Kateri Tekakwitha

Saint Kateri Tekakwitha (pronounced [ˈɡaderi of . Mohawk warriors captured her and took deɡaˈɡwita] in Mohawk), given the name Tekak- her to their homeland.[9] Tagaskouita eventually married witha, baptized as Catherine[3][4] and informally known Kenneronkwa.[10] She was the first of two children. A as Lily of the Mohawks (1656 – , 1680), is a brother followed. Tragically, at the age of four she wit- Roman Catholic who was an Algonquin–Mohawk nessed a smallpox epidemic which none of her immedi- and laywoman. Born in Auriesville (now part ate family survived. She lived through the disease, but it of ), she converted to Roman Catholicism at damaged her eyesight and left with scars on her face and age twenty. She settled for the remaining years of her body even after she recovered. She was taken in by her life at the Jesuit mission village of , south of uncle and aunts. She faced ill treatment and death threats Montreal in , now . for her conversion.[8] Against the will of her uncle, she fled to live with a Christian community. Tekakwitha took a devout vow of perpetual . She was baptized in honor of Saint . Tekakwitha’s village was highly diverse, as the Mohawk Upon her death at the age of 24, minutes after her death, were absorbing many captured natives of other tribes, witnesses say her scars vanished and she appeared radi- particularly their competitors the Huron, to replace peo- ant and beautiful. Known for her virtue of and ple who died from European diseases or warfare. She was mortification of the flesh, as well as being shunned by her most likely born into the Turtle Clan. (The Mohawk and tribe for her religious conversion to Catholicism, she is other have a matrilineal kinship system, in which the fourth Native American to be venerated in the Ro- children are born into the mother’s clan and take their man .[5] status from her. However, since her mother was an Al- Under the pontificate of John Paul II, she was gonquin woman captured and brought into the Mohawk beatified in 1980 and canonized by Pope Benedict XVI community, Tekakwitha was born into her father’s clan.) at ’s Basilica on 21 October 2012.[6][7] Vari- The Mohawks suffered a smallpox epidemic from 1661 ous miracles and supernatural events are attributed to her to 1663. When Tekakwitha was around four years old, . her baby brother and both her parents died of smallpox. She survived the disease, but was left with facial scars and impaired eyesight.[11] She was adopted by her father’s sis- ter and her husband, a chief of the Turtle Clan. Shortly 1 Early life and education afterwards, the survivors of Ossernenon built a new vil- lage at the top of a hill, a mile or two west up the Mohawk Tekakwitha is the name the girl was given by her tribe. River along its southern bank. They called their new vil- It translates to “She who bumps into things.” [8] Kateri is lage Caughnawaga (“at the wild water” in the Mohawk the Christian name the girl took upon herself at the time language).[12] of her . It was chosen in honor of St. Cather- The Jesuits’ account of Tekakwitha said that she was a ine of Siena. Kateri Tekakwitha (the name “Kateri” modest girl who avoided social gatherings; she covered is derived from the French Catherine) was born around much of her head with a blanket because of the small- 1656 in the Mohawk village of Ossernenon near present- pox scars. They told that, as an orphan, she was under day Auriesville, New York. She was the daughter of the care of uninterested relatives. According to Mohawk a Mohawk chief, and Tagaskouita, a Roman Catholic practices, she was probably well taken care of by her clan, Algonquin, who had been adopted into the tribe after her mother and uncle’s extended family, with whom she capture. Her mother Tagaskouita had been baptized and lived in the longhouse. She became skilled at traditional educated by French missionaries in Trois-Rivières, east

