First Sunday After Pentecost Sunday, June 11, 2017 the Collect: Almighty and Everlasting God, You Have Given to Us Your Servants
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Protestant Missions in the Northwest
PROTESTANT MISSIONS IN THE NORTHWEST, BY REV. STEPHEN R. RIGGS, D. D. ACKNOWLEDGMENTS. The writer of this paper has gathered the facts in regard to the Mission of the American Board of Commissioners for Foreign Missions, among the Ojibwas, from the Missionary Herald mainly, having received some suggestions from Mrs. Leon- ard H. Wheeler. The materials for the history of the American Board's work among the Sioux have been within my own knowledge. For the short account of the Swiss Mission I am indebted, mainly, to Rev. S. W. Pond. Dr. Alfred Brunson, in the "Western Pioneer," and Judge Gale's "Upper Missis- sippi," have furnished the materials for the Methodist Episcopal Mission among the Sioux and Ojibwas. For the account of the work of the American Missionary Association among the Ojibwas, I am indebted to Dr. Strieby and Mr. S. G. Wright. And lastly, I am quite obliged to Bishop H. B. Whipple for the communications of Rev. E. S. Peake and himself. This brief history of the Missions of the Protes- tant Episcopal Church among the Ojibwas and Sioux, is mainly in the form which they furnished. S. R. RIGGS. BELOIT, Wis., May, 1880. If the question be asked, why, in the first settlement of this country, Protestant Missions were not pushed westward among the Aborigines, as Catholic Missions were, the answer is two- fold. First. The pilgrims of New England came for the purpose of making homes, with freedom to worship God, for themselves and their 118 MINNESOTA HISTORICAL COLLECTIONS. children. Trading with the Indians appears to have been an after-thought, and efforts to convert them to the reli- gion of Christ were left to be made by individuals, as they were moved by the Holy Ghost. -
French Africans in Ojibwe Country: Negotiating Marriage, Identity and Race, 1780-1890
French Africans in Ojibwe Country: Negotiating Marriage, Identity and Race, 1780-1890 by Mattie Marie Harper A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Ethnic Studies and the Designated Emphasis in Women, Gender, and Sexuality in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Thomas Biolsi, Chair Professor Beth Piatote Professor Brian DeLay Fall 2012 Abstract French Africans in Ojibwe Country: Negotiating Marriage, Identity and Race, 1780-1890 by Mattie Marie Harper Doctor of Philosophy in Ethnic Studies and the Designated Emphasis in Women, Gender, and Sexuality University of California, Berkeley Professor Thomas Biolsi, Chair This project explores changing constructions of identity for African Americans and Native Americans in the Western Great Lakes region from 1780-1890. I focus on the Bonga family, whose lineage in the region begins with the French-speaking African slaves Jean and Marie Jeanne Bonga. Their descendants intermarried with Ojibwe Indians, worked in the fur trade, participated in treaty negotiations between the Ojibwe and the U.S. government, and struggled to preserve Ojibwe autonomy in the face of assimilation policies. French Africans in Ojibwe Country analyzes how the Bongas’ racial identities changed over four generations. Enmeshed in a network of Ojibwe kin ties, yet differentiated from their Ojibwe kin by their status as a family of mixed-ancestry fur traders, the Bongas gained political and social influence in both Indian and white circles. In addition to their social and legal status as Indians, at various times the labels “white,” “negro,” “half- breed,” and “mulatto” were also applied to them. -
Collections of the Minnesota Historical Society. Volume 10, Part 1
Library of Congress Collections of the Minnesota Historical Society. Volume 10, Part 1 6/21/56 COLLECTIONS OF THE MINNESOTA HISTORICAL SOCIETY VOLUME X. PART I. ST. PAUL, MINN.: PUBLISHED BY THE SOCIETY. FEBRUARY, 1905. LIBRARY OF CONGRESS 475478 DEPOSIT Printed by Great Western Printing Company Minneapolis, Minn. OFFICERS OF THE SOCIETY. Hon. Greenleaf Clark (died Dec. 7, 1904), President. Nathaniel P. Langford (President, 1905), Vice-President. Gen. Henry W. Childs, Second Vice-President. Henry P. Upham, Treasurer. Warren Upham, Secretary and Librarian. David L. Kingsbury and Josiah B. Chaney, Assistant Librarians. Collections of the Minnesota Historical Society. Volume 10, Part 1 http://www.loc.gov/resource/lhbum.0866e Library of Congress COMMITTEE ON PUBLICATIONS. Nathaniel P. Langford. Gen. James H. Baker, Rev. Edward C. Mitchell, Josiah B. Chaney. COMMITTEE ON OBITUARIES. Hon. John D. Ludden. Gen. Henry W. Childs. John A. Stees. Gen. James H. Baker. The Secretary of the Society is ex-officio a member of these Committees. PREFACE. This volume, comprising papers and addresses presented before this Society during the past five years, is so large that it has been found necessary to bind it in two parts, which are consecutively paged. At the beginning of each part, a table of its contents is given. Part II has an index of the whole volume. It also contains an index of the authors and principal subjects in the series of these Volumes I to X, and a personal index of Volumes I to IX, both of which were compiled from the indexes of the several volumes. These general indexes will be very convenient for references to subjects and persons noticed in the entire series. -
