"On July 17, 1995, the Diocesan Office was moved from its old premises, at 1055 Avenue Road, to its new location at 135 Adelaide Street East. .... An office dedication reception was held on Friday, October 20".
Contents: Foreword / Elizabeth Lukens Fleming -- The Awakening -- To Baffin Land -- Lake Harbour -- Snow Village -- Famine at Kinguckjuak -- Journeys by Umiak and Kayak -- Pagan Life -- The Grant Episode -- Interlude I -- Return to the Arctic -- Of Myths and Angakoks -- Where No White Man Had Gone -- Farewell to Baffin Land -- Interlude II -- The Rescue of Matto -- Archdeacon of the Arctic -- Epidemic -- Interlude III -- The Flying Bishop -- Hospitals in the Far North -- John Buchan Opens the Door -- Decision at Eskimo Point -- Interlude IV -- Reflections -- Index.
The memoirs of Archibald Fleming, first bishop of the Diocese of the Arctic, 1933-1949.
This article, introduced by "The Bishop's Letter" takes up the entire Spring Issue of the Arctic News which has a special title for this issue i.e. "Arctic Century". "Dear [Arctic] Fellowship Members: As this letter comes to you, it brings 'Arctic Century' instead of the usual 'Arctic News'. 'Arctic Century' is a review of the past -- a review of the accomplishments of our Church, through the work of countless consecrated men and women, both Eskimo and white, who have proclaimed the Gospel to the Eskimo people. .... 'Arctic Century' is a short rough outline of the evangelization of the Eskimos and of the development of the Arctic Church which now includes well over 7,000 of Canada's more than 8,000 Eskimos. These all worship, together with us, from a Book of Common Prayer and they have grown to be one with us as members of Christ in the Anglican Communion" (p. 2) -- The Bishop's Letter.
Article includes two-page map of the diocese of the Arctic (p. [8-9]) and two page chronological "Summary" (p. 15- which begins in 1752 and ends with 1957.
"[A]s a result of the teaching and service given by Anglican missionaries, the census returns of the Dominion Government show 82 1/2 per cent of the Eskimo people as Anglicans. At the time that this article is being written, the Diocese of The Arctic has in its vast area 20 established mission stations and 4 outstations. Of these, 5 along the Mackenzie River minister to white and Indian people, and the only one which is self-supporting is the parish of Yellowknife on Great Slave Lake" (p.. 3).
"A personal overview of a century of events and endeavours affecting the history of Canada and the Inuit".
'Echoes Into Tomorrow' is a development of the first book 'Echoes from a Frozen Land'. It shared with us an historical record of a period of rapid and extraordinary change in our Canadian Arctic during this century. Donald B. Marsh kept records, wrote many articles authenticated by superb photography and artifacts and had basically put these into book form when accidental death in 1973 prevented this being accomplished, and terminated his service and devotion to his God and to the Eskimos. .... In 1950 he became the Second Bishop of the Arctic, a position which gave him greater influence and exposure in Canada and overseas to act as their advocate. The years 1950-1973 represent such a critical period in Arctic history and occupy much of the substance of the book". -- Foreword.
Contents: Acknowledgements dated August 1998, Cedarvale Lodge / Winifred Marsh --Foreword -- Part One: The View from the Mission Window -- Introduction, An Arctic Story -- On Crazed Romanticism -- Aklavik and Beyond -- An Ounce of Prevention -- Thomas Umaok -- The Great Transition -- The Ills of Medicine -- The Hard Lessons of Education -- Epilogue.
A survey of the complex processes of mission and conversion among the North Baffin Inuit focusing on the period from 1929 until 1947 and the death of Canon John Turner. "This article does not attempt to articulate the 'Inuit voice' in the discussion except in so far as that voice appears within the remarkable religious movements that have taken place" (p. ). In addition to the conflict between Anglican and Roman Catholic (primarily Oblates of Mary Immaculate) missionaries, there were "significant tensions between the missionaries (especially the Anglicans) and members of the other white institutions in Pond Inlet: the HBC [Hudson Bay Company] and the RCMP [Royal Canadian Mounted Police] detachment. For the most part the missionaries tended to avoid each other" (p. 40). "The objective for both the Anglican and the Catholic missionaries became to consolidate their work and extend their sphere of influence into new areas. The Catholic missionaries had a small established congregation in Igloolik but had been largely excluded from influence in both Pond Inlet and Arctic Bay. The Anglicans faced the problem of trying to distribute their resources over an increasingly large area, and an increasingly committed Inuit population" (p. 46). After the accidental death of Canon John Turner in 1947, the "Anglicans entrenched their work in Pond Inlet and made Arctic Bay (Moffet Inlet), Fort Ross and Igloolik outstations. This meant that Arctic Bay was visited two to four times a year by an Anglican missionary for the next 33 years. The church was left to the care of local catechists who had to struggle to make sense out of the debris from the prophet movement and Turner's sudden death. The Catholic Church concentrated its efforts in Igloolik, maintained a priest in Pond Inlet and visited the outstations. The hostility did not end between the Anglicans and the Catholics" (p. 47). "The opening years of Christian missions in North Baffin Island reflect the complex processes of cross-cultural communication and conversion. The aggressive competition between the Anglicans and Roman Catholics added a further level of confusion to the process: (p. 47-48).