1 2 3 FEAST OF THE DEAD women’s arts, which included making clothing and belts villagers fought off the invaders, who kept Caughnawaga from animal skins; weaving mats, baskets and boxes from under siege for three days. Tekakwitha, now around 13 reeds and grasses; and preparing food from game, crops years old, joined other girls to help priest Jean Pierron and gathered produce. She took part in the women’s sea- tend to the wounded, bury the dead and carry food and sonal planting and intermittent weeding. She was pres- water to the defending warriors on the palisades. sured to consider marriage around age thirteen, but she [10] When reinforcements arrived from other Mohawk vil- refused. lages, the defenders drove the Mohican warriors into re- treat. The victorious Mohawks then pursued the Mo- hicans and attacked them in the forest, killing over 80 2 Upheaval and invasions and capturing several others. Returning to Caughnawaga amid widespread celebration, the victors tortured the cap- Tekakwitha grew up in a period of upheaval, as the Mo- tive —thirteen men and four women—for two hawk interacted with French and Dutch colonists. In the afternoons in succession, planning to execute them on fur trade, the Mohawk originally traded with the Dutch, the third. Pierron, now tending to the captives, implored who had settled in Albany and Schenectady. The French the torturers to stop, but they paid him no heed. Pier- traded with and were allied with the Huron. Trying to ron then instructed the captives in Catholic doctrine as make inroads in Iroquois territory, the French attacked best he could and baptized them before they died under [15] the Mohawk in present-day central New York in 1666. torture. After driving the people from their homes, the French burned all three Mohawk villages, destroying the long- houses, wigwams and the women’s corn and squash fields. Tekakwitha, now around ten years old, fled with her new family into a cold October forest.[13] After the defeat by the French forces, the Mohawk were 3 Feast of the Dead forced into a peace treaty that required them to accept Jesuit missionaries in their villages. While there, the Je- suits studied Mohawk and other native languages in or- Later in 1669, the Iroquois Feast of the Dead, held every der to reach the people. They spoke of Christianity in ten years, was convened at Caughnawaga. Some Oneidas terms with which the Mohawk could identify. In his work came, along with Onondagas led by their famous sachem on Tekakwitha, Darren Bonaparte notes the parallels be- Garakontié. Tekakwitha’s parents, along with others who tween some elements of Mohawk and Christian belief. had died in the previous decade, were to be carefully ex- For instance, the Jesuits used the word Karonhià:ke, the humed, so that their souls could be released to wander to Mohawk name for Sky World, as the word for heaven the spirit land to the west.[16] in the Lord’s Prayer in Mohawk. “This was not just a linguistic shortcut, but a conceptual bridge from one cos- Father Pierron, in a bold and provocative speech, attacked mology to another.”[11] the beliefs and logic of the Feast of the Dead. The assem- bled Iroquois, upset over his remarks, ordered him to be The Mohawk crossed their river to rebuild Caughnawaga silent. But Pierron continued, exhorting the Iroquois to on the north bank, west of the present-day town of Fonda, give up their “superstitious” rites. Still pressured, Pier- New York. In 1667, when Tekakwitha was 11 years old, ron departed from the Feast but returned along with the she met the Jesuits Jacques Frémin, Jacques Bruyas, and [14] Onondaga sachem Garakontié. Under Garakontié's pro- Jean Pierron, who had come to the village. Her uncle tection Pierron finished his speech. He demanded that, opposed any contact with them because he did not want to secure continued friendship with the French, the Iro- her to convert to Christianity. One of his older daugh- quois give up their Feast of the Dead, their faith in dreams ters had already left Caughnawaga to go to the Iroquois as a guide to action, and the worship of their war god. Catholic mission village near Montreal. At length, the assembled Iroquois relented. Exchanging In the summer of 1669, several hundred Mohican war- gifts with priest Pierron, they promised to give up the cus- riors, advancing from the east, launched a dawn attack on toms and rituals he had denounced.[17] Garakontié him- Caughnawaga. Rousing quickly to the defense, Mohawk self later became a Christian. 3

