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was not always clear that the clergy of the Churches of England and Scotland did enjoy a special relationship with state-proclaimed fasts and thanksgivings. Proclamations issued in Upper and Lower Canada carried no instructions to Anglican clergy, and senior churchmen in these places worried that other churches used special occasions to claim an elevated public status. Jacob Mountain, Quebec’s Anglican bishop, pointed to an order issued by his Roman Catholic counterpart in November 1812 (it was for thanksgivings following
never was such beauty as Sister Teresa’s with her classic profile, her face as finely moulded, as purely coloured as a Madonna lily, or Mother Joseph’s with her opulent golden colouring, the magnificent intense blue of her eyes’.97 In Kate O’Brien’s early twentieth-century convent school, one sister had a particular following; some of the girls fainted or feigned illness so that she would ‘carry them out, and, one supposes, sponge their brows and generally restore them’.98 The convent school became, for some, a place of special relationships or ‘adorations’ between
prayer, and the cataloguing of providences, encouraged the idea that God recognised individual colonial territories and treated colonial communities differently. When drought devastated South Australia in 1865, an Adelaide minister took it as proof that the colony was a new Israel and had a special relationship with God, as no other country, he thought, had experienced such punishment after decades of commercial prosperity and religious improvement. 75 More generally, Meredith Lake has noted that some nineteenth
indigenous costume and sports also featured in Canadian royal tours, first with the Prince of Wales in 1860 and then on a larger scale for the Duke and Duchess of York in 1901. Through such spectacles, indigenous peoples accepted the monarch’s ‘parental protection’ and endorsed ‘their right to exist in the British North American community’, as well as ‘their special relationship with the Crown’. 134 Some white Canadians worried that to encourage the participation of First Nations peoples was to celebrate ‘savagery’, and that the