1. Chapter 3 The Story of Canadian Aboriginal Spirituality

2. Aboriginal Peoples in Canada Today
Canadian Aboriginal peoples have a long, rich, and varied history and are diverse.
Over 1 million people in Canada are Aboriginal, and the population is growing quickly.
8 out of 10 Aboriginal people live in Ontario and the Western provinces
54% live in urban centres
10% of Winnipeg’s population is Aboriginal
The term “Aboriginal peoples” is broad and includes First Nations, Métis, and Inuit.
First Nations peoples include many groups.
There are differences between the names used by the peoples themselves and those used by others.
There may be variations in spellings because spoken terms were written down in many forms.

3. The History of Aboriginal Spirituality
Aboriginal peoples in Canada live in diverse environments, and have a great variety of rituals, symbols, and practices.
Their spirituality is deeply connected to physical environment, including animals and plants, and life is seen as interconnected.
Until recently, most Aboriginal cultures have been oral, relying on memory and memory keepers.
Their history has been passed down orally and through archaeological findings.
Despite diversity, Aboriginal peoples share a lot the same worldviews of indigenous peoples everywhere in the world.
They show a deep sense that all that exists—trees, animals, humans, the earth—is alive.
In the late 1500’s, six Indian nations united to form a Confederacy, which we know today as the Six Nations or Iroquois Confederacy. These nations are the Mohawk, Tuscarora, Onondaga, Cayuga, Oneida, and Seneca. 
The Six Nations united because of their similarities in language and religious
beliefs.
ensured a successful defense of its member nations constantly under attack
by European intrusion
The Six Nations became very powerful and feared throughout the Great Lakes and St. Lawrence River area of the United States and Canada.

4. European Contact and Aboriginal Spiritual Traditions
Contact between Europeans and Aboriginal peoples had a range of impacts.
Aboriginal peoples helped early Europeans by teaching them survival skills.
Many Europeans considered their own ways “civilized” and Aboriginal ways “uncivilized.”
Aboriginal peoples were expected to give up their ways.
Reserves were created and land was set aside for specific First Nations peoples to use.
In 1857, the Gradual Civilization Act was passed to assimilate Aboriginal peoples into European culture.
In 1876, the Indian Act allowed the federal government to set up residential schools for Aboriginal children, which were run by Anglican, United, Presbyterian, and Catholic churches.
In 1885, the potlatch ceremony was banned.
In 1895, all Aboriginal ceremonies, dances, and festivals were banned.

5. Aboriginal Peoples in Canada Today
Recent History
Many banned Aboriginal ceremonies continued in private, and the ban was officially lifted in 1951.
The territory of Nunavut, created in 1999, was the largest land claim settlement in Canada’s history.
Aboriginal spirituality has become recognized as an official religion; the eagle feather can now be used in the provincial justice system instead of a Bible.
Residential schools were closed after the public became aware of the cultural, physical, and sexual abuse that occurred there:
the federal government and the churches involved have apologized to Aboriginal peoples
a Truth and Reconciliation Commission is documenting the legacy of residential schools
Aboriginal Peoples in Canada Today
Many Aboriginal people are trying to address the negative impacts of contact.
They are reviving Aboriginal spiritual traditions and practices within an increasingly secular society, and integrating Aboriginal spiritual heritage with Christianity.
Many Aboriginal Canadians who are Christian are struggling with the question of whether they can be true to both religions.

6. Rituals The Sacred in Daily Life and Environment
Traditional spiritual practices of Aboriginal peoples have a strong relationship to the physical environment and an underlying belief that all life is interconnected.
Some rituals are done daily, others mark special events in a person’s life or seasonal or community events.
The Sacred in Daily Life and Environment
Traditional Aboriginal spirituality believes that everything is filled with spirit power.
Being attentive to the physical environment helps people to see the power in the environment.
Prayer is important:
God is the Creator; praying recognizes God’s greatness and expresses thanks for the Creator’s gifts
Prayers come in a variety of sung and spoken forms, usually spontaneously from the heart; some involve offering a gift or sacrifice
Prayer is done before and after actions such as waking, sleeping, hunting, planting, and harvesting
In earlier times, time was set aside for praying, fasting, and making sacrifices to charm evil spirits that played havoc with the hunt or caused sudden storms.

