The purpose of this paper is placed on the critical analysis on the narrative of the Fort Langley National Historic Site in regard to the depiction of the European civilization and the First Nation’s society. Although The Fort Langley National Historic Site portrays the Euro-centric mindset in terms of the settler’s emphasis on preservation of the European civilization in the area surrounded by the First Nations community; however, at the same time, it strongly portrays the inclusion of the First Nations into the Europeans community as a good training partner for the European settlers in order to promote the active manner of far-trading and the mutual cross-cultural exchange by means of the tight inter-racial marriage. Therefore, in spite of the Euro-centric stance for preserving European civilization in the midst of the First Nations community, the settlers who belonged to the Hudson Bay Company pursued the value of the co-existence between the First Nations and Europeans in the Fraser Valley area.

As for the structure of the Fort, the site is surrounded by the wooden wall on the all four sides. These wooden walls are made of many logs on the wall bounded by ropes. They have a walk away on the top of the wall, and two “lookout stations” (Parks Canada 2011) on the two edges of the north side of the wall. There are many old buildings on the four sides of the all. Most of the buildings were simple and sturdy. They were one-story wooden long houses without any paint. The building has roofs made of many black tiles. Each building has a chimney. Although most of the house are simple and sturdy wooden log house, the store house located in the eastern edge of the wall is painted in white. According to the explanation of the curator, this the only original building built in 1840. There are some small places, such as shed used for making tools or panning the gold, or a vegetable field and chicken coops in the corner of this site. As for the wooden log houses, they were used for the different purposes. Some of them were used for the residential area of the settlers and others were used for the storage of trading goods, such as barrow or a variety of far-blankets. The focal point of this site is the one large two-story building called the Big House that was located in the far backside of the historic site. This building seems to have been used for the formal occasions in the historic Fort depicts the characteristic of the European culture in the 19th Century, such as the ceremony of the declaration of the establishment of the British Columbia as a Crown Colony on November 25, 1858. The building of the Big House stood out due to its colorful entrance door, red balcony white walls, and many windows with painted frames.

The narrative of the Fort primary depicts the Euro-centric mindset embraced by the European settlers who belong to the Hudson Bay Company in terms of the emphasis on the preservation of the European civilization in the midst of the area surrounded by the First Nation’s community. The settlers seem to emphasize the significance of the preservation of the cultural elements characteristic of the European civilization in the midst of the new culture in regard to the European-style architecture, houseware, and interiors. For example, the Big House contains many cultural artifacts characteristic of the European civilization. The interior of this building was the typical classical European colonial style in terms of the structure of several conference halls, a dining room, and guest rooms with a European-style wooden bed.  A well-organized hall inside of the Big House vividly provides visitors with the solemn atmosphere of the 19^th Century colony. The wooden table and several chairs in the hall for the formal meeting was neat and it was covered by clean two table cloths. On the wall, there was a large printed picture on the ceremonial event on the declaration of the establishment of the British Columbia as a Crown Colony on November 25, 1858. In this picture, in spite of the presence of one First Nation’s man, almost all of the participants in the ceremony are Europeans and they are wearing a traditional formal Western costume. There was a traditional formal jacket which seemingly worn by the members of the Hudson Bay Company on the left corner of the hall. Likewise, in the interior of the dining room was quite European. It was quite neat and tables and chairs were well-organized so that the workers of the Fort might entertain guests from the outside. There was a replica of meal with dishes and cups on the table. The contents of the meal were quite exquisite that there were huge loaves of bread and several sliced pieces of bread for each person to share. Each dish had meat and green pepper. There were many pieces of small green, red, and yellow quiches on the table. The presence of these replicas of delicious foods shows the fact that the formal European-style banquet took place in this building in the middle of the 19th century.  There were European refined tea cups and tea pots which had an exquisite red design on the background. There was a piano beside the table, which seems to have been used for playing music during the meal time. The well-organized clean and neat dining room accompanied by refined pieces of furniture, tableware, and a piano portrays the atmosphere of the well-refined exquisite European-style formal dinner that took place in the 19th century.  The living room was quite small cozy. There were two tables in the living room. On the one table, there were many cards and a pile of news paper published in Saturday, December 12 1857 on the one table. There was a small wooden chessboard on the other table.  The presence of many cards, chessboards and this old newspaper in the building of the Fort portrays the European-influenced living space developed among the European settlers in the middle of 19 Century British Canada. It seems that the settlers wished to preserve the European civilization in the midst of the First Nation’s community in their living space instead of adapting themselves to the First Nation’s culture.

