MESSENGERS to the RED MAN Moqua's Face Sobered As, Sitting Down Before the Fire, He Answered: "Oh, Yes Indeed, Nokomis, I Like to Know of Them Too

Total Page:16

File Type:pdf, Size:1020Kb

MESSENGERS to the RED MAN Moqua's Face Sobered As, Sitting Down Before the Fire, He Answered: Nokomis smiled, "My little grandson means it well, Moqua. He was longing for you to come. I, too, am glad to see you. The last time you were here you told us of the great ones of our race. I hope that while you learn of our own great you also learn of those of the white man's race who suffered hardship and sacrificed so lovingly to Ill bring to us the story of Him who is the Great Father of all men." MESSENGERS TO THE RED MAN Moqua's face sobered as, sitting down before the fire, he answered: "Oh, yes indeed, Nokomis, I like to know of them too. They indeed are our brothers. Do you recall the name of the man who first brought JT WAS a lovely star-lit night and Nokomis and Ogemah were sitting that message to our people here?" by their campfire in silence. Then Ogemah, who could never be silent long, spoke. "I do wish Moqua would come and tell us more Nokomis nodded, "Yes. It was a man whose name was James stories, don't you, Grandmother?" Nisbet. Perhaps you could tell us about him. Ogemah has heard "Yes," Grandmother replied. "I enjoy his stories. He is so interest- his name but I am sure knows very little about him." So, settling ed in people and likes to find out about them. He will be here before himself comfortably, Moqua began. long no doubt." "Long, long ago, far across the sea, a little boy was born who> was Again there was silence, broken only by the crackling of the fire one day to thrill a nation with his courage and devotion. He belonged and the song of frogs in a distant pond. Ogemah whittled busily at to what was known as a 'middle class' family in Scotland, so he went a small totem he was trying to make. Looking up suddenly he to work when he was quite young as a carpenter, like another Little shouted with joy. "Here he comes! Here is Moqua! Welcome, Boy had done long ago whose footsteps James Nisbet tried to follow. welcome Chief Moqua, teller of stories." Most boys of fifteen do not take much responsibility, but when he Moqua laughed. "You flatter me, although to be a 'teller of stories' might not be anything of which to be proud." was fifteen he was superintendent of a Mission Sunday School. When he was not many years older his family decided to leave Scotland and came to Canada. It was then that James Nisbet resolved to enter the ministry. After he became a minister he served around Oakville, Ontario, and was quite happy there until one day he met a former classmate, Rev. John Black, who told him thrilling tales of his work at Kildonan, Manitoba, and of the great opportunity awaiting the Church among the Indians. "James Nisbet was greatly impressed by these stories and was there- fore delighted when a few years later the Presbyterian Church in Canada appointed him as their first missionary to the Indians. Miss LUCY BAKER "After months of preparation for the journey, the little band, con- sisting of Mr. and Mrs. Nisbet and their little daughter, Mr. John McKay, who acted as interpreter, his wife and two little daughters, Mr. William Macbeth and Mr. Alexander Poison, finally set forth. "The little party endured great hardships, travelling as they did in Red River carts across country which only had cart tracks to follow. When they had to cross a wide body of water they made a boat by taking trie carts apart, tying the two cart wheels together and spreading an oilcloth over them. Finally, after careful consideration, James Nisbet chose the site where they would establish the Mission and named it. Prince Albert after Queen Victoria's husband. Then he had to make friends with the Indians. We are not easy to make friends with either. 20 21 Ogemah loved to show some knowledge, so quickly he shouted before Moqua got a chance. "I do, Grandmother, it was Lucy Baker. I have often heard you tell about her." Nokomis nodded. "Yes, you have. I saw her when I was a little girl. I always wished that I could have gone to school to her." Mistawasis • Mission "Tell us about her, Nokomis. I like to hear stories as well as tell House them. I know a little but not much about Lucy Baker. Where did she come from?" "She was bom in eastern Canada," said Nokomis, "where she taught school for a few years. She travelled far, that little lady, far away to France, where she learned to speak French. Then she came back to Canada. When she