4 A chief converts 6 Conversion and Kahnawake

Judging her ready, Lamberville baptized Tekakwitha at In 1671, Mohawk chief Ganeagowa, who had led his war- the age of 19, on Sunday, April 18, 1676.[21] riors to victory against the Mohicans, returned from a Tekakwitha was baptized “Catherine” after St. Cather- long hunting trip in the north to announce he had become ine of Siena. Kateri, the Mohawk form of the name a Christian. Traveling through the forests along the south- Catherine, was later researched by 19th-century author ern bank of the St. Lawrence River, he had discovered Ellen Hardin Walworth in Kahnawake and published in a Catholic Iroquois village set up by Jesuits a few years 1891.[22][23] earlier at La Prairie, southeast of Montreal. There he made friendly contact with priest Jacques Frémin, who After Catherine was baptized, she remained in Caugh- had served as a missionary in Mohawk country. Influ- nawauga for only another 6 months. Some Mohawks [14] enced by the Catholic faith of the Iroquois villagers and opposed her conversion and accused her of sorcery. of his own wife Satékon, Ganeagowa received instruc- Lamberville suggested that she go to the Jesuit mission tion for several months from Father Frémin, who then of Kahnawake, located south of Montreal on the St. accepted him into the Church.[18] Lawrence River, where other native converts had gath- ered. Catherine joined them in 1677.[24] Tekakwitha was said to have put thorns on her sleeping mat and to have lain on them while praying for the conver- sion and forgiveness of her kinsmen. Piercing the body to draw blood was a traditional practice of the Mohawk 5 Family pressures and other Iroquois nations. She lived at Kahnawake the remaining two years of her life. She learned more about Christianity under her mentor Anastasia, who taught her about the practice of repenting for one’s sins. When the By the time Tekakwitha turned 17 around 1674, her women learned of nuns, they wanted to form their own adoptive mother (her father’s sister) and aunt (uncle’s sis- convent and created an informal association of devout ter) had become concerned over her lack of interest in women. young men as romantic partners or potential husbands. They tried to arrange her marriage to a young Mohawk Father Cholonec wrote that Tekakwitha said, man by instructing him to sit down beside her. They in- dicated to Tekakwitha that the young man supposedly “I have deliberated enough. For a long time wanted to marry her. Accordingly, they pressured to of- my decision on what I will do has been made. I fer him a certain dish made with corn.[19] Iroquois cus- have consecrated myself entirely to Jesus, son tom took this as a woman’s sign of openness to marriage. of Mary, I have chosen Him for husband and Rather than cooperate, Tekakwitha fled the cabin and hid He alone will take me for wife”.[14] from her family in a nearby field. For this bold rebuff of their marriage scheme, Tekakwitha’s aunts punished her The Church considers that in 1679, with her decision on with ridicule, threats, and harsh workloads. While sub- the Feast of the Annunciation, her conversion was truly mitting to their work demands, Tekakwitha stayed firm in [20] completed and she became the “first virgin” among the her resistance to marriage. Eventually, her aunts gave Mohawk.[14] up their attempts to get her to marry. In the spring of 1675 at age eighteen, Tekakwitha met the Jesuit Father Jacques de Lamberville. The priest was vis- 7 Mission du Sault St. Louis: Kah- iting those in the village. While most of the women were out harvesting corn, Tekakwitha had injured her foot and nawake was in the cabin.[19] In the presence of others, Tekakwitha told him her story and her desire to become a Christian. The Jesuits had founded Kahnawake for the religious con- It was after this that she started studying the catechism version of the natives. When it began, the natives built with him.[10] longhouses for residences. They also built a longhouse to 4 8 PENANCES be used as a chapel by the Jesuits. As a missionary settle- ment, Kahnawake was at risk of being attacked by nations of the Iroquois Confederacy.[10] (While it attracted other Iroquois, it was predominately Mohawks.) After Catherine’s arrival, she shared the longhouse of her older sister and her husband. She would have known other people in the longhouse who had mi- grated from their former village of Gandaouagué (also spelled Caughnawaga). Her mother’s close friend, Anas- tasia Tegonhatsiongo, was clan matron of the longhouse. Anastasia and other Mohawk women introduced Tekak- witha to the regular practices of Christianity.[10]

7.1 Chauchetière and Cholenec

Claude Chauchetière and Pierre Cholenec were Jesuit priests who played important roles in Tekakwitha’s life. Both were based in New France and in Kahnawake. Chauchetière was the first to write a biography of Tekakwitha’s life, followed by Cholenec, in 1695 and 1696, respectively.[10] Cholenec arrived in New France in 1672, before Chauchetière.[25] Father Cholenec in- troduced whips, hair shirts and iron girdles, traditional items of Catholic mortification, to the converts at Kah- nawake so they would adopt these rather than use Mo- hawk practices.[10] Both Chauchetière and Tekakwitha arrived in Kah- Sculpture of Kateri Tekakwitha nawake the same year, in 1677. He later wrote about hav- ing been very impressed by her, as he had not expected a native to be so pious.[26] Chauchetière came to believe that Catherine Tekakwitha was a saint. Jesuits generally was a custom among some Native American peoples of thought that the natives needed Christian guidance to be the time of piercing oneself with thorns in thanksgiving set on the right path. Chauchetière acknowledged that for some good or an offering for the needs of one’s self close contact with and deeper knowledge of the natives or others. Knowing the terrible burns given to prisoners, in Kahnawake changed some of his set notions about the she even burned herself. Her spiritual counselor, Anas- people and about differences among human cultures.[10] tasia, seems to have encouraged her penances. With her In his biography of her, he stressed her “charity, industry, friend Marie-Thérèse, Tekakwitha took up readily took purity, and fortitude.”[27] In contrast, Cholenec stressed up penances. Her health had always been poor and it her virginity, perhaps to counter stereotypes of promis- continued to become worse. Fearing that the severity cuous Indian women.[27] of their penances added to Tekakwitha’s already wors- ening health, Marie-Thérèse sought the help of Father Chauchetière. He scolded the young women for their in- 8 Penances discretion. He instructed them that penance must be used in moderation. He told the two that they must have him Tekakwitha believed in the value of willingly offering approve their penances lest they become unreasonable. suffering. Accordingly, Tekakwitha did not eat very Tekakwitha listened to the priest. From then on, Tekak- much and was even known to add undesirable tastes to witha practiced whatever penance the priest would allow her food. She would lie on a mat with thorns. There her, but nothing more. 5

