By Jan Hare
Not like such a lot missionary scholarship that makes a speciality of male missionaries, Good Intentions long past Awry chronicles the reports of a missionary spouse. It provides the letters of Emma Crosby, spouse of the well known Methodist missionary Thomas Crosby, who got here to citadel Simpson, close to present-day Prince Rupert, in 1874 to establish a challenge one of the Tsimshian people.
Emma Crosby's letters to friends and family in Ontario make clear a severe period and endure witness to the contribution of missionary other halves. They reflect the hardships and isolation she confronted in addition to her assumptions concerning the supremacy of Euro-Canadian society and of Christianity. The authors severely signify Emma's honest convictions in the direction of challenge paintings and the working of the Crosby Girl's domestic (later to develop into a residential school), whereas while exposing them as a made from the days within which she lived. in addition they research the jobs of local and mixed-race intermediaries who made attainable the feats attributed to Thomas Crosby as a heroic missionary persevering on his personal opposed to super odds.
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Additional info for Good Intentions Gone Awry: Emma Crosby and the Methodist Mission on the Northwest Coast
He was president of the Wesleyan Female College’s board of directors and very interested in mission work in British Columbia. ”34 Sanford was likely not troubled by the couple’s differences in background. The missionary rhetoric associated with Thomas gave him a status overshadowing his lack of personal attributes. His humble origins and brash exterior were not so very different from those of Emma’s father, a similarity she likely also observed. Both men were driven, as was Sanford, to save what they perceived to be “heathen” souls – a goal in which Emma shared.
The newly ordained preacher was granted leave to visit Ontario, a trip that made it possible for him both to raise funds and to get his private life in order. Thomas needed a wife as a role model for the indigenous persons whose conversion he sought, as a helpmate to assist with the tedium of everyday life, and as a protection against rumours of his being in too close proximity to female parishioners. The last was particularly important, given the stories dogging his Anglican missionary counterpart, Englishman William Duncan, on the British Columbia north coast.
He later described the process in classic Methodist terms: “Two weeks of terrible struggle followed this awakening. At last, one evening, while on my knees, the answer came, and I was enabled to believe that God, for Christ’s sake, had pardoned all my sins ... ”23 A year later, in 1862, Thomas’s new-found religious zeal took him to British Columbia at the height of the gold rush which had erupted there four years earlier. Previous to the discovery of gold, the future Canadian province was under the loose oversight of the Hudson’s Bay Company, whose interest in furs ensured that it would pay little attention to colonization.