God bless our troops and yours- Peace of Christ cause that's how I roll
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FIRST NATIONS- CANADA
Aboriginal People: Religion
First Nation, Métis and Inuit religions in
Canada vary widely and consist of complex social and cultural customs
for addressing the sacred and the supernatural.
Shaman's Charm (Tsimshian)
Shaman's charm, bone, Nass River, BC, Tsimshian (courtesy Provincial Museum of BC).
Shawwanossoway
Portrait of a great Ojibwa medicine man, by Paul Kane, 1845, oil on paper (courtesy Stark Foundation, Orange, Texas).
Kwakiutl Winter Dance
This dance is being performed at a southern Kwakiutl village on Quatsino Sound. Elaborate theatrical performances were an important part of Northwest Coast native life (watercolour by Gordon J. Miller)
Soul Catcher
"Soul Catcher," bone, Nass River, BC, Tsimshian (courtesy NMC).
Roman Catholic Mass at Igloolik
The mass among the Inuit retains elements of Inuit society and tradition (Corel Professional Photos).
Native Myths of the Afterlife
Huron myths of the afterlife (courtesy Lazare and Parker).
Medicine Masks
Medicine masks of the Northwest Coast tribes, watercolour by Paul Kane, 1847 (courtesy Stark Foundation, Orange, Texas).
Spirit Dancers
Powerful secret societies among the Northwest Coast people performed ritual masked dances that were partly religious, partly theatrical (courtesy Lazare and Parker/National Wildlife Federation).
Shaking Tent
A Chippewa shaman standing beside the frame of his Shaking Tent (courtesy Milwaukee Public Museum, neg no. 50113).Background
There is no definitive and overarching “Aboriginal religion.” Traditional Aboriginal religions vary widely, as do the spiritual practices of contemporary Aboriginal peoples in Canada. This article attempts to discuss broadly similar themes and practices, but is by no means exhaustive or authoritative. Additionally, traditional ways of life are often intermingled with religion and spirituality. Activities such as hunting, clan membership, and other aspects of daily life may often be imbued with spiritual meaning. More specific information may be found through further reading, or the guidance of community elders.Three main types of myths, features of which often occur in combination, are particularly important in the religious practices of Aboriginal peoples. These three types are creation myths, institutional myths and ritual myths.
Creation, Trickster, and Transformation Myths
Creation myths describe the origins of the cosmos and the interrelations of its elements. Among these stories is the Earth Diver myth. In this myth the Great Spirit or the Transformer dives, or orders animals to dive, into the primeval water to bring back mud, out of which he fashions Earth (Eastern Woodlands, Northern Plains). In some versions of the myth, Earth is formed on the back of a turtle; Turtle Island is a popular name used by Aboriginal and non-Aboriginal peoples for the land of North America.In some stories, the Transformer appears as a human being with supernatural powers, who uses heroic feats to bring the world into its present form. One of those Transformers is Glooscap of the Mi'kmaq, Maliseet, Abenaki and Algonquian peoples. The Algonquian peoples of Ontario and Québec have two Transformers — one good, one evil. Glooscap formed the sun, moon, fish, animals, and humans, whereas his brother Malsum formed snakes, mountains, valleys and anything else he thought would make life difficult for humans.
Trickster myths frequently represent the Great Spirit or Transformer as a comical character who steals important things such as light, fire, water, food, and sometimes animals or people, The captives are then lost or set loose to create the world as it is now. The Trickster character in Aboriginal myths takes on a wide variety of forms. Trickster can be male or female, foolish or helpful, hero or troublemaker, half-human-half-spirit, old or young, a spirit, a human, or an animal, depending on the area and the specific group of Aboriginal peoples. In Canada, Trickster is Coyote (Mohawk); half-human-half-spirit beings (Cree, Ojibwa, and Blackfoot); a racoon (Abenaki); a spider (Sioux); and Raven (many groups, including the Haida, Tsimshian, Tlingit, Inuit, and Nisga’a). Among various Native American groups, Trickster is also a badger, fox, hare, rabbit, coyote, bear, and blue jay.
Many myths tell the origin of the moon, the sun and the stars. In these myths, there is usually a tension between the heavenly bodies. For example, the cool moon by night is said to be necessary to counteract the burning of Earth and the killing of people by the heat of the sun. An Inuit myth tells of the sun and moon as a brother and sister who were originally together. The brother engaged in incest with his sister, so she chose to be eternally separated from him. Among many forms of myth about human origins around the world are those that tell of the Transformer changing various animals into people. Others tell of the origin of death.
Institutional and Ritual Myths
Institutional myths tell the origins of religious institutions such as the Sun Dance (Northern Plains, Siksika, Sioux), sacred Medicine Bundles (Siksika, Cree, Ojibwa, Haudenosaunee [Iroquois]), winter ceremonies (Coast Salish, Nuu-chah-nulth, Kwakwaka’wakw) and the Green Corn Ceremony (Haudenosaunee). See also False Face Society.
Ritual myths, on the other hand, serve as detailed texts for the performance of institutions, ceremonies and rituals such as the Sun Dance, Green Corn Ceremony and the Ojibwa Midewiwin ritual. Fertility, birth, initiation and death rites are often clearly stipulated in mythology. Shamanic performances may also be described. Ceremonies are often preceded by stringent purification rites, such as sweat lodges or baths (common for Salish, Blackfoot and Eastern Woodlands peoples) fasting and sexual abstinence. Feasting is a common feature of such ceremonies.
Other Myths
Culture HeroMany important Culture Hero myths for the peoples of the Eastern Woodlands (Wendat, Ojibwa, Cree, Innu, Haudenosaunee, Odawa), Northwest Coast (Salish, Kwakwaka’wakw, Nuu-chah-nulth, Haida, Tsimshian, Tlingit) and Plateau areas (Nlaka'pamux, Syilx, Dakelh, Interior Salish) are reminiscent of the Greek myth of Orpheus. They tell of the Culture Hero or other prominent religious figure making a perilous journey to the realm of the dead to bring back a deceased loved one. These myths contain detailed characterizations of the land of the dead, and are important to an understanding of such diverse phenomena as the Plains Ghost Dance, concepts of the soul and many aspects of shamanism.
Great Spirit and Worldview
Among societies that have practised agriculture sometime in their history, many groups believe in a senior Great Spirit or Great Mystery (Wakan Tanka of the Dakota and Kitchi Manitou of the eastern Algonquians). In general, supernatural mystery or power is called Orenda by the Haudenosaunee, Wakan by the Dakota and Manitou by the Algonquian peoples, and is potentially beneficent, though it can be dangerous if treated carelessly or with disrespect. This mystery or power is a property of the spirits, but also belongs to the Transformer, Trickster, Culture Hero, or other spirit figures, as well as Shamans, prophets and ceremonial performers. The spirits of all living things are powerful and mysterious, as are many natural phenomena and ritually significant places. Ritual objects such as the calumet, rattles, drums, masks, medicine wheels, medicine bundles and ritual sanctuaries are filled with spiritual power.
Myths of the Star Husband, the Chain of Arrows or the Stretching Tree tell of contacts made between humans and the world beyond. Ceremonially, columns of smoke, central house posts or the central pole of the Sun Dance lodge represent such connections. Many groups tell of a primeval sea or world deluge. Northwest Coast peoples, such as the Kwakwaka’wakw, divide the year into two major seasons: the summer time and the winter time, in which most religious ceremonies take place. Agricultural societies such as the Haudenosaunee have more complex ceremonial calendars organized around the harvest times of various food plants, with a life-renewal ceremony usually held in midwinter.