In the narrative of the Fort Langley National Historic Site, the First Nations were depicted as a good trading partner for the European settlers who belonged to the Hudson Bay Company in quite inclusive manner.  The Fort Langley National Historic Site seems to emphasize the inclusion of the first nations in order to emphasize the value of the co-existence between the First Nations and the Europeans. For example, the painting hanging on the main building of the Fort Langley National Historic Cite portrays the ceremonial event for celebrating the establishment of the Colonial British Columbia on November 19, 1858. In this picture, many First Nations’ families were appeared together with the European settlers who belonged to the European settlers who belonged to the Hudson Bay Company. Most of the First Nations depicted in this picture are female and each of them are holding a little child. It seems that Fort Langley National Historic Cite emphasizes the significance of the reality of the historical co-existence between the early European settlers and the First Nations and the relatively high social status of women at the Fort Langley during the last few decades of pre-Confederation British Canada. Likewise, there were several paintings regarding the historical events relating to the setters of HBC that took place in Fort Langley at the entrance hall of the Fort Langley National Historic Site. In each painting, there is a portrayal of the active relationship between European settlers and First Nations, in each picture, the active participation of the First Nations, especially women are vividly depicted. For example, in one picture, two European people are appeared on the right side and two First Nations’ people are appeared on the left side. On the right side, two Europeans men appreciate the blanket obtained from the First Nations; on the left side, two First Nations’ people— one is a man and the other is a woman— are holding fur blankets obtained from the workers of the HBC in exchange for their goods. This description shows the significance of the inclusion of the First Nations for the purpose of promoting the active manner of fur trading. Likewise, there was a photo exhibition in regard to the historical fishing activity of the First Nations during the late 19th Century on the second floor of the Big House. There was a detailed description on their fishing technique beside the photos. It seems that First Nations were depicted as the ethnic group who had a splendid fishing and hunting skill for developing their community. Therefore, there presence seems to have been quite precious to the European settlers in the Fort in order to exchange their fishery products with guns. It seems that the presence of the aboriginals is of significance to the European settlers in the Fort and they wished to build a good relationship with them in the realm of trading.

The narrative of the Fort Langley National Historic Site portrays the significance of the inclusion of the First Nations into the Europeans community, especially inclusion of the First Nation’s women, in order to promote the active manner of fur-trading. The narrative of the Fort describes the First Nations as the essential trading partner for the development of the Fort and the prosperity of the HBC.  At the Fort, the curator wearing a costume of the blacksmith mentioned that the presence of many aboriginals who traded many sermons and cranberries with many fire arms, metals and blankets offered by HBC. These goods were essential for shipping to Hawaii. He also mentioned the fact that there was an interracial marriage between the First Nations’ woman and Europeans who belonged to the HBC in the late 1820’s for the purpose of solidifying a good trading relationship with the First Nations. In particular, the Fort Langley National Historic Site shows the active contribution of the First Nation’s women in the trading activity of the HBC. For example, in one of the pictures appeared in the entrance hall of the Fort Langley National Historic Site, the first Nations’ family, including woman and child, are visiting the Fort for trading. In this picture, the First Nations’ man is holding the blanket for trading. The First Nation’s woman is also holding a container in which many fishes were stored for trading. Likewise, in one of the pictures, the First Nation’s young woman is working together with the aboriginal woman for dealing with salmons caught in the river. In this picture, an aboriginal girl and a European setter are carrying a sack in which many salmons caught in the river is contained. In the same picture, an aboriginal woman is cutting a fishes and a European man is storing many fishes into a barrel together with ice. It seems that Fort Langley National History Site portrays the significance of the inclusion of the First Nations, especially women, for the purpose of active fur-trading.