9 Friendship with Marie-Thérèse Jesuits turned her bones to dust and set the ashes within the “newly rebuilt mission chapel.” This symbolized her Upon her arrival in the Christian community,Tekakwitha presence on earth. Her physical remains were sometimes befriended Marie-Thérèse. They prayed together often. used as relics for healing. Marie Skarichions told Catherine and Marie-Thérèse about women religious. Through their mutual quest, the two women had a strong “spiritual friendship,” as de- 11 Epitaph scribed by the Jesuits.[10] The two women influenced a circle of associates. When they asked the Jesuits for per- Tekakwitha’s grave stone reads: mission to form a group of native disciples, they were told they were too “young in faith” for such a group.The women continued to practice their faith together.

Because of Tekakwitha’s notable path to chastity, she is 10 Death and appearances often referred to as a lily, a traditional symbol of pu- rity among Roman Catholics and one often used for the Virgin Mary. Religious images of Tekakwitha are often Around the period of 1680, friends noted decorated with a lily and cross, with feathers or turtle as that Tekakwitha’s health was failing. When people knew cultural accessories. Colloquial terms for Tekakwitha are she had but a few hours left, villagers gathered together, The Lily of the Mohawks (most notable), the Mohawk accompanied by the priests Chauchetière and Cholenec. Maiden, the Pure and Tender Lily, the Flower among [10] Cholenec provided the . Catherine Tekak- True Men, the Lily of Purity and The New Star of the witha died on Wednesday in the Holy Week, April 17, New World. Her tribal neighbors referred to her as “the 1680, at around 15:00 (3 PM), at the age of 23 or 24, in fairest flower that ever bloomed among the redmen.”[29] the arms of her friend Marie-Therèse. Chauchetière re- Her virtues are considered an ecumenical bridge between [28] ports her final words were, “Jesus, Mary, I love you.” Mohawk and European cultures. After her death, the people noticed a physical change. Cholenec later wrote, “This face, so marked and swarthy, suddenly changed about a quarter of an hour after her 12 Religious veneration death, and became in a moment so beautiful and so white that I observed it immediately.” Tekakwitha is said to have appeared before three individuals in the weeks af- For some time after her death, Tekakwitha was consid- ter her death; Anastasia Tegonhatsiongo (her mentor), ered an honorary yet unofficial patroness of Montreal, Canada, and Indigenous peoples of the Americas. Fifty Marie-Therèse Tegaiaguenta (her companion) and Fa- ther Chauchetière. Anastasia said that, while crying over years after her death, a convent for Native American nuns opened in Mexico. They have prayed for her and support the death of her spiritual daughter, she looked up to see Catherine “kneeling at the foot” of her mattress, “holding her . a wooden cross that shone like the sun.” Marie-Thérèse The process for Tekakwitha’s canonization was initiated reported that she was awakened at night by a knocking by United States Catholics at the Third Plenary Council on her wall, and a voice asked if she were awake, adding, of Baltimore in 1884, followed by Canadian Catholics. In “I’ve come to say good-bye; I’m on my way to heaven.” January 3, 1943, Pope Pius XII declared her venerable. Marie-Thérèse went outside but saw no one; she heard a She was beatified as Catherine Tekakwitha on June 22, voice murmur, “Adieu, Adieu, go tell the father that I’m 1980, by Pope John Paul II.[30] going to heaven.” Chauchetière reported seeing Cather- On December 19, 2011, the Congregation for the Causes ine at her grave; he said she appeared in “baroque splen- of certified a second miracle through her inter- dour; for 2 hours he gazed upon her” and “her face lifted [10] cession, signed by Pope Benedict XVI, which paved the toward heaven as if in ecstasy.” way for pending canonization.[31] On February 18, 2012, Chauchetière had a chapel built near her gravesite. By Pope Benedict XVI decreed that Tekakwitha be canon- 1684, pilgrimages had begun to honour her there. The ized. Speaking in Latin, he used the form “Catharina 6 13 REPUTED MIRACLES