A key concept among many societies is the notion of guardians. Among the Abenaki, for instance, Bear is considered one of six directional guardians (west), representing courage, physical strength and bravery. Among the Inuit, the sea goddess Sedna is the guardian of sea mammals and controls when stocks are available to be hunted. Shamans may visit Sedna and coax her into releasing the animals by righting previous wrongs, or presenting offerings.
Shamans
Shamans are the most notable of the multiple religious figures present in traditional Aboriginal religion. They function as healers, prophets, diviners and custodians of religious mythology, and are often the officiants at religious ceremonies. In some societies, all these functions are performed by the same person; in others, shamans are specialists. Healing practitioners may belong to various orders, such as the Midewiwin or Great Medicine Society of the Ojibwa, while other groups had secret or closed societies (Kwakwaka’wakw, Siksika). Members of such societies were not necessarily shamans, but did practice religious ceremonies and rituals.The Ojibwa Midewiwin was a closed society containing four (sometimes eight) orders of men and women who could be consulted at any time of sickness or communal misfortune. Shamans were coordinators of the Sun Dance, which was also a world-renewal ceremony. Shamanic societies played an important role in the Winter Ceremony of the Kwakwaka’wakw, Nuu-chah-nulth and other Northwest Coast societies. Shamans were associated with powers generally thought to be beneficial to the community, but were believed in some cases to use their powers for sorcery. Shaman-prophets and diviners were concerned with predicting the outcome of the hunt, relocating lost objects and determining the root causes of communal discontent and ill will. Blackfoot, Cree, Ojibwa and other societies had diviners who made their prophecies (perhaps in trance states) in the dramatic Shaking Tent ceremony. Shamans in these societies were custodians of the sacred medicine bundles containing objects and materials endowed with great mystery and power. Innu shamans divined game trails by burning a caribou shoulder blade, then reading the cracks and fissures created by the fire.
Natural causes were recognized for many diseases, especially physically curable ones; others were commonly believed to be the result of intrusion into the body of objects placed there by sorcerers. The shaman-healer's treatment of such diseases was dictated by his guardian spirit, but usually consisted of the shaman ritually sucking the disease agent out of the body, brushing it off with a bird's wing, or drawing it out with dramatic gestures. Illness could also result from "spirit loss." The shaman-healer's action was then directed to recovering the patient's spirit (either the soul or guardian spirit power, or both) and reintroducing it to the body.
Guardian Spirit Quest
The Guardian Spirit Quest once occurred throughout most of the Aboriginal groups in Canada; it has undergone a revival in many communities, especially among the Coast Salish peoples. Males, especially at puberty but also at other times of life, make extended stays in remote areas while fasting, praying and purifying themselves by washing in streams and pools. The goal is to seek a vision of, or an actual encounter with, a guardian spirit — very frequently an animal, but possibly a mythological figure. Contact with a guardian spirit is believed to make an individual healthy, prosperous and successful, particularly in hunting and fishing.The individual focus of the Guardian Spirit Quest is also present in the very common celebration of life events. Among these rituals are ceremonies at birth or the giving of a name, at puberty, marriage and death, all of which are normally accompanied by some solemnity. Life-event ceremonies, though individual, had some level of communal integration. For example, the 17th-century Wendat Feast of the Dead may have incorporated features of both seasonal and life-crisis rituals.
European Influence
Contact with European religious systems — through settlers, missionaries, church- and government-sponsored residential schools, and direct and indirect government policy — brought some type of change to all Aboriginal religious forms.In areas where sustained contact occurred relatively early—in the 16th and 17th centuries—many Aboriginal peoples were baptized into Catholicism by French missionaries. The Mi’kmaq, for instance, began their conversion to subjects of the Vatican after the conversion of Grand Chief Membertou in 1610. Mi’kmaq religion incorporates many traditional aspects in fusion with Christianity, even the flag for the Mi’kmaq Grand Council features a large cross.
The adaptability of Christianity to Aboriginal spirituality is evident in the Huron Carol — a Christmas carol purportedly written for the Wendat by Jesuit missionary Jean de Brébeuf in the 17th century. The carol fuses Aboriginal imagery and mythology — including Kitchi Manitou — onto the Christian Nativity myth. Wise men bearing gifts become grand chiefs bearing pelts, and the manger becomes a lodge of birch bark. The stories of saints, and of Jesus, closely resembled the familiar Culture Heroes, and were readily adapted in many Aboriginal communities.
Intermarriage was a more literal merging of religious and spiritual traditions, and Métis religious practices typically combine traditional spirituality with either Protestant or Catholic customs. Some unique "syncretistic religions" combine traditional Aboriginal forms with European observances, such as the Shaker Religion of the Coast Salish area.
Adaptation was not always so smooth. While some peoples rejected early conversion attempts, generations of Aboriginal peoples in Canada suffered under destructive government policies such as residential schools and the outlawing of the potlatch and Sun Dance under the Indian Act in 1885. Some First Nation religions rejected European forms and turned to traditional spirituality to revive previous religious practices and beliefs (e.g., the Haudenosaunee Handsome Lake Religion). Other religious movements radically opposed European forms, such as the 19th-century Ghost Dance of the Dakota and other Plains Aboriginal communities. The divide between Christian and non-Christian Aboriginal peoples remains an issue of tension. In 2011, the Cree First Nation of Oujé-Bougoumou, headed by an all-Christian council, outlawed all expressions of Aboriginal spirituality, including sweat lodges, which prompted backlash and division within the community.
http://www.thecanadianencyclopedia.ca/en/article/religion-of-aboriginal-people/
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THAT'S MY KING-... Catholic Christian Symbol
IRNI (LATIN:
IESVS·NAZARENVS·REX·IVDAEORVM TRANSLATES-
Jesus the Nazarene, King of the Jews)
....YOU CAN'T OUTLIVE
HIM.....AND YOU CAN'T LIVE WITHOUT HIM...... Oh Praise the Lord... Our Lord and
Saviour...Jesus Christ
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As Pope Francis said on Gays... Who am I to judge?
Pope Francis On Gays: Who Am I To Judge Them?
The pontiff broached the delicate question of how he would respond to learning that a cleric in his ranks was gay, though not sexually active. For decades, the Vatican has regarded homosexuality as a "disorder," and Pope Francis' predecessor Pope Benedict XVI formally barred men with what the Vatican deemed "deep-seated" homosexuality from entering the priesthood.John Allen of the National Catholic Reporter reported on the meeting as well and said the Pope also addressed the question of the Vatican's reported "gay lobby".
"Who am I to judge a gay person of goodwill who seeks the Lord?" the pontiff said, speaking in Italian. "You can't marginalize these people."
He hasn’t run into significant resistance to reform inside the Vatican, and joked that if there really is a “gay lobby” he hasn’t yet seen it stamped on anyone’s ID cards.
AND..
Mar 22, 2015 · Pope Francis meets with gay, ... Pope Francis on March 21, 2015, met with gay and transgender ... bulletin said Francis held a “meeting” with ..
and..