heard that Mr. Nisbet wanted a woman for his school and to help the little Indian boys and girls, Lucy Baker volunteered to come to us. That was in 1878. Only one thing could "Mr. Nisbet planned to found an industrial mission, to gather the have made that dainty little white lady do what she did." Nokomis young people into schools where the boys would be taught carpentry, paused, lost in thought. farming and cattle-raising; the girls, needlework and housekeeping. "What, Grandmother, what?" asked Ogemah. Before that the Indians main occupation had been hunting and fishing. It is interesting to note that the Church has followed his plan ever "Love," said, Nokomis. "Love for her Indian brothers and sisters since. and first of all for Him who made us brothers and sisters." "Although his home was at Prince Albert, James Nisbet travelled "How did she come, Nokomis?" asked Moqua. "There were no far afield. Before long he and one of his workers had travelled as far trains then out this far." as Edmonton, a distance of 450 miles,-holding services at Indian camps and Hudson's Bay Company posts. "No, there were not. It took her six weeks to come from Winni- peg to Prince Albert. Many people were looking for new homes on "James Nisbet possessed the characteristics necessary to win us— the prairies at that time and they travelled like James Nisbet did in kindness and devotion—so our ancestor's hostility vanished. Any that Red River carts. All Indians were not friendly: some would not did remain disappeared when an epidemic of the dread small-pox hesitate to take a white man's scalp, or woman's either. So the people attacked the settlement and James Nisbet saved hundreds of lives by travelled in groups of from fifty to one hundred wagons in one party, administering vaccine, thus winning undying gratitude. In 1870, a clustering close together at night for safety. Imagine how she would church was built large enough for 150 people, and two services were have felt, not knowing when a wild Indian might pounce upon her held each Sabbath, the morning service in English, the afternoon in as she tried to sleep, listening to the coyotes howling." Cree. Our people were slow to give up their own form of worship, the worship of the Great Spirit through the worship of thunder, The boys laughed. "She was a brave little white lady. We agree lightning, birds and animals, but James Nisbet won them by his with you, Nokomis." loving devotion. "Nothing happened, though," Nokomis continued, "and on October "There were others, too, worthy of remembrance . ." said Moqua 28th, 1879, Miss Baker arrived in Prince Albert. A happy day for as he looked thoughtfully into the fire. many, many Indian boys and gixls!" "Yes,' said Nokomis, "there were others. Not all men either, "She was there during the North-west Rebellion, wasn't she?" Moqua, there were brave white women, too. James Nisbet, whom you asked Moqua, who was interested in history. have told us of, realized that a good white woman could do much "Yes, she was." replied Nokomis. "She was a great help to many in a school where Indian children could stay while their fathers and wounded too, as she gave her home for a hospital and nursed the mothers roamed the prairies in search of good hunting-grounds. He sick and wounded without thought for herself. She was a brave, asked that a woman be sent to us. Do you remember her name?" 23 - • 22 brave woman. She knew that the Sioux Indians knew nothing about to the children in English and to the French half-breeds in French. God and felt very sad as she listened to the wailing from their encamp- She nursed them when they were sick and she made clothes for the ment. She was anxious to go and tell them the story of His love. children. She showed them how to use cups and plates and knives Everybody considered the Sioux outlaws, even men hesitated to go and forks and spoons. She made them good things to eat and treated near them. Indians who were her friends warned her that she would them as if they were her own children." most certainly be killed if she went near the Sioux. But she was sure that they were 'her neighbours' and kept on making preparations to "The Indians really did love her, didn't they, grandmother?" said go to them." Ogemah. "Did she really go?" asked Ogemah. "Yes, indeed. I was a very little girl when she came back from the last furlough she had east. Indians assembled from far and near "Yes, she really did." said Nokomis. "First she learned as much to welcome her. I went with my father and mother. The flag was as she could of the language.