Sainte-Anne-de-Beaupré in , Canada. Another is installed at the Cathedral Basilica of St. in Santa Fe, New Mexico. Tekakwitha has been featured in recently created reli- gious works. In 2007, the Grand Retablo, a 40-foot- high work by Spanish artisans, was installed behind the main altar of the Mission Basilica San Juan Capistrano in Orange County, California. It features Catherine Tekak- witha, Junipero Serra, St. , and Francis of As- sisi.[34][35] A bronze statue of Kateri kneeling in prayer was installed in 2008, created by artist Cynthia Hitschler,[36] along the devotional walkway leading to the of , La Crosse, Wisconsin.[37] Another life-size statue of Kateri is located at the National Shrine Basilica of Our Lady of Fatima in Lewiston, New York. A bronze figure of Kateri is included on the bronze front doors of St. Patrick’s Cathedral in New York City.[38] The Mary- knoll Sisters at 10 Pinesbridge Rd, Ossening, NY have had a statue of Saint Kateri Tekakwitha on their grounds since 1939. It was a gift of the family of Maryknoll Sister Mary Theodore Farley. The statue honors the Maryknoll Sisters’ origins as a U.S. mission congregation.[39] There is also a statue of St. Kateri Tekakwitha in the courtyard Statue of Kateri Tekakwitha by Joseph-Émile Brunet at the Basilica of Sainte-Anne-de-Beaupré, near . of St. Patrick’s church in the St. Stanislaus Kostka parish of , Pa.[40] A garden section of the Holy Cross Chapel Mausoleum in Tekakwitha extquotedbl; the official booklet of the cer- North Arlington, NJ has been dedicated to the memory emony referred to her in English and Italian, as “Ka- of Saint Kateri Tekakwitha and contains a life-size bronze teri Tekakwitha”.[32] She was canonized on October 21, statue of the saint releasing a flight of doves.[41] 2012 by Pope Benedict XVI.[28] In the official canon- A Place of Hope Shrine of St. Kateri located in Paris, ization rite booklet, “Catherine” is used in the English Ohio, dedicated by Oneida native Victoria Summers to and French biographies and “Kateri” in the translation of honor the miracles of St. Kateri Tekakwitha. the rite itself.[33] She is the first North American Native American woman to be canonized by the Roman Catholic Church. Tekakwitha is featured in four national in the 13 Reputed miracles United States: the National Shrine of Blessed Kateri Tekakwitha in Fonda, New York; the National Shrine Joseph Kellogg was a Protestant child captured by Natives of the North American Martyrs in Auriesville, New in the eighteenth century and eventually returned to his York; the Basilica of the National Shrine of the Immac- home. Twelve months later, he caught smallpox. The ulate Conception in Washington, D.C., and The National Jesuits helped treat him, but he was not recovering. They Shrine of the Cross in the Woods, an open-air sanctuary had relics from Tekakwitha’s grave, but did not want to in Indian River, . The latter was inspired by Ka- use them on a non-Catholic. One Jesuit told Kellogg that, teri’s habit of placing small wooden crosses throughout if he would become a Roman Catholic, help would come the woods. One statue on the grounds shows her cradling to him. Joseph did so. The Jesuit gave him a piece of a cross in her arms, surrounded by turtles. decayed wood from Kateri’s coffin, which is said to have A statue of Tekakwitha is installed outside the Basilica of made him heal. The historian Greer takes this account to 7

earth from her gravesite and wore it in bags as a relic. One woman said she was saved from pneumonia (“grande mal- adie du rhume”), and gave the pendant to her husband, who was healed from his disease.[10] Tradition holds that Tekakwitha’s smallpox scars van- ished at the time of her death in 1680. Pilgrims who attended her funeral reported healings. On December 19, 2011, Pope Benedict XVI approved the second miracle needed for Kateri’s canonization.[42] The authorized miracle dates from 2006, when a young boy in Washington state survived a severe flesh-eating bacterium. Doctors had been unable to stop the progress of the disease by surgery and advised his parents he was likely to die. The boy received the sacrament of Anointing of the Sick from a Catholic priest. As the boy is half Lummi Indian, the parents said they prayed through Tekakwitha for divine intercession, as did their family and friends, and an extended network contacted through their son’s classmates.[43] A Catholic nun, Sis- ter Kateri Mitchell, visited the boy’s bedside and placed a relic of Tekakwitha, a bone fragment, against his body and prayed together with his parents.[44] The next day, the infection stopped its progression.[45]

14 Controversy

A statue of Saint Kateri Tekakwitha in Saint John Neumann Mohawk scholar Orenda Boucher noted that despite Catholic Church, Sunbury, Ohio extensive support for Tekakwitha’s canonization, some traditional Mohawk see her as a connection to colo- nialism and not embodying or reflecting Mohawk [46] mean that Tekakwitha was known in 18th-century New womanhood. France, and she was already perceived to have healing abilities.[10] Other alleged miracles were attributed to Kateri: Father 15 Cultural references Rémy recovered his hearing and a nun in Montreal was cured by using items formerly belonging to Catherine. In The historian K. I. Koppedrayer has suggested that the those times, such incidents were evidence that Cather- Catholic ’ of Tekakwitha re- ine was possibly a saint. Following the death of a person, flected “some of the trials and rewards of the European sainthood is symbolized by events that show the rejection presence in the New World.”[14] Based on accounts from of death. It is also represented by a duality of pain and two Jesuit priests who knew her, at least 300 books have a neutralisation of the other’s pain (all shown by her re- been published in more than 20 languages on the life of puted miracles in New France).[10] Father Chauchetière Kateri Tekakwitha.[11] told settlers in La Prairie to pray to Catherine for interces- sion with illnesses. His words and Catherine’s fame were In addition, Tekakwitha has been featured in novels: said to reach even Jesuits in China and their converts.[10] As people believed in her healing powers, some collected • , (1966); 8 17 REFERENCES