- Oct 12, 2014 · Catholic bishops say gays have 'gifts' to offer the church and should be ... The bishops' meeting, ... Thousands gather for historic Pope Francis visit. 02:10
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Native Spirituality Guide
The purpose of this guide is to help police officers gain an understanding of sacred ceremonies practised and sacred items carried by many Native people across Canada.Please note: The ceremonial items presented in this guide were originally offered by an Elder for use in an educational environment. The RCMP is sensitive to the fact that many Elders do not consent to the technical reproduction of spiritual elements in this fashion. The RCMP sincerely appreciates the assistance of the carrier of this bundle in making this project possible.
It should be noted that the various spiritual beliefs and sacred items and ceremonies portrayed in this guide may vary according to different tribal groups across Canada. The reader is advised to use the local community as a reference base as local Elders will be able to clarify their traditional ceremonial practises as well as the significance of individual sacred objects.
The RCMP wishes to acknowledge the co-operation of Corrections Canada and Manitoba Native Elders Art Shofley, Angus Merrick, Charlie Nelson and Velma Orvis for contributing material for this guide.
The Circle of Life
"You have noticed that everything an Indian does is in a circle, and that is because the Power of the World always works in circles, and everything tries to be round. In the old days, when we were a strong and happy people, all our power came to us from the sacred hoop of the nation and so long as the hoop was unbroken, the people flourished.
Sacred pipe, Medicine Bundles and Tobacco Roll
(Black Elk Speaks, pp. 198-200) Spiritual Advisor to the Oglala Sioux in 1930.
Traditions
Native cultures in their traditional nature are authentic and dynamic, fostering distinctive and sophisticated development. A sense of identity, pride and self-esteem are rooted in established spiritual principles.Native spiritual life is founded on a belief in the fundamental inter-connectedness of all natural things, all forms of life with primary importance being attached to Mother Earth.
The Medicine Wheel
The symbol of the circle holds a place of special importance in Native beliefs. For the North American Indian, whose culture is traditional rather than literate, the significance of the circle has always been expressed in ritual practise and in art. The lives of men and women, as individual expressions of the Power of the World move in and are nourished by an uninterrupted circular/spiral motion. This circle is often referred to as the Medicine Wheel. Human beings live, breathe and move, giving additional impetus to the circular movement, provided they live harmoniously, according to the circle's vibratory movement. Every seeker has a chance to eventually discover a harmonious way of living with their environment according to these precepts.The Four Powers
Each of the four directions represents a particular way of perceiving things, but none is considered superior or more significant than the other. The emphasis is always placed on the need to seek and explore each of the four great ways in order to gain a thorough understanding of one's own nature in relation to the surrounding world.The four cardinal points of the circle transcend the mere compass directions. The directions themselves embody four powerful natural forces representing seasonal influences associated with various other powerful attributes.
North represents Wisdom. Its colour is white, its power animal is the buffalo and its gift is strength and endurance. From the South comes the gift of warmth and growth after winter is over, a place of innocence and trust. Its colour is green (or sometimes red), its power animal, the mouse. To the West is the place of introspection, of looking within one's spirit. Its colour is black, its gift rain and its power animal the bear. The East is marked by the sign of the Eagle. Its colour is gold for the sun's illumination, the new dawning sky and enlightenment. Its gift is peace and light.
Understanding the meaning of the Medicine Wheel depends on the concept that a person's life consists of"conquering the four hills: Infancy, Youth, Maturity and Old Age. The four stages are celebrated in ritual as the four prime moments in life corresponding to the four directions.
The first hill is the South (innocence and trust) where the infant's reception into life occurs. The second hill, that of introspection, in the West, becomes the youth's solitary vigil and quest for vision. This first quest seeks the revelation of the Great Spirit's manifestation and continuing presence.
This is the time when a power animal attribute enters a Native individual's soul becoming a part of his or her name. (Sitting Bull, Black Elk, Crazy Horse and so on). It marks the beginning of the dweller within, the dreaming soul that contacts the higher spiritual planes bringing back visions that serve as fundamental guide posts in life. The hill of maturity lies to the North and represents the successful realization of ability and ambition. It is the place of recognition in which the pursuit of wisdom underlies and nourishes all action.
Sympathy with life itself grows in this quarter.
The final hill is that of old age situated in the East. It represents a quiet, reflective and meditative segment where the old ones now can pass on their knowledge to youth as they have mastered the meaning of joy and sorrow and the many other trials and tribulations encountered over the course of their existence.
Ceremonies
Ceremonies are the primary vehicles of religious expression. A ceremonial leader or Elder assures authenticity and integrity of religious observances. Nothing is written down, as the very writing would negate the significance of the ceremony. Teachings are therefore passed on from Elder to Elder in a strictly oral tradition.Elders
Elders may be either men or women. Their most distinguishing characteristic is wisdom which relates directly to experience and age. There are exceptions. Elders need not be "old". Sometimes the spirit of the Great Creator chooses to imbue a young native. Elders' spiritual gifts differ. Some may interpret dreams. Others may be skilful in herbal remedies or be healers during a sweat lodge ceremony, and so on.Prayers
Natives communicate with the Great Creator and spirit helpers through prayers offered at individual or group ceremonies.Pipes
From the top down: Natural Tobacco, Calamus root, Sweetgrass and Tobacco, Tobacco seed. On the left: Sage; on the right: Red Willow bark. Cloths; blue for the sky and then the four colours representing humanity; the white, yellow, red and black races.
The pipe is disassembled into its component parts while being carried from one place to another. The pipe is never a "personal possession". It belongs to the community. The holder of the pipe is generally considered its custodian. While every native has the right to hold the pipe, in practise, the privilege must be earned in some religious way. The pipe is usually passed on to another custodian under specific fasting and cleansing rite regulations. There are pipes exclusively used by either men or women. Men's pipes become unclean if touched by women and vice-versa.
Pipe Ceremony
Pipe ceremonies constitute the primary group gatherings over which Elders preside. Participants gather in a circle. A braid of sweetgrass (one of four sacred plants) is lit and burnt as an incense to purify worshippers, before the pipe is lit. Burning sweetgrass also symbolizes unity, the coming together of many hearts and minds as one person.
Sacred Plants: Red Willow Bark, Sage, Calamus Root, Sweetgrass braid, Poplar leaves and Tobacco
The Elder then places tobacco in the pipe and offers it in the four sacred directions of the compass. Some Western tribes begin by making an offering to the West. Eastern Natives may propitiate the Spirit of the East whence comes the light of the sun at daybreak, who also gives guidance, direction and enlightenment. Then the Elder faces South where the guardian spirit of growth presides after winter is over. Next is West, the direction of the spirit gateway where reside the souls of those who have left this plane of existence. The spirit of the North concerned with healing and purification is then addressed.
Spirits will be asked for assistance in the main prayer, which may be specifically for one individual, a participant in the circle or for someone far away or someone who has passed over. The pipe, passed from person to person in the circle, might be offered to all creation, to those invisible spirit helpers who are always there to guide humanity. The last of the tobacco is offered to the Great Creator.
Another version of the Pipe Ceremony is the Sacred Circle which essentially follows the same procedures, but also allows a time period for individual participants to address the assembly.
