There should be some significance read in the use of Christian holidays as date markers as it highlights the Mi'kmaq as a Christian nation and emphasizes the British's position as unjust foreign aggressors.

Speaks to the advanced hostility between the Mi'kmaq and the British as they are willing to accuse Acadian refugees of being British allies to to the militant clause in the oath of allegiance towards the British Crown.

An instance of the British breaking a direct promise towards the Mi'kmak, for which they would become infamous.

Alludes to the eventual two years of conflict which would erupt between the British and the Mi'kmaq due to the settlement and maintenance of Halifax.

This passage refers to both practical and religious claims towards ownership and thus implies that the British are both legally and morally at fault for settling Halifax.

Shows both the great significance of Kjipuktuk as a site of heritage as well as one of the last unadulterated river basins in Mi'kma'ki thus representing one of the last access points to the riverways which the Mi'kmaq were reliant on.

The use of the term 'great captain' is interesting as it still denotes respect and a desire towards cooperation but does not have the same reverential quality of earlier messages and rather implies that the author accepted the governor's position as statesman and perhaps an equal but not in relation to their independent nation.

Specifically referring to the trading posts and forts of Mi'kma'ki as a loan from one sovereign to another and thus able to be revoked.

Indigenous groups explicitly accusing the British of acting against Christian values and demonstrating a clear understanding of European law and ownership as well as how the British are committing action illegal even within their own power structures.

A significant sign-off as it highlights that the Mi'kmaq were not interested in building a hostile relationship with the British but rather desired the freedom to conduct themselves as they wished and believed they could operate in this way without outright conflict.

Further evidence of Mi'kmaq autonomy from European powers and Independence as a functioning and unique society.

A clear challenge and display of discontent with British Imperial presence and policy. The blatant refutation of British governance after the ousting of the more friendly French is clear and representative of the resistance of Mi'kmaq indigenous people to colonial suppression.

Appeal to shared religion between the author and King of France a sign of the extended missionary system in New France as well as indigenous peoples deep awareness of European culture in this era.

The French loss of Port Royal to the English would occur multiple times and was a sign of the tenuous control the French actually maintained over their colony of Acadie, but also illuminates how the British were unable to establish long-term bases of power while the French and their allies the Mi'kmaq controlled the inland forts and rivers.

Highlights how little actual power European's controlled over inland Mi'kma'ki as well as alludes to the reliance of early Europeans on friendly relations with the Mi'kmaq to maintain their presence in the territory.

demonstrates the lack of presence the British had in Acadie at the time

These people identities their role in the Acadian community or what gave them the power to speak for that community is never identified.

No mention of whether or not the Acadians were perceived as traitors or having broken their neutrality, simply a new task to complete.

If this is indeed a refence to Acadians and not French soldiers it speaks volumes to the new relationship between the Acadians and the British after the beginning of the expulsion as it depicts them as if they are a hostile group of militants in direct contrast to the civilian entity as they were previously described as.

A significant depiction of British interaction with the Mi'kmaq locals as well as commentary on the perceived trajectory of the war at this point as thins conclusion implies that it was assumed a French loss was inevitable.

Further evidence of Acadian neutrality as they were not present for the taking of the fort on either side.

A really interesting depiction of how this regions unique natural and man-made geography affected the events in the area.

This appears to be an account of the engagement referenced by the tour guide at Fort Beauséjour as the French's last oppurtunity to repel the British and avoid losing the fort.

highlights the growing control control and usable power of the British Empire in the region with the final taking of Annapolis and the establishment/settlement of Halifax and Lunenburg by the midpoint of the 18th century.

The fact that Le Loutre was taught the Mi'kmaq language by a fellow European as well as is in contact with many Europeans throughout the colony of Acadie serves as a reminder as to how absolute European hegemony was becoming in Mi'kma'ki at this stage.

By referring to the Mi'kmaq as barbaric le Loutre deflects blame from himself for not being immediately capable to being the fault of the Mi'kmaq for their culture in an example of Paternalism.

Highlights the evolution of the missionary system in Mi'kma'ki since the days of Giard and Perrault tracking a variety of different groups across the region to now being a centralized organization with defined populations and boundaries (continuing the theme of religion being used as a method of control).

Another reference to the nature transaction inherent within this relationship and highlights how each previous reading was in some way a request and a justification for resources.

One of the first outright references to the transactional nature of the missionaries and the French's relationship with the Mi'kmaq which has often been implied but ultimatley glossed over in previous readings.

This is the first example where Christianization of the Mi'kmaq is clearly stated to be intended as a method of control rather than purely a moral effort. It also does away with the idea that missionaries are completely humble and unselfish in their efforts, a theme in every one of the previous readings.

Where the other reports have mostly characterized the mi'kmaq as misguided but willing to accept Christianization, this one portrays them as pliant and easily controlled, perhaps suggesting a change in European intentions in the region from purely extraction of goods alongside proselytization to more direct conquest and control.