7. Smudging Sacred Pipe Ceremony The Sweat Lodge
This is a holy act that is a part of many rituals.
Sacred herbs are burned in a shell or earthen bowl, and the smoke is brushed over the participants.
It is used to purify people and places, such as before a wedding or powwow.
Sacred Pipe Ceremony
This is one of the most powerful and sacred spiritual rituals.
The pipe symbolizes unity and harmony of the world.
The bowl of the pipe represents truth, and the stem represents the way we are to live in harmony and balance with all of creation.
Smoking the pipe stresses the unity of everything.
The Sweat Lodge
Sweat lodge ceremonies purify the body, mind, spirit, and heart and restore right relationships with self, others, and the Creator.
The sweat lodge is a sacred space.
It is a closed structure with a pit where heated rocks are placed.
The sweat leader pours water on the hot rocks to create steam.
Participants sing, pray, talk, or meditate as they sit.

8. Life-Cycle Rituals Birth and Naming Rituals Puberty Hair
Most Aboriginal people go to great lengths to give the right name to each child.
The name-giver (child’s grandparent or an elder) fasts, meditates, prays, or dreams, and the name is revealed by the Spirit.
The name is given to the child in a ceremony with family, relatives, and friends.
This name can change as the person matures.
Puberty
Young people go on a vision quest—an intense, solitary spiritual experience for those seeking direction in life.
They must undertake the vision quest to be accepted as adults in the community.
Hair
Some Aboriginal peoples consider long, uncut hair, to be sacred.
Hair is sometimes braided; the three strands signify body, mind, and spirit.
Cut hair can be a sign of mourning.

9. Death Death rituals vary among Aboriginal peoples.
In some traditions, a Death Feast is held for the spirit of the person who died.
Ojibwa celebrate the Feast of Death each autumn to remember all who died the previous year.
Each family who has lost someone holds a feast for the entire village.
Food is placed in an open area outside.
A place is set for the deceased, whose spirit remains with the family.
In Cree tradition, the body undergoes physical transformation, but the spirit remains unchanged and ascends into another realm to join its ancestors.
Cree believe spirits have the power to reveal themselves and communicate with humans in dreams or visions.
The wake is a ceremony for returning the body to Mother Earth.
The round dance is a ceremony to commune with spirits who have passed to the spirit world and is an important part of the Cree grief and healing process.
The round dance lets family and friends allow the spirit of the deceased to fly free and dance with the other spirits in the northern lights.

10. Seasonal and Community Rituals
Harvest Feast
Aboriginal peoples celebrate the harvest from the field and forest.
It recognizes the spirits that acted on their behalf to give them food.
It renews the earth with prayers, chants, and dances.
It was adopted by non-Aboriginal peoples as Thanksgiving.
The Powwow
It is a dance of renewal for restoration of right relationships and healing of all creation.
A community celebration of singing and dancing
It takes place in a circle, which is blessed by a spiritual leader so the space within the circle is holy.
Dancers and singers enter the circle from the east, where the sun rises, and move clockwise in same direction as the sun.
Drumbeat is symbolic of the solemn rhythm of creation, heartbeat of Mother Earth, and rhythm of the mother’s heartbeat heard in the womb.

11. Giveaways and the Potlatch
Sun Dance
Celebrated by peoples of the Prairies in June or July, during the full moon
Tradition says it began when a warrior’s vision quest showed him a new way to pray to the Great Spirit.
Its purpose is renewal of dedication to the Great Spirit.
Four days before the ceremony, dancers purify themselves, and they fast during the four days of the sun dance.
Final stage of the rite involves piercing the body and tearing away from the piercing to symbolize a renewal of the quest for the spirit
Giveaways and the Potlatch
This festival celebrates a special event such as a birth or wedding, or commemorates a death.
Involves giving gifts of blankets, beadwork, or crafts to family, friends, or visitors
Involves ceremonial dancing and singing
The potlatch increases the host’s standing in the community and highlights the host’s generosity, wealth, and power.
Sacred herbs
sage cedar sweetgrass tobacco

