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“Roots” Biography

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“Roots” Biography A Sermon – for LCUCPC – June 21, 2020 - Proverbs 8: 1-4, 22-31 “Roots” Biography - STEINHAUER, HENRY BIRD , was a Methodist missionary, school teacher, and translator; BORN: probably c. 1818 in Upper Canada near the present Rama Indian Reserve, eldest son of Bigwind and Mary Kachenooting; MARRIED 5 Aug. 1846 Mamenawatum (Seeseeb, Jessie Joyful) at Norway House (Man.), and they had five daughters and five sons (a great-grandson, Ralph Steinhauer, was lieutenant governor of Alberta from 1974 to 1979); DIED:29 Dec. 1884 at Whitefish Lake (Alta). [why I’m giving you this information, is to let you know that he is an ancestor (4x removed) of the Theology Student who wrote the short Reflection we will hear today.] The Ojibwa who became Henry Bird Steinhauer in 1828 was probably originally named Sowengisik. He took the new name after a Methodist missionary found an American benefactor who agreed to provide for the education of an Indian youth if that youth adopted his name. It is possible that Steinhauer was also the person baptized as George Kachenooting earlier in 1828, at Holland Landing, Upper Canada. [kind of a confusing birth linage] Steinhauer attended the Grape Island school at the south end of Lake Couchiching from 1829 to 1832, and the Cazenovia Seminary in N.Y., from 1832 to 1835. TOTALING 7 YEARS SPENT IN HIGHER EDUCATION. He was appointed by the Wesleyan Methodist Church to teach at the Credit River mission on Lake Ontario in 1835, and the following year Egerton RYERSON enrolled him at the Upper Canada Academy in Cobourg. He graduated in 1839, at the head of his class. In 1840 Steinhauer was sent to Lac La Pluie (Rainy Lake, Ont.) where he assisted the Reverend William Mason as translator, interpreter, and teacher. Then Two years later, he was sent to Rossville mission near Norway House. It was felt that Steinhauer would readily master Cree because he spoke Ojibwa, which belongs to the same language group, and would thus be able to assist him in translating the Bible and hymns into his system of Cree syllabics. Steinhauer was the chief translator at Norway House by 1846. Five years later In 1851 he was asked to establish a Methodist mission at Oxford House (Man.), 200 miles northeast of Norway House, There he built the mission 20 miles from the Hudson’s Bay Company fort. In the fall of 1854 Steinhauer, who was then the only Methodist missionary west of Norway House, accompanied John Ryerson to England to publicize the western missionary work, returning the following spring. Steinhauer was ordained at the conference of the Wesleyan Methodist Church in Canada in London, Canada West, in June 1855, and later was posted to Lac La Biche (Alta). He was not overly pleased with the posting and thought he might wish to return to the east for his children’s education. He travelled west with another missionary. Lac La Biche was originally selected for Steinhauer “on account of its being out of reach of the enemy, the murderous Blackfoot,” but he considered the location so removed from HBC posts, he did not encourage a settled mission community there. He preferred instead to travel extensively among the Cree to carry out missionary activities. Steinhauer, during the early summer of 1858, moved his mission south to Whitefish Lake where there was a band of Cree. The location was ideal, with land suitable for agriculture and a lake abounding with fish. During the winter of 1859–60, when smallpox swept the prairies, Steinhauer temporarily moved the band as a quarantine measure, and no lives were lost. He further ensured the well-being of his mission by discouraging traders from establishing trading-posts in the area in order to reduce the influx of alcohol. In 1864 Steinhauer opened the first Protestant church in the region, at Whitefish Lake. Later that year his eldest daughter, Abigail, was married in the church. With two other missionaries, Steinhauer visited the Mountain Stonies in an attempt to expand missionary work among them. Abigail was one of 16 people who died at Whitefish Lake during the smallpox epidemic of 1870. Such epidemics as well as poverty, hunger, and alcohol were continual problems surrounding mission work. Steinhauer was appointed to another mission area southwest of Edmonton, but when he returned Whitefish Lake, Steinhauer found it a shambles. Many families had moved away, fields were untended, and church attendance was down. In an unusually critical letter to the Missionary Society of the Wesleyan Methodist Church in Canada, published in 1875, Steinhauer wrote, “A