• William Vollman, Fathers and Crows (1992), sec- (1696), Acta Apostolica Sedis, January 30, 1961 ond novel of the Seven Dreams: A Book of North American Landscapes series, includes her as a char- [2] The Life and Times of Kateri Tekakwitha: Ellen Haldin Walworth Pg. 253-254 - http: acter, together with French colonists and priests. //books.google.com/books?id=9PxZAAAAMAAJ& pg=PA254&lpg=PA254&dq=tekakwitha+ In an episode of French/Spanish animation series Clé- penitent&source=bl&ots=V5OA62KmXb&sig= mentine, the time travelling main character Clémentine fRMNELFTuwsmteLwPxTHFU0Y7ec&hl=en& Dumant meets and befriends Tekakwitha, helping her to sa=X&ei=T_89U4yHGaOTyQHf_IDgDg&ved= overcome the stigma she bore in her tribe for both her 0CHIQ6AEwCQ#v=onepage&q=tekakwitha% conversion and her God-given abilities. 20penitent&f=false [3] Pierre Cholenec, S.J. (1696). The Life of Catherine Tekakwitha, First Iroquois Virgin. Archived from the orig- 16 Legacy inal on July 25, 2011. Retrieved 2012-02-18.

[4] Claude Chauchetiere, S.J. (1695). “The Life of the Good She has had churches, schools and other Catholic institu- Catherine Tekakwitha, said now Saint Catherine Tekak- tions named for her, including several Catholic elemen- witha”. Archived from the original on July 25, 2011. Re- tary schools in Ontario. Among these are Kateri Tekak- trieved 2012-02-18. witha Catholic Elementary School in Markham[47] and Blessed Kateri Tekakwitha Catholic School in Orléans. [5] Saint and two other Oaxacan Indians preceded Saint Kateri is the of John Cabot Catholic and were first accorded this honor. Secondary School in . [6] Pope Canonizes 7 Saints, Including 2 With New York The St. Kateri Tekakwitha School in Schenectady, New Ties, The New York Times, 22 October 2012. York was so named after her canonization. The St. [7] EWTN Televised Broadcast: “Public Consistory for the Kateri Tekakwitha Parish, also located in Schenectady, Creation of New Cardinals”, Rome, February 18, 2012. was founded by merging the Our Lady of Fatima and Saint Peter’s Basilica. Closing remarks before recession St. Helen’s churches. A cluster parish was formed in preceded by Cardinal Agostino Vallini. Irondequoit, New York in 2010, taking the name Blessed Kateri Parish; later changing the name to Saint Kateri af- [8] ter her canonization. Kateri Residence, an Archdiocese [9] Juliette Lavergne, La Vie gracieuse de Catherine Tekak- of New York Catholic Charities nursing home in Man- witha, Editions A.C.F., Montreal, 1934, pp. 13-43 hattan, New York, is named for her. [10] Greer, Allan (2005). Mohawk Saint: Catherine Tekak- The St. Kateri Tekakwitha Church in Valencia, Califor- [48][49] witha and the Jesuits. Oxford University Press. pp. 3– nia, holds a statue of her in the church. A statue 205. of Saint Kateri Tekakwitha is placed at the steps of Holy Cross School at San Buenaventura Mission in southern [11] Darren Bonaparte (Mohawk), “A Lily Among Thorns: California to honor the local Native American Chumash The Mohawk Repatriation of Káteri Tekahkwí:tha”, pre- people, who helped build and sustain the Mission until sented at 30th Conference on New York State History, 5 the 1840s.[50] June 2009, Plattsburgh, New York, accessed 25 July 2012 Tekakwitha is featured at Camp Ondessonk, a Catholic [12] Francis X. Weiser, S.J. Kateri Tekakwitha, Kateri Center, youth camp in southern Illinois. One of the cabin units is Caughnawaga, Canada, 1972, p. 34. named after her. She is one of the namesakes of Camp [13] Sargent, Catherine Tekakwitha, Longmans, Green Ondessonk’s honor society, The Lodges of Ondessonk & Co., New York, 1936, p. 164. and Tekakwitha. [14] Koppedrayer, K. I. “The Making of the First Iroquois Vir- gin: Early Jesuit Biographies of the Blessed Kateri Tekak- 17 References witha”. Ethnohistory (Duke University Press): 277–306. [15] Francis X. Weiser, S.J. Kateri Tekakwitha, Kateri Center, [1] Pierre Cholence, S.J., “Catharinae Tekakwitha, Virginis” Caughnawaga, Canada, 1972, pp. 50-2. 9

