"Anglicans across Canada are being called to demonstrate -- in the 22 days following the closing event of the Truth and Reconciliation Commission -- that this ending is only the beginning of healing and reconciliation with Canada's Indigenous people. Archbishop Fred Hiltz, primate of the Anglican Church of Canada, and National Indigenous Anglican Bishop Mark MacDonald have issued a call to the whole church today to participate in #22days, a campaign that will stretch from the start of the closing of TRC event in Ottawa on May 31  to National Aboriginal Day on June 21 . 22days was first conceived of by a group of cathedral deans from cities in which a national TRC event was held and was 'heartily endorsed' by the House of Bishops" (p. 10). "The General Synod communications team has created a web page -- 22days.ca -- that will offer resources, including 22 videos featuring former residential school students and staff describing their experiences in the schools. The videos are not the typical 30-second sound bytes people are used to viewing on television, they are about 15 to 20 minutes each, in order to tell the stories in a more whole and sensitive way, said Anglican Video senior producer Lisa Barry. One video will be added daily to the website during the 22-day period and each will be accompanied by a prayer, written by various people in the church" (p. 11).
A consultation of 20 Aboriginal Anglican leaders met in Winnipeg, Man., from 23-26 April 1994. "The group, which included members of the church's Council for Native Ministries and Aboriginal members of other national committees, presented a statement to the church's national executive council in May . The statement invites the Anglican Church 'to covenant with us, the indigenous Anglicans of Canada, in our vision of a new and enriched journey'. 'We were elated by how clearly we all felt led to this unanimous vision', said Donna Bomberry, chair of the Council for Native Ministries. .... 'We feel like new missionaries', said the Rev. Arthur Anderson, an Aboriginal member of the national executive council. 'We are bringing a proposal to our church for a new spiritual relationship between ourselves and non-native Anglicans'". "Aboriginal people are estimated to make up about 4 percent of Canadian Anglicans. There are approximately 210 Aboriginal congregations, 70 Aboriginal clergy, and two suffragan bishops".
The text of "A New Covenant": "We representatives of the indigenous people of the Anglican Church of Canada, meeting in Winnipeg from the 23 to 26 April, 1994, pledge ourselves to this covenant for the sake of our people and in trust of our Lord and saviour, Jesus Christ: Under the guidance of God's spirit we agree to do all we can to call our people into unity in a new, self-determining community with the Anglican Church of Canada. To this end, we extend the hand of partnership to all those who will help us build a truly Anglican Indigenous Church of Canada. May God bless this new vision and give us grace to accomplish it. Amen".
"In the fullfilment of an aspiration long held by indigenous Anglicans in the north, the ecclesiastical province of Rupert's Land is poised to have a new diocese by 2014. The 47th session of the provincial synod, held in Brandon, Man., June 7 to 10 , unanimously approved a resolution from the diocese of Keewatin to divide the diocese and create a fully independent indigenous diocese from the portion known as the northern Ontario region. 'We have been walking together and now we are dancing together', said the Rev. Wayne McIntosh, rector of St. John the Baptist Anglican Church in Fort Frances, Ont., after seconding the motion at the synod. The region's current bishop, the Rt. Rev. Lydia Mamakwa, will head the diocese. Two-thirds of the diocese lies in First Nations parishes, and five languages are spoken there: Cree, Oji-Cree, English, Ojibway and Dene. Many diocesan clergy and lay people speak at least two languages on a daily basis". [Text of entire article.]
"The missionaries played an integral part in the transition of the Northwest from nomadic fur trading economy to settled agricultural economy" (p. 19). "In 1822 ... [t]he CMS became the dominant evangelical force working among the Indians of the Northwest" (p. 20). "In December 1850 Henry Budd was ordained priest. This marked the beginning of a native Anglican ministry not only in Rupert's Land but on the North American continent. In 1853 the Reverend James Settee, the second native Indian was ordained. .... Each of these men was a product of [the Reverend John] West's schools system and the appropriate theological school as designated by the Bishop" (p. 25). "There were no clear cut 'Indian' and 'white' periods of missionary work. In the half-century following 1820 the accent was on missions to Indians but much time and effort went into 'servicing' the whites at the Company's posts. After 1870, interest, planning, and effort were directed increasingly to the place of Indians in the nascent agricultural society, the work of the churches on reserves, and the role of the church among the new immigrants" (p. 28). "The most important direct contribution made by the missionaries was the introduction of education and of agricultural practices. The tragedy is that so little time and effort went to strengthen the Indian heritage, and to aiding the Indian to adapt to new conditions" (p. 29). "[T]he CMS, indeed the Anglican effort as a whole, did more than set up schools and hospitals. It helped develop an understanding of Indian languages. .... The CMS developed a policy calling for the establishment of independent, self-supporting native churches headed by native leaders. When Bishop [David] Anderson left the Northwest in 1864 there were eight Indian and mixed-blood ordinands out of a total of twenty. There was an even longer list of native catechists and school teachers. The tradition of Indian leaders in Anglican communities was well established" (p. 30).
