"The Anglican Church of Canada's General Synod has requested bishops and deans to focus, for 22 days, from May 31 to June 21 , on renewing the church's commitment to support the work of the Anglican Fund for Healing and Reconciliation through prayers, participation in awareness-raising campaigns and donations. Early this year , Council of General Synod (CoGS) agreed to dedicate the undesignated proceeds of Giving with Grace, General Synod's annual fundraising campaign, to replenish the fund. For the next five years, the fund -- created in 1992 as part of the Indian Residential Schools Settlement Agreement -- will focus on language recovery". General Secretary, Archdeacon Michael Thompson, "stressed that while the Anglican Church of Canada has met its legal obligations under the settlement agreement, 'we're far from finished with our spiritual and moral obligation to continue to support the healing work that is underway among those survivors and in those communities'."
As of January 30, 2003 18 dioceses had ratified the agreement. Describes the efforts of Archbishop Peers and Archdeacon Boyles to explain the agreement and the materials available. Page 3 has a chart of each diocese's situation.
Bishop Steven Charleston will lead discussions at the Winnipeg meeting, 7-10 October 2003, being held to look at the relationship between the Anglican Council of Indigenous Peoples (ACIP) and the church. The Keewatin diocesan council had hoped for a larger gathering such as a Sacred Circle and asked that the October meeting be cancelled. The meeting will deal with the dispute between ACIP and church leaders following the March 2003 agreement with the federal government about residential schools.
Letter to the editor from Elizabeth Beardy in which she corrects an error in the article "Schools agreement signed" (April 2003). "I attended the signing in my own right. I attended because I wanted to show the primate that I supported him. From my time at ACIP [Anglican Council of Indigenous Peoples] I understood that it was the intention of ACIP that, after having expressed our concerns to the primate, that we should attend the signing to show him our support. I wanted to show my support for my bishop because I knew he was attending. I wanted to show my support for the synod of my diocese, which signed the agreement. I wanted to show my support for the whole negotiating team, including my husband."
"About 140 Circle members from 25 countries met in Addis Ababa, Ethiopia, from August 4th to August 8th 2002. This publication is one of a series of books that were generated by the research papers presented at that conference. The Conference theme was`Sex: Stigma and HIV/AIDS: African Women Challenging Religion, Culture and Social Practices'."-- Preface, p. xi.
"This book is the beginning of a series of Circle of Concerned African Women Theologians books published by Cluster Publications. The series is on HIV/AIDS and African Women". -- verso of half title-page.
Contents: Preface : Breaking the Silence on HIV/AIDS : The Lament of Women of Africa / Musimbi Kanyoro -- African Women of Faith Speak Out in an HIV/AIDS Era / Isabel Apawo Phiri -- Lessons on Healing from Naaman (2 Kings 5:1-27): An African-American Perspective / Cheryl Barbara Anderson -- "The Mother's Cow" : A Study of Old Testament References to Virginity in the Context of HIV/AIDS in South Africa / Patricia Frances Bruce -- Talitha Cum ! Calling the Girl-Child and Women to Life in the HIV/AIDS and Globalization Era / Musa Dube -- The Attitude of Jesus to the `Anointing Prostitute' : A Model for Contemporary Churches in the Face of HIV/AIDS in Africa / Dorcas Olubanke Akintunde -- Trapped Between Two `Canons' : African-South African Christian Women in the HIV/AIDS Era / Madipoane Masenya (ngwana' Mphahlele) -- Theological Challenges and Ecclesiological Responses to Women Experiencing HIV/AIDS : A South Eastern Zimbabwe Context / Elesinah Chauke -- Choosing to Remain Silent : Links Between Gender Violence, HIV/AIDS and the South African Church / Beverley Haddad -- South African Jewish Women and HIV/AIDS / Azila Talit Reisenberger -- Spiritual Care-giving to Women Affected by HIV/AIDS / Christina Landman -- HIV and AIDS Curriculum for Theological Institutions in Africa / Musa Dube -- Utilization of Distance Learning Methods on Combating HIV/AIDS among Rural Christian Women in Africa / Lucy Kasyoka Kithome -- "This is My Body Broken for You" : Liturgical Resources for Dealing with HIV/AIDS / Devarakshanam Betty Govinden.
Anglican contributors include Devarakshanam Betty Govinden and Beverley Haddad.