Fasting
Fasting is a time-honoured way of quickening spirituality in which a growing number of Natives are partaking. An Elder provides the necessary ceremonial setting and conditions to guide the fasting member. Fasting means the total renunciation of food and drink for a specified time period. Health considerations are evaluated by both the Elder responsible and a physician prior to the fast.Sweat Lodges
Used mainly for communal prayer purposes, the Sweat Lodge may also provide necessary ceremonial settings for spiritual healing, purification, as well as fasting. Most fasts require a sweat ceremony before and after the event.Lodge construction varies from tribe to tribe. Generally, it is an igloo-shaped structure about five feet high, built in about one and a half hours from bent willow branches tied together with twine. The structure is then encased in blankets to preclude all light. A maximum of eight participants gather in the dark.
In the centre, there is a holy, consecrated virginal section of ground (untrampled by feet and untouched by waste material) blessed by an Elder with tobacco and sweetgrass. There, red hot stones heated in a fire outside the lodge are brought in and doused with water. A doorkeeper on the outside opens the lodge door four times, contributing four additional hot rocks (representing the four sacred directions) to the centre. A prepared pipe is also brought in.
Sweat Lodges may be dismantled after the ceremony is over, but often, they are left standing to accommodate the next ceremony. Lodges may only be entered in the presence of an Elder.
Feasting
Some ceremonies such as "doctoring” sweat require the participant to eat a meal. There are specific rituals requiring special foods. Sacred food for the Ojibway for instance consist of wild rice, corn, strawberries and deer meat. Typical feast foods for the Cree from the prairies would be Bannock (Indian Bread), soup, wild game and fruit (particularly Saskatoon berries or mashed choke cherries). For a West Coast Indian, sacred foods might include fish prepared in a special way. Although foods may differ, their symbolic importance remains the same.Rattles
Rattles are shaken to call up the spirit of life when someone is sick. The Elder also uses a rattle to summon the spirits governing the four directions to help participants who are seeking spiritual and physical cleansing to start a "new" life during a sweat lodge ceremony.Drums
Drums represent the heartbeat of the nation, the pulse of the universe. Different sizes are used depending on "doctoring" or ceremonial purposes. Drums are sacred objects. Each drum has keeper to ensure no-one approaches it under the influence of alcohol or drugs. During ceremonies, no one may reach across it or place extraneous objects on it.Eagle Whistles
When a dancer approaches a drum and blows an eagle bone whistle, the drum group responds by singing an appropriate song. The whistle is blown four times to honour the drums, the dancers and the spirit of the eagle. Four verses are sung, one for each time the whistle is blown. Large pow-wows have strict rules around how often this may occur during a pow-wow session.Herbs / lncense
Sweetgrass, sage, cedar and tobacco encompass the four sacred plants. Burning these is a sign of deep spirituality in Native practises. Cedar and sage are burned to drive out negative forces when prayer is offered. Sweetgrass, which signifies kindness, is burned to invite good spirits to enter. Participants also use these purification rituals to smudge regalia, drums and other articles before taking part in a pow-wow.The four plants are used in both individual and group ceremonies. Each plant was originally given to a specific tribe. Now they are used together or singly as incense which is generally ignited in an abalone shell or another type of container to be passed from person to person in the circle.
Medicine Pouches
Prescribed by an Elder, plant material can also be worn in a medicine pouch by a person seeking the mercy and protection of the spirits of the Four Directions. Elders caution Natives not to conceal any other substances in their pouches. To do so would make a mockery of their beliefs.Peyote, a hallucinogenic material used by Natives in some parts of the US, historically is usually not considered a part of the Canadian Native culture. Other herbs and dried animal parts (diamond willow fungus, dried/powdered beaver testicles and buffalo droppings) are some other materials that may be burnt in ceremonial functions.
Ceremonial Rituals
Pow-wow
Some say the name is derived from the Algonkian word meaning "to dream". Pow-wow an ancient tradition among aboriginal peoples, is a time for celebrating and socializing after religious ceremonies. In some cultures, the pow-wow itself was a religious event, when families held naming and honouring ceremonies.Giveaway
For instance, a family celebrating a member's formal entry into the dance circle, or wishing to commemorate the death of a loved one, often hosts a giveaway during a pow-wow. This tradition embodies the value of sharing with others. Gifts such as blankets, beadwork and crafts are given to friends and visitors followed by appropriate songs and dances.Today
Sweetgrass Braid
Honour Songs
Honour songs, as their name implies, are requested to honour particular individuals. Spectators should always stand and remove caps and hats when an honour song is intoned. The traditional pow-wow is more conducive to socializing and is not as demanding for participants. The hosts share the prizes with all registered singers and dancers. Whether competitive or traditional, pow-wows still bring people of all nations together in a celebration of life.Grand Entry
Spectators should always stand and remove caps or hats during Grand Entry, Flag Songs and the Invocation. This beautiful parade of pride and colour starts off the pow-wow and each subsequent session of dancing. Preceded by the Eagle Staff, invited dignitaries and various categories of dancers join in the Grand Entry and dance to a special song rendered by the drum groups, following the path of the sun through the sky. The line-up is as follows: Eagle Staff, Flag bearers, dignitaries and princesses, men's traditional, grass and fancy dancers, followed by women's traditional, jingle and fancy dancers, youth and children in categorical order. All competitors must participate or risk losing points and/or elimination if they don't.Eagle Staff
The Eagle Staff is an important symbol to many North American tribes. The eagle represents the Thunderbird spirits of the supernatural world who care for the inhabitants of our physical world. Qualities such as farsightedness, strength, speed, beauty and kindness are attributed to the eagle, which never kills wantonly, only to feed itself and its family. The Eagle Staff symbolizes reverence for the Creator and all of lifeInvocation
Any significant event is initiated with words of prayer by a respected Elder. Traditionally, First Nations never had "priests" as such but rather spiritual leaders. They are often offered tobacco with a request for prayer indicating respect and honour for that person and the higher power. Hunters and gatherers frequently expressed their gratitude with tobacco to show respect for the life they had taken.Flag Songs
The respect shown to veterans or warriors is an integral part of Native culture, a tradition that harks back to the times when tribal welfare depended on warriors. In a society based on collectivity, veterans are honoured for self-sacrifice to their cause and their willingness to die so that others may live. Special songs are sung to honour veterans who fought under these flags. Veterans are also honoured as flag bearers, by being called upon to retrieve dropped eagle feathers and through various veterans' songs. Dropping an eagle's feather is serious business during a pow-wow. Retrieving it involves a ceremony - overseen by an Elder or respected spiritual leaders and/or warriors (veterans). All spectators should rise and remove hats or caps. No cameras may be used at this time.Dancers - Men's Traditional
This dance originated in times when war parties returned to their villages to "dance out" the story of their battles, as well as hunters depicting stalking their prey after a successful hunt. The traditional dance outfit is frequently decorated with bead or quill work and features a circular bustle of eagle feathers. Traditional dancers may also carry objects symbolic of their warrior status such as shields, weapons, staffs or Medicine Wheels - reminders of the wisdom in the four directions, unity and the cycle of all things. Dancers are judged on how well they keep time to the music, follow the beat of the drum and stop with the music, both feet on the ground.Men's Grass Dance
Eagle Feathers
Men's Fancy
Said to have originated in Oklahoma in the early 1900s, this dance was begun when promoters of native ceremonials asked native dancers to beautify their outfits for the spectators' benefit. Based on the same step as the traditional grass dances, the fancy dance also features increased speed, acrobatic steps and varied body movements. Dancers must also be able to follow the beat, stopping precisely at its end.Sneakup
This specialty dance simulates warriors sneaking up on their prey or tracking an enemy. On the drum roll, they shake their bells and gesture while sneaking up on the centre of the dancing arena, stopping on the last beat of the verse and walking back to the perimeter. On the fourth rendition they continue as in a normal song.Women's Traditional
Some of the most beautiful outfits can be found in this category. Long dresses are frequently decorated with heavy beadwork, ribbons or shells. Beaded or concho belts are also worn as well as hair ties, earrings, chokers and necklaces. Most dancers carry a shawl, an eagle fan or a single feather. The dance consists of bending knees in time to the beat, giving slight up and down movements to the body while subtly shifting the feet to turn.Women's Fancy Shawl
The fancy shawl outfit consists of a decorative knee-length dress, beaded moccasins with matching leggings, a fancy shawl and various jewellery pieces. The dance itself is extremely mobile with a great deal of spinning and fancy footwork. Dancers in this category must follow the drum beat and stop precisely at the end, both feet on the ground.Jingle Dress
Jingle dancers wear knee-length cloth dresses featuring row upon row of small bells or jingles sewn to the fabric. Dancers follow the drumbeat to make their jingles sound with the lightest step possible. The sound should stop precisely on the drum beat.Team Dance
Team dancing is a relatively new addition to the pow-wow. Dancing in a single style, team members must synchronize their movements. Dancers are judged on synchronization, their outfits and how well their steps are put together.TREATMENT OF MEDICINE BUNDLES BY LAW ENFORCEMENT OFFICIALS
Once the Medicine Bundle has been touched by someone other than its designated guardian, it can no longer be used in its uncleansed condition. The custodian must again perform purification rites (which may take three or four days and involve the presence of different spiritual Elders) to restore the Bundle's sacredness. In other words, vital spiritual essence is lost when these items are not treated according to the respect they deserve.In most cases, police and security officials have not been aware of the spiritual significance regarding the Bundle's contents. Nor have they been culturally sensitized enough to the Native Elders' regard of ceremonial accessories which must be treated with the utmost respect.
