARY: TRACK 1: Lizette (Mrs. Ralph Hall), a woman from the Carrier tribe, discusses her father, Louis Billy Prince, who was born in 1864 on the east side of Stuart River. His father was a chief until a bishop removed him; she describes the circumstances around that. She describes her great-grandfather, Kwah, who lived to a very old age and was a nobleman. The people who lived on the reserve. Stories about their first encounters with huns and with white people. Mrs. Hall tells the story of how Sir James Douglas' life was threatened after a when the Native man was killed by two HBC workers near Fort George; the incident ended peacefully. She discusses the first priest in the area, named Father Nobili. Her recollections of Father Morice; he returned to the area in 1924 and was surprised at seeing the advancement of the Carrier people. Father Marshall, who came before Father Morice and other priests. TRACK 2: Mrs. Hall continues with a story about Father Morice and a printing press he left behind. Her recollections of Father Coccola, who ran the place with an iron hand, and the effects of his racial beliefs on the people. She discusses the Hudson's Bay Company and its relations with Indians.; Catholic influences on education, and the focus on the spiritual needs of the Natives rather than their bodily needs. The first public school in 1913, which was not run by the Church, lasted three years. Her experiences at the Catholic residential school; the loneliness that resulted from being taken from parents; penalties imposed for speaking their native language; the unsanitary conditions and; food served. The school's aim "to eradicate culture"; how Indian culture was practiced in private. Mrs.Hall relates some stories about the legendary figure Astace. She offers meanings and pronuciations of Indian names. Finally, she discusses Indian village life in the old days, including how winters were spent, and the raids by the Chilcotin people.

Mary Englund interview

CALL NUMBER: T3868:0001 SUPPLIED TITLE OF TAPE(S): Missionary in B.C. : Mary Englund RECORDED: [location unknown], 1980-07-31 SUMMARY: TRACK 1: Mrs. Englund's recollections of her education at the Mission Indian Residential School: born in Lillooet, raised at Bralorne and D'Arcy Native reserves; taken to the Mission Indian Residential School at age 8, stayed until she was 16; hard family life -- French-Canadian father killed, Native mother drank; she enjoyed her trip down to Mission because she was not sad to leave her mother; arrival at school -- bathed by an older girl, putting on an uncomfortable uniform; being homesick; older girls watched the younger ones; difficult to get used to rules of the school; description of a typical day; chores; Catechism; learning to sew. TRACK 2: Mary Englund further discusses her memories of the residential school in Mission: anecdote about darning a sock; learning English -- very difficult for some children; nuns told girls they were lucky to be in a convent because the outside world was wicked; rebellious girls -- running away, punishments; children were told not to tell parents anything about school -- parents could not visit often; the grade system ('notes'); Sister Veronica; sisters made them feel ashamed to be Native; asserting herself against the ways of the school; becoming a rebel. CALL NUMBER: T3868:0002 SUPPLIED TITLE OF TAPE(S): Missionary in B.C. : Mary Englund RECORDED: [location unknown], 1980-07-31 SUMMARY: TRACK 1: Mary Englund discusses her time at the Mission Residential School: some nuns showed affection; wearing veils in church; contact between girls and boys was forbidden; anecdote about dressing a girl up like a boy to annoy a sister; story about some boys climbing into the girls' dormitory at night; describes the journey home for the holidays; at home, she sometimes missed companionship of the school; went as high as she could academically, Native girls were not allowed to go to high school; working as a maid for an old Scottish lady in Ladner; wanted to be a nun, but was not allowed because her parents were not married. (End of interview)

Missionary Oblates of Mary Immaculate fonds

  • PR-2400
  • Fonds
  • ca. 1828-2018

The fonds consists of records relating to the missionary work of the Missionary Oblates of Mary Immaculate (OMI). Most records were created and accumulated by the administrations of various OMI provinces that have operated in British Columbia: St. Peter’s Province, St. Paul’s Vice-Province, St. Paul’s Province, and OMI Lacombe Canada. Additionally, the fonds contains some records created by the administration of the Vice-Province of Whitehorse. Other records pre-date the establishment of OMI provinces in Canada. Materials mostly relate to Oblate missionary work in British Columbia and the Yukon, but the fonds also includes some records pertaining to Oblate work throughout Canada, as well as records pertaining to foreign mission work (such as materials related to the OMI’s Provincial Delegation of Peru).

The fonds is divided into the following series:
● MS-3396 – Mission and school records
● MS-3397 – Personnel records
● MS-3398 – OMI archives files
● MS-3399 – Writing and research
● MS-3400 – Provincial administrative records
● MS-3401 – Indigenous affairs subject files
● MS-3402 – Multi-media [currently being processed]
● MS-3403 – Publications, grey literature, and manuscripts

Missionary Oblates of Mary Immaculate

Rene Marcellin interview

CALL NUMBER: T0055:0001 SUPPLIED TITLE OF TAPE(S): Rene Marcellin discusses Maillardville and Fraser Mills, 1910-1945 PERIOD COVERED: 1910-1945 RECORDED: Coquitlam (B.C.), 1972-05-01 SUMMARY: TRACK 1: Rene Marcellin was born in 1900 in Rockland, Ontario, and discusses his arrival in Maillardville in 1910. Company houses for workers. The construction of private dwellings by millworkers. Working at Fraser Mills in 1918. The various ethnic communities located around Fraser Mills. The growth and development of Fraser Mills. TRACK 2: Description of homes in Maillardville. Problems between Roman Catholics and Protestants in school. Description of ceremonies in the Roman Catholic Church. Working at Fraser Mills. Social and economic conditions in the area 1910-1945.;

CALL NUMBER: T0055:0002 SUPPLIED TITLE OF TAPE(S): Rene Marcellin discusses strikes and union work at Fraser Mills, 1930s PERIOD COVERED: 1910-1972 RECORDED: Coquitlam (B.C.), 1972-05-01 SUMMARY: Mr. Rene Marcellin discusses working at Fraser Mills in the shingle mill. Description of the 1931 strike at Fraser Mills, union activity. Support for strike by various groups. Details on work at Fraser Mills. Effect of the Depression on Maillardville. Being blacklisted. Personal philosophy on religion.;

Rodolphe Boileau interview

SUPPLIED TITLE OF TAPE(S): Rodolphe Boileau : retired French-Canadian millworker PERIOD COVERED: 1910-1972 RECORDED: Coquitlam (B.C.), 1972-03-19 SUMMARY: Rodolphe Boileau discusses his arrival in Maillardville, recruitment of French-Canadians to work there. Work in the Fraser Mills. Role of Roman Catholic Church in community. Union activity and strikes;.;

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