French Africans in Ojibwe Country: Negotiating Marriage, Identity and Race, 1780-1890
French Africans in Ojibwe Country: Negotiating Marriage, Identity and Race, 1780-1890 by Mattie Marie Harper A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Ethnic Studies and the Designated Emphasis in Women, Gender, and Sexuality in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Thomas Biolsi, Chair Professor Beth Piatote Professor Brian DeLay Fall 2012 Abstract French Africans in Ojibwe Country: Negotiating Marriage, Identity and Race, 1780-1890 by Mattie Marie Harper Doctor of Philosophy in Ethnic Studies and the Designated Emphasis in Women, Gender, and Sexuality University of California, Berkeley Professor Thomas Biolsi, Chair This project explores changing constructions of identity for African Americans and Native Americans in the Western Great Lakes region from 1780-1890. I focus on the Bonga family, whose lineage in the region begins with the French-speaking African slaves Jean and Marie Jeanne Bonga. Their descendants intermarried with Ojibwe Indians, worked in the fur trade, participated in treaty negotiations between the Ojibwe and the U.S. government, and struggled to preserve Ojibwe autonomy in the face of assimilation policies. French Africans in Ojibwe Country analyzes how the Bongas’ racial identities changed over four generations. Enmeshed in a network of Ojibwe kin ties, yet differentiated from their Ojibwe kin by their status as a family of mixed-ancestry fur traders, the Bongas gained political and social influence in both Indian and white circles. In addition to their social and legal status as Indians, at various times the labels “white,” “negro,” “half- breed,” and “mulatto” were also applied to them. -
Palm Sunday March 29, 2015
Pentecost 3B Enami’egaabaw June 13, 2021 (1820 - 1902) 1 Samuel 15:34–16:13 Priest & Missionary 2 Corinthians 5:6-17 Mark 4:26-34 St. John’s Episcopal Church, Centreville VA Adult Lectionary Forum 2021 Enmegahbowh (c. 1820 – 12 Jun 1902), "He who prays [for his people while] standing" (aka John Johnson) was the first Native American to be ordained a priest in the Episcopal Church. He was the only child of an Ojibwe chief on Rice Peterborough Lake near Peterborough, Canada. Raised in a Methodist-sponsored village near * Petersburg, on 4 July 1841, Enmegahbowh married Biwabik-ogeshi-gequay (aka Iron Sky Woman but baptized as Charlotte), niece of Hole-in-the-Day. He met the Rev. Ezekiel Gilbert Gear, chaplain at Fort Snelling at the confluence of the Mississippi & Minnesota Rivers & became an Episcopalian. Gear introduced Enmegahbowh to Rev. James Lloyd Breck, a missionary who had arrived in Minnesota in 1851 & who had previously baptized him. In 1859, Bishop Jackson Enami’egahbaw Kemper ordained him as deacon & Enmegahbowh went to Crow Wing, MN to help found St. Columba Mission. During the 1862 Dakota War, which began as treaty payments were due for distribution to starving Sioux at Fort Ridgely, the Gull Lake Band of Mississippi Chippewa rose to attack near-by Fort Ripley. Since Enmegahbowh prevented other Ojibwa from joining them, the rebels imprisoned him. He escaped & traveled 30 miles at night to warn Fort Ripley. This dissuaded the Gull Lake Band from attacking the fort. In 1867 Bishop Whipple ordained him as a priest. In 1869 he convinced Chief White Cloud's mission to agree to peace between the Ojibwe & the Sioux. -
Digitization of Museum Collections: Using Technology, Creating Access, and Releasing Authority in Managing Content and Resources Benjamin S
St. Cloud State University theRepository at St. Cloud State Culminating Projects in Cultural Resource Department of Anthropology Management 5-2015 Digitization of Museum Collections: Using Technology, Creating Access, and Releasing Authority in Managing Content and Resources Benjamin S. Gessner St. Cloud State University Follow this and additional works at: https://repository.stcloudstate.edu/crm_etds Part of the Archaeological Anthropology Commons Recommended Citation Gessner, Benjamin S., "Digitization of Museum Collections: Using Technology, Creating Access, and Releasing Authority in Managing Content and Resources" (2015). Culminating Projects in Cultural Resource Management. 