Members of the Rosemary Mennonite Church community and the Siksika Nation gathered together on Jan. 4 to praise God for the life of Alvin Lepp.
Gerald Neufeld and his father Henry share a passion for linking families from First Nation communities within the Berens River watershed in Manitoba and northwestern Ontario with archival photographs of their ancestors.
As a sign of honour and respect for the work of Steve Heinrichs, left, Mennonite Church Canada’s director of Indigenous-settler relations, Lorne Brandt, the chair of Mennonite Church B.C.’s Service, Peace and Justice Committee, presents his vest and moccasins, that were made by Cree craftspeople in Manitoba in 1974, to him at a meeting of the regional church’s Indigenous Relations Group. (Photo by Henry Krause)
A vest and moccasins presented to the Mennonite Church Canada director of Indigenous-settler relations symbolized the ongoing work of Indigenous relations in B.C.
Public recognition of the traditional territory of First Nation groups that were signatories to specific treaties is a fairly new concept in Canada.
In a recent adult Sunday school class, a member of my church spoke about her quarter-century journey of relating to Indigenous people. Twenty-five years and still learning, she admitted. Given the centuries of injustice and pain our neighbours have experienced, that doesn’t seem like such a long time.
The 20-or-so Mennonites who attended the North American Institute for Indigenous Theological Studies (NAIITS) symposium were humbled by the grace of their hosts who welcomed them, without hesitation, into the conversation.
Ben Pauls of Zoar Mennonite in Waldheim, Sask., leads an ensemble of 15 singers from a number of MC Saskatchewan congregations during a joint worship service at Muskeg Lake Cree Nation on April 22, 2018. (Photo by Jason Gooding)
Music continues to be the catalyst for growth in the relationship between Mennonite Church Saskatchewan and its Indigenous neighbours.
On Earth Day, April 22, 2018, Mennonites and members of the Muskeg Lake community gathered for An Afternoon of Song at Our Lady of Guadalupe Roman Catholic Church in Marcelin on the Muskeg Lake Cree Nation.
During the Sixties Scoop Apology Engagement at Edmonton’s Amiskwaciy Academy on March 1, 2018, survivors were invited to paint their experiences onto canvas for others to see. (Photo by Donita Wiebe-Neufeld )
“Sorry” is a very Canadian expression, but what does it mean?
To the more than 200 Sixties Scoop survivors gathered at the Amiskwaciy Academy in Edmonton on March 1, 2018, the word is problematic. The hearing is the last of six events held across Alberta by the NDP government in an effort to make an upcoming government apology meaningful.
Farmers with Firearms are flexing on Facebook. Indigenous activists are indignant. Justin Trudeau is straining to hit all the enlightened notes, as usual. And Murray Sinclair is urging justice reform, again.
Steve Heinrichs, director of Indigenous-settler relations for Mennonite Church Canada, presents a workshop at Rosthern (Sask.) Mennonite Church entitled ‘Unsettling discipleship: The cost of colonialism, the joy of jubilee.’ (Photo by Donna Schulz)
What does the ancient Levitical concept of jubilee have to do with reconciliation between Indigenous peoples and their settler neighbours? Plenty, according to Steve Heinrichs.
Rosanna Deerchild, host of CBC Radio One's Unreserved, reads a poem from her book Calling Down the Sky. The book tells the story of residential schools in Canada and her own mother's experiences and struggles as a generational survivor. (Photo by Nicolien Klassen-Wiebe)
Bryn Friesen Epp of Home Street Mennonite Church in Winnipeg, adds a leaf to a collaboratively decorated tree. Each leaf contains a gallery visitor's hope for reconciliation and commitments to taking part in it. (Photo by Nicolien Klassen-Wiebe)
Clairissa Kelly and Marlene Gallagher organized the Reconciliation Through the Arts exhibition. (Photo by Nicolien Klassen-Wiebe)
Clairissa Kelly, right, her mother Marie, and her Grandmother Lorraine, seated, are pictured in front of 'Granny Lorraine.' Kelly, coordinator of the Peguis Post-Secondary Transition Program at Canadian Mennonite University (CMU), and Rick Unger, a CMU maintenance technician, used acid on metal and etching techniques to create the rusted portrait. (Photo by Nicolien Klassen-Wiebe)
Jochebed Giesbrecht, Laura Carr-Pries and Allegra Friesen Epp stand around Tracy Fehr's installation of clay bowls. Fehr encourages visitors to take a bowl in honour of an important woman in their life and leave a note about the woman in its place. (Photo by Nicolien Klassen-Wiebe)
A collection of photographs and pieces of abandoned Canadian residential schools. (Photo by Nicolien Klassen-Wiebe)
Clairissa Kelly smudges the Mennonite Heritage Centre Gallery in preparation for the exhibition's opening event. (Photo by Ray Dirks)
Clairissa Kelly gives roses to the many different artists involved in the Reconciliation through the Arts exhibition. Over 15 artists were involved in creating the many diverse pieces on display. (Photo by Ray Dirks)
Clairissa Kelly’s daughter, Chloe Mallett, dances for a large audience at the exhibition’s opening event. (Photo by Ray Dirks)
Around 200 people gathered at the Mennonite Heritage Centre Gallery on Jan. 26 to celebrate the opening of Reconciliation Through the Arts, an exhibition of Indigenous and settler art that explores the history and present reality of colonization in Canada and different visions of reconciliation.