Recommended publications
  • Foreign Missions of the Presbyterian Church in Canada
    FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH IN CANADA THE INDIANS OF WESTERN CANADA JVtissionaries among the Indians. m Da I.OC ATroN Kkv. Georck 1*"lett, May, ihoo, Okanase. Hugh McKay, Junti, 1X84, Komul Lake W. S. Moore, B.A., May. 18S7. Lakesend. John McArthur, April 188S. Bird Tail. A. J. Mcl.EOD, B A., March, 1891, Regina. C. W. Whvte, 15 a., April, 1892, Crowstand. A. Wm. Lewis, B.D., December, 1892, Mistawasis. Miss Jen.nie Wninr (now Mrs \V. S. Moore) November, 18S6, Lakesend. Annie McLaren, September, 1S88. Birtle. Annie Frashr, October, 1888, Portaj^e la Prairie Mr. Alex. Skene, October, 1889, File Hills. Miss Martha Akmsironc, (now Mrs. Wrij^ht) May, 1890, Rolling River. Mr. W. J. Wright, August, i8gi, Rolling River. Mrs. !ean Leckie, August, 1891, Regina. Mr. Neil Gilmour, April, 1892, Birtle. Miss Matilda McLeod, December, 1892, Birtle. Makv S. Macintosh, December, 1892, Okanase. Sara Laidlaw, March, 1893, Portage la Prairie. Annie Cameron, August. 1893, Prince Albert. Laura MacLntosh, September, 1893, Mistawasis. Mr D. C. MUNRO, November, 1893, Regina. Miss Kate Gillespie, January, 1894, Crowstand. \lR. Peter C. Hunter, April, 1894, Pipestone Miss Flora Henderson, August. 1S94, Crowstand. I Mr. m. swartout, Alberni, Miss Bella L Johnston, 1893. Alberni, Retired op Galled kwdy bj Death, Thr Church lias received valuable and, in some cases, grat- uitous assistance from helpers w ho have been ablt to give tluir services only for a short time. For the purposes of this list it has been lliought bc'tter to include only those whose term of office has Deen longer than twelvt; months.
    [Show full text]
  • Ce Document Est Tiré Du Registre Aux Fins De La Loi Sur Le Patrimoine De L
    This document was retrieved from the Ontario Heritage Act Register, which is accessible through the website of the Ontario Heritage Trust at www.heritagetrust.on.ca. Ce document est tiré du registre aux fins de la Loi sur le patrimoine de l’Ontario, accessible à partir du site Web de la Fiducie du patrimoine ontarien sur www.heritagetrust.on.ca. ~-----------------~ - •·- ·ref: CORPORATION OF THE TOWN OF OAKVILLE • 4 • BY-LAW 1993-58 A by-law to designate 85 Park ~venue as a property of historical and architectural value and interest THE COUNCIL ENACTS AS FOLLOWS: 1. The property municipally known as 85 Park Avenue is hereby designated as a property of historical and architectural value and interest pursuant to the • Ontario Heritage Act for reasons set out in Schedule ''A'' to this By-law. 2. The property designated by this By-law is the property described in Schedule ''B'' attached to this By-law. PASSED by the Council this 26th day of fVB.y, 1993. - • ,/ • . ,,,. .. ' . / ' l a;= I ~ ~-'- CLERK ' , , ~ ~ , ~ ·.. " #_,_. .. -----·-- ~ ~- ; - • * I~ - - .. ~- l._. --~. --- ,\..... .................... c ' - ........,"\... ... _.. .. .... ... - - ~....... ..... ..... --_ ..... •. -• .• -' -. • ... ... - - - .. .. Certified True Co y ~ : .- - ~ • • • • ' .,. s·cHBPUI,E ''A'' • The house at 85 Park Avenue was built in 1905 by George Hughes, soon after the Carson and Bacon Survey was drawn up for the land south of Lakeshore Road and between Mrs. Timothy Eaton's Raymar Estate and the Eighth Line. This ' land had originally been part of the Estate of the Reverend James Nisbet, who resided in the house at 10 Park Avenue. Reverend Nisbet ministered the Presbyterian congregation at Oakville and the Sixteen Village in the • 1850's.