            As for the Critical Analysis, the Fort Langley National Historic Site communicates the significance of the active mutual cross-cultural exchange in the realm of cross-cultural trading in terms of the fact that both English setters at HBC and the First Nations wished the high quality of goods in trading. The First Nations wished the high quality of guns for fighting against their lively tribes and they were willing to sell a certain amount of furs that that the workers of HBC offered.  In contrast, the European settlers wished many furs from the First Nations and they were willing to sell many guns and other products imported from England. For example, in the Fort Langley Journal, there are many accounts in which the chief of the First Nations visited the Fort for trading. James McDonald mentions the workers of the Fort exchanged 20 beaver’s skins for the blankets on November 13, 1828 (Maclachlan 1998, 85). It seems that the English workers of HBC were trying to sell a variety of commercial goods for trading with them at a reasonably inexpensive price in order to build a good trading relationship. He also mention Joe, the Cawaitchin Chef, traded his beaver’s furs for blankets in the diary of the first of January 1, 1829 (McDonald 1829, 91). Furthermore, according to the record, Joe wished to have guns along with blankets (91). It seems that the guns and blankets offered by the English settlers were in great demand and many tribes among First Nations wished to obtain at a reasonable price. The First Nations are particularly wished to have the guns. Likewise, in the article, Indians as Consumers, Arthur Ray mentions Indians were quite picky about the quality of the trading goods and rate of exchange and easy to be dissatisfied with the products of the English traders (Ray 1980, 136). In particular, the metal goods and furs were in great demand among Indian’s community and many of them wished to obtain it. Therefore, The English traders who belonged to the HBC were attentive to the reaction of Indians for quality of goods and made their best effort for making a highest quality of goods in order to satisfy the demand of Indians by means of copying the “type, style, and pattern” (Ray 1980, 136) of goods used among French competitors. During my visit in Fort Langley National Historic Site, there were a variety of animal furs in a log house. There were many blankets which seem to have been imported from England. The English traders seem to have stored these products in order to trade with the First Nations. In the black smith shop, there was the equipment for refining the metal and making goods. It seems that the English settlers in the HBC endeavored to manufacture the splendid tools, especially fire-arms in order to meet the demand and high expectation of the First Nations. English workers of Hudson Bay Company made their effort for dealing with the best commercial goods and furs. Fort Langley National Historic Sites communicates the significance of the mutual cross-cultural exchange in the realm of trading. 

Fort Langley National Historic Sites communicates the significance of the mutual cross-cultural exchange in the realm of trading by means of the tight international marriage. The international marriage was of significance to the settler’s in the HBC and the First Nations in order to promote the mutual cooperation between the two different ethnic groups for the mutual prosperity in the realm of trading.  During my visit to the Fort, a curator mentioned According to the introduction to the Fort Langley Journals, 1827-30, there was a settlement of the First Nations in “the upper part of the Fraser” (Maclachlan 1998, 7). Therefore, James McMillan, a leader of the Hudson Bay Company, established the Fort on the south bank of the Fraser River as the trading post for promoting the fur-trading with the First Nations. Likewise, Archibald McDonald, a Chief Trader of the Hudson Bay Company negotiated the Kwanthlen community for the interracial arranging marriage with the First Nations in order to solidify the tight relationship with the First Nations (McDonald 1828, 84). In fact, in the Fort Langley Journal, Archibald McDonald, a member of the HBC, mentions the chief of Kwantlen tribe proposed an arranged marriage with James Yale in the journal of November 13 1828 (85). During my visit to the Fort Langley National Historic Site, a curator also mentioned the fact that there was an interracial marriage between the First Nations’ woman and Europeans who belonged to the HBC in the late 1820’s for the purpose of solidifying a good trading relationship with each other. It seems that the successful interracial marriage between the English trader and the First Nation’s woman at the Fort Langley was of significance for maintaining the mutual good relationship in pursuit of a successful fur-trading by means of establishing a good “trading network” (Maclachlan 1998, 16). 