Hereditary chief George Kingfisher, left, and Mennonite landowner Ray Funk chat during a scene in the documentary film, Reserve 107, about land rights in Saskatchewan. (Photo by Brad Leitch)
Fish is smoked over an open fire during an Aski (Cree translation for 'land') learning tour. (Photo courtesy of Lyndsay Mollins Koene)
Henry Neufeld, right, spent a lifetime building positive relationships among Mennonite and indigenous peoples. He is pictured standing beside Pastor Jeremiah Ross from Cross Lake, Man., at a Conference of Mennonites in Canada (now Mennonite Church Canada) conference in Vancouver in 1981. In 1968, Neufeld was given permission to build a house and to live with the people of Little Grand Rapids.
The sign directing people to Stony Hill, the former site of St. John’s Lutheran Church and of the Young Chippewayan Reserve No. 107, was changed earlier this year to reflect its importance to indigenous people. The name Opwashemoe Chakatinaw means Stoney Knoll in English. (Photo by Donna Schulz)
Chief Sylvia Weenie of the Young Chippewayan band chats with Leonard Doell, coordinator of Mennonite Central Committee Saskatchewan’s Indigenous Neighbours Program, at the 140th anniversary of the signing of Treaty 6, held recently at Stoney Knoll. (Photo by Donna Schulz)
With her daughter Kimberley holding her notes, Chief Sylvia Weenie addresses the audience gathered to mark the 140th anniversary of the signing of Treaty 6. ‘Stoney Knoll history needs to be told,’ she says. ‘Our children need to know.’ (Photo by Donna Schulz)
Rita Macdonald of Rosthern Mennonite Church, left, visits with Marshall Williams and his wife Verna at the 140th anniversary of the signing of Treaty 6, held recently at Stoney Knoll, Sask. Williams is the hereditary chief of the Young Chippewayan band. (Photo by Donna Schulz)
Under darkening skies, participants line up to receive commemorative medals marking the 140th anniversary of the signing of Treaty 6. The medals are to be a visible reminder of the treaty, says Harry Lafond, executive director of the Office of the Treaty Commissioner. (Photo by Donna Schulz)
“It’s really cool to see white people here today,” said Cheyenne Fineday. The first nation teenager was speaking at the 140th anniversary of the signing of Treaty 6 on Aug. 23, 2016. Held at Stoney Knoll, 76 kilometres north of Saskatoon, the celebration included both indigenous and settler peoples.
Photo by Marcello Gambetti from freeimages.com
As I’ve continued to follow the process set in motion by the Future Directions Task Force (FDTF), I’ve come to a different place with my thoughts on this major restructuring of our denominational body, Mennonite Church Canada. It seems clear that, with the exception of Mennonite Church Alberta, the recommendations of the Task Force have been approved to some degree by the area churches, and that the restructuring will most likely go ahead.
As part of a relationship-building event at Peace Mennonite Church, Richmond, B.C., Darryl Klassen, Mennonite Central Committee (MCC) B.C.’s Aboriginal Neighbours program coordinator, presents local elder Ruth Adams with an MCC blanket. In Salish culture, this is an expression of adopting someone into the family. (Credit: MCC BC)
Mennonite Central Committee (MCC) British Columbia has decided to dismiss long-time Aboriginal Neighbours program coordinator Darryl Klassen. The decision, which was made early this year, will take effect at the end of December. Klassen, 64, has worked with MCC B.C. for 25 years.
Harley Eagle, right, Mennonite Central Committee Canada’s co-coordinator of Indigenous Work with his wife Sue, speaks with other MCC staff and partners at the United Nations Permanent Forum on Indigenous Issues. (Credit: courtesy of MCC UN office)
Vincent Solomon, the Aboriginal Neighbours coordinator for Mennonite Central Committee (MCC) Manitoba and a priest for the Anglican Church of Canada, says a blessing for the many MCC infant care and relief kits donated by Native Assembly 2014 participants this summer. (Credit: MC Canada/Dan Dyck)
Tension gripped my gut as I drove to a Mennonite church in Altona, Man., with an indigenous friend. We were doing a joint Sunday morning presentation about hydropower impacts.
I wondered if an indigenous person had ever been in that church. I debated making excuses for whatever suspicion, or worse, my people might direct toward him. I tried to muster grace.
The land at the junction of the Red and Assiniboine rivers in downtown Winnipeg was too important as an inter-tribal meeting and trading place to be held by any one people, says Clarence Nepinak, a learning tour leader at Native Assembly 2014. (Photo by Moses Falco)
Steve Heinrichs, director of indigenous relations for Mennonite Church Canada, leads in singing during one of Native Assembly 2014’s worship services. (Photo by Evelyn Rempel Petkau)
In the Blanket Exercise, quilts covering the floor are Turtle Island—aka North America. The blankets are folded and removed to represent the insidious ways that land and control were taken from Indigenous Peoples through colonialism. Participants are crowded into smaller and smaller areas, or sent back to their seats to represent those who died from disease or imposed malnutrition. (Photo by Moses Falco)
An early morning fire and smudging ceremony started each day of Native Assembly 2014 that met from July 28 to 31 at the edge of the Assiniboine Forest on the Canadian Mennonite University campus.
We Shall Remain is the title of a documentary series by PBS. We watched a few of the episodes while living in Virginia, where we heard very little of indigenous people, culture, or history. Whenever we asked about it, people we talked to said, "oh yeah, there used to be lots of indigenous people in this area" and would point to the main highways running through as ancient trade routes and the name of the valley "Shenandoah" as an indigenous name.