    [Show full text]
  • Doctrine of Discovery Research
    Doctrine of Discovery Research Quotations from the A&P and WMS Annual Reports (and some additional sources*) which reflect a colonial attitude towards Indigenous people by The Presbyterian Church in Canada Prepared by: Bob Anger, Assistant Archivist, April 2018 * The quotes noted are essentially a large sampling. The list is not intended to be exhaustive or definitive; nor is it intended to reflect all aspects of the history of the Church’s interactions with Indigenous people. The A&P and WMS annual reports have been used as they reflect more or less official statements by the General Assembly and the WMS. Aside from these, there are a few quotes from Synod and Presbytery minutes, as well as quotes from the letters of Rev. James Nisbet which shed light on the early years. 1 Abbreviations PCC – The Presbyterian Church in Canada CPC – Canada Presbyterian Church FMC – Foreign Mission Committee HMC – Home Mission Committee HMB – Home Mission Board GBM – General Board of Mission WFMS – Woman’s Foreign Missionary Society WMS – Womens’ Missionary Society (Western Division) A&P – Acts and Proceedings of the General Assembly of The Presbyterian Church in Canada Note All quotations are from materials housed within The Presbyterian Church in Canada Archives. 2 Table of Contents 1866………………………………………………………………………………………….pg. 7 Quotes re: the first meeting between Rev. James Nisbet and the Indigenous people living along the North Saskatchewan River, near what is today Prince Albert, Saskatchewan (pg.7) 1867-1874...........................................................................................................................pg. 9 Quotes re: transfer of territory from the Hudson’s Bay Company to the Canadian Government (pg. 9) Quotes re: presumed inferiority of Indigenous culture and/or superiority of Euro-Canadian culture; use of terms such as “heathen” and “pagan” (pg.
    [Show full text]
  • George Flett, Native Presbyterian Missionary: "Old Philosopher"/"Rev 'D Gentleman1'
    UNIVERSITY OF MANLTOBA/UNIVERSITY OF WINNIPEG JOINT MASTER'S PROGRAM GEORGE FLETT, NATIVE PRESBYTERIAN MISSIONARY: "OLD PHILOSOPHER"/"REV 'D GENTLEMAN1' THESIS SUBMITTED TO THE HISTORY DEPARTMENT IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS BY ALVINA BLOCK WINNIPEG, MANITOBA OCTOBER, 1997 National Library Bibliothèque nationale du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 WeliiiStreet 395, nre Wellington OttawaON K1A ON4 Ottawa ON K1A ON4 Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or seU reproduire, prêter, distriiuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic fomts. la forme de microfiche/fïlq de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantid extracts f?om it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. THE UNIVERSITY OF MANITOBA FACULTY OF GRADUATE STUDIES ***** COPYRIGHT PERMISSION PAGE GEORGE PfiETï, HATIVE PBESBYTERUH MISSIOî?AEY: "OLD PBZLOSOPfIE61'1/"BEV' D -" A ThesidPracticum submitted to the Facalty of Graduate Studies of The University of Manitoba in partial fnlnllment of the reqairements of the degree of Permission has been granted to the Library of The University of Manitoba to lend or se11 copies of this thesWpracticum, to the National Library of Canada to microfilm this thesis and to lend or seil copies of the film, and to Dissertations Abstracts International to pubIish an abstract of this thesis/practicum.
    [Show full text]
  • MICROSOFT WORD for Mac 6.0 / 7.0 SAMPLE THESIS
    AN OSTEOLOGICAL AND HISTORICAL EXAMINATION OF THE PRESBYTERIAN FOREST CENTRE CEMETERY PRINCE ALBERT, SASKATCHEWAN A Thesis Submitted to the College of Graduate Studies and Research In Partial Fulfillment of the Requirements For the Degree of Master of Arts In the Department of Archaeology and Anthropology University of Saskatchewan Saskatoon By Lisa Marie Rudolph © Copyright Lisa Marie Rudolph, July, 2010. All rights reserved. PERMISSION TO USE In presenting this thesis in partial fulfilment of the requirements for a Postgraduate degree from the University of Saskatchewan, I agree that the Libraries of this University may make it freely available for inspection. I further agree that permission for copying of this thesis in any manner, in whole or in part, for scholarly purposes may be granted by the professor or professors who supervised my thesis work or, in their absence, by the Head of the Department or the Dean of the College in which my thesis work was done. It is understood that any copying or publication or use of this thesis or parts thereof for financial gain shall not be allowed without my written permission. It is also understood that due recognition shall be given to me and to the University of Saskatchewan in any scholarly use which may be made of any material in my thesis. Requests for permission to copy or to make other use of material in this thesis in whole or part should be addressed to: Head of the Department of Archaeology University of Saskatchewan Saskatoon, Saskatchewan S7N 5B1 i ABSTRACT On October 7th, 2004, construction of the Saskatchewan Forest Centre Building in Prince Albert, Saskatchewan was temporarily halted due to the exposure of human remains from within the soil matrix.
