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In January 1807, while in Montreal, he joined the Beaver Club.Illness delayed him at Quebec until 1808, when he toured his new domain by canoe.

2015 "The Mayan Pope and his Competition: Local, National and Transnational Representations the 2012 Phenomenon" Anthropologica 57(2): 367-3812014 "Shamanism in Motion, Pentecostalism on Hold, and Maya Mormonism: Identity and Community in Transnational K'iche Migration" Nova Religio 18(2): 45-662014 "An Interstital Maya: The Life, Legacy and Heresies of Padre Tomas Garcia" Anthropos 109(1): 119-1342009 (journal backlogged, actual publication date 2011) "To Endure or Ignore?I have likewise conducted historical research the National Archives in Guatemala City, and was granted full access to Xecul's archives, which I organised and analysed.This archival research was complemented with oral history research conducted with the participation of a range of local residents.Journeying up the Rivière Saguenay, across Lac Saint-Jean, and along the Rivière Chamouchouane to Fort Ashuapmouchouan (on Lac Chigoubiche), he then traversed the Labrador coast to Musquaro, where he met Naskapi Indians, whom he found to be “naturally timid,” “treacherous,” “indolent,” and “thieves.” Normally wintering at Tadoussac, he also assumed the duties of the NWC’s agency at Quebec, which took him occasionally to Montreal.This arrangement facilitated visits to his brothers Roderick and Henry*, and to his two mixed-blood sons (he had had a country wife) at nearby Terrebonne, where he bought a house in 1811.His new situation and the depressing effect of the HBC–NWC merger on his finances did little to alter some of the cynical opinions he had formed as a Nor’Wester; he testified in 1823 to a legislative committee on crown lands that the king’s posts Indians were “stupid” and “suspicious,” whereas to another witness, François Verrault, they were “mild, charitable and hospitable.” On 10 Feb.

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