[16] Daniel Sargent, Catherine Tekakwitha, Longmans, Green register postulated by Rev. Anton Witwer, S.J. to the & Co., New York, 1936, p. 167. Also, J.N.B. Hewitt, Roman Catholic Church bears her name as Catherine. “The Iroquoian Concept of the Soul,” Journal of Ameri- The 1961 edition of refers in Latin can Folk-Lore, vol. 8, Boston, 1895, p. 109. to her cause of beatification as that of “Ven. Catharinae Tekakwitha, virginis”. [17] Daniel Sargent, Catherine Tekakwitha, Longmans, Green & Co., New York, 1936, pp. 167-8. [31] “Pope OKs 7 New Saints, Including Hawaii’s Marianne”. Salon. December 19, 2011. Retrieved 2012-02-18. [18] Francis X. Weiser, S.J. Kateri Tekakwitha, Kateri Center, Caughnawaga, Canada, 1972, p. 61. [32] Concistoro Ordinario Pubblico ... Basilica Vaticana, 18 febbraio 2012, pp. 33–39 [19] Rev. Edward Sherman (2007). Tekakwitha Holy Native, Mohawk Virgin 1656-1680. Grand Forks, ND: Fine Print [33] Inc. p. 106. [34] Ignatin, Heather (April 19, 2007). “Retablo draws crowds [20] Edward Lecompte, S.J., Glory of the Mohawks: The Life at Mission Basilica”. Orange County Register. Retrieved of Catherine Tekakwitha, translated by Flo- 2008-08-20. rence Ralston Werum, FRSA, Bruce Publishing Co., Mil- waukee, 1944, p. 28; Francis X. Weiser, S.J., Kateri [35] “Grand Retablo en Route to San Juan Capistrano, Instal- Tekakwitha, Kateri Center, Caughnawaga, Canada, 1972, lation expected March 19”, Mission San Juan Capistrano, pp. 65-8. 9 February 2007 [36] “Blessed Kateri Tekakwitha, Lily of the Mohawks: [21] Lodi, Enzo (1992). Saints of the Roman Calendar (Eng. Bronze, Height 55”. Celstumo.com. Retrieved 2012-02- Trans.). New York: Alba House. p. 419. ISBN 0-8189- 18. 0652-9. [37] “Mohawk Woman Enshrined at Shrine” (Orso, Joe), La [22] Walworth, Ellen Hardin (1891). The Life and Times of Crosse Tribune, 31 July 2008: Kateri Tekakwitha: The Lily of the Mohawks, 1656–1680. Buffalo: Peter Paul. p. 1n. Retrieved September 13, [38] Reports, Staff. “Lewiston: Statue Dedication at Fatima”. 2014. Niagara Gazette. Retrieved 2011-11-20.

[23] Greer, Allan (2005). Mohawk Saint: Catherine Tekak- [39] http://www.maryknollsisters.org/catholic-mission/ witha and the Jesuits. Oxford University Press. pp. 196– index.php/resources/videos?vid=105. Article entitled 197. Lily of the Mohawks, pgs 31,32, Maryknoll Magazine, Sept/Oct 2012. Vol 106. Number 5. [24] Dominique Roy et Marcel Roy (1995). Je Me Souviens: Histoire du Québec et du Canada. : Éditions du [40] http://www.saintsinthestrip.org/5_3_0.html Renouveau Pédagogique Inc. p. 32. [41] http://www.rcancem.org [25] Béchard, Henri. “Cholenec, Pierre”. Dictionary of Cana- dian Biography Online. Retrieved 2012-02-26. [42] “PROMULGAZIONE DI DECRETI DELLA CON- GREGAZIONE DELLE CAUSE DEI SANTI”. [26] Jaenen, C. J. “Chauchetière, Claude”. Dictionary of catholica.va. December 19, 2011. Retrieved 2012-02- Canadian Biography Online. Retrieved 2012-02-26. 18.

[27] Leslie Choquette, Review: Allan Greer, Mohawk Saint, [43] Discepolo, John (December 20, 2011). “Vatican calls H-France Review, Vol. 5 (October 2005), No. 109; ac- Whatcom boy’s survival a miracle”. Seattle Post- cessed 25 July 2012 Intelligencer. Retrieved 2012-02-18.