    [Show full text]
  • The Rev. James Nisbet and the Foreign Missions Committee of the Canada Presbyterian Church
    Struggles to Achieve: The Rev. James Nisbet and the Foreign Missions Committee of the Canada Presbyterian Church In 1861, the Rev. James Nisbet was asked by the Foreign Missions Committee (FMC) of the Canada Presbyterian Church (CPC) if he would serve as a missionary to the Red River Settlement in what is today Manitoba. The mission had two purposes: 1. to assist the Rev. John Black in ministering to the local Presbyterian settlers, and 2. to plan and establish a mission to the First Nations People in the area. It would be the first mission by the CPC to a non-Christian population, and hence it was placed under the umbrella of the Foreign Missions Committee. Nisbet was uncertain and took his time to consider it, but with a sense of duty, he accepted1. During his first year at the Red River Settlement, he earned the respect of the local settlers. He worked well with John Black, and the two together laid the groundwork for a mission. At his own expense, Nisbet made the trek back to Toronto in June 1863 to place the needs of this venture before the Synod. He addressed the gathered members twice but seems to have moved them little. After discussion, the Synod made the following judgement, that “while desiring, so soon as circumstances will permit, to fulfill their obligations to the Indians, yet, taking into account the state of the Foreign Missions Fund, and the existing demands upon it, would not deem it advisable, for the present, to incur any new liabilities for this purpose”.
    [Show full text]
  • The Requirements Degree of by April 24, 1941
    so�m ASPECTS OF THE GROWTH AND DEVELOPMENT OF EDUCATIONAL ADMINISTRATIVE POLICIES IN RUPERT'S LAND AND IN THE NORTH-WEST TERRITORIES TO 1905 ." A Thesis Submitted to the Committee on Graduate Studies In Partial Fulfillment of the Requirements for the Degree of Master of Education University of Saskatchewan by Morley Preston Toombs Saskatoon, Saskatchewan April 24, 1941 II ACKNOWLEDGMENTS During the course of this investigation the writer has found it necessary to seek the assistance of many people and wishes to express his appreciation for their generous expenditure of time and effort. He is especially indebted to Dean F. M. Quance, College of Education, University of Saskatchewan, who first suggested the investigation and who has given invalvuable guidance during the period of research, and to the Provincial Archivist, Arthur S. Morton, former Head of the History Department, and now Professor Emeritus, who assisted him in many of his difficulties, and who placed at his disposal the splendid research facilities of the Archives. He is also indebted to Dr. S. R. Laycock and Dr. J. W. Pajari for their many constructive criticisms and suggestions, and to Dr. G. F. McNally, Deputy Minister of Education for Alberta, Dr. M. E. Lazerte, Principal of the College of Education, University of Alberta, and Reverend J. P. Berry, whose united interest made research, in the Edmonton area, possible and profitable. The writer wishes to thank the University Librarian and assistants for their generous help in locating documents. University of Saskatchewan April �4, 1941. M. P. T. III TABLE OF CONTENTS Page TABLES 1 •••••••�......................................... 98 2.
