In one of his many manners-and-customs descriptions, Gyles tacitly negates this view by presenting captives as integral members of Maliseet society:
Gyles excludes himself from his captors by referring to "their thankfulness," distancing Maliseet emotions from his own feelings, although he was probably as grateful for meat during "feasting time[s].
In addition, Gyles's use of "if any present" qualifies the normative social role of captives in Maliseet culture by portraying them as accidental rather than mandatory participants in the ceremony.
Gyles might have hoped to find either a Native American town where travel could end or a colonial settlement where his Maliseet captivity could end.
After narrating his move from Maliseet hands to French Canadian ones, however, he writes about two postcaptivity meetings with his former Maliseet "master":
He and an indefinite number of other members of various Maliseet and Mi'kmaq communities formed a break-away group in 1996 that they call the Wulustuk Grand Council and which Ennis says is a return to the consensus-style government Indians had before European contact.
He said when they started to hold meetings, they invited elected Maliseet and Mi'kmaq chiefs, who he says "were sort of open to it.