12. Cultural and Religious Appropriation
Taking an object from one culture or religion and using it for a different purpose.
Aboriginal people are often deeply offended by the appropriation of their sacred objects by non-Aboriginal people. These objects are often created as a hobby or art activity (simulated totem poles, dream catchers, masks, headdresses, sacred drums, and ritual dress created as decoration or craft).
These objects have been commonly appropriated and misrepresented by non-Aboriginals. Some archaeologists retrieve these objects, often from sacred burial grounds, and put them on display in museums as artifacts or use them for scientific investigation without proper consideration for their sacred meanings. Some objects are sold to private collectors.
The appropriation of sacred rituals and ceremonies is also highly offensive. Aboriginal peoples see these practices as a trivialization of the deep religious and spiritual significance attached to rituals and ceremonies, and to the creation and use of objects within sacred rituals.

13. Common Beliefs in Aboriginal Spirituality
Native religions share common beliefs. These common beliefs are ancient and form a foundation for how Aboriginal people conduct their daily lives; the ceremonies they celebrate; and how they perceive themselves in relation to all creation.
Four common beliefs associated with the Aboriginal people are:
Language
Webster defines religion as a belief in and reverence for a supernatural power, accepted as the creator and governor of the universe. In Aboriginal languages no such word or meaning exists. In fact, the closest term to “religion” is to speak of “religious traditions”. For the Aboriginal person these “religious traditions” formed a roadmap, guiding them through daily life.
The core tradition focused on recognition and respect for all living things as equal to oneself.
Spoken words are sacred because they originated from the speaker’s heart, or “spiritual centre”.
Because breath originated from one’s lungs, and the lungs are close in proximity to the heart, words came from the depths of one’s spiritual centre.  Thus words are regarded as sacred. 

14. Common Beliefs in Aboriginal Spirituality
view of the divine
Aboriginal traditions are unique mix of monotheism and polytheism
Great Spirit as creator
Animism – belief that animals, plants, nature, and objects have a living spirit
totem is a protective entity in the form of an animal, natural object, or plant that acts as a spirit guardian for a person or a tribe
concept of time
All types of life, whether they are human, animal, or vegetable, are thought to live out their lives in a cyclical and reciprocal pattern
each part of the natural world depends on another and interdependent relationships are the norm
Native speech focuses on the present
languages do not express past or future without reference to the present
understanding of nature
strong emphasis on the interdependence of all things
Mother Earth is respected and cared for because of her ability to reproduce life-giving food
reciprocal relationship between human and animal
provides them with a code of behaviour that respects life, understands the role of humans in their environment, and produces a co-operative peaceful relationship with nature

15. Central Beliefs and Morality
Aboriginal peoples believe the world around them is always changing from within and these forces work independently from one another.
The universe is a complex assembly of powers or spirits—small and great, beneficial and dangerous.
Humans do not control these forces but, to live, they must ally themselves to these powers to keep harmony between the different forces.
Aboriginal peoples believe all power comes from a common origin, so the same energy inhabits all things.
Siouan peoples call this energy Wakan; Wakan Tanka or Wakonda is the Great Spirit
Haudenosaune (Iroquois) call it Orenda and believe it can attach itself to an object or animal
Algonkian-speaking peoples call it Manitou: “Great Mystery,” “the Great Mysterious One,” or the “Great Spirit”
Some things have a greater quantity of this spirit or energy; other things have less.
Learning the power of each thing is central to Aboriginal life.

16. The Great Spirit The Trickster
The Great Spirit inhabits all things—rocks, land, water, plants, animals, and people.
Most Aboriginal peoples believe the spirit is fluid, and that it is there at specific moments.
For example, it is there when an eagle flies, but not when it is asleep.
It is often addressed as the Creator, who appears to be a highest God who is One.
This Spirit reveals itself in many ways in nature; these are “the spirits.”
In vision quests, they encounter these powers when they find their spirit helpers.
Like angels in Christianity, spirits become guardians of the person’s spirit life.
The Trickster
This figure plays an important role in creation, but is not the Creator.
Can be both mean and generous, is impulsive, a bungler, a joker or buffoon, a troublemaker
For example, Nanabush is the Ojibwa Trickster.
He stole fire for humans, calmed dangerous winds, and invented strategies for hunting.
At times he has great power, somewhere between human and divine.