    [Show full text]
  • Christianity, Missionaries and Plains Cree Politics, 1850S–1870S by Tolly Bradford History Department, Concordia University of Edmonton
    Christianity, Missionaries and Plains Cree Politics, 1850s–1870s by Tolly Bradford History Department, Concordia University of Edmonton eginning in the 1990s, much of the historiography of life and their own political aspirations. In outlining these missionary-Indigenous interaction in 19th-century patterns of responses, I emphasize that this divisiveness BCanada and the British Empire has explored how was not rooted in differing religious views per se, but rather Indigenous leaders made very active and conscious use in different beliefs about whether the missionary was an of the missionaries and Christianity in the framing and asset or a threat to a leader’s ability to provide for, and shaping of their politics, particularly in their political maintain their own authority within, their band. In making interactions with the colonial state.1 This interpretive shift represented a revision of older histories that had tended to [I]n the years immediately preceding Treaty ignore Indigenous agency in the history of encounters with missionaries, and instead either uncritically celebrated, Six (1876) ... it appears there was significant or categorically condemned, missionaries for their division amongst Cree leaders about the value ability to shape and assimilate Indigenous societies into of missionaries. Christian-European cultural frameworks.2 While there “ is no consensus in this revisionist approach about how Indigenous communities used Christianity on their this argument I highlight something generally overlooked own terms, most scholars would now agree with what in scholarship about the prairie west: that even before Elizabeth Elbourne, in her study of the Six Nations, argues: treaties, reserves, and residential schooling, Christianity that Indigenous communities and leaders were able to and missionaries were shaping the contours of Cree politics.
    [Show full text]
  • EMILY TURNER TIMBER and TIN: Church Design And
    ANALYSIS | ANALYSE TIMBER AND TIN: Church Design and Construction in the James Bay Mission, 1850-1890 EMILY TURNER is a PhD candidate in architecture >EMILY TURNER at the University of Edinburgh, Scotland. Her research focuses on the development of physical infrastructures in Christian mission stations in Northern Canada in the late nineteenth and early twentieth centuries. ince the early French presence in SNorth America, missions to Canada’s indigenous peoples have been a key aspect of European expansion into the territory. The second half of the nine- teenth century, in particular, was of note for the Church Missionary Society (CMS), the evangelical branch of the Church of England’s missionary programme, which focussed its efforts on Canada’s North and West, as part of their larger evangel- istic enterprise across the British Empire. Although focussed primarily on preach- ing and conversion, the presence of mis- sionaries was most effectively denoted through the construction and growth of churches and mission stations. Five of these stations were located on the shores of James Bay, with the specific focus of evangelizing the James Bay Cree.1 The churches erected at these stations, in particular those at Moose Factory, which became the seat of the newly created Diocese of Moosonee in 1872, and at Fort George, demonstrate two key approaches to church design and construction, which, when examined in light of the CMS’s policy on ecclesiastical infrastructure development, clarify the important lim- itations and conditions faced by these remote stations as regards their approach to architecture. The five mission stations in this region were located at the Hudson Bay Company posts of Moose Factory in the south; Rupert House, Eastmain and Fort George on the eastern shore of the Bay; and Fort Albany on the western shore.
    [Show full text]
  • Thunder Bay Métis Council Gearing up for 2007
    WINTER 2007 ÉTIS OYAGEUR M THE PUBLICATIONV OF THE MÉTIS NATION OF ONTARIO SINCE 1997 SEATED L TO R: MNO President, Tony Belcourt; MNO Chair, Gary Lipin- PREMIER MEETS WITH THE ski; Treaty 3 Grand Council Chief, Arnold Gardner; Chief Joseph MÉTIS NATION OF ONTARIO Gilbert, Walpole Island. STANDING L TO R: Grand Council Chief Denise Stonefish, Associa- tion of Iroquois and Allied Indi- AND CHIEFS OF ONTARIO ans; Ontario Regional Chief Angus Toulouse; MNR/OSAA Minis- ter, David Ramsay; Premier Dal- ton McGuinty; Chief David Gen- eral, Six Nations of Grand River; Nishenawbe Aski Nation Grand Council Chief, Stan Beardy. The Métis Nation of Ontario (MNO) sressed the need for a Métis Con- sultation Policy, a new approach to Aboriginal issues that would restore economic development programs and respect for the MNO/MNR Harvesting Agreement and an end to the era of charges by MNR against Métis citizens who are harvesting within the 4 point Agreement. The MNO also pressed Ontario to enter into tripartite negotiations with the MNO and the federal government. ••• RED RIVER MÉTIS ROOTS VETERANS A TEACHER’S MÉTIS FOUGHT GENEALOGICAL WITH LEGENDARY DIGGING REVEALS “VANDOOS” IN SOME A HIDDEN MÉTIS OF THE LARGEST PAST BATTLES OF WWII ... PAGE 11 ... PAGE 9 MÉTIS Thunder Bay Métis Council IN ONTARIO gearing up for 2007 AGA THE MNO REGISTRY BY CAMERON BURGESS HANDLES AN INCREDIBLE AMOUNT t’s been three OF MNO CITIZENSHIP years already, and APPLICATIONS AND the new council and Region 2 look DOCUMENTS EVERY I forward to hosting this YEAR. THE NUMBERS year’s Annual General ARE ON PAGE 9 Assembly (AGA).
