Among the An-ko-me-nums, or Flathead Tribes of Indians of the Pacific Coast

In Short

This volume serves as a memoir and historical record of Methodist missionary work among the An-ko-me-num and neighboring tribes in British Columbia. Through a series of reflective chapters, the author chronicles the transition of these coastal communities from traditional ways of life to the adoption of agriculture, settled housing, and the Christian faith. It captures a pivotal era of regional history defined by the gold rush, the impact of colonial governance, and the personal, often arduous, experiences of a man seeking to integrate indigenous populations into the structures of Victorian-era society.

The Story

The narrative begins with the author’s arrival in British Columbia during the late 1850s, a time when the discovery of gold on the Fraser River catalyzed a massive influx of prospectors. This period of rapid settlement brought immediate and often destructive consequences to the indigenous population, ranging from the spread of imported diseases like smallpox to the pervasive influence of "fire-water" sold by traders. The author, driven by a conviction that the native population was being neglected by colonial authorities, commits himself to a life of evangelism and social instruction. He works to steer these communities away from traditional practices—such as polygamy, barter marriages, and the potlatch—which he views as inherently degrading, particularly for women.

As the years progress, the account shifts from personal struggle to a broader survey of cultural transformation. The author details how he encouraged the creation of "Christian streets" in villages, where families moved into individual homes, practiced farming, and learned to read. He recounts the physical difficulties of his work, which involved perilous travel by canoe between isolated outposts along the coast. He describes the persistent tension between his mission and the existing social order, including clashes with liquor vendors and disagreements with representatives of other religious denominations.

The story highlights the lives of individual converts, such as Amos Shee-at-ston, a high-caste member of the Songees tribe who became a leader in his community after adopting Christian practices. These personal portraits are intended to show the "fruit of missions," demonstrating how individuals navigated the difficult transition between their ancestral customs and the new social realities imposed by colonial expansion. The author describes these conversions not merely as religious changes, but as a total reorganization of life—from the abandonment of polygamy to the replacement of stone tools with imported hardware.

The arc of the narrative concludes with the author’s return to Ontario in the early 1870s to marry, followed by his subsequent move to Port Simpson to continue his work in the northern regions. He frames his entire career as a "grapple to the death" against what he terms the "powers of evil," viewing his successes in baptizing converts and establishing schools as a form of spiritual and civilizing husbandry. He leaves the reader with a final appeal for the church to continue this work, maintaining that the progress achieved in the valleys of the Fraser and Nanaimo rivers is only the beginning of a larger, necessary social and spiritual effort.

How It Unfolds

The arrival of the gold rush. The discovery of gold in 1858 triggers a chaotic migration that leaves indigenous communities vulnerable to exploitation and disease. Missionaries arrive alongside the settlers, finding the social degradation of the native population to be a crisis requiring immediate spiritual intervention.

The shift toward settlement. The author describes the transition from traditional communal living to the adoption of sedentary agriculture. He assists families in moving into separate houses and cultivating land, which he presents as the foundation for their social and economic improvement.

The struggle against local customs. The narrative focuses on the moral and social challenges posed by practices like polygamy and the potlatch. The author documents his efforts to replace these systems with legal marriage and private property, viewing them as obstacles to his vision of civilization.

The dangers of the coast. The author recounts the hazards of his missionary journeys, often undertaken alone in small canoes. These chapters detail the physical tolls of his work and the constant threat of the liquor trade, which he views as the greatest impediment to his goals.

The triumph of the individual. The book concludes with portraits of specific converts who have successfully integrated into the new societal model. The author frames these lives as evidence that his work has effectively transformed "pagan" subjects into stable, law-abiding citizens.

The People

The author, Thomas Crosby, is the central figure, serving as the lens through which all events are filtered. He is a man of intense religious conviction, motivated by a belief that he is an "empire-builder" tasked with the moral rehabilitation of the native population. His primary obstacle is the resistance of traditional tribal customs and the corruption brought by unscrupulous traders.

Amos Shee-at-ston, a high-caste Songees man, represents the author's ideal convert. He transitions from a life he characterizes as "pagan" to becoming a class leader, building a home and rejecting the influence of liquor. He serves as the primary example of the "pearl of great price" the author seeks in his missionary work.

David, a young indigenous man, appears as an assistant who mirrors the author's own fearlessness. He is presented as a "living demonstration" of spiritual growth, particularly in his capacity to hold his own in arguments with rivals, effectively validating the author’s methods.

Sir James Douglas, the Governor of the colonies, represents the moral and political authority of the period. The author views him with deep respect, citing his impartiality and rapport with the natives as a contrast to the lawless behavior of the miners and traders.

In Its Own Voice

"If it be true that he is a benefactor of his race who makes two blades of grass grow where one grew before, much more is he a benefactor whose spiritual husbandry transforms a savage into a citizen--a pagan into a saint."

This assertion from the introduction summarizes the author’s philosophy regarding the civilizing mission he undertook.

"To-day the Indians of these districts have their little farms, cultivate their own grain and hay and roots, and raise their own cattle."

The author describes the economic changes he helped implement in the Nanaimo and Fraser River regions to encourage settled life.

"In our first work among the natives hardly a day passed but they had liquor, procured either from the miners or sailors, or from those contemptible characters who spent their time in vending the accursed 'fire-water' among these deluded people."

The author explains the central role of the liquor trade as the primary obstacle to his missionary goals.

What It's Really About

The book is a defense of the missionary project during the mid-nineteenth century, framing the arrival of Christianity as a solution to the social and physical decay caused by settler colonialism. The core argument rests on the idea that indigenous identity must be fundamentally reconfigured—through land ownership, the nuclear family, and religious conversion—to ensure survival in a changing world. It touches on the profound, often violent tensions between traditional tribal governance and the imposition of colonial law. The underlying question is how a displaced and struggling population can be best "civilized" to match the standards of the incoming colonial power, with the author firmly asserting that the only viable path is the adoption of Western Christian values.

Why Read It Today

Readers interested in the history of the Pacific Northwest or the mechanics of colonial missionary work will find this a primary source of significant interest. It provides an unfiltered window into the mind of an nineteenth-century evangelist, capturing both his sincere paternalism and his firm belief in the necessity of cultural replacement. The writing is direct and energetic, though modern readers will find the colonial attitudes—and the characterization of indigenous peoples—to be deeply challenging and period-specific. The descriptions of canoe travel, the early gold rush era, and the physical transformation of the landscape from "wilderness" to "farmland" are evocative and detailed. However, the book must be read with the understanding that it is a highly subjective account; the author’s voice is one of a man deeply invested in his own mission, and he rarely pauses to consider the perspectives of those whose traditions he sought to dismantle. It is a valuable artifact for those studying the complexities of cultural contact, provided they are prepared to engage with the moral and ethical dissonance inherent in the author’s worldview.