Here is another example that demonstrates how missionaries and conversion were tools of colonialism. The fear that if the missionaries are not with the Mi'kmaq the willsurender to the British confirms that although the missionaries may truly want to save souls and create true Christians the act of converting Indigenous peoples to Catholicism was still ultimately an imperial act.

This is another example of how missionaries had to adapt their teachings and practices to suit the Mi'kmaq way of life. More missionaries were necessary than in European settlements where societies were sedentary and revolved around the church. In European settlements people came to the church, but to serve Mi'kmaq communities missionaries had to travel to and with them and adapt their religious teachings and practices to suit the Mi'kmaq lifestyle.

This speaks to what we discussed in class that missionaries did operate as imperial agents. They saw Indigenous people as potential allies, particularly in a potential battle or war. They saw converting "all these sauvages" as a way to ensure Acadie. By converting them they thought that they could create allies for the French crown, strong enough allies to fight alongside them.

This provides another example of the perspective that was commonly held by missionaries; that they were saving souls by converting them.

This demonstrates the concept that we discussed in class that these missionaries thought of them selves as being sent by god to save the "savages". They genuinely thought that converting to Catholicism was the best thing that could be done for Indigenous peoples. This particular passage demonstrates the extremes that missionaries were willing to endure in order to achieve this goal.

De Paris references two other missionaries who had great success in converting many Indigenous people and highlights a key feature of both of these men; the fact that they could converse with the Indigenous peoples that they worked with. Having learned the language likely facilitated their abilities to gain trust and form relationships with these communities which likely enabled them to convert more people.

This is key evidence of why Biard is so determined to properly Catechize any converts to the Christian religion before they are baptized. This anecdotal evidence supports his point that simply baptizing people is not enough to produce practicing, faithful Christians.

This further emphasizes how important Biard finds proper Catechization. He exemplifies this point later on in the document by referencing converted Christian's who were really only Christian in theory but not in practice.

This demonstrates Biard's observations and awareness that Mi'kmaq communities operated differently from French ones (both in France itself as well as Nouvelle France). He notes that the Mi'kmaq or Canadians are nomadic and thus their lifestyle is not conducive to traditional Christian practices (mass, sermons, sacraments, etc.), this highlights how important it is for missionaries to acclimate to Mi'kmaq culture and communities by living and traveling with them, learning their language, etc. By building these relationships and trust with the Mi'kmaq it becomes easier to facilitate their conversion to the the Catholic faith.

These islands were strategically important for the French to retain as they were on the opposite side of the straight of Canso from Louisbourg, controlling that waterway was strategically important. The Canso islands were also historically French and the French wanted to dispute any British claim to them.

The Governor alludes to possible pressure from the Council, indicating that the Governor was not the only one who viewed the Mi'kmaq as a potential threat.