In conclusion, although The Fort Langley National Historic Site portrays the European settler’s emphasis on the preservation of the European civilization in the midst of the area surrounded by the First Nations community, at the same time, it strongly portrays the inclusion of the First Nations into the Europeans community as a good training partner for the European settlers in order to promote the active manner of far-trading and the mutual cross-cultural exchange by means of the tight inter-racial marriage. Therefore, in spite of the Euro-centric stance for preserving European civilization in the midst of the First Nations community, the settlers who belonged to the Hudson Bay Company pursued the value of the co-existence between the First Nations and Europeans in the Fraser Valley area.

Works Cited

Parks Canada Agency. 2011. “Welcome to Fort Langley National Historic Site.”

            Parks Canada. (Parks Canada A 2011).

Ray, Arthur. “Indians as Consumers in the Eighteenth Century” (1980), Papers of the Third North

 American Far Trade Conference, Toronto: University of Toronto.

The Fort Langley Journal 1827-30. Edited by Morag Maclachlan. (Vancouver: UBC Press,

 1998).

____________________ . “Journal kept by Archibald McDonald”, 1829-30.

The event of Wesley's conversion experience at Aldersgate is considered to be a turning point of the theology of John Wesley. John Wesley, as a High-Church Anglican minister, believed salvation of human’s soul through faith and works. However, ever since he had experienced this conversion through his interaction with Christians who belonged to the Moravian church, he came to have a solid theological principle regarding the Justification from (human’s sin) Only through Faith in the grace of Jesus Christ instead of good works.

           From the Evangelical Christian perspective, a prayer is defined as a communication with God in the form of conversation by means of calling His Holy name through His only Son Jesus Christ for the purpose of giving thanks to Him, confessing one’s sins for asking forgiveness, and giving thanks to Him. In The Large Catechism, Martin Luther mentioned prayer is the duty of all believers and the way in which one “call upon God in every need” (The Large Catechism XI).

            First, the purpose of prayer is to give praise to God. It is significant for one to highly honor the glory of God from the bottom of heart. In Matthew 11:25-26, Jesus demonstrated the ideal manner of prayer in front of his disciples. In his prayer, he clearly praised his Father as “Lord of heaven and earth” (11:25 NIV) because He revealed His likeness to His humble followers (11:25). Likewise, in the book of Psalm, there are many passages in which the author showed his continuous praise to God. At this point, the authentic prayer is used for giving praise to God.

　　　　　Second, the purpose of prayer is the confession of one’s sins. It is significant for one to honestly confess one’s sins before Him. In Lord’s prayer, Jesus mentioned necessity for one to pray the necessity of asking forgiveness of one’s debts just as one forgives one’s debtors (Matthew 6:12). In the first letter of John, John also mentioned the significance of believers’ confession of sins to God because He is “faithful and just” (I John 1:9) and will forgive their sins and cleanses them from “all unrightesness” (1:9). Since God sent His only Son to the world to save human beings from their sins through his redemptive work on the Cross, all of the sins of human beings have been paid through the Cross already. Therefore, all one has to do is to confess one’s sins from Him in full of repentance and receive His forgiveness.