Article includes map (p. 32) and is divided into sections: Early Missions in Baffin Island -- Establishing the Missions in North Baffin Island -- Interdenominational and Inter-institutional Tensions -- Expansion Outward from Pond Inlet -- Consolidation and Conflict with Inuit -- Conclusion -- Notes.
"Strictly speaking, there was no state in Baffin Island during the years in question since Canada only began sending a ship to collect nominal fees from the whalers and traders in 1904, and did not actually interfere with them until well into the 1920s. But the whalers and traders, normally the same people moving from the former to the latter occupation, exercised effective rule over the bulk of the Eskimo population wherever they had built a station. They were the 'state'; the Church Missionary Society from England was the 'church'. And the man who pushed CMS into Baffin was the Rev. E.J. Peck, who had been working with both Indians and Eskimos in Hudson Bay since 1876" (p. 2). A detailed history of the establishment of the CMS mission at Blacklead on Baffin Island, led by the Rev. Edmund James Peck and assisted by a series of other missionaries, including J.C. Parker, Julian Bilby, Charles Sampson The article focuses on the difficulty of supplying the missions when relying on the co-operation of Scottish whalers and traders beginning with Crawford Noble. The missionaries soon came into conflict with the traders over the treatment of the Eskimo (Inuit) population. "Then there was the Hudson's Bay Company, which was eventually to buy out or drive out all opposition. Peck might well rejoice in 1909 that he had planted a mission 'on a separate footing from the traders', but a subsequent generation of missionaries were to depend entirely upon a ship owned and operated by the Hudson's Bay Company" (p. 7). "In conclusion, the missionary experience with secular forces in Baffin Island was not unlike that in Africa or Asia. The original aim of the mission was to evangelise without introducing actual mission stations or becoming involved in social matters, but the missionaries were drawn into conflict with the traders and themselves obliged to provide social services. They then tried to dissociate themselves from the traders, even though this meant finding their own means of transport. They also welcomed government intervention, partly in the hope that this would solve their problems of transportation, and perhaps also in the hope that the government might supervise the traders, though this hope was never explicitly stated. That government intervention would in due course lead to radical changes in Eskimo society was apparently no more envisaged in Baffin Island than was its equivalent by missionaries in Africa. But through all these stages the work of evangelisation proceeded, and as Pecck had orignally intended and as was done in Africa and Asia, this work was largely done by local people with minimal supervision by missionaries. It had been a harrowing mission for those who served in it, but it did achieve its prupose for its generation" (p. 8-9).
"History in the University of Glasgow, and is working on a history of the Scottish ships which went to Baffin in the early decades of this century" (p. 10).
"The Right Rev. John (Jack) Reginald Sperry, former bishop of the Arctic, will be remembered as a spiritual mentor, linguist and lover of Inuit culture. He died Feb. 11  in Hay River, N.W.T., at age 87". "He was elected diocesan bishop in 1973, a position he held until he retired in 1990. When the young Sperry first arrived in Kugluktuk [in 1950], the Inuit lived a traditional life on the land and primarily spoke Inuinnaqtun. Sperry not only mastered Inuinnaqtun, he translated the Bible, prayers and hymns, and taught locals to read and write. He also led the community in building Kugluktuk's first church".
"Portrayed in watercolours by Winifred Petchey Marsh".
"Copyright Winifred Petchey Marsh 1976". -- verso of t.-p.
Contents: Introduction -- Scenes of Padlimiut Life [33 col. images] -- Beaded Applique Clothes and Ornaments of the Padlimiut and Aivilingmiut Peoples [10 col. images] -- [Notice].
"To commemorate the Silver Jubilee of Her Majesty Queen Elizabeth II the National Chapter of Canada, IODE [Imperial Order Daughters of the Empire], has purchased the Marsh Collection of Watercolours for presentation to the new Territorial Central Museum [now Prince of Wales Norther Heritage Centre], Yellowknife, NWT 1977". -- p. 64.
Author is the wife of Donald B. Marsh, second Bishop of the Arctic