Epilogue 109 being so. What they need is to be able to work together and to be held together by some deep bond. In the case of Tignish, the deep bonds are the Catholic Church and nearly two hundred years of shared experience and achievement. The very fact that co-operative institutions of one kind or another have always flourished in the area shows both that there was sufficient unity beforehand to allow this to take place, and that the institutions themselves have encouraged further unity. Yet Alberton, the next community southeast from Tignish, appears to be doing well, even though it is very diverse religiously and includes inhabitants who represent a wide range of ethnic origins. So the question of how important unity is to the survival and development of a small community is more complex than it seems at first. Let us say, pending further research, that it is advantageous for a community to be a certain size and to have some form of underlying unity. In order to survive, a small community needs one or more industries which depend on renewable resources. Fishing, if carried out judiciously, and sustainable forestry are examples. Without these, a community will last only as long as the resource is available, and no longer. This has often been the case with mining towns, but it can happen with other resource—based communities too. That is why Tignishs position is still somewhat precarious, based as it is on the fishing industry. And the story of so many of Newfoundland’s coastal villages has shown us all too clearly what can happen if the one and only resource fails. A spirit of independence, not necessarily a conscious one, is essential. Independence, bom of remoteness, poverty, and the desire to survive, encourages doing what seems best for oneself, the family and the community, regardless of what may be going on elsewhere, and using the means