ABSTRACT A Gifting of Sweetgrass: The Reclamation of Culture Movement and NAIITS: An Indigenous Learning Community Wendy L. Peterson In the mid-twentieth century the reclamation of Indigenous cultures, outlawed and otherwise suppressed through colonization, spread throughout New Zealand, United States, Canada, and elsewhere. Variously labelled as retraditionalization, revitalization, reclamation, and renaissance, it found expression in political demonstrations, public inquiries, litigation, art, music, and resistance literature. This dissertation traces the marginalization of First Peoples in their homelands triggered by the Great European Migration. Discouraged by the state of Indigenous churches and lack of discipleship, Indigenous Followers of Jesus [IFJ] joined in the reclamation of Indigenous self-identity through contextualizing the gospel and Christian culture as a means of healing social and spiritual realities. What began as local conversations grew to regional and global dialogues, resulting in a unique form of revitalization—the Reclamation of Culture Movement [ROCM]. The birth of the global ROCM is traced primarily to the Māori-led World Christian Gathering on Indigenous Peoples (1996). Employing Social Networking Theory, this work reveals the development of this movement through the global, regional, and local diffusion of the educational innovation first called the North American Institute for Theological Studies — now simply NAIITS: An Indigenous Learning Community. Providing a unique educational innovation for Aboriginal, Native American, Māori, First Nations, Métis, and Inuit students who self-identify as followers of Jesus, NAIITS is the i foremost international expression of the ROCM. The movement exposes fractures and fissures in the Western church and its institutions while modeling a healthier way forward. ii A Gifting of Sweetgrass: The Reclamation of Culture Movement and NAIITS: An Indigenous Learning Community A Dissertation Presented to The Faculty of Asbury Theological Seminary Wilmore, Kentucky In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Dissertation Committee: Dr. Michael Rynkiewich, Mentor Dr. Eunice Irwin, Reader Dr. Jonathan Bonk, Outside Reader Dr. Steven Ybarrola, Examiner By Wendy L. Peterson August 2018 iii Copyright 2018 Wendy L. Peterson All Rights Reserved iv TABLE OF CONTENTS Abstract i Illustrations: Figures and Tables viii Acknowledgements ix Dedication xii Abbreviations xiii Glossary xv Chapter One: Introduction to the Study 1 Background to Current Sociopolitical Realities 2 Statement of the Problem 4 Methodology 6 Research as Protocol: The Gifting of Braided Sweetgrass 7 Reclamation of Spiritual Cultural Traditions through ROCM 11 Global Investigation of ROCM 12 Regional Investigation of ROCM 13 Local Investigation of ROCM 13 Missiological Significance of the Research 14 Relevant Literature 15 Data Collection: Qualitative Research 15 Historiographical Methodology 16 Historiographical Models 18 Research Methodologies, Anthropological Theories, and Missiological Theories 19 Indigenous Research Methodologies 19 Anthropological Theories, Research Methodologies, and Data Analysis 22 Crises, Change Agents, Innovators, and Diffusion 24 Data Collection Method, Analysis, and Interpretation 30 Preliminary Theoretical Framework 33 Summarization of Questions 34 Data Analysis Plan 34 Ethical Considerations and Statement 36 My Bias 36 Delimitations 40 Preliminary Overview of the Study 42 Conclusion 43 Chapter Two: Acquisition, Dispossession, and Marginalization: The Impact of First Contact on Indigenous Peoples 45 Event 1: First Contact Commonalities and Consequences 46 The Global Impact of First Contact on Indigenous Peoples: Māori 48 Pre-Contact at Global Level 50 First Contact at Global Level: Acquisition and Dispossession 52 v Impact of First Contact at the Global Level: Marginalization 65 The Regional Impact of First Contact on Indigenous Peoples: “Indians” 66 Pre-Contact at the Regional Level 67 First Contact at the Regional Level: “Indians” 68 Impact of Colonization at Regional Level 71 The Local Impact of First Contact on Indigenous Peoples: First Nations 72 First Contact at Local Level 74 Conclusion 99 Chapter Three: Crises and Resistance: Sociopolitical Activism 103 Crises and Resistance at the Global Level 106 Crisis: The Aftermath of Treaty of Waitangi 1840 108 Resistance: Treaty of Waitangi 1975 121 Crisis and Resistance at Regional Level 124 Crisis: The Inconvenience of Being “Indian” 125 Resistance: AIM and Wounded Knee 1973 127 Crisis and Resistance at the Local Level 129 Crisis: The White Paper 1969 133 Resistance: Red Power Movement as Resistant Literature 135 Crisis and Resistance through Education 140 Consequences of Crises and Resistance 147 