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.
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).
"Among the Inuit, naming is an important part of the culture, It binds members of the extended family together. .... Naming also has the potency to create strong bonds among the families of a community". Author tells us how in the Inuit community the naming of a child for a recently deceased person binds the child securely to the community. "[A] kinship is created, a kinship often as strong as blood, but uniquely different because it is based on choice."
The Rev. James C. Barlow has come to Iqaluit from St. Francis Church, Estes Park, Colorado, which is part of the Traditional Anglican Church. TAC is not in communion with the Anglican Church of Canada. "Normally clergy who come from a church not incommunion with the Canadian church would be expected to be ordained in Canada, since the receiving church would not recognize the validity of their orders. However, Mr. Barlow was ordained in 1992 in the Philippine Independent Church, which is in communion with the Anglican Communion. Mr. Barlow, who is 55, grew up in Wisconsin and has previously worked in Canada, serving as rector of St. Timothy's parish in Rigolet, Labrador from 1995 to 1997". Mr. Barlow was chosen after a phone interview. Bishop Larry Robertson said that Mr. Barlow's "work with a church outside the Communion was a concern. 'That made us nervous,' said Bishop Robertson. 'He had to sign a statement that he would be obedient to his bishop and to the Anglican Church of Canada. I was quite emphatic that he knew what he was getting into'." "As a dean without a cathedral building [which burned down in November 2005], Mr. Barlow faces the challenge of participating in a $6-million fundraising drive to rebuild which he is meeting with optimism." "He is currently engaged in developing the cathedral parish's soup kitchen, thrift shop and bookstore, a project that will benefit the growing territorial capital and will be supported by $1.3 million of federal funds, he said".
"He was admired as much for being a resolute thinker and writer as he was for being a talented organist and choir director. Bishop Barry Valentine, who served in the diocese of Rupert's Land from 1970 to 1982, died on Oct. 16  at the age of 82. In his tenth year as bishop in 1979, he told the 'Rupert's Land News' that he counted among his most important achievements ' the quality of openness in our decision-making , in our relationships, in our commitment and in our participation, which is of fundamental importance for our community and for our mission in ministry'." "An advocate for the ordination of women to the priesthood, it was during Bishop Valentine's episcopacy that women became deacons and priests in his diocese in the late 70s".
"33 Anglicans -- nine teenagers from four parishes along with 24 adults -- left Ottawa August 13  for a weeklong visit to the capital of Nunavut, as part of the general effort of the diocese of Ottawa to support the diocese of the Arctic. In November 2005, an arson fire destroyed much of St. Jude's Cathedral, prompting the northern diocese to launch a national fundraising campaign. [Pianist Angela] Hewitt played a benefit concert at the celebration of the cathedral's reopening in June 2013. The idea of taking teenagers to Iqaluit to learn about the Arctic and encourage friendships between Northern and Southern Anglican youth, with a plan to encourage future exchanges, originated with Frances Macdonnell, an accomplished organist and former choir director at Christ Church Cathedral, Ottawa". "Dean Jonas Allooloo and others welcomed the Ottawa group to St. Jude's Cathedral on the visitors' first Sunday in Iqaluit". "The teens helped local youth organize and co-ordinate workshops at the Iqaluit music day camp, which gives children a chance to engage in musical activities. The day camp was started by music teacher Darlene Nuqingaq in 1996 and she has operated it ever since". "It is foreseen that some of the Iqaluit teenagers will be brought to Ottawa for a return visit in the summer of 2017".
"In a stunning reversal, a July 12 recount of the vote to allow same-sex marriage in the Anglican Church of Canada showed that while the motion was reported the previous day to have failed by one vote in the Order of Clergy, it had, in fact, passed there by one vote" (p. 1). "A two-thirds majority was needed in each of the Orders of Laity, Clergy and Bishops for the motion to pass, and it had been widely assumed that there was not enough support among the bishops. ... In fact, the motion appeared to have been scuttled by the Order of Clergy, with the vote originally recording 51 of 77 clergy in favour of changing the marriage canon. As it turned out, this number did not include the vote of Archdeacon Michael Thompson, general secretary of the Anglican Church of Canada. With Thompson's vote counted, it became 52 of 78 in favour, nudging the vote above the required threshold of a two-thirds majority. Incorrect information sent to Data On The Spot, the electronic voting services provider contracted to manage the voting by clickers, led to the mistake, according to Thompson"(p. 1). "After the change was announced, several members from the diocese of Caledonia, including Bishop William Anderson, walked out of the plenary hall, followed shortly by a number of members from the Arctic, including Bishops David Parsons and Darren McCartney" (p. 12). "Bishop Rob Hardwick, of the diocese of Qu'Appelle, chastised the house for not extending sympathy and care to those who had opposed the motion to change the marriage canon" (p. 12).
The Diocese of the Arctic Synod gave first reading to a canon which disqualifies anyone engaging in homosexual, lesbian or bisexual practices, or anyone engaging in sex outside marriage, from being licensed as clergy.