Some Indigenous Reflections on National Day for Truth and Reconciliation in Canada

I am an Indigenous Canadian Christian of Mi’kmaq decent (Atlantic Canada). My identity is complicated by the fact that I am not a visible minority (like many Mi’kmaq people, I don’t share the stereotypical First Nation look), I didn’t grow up on a reserve (though most Indigenous people in Canada do not live on reserves), and my mother is not Indigenous. In addition, in my youngest years, I didn’t even know I was Indigenous. This may be in part because of the residential schools.

A Complicated History

Like the history of the relationships between Indigenous and non-Indigenous people in Canada, my own history as an Indigenous person is complicated.

You see, due to racism, my father’s family hid the fact that they were Indigenous. While this is sad, it may have saved my father’s life. Given all the unmarked graves that were discovered at residential schools across Canada this past summer, I’ve wondered if my grandparents had not hidden their Indigenous identity, would my father have ended up in a residential school and died? …in which case, I would not be here (there were no unmarked graves found at the Shubenacadie residential school in Nova Scotia, but many children did die there).

As an adult, my father asked my grandfather if they were Indigenous. My grandfather smiled and said yes. By the time I was in high school (or earlier—I don’t remember), this was becoming part of my identity. Eventually I became a member of the Qalipu First Nation and a status “Indian.” And my children have grown up understanding their Indigenous identity. This is a little about me.

The rest of what I will share below is certainly not the most important things that could or should be said on Canada’s first National Day for Truth and Reconciliation, but they are some things that have been on my own mind recently.

Indigenous ≠ “Indigenous Spirituality”

People sometimes speak of “Indigenous spirituality” as though every Indigenous person shares the same spirituality. Given the variety of ways that Indigenous people practice their spirituality, it might be better to speak of Indigenous spiritualities. As an example of this, I was speaking with a friend this week who said that he grew up Métis and that “traditional Indigenous spirituality” was not part of his upbringing.

Another thing we need to realize is that MANY Indigenous people in Canada are Christian. This is a truth that must be included in discussions as we seek truth in truth and reconciliation. To cite one example, the rate of Indigenous people who identify as “Pentecostal” (my own Christian tradition) in Canada (3.4%) is nearly three times that of the rest of Canadians (1.2%).[1]

Should We Participate in Indigenous Spiritual Practices?

One thing that concerns me is that in the commendable attempt to support reconciliation between Indigenous and non-Indigenous Canada, people are often encouraged to participate in “traditional Indigenous spirituality.” In some cases, they are even pressured to. I learned recently of a teacher (non-Indigenous, I understand) who told a class that if they didn’t want to participate in a certain Indigenous practice, they better have a good reason not to, since we are living on treaty territory and the traditional land of the Métis people. How ironic that an individual at a Canadian educational institution (remember residential “schools”) is now pressuring students, both Indigenous and non-Indigenous, to participate in Indigenous spiritual practices.

Because they care and want to be respectful and supportive of reconciliation, I suspect that many non-Indigenous Christians will be inclined to participate in such practices. I am concerned that they will do so without reflecting on the significance of this.

Many Indigenous Christians have reflected on this question. Some Indigenous Christians feel that they can participate in some “traditional Indigenous practices” in some places and at some times. That is, in certain situations they will recontextualize some Indigenous practices by infusing them with Christian meaning (here is one example with respect to smudging).

Some other Indigenous Christians are not comfortable with this approach. They feel that they can not engage in such practices regardless of the setting because they do not feel that they can divorce the practices from the spirituality that is most frequently associated with them. And so, for them, to engage in such practices would amount to inappropriately combining Christianity with another religion (syncretism).

The Canadian Church Has Much to Do

On a completely different note, I am reminded today that Christians, and churches specifically, need to contribute to reconciliation in Canada.

Many people, including pastors, might not realize that the Truth and Reconciliation Commission’s 94 Calls to Action includes 4 that are directed at the Church (see numbers 58-61). Even if you or your church tradition did not run the residential schools, there is still work to be done.

Consider, for example, the Pentecostal Assemblies of Canada (PAOC, with whom I am ordained). They did not run any residential schools. Nevertheless, in 2012, an official statement of apology, forgiveness and reconciliation between the PAOC and its Indigenous leadership was read and signed during the PAOC General Conference. This is certainly not the end of the PAOCs work toward reconciliation, but it is a valuable step.

I would add that it is not only the role of denominational leadership to address reconciliation—individual local churches also have a role to play.

What You Can Do

The Evangelical Fellowship of Canada, which represents many Christian groups in Canada, has a helpful page listing ways that churches and individuals can observe the National Day for Truth and Reconciliation. See also action steps listed here and some ideas and resources here).

Also, take some time to listen to the stories of some residential school survivors. One example is here:

In conclusion, let us all follow Jesus teaching: “Blessed are the peacemakers” (Matthew 5:9).

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[1] Wilkinson, “Canadian Pentecostal Diversity,” p. 22.

You might also be interested in these posts:

• 3 Ways the Holy Spirit Works Among Non-Christians
• Stop “Applying the Blood of Jesus”…Because You Can’t
• Should Christians Declare or Decree Things over Their Lives?

Andrew K. Gabriel, Ph.D., is the author of Simply Spirit-Filled: Experiencing God in the Presence and Power of the Holy Spirit as well as three academic books, including The Lord is the Spirit. He is a theology professor at Horizon College and Seminary and serves on the Theological Study Commission for the Pentecostal Assemblies of Canada. You can follow him on Facebook or on Twitter.