Comprehension and Miscomprehension Between French

Comprehension and Miscomprehension Between French and Micmac The French and Micmac cultures that met and, to a certain extent, merged early in the 17th century could not have been more dissonant. As such, the manner in which representatives from each regarded one another is also considerably at variance. This fact is revealed through a prolonged analysis of the interpretation of the practices of the Micmac by France's Father Jean de Brebeuf, and the interpretations of the customs of the French by an unnamed Native American leader.

The principles differences with which they view one another's culture has to do with the fact that the most important facet of the Native American leader's interpretation is the degree of cultural autonomy his people have and that the French seemingly do not, whereas de Brebeuf makes it quite clear that whatever similarity to the French culture the Micmac exhibit is commendable and moral, while those that are different are immoral and in most cases wrong.

Due to these differences that influence the way each of the representatives from these cultures view the habits of one another, it is not surprising to see that each is highly judgmental if not outright critical of the other. In the case of the Native American leader this is quite understandable, as the basis for this text is to refute the traditional view that European culture is vastly superior to that of Native Americans.

The cultural autonomy that is at the heart of the leader's poor opinion of the French habits stems from the very fact that it is the French, and other Europeans, who are making immense efforts to seek the Micmac and other tribes of Native Americans, and their lands. The Native Americans, despite their willingness to engage in trade, are not the ones actively seeking it and, as such, are demonstrating a hegemony and solidarity that the Europeans, who routinely seek such a society with Native Americans, simply do not have.

The following quotation demonstrates this point. "…we find all our riches and all our conveniences among ourselves, without trouble and without exposing our lives to the dangers in which you find yourselves constantly through your long voyages" (Foner 19). This quotation indicates that the leader esteems his people's self-contained practices, and considers the comparably needy culture of the Europeans (of trade, of forcing their religions on others, etc.) as inferior. De Brebeuf primarily attempts to understand aspects of the Micmac's culture by comparing it to his own.

As such, all similarities between the two are regarded by the religious leader as benign, while all differences are viewed with condescension and, on occasion, even outright repugnance. This fact is most demonstrably viewed in the priest's writings regarding the religious practices of this group of people, which is polytheistic and certainly at variance with the monotheistic Christianity professed by de Brebeuf. The following quotation indicates that the priest actually bases value judgments upon what are essentially mere cultural differences.

"Their superstitions are infinite, their feast, their medicines, their fishing, their hunting, their wars -- in short almost their whole life turns upon this pivot; dreams, above all have here great credit" (Foner 16). There are a number of value judgments within this quotation; almost all of them are negative. The religious beliefs and practices of the Micmac have been reduced to "superstitions" by the priest.

What is revealing is that almost all of the practices of these people -- including their means of providing food and health care and engaging in social conflict, are likened to "dreams." Yet all of these facets of the Micmac that de Brebeuf names are simply different points of culture that exist between the Europeans and the Native Americans. Because they are different, the priest himself does not believe in them and dismisses them as having a basis in fantasy.

It is interesting to note that the value judgments that de Brebeuf and others like him place on simple cultural differences between the Native Americans and Europeans is the source of the refutation in the anonymous written work of the French assessment of Micmac practices. Therefore, the low esteem of the French for the Micmac has inspired the latter to harbor the same sentiment for the former.

Despite the negative connotations associated with the reply of the unnamed Native American leader, this written work still reveals the values of these people. These values are forged in a degree of power and will to live that is self-maintained -- although not for much longer due to the European influence and the systematic destruction of Native Americans they would engender in the U.S. -- and that the Europeans, constantly.