3. https://repository.stcloudstate.edu/crm_etds/3 This Creative Work is brought to you for free and open access by the Department of Anthropology at theRepository at St. Cloud State. It has been accepted for inclusion in Culminating Projects in Cultural Resource Management by an authorized administrator of theRepository at St. Cloud State. For more information, please contact [email protected]. Digitization of Museum Collections: Using Technology, Creating Access, and Releasing Authority in Managing Content and Resources By Benjamin S. Gessner B.F.A., Minnesota State University, Mankato, 2004 M.A., Minnesota State University, Mankato, 2006 A Creative Work Submitted to the Graduate Faculty of St. Cloud State University in Partial Fulfillment of the Requirements for the Degree Master of Science St. Cloud, Minnesota March, 2015 This creative work submitted by Benjamin S. Gessner in partial fulfillment of the requirements for the Degree of Master of Science at St. Cloud State University is hereby approved by the final evaluation committee. ________________________________ Dr. Mark Muñiz, Chairperson ________________________________ Dr. Kelly Branam ________________________________ Darlene St. -
SPRING 2018 “Rebuilding God’S Church – Sharing God’S Love – Changing God’S World!” Page 1
SPRING 2018 “Rebuilding God’s Church – Sharing God’s Love – Changing God’s World!” Page 1 The Shield “The Lord is my strength and my Shield” Psalm 28:7 St. Andrew’s Episcopal Church, Pasadena MD Volume 49 No. 2 April 2018 ASCENSION DAY 2018 "After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God" (Mark 16:19) SPRING 2018 “Rebuilding God’s Church – Sharing God’s Love – Changing God’s World!” Page 2 News From: Who Will Be in the Pulpit? St. Andrew’s has two services on most Sundays. The area Ultreya for May and June will be held at St. We have a Rite I service at 8:00 am and a Rite II Martins in the Field at 7:00 pm on the third Friday of Service at 10:00 a.m. Sundays. The Reverend Ron the month. These meetings are open to all. Want to Fisher will officiate with Deacon Zern assisting. learn more about Cursillo? Come on out! The Shield MD 113 Weekend Postponed Is the monthly newsletter of: The weekend originally scheduled for April 19 St. Andrew’s Episcopal Church thru 22 at the Claggett Center near Buckeystown, 7859 Tick Neck Road MD has been postponed. MD 113 will now be Pasadena, MD 21122 held on November 8 – 11, 2018. David 410-255-1070 Richardson will be the Rector of the rescheduled Website: http://www.standrewspasadena.com MD-113. Email: [email protected] The postponement gives people more time to Joan Wibbe Organist-Chiormaster submit applications, so please pray on serving or Bill Forkgen Rector’s Warden sponsoring new Curisstas. -
Native American Episcopalians in Minnesota Historical Highlights
Native American Episcopalians in Minnesota Historical Highlights Minnesota was still a territory in 1851, the vast majority of its inhabitants from the Ojibwe and Dakota tribes, when the United States purchased two million acres from the Dakota Nation for potential farming and settlement. Two years later, The Rev. James Lloyd Breck established a mission and school in St. Paul and over the next six years established missions on Gull Lake and Leech Lake in the northern part of the state. The federal government then appointed him as the official teacher for the Mississippi Ojibwe. In 1859, Henry Benjamin Whipple became Minnesota’s first Bishop. He Confirmation of Dakota Indians at Fort Snelling by Bishop Henry Benjamin Whipple was an outspoken advocate of Indian administration reform (1859-1901). Although controversial seen through a 21st century lens, Bishop Whipple courageously modeled Gospel values to the Dakota and Ojibwe, earning the name “Straight Tongue” from the Dakota. During the Dakota War, 303 Dakota men were sentenced to death. Bishop Whipple appealed to President Lincoln to commute their sentences. He was able to save all but 38, who were hung in the largest public execution in US history. The picture to the left represents Bishop Whipple and the tragedy of those 38 who haunt him as 38 tears, shaped like nooses. It is representative of the mixed legacy of the intersection of Christianity with our Native American brothers and sisters. Learn More “The 38 Tears of Bishop Whipple” The Rev. Canon Robert Two Bulls, Ogala Dakota Director of Minnesota Committee on Indian Work https://www.episcopalcafe.com/thirty_eight_tears/ Native American Episcopalians in Minnesota In 1867 Bishop Whipple ordained Ojibwe, Enmegahbowh, which means “The One Who Stands before His People,” the first Native American to become an Episcopal priest. -
241 County Motion for Summary Judgment