"When it comes to tracking the process of healing, spreadsheets and metrics aren't all that useful. It takes someone like Esther Wesley, the Anglican Fund for Healing and Reconciliation ("AHF") co-ordinator, to sense when healing starts to happen. Wesley's face lights up when she talks about Aboriginal Neighbours, a group of volunteers on Vancouver Island with a practical, authentic approach to bringing together indigenous and non-indigenous peoples. Aboriginal Neighbours is one of 494 projects that have received AHF grants. Founded in 1991, the AHF now uses funds raised by dioceses in order to comply with the Indian Residential School Settlement Agreement of 2006. So far, the fund has distributed more than $5 million to projects addressing the legacy of residential schools". "Wesley says AHF's work is fundamentally the same as that of Canada's Truth and Reconciliation Commission: to educate people about residential schools and bring people together. It's hard and painful work sometimes, but for her, Aboriginal Neighbours stands as a slow and steady example of how healing can happen. 'We need more of that people-to-people contact', Wesley says. 'It's about recognizing each other, sharing culture and stories and being people of God'."
Eight page insert (1-8) with May 2013 issue of Anglican Journal. Anglican Church of Canada Ministry Report. Insert produced by Resources for Mission Dept.
A detailed description of two meetings of the Anglican Council of Indigenous Peoples (ACIP). The first meeting (October 29-November 1, 2008) included a presentation on area ministries and self-determination for Indigenous peoples in Manitoba, Saskatchewan and Northern Ontario, to the House of Bishops meeting in Niagara Falls, Ont. ACIP also heard a presentation from the Governance Working Group entitled "The Anglican Church of Canada National Indigenous Ministry". Also includes description of meeting held 27-29 March 2009 to plan for the August 2009 Sacred Circle in Port Elgin, Ont.
"Anglican Video is preparing a documentary that will tell the story of the creation of the new diocese from its beginnings as a dream of pioneering aboriginal priest Archdeacon William Winter through to its fruition. The documentary is expected to be released in early 2015 and will be available from Anglican Video and the new diocese". [Text of entire article.]
Author describes the role that PWRDF can play in the church's justice and healing work with Indigenous peoples in Canada. "First, we can offer our best resource -- people of the PWRDF network who have shown their commitment to `the Gospel call to bear witness to God's healing love in a broken world'. (PWRDF Mission Statement) This is an opportunity to practice PWRDF at home. Second, we can offer nearly 30 ears of experience in development work with Canadian Indigenous communities." "Third, we will seek the wisdom of our overseas partners who know and value the Anglican Church of Canada's partnership, and also have their own extensive experience of healing and reconciliation work".
"At its May 1  assembly, the Anglican Parishes of the Central Interior (APCI) unanimously passed a historic resolution asking the synod of the ecclesiastical province of British Columbia and the Yukon to recognize APCI as a territory with rights to elect a bishop through its own nomination and electoral processes" (p. 1). "If APCI becomes a territory, it will be named as a geographic area and it will 'enshrine our unique governance model', said [Bishop Barbara] Andrews" (p. 1). "APCI's members would like to attain a greater degree of autonomy over their affairs, but they also do not seek to become a diocese. Bud Smith, speaking on behalf of the bishop's task force, explained the reluctance to return to a diocesan form of organization as being rooted in a commitment to practicing concrete reconciliation" (p. 16). "As part of this, back in 2001, APCI committed to placing the needs and considerations of its indigenous members first, followed by the needs and considerations of the non-Indigenous parishes, and finally, the administrative needs and functions of the ecclesiastical province. It is a commitment that APCI has attempted to realize by providing its Indigenous members with 15 extra seats with voice and vote at its assembly, in addition to those already held by delegates from Indigenous parishes" (p. 16).
Text of the apology offered by the Primate, Archbishop Michael Peers, to the National Native Convocation, Minaki, Ont., Friday, August 6, 1993. Also includes text of the Response to the Primate at the National Native Convocation delivered by Vi Smith, on behalf of the elders and participants, Minaki, Ont., Saturday, August 7, 1993.
This material was also reprinted as "A message from the Primate, Archbishop Michael Peers, to the National Native Convocation" in `Open' vol. 47 no. 2, Summer 2001, p. 11.