"Women religious have made a tremendous social impact on North America. .... Although very small in number, especially compared to their Roman Catholic counterparts, Anglican women religious made a social impact in Nova Scotia. The Sisters of the Holy Rood and the Sisters of Saint Margaret operated the Church Hospital in Halifax from 1890-1893, and the Sisters of Saint John the Divine ran All Saints' Springhill Hospital from 1936 to 1949. Neither endeavour received enough support to allow Anglican Women Religious to reach their full potential in Nova Scotia". -- p. . "The opposition [to] the sisters reveals many things. In particular, it implies that many in the Diocese, as well as the Town of Springhill, were not ready to accept the existence of Anglican sisterhoods in Nova Scotia. Although they may have seen the economic and spiritual value in such religious orders, many people were not sufficiently comfortable with the idea of Anglican sisterhoods to support them in practice". -- p. 36.
Article divided into sections: Sisters of Saint Margaret, 1891-1893 -- Sisters of Saint John the Divine -- Notes.
Contents: Foreword / Elizabeth Lukens Fleming -- The Awakening -- To Baffin Land -- Lake Harbour -- Snow Village -- Famine at Kinguckjuak -- Journeys by Umiak and Kayak -- Pagan Life -- The Grant Episode -- Interlude I -- Return to the Arctic -- Of Myths and Angakoks -- Where No White Man Had Gone -- Farewell to Baffin Land -- Interlude II -- The Rescue of Matto -- Archdeacon of the Arctic -- Epidemic -- Interlude III -- The Flying Bishop -- Hospitals in the Far North -- John Buchan Opens the Door -- Decision at Eskimo Point -- Interlude IV -- Reflections -- Index.
The memoirs of Archibald Fleming, first bishop of the Diocese of the Arctic, 1933-1949.
"This book, then, is an attempt to tell the story of the TB epidemic among the Inuit, to give a voice to the patients and their families, and to try to give a human face to the bare statistics. It also attempts to show the difficulties and effort of the many workers who tried their hardest to solve the countless problems they were faced with and who did, in the end, bring the disease under control and thus save the people from physical annihilation. This is their story too. The story is, of course, written with the incomplete knowledge of a southerner, who cannot hope to have a full understanding of this catastrophic episode from the Inuit point of view and who can only dimly perceive the impact that this massive event must have had on the communities scattered throughout the North and on the individual lives of the people directly affected". -- Intro., p. xxiii-xxiv.
Contents divided into four main parts: Part One: Setting the Scene -- Part Two: Events -- Part Three: Conclusions -- Appendices.
Contents: Tables -- Figures and Maps -- Place Names -- Abbreviations -- Acknowledgements -- Introduction -- Illustrations following -- A Brief History of Tuberculosis in Canada -- The Inuit People and the Arctic -- Other Players: The Hudson's Bay Company and the Missionaries -- Other Players: The Government and the RCMP -- Emergence of the Problem -- The Assault -- The Eastern Arctic Patrol -- Life in the San -- After the Hospital: Going Home, or a Southern Grave -- The 1960s: New Measures in the Northwest Territories -- Distinct but Similar: The Epidemic in Quebec and Newfoundland -- The Balance Sheet: One Person's Point of View -- Appendix 1: Arctic Administration and Principal Events, 1870-1970 -- Appendix 2: Interviews -- Appendix 3: Hospitals to which Inuit Were Sent, 1940s to 1960s -- NANR "Standard Eskimo Discharge Kit" -- Notes -- A Note on Sources -- Credits -- Index.
McGill-Queen's/Hannah Institute Studies in the history of medicine, health, and society; 2
The Bishop of Quebec reported as follows on behalf of a Committee which the Primate had appointed "to consider what recommendations ought to be made in regard to the three following questions:
1. Should we ask all hospitals to baptize Anglican infants who are in danger of dying before their parents can be reached ?
2. Should we ask all hospitals to notify the parents of this, or alternatively to be in touch with any chaplain that may be available ?
3. Should we do anything about children who have apparently died ? I have an idea, which I have not checked with Roman Catholic authorities, that sometimes priests and laity, to be on the safe side, will baptize a child who is apparently dead. Should our practice be the same ?
After consultation by correspondence and some discussion here, it seems evident to members of the Committee that in some parts of the Church nurses and doctors in our hospitals are aware of their responsibility to baptize children whose death might take place before clergy and parents can be reached. In a number of instances hospitals have been asked to follow this practice. In many institutions it would seem that the custom of lay-baptism is followed, without specific advice or suggestion from Church authorities, if there is danger of death before the arrival of a priest. On the other hand it is evident, that notification to some hospital authorities appears advisable. While the time available has not enabled us to receive reports from all whom we approached in this matter, we are prepared to make the following recommendations in response to your three questions:
1. That each Diocesan deal with the matter as he deems necessary. That in cases where hospital authorities are in doubt as their responsibility towards children in danger of dying, the Diocesan give appropriate directions.
2. Our recommendation is the same as above.
3. If there is any doubt about life still being in the infant, we recommend a 'conditional' baptism. After a child has been pronounced dead we do not recommend baptism."
"That the report of the sub-committee on 'The Baptism of New-born Infants' be received and the recommendations be approved."