　　　　　Third, the purpose of prayer is one’s spontaneous expression of thankfulness to God. It is significant for a believer to always be thankful to God because he is the source of all of the goodness and provides everything that one needs for one’s life. Jesus mentioned God always provides His blessing, such as His sun and rain to both the good and the evil (Matthew 6:45). At this point, it is significant for His believer to always give spontaneous thankfulness to God. In fact, Paul mentioned the importance of continuous manner of prayer to God in full of gratitude in his letter without worrying about things in the world (Philippians 4:6). Likewise, in the Old Testament, there are many passages in which the author showed spontaneous thankfulness to God. For example, an author of Psalm dedicated a prayer of thanksgiving to God because “His love endures forever” (Psalm 136:1). It is significant for one to show a spontaneous gratitude to God from the bottom of heart through one’s prayer because of His everlasting love to human’s life.

　　　　It is significant for a believer of God to dedicate himself or herself to the ardent prayer for the praising Him, confession of sins for forgiveness, and giving thankfulness to Him.

      From the Evangelical perspective, the Holy Communion is an event for one to participate in the new covenant of God through the body and blood of Christ (I Corinthians 10:16) by means of sharing the bread and wine on the table of God in order to remember his redemptive work on the Cross and give thanks to God (Luke 22:19-20). This event was established by Lord Jesus Christ himself (Matthew 26:26) during the Last Supper. On the Table of the Supper, Jesus mentioned every believer should eat and drink them as his body and blood (Matthew 26:26-29). Specifically the wine is “the blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:26 NIV).   The bread is his body given for each believer and it should be distributed in remembrance of his death (Luke 22:19-20). 

      During the period of the early Church, the Apostles continued to practise this event by means of braking the bread and dedicating a prayer in their meeting and they believed it was a means of new fellowship (Acts 2:14). At this point, Evangelicals believe the significance of the Communion for having a profound relationship with God by means of remembering His redemptive work in full of gratitude and sharing His love with brothers and sisters in the community of faith.

As for the spiritual significance of the Holy Communion, the Communion is not merely a memorial ritual of the Last Supper but the time for each believer to experience the real divine feast in the upcoming Kingdom of God. As the Kingdom of God has been being formed throughout the expansion of the Holy Christian Church, one is able to catch a glimpse of the grandeur of Heaven through one's active participation in the Church. Therefore, it is significant the community of the faith continues to practise it until Lord Jesus Christ comes back to this earth as the Glorious King.

       Also, the bread and wine has a sacramental significance in terms of the possibility for one to experience the redemptive work of Jesus Christ directed to each believer for the forgivness of one's sins. In fact, in Luthger's Small Catechism, Martin Luther regards Lord's supper as "[t]he Sacrament of the Alter" (Luther's Small Catechism Section 1-6) and regard the bread and wine on the table as "the bread and wine, instructed by Christ Himself for us Christians to eat and drink" (1-6). At this point, bread and wine is not merely a substance but also a sacramental medium - a visble symbol through which one can catch a glimpse of the invisble reality - in terms of the blood and body of Lord Jesus Christ offered and shed for sins of human beings. .In fact, luther quotes the word of Jesus in regard to the significance of bread and wine in Matthew 26:28-29 and explains the blood and body of Christ represented by the bread and wine on the table has a meaning of "forgivness of sins"(1-6) and "life and salvation"(1-6). It seems that it is possible fcr each beliver of Christ to experience the invisible reali8ty of forgivness of sins and the everlasting life in the everlasting Kingdom of God through his or her active participation in the Holy Communion.  

     In conclusion, it is significant for the believer of Jesus Christ to fully remember the Lord's supper as an event for one to participate in the new covenant of God through the body and blood of Christ shed for the sins of human beings by means of sharing the bread and wine on the table of God in order to remember his redemptive work on the Cross, expect the arrival of the everlasting Kingdom of God, and experience its glandeor. 

Works Cited 

Luther, Martin. Luthger's Small Catechism with Explanation. Concordia Publishing House, St. Lewis, Missori, 1986.