Gospel Lesson: John 9: 1-12 Reflection on Reconciliation June 21, - - PDF document

Gospel Lesson: John 9: 1-12 Reflection on Reconciliation June 21, 2015 – offered by Charles Barrett John’s gospel lesson this morning speaks metaphorically about spiritual blindness,

• ur inability to see the truth about the nature of God and God’s plan.

I am an early baby boomer, and like many others here this morning my youthful world view was strongly influenced by North American popular culture of the 1950s. Let me give you a hint. In 1955 I sported a raccoon skin hat… which was actually made of cardboard. Those who are cognoscenti in these matters may recall that the first episode of the Walt Disney TV miniseries was entitled Davy Crockett, Indian

• Fighter. Killing “Indians” made him a hero in mid-20th Century America, even if

the real life of David Crockett had more nuanced views. (The historical Crockett was a staunch opponent of President Andrew Jackson’s Indian Removal Act, a stance that led to the loss of his seat in Congress and hence indirectly to his popular martyrdom in Texas in 1836.) The legend of Davy Crockett is itself not terribly important, but it is symptomatic

• f our culture. If you cast your mind back 60 years you will remember many

(many) other examples of negative stereotypes of North American aboriginals, on TV, in the movies, in popular songs and in vernacular expressions. Growing up in suburban Toronto does not give one much opportunity to meet First Nations people. In fact contact for me began when my parents acquired a cottage in the Kawartha Lakes in the early 1960s, when we visited the Curve Lake First Nation, today a highly successful community, and a model for aboriginal economic and cultural development. Then it looked poor, unkempt and dilapidated to a young teenager from the city. Nor did other encounters open my eyes and broaden my mind. I recall vividly walking to a local store on Lake Couchiching while visiting my friend Tony Quarrington’s cottage, where the road passed through the Rama Reserve. The native kids through stones at us. I was quite scared, and certainly not open to getting to know them. My journey to reconciliation began a long time ago, but has come into a much sharper focus recently. Let me deal with the latter first: Listening to a presentation by an elder from Kitigan Zibi at Trinity United Church a couple of years ago prompted me to reflect on what would need to be done to move from a conversation on the wrongs of the past to actually achieving right relations between aboriginal and non-aboriginal Canadians in the future.

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The answer is not easy, to say the least. But the answer lies, I think, in the onus of understanding on the part of non-aboriginals. My own little epiphany prompted me to spend time learning what the Americas were like before 1492, and about relations between Europeans and aboriginals in what is now Canada at the time of the first contacts. The story of the post-contact period is not a happy one from the perspective of Canada’s first peoples. Indeed this tale has counterparts in other parts of the hemisphere, and on other continents too. That leads to a broader conclusion. This is the one that has been taking shape in my mind for much longer. It was influenced by a particular aspect of my career, namely the time I spent working on economic reform projects, mainly in Asia, over a quarter century. In international development one learns quickly not to assume an understanding of the indigenous culture, nor to presume to have the right answer, nor even the right conception of the problem. Learning how to listen and understanding issues from your partner’s perspective are basic skills, but sadly

• nes that are practiced quite rarely.

Returning to Canada’s relationship with its aboriginal peoples, my insight is simply this: Our concept of history and who we are is extremely Eurocentric. I repeat, our world view is very European-focused. This insight is hardly revolutionary. It is an obvious conclusion, not in the least

• surprising. But it is nonetheless a very difficult reality to overcome in practice.

We see the world from a European perspective for good reason. The beginning of the modern era towards the end of the fifteenth century saw the rise of Western Europe, as a globalizing, expansionary force. The Protestant Reformation and the rise of capitalism went hand in hand. European culture was in the ascent, and has remained on top for half a millennium. Other cultures could simply not compete on equal terms, despite great depth and sophistication. You and I are the product of that history. By and large we have seen it as a good thing, not only for us as Settlers in a new land, but for the world as a whole. Our Victorian and Edwardian ancestors, British in outlook (even the Francophones) and Imperialists to the core, certainly saw the civilizing forces of Empire in a positive light. Those were the folks who gave us the Residential Schools.