CASE 0:17-cv-05155-SRN-LIB Doc. 241 Filed 02/01/21 Page 1 of 112 UNITED STATES DISTRICT COURT DISTRICT OF MINNESOTA Court File No. 17-cv-05155 (SRN-LIB) Mille Lacs Band of Ojibwe, et al., DEFENDANTS’ Plaintiffs, MEMORANDUM OF LAW v. IN SUPPORT OF MOTION FOR SUMMARY JUDGMENT County of Mille Lacs, et al., ON RESERVATION CESSION Defendants. CASE 0:17-cv-05155-SRN-LIB Doc. 241 Filed 02/01/21 Page 2 of 112 TABLE OF CONTENTS Page TABLE OF AUTHORITIES ..................................................................................... V INTRODUCTION ..................................................................................................... 1 STATEMENT OF UNDISPUTED FACTS ................................................................ 2 A. The 1837 Treaty .................................................................................... 4 B. 1855 Treaty creates a reservation ........................................................ 5 C. The Dakota War of 1862 ...................................................................... 6 D. In 1863 the government opens negotiations to consolidate the Chippewa band at a new reservation. ................................................. 9 E. In 1864 Hole-in-the-Day negotiates a new treaty. ............................ 12 F. In 1867 the White Earth Reservation was created. ........................... 12 G. Timber interests and settlers seek to enter the former reservation.......................................................................................... 13 H. The Folsom Decision. ....................................................................... -
Enmegahbowh, Priest and Missionary (June 12Th)
Enmegahbowh, Priest and Missionary (June 12th) Enmegahbowh (c. 1820 – June 12, 1902); pronounced “En-meh-GAH-boe” from Enami'egaabaw, meaning "He that prays [for his people while] standing"), was the first Native American to be ordained a priest in the Episcopal Church in the United States of America. Enmegahbowh, given the English name “John Johnson,” was the only child of the chief of an Ojibwe Band on Rice Lake near Peterborough, Canada. Because this group of Ojibwe "trade Indians" remained behind while the others pressed farther up the Great Lakes in search of furs, some consider Enmegahbowh an Ottawa. He was raised in a Christian Anishinaabe (Ojibwe) village near Petersburg which was affiliated with the Methodists. An Episcopal clergyman of the vicinity, Mr. Armour, persuaded Enmegahbowh's reluctant parents to send him to be educated with the clergyman's own sons. Enmegahbowh did learn to read and speak English, but after three months, the homesick boy ran away in the night and walked for two days to return to his own people. About 1831, Enmegahbowh's grandfather, a medicine man of high rank, inducted him into the tribal religious organization Midewiwin. He became a Methodist missionary in 1832. At one point, Enmegahbowh attempted to abandon missionary work and return to Canada, but the boat was turned back by storms on Lake Superior, providing him a vision: “Here Mr. Jonah came before me and said, ‘Ah, my friend Enmegahbowh, I know you. You are a fugitive. You have sinned and disobeyed God. Instead of going to the city of Nineveh, where God sent you to spread his word to the people, you started to go, and then turned aside. -
Tracing the Text of Ojibwa Hymn No. 35 from 1910 to 2010
BABAAMIINWAJIMOJIG (PEOPLE WHO GO AROUND TELLING THE GOOD NEWS): TRACING THE TEXT OF OJIBWA HYMN NO. 35 FROM 1910 TO 2010 By Janis Angela Fairbanks A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of American Studies - Doctor of Philosophy 2015 ABSTRACT BABAAMIINWAJIMOJIG (PEOPLE WHO GO AROUND TELLING THE GOOD NEWS): TRACING THE TEXT OF OJIBWA HYMN NO. 35 FROM 1910 TO 2010 By Janis Angela Fairbanks My dissertation is based on a question: Why do Ojibwa people continue to sing Ojibwa hymns in Ojibwa even though many of the singers no longer understand the words they are singing? To find answers, qualitative methods were used. I found 22 people to participate in interviews that took place around the Great Lakes in both the United States and Canada. The people interviewed are known as the Anishinaabeg (Ojibwa People), although one person interviewed is not indigenous, but has worked with indigenous students teaching Ojibwa language and hymns for over half a century. As an Ojibwa woman, I felt it was important to consider primary-source oral history of current-day Ojibwa people, and to include secondary sources of information, such as CDs, phonograph records, books, articles and Internet websites in my research. Five themes emerged from analysis of the interview transcripts. These are (1) language translation issues, (2) the importance of the Thunderbird as a cultural icon, (3) spirituality, (4) community and individual identity, and (5) continuity of culture. Within these categories is evidence that the continued use of hymn no. 35 in the Ojibwa Hymnal 1910 (Kah-O-Sed 1910:35) demonstrates both continuity and change in the Anishinaabeg western Great Lakes Diaspora.