foreigner either as a missionary or otherwise, will never take so well with the natives of this country . there is always a distrust on the part of a native to the foreigner, from the fact that the native has been so long down-trodden by the white man.” He referred to the immigration of whites into the west as a “blighting and benighting” influence and also criticized the missionary society for not heeding his pleas for essential materials. This letter represented a turning-point in Steinhauer’s appraisal of his role as a missionary to the Cree. Although he never ceased to maintain his religious convictions, he did become less of a traditional missionary by, severing his obligations to the missionary society and asserting his Indian identity. Shortly after his return from a conference in Brandon, Man., in 1884, an influenza epidemic swept the North-West Territories and Steinhauer fell seriously ill. And died on 29 Dec. THIS WAS 135 YRS AGO . SOUND FAMILIAR. STILL NOT HEEDING THE PLEAS FOR ESSENTIALS OF THE INDIGENOUS, AND STILL FIGHTING EPIDEMIC’S IT SEEMS. ~ ~ ~ ~ —This following Reflection and some parts of the service was created by Murray Pruden . Murray is a student minister in his third year of studies in the Vancouver School of Theology’s Masters of Divinity program through the Indigenous Ministries program at the University of British Columbia. He also attends Sandy-Saulteaux Spiritual Centre in Beausejour, Manitoba. Murray is Cree from the Goodfish Lake and Saddle Lake First Nations in central Alberta. He is a direct descendant, fourth generation, of Rev. Henry Bird Steinhauer. Murray believes in connection, respecting all paths of spirituality, and honouring each other with our gifts. ~ ~ ~ ~ Reflection - Nîpin, Summer Is Here (by Murray Pruden) The summer is a time for reflection, and the summer is a time for fully embracing what the land has to offer us. Summer is a time when we give thanks to our Mother Earth for her gifts of the season. But, when we give thanks to God for the season and for the precious and sacred gifts of the land, we also wait for the call of the season so we can prepare in gratitude for summer. ………. The robin is such a beautiful representation of the summer season. With her call and her presence, we know that she embodies the nature of the season. And if it wasn’t for the gift from the Creator to have the robin in our land, we wouldn’t hear the true call of the season in such a way. You see, the robin has a beautiful call. And when she calls out the song, “nee-pin,” you know she’s around. And it’s that call of “nee-pin” that is the glorious message of summer. Grandmother Robin, in all her grace, always brings the message of summer to the Cree and Indigenous people on this land. The Cree language is so rooted to the land and to our environment; it has such a beautiful and lineal connection to our Mother. This is the language that so many Indigenous people speak and try so desperately to preserve today. Many of us believe that it is the language that God speaks, for it was God who gave us the language to speak to our Mother, to the land, and to all of the animals and elements. The land is our teacher and our family. God connects us with who we are in a gifted and spiritual way. We are blessed to connect and be a part of this world, and earth plain, and with all our relations—the winds, the fire, the stones, the waters, the four-legged, the fish, the winged, the nations of the two-legged, and all those in between. Nîpin is the Cree word for summer. It is Kokum (Grandmother) Robin, nîpin aya (summer bird), who first signals the call for summer. “Nee-pin” is a song that means summer because Kokum reminds us so. When we hear that call, we know summer is coming and is here to stay. This spring, as I was walking home from my travels, in the distant mountain air I heard a light echo from afar, “Nee-pin.” I stopped in my tracks and paused for a few seconds to listen to that all familiar sound. “Nee-pin” came, a distant sound in the chilled breeze of the afternoon air. That was my call from Kokum Robin that summer, nîpin, is coming, prepare for its arrival, nôsisim (grandson). Then, after a few weeks had passed, I was on my walk in the morning, down my trails. In the trees above, in the warmth of a spring mountain morning sun, a closer reminder and call became much more vibrant to the ear and the spirit: “Nee-pin.” The reminder was from Kokum Robin, who had arrived and was sitting in the tree above my head, singing her song of summer, “Nee-pin.” With much more energy and assurance in her song, Kokum Robin made a more formal call to summer.
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