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I am not going to debate the benefits of European expansionism and imperialism, but simply to say there are other legitimate world views and historical perspectives. We need to open our eyes and ears to them if we are to have a meaningful dialogue

• n reconciliation, and more importantly if we are to move from talk to action.

In 1986 the United Church issued an apology to First Nations People that spoke of the error of imposing European culture on native persons. It did not address Residential Schools directly, and it was simply acknowledged, not accepted by our aboriginal brothers and sisters. Yet it speaks eloquently to the error of viewing the world from a single vantage point, and The words of the 1986 apology remain very relevant today. Apology to First Nations Peoples (1986)

• Rt. Rev. Robert Smith

Long before my people journeyed to this land your people were here, and you received from your Elders an understanding of creation and of the Mystery that surrounds us all that was deep, and rich, and to be treasured. We did not hear you when you shared your vision. In our zeal to tell you of the good news of Jesus Christ we were closed to the value of your spirituality. We confused Western ways and culture with the depth and breadth and length and height of the gospel of Christ. We imposed our civilization as a condition for accepting the gospel. We tried to make you be like us and in so doing we helped to destroy the vision that made you what you were. As a result you, and we, are poorer and the image of the Creator in us is twisted, blurred, and we are not what we are meant by God to be. We ask you to forgive us and to walk together with us in the Spirit of Christ so that

• ur peoples may be blessed and God's creation healed.

Epistle Lesson: 2 Corinthians 5: 16-20 Reflection offered by Louise Madaire We Live, Worship, Play and Work on Unseeded, Un-surrendered Algonquin Territory.

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When 2 Corinthians says “we no longer see Christ in the human way” is it possible that we now see Him, and all children of God as divine? In most cultures and religions there is what I refer to as “Basic Truths”. When we hear them, the spiritual resonance is definite. This is what our settler ancestors failed to recognize. Through a European centric lens the cultural bias has continued for generations. Even now we hear statements such “what do they want now?” or “Residential schools system was a long time ago, it wasn’t us”. I point to the Aboriginal teachings of All my Relations and the 7 Sacred Grandfather Teachings, as some of the basic truths that resonate with me. May I state we are all treaty people, in that as non-Aboriginals, treaties, decrees and laws were made by our Government Representatives, & Parliament. Most of duties have not been carried out nor the promises completely kept. I remember attending CEGEP with some Aboriginal people, some of my classmate Billy and his cousin as well as others went to Parliament hill in Sept of 1974. The Government brought in all kinds of law enforcement including riot squads from Montréal, who beat up the un-armed protestors. That evening during the news as film of the day’s events was being shown, my father said “we give them so much and still they are not happy”. My very indignant teenage response was words to the effect of “we took a whole continent away from them, and brought disease and

• problems. That was probably the beginning of my interest in the “Indian problem”.

My participation became more active with the Sisters in Spirit movement, which was trying to bring attention to the Missing and Murdered Aboriginal Women, and later other initiatives such as the Project of Heart. In 2008 I was lucky to participate in the LIVING INTO RIGHT RELATIONS NATIONAL TASK GROUP (May 2008–November 2013). The United Church brought 6 representatives (3 Aboriginal 3 Non-Aboriginal) from the 13 conferences to Pinawa Manitoba for a retreat. One of the Aboriginal women in our group, was very upset about a specific situation and generally mistrustful of us, she challenged us non-Aboriginals to what we would do about her situation. I answered her and she softened, the discussion that followed was about her experience with the settler community and even with her own people, this continued that evening as we stayed in the cafeteria and bonded over desserts and

• beverages. She said “you are very special”, my response was there were many

people like me. We promised as attendees to continue the work of Right Relations in our home conferences for 5 years.

