Winnie Czulinski –
At 12:30 p.m. mass in the massive church of St. Ann’s at 120 First Avenue (but fronting Gerrard Street East), it’s “Megwetch” (“thank you”) to everyone. Here, traditional Catholic liturgy and symbols blend with Indigenous spirituality; hymns and Holy Communion with the beat of a Native drum and Ojibwe words.
Overhead banners with images like eagle and feathers are the colours of the four directions and elements of earth, air, fire and water. Smudging with sage, sweetgrass, tobacco and cedar represents sacred purification and cleansing.
The Native People’s Mission of the Roman Catholic Archdiocese of Toronto began 50 years ago to serve First Nations people moving from reserves to the city. As an Ojibwe man, the late John Robinson – despite having his language beaten out of him as a child – passionately wanted to reconcile the Catholic church with his people, with mutual respect and rituals. “It’s a great honour to do the ceremonies…letting the people know that the Native culture is alive in Canada and around the world,” says the soft-spoken elder in a video.
Though Robinson passed away in 2022, his rituals live on – today in the hands of Father Francis Salasiar, originally from India. As his Holy Cross Fathers predecessor Father Wilson Andrade did, Salasiar wears a unique vestment, a venerable deer-skin cloak, fringed and hand-beaded.
Andrade says Robinson was “my mentor.” Robinson was a driving force bringing Indigenous people to the mass, but there are fewer now.
Salasiar cites issues such as the discoveries of unmarked graves at residential schools, “one after another. So [Indigenous people] feel betrayed. We are in the process of reconciliation…We cannot forget what has happened.”
The Anglican and United Churches also share blame for abuse of Indigenous people in government-run residential schools, as revealed in findings of the Truth and Reconciliation Commission.
The Toronto Urban Native Ministry was formed in downtown Toronto as an outreach of Anglican and United Churches in 1996. It states, “We support both Traditional Indigenous Spiritualities and world-views as well as Christian Spiritual practices, showing that they can walk together in harmony.”
These churches have First Nations clergy, up to Chris Harper, the National Indigenous (Cree) Anglican Archbishop. On Sunday June 22, Harper will celebrate the National Indigenous Day of Prayer at St. James Cathedral, 106 King Street East.
Various churches have relevant councils, events and resources. The United Church has added the Mohawk phrase “Akwe Nia’Tetewá:neren”—all my relations— to its crest.
But many Indigenous people cannot accept such efforts. Corktown resident Christine Miskonoodinkwe Smith, a Saulteaux woman from Peguis First Nation, is author of books including These are the Stories: Memories of a 60s Scoop Survivor.
“Until all denominations of the various churches recognize and state that they have been complicit in the genocide of Indigenous people, I am unable to see their participation in reconciliation between Indigenous and non-Indigenous people.”
Miskonoodinkwe Smith also says she is “conflicted” about wise Indigenous elders passing down sacred rituals to non-Indigenous people – and Indigenous people becoming clergy in the very denominations that abused their people.
“But then again, everyone is on their own journey,” she says. “If it helps them to feel better spiritually and come to terms about the roles churches have played in our lives, then that is up to them.”
Another approach to worship is offered by Oji-Cree Pentecostal Pastor Levi Samson Beardy, a former signals intelligence operator in the Canadian Forces. Once an atheist overwhelmed at the injustices against his people, Beardy says that, like his father, he found salvation with Jesus.
His Sunday afternoon Indigenous Christian Circle includes prayer and communion with an occasional smudging ceremony. But many “are not comfortable with it, because of what the Church has told them about Indigenous ways.” And though the Circle is on Spadina Road near Bloor Street, Beardy in his mission is as likely to be found in St. James Town, or at Queen and Sherbourne Streets, with coffee, cookies and comfort for a homeless veteran.
Margo Shea, a Mi’kmaq woman from Shubenacadie, Nova Scotia, has been going to the Indigenous Christian Circle for three years. “I feel accepted like I never have in other churches,” says Shea, who was raised in the Salvation Army Church.
“It was totally wrong and ungodly, what happened to children in the residential schools. God is love, not for abuse and injustice.”
At the St. Ann’s ‘Native’ Mass, Black, white, Asian, First Nations and other people pray in the four directions. “We are diverse but one,” says Father Salasiar. “And we are very hopeful things will work out in the reconciliation process.”
The late Ojibwe Elder John Robinson not only wanted this, but said on video, “I think we can do it.”