Spiritual Artifacts
Description
Eagles' wings and feathers, rawhide gourds, drums, abalone shells, prayer cloths and prints are some of the more common objects in use, in addition to the pipe. Eagle wings and feathers are awarded for outstanding deeds. They may be worn in the hair or on a costume, but normally they are carried in the hand. Indians regard the eagle as a sacred bird. The eagle represents power, strength and loyalty. The four sacred plants, sweetgrass, sage, cedar and tobacco or kinniekinnick (red willow shavings) are also often worn in a "medicine" pouch around the neck or pinned onto clothing. Elders may have additional sacred items such as bear claws on a thong or badges that have been given as gifts during ceremonies.Searches
Male law enforcement officers may conduct a search of someone wearing these without incident if they ask the wearer to open the bundle. If the person is genuine, then the request will be granted. The spirituality of the bundle is only violated if it is touched or opened without the carrier's permission. It is therefore important that police officers be aware that spiritual items of religious significance should be treated with the proper respect and not be touched by anyone except the Elder/Custodian.Female police officers should, whenever possible, have a male officer conduct this search. This is due to the belief that women, during their "moon time", are spiritually far more powerful than men and the simple act of viewing the items will cause them to be desecrated.
What is important to remember is that in ever increasing numbers, Natives are returning to their own heritage in expressing their religious beliefs. These sacred objects may be encountered with greater frequency now that spiritual Elders often travel great distances to conduct their sacred ceremonies. While keeping public safety in mind, security personnel and other law enforcement officials should endeavour to make themselves more aware of these traditions and the artifacts involved through increased cross-cultural training and awareness.
For more information, please contact:
RCMP Aboriginal Policing ServicesContract and Aboriginal Policing
73 Leikin Drive
Ottawa ON K1A 0R2
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Billy Graham: Pastor to the Presidents
By BGEA • February 17, 2014
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The story of how God called Billy Graham from humble beginnings into what has become a globally recognized ministry speaks of God's faithfulness in response to simple obedience.
The Billy Graham Evangelistic Association of Canada (BGEAC) has grown from a small office established in 1953 for receiving donations and fulfilling mail orders to today's multi-faceted ministry center that is developing and leading a wide range of uniquely Canadian initiatives to reach people with the Gospel message in many cultural contexts.
From the Farm
Billy Graham was born on November 7, 1918 in a frame house on a North Carolina dairy farm. Like many others in their day, his parents were hard-working people who knew the value of a dollar and the meaning of self-discipline. Perhaps less ordinary, however, was their belief in God and devotion to seeking His wisdom and blessing for their family and for a world in need.To them, the Bible was the very Word of God, and their prayers declared their dependence on Him through any circumstance. As the times proved, circumstances were trying and challenging. From drought to depression, dust and destitution, people everywhere desperately searched the horizon for hope, that place where answers to prayer lives. God's faithfulness, as always, would prove gracious and absolute.
To the Pasture
In a time of penny candy, nickel sodas, hair tonic, blushing brides, travelling preachers, and Sunday suppers, people were optimistic and busy. With so many other things to do, most young people were not thinking about things like Christian service and dying to self. Although it is true that Billy Graham enjoyed having fun, there was more. Somewhere deep, something fundamental was working inside him.In May of 1934, the Christian businessmen of Charlotte, NC, secured permission to hold an all-day prayer meeting at the Graham farm. On that day, a prayer was raised - that out of Charlotte the Lord would raise up someone to preach the Gospel to the ends of the earth.
It was in that year the previously reluctant Billy Graham gave his life to the Lord at a revival meeting led by travelling evangelist Rev. Mordecai Ham. At 16 years old, Billy Graham was about to experience the transformation of a traditional farm boy into an instrument of God.
In the Woods
In a time of burgeoning modernism, of science and philosophy, Billy Graham walked in the woods one night seeking God's direction for his faith. The answer? The Bible - sealed by a prayer: "Father, I am going to accept this as Thy Word - by faith! I'm going to allow faith to go beyond my intellectual questions and doubts, and I will believe this to be Your inspired Word."Preaching Career Begins
After graduating from high school, Billy enrolled at Florida Bible Institute, now Trinity College, and began to lead prayer meetings at a nearby trailer park and downtown mission hall. He also preached at a local church, as an ordained minister of the Southern Baptist Convention. Other churches began inviting him to speak.In 1940, Billy enrolled at Wheaton College in Wheaton, IL, studying anthropology. He graduated in 1943 and two months later married a fellow student - Ruth McCue Bell, whose parents were missionaries in China. Billy applied to become a U.S. Army chaplain but was told he needed pastoral experience first, and therefore accepted a call to a small Baptist church in Western Springs, IL.
While there, he was offered the opportunity to host a 45-minute religious program called "Songs in the Night" on Chicago's largest radio station. It was there he met and became friends with Canada's George Beverly Shea, a soloist on the show.
In 1945, Billy was invited to become the first full-time organizer for Youth for Christ - establishing a lifelong path for him as an evangelist.
National Profile
Four years later, while Billy was conducting evangelistic meetings in Los Angeles, the news media began covering him. There were local stories, but also in the wire services and in Time, Life, and Newsweek magazines. What was initially supposed to be a few weeks of meetings attracted such large crowds that they continued for months.Shortly afterward, Billy began a national weekly radio program, The Hour of Decision, that continues today on hundreds of stations in the U.S., Canada, and overseas.