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I have continued educating myself and helping out where I can to bridge the gap, showing up when voices need to be heard and just pitching in at times. It has been a huge blessing to be on this path as well as a lot of fun. As the Truth and Reconciliation Commission held the closing event here in Ottawa I was inspired by the hope and joy all around. Our minds are so wonderful that as we tell a story our body reacts as it did in the real event. Great, when we are remembering holding a newborn, or when we met

• ur partner or some other wonderful event. However when we tell of something

traumatic, we are re-traumatized. So each one of the survivors who told their story was showing courage. Although this is a painful part of our history, by shining the light of truth they have held out their hand in reconciliation, now we get to do our

• part. Going forward we can all learn and work for a better Canada.

The 1998 Apology is quite lengthy, instead of reading the complete text, with your indulgence I will highlight some parts that really stand out for me; In the words of The Right Rev. Bill Phipps Moderator of The United Church of Canada Apology to Former Students of United Church Indian Residential Schools, & to Their Families and Communities (1998) From the deepest reaches of your memories, you have shared with us your stories

• f suffering from our church's involvement in the operation of Indian Residential
• Schools. You have shared the personal and historic pain that you still bear, and you

have been vulnerable yet again. You have also shared with us your strength and wisdom born of the life-giving dignity of your communities and traditions and your stories of survival. In response to our church's commitment to repentance, I spoke these words of apology on behalf of the General Council Executive on Tuesday, October 27, 1998: "As Moderator of The United Church of Canada, I wish to speak the words that many people have wanted to hear for a very long time. On behalf of The United Church of Canada, I apologize for the pain and suffering that our church's involvement in the Indian Residential School system has caused. We are aware of some of the damage that this cruel and ill-conceived system of assimilation has perpetrated on Canada's First Nations peoples. For this we are truly and most humbly sorry.

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"To those individuals who were physically, sexually, and mentally abused as students of the Indian Residential Schools in which The United Church of Canada was involved, I offer you our most sincere apology. You did nothing wrong. You were and are the victims of evil acts that cannot under any circumstances be justified or excused. "We know that many within our church will still not understand why each of us must bear the scar, the blame for this horrendous period in Canadian history. But the truth is, we are the bearers of many blessings from our ancestors, and therefore, we must also bear their burdens." Our burdens include dishonouring the depths of the struggles of First Nations peoples and the richness of your gifts. We seek God's forgiveness and healing grace as we take steps toward building respectful, compassionate, and loving relationships with First Nations peoples. We are in the midst of a long and painful journey as we reflect on the cries that we did not or would not hear, and how we have behaved as a church. As we travel this difficult road of repentance, reconciliation, and healing, we commit ourselves to work toward ensuring that we will never again use our power as a church to hurt

• thers with attitudes of racial and spiritual superiority.

"We pray that you will hear the sincerity of our words today and that you will witness the living out of our apology in our actions in the future." The Right Rev. Bill Phipps Moderator of The United Church of Canada Chi Megwich

Remembering the Children Prayer

God of our Ancestors, who holds the spirits of our grandmothers and grandfathers and the spirits of our grandchildren, Remembering the Children, we now pledge ourselves to speak the Truth,

7 and with our hearts and our souls to act upon the Truth we have heard

• f the injustices lived,
• f the sufferings inflicted,
• f the tears cried,
• f the misguided intentions imposed,

and of the power of prejudice and racism which were allowed to smother the sounds and laughter of the forgotten children. Hear our cries of lament for what was allowed to happen, and for what will never be. In speaking and hearing and acting upon the Truth may we as individuals and as a nation meet the hope of a new beginning. Great Creator God who desires that all creation live in harmony and peace, Remembering the Children we dare to dream of a Path of Reconciliation where apology from the heart leads to healing of the heart and the chance of restoring the circle, where justice walks with all, where respect leads to true partnership, where the power to change comes from each heart. Hear our prayer of hope, and guide this country of Canada

• n a new and different path. Amen