Listen to this story:
By Fannie Dionne
“I sense that relationships with Indigenous peoples will be a path of renewal for the whole Church in Canada.” These words of Fr. Peter Bisson, SJ, assistant to the provincial for justice and Indigenous relations, aptly summarize the path taken by the Jesuits of Canada in their relationship with Indigenous peoples.
As the province continues to discern its current apostolic priorities, the issue of relations with Indigenous peoples is no longer an isolated sector, but rather a common thread that runs through many of its works, such as parishes, schools, universities, and the Jesuit Forum. Going forward, the province’s vision for “Indigenous relations” (as opposed to the previously used term “Indigenous apostolate”) is that relations with Indigenous peoples means being partners together in mission and drawing inspiration from them.
In this interview with Fr. Bisson, a privileged witness to this evolution, we can better understand where the province stands today, the gifts received through these relationships with Indigenous peoples, the current challenges, and the prospects for the future.
We are now focusing primarily on Indigenous Catholics and their self-determination within the Church.
Where do the Jesuits of Canada stand today in relation to Indigenous peoples?
We are now focusing primarily on Indigenous Catholics and their self-determination within the Church. Since Pope Francis’ visit in 2022, there has been a new energy among Indigenous Catholics across the country. This led to a small gathering of Indigenous Catholic leaders, and a second meeting is being planned. This group, in which I participate as a friend and colleague, has also started a monthly recitation of the rosary in various Indigenous languages.
There are two organizations associated with the Jesuits of Canada that are good examples of this growing self-determination among Catholics.
Kateri Native Ministry in Ottawa, founded in 1995, has been growing steadily. A committee is currently developing a healing centre on land that has been given to them by the Archdiocese of Ottawa-Cornwall. The governance system for this plan is Anishinaabe, and the people, even non-Indigenous people, are divided into clans according to their abilities and preferences. For example, theorists (like me) are part of the fish clan. And it works very well. Kateri Native Ministry is Catholic, but the elders who are guiding the healing process are traditional, but have great respect for Catholics.
The self-determination of Indigenous Catholic communities is well represented by the Anishinabe Spiritual Centre. The Jesuits recently transferred ownership and governance of the centre to Indigenous Catholics, with the sponsorship of the Diocese of Sault Ste. Marie. The rules of governance are inspired by three legal systems: Ontario civil law, Church canon law, and Indigenous law. This is a true collaboration: Indigenous Catholics have become legal and formal partners with the Church.
What are the challenges in this sector?
Recently, the issue of Indigenous relations has been somewhat overshadowed by crises. We hear less about it, perhaps because the Truth and Reconciliation Commission has finished its work and the Pope’s visit is now a past event. In addition, young Jesuits are less knowledgeable than before about Indigenous issues.
However, there are a considerable number of Jesuits engaged in Indigenous relations on a full- or part-time basis. After the pastoral sector, this is the sector in which most Jesuits work, which is an indication of the importance given to it by the province.
We have been at our best when our relationships with Indigenous peoples have been strong.
And what are the prospects for the future?
In my opinion, we need to integrate this sector more into our Jesuit formation. For the mission of the Society of Jesus in Canada, collaboration with Indigenous peoples is essential. During our discernment process on this topic in 2015, an important insight emerged: Throughout our history in Canada, we have been at our best when our relationships with Indigenous peoples have been strong. These relationships have been part of our history for 400 years, and may continue to be so for the next 100 years or more. We must nurture these relationships.
What is the greatest gift that the Jesuits and the Church receive from Indigenous peoples?
For Indigenous peoples, spirituality is a given and essential to living well. In the West, we have lost sight of this truth, and perhaps also in the Church, where spirituality is often seen as a somewhat marginalized aspect of our lives. For Indigenous peoples, the spiritual dimension is everywhere. This way of seeing the world is a gift that Indigenous peoples can offer in response to the spiritual needs of the West.
Secondly, for Indigenous peoples, Creation is a central part of spirituality, whereas in the West we are much less aware that our relationship with nature is an essential aspect of our relationship with God and with others. In light of Laudato Si’, I believe that we need the help of Indigenous peoples to live fully the integral ecological conversion proposed by Pope Francis. And in order to live fully the mission of the Society, reconciliation with Creation is an essential aspect of reconciliation with others and with God.