During this very busy period, it became apparent that a formal organization would be needed to manage the growing momentum of a ministry that was once informally known as the Graham-Barrows Campaigns. In 1950, papers for incorporation were filed in St. Paul, MN, and the Billy Graham Evangelistic Association (BGEA) was born with the following mission: "to take the message of Christ to all we can by every effective means available to us."
Since then, the BGEA has been comprised of a team of men and women who work and pray, behind the scenes and in plain view, to make it all possible. "We have a whole team of people and most of us have been together for nearly 50 years. I'm introduced as though I'm doing it all . . . but it's the Lord using this group of people," Dr. Graham said.
Around the World
"I have had the privilege of preaching the Gospel on every continent in most of the countries of the world. And I have found that when I present the simple message of the Gospel of Jesus Christ . . . He takes that message and drives it supernaturally into the human heart," said Dr. Graham.God's word has been spoken through Billy Graham in humble sincerity to millions over the decades. Of himself he admits, "I am not a great preacher, and I don't claim to be a great preacher . . . I'm just communicating the Gospel in the best way I know how."
Frequent and extensive travel exposed many of the realities of human suffering, a fact which prompted the BGEA to form the World Emergency Fund in 1973. When people began seeing Christ's love in action, even more doors for evangelism opened. By the end of the 20th Century, Billy Graham had preached the Gospel on every continent.
Today, the same message is communicated to hundreds of thousands, bridging gaps of distance and change. Of this new day, Dr. Graham says, "God has given us new tools to do His work - electronic and visual tools, such as radio, films, television, and telephones - and each of these has played an important role in the expansion of our ministry."
From living room audiences gathered around radios and television sets, to packed stadiums, images of God at work in the world are entrenched in the hearts and memories of generations. Taken literally is the invitation to "come just as you are" to Christ, and countless lives begin anew.
North to Canada
Right from the start, unsolicited donations from near and far poured in to the BGEA. Interest and support from Canada was so great that the decision to create a full-fledged Canadian office was made.In 1953, George Wilson, a BGEA official, secured a young Canadian attorney named Don McCarthy to help register the new office in Winnipeg, MB. Mr. Wilson rode the overnight train from Minneapolis and established the new Canadian ministry, complete with office, furnishings, and a secretary, all in one day.
Since then, Mr. McCarthy has been an integral part of Billy Graham's Canadian ministry, and helped to identify its mandate: to share the Gospel with all Canadians and scatter the seed over a vast landscape.
In 1955, Canada's first Billy Graham Crusade was held in Toronto, ON. More than 7,000 men and women left their seats to stand for Christ while tears rained and prayers ascended to Heaven. Since then, Billy Graham has preached at 13 Canadian Crusades, from Vancouver to Halifax, urging thousands to come to the Savior.
It was in Saskatoon, SK, that Franklin Graham, fourth child and eldest son of Billy and Ruth Bell Graham, first preached on behalf of the BGEA in November of 1983. Invited and encouraged by BGEA's Canadian associate evangelist John Wesley White, Franklin stood before an audience of 1,000 to tell the old, old story. Dr. White continued his encouragement until Franklin's call to preach was sealed six years later in Alaska. Since then, Franklin has preached in many locations around the world, including 16 major evangelistic events in Canada.
A New Day
After decades of ministry, Billy Graham knew it was time for a successor. "I realized that my ministry would someday come to an end," he said. "I am only one in a glorious chain of men and women God has raised up through the centuries to build Christ's church and to take the Gospel everywhere."And, indeed, God raised up one to continue the ministry entrusted to his father. "Sons are a heritage from the Lord, children a reward from Him" (Psalm 127:3, NIV). In 1979, Franklin joined the BGEA board of directors. In the same year, he also assumed leadership of Samaritan's Purse, an international Christian relief organization founded in 1970 by friend and mentor Dr. Bob Pierce.
Although Franklin Graham now serves as president and CEO of the BGEAC, he and his father acknowledge God's ownership of all they do. "It is God's organization, not mine," Billy Graham emphasized. "And if we ever lose sight of that fact, God will withdraw His blessing from our work."
Of his son's call, Billy Graham said: "Franklin's appointment not only ensures the continuity of our organization, but it also signals a renewed commitment by the board to the vision for world evangelism that gave birth to the Billy Graham Evangelistic Association."
Here and Now
Franklin's eldest son, Will Graham, has assumed an increasingly important role with the BGEA in Canada - preaching at BGEAC public gatherings in many communities across Canada. There are now three generations of Grahams proclaiming the Good News of Jesus Christ.
In July 2003, the Billy Graham Evangelistic Association of Canada (BGEAC) moved from Winnipeg to Calgary where it now resides in a ministry center together with Samaritan's Purse Canada (SPC). More than offices and warehouse space, the ministry center is a place where people can come to learn, plan and prepare to take the Gospel of Jesus Christ to a wide variety of cultures and communities in Canada and worldwide.
"The programs the BGEAC has been initiating in recent years - for children, for youth, for adults, or for people internationally, plus the training - I'm so impressed with them," said Don McCarthy, the now-retired Winnipeg lawyer and former BGEAC board member who helped establish the BGEA in Canada in 1953. "There's always something new going on to reach out to Canadians and tell them about Jesus Christ. When I think about it, and I do often, I'm so happy with what the BGEAC is doing today."
Thank You Canada
To this day, faithful Canadian partners, many of them dating all the way back to the very beginning, continue to support the BGEAC through their prayers and gifts. Those who remember the days of Sunday afternoon broadcasts and jam-packed Crusades and the resonance of conviction in Billy Graham's voice smile today at the continuation of God's blessing through the lives of His servants. Their faith and commitment is used by God to feed His Word to a starving world, a work that will continue until the Savior's return.Through hearts submitted to the power of God, the BGEAC is moving forward in a new millennium. The struggles of the world's poor and suffering are a stark reminder that the Gospel message is the only true and lasting answer. There will be hunger, pain, and thirst. There will be war, anger, and grief. But one thing remains sure: that hope, peace, and salvation are available through faith in Jesus Christ.
Whatever the future holds for the BGEAC, its foundation remains sure, its hope abundant, and its people ready to meet it with boldness, joy, and unwavering faith.
In twilight reflection, Billy Graham admits, "As I look back over the years, I know that my deepest feeling is one of overwhelming gratitude. I cannot take credit for whatever God has chosen to accomplish through us and our ministry; only God deserves the glory, and we can never thank Him enough for the great things He has done."
Of the future, Franklin Graham says, "I just want to be faithful to the same message that he (my father) has been faithful to, and that is the preaching of the Gospel."
Over the past 61 years, BGEA associate evangelists have preached the Gospel at more than 200 Crusades across Canada. Leighton Ford, John Wesley White, and Ralph Bell are among many Canadians who have faithfully proclaimed God's word. Dr. Ford held Crusade events from 1962 to 1990, Dr. White 1964 to 1996, and Dr. Bell 1971 to 2003. Through these events, tens of thousands of Canadians heard the message of salvation and many have responded to the Good News of Jesus Christ.