[28] Canadian Conference of Catholic Bishops [44] “Kateri Tekakwitha: First Catholic Native American saint”. BBC News. October 19, 2012. Retrieved 2012- [29] Bunson, Margaret and Stephen, “Blessed Kateri Tekak- 10-20. witha, Lily of this Mohawks,” Bureau of Catholic Indian Missions brochure, p. 1 [45] “Boy’s miracle cure makes first Native American saint”. Associated Press. October 20, 2012. Retrieved 2012-10- [30] [http://www.vatican.va/archive/aas/documents/AAS% 20. 2053%20{[}1961{]}%20-%20ocr.pdf Acta Apostolicae Sedis LIII (1961), p. 82]. Note: The official beatification [46] “1st Native American saint stirs pride, skepticism”. 10 19 EXTERNAL LINKS

[47] http://york.cioc.ca/record/MKM1867 • Shoemaker, Nancy. “Kateri Tekakwitha’s Tortuous Path to Sainthood,” in Nancy Shoemaker, ed. Nego- [48] tiators of Change: Historical Perspectives on Native [49] American Women (New York: Routledge, 1995), p. 49–71. [50] • Steckley, John. Beyond their Years: Five Na- tive Women’s Stories, Canadian Scholars Press 1999 18 Further reading ISBN 978-1551301501 • Weiser, Francis X., S.J. Kateri Tekakwitha. Caugh- • Beauchamp, W.M. “Mohawk Notes,” Journal of nawaga, Canada: Kateri Center, 1972. American Folk-Lore, vol. 8, Boston, 1895, pp. 217– 221. Also, “Iroquois Women,” Journal of American Folk-Lore, vol. 13, Boston, 1900, pp. 81–91. 19 External links • Béchard, Henri, S.J. The Original Caughnawaga In- dians. Montreal: International Publishers, 1976. • “Kateri Tekakwitha”, Canadian Dictionary of Biog- raphy Online • Béchard, Henri, S.J. “Tekakwitha”. Dictionary of Canadian Biography (Toronto: University of • Kateri Tekakwitha website Toronto Press, 1966), vol. 1. • “Blessed Kateri Tekakwitha”, Catholic Forum • Cholonec, Rev. Pierre. “Kateri Tekakwitha: The • “Kateri’s Life”, Lily of the Mohawks website Iroquois Saint”. (Merchantville, NJ: Evolution Pub- lishing, 2012) ISBN 978-1935228097. • “Blessed Kateri, Model Ecologist”, Conservation

• Cohen, Leonard. “Beautiful Losers”, Published in • “Blessed Kateri Tekakwitha”. New Advent Catholic 1966 by McClelland and Stewart. Encyclopedia.

• Fenton, William, and Elisabeth Tooker. “Mohawk,” • Barbara Bradley Hagerty, “A Boy, An Injury, A Re- in Handbook of North American Indians, Volume covery, A Miracle? extquotedbl, NPR, 4 November 15: Northeast, edited by Bruce G. Trigger. Wash- 2011 ington DC: Smithsonian Institution, 1978. • LORRAINE MALLINDER, “Holy Rivalry Over • Greer, Allan. Mohawk Saint: Catherine Tekakwitha Kateri”, Montreal Gazette, 20 March 2010 and the Jesuits. Oxford: Oxford University Press, 2005 • “Masochism and Sainthood: Kateri Tekakwitha and Junípero Serra,” by Daniel Fogel • Hewitt, J.N.B. “The Iroquoian Concept of the Soul,” Journal of American Folk-Lore, vol. 8, Boston, • The homily preached by Pope Benedict XVI at 1895, pp. 107–116. the canonization of Kateri Tekakwitha October 21, 2012 • Lecompte, Edward, S.J. Glory of the Mohawks: The Life of the Venerable Catherine Tekakwitha, trans- • “Sketch of Life of Indian Maid, Kateri Tekakwitha” lated by Florence Ralston Werum, FRSA. Milwau- from April 23, 1915 issue of the Recorder-Democrat kee: Bruce Publishing Co., 1944. a semiweekly publication, Amsterdam, NY

• Litkowski, Mary Pelagia, O.P. Kateri Tekakwitha: • Account of location of Ossernon birthplace written Joyful Lover. Battle Creek, Michigan: Growth Un- by Jesuit Fr. Loyzance (the original purchaser of limited Inc., 1989. the land at Auriesville) from St. Johnsville Enterprise and News November 28, 1934 • Sargent, Daniel. Catherine Tekakwitha. New York and Toronto: Longmans, Green and Co., 1936. 11

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