Workshops
Political Theology & First Nations: Whose Drum Do You Hear?
Osage theologian Tink Tinker argues that all American Indian Theology is political. What does he mean by that? What does it mean to reflect on “indigenous theology” or “indigenous spiritualities” in the church? Is it just about making liturgical ‘space’ for First Nations in their communities and the wider church? Where does the church advocate for First Nations issues? Where does it fail to do so? How can the church begin a true process of decolonization with integrity that remembers the past but moves forward into a hopeful future? These are some of the questions that we will engage as we embark on personal journeys of decolonization and storytelling. In addition, we will examine how some of the works of indigenous critical theorists and other scholars can (and should?) impact theology in Canada today. Alternative pedagogies for listening and speaking will be engaged. Participants should be prepared to participate in discussions about their experiences (or lack thereof) of First Nations ministry in their context.
Teaching Indigenous Traditions and Decolonization
While the academic study of religion emerged out of colonialism, Indigenous scholars and educators are now overturning the classic study of their traditions as “religion” and creating uniquely Indigenous theories and culturally- centered ways of studying and interpreting their traditions. In the teaching and representation of Indigenous traditions in the context of ongoing colonialism, the question of how the gaze of the settler can be turned on her/himself rather than emphasizing knowledge of the exotic “Native Other” is as critical as is content and theme areas. In the context of national Truth and Reconciliation processes, and in institutions that are built on Western modes of teaching and learning, how can we create a space that provides an opening for Indigenous worldviews and decentres Western assumptions about the world? This workshop will provide a brief experience of a pedagogical approach that incorporates Indigenous ways of knowing and that has been used with groups that include Indigenous and non-Indigenous participants. This will be followed by an assessment and discussion of the decolonizing potential of culturally responsive education that is place-based, and of the specific challenges that non-Indigenous educators and learners face in engaging with Indigenous traditions.
Understanding First Peoples’ Spirituality.
There are no teachings that tell us this is how or this is where we communicate with the Creator. Spirituality is a very sacred journey. It is something that is within us, that is taught from the day we were born as human beings. It influences our actions, our words, our beliefs and it is in our culture/language. It is the First Peoples’ belief that the Creator gave us a way of life to live our lives.The teachings tell us how to live in harmony with the laws and principles of the Great Spirit. Living means LIFE — a good life, a happy life. These beliefs are based on the original seven teachings of our Elders. These teachings provide instructions that promote harmony and balance with humankind, creation and the Creator. Each person must make his/her own journey. It is like every human is given a life canoe, and that canoe has one seat and one paddle. In order to get anything out of life, we must be in the canoe and we must paddle down the river of life. I can share with you the story of my journey, but I cannot paddle your canoe. You must paddle your own.
Rescuing Theology From The Cowboys
Aboriginal cultural expressions, forms and ceremony have the God-given capacity to carry and communicate biblical meaning as “accurately” as any of those of european origin.
Drums in Church: Transposition in Meaning in Theological Education
This workshop will explore some of the challenges facing translators and educators engaged in the hermeneutics of cross-cultural communication. Examples will be drawn from the leader’s experiences as a biblical scholar teaching in Cree communities, and from the Consultation on Anglican Theological Education in the First Nations Context which took place at Thorneloe University, Sudbury, in 2009.
From Heart of Ice to the Heart of Cree Ethics: Lessons from the Wihtiko for Reconciliation and Theological Education
Historically, the wihtiko (windigo) – with its heart of ice and superhuman strength – attained monstrous and mythological proportions in James Bay Cree and other subarctic North American indigenous traditions. Yet it manifested itself or originated in terrifyingly real and incidents of cannibalism, violence and madness. Dehumanizing the other and the self, the human-turned-wihtiko – like the originally non-human wihtiko – was a monstrous anti-thesis, or photographic negative, of Cree ethics and spirituality. By developing (an understanding of) this ‘photographic’ negative, we can learn much about Cree ethics and its emphasis on the person-in-relationship, the personal responsibility that flows from relationship, and cultural (epistemic) integrity. These points of emphasis resonate powerfully with core elements in Judeo-Christian traditions that together can help heal our contemporary society’s wounded sense of inter-relationship, personal responsibility and cultural (epistemic) integrity.
Jesus had a Red soul
Rev. Margaret Mullin and Audrey Bone
Winnipeg Inner City Missions, The Presbyterian Church in Canada and Medicine Eagle Retreat and Healing Place at Keeseekoowenin First Nations have been working in partnership for 10 years. Equal validity is given to both Christian Theology and the Aboriginal Sacred teachings.
Being called together by Creator into the work of Healing and Reconciliation between the Church and Aboriginal peoples has not been an easy task. Our work has been both within the Church and within the Aboriginal community.
It is our assertion that the study, critical analysis, and theological discourse regarding the place of the Aboriginal Sacred teachings within the Christian tradition are bereft without first experiencing and actively participating in the actual Aboriginal Sacred ceremonies.
Healing and Reconciliation are only theoretical words if there is no sacred space and time set aside to be together as Church leaders and Aboriginal traditional Elders to work through our differing expressions of worshipping the One God of all our ancestors.
In this workshop Audrey and Rev Margaret will share their personal stories of healing and reconciliation and the successes and challenges faced bridging the gap between two distinct world views and cultures so we can walk together on a common Spiritual path.
Reading the Bible as a cross-cultural experience
Paul Sodtke and Marion Jenkins
This workshop is intended for people who also have a strong emphasis on the authority of scripture, or who minister to people who do. We begin with biblical examples of cultural assumptions different from ours. This supports the observation of post-modern hermeneutics that our own point-of-view strongly influences the conclusions that we draw. We will advance the view that this is not a problem but a strength, because it forces us to listen to and learn from one another. Through facilitated discussion we will explore how we can learn to not only listen respectfully to people of different cultures and points of view, but to treat them as equals in the enterprise of reading and interpretation.
First Nations Issues Awareness
There are many misconceptions, misunderstandings, and stereotypes surrounding First Nations issues and world view.
This workshop will help the participant to see the world through “Indigenous eyes”.
The Drum as a Foundational Symbol for Theological Learning
This session will focus on how experiential knowledge of Aboriginal Spirituality can enlighten our Christian theological education and can be appropriate in a cross-cultural context. Every theology comes out of a specific cultural understanding and worldview and every theology gives a particular view of God. Christianity has its roots in the Jewish cultural worldview and it has been profoundly influenced by the Greek, Roman and European understandings of God and of themselves. Each of these cultural contexts has enriched the Gospel in ways that allow us to understand the incarnation of Jesus in a way that repeatedly enhances the Gospel because the God of Jesus is much greater than any one cultural understanding of God. Aboriginal peoples of Canada have an experiential knowledge of the spirit world and of the interrelationships of all things that invite us to deepen our theology of sacred time, place and space. We will explore some of these understandings as they are expressed in our many rituals and ceremonies that help us to understand ourselves within the plan of God for all of creation. The ceremonial drum symbolically helps us to see the Christ of Christian tradition and history rising out of our own cultural and spiritual context. It allows us to make meaning of the life death and resurrection of Jesus in our Aboriginal context and worldview.