Billy Graham's Canadian Crusades and other outreach events to date:
Ottawa, Ontario - 1998
Toronto, Ontario – 1995
Montreal, Quebec – 1990
Hamilton, Ontario – 1988
Vancouver, British Columbia – 1984
Calgary, Alberta – 1981
Edmonton, Alberta – 1980
Halifax, Nova Scotia – 1979
Toronto, Ontario – 1978
Winnipeg, Manitoba – 1967
Toronto, Ontario – 1967
Vancouver, British Columbia – 1965
Toronto, Ontario – 1955
Franklin's Canadian Festivals and other outreach events to date:
SEPTEMBER 12 - 14, 2014
Greater Toronto Festival of HopeToronto, Ontario
SEPTEMBER 29 - 30, 2012
Rock the River OttawaOttawa, Ontario
SEPTEMBER 17, 2011
Rock the River - WestWinnipeg, Manitoba
AUGUST 28, 2010
Rock the River Tour - West
Edmonton, Alberta
AUGUST 21, 2010
Rock the River Tour - West
Calgary, Alberta
AUGUST 7, 2010
Rock the River Tour - West
Fraser Valley, British Columbia
OCTOBER 20 - 22, 2006
Central Canada Festival
Winnipeg, Manitoba
OCTOBER 15 - 17, 2004
East Coast FestivalHalifax, Nova Scotia
OCTOBER 28 - 31, 1999
Calgary Festival '99Calgary, Alberta
OCTOBER 6 - 9, 1996
Kitchener CrusadeKitchener, Ontario
OCTOBER 26 - 29, 1995
Saskatoon CrusadeSaskatoon, Saskatchewan
SEPTEMBER 8 - 10, 1995
Heart of the Rockies CrusadeCranbrook, British Columbia
OCTOBER 12 - 18, 1992
Moncton Crusade
Moncton, New Brunswick
OCTOBER 4 - 11, 1992
Fredericton Crusade
Fredericton, New Brunswick
NOVEMBER 1989
Saskatchewan Crusades
Swift Current, Saskatoon, Regina, and Moose Jaw, Saskatchewan
NOVEMBER 1983
Saskatoon Crusade
Saskatoon, Saskatchewan
Will's Canadian Celebrations and other outreach events to date:
APRIL 21, 2012
Epicentre Waterloo-Wellington
Kitchener, Waterloo, Guelph, and Cambridge, Ontario
MAY 1, 2010
Epicentre Lethbridge
Lethbridge, Alberta
FEBRUARY 26, 2010
Engage Your World
Ottawa, Ontario
MAY 9, 2009
Epicentre Saskatoon
Saskatoon, Saskatchewan
JUNE 22, 2008
Epicentre MonctonMoncton, New Brunswick
2008
Will Graham Starfield TourBelleville, Ontario; Barrie, Ontario; Newmarket, Ontario; Sudbury, Ontario; Thunder Bay, Ontario; Brandon, Manitoba; Caronport, Saskatchewan; Prince Albert, Saskatchewan; Medicine Hat, Alberta; Lethbridge, Alberta; Lloydminister, Alberta/Saskatchewan; Fort McMurray, Alberta
SEPTEMBER 28 - 30, 2007
Central Alberta Celebration
Red Deer, Alberta
SEPTEMBER 5, 2007
Epicentre LondonLondon, Ontario
SEPTEMBER 30, 2006
Epicentre Victoria
Victoria, British Columbia
APRIL 7 - 9, 2006
Wild Rose Celebration
Leduc, Alberta
OCTOBER 9, 2005
Epicentre Halifax and Saint John's
Halifax, Nova Scotia, and Saint John's, Newfoundland
NOVEMBER 16, 2004
Epicentre Barrie
Barrie, Ontario
Eternal Results
Click here to see the impact of the Billy Graham Ministry over 65 years.http://billygraham.ca/news1/history/
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| The Inuit lived in an area comprising a large part of northern Earth, including Northern Canada. Parts of the Yukon, NWT, Nunavut, Quebec and Labrador were settled by the first peoples of the Canadian Arctic. |
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| Back to Canada's First Peoples Menu | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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| first peoples before european contact | |||||
| Canada's First Nations: An Introduction | |||||
| Historical Overview | |||||
| Canada's First Nations have been in the country we now call Canada for at least 12,000 years, perhaps much longer. For almost all that time, they survived very well in a harsh environment, making everything they needed without polluting the water, or air, and without destroying the land or decimating the animal populations. Each First Nation had self-government and recognized the sovereignty of other First Nations. They all developed unique systems of government, and complex material cultures (tools, clothing, shelter, transportation, etc.) Most First Nations of Canada lived mainly from hunting and fishing. They migrated seasonally to get food. They did not wander aimlessly. They moved their camps from season to season to specific places and areas where they knew there would be food. In one season, they would hunt large animals; in another they would fish; in the fall they would gather berries, and so on. The only farming people were the Iroquois and Hurons, and related tribes, in what is now southern Ontario. |
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| The Sacred Circle of Life | |||||
| Seasonal migration was a continuous
pattern, with each group following the same pattern each year, according
to to the natural cycles of the plants and animals. Members of each clan usually came together in a big gathering at least once a year. Because the regular seasonal pattern of life and movement of the animals and people was a continuous pattern, like a circle with no beginning and no end, the circle became a sacred symbol for First Nations people, the circle of life and renewal. |
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| Major Migrations | |||||
| There have been many large scale migrations
across North America over time because of climate changes, epidemics,
changes in the migration routes of animals, one group expanding into
another's territories, victory and defeat in warfare, and many other
reasons. These large scale movements are not the same as the seasonal migrations to follow food sources. |
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| Trade | |||||
| First Peoples had many well established trading patterns and trade alliances throughout North America. Archaeologists have found plenty of evidence of early trade of items such as pottery, silver, and copper tools. |
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| Complex Cultures | |||||
| Canada's First Peoples developed complex
cultures and lived in harmony with their environment. Everything they
had was made from the land around them and its plants and animals -
food, clothes, shelter, wood, tools, weapons, dyes, decoration, musical
instruments, and ceremonial artifacts. First Nations people created several distinct cultures, each based on adaptation to a different Canadian environment. Each cultural group was made up of several nations with similarities in language, social structure, and similar ways of making a living from the environment they lived in. Each group of people developed distinctive housing, tools, clothing, transportation, tools, and weapons, and ceremonies, and had their own stories about their origins, and how to interpret the world around them. They used many kinds of medicines from plants. Many of the medicines we use today are based on First Nations knowledge of the healing qualities of certain plants. |
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| Government | |||||
| Canada's First Nations all had complex
social systems, with several levels of government based on the family,
the band or clan, and the nation or tribe. Their leaders, or Chiefs, were chosen in different ways, but were always people who had special leadership qualities that brought them respect from their people. In most First Nations, a council of elders advised the Chief, and decisions were made by consensus, which means that the council would discuss a matter of importance, and then would make a decision that the majority agreed on. First Nations recognized each other as sovereign nations, and made friendship treaties, or military alliances with each other. Some nations were traditional enemies, and went through periods of war or peace. |
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| Religion | |||||
| First Nations people were very religious,
and respectful of the Great Spirit, and other spirits that they believe
inhabited the land and animals all around them. First Nations people were taught, from the time they were very young, to respect and give thanks to the animals, birds, plants, and the land and water that gave them all the things that they depended on to stay alive. |
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| Oral Tradition | |||||
| First Nations people did not have a writing
system based on an alphabet, but they had a strong oral tradition. That
means that knowledge of events or matters of historic importance was
preserved by passing information from person to person, and generation
to generation. There were usually specific people in the tribe or band who knew their whole history, and related these events to others at special gatherings. Tales of important events were told and retold around the campfire, as stories are told everywhere. First Nations also had various ways of recording events, to trigger the memory of those relating the events. For example, wampum belts had pictures woven into them to tell a story. Drawings on bark or hide preserved the record of events. In recent years, many First Nations people have been collecting these old stories from elders, and preserving them on tape, and writing them down. |
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| Legends and Stories | |||||
| Like every human culture in the world,
Canada's First Peoples have stories to explain the origins of the earth
and its animals and people. First Peoples' creation stories often contain references to specific landmarks, such as mountains or lakes, that give us good information about the areas that a group of people lived in, and the routes they followed as they migrated over the centuries to the areas they now live in. Canada's First Peoples also have many other wonderful stories and legends about real or imaginary characters and settings, just as every group of people on earth do. These stories were not written down, but were passed on through their oral tradition. Stories were told over and over, and everyone learned them. Children grew up, and passed the stories onto their children. Stories among First Nations peoples serve the same purpose as stories do for other cultures all over the world. They entertain, they teach listeners how to deal with the world around them, they teach people about good and evil, about bravery and cowardice; they make listeners think about the consequences of their behavior; they scare children with spooky stories so they do not wander away from home, and so on. |
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Ava Maria
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L’Encyclopédie de l’histoire du Québec / The Quebec History Encyclopedia
Judaism in Canada and Quebec
Judaism. As one of the great faiths
of the world, Judaism believes in one God, the Creator, who alone is to be
worshipped; it believes also that the Torah - the judicial, ceremonial, moral
law - was delivered on Sinai and is unchangeable. The Talmud, which contains the
text of the oral and unwritten law, based on the Torah, and the commentary upon
that text, and which covers at least 800 years of learned debate and decision,
still exercises an almost unchallenged influence amongst the great majority of
the Jewish people.