Marginalization and Resurgence 149 Conclusion 155 Chapter Four: The Innovation and Diffusion of the Reclamation of Culture Movement [ROCM] 157 Theoretical Basis of Study 158 Reclamation of Culture Movements 161 Terminology of Revitalization and Reclamation Movements 162 Revitalization and Reclamation within the Māori Context 162 A Word on Self-Theologizing 164 Events 165 Event 4 - Sacred Assembly: Canada, 1995 165 Event 5 - The Apology: Canada, 2010 167 A Word on Dynamic Activism 170 Organizations 172 Organization 2 – World Christian Gathering on Indigenous People 173 Organization 3 - Wiconi International 178 Organization 4 – Aboriginal Task Force, Evangelical Fellowship of Canada 182 Organization 5 – NAIITS: An Indigenous Learning Community 184 Individuals 189 Individual 2 - Richard and Katherine Twiss 191 Individual 3 - Terry and Beverly LeBlanc 195 Individual 4 – Cheryl Bear 198 Opposition to Reclamation and Contextualization 200 vi Analysis of Innovations, Innovators, and Change Agents in ROCM 208 Conclusion 212 Chapter Five: Imperialism to Indigeneity: Impact of the Reclamation of Culture Movement on Local Level 216 An Anthropological View of Winnipeg 217 Diffusion Gleaned through Research at the Local Level 224 Interview A: Kent Dueck, non-Indigenous 224 Interview B: Miriam, Indigenous 227 Interview C: Andy Wood, Metis and Canadian 230 Interview D: Kyle Mason, Indigenous 231 Interview E: Howard Jolly is Individual 5 - Pastor A 233 Ma’wa’chi’hi’to’tan Journeying in a Good Way [JGW] 236 Analysis of Local Level Diffusion 238 Going Forward in a Good Way 243 Conclusion 251 Appendices Appendix 1: Elements in This Study 259 Appendix 2: Archival Photographs 260 Appendix 3: Métis Land Scrip from “Ancestors of Wendy Beauchemin Peterson” 263 Appendix 4: Relations des Jésuites/ The Relations 264 Appendix 5: Pauline’s Story: “The Prayer God Could Not Answer” 266 Appendix 6: The Accomplishments and Literature of NAIITS 268 Appendix 7: Canadian Evangelical Responses to TRC Call for Reconciliation 270 Example 1: Mark Buchanan, “Let the Sermon Be Interrupted” 270 Example 2: John Stackhouse, “In Search of Reconciliation.” 274 Response: NAIITS: A Letter to John Stackhouse. 276 Appendix 8: Form for Interviews Conducted in Inner City Winnipeg 282 Bibliography 286 vii Illustrations Figures Figure 1.1. Braided Sweetgrass Schematic: An Overview. 9 Figure 2.1. Robert Williams’s Concept of the Savage. 48 Figure 4.1. ROCM Networking: Casual conversations lead to innovations. 175 Figure 4.2. Diffusion: The Legacy of Elijah Harper. 189 Figure 4.3. Diffusion of ROCM from Global to Regional and Local Level. 210 Figure 5.1. Map of central Winnipeg city districts. 223 Figure 5.2. Diffusion at the Local Level: Inner City Winnipeg. 242 Figure 5.3. Three primary clusters as change points in the ROCM. 246 Figure 5.4. Traditionalists, IJF Assimilationists, and IJF Contextualists. 247 Figure 5.5. A Gifting of Sweetgrass. 257 Figures in Appendices: Figure A.1. Louis Riel Council with Josef Jean-Baptiste Beauchemin (ca.1869) 260 Figure A.2. Beauchemin School (pre-1914) 260 Figure A.3. Elijah Harper, Manitoba Legislature, saying “no” to Meech Lake Accord. 261 Figure A.4. Local to Regional to Global Conversations (2000). 261 Figure A.5. NAIITS Founding Board of Directors (2001). 262 Figure A.6. NAIITS Board participating in Idle No More event in Portland 262 Tables Table 2.1. Elements of Chapter Two 46 Table 3.1. Elements of Chapter Three 104 Table 3.2. Perceived Deficits of Indigenous People 105 Table 3.3. Incarceration Rates of Indigenous People 151 Table 4.1. Elements of Chapter Four 158 Table 4.2. WCGIP Events: 1996-2011 177 Table 5.1. Individuals in Chapter Five 224 Table 5.2. Influence of Change Agents at Local Level 243 Tables in Appendices: Table A.1. Chart of Events, Individuals, and Organizations in this Study 259 viii ACKNOWLEDGEMENTS A dissertation is a community accomplishment. I have been blessed with multiple communities and more cheerleaders than one deserves or can be adequately acknowledged. The errors, missteps, oversights or omissions are, of course, mine alone. NAIITS has played a central role in my life. I am deeply grateful for you -- Terry and Bev LeBlanc as leaders, Richard and Katherine Twiss, Cheryl Bear, Shari Russell, Ray Aldred, Cornelius Buller, Randy and Edith Woodley, and the rest of those who have served on the Board of Directors of the organization which heads the family of ministries, Indigenous Pathways. Your work has enriched my work. You have impacted my life for two decades with vision, shared tasks, love, and laughter. The NAIITS community encompasses hundreds of people who attend our symposiums, mini-conferences, classes, and other events. Not the least of these are my Indigenous Pathways friends,