Work With African Slaves
Le Jeune and his contemporaries did not limit their efforts in conversions and education to Native Americans. While there were fewer slaves in the French colonies than in the English and Spanish ones, Le Jeune's interactions with African slaves in Quebec set a key precedent that would inspire later generations of priests, teachers, activists, and abolitionists. Despite their imperialistic tendencies, Jesuit dogma viewed all people as equal before God and as having equal need for salvation. Thus, it was incumbent on the Church to provide for the intellectual and spiritual well-being of slaves.
Le Jeune himself adopted a very direct approach to this issue. As early as 1634, Le Jeune expressed enthusiasm because he found himself teaching African children the alphabet, and in Volume V of The Jesuit Relations he emphasized the need for Africans to gain sufficient learning and literacy so that they could demonstrate enough of an understanding of Catholic dogma to secure the rite of baptism.
Since Jesuits consistently emphasized the role of the intellect, it is logical that they advocated education for slaves throughout the colonies. Most of the priests' work was with slave children; unlike adults, they were granted time away from their masters for basic schooling, and since so much cultural disruption had already taken place, slave parents were not generally viewed as opponents to education in the same way that Native American parents were.
In their work with the children of colonists, slaves, and Native Americans, Le Jeune and his fellow Jesuits used the same sort of materials, such as a primer or hornbook that were used throughout the North American colonies. These materials transmitted traditional European cultural and religious beliefs while they encouraged literacy. Teaching the catechism, biblical passages, and religious stories was, the Jesuits believed, the primary role of literacy in New France.
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