The dispersion of the Jews on the
destruction of Jerusalem in A.D. 70 led to their being found in time in almost
every land in the world, engaged mostly in finance, commerce, and various
industries. They were exposed to new currents of thought and habits of life, but
wherever they went - and persecution drove them from land
to land - they clung to the sacredness and
authority of the law of Moses. It is thus that they have preserved their
national character and their religious rites and ceremonies. Their ceremonial
and festival usages have been vital factors in the permanence of Judaism. It is
true that the influence of surroundings and the insistence on liberty of thought
have led to the rise of many sects amongst the Jews in later years, but the law
of Moses has been unquestioned - it has been only the difference of
interpretation that has caused the break.
Jewish settlement in Canada seems to
have begun in a small way soon after the capture of Quebec in 1759 [a few
individual Jews have also been recorded in the previous period of New France],
and the first Jewish congregation was formed in Montreal. Most of the early
Jewish settlers, whose fathers had been exiled from Spain and Portugal, and who
themselves had come to Canada direct from England, adhered to the rites of the
Spanish and Portuguese Jews. They became active in the fields of commerce and
industry, but political rights were denied to them. The case of Ezekiel Hart,
elected a member of the Legislative Assembly of Lower Canada in 1808, but not
allowed to take his seat because professing the Jewish religion, is historic as
being the first act in the struggle for equal rights for the Jews [of Canada].
That struggle for civil, political, and religious rights did not end until some
years afterwards, when disabilities on account of religious belief were finally
removed. The
Emancipation Act was passed on June 5, 1832, by the legislature of Lower
Canada.
Towards the middle of the nineteenth
century the Jewish population began to be augmented by newcomers from England,
Germany, and Poland, (who brought with them their own special ritual). Many of
these being in sore need, the Montreal Hebrew Philanthropic Society came into
being, followed by similar societies in other places. Throughout the years the
Hebrew community has recognized its responsibility to relieve the need of its
own people: In the Mosaic legislation special provision was made for the poor,
and "the wide open hand" was commended as a thing the Lord would bless. Hence
the large number of Hebrew charities and benevolent societies, which minister to
the needy and in many ways help poor families to become self-supporting.
The polity in Canadian Judaism is
congregational. As soon as a sufficient number of Jews are found in a community,
they form themselves into a congregation and in due time erect a synagogue. They
adopt their own ritual and call their own rabbi. The congregations are quite
independent of one another, and there is no central government over all. These
congregations are almost entirely in cities, not in rural districts. It is true
that there has been a certain amount of Jewish farm settlement in western Canada
; but lacking farming experience before coming to Canada, many of the settlers
found their way to more populous centres. The federal census of 1931 reveals the
fact that three-fourths of the people of Hebrew origin in the Dominion are to be
found in Montreal, Toronto, and Winnipeg. Wherever the synagogue is erected, it
is the centre of the Jewish community and is the means for sustaining its moral
and intellectual life.
Characteristic of Judaism has been its
cultivation of the desire for knowledge and self-improvement on the part of its
youth. It has always considered religious instruction as of the utmost
importance. Sabbath schools were organized almost as soon as the congregation.
Jewish children being required to attend the Protestant schools in Quebec and
the public schools in the other provinces, it was felt that this did not give
them the Hebrew and religious instruction that were considered necessary.
Arrangement was made for this instruction after the regular school hours, but
since this did not prove satisfactory, special schools were established at
various centres. Baron de Hirsch Institute, Montreal, founded in 1863, was
followed by what were usually called Hebrew Free Schools, or Talmud Torahs, at
Montreal (1898), Toronto (1906), Winnipeg (1906), Saskatoon (1915), Vancouver
(1918), and other centres. In some of the cities there are various schools of
this type, and sometimes a community centre building. They exist for the
propagation of the Hebrew language and Hebrew culture.
The congregations in Canada may be classed as either Orthodox
(strictly maintaining the language and rites of traditional Judaism), or
Conservative (more liberal and using English in part of its ritual), or Reform
(still more liberal and adapting its customs more to the needs of to-day). The
first congregations in Montreal were marked by a severely aristocratic attitude
on the part of the "Elders," who claimed special privileges and authority on
account of the families from which they had sprung. Gradually this condition of
things gave way to a measure of liberalism. In 1882, a few Hebrews, who had come
under the influence of American Reform Judaism, met to consider a document,
which was later signed by many others. This document runs in part as follows:
"We, the undersigned Israelites of this city, recognizing the necessity of
preserving Judaism in all its pristine glory, and making it clear and
comprehensible to the rising generation, are in favour of organizing a
progressive congregation." This was the beginning of Temple Emanuel, Montreal, a
"Reform" congregation. The other two such congregations are Anshe Shalom
congregation, Hamilton (1863), and "the Sons of Israel", which in 1894 received
a charter under the name of "The Holy Blossom Toronto Hebrew Congregation." See
A. D. Hart (comp.) The Jew in Canada (Jewish Publications, Limited,
Toronto and Montreal, 1926), and Z. V. I. Cohen (ed.), Canadian Jewry
(Canadian Jewish Historical Publishing Company, Toronto, 1933).
http://faculty.marianopolis.edu/c.belanger/quebechistory/encyclopedia/JudaisminCanadaandQuebec.htm
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Canada's Hindu Youth
Ontario's temples provide strong context for parents to pass Hinduism on to the next generation
Canada is home to nearly half a million Hindus, most of whom arrived after
1960. Nearly 200,000 have settled on the shores of Lake Ontario in the highly
developed Greater Toronto Area (GTA), creating a strong Hindu presence in this
multicultural