17. Spiritual Teachings Spiritual Teachers and Leaders The Medicine Wheel
Aboriginal peoples mainly pass down their spiritual knowledge orally.
Certain men and women have greater spiritual power than others.
A shaman or medicine person uses his or her powers for the benefit of the community.
A shaman is a physical and spiritual healer who performs ceremonies using knowledge of medicines and herbs.
The shaman also remembers and tells the spiritual teachings of the community.
Spiritual Teachings
The Medicine Wheel
The circle represents the continuous cycles of life and the connection among all species.
The cross points in the 4 directions.
The powers of the four directions organize everything: the seasons, the races, the elements of the universe, the stages of life, etc.
Elders use the wheel as a tool for teaching younger generations about who they are, where they come from, their place in the world, and how they are related to each other and to everything else.

18. Time, Shelter, Drums, and More Circles
The circular symbolism of the cosmos is everywhere.
Time is circular—divided into four seasons
Encampments are generally circular, meetings are held in a circle, traditional shelters are circular
Drums are sacred objects of different sizes, types, and purposes, and are used in ceremonies.
They represent the heartbeat of the nation and of Mother Earth.
Heart and drum share the same purpose and responsibility—to provide life through its beat.
The circle is sacred:
Dancing intended for the renewal of all creation is done in a circle.
The sacred pipe is passed in a circular motion.
Aboriginal peoples see the circle everywhere because they see the powers of the universe operating as a circle.

19. Ethics These principles guide the lives of many Aboriginal peoples.
Do not interfere:
modelling behaviour and showing by example are valued
ordering, giving advice, cajoling, or telling someone what to do is not valued
Community is important:
members are expected to do their jobs well for the community
Everything is shared:
one takes only what one needs from the environment to survive
everyone is equal and not to be left out

20. Family Life
Before European contact, Aboriginal families developed in response to their environments.
People of the Plains lived in small groupings in the winter, then joined in a communal hunt in the spring.
Women and men had distinctive roles.
Women made, owned, and set up the teepees important to communal hunts and gatherings.
In southern Ontario, Iroquoians had five or six families living in each longhouse in a village of a hundred longhouses.
People hunted, fished, and grew food crops.
Family life and spiritual traditions involved planting the crops.
Children would learn from family members and elders through example and through sacred teachings, and cultural practices such as the vision quest.
Men married when they could provide for a family; women married when they reached puberty.

21. Recent Changes The Seven Fires
Because more people live in cities, Aboriginal families are less connected to the environment.
Some communities face challenges such as youth moving toward popular culture and increased secularism.
The impact of residential schools includes the decline in the use of traditional languages, loss of traditional skills, and pain and grieving over abuse and loss of culture.
In some cases, loss of land and environmental degradation mean a traditional life is no longer an option for young people.
Aboriginal people are reviving many traditional practices.
Many Aboriginal Canadians have a hard time finding meaning in the traditions of elders; many have not had the chance to experience them.
The Seven Fires
An Ojibwa narrative tells how seven prophets came to the Anishinabe.
The prophets left the people with seven predictions about their future.
The prophecies told of a time when the people would forget the way they had received fire, then recover it again.
In the story, Aboriginal peoples express their hope and confidence about the return of Aboriginal traditions and the way the traditions could live alongside non-Aboriginal traditions.

22. Dialogue
The relationship between Aboriginal peoples and Europeans has had times of co-operation, but also has a history of colonization and attempted assimilation.
Now, many Aboriginal peoples in Canada are reviving Aboriginal spiritual traditions, some doing so as Aboriginal Christians.
The Blessed Kateri is the patron of the Tekakwitha Conference, an annual gathering of Aboriginal Catholics that started in 1939.
The goal was to begin a discussion of how the Catholic Church could better respond to traditional Aboriginal beliefs and practices.
Half a million Aboriginal Catholics from 300 nations are members.
The conference looks at ways Aboriginal Catholics can remain both Aboriginal and Catholic.
In the late 20th and early 21st centuries, the Church’s relationship shifted to dialogue.
Greater efforts have been made to respect Aboriginal traditions and have brought some Aboriginal rituals into the Church.
Many Aboriginal Christians did not leave their cultures; Christianity made sense to their cultures.
Christian and traditional Aboriginal ways can live side by side.