"Mercy Amba Oduyoye, from Ghana, founded the Circle of Concerned African Women Theologians and is the first African woman from south of the Sahara to have served as deputy general secretary of the World Council of Churches. The essays in this volume describe the key contributions she has made to African theology in our time, and then apply her insights to issues of scripture, health and poverty, and women as peacemakers". -- back cover.
Contents divided into five main parts: Celebrating Mercy Amba Ewudziwa Oduyoye -- African Women, the Bible and Health -- Women as Traditional Healers in Africa -- African Women's Experiences of Health and Healing, Endurance and Peacemaking -- Postscript.
Contents: Acknowledgements -- Preface / Elizabeth Amoah -- Introduction : "Treading Softly but Firmly": African Women, Religion and Health / Isabel Apawo Phiri and Sarojini Nadar -- Part I: Celebrating Mercy Amba Ewudziwa Oduyoye -- 1. Beads and Strands: Threading More Beads in the Story of the Circle / Musimbi R.A. Kanyoro -- 2. Mercy Amba Oduyoye: Wise Woman Bearing Gifts / Letty M. Russell -- 3. Let's Celebrate the Power of Naming / Nyambura J. Njoroge -- Part II: African Women, the Bible and Health -- 4. "Texts of Terror": The Conspiracy of Rape in the Bible, Church, and Society: The Case of Esther 2:1-8 / Sarojini Nadar -- 5. Women and Health in Ghana and the Trokosi Practice: An Issue of Women's and Children's Rights in 2 Kings 4:1-7 / Dorothy B.E.A. Akoto -- Part III: Women as Traditional Healers in Africa -- 6. Dealing with the Trauma of Sexual Abuse: A Gender-based Analysis of the Testimonies of Female Traditional Healers in KwaZulu-Natal / Isabel Apawo Phiri -- 7. Adinkra !: Four Hearts Joined Together: On Becoming Healing-Teachers of African Indigenous Religion/s in HIV and AIDS Prevention / Musa W. Dube -- 8. Women as Healers: The Nigerian (Yoruba) Example / Dorcas Olubanke Akintunde -- Part IV: African Women's Experiences of Health and Healing, Endurance and Peacemaking -- 9. Women, Poverty, and HIV in Zimbabwe: An Exploration of Inequalities in Health Care / Sophia Chirongoma -- 10. Women and Peacemaking: The Challenge of a Non-Violent Life / Susan Rakoczy -- 11. Stand Up and Walk, Daughter of My People: Consecrated Sisters of the Church / Sr. M. Bernadette Mbuy Beya -- 12. From Mere Existence to Tenacious Endurance: Stigma, HIV/AIDS and a Feminist Theology of Praxis / Denise M. Ackermann -- 13. Navigating Experiences of Healing: A Narrative Theology of Eschatological Hope as Healing / Fulata Lusungu Moyo -- Part V: Postscript -- 14. Daughters of Ethiopia: Constructing a Feminist Discourse in Ebony Strokes / Ogbu U. Kalu -- Contributors.
TORONTO (Dec. 18, 2002) -- An agreement between the Anglican Church and the federal government over liability for Indian Residential Schools will allow the church to continue to serve society and to forge new bonds with native people, the Anglican Primate says.
In a letter to church members posted on the Anglican Church of Canada's Web site, Archbishop Michael Peers says he is "profoundly encouraged" by the way Canadian Anglicans and Anglican dioceses have responded to the agreement.
Under the terms of the agreement, all 30 Anglican dioceses must ratify and agree to contribute $25 million to a settlement fund over a five-year period.
The agreement effectively ends the Anglican Church's involvement in costly litigation that was threatening the future of its national organization.
The text of Archbishop Peers' letter follows:
The past few weeks have marked a watershed in the life of the Anglican Church of Canada. Beginning with the announcement of an agreement with the Government of Canada as to how validated claims of sexual and physical abuse in Indian Residential Schools would be apportioned, we are now in a period of discernment and decision together. In each diocese, a process is, or will be, in place to decide the diocesan response to our national responsibility.
Let me offer some background and interpretation for this time of discernment and decision in dioceses and congregations, and for your own reflection as an Anglican and a member of Christ's body.
From 1820 to 1969, the Anglican Church of Canada was involved in residential schools. In 1911, the first contracts were signed between the Government of Canada and a number of dioceses. In 1921, the Missionary Society of the Church in Canada began to assume those contracts. In the words of the Bishop of Keewatin [David Ashdown], a person with experience of the schools decades ago and a partner in dialogue with many former students, this was not a good system with a few bad people in it, but a deeply flawed system with many good people in it. In 1969 we abandoned participation in the schools, and began to forge a new relationship with aboriginal Canadians that would be rooted in justice, solidarity, and mutuality.
