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By Brian Titley

Regularly thought of a sympathetic portrayer of the Canadian Indian, Duncan Campbell Scott printed in his writings his actual ideals concerning the stipulations and way forward for Canada's local humans. in the course of his lengthy and turbulent tenure as Deputy Superintendent basic of Indian Affairs, his reaction to demanding situations akin to the making of treatises in northern Ontario, land claims in British Columbia, and the prestige of the Six countries underscored his ideals that the Indians didn't have any valid grievances and that the dept knew top.

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Extra resources for A Narrow Vision: Duncan Campbell Scott and the Administration of Indian Affairs in Canada

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6' In making these observations, Scott was writing in his capacity as deputy superintendent general of Indian affairs, but there is no evidence to suggest that his private views differed. He saw the Indians as primitive, child-like creatures in constant need of the paternal care of the government. With guidance, they would gradually abandon their superstitious beliefs and barbaric behaviour and adopt civilization. To some observers, the persistence of the reserve system appeared to inhibit the achievement of the ultimate objective of Indian-white intermarriage and represented a "contradiction" or "inconsistency" in Scott's policies.

15 The success of his sketches of rural Quebec led ultimately to the publication of In the Village of Viger in 1896. 16 The first of his Indian poems, "Watkwenies" and "The Onondaga Madonna" were featured in this collection. Scott's lifelong friendship with Pelham Edgar also began in the 1890s. Edgar was a bright young scholar and literary critic; later, he was to teach in the French and English departments at Victoria College, Toronto. Scott often sent him his latest poetry for evaluation before submitting it for publication.

He depicted this menace in what is a revealing passage: The Indian nature now seems like a fire that is waning, that is smouldering and dying away in ashes; then it was full of force and heat. " His penchant for hyperbole is clearly evident. Engaged in what he called the "Science of History," he gathered the most emotionally charged adjectives he could muster to attach to the Indian. "Savage," "wild," "desperate," "cunning," "treacherous," "superstitious," and "brutal" are prominent in this catalogue of abuse.

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