This appears to be another example of Christian missionaries weaponizing religion as a way to control the Mi'kmaq, threatening to sever their connection to Christianity in an attempt to make them more reliant on him as the provider of salvation.

An example of European Paternalism where LeClercq provides something Europeans would interpret as basic/primitive and then depicts the Mi'kmaq's use of that tool (writing) as one would describe children with a new toy.

De Paris predicts the hardships which the Acadians would face under British rule a century later but is wrong in his prediction that they will face forced conversion as the British would instead choose deportation as their method of subduing Acadie.

Much of de Paris' writing seems intended to emphasize the amount of effort and success seen by previous monk's in their missionary work and through this to portray the British protestant gains in Acadie as not only a strategic but also a great religious failure.

Where the previous readings focused almost solely on the religious elements at play among the Mi'kmaq with a few small references to European politics, this one seems more focused on religious conflict within Europe, especially highlighting the British as a protestant people and that being the route of their rivalry with Catholic France,

I seems significant that this is the first account to use the term 'sauvage' implying that a concept of cultural identity and uniformity of the Mi'kmaq was becoming the norm among Europeans.

The fruition of Biard's desire to halt baptisms and enforce catechism. This may be a result of my misunderstanding and unfamiliarity with Christian practice but this choice seems to imply the Missionaries are in a sense holding the souls of the Mi'kmaq hostage and only baptizing those on their deathbeds.

The implication of this passage is that Richard requires more resources and that it is the moral religious duty of the French government to provide him with such.

The use of the possessive 'our' denotes control and further highlights the subtext of Richards writings which is that him and his compatriots have been entirely successful in their work as missionaries and that the Mi'kmaq are willing and compliant towards becoming Christian French subjects.

This passage seems purpose built to imply success of Richard's missions in Christianizing the Mi'kmaq people and as an argument for the French to continue to support his efforts. It is also an example of a European speaking for an Indigenous person (and people by proxy) in an effort to imply the benefits of Europeanization.

Perrault is less actively hostile towards the Mi'kmaq than Giard is and, if we trust his words, even holds some respect for them, but that respect only goes so far as to believe that they may become good Christians and his arguments are all still inherently Eurocentric and patronizing.

Perrault seems to mostly find the Mi'kmaq praiseworthy when they are acting in a way which benefits the French or when they seem accepting of accepting European culture.

This displays an interesting openness to accepting Indigenous culture not present in Biard's writing though it is still only done through the Eurocentric idea of Christian religious supremacy.

This is a very different impression that that of Giard who only ever praised the Mi'kmaq to imply they were conniving against Christian missionaries. This shows how different impressions and preconceptions lead to different understandings of the Mi'kmaq.

This is a very interesting offhand observation by Perrault as it is in direct opposition to later claims of European and white racial supremacy over indigenous peoples and acts as a reminder that early European ideas of supremacy were stringent of religion and lifestyle with ideas of racial supremacy being developed later on to suit a secular society.

Where Biard was making a moral religious argument for a heightened French presence in Mi'kma'ki Perrault is making a military and economic one. Not only does this document highlight the potentiality of an effective port settlement but also draws attention to the locations ability to hold 'Three thousand ships' which is a number representative of a military fleet, implying that this locale could become a stronghold for the French navy and thus foothold in the Americas, highlighting the desire to match and defend against similar English sites.

An example of the 'Noble Savage' stereotype which Biard appears to be using in an attempt to justify his continued efforts in Christianization of Mi'kma'ki. By establishing the example of a single good Christian among the Mi'kmaq, Biard establishes that there is a reason to keep working towards and invest in further Christianization, which may be in doubt due to the negativity of the rest of his account.

An example of European paternalism which characterized interactions between European powers and indigenous people wherein through religious or later secular arguments Europeans would work to infantilize indigenous people in an effort to justify their enforcement of power over those indigenous peoples.

An traditional religious argument for the morality of colonialism and responsibility of Europeans towards conquest and forced cultural hegemony. Echoes the very same sentiments as would be made famous by Rudyard Kipling in his claimed to be secular poem 'The White Man's Burden'.

Highlights Biard's position that religion can only be practiced through traditional Christianity by European practitioners, dismissing both traditional Mi'kmaq systems of belief as well as any system of Christianity which conforms to a Mi'kmaq 'wandering' lifestyle. This position wherein Christianity must be practiced by all in a specifically European style constitute the same values which would lead to mass purges and attempts at forced assimilation in Mi'kma'ki as well as other regions subject to colonial Imperialism.

appeal to the British as fellow Christians highlights the inherent hypocrisy of the Acadie deportation as one colonial power disenfranchising a population of European colonists so to further their own colonial project.

appeal to Christian ideology of familial obligation in an attempt to align those sentiments with the equally Christian ideology of the Divine Right of Kings as representatives of God on Earth creating the manipulative implication that it is the Acadie's obligation as well as duty to respect British authority.