More than twenty years later, former students of the schools began to come forward, alleging abuse at the hands of those in authority in the schools. Those allegations have prompted our church to come to terms with two painful realities. First, our partnership with the government in seeking the assimilation of aboriginal Canadians was itself a profound error. Second, some within the schools used their power to take advantage of the vulnerability of children.
Rowan Williams, the Archbishop of Canterbury, defines "remorse" as the discovery that we do not control the telling of our stories -- that we play unflattering and sometimes destructive roles in the stories of others. In the stories of aboriginal Canadians, we hear that our actions were not noble and our impact was not life-saving.
Remorse is hard for us. We did not intend to collaborate in undermining the well being of children. We did not intend to foster a climate in which predators could assault the vulnerable. We did not intend to contribute to a rift between aboriginal and non-aboriginal Canadians. Yet we did all those things.
In 1969, we embraced another way of understanding and telling the story of our relationship with indigenous peoples. Together with them, we began to look for a better way. In the past decades, signs of that better way have begun to emerge. For example, the report of the Royal Commission on Aboriginal Peoples identifies a unique and vital contribution that the churches can make: "Of all the non-governmental institutions in Canadian society, religious institutions have perhaps the greatest potential to foster awareness and understanding between Aboriginal and non-Aboriginal people".
In November , the Anglican Church of Canada and the Government of Canada reached an agreement on a settlement of validated claims of sexual and physical abuse in schools administered by the Anglican Church. We are asking each diocese to consider the proposed agreement, and to make a financial commitment to the settlement fund. The proposed settlement with the Government of Canada allows us to proceed with integrity along "a better way". We have not evaded our responsibility within the legal structures and systems that our nation has established to deal with such claims. We have acknowledged both our part in the damage that was done and the many good and generous people who -- in a deeply flawed arrangement -- acted humanely. We are involved in significant explorations with the indigenous constituencies of the Anglican Church of Canada as to how we can, together, live up to the potential identified in the Royal Commission on Aboriginal Peoples.
It was "our people" -- people who share with us a faith, and a tradition -- who suffered in the residential schools. In the Anglican Church of Canada, there are whole dioceses in which the majority of our members are aboriginal Canadians. As we continue the hard work of fashioning a church that brings us all together for mission, we can bear witness to the possibility of reconciliation in a nation in which the divide between aboriginal persons and communities and the dominant culture seems to widen with each passing year.
This settlement is not about "getting out" of anything. It is instead a way of getting more deeply into the healing and reconciliation by which we can both strengthen our own common life and extend that life into mission in our own society.
I am profoundly encouraged by the way in which dioceses and their members have begun to address the challenge before us. Several dioceses have already ratified the agreement, and the others have a clear process in mind for coming to a decision. At least four of the dioceses that have ratified the agreement had no formal relationship with any of the schools, and therefore no legal liability. That we recognize both a common "moral liability" and a common vocation to ministry and mission in our society, whether or not we are directly and legally affected by the schools issue, is surely one of the strengths of this Anglican Church of Canada.
In the months and years ahead, I believe we can use that strength to serve our society and all its members. Because we bear witness not only to the deep flaws of our past, but also to the deep need for healing and reconciliation in our present, we are poised to contribute to a crucial process of discernment for a Canadian society in search of a humane future. Because we are entering more deeply into the spirit of partnership between aboriginal and non-aboriginal persons and communities within our church, we are poised to contribute to the emergence of a similar sense of partnership within Canadian society as a whole.
For reasons of our common life, and for reasons of our common mission within Canadian society, I profoundly hope that we will all be able not only to support and contribute to this settlement, but also to celebrate the possibilities it opens up for us all.
Yours faithfully, Michael G. Peers Archbishop and Primate
- 30 -
Contact: Vianney (Sam) Carriere, Acting Director Communications, 416-924-9199 ext. 306, firstname.lastname@example.org OR Michael Thompson, Principal Secretary to the Primate, 416-924-9199 ext. 277, email@example.com; www.anglican.ca
"As late as the 1988 Lambeth Conference, bishops from Africa were denying that there was a disease called AIDS". The situation has changed now and the Cape Town joint meeting passed a resolution "that calls for a universal response to AIDS". Several African churches, including those of Uganda and Tanzania have developed AIDS education and prevention programs.