[“But if French assessments of the character of ‘savages’ tended to be decidedly mixed, the indigenous assessment of French character was distinctly less so. Father Pierre Biard, for example, was a former theology professor assigned in 1608 to evangelize the Algonkian-speaking Mi’kmaq in Nova Scotia, who had lived for some time next to a French fort.
Biard did not think much of the Mi’kmaq, but reported that the feeling was mutual: ‘They consider themselves better than the French: “For,” they say, “you are always fighting and quarrelling among yourselves; we live peaceably. You are envious and are all the time slandering each other; you are thieves and deceivers; you are covetous, and are neither generous nor kind; as for us, if we have a morsel of bread we share it with our neighbour.” They are saying these and like things continually.’
What seemed to irritate Biard the most was that the Mi’kmaq would constantly assert that they were, as a result, ‘richer’ than the French. The French had more material possessions, the Mi’kmaq conceded; but they had other, greater assets: ease, comfort and time. Twenty years later Brother Gabriel Sagard, a Recollect Friar, wrote similar things of the Wendat nation.
Sagard was at first highly critical of Wendat life, which he described as inherently sinful (he was obsessed with the idea that Wendat women were all intent on seducing him), but by the end of his sojourn he had come to the conclusion their social arrangements were in many ways superior to those at home in France. In the following passages he was clearly echoing Wendat opinion: ‘They have no lawsuits and take little pains to acquire the goods of this life, for which we Christians torment ourselves so much, and for our excessive and insatiable greed in acquiring them we are justly and with reason reproved by their quiet life and tranquil dispositions.’
Much like Biard’s Mi’kmaq, the Wendat were particularly offended by the French lack of generosity to one another: ‘They reciprocate hospitality and give such assistance to one another that the necessities of all are provided for without there being any indigent beggar in their towns and villages; and they considered it a very bad thing when they heard it said that there were in France a great many of these needy beggars, and thought that this was for lack of charity in us, and blamed us for it severely.’
Wendat cast a similarly jaundiced eye at French habits of conversation. Sagard was surprised and impressed by his hosts’ eloquence and powers of reasoned argument, skills honed by near-daily public discussions of communal affairs; his hosts, in contrast, when they did get to see a group of Frenchmen gathered together, often remarked on the way they seemed to be constantly scrambling over each other and cutting each other off in conversation, employing weak arguments, and overall (or so the subtext seemed to be) not showing themselves to be particularly bright. People who tried to grab the stage, denying others the means to present their arguments, were acting in much the same way as those who grabbed the material means of subsistence and refused to share it; it is hard to avoid the impression that Americans saw the French as existing in a kind of Hobbesian state of ‘war of all against all’.”]
david graeber and david wengrow, the dawn of everything: a new history of humanity, 2021
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