    [Show full text]
  • 2373 Main Street Nisbet Hall
    2373 MAIN STREET NISBET HALL City of Winnipeg Historical Buildings & Resources Committee Researcher: M. Peterson February 2019 This building embodies the following heritage values as described in the Historical Resources By-law, 55/2014 (consolidated update July 13, 2016): (a) This school house was opened in 1865, making it one of the oldest such structures in Western Canada; (b) It is associated with the very early European-based permanent settlement of the area around Winnipeg by the Selkirk Settlers and was built by the Presbyterian congregation; (c) Its austere design is an excellent example of the type of architecture used throughout the West during this period; (d) It is built of solid stone, a common material for the mid-19th century in Western Canada; (e) N/A (the building has been moved to its present location); and (f) The building was carefully taken apart and rebuilt on a new site and therefore has suffered alteration. 2373 MAIN STREET –NISBET HALL The permanent non-Indigenous settlement history of Western Canada, began with the organization, journey and final arrival of the Selkirk settlers at the confluence of the Red and Assiniboine rivers on August 29, 1812. These and subsequent arrivals were mainly Scottish, many had come from Helmsdale, Sutherlandshire where they were devout members of the Church of Scotland at the Kildonan Presbyterian Church. The Settlement’s organizer, Lord Selkirk, had promised the settlers the quick establishment of their church in the new land. However, they still had no church or minister when Lord Selkirk visited the colony in 1817. It was then that he named the area Kildonan (present-day West Kildonan) and set aside land for a church and school.1 But the Anglicans of the colony were the first Protestants to receive proper ministering with the arrival in 1820 of Reverend John West.
    [Show full text]
  • Presbyterian Missions to Indians in Western Canada James Codling Concordia Seminary, St
    Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Doctor of Theology Dissertation Concordia Seminary Scholarship 5-1-1990 Presbyterian Missions to Indians in Western Canada James Codling Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: http://scholar.csl.edu/thd Part of the Missions and World Christianity Commons Recommended Citation Codling, James, "Presbyterian Missions to Indians in Western Canada" (1990). Doctor of Theology Dissertation. 21. http://scholar.csl.edu/thd/21 This Dissertation is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Doctor of Theology Dissertation by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. TABLE OF CONTENTS Page PREFACE iv Chapter I. INTRODUCTION 1 Purpose 1 Value 2 Description of Theological Issues . 3 Procedure 4 Indians of Western Canada 5 Pre-Mission History 7 II. EARLY MISSIONS 15 Red River Settlement 15 Prince Albert Mission 19 Growth of Missions 26 III. PRESBYTERIAN MISSIONS AND THEOLOGICAL TRADITION 44 Calvanistic Roots 44 Calvinistic Doctrine 45 Calvin's Missions 56 Missionary Problems Because of Calvinism 57 Eschatological Motivation for Missions 59 IV. A SEARCH FOR A THEOLOGY OF MISSIONS 66 Presbyterian Doctrine of Government . 66 Church Union and Indian Missions 70 Church Government and Its Effect on Missions 75 Theological Change 81 1925: A Tragic Year for Indian Missions 84 V. "CIVILIZING" THE INDIANS 92 Changing the Indian 92 Education of the Indians 98 ii VI. ECUMENICAL RELATIONS AND MISSIONS 111 Opposition to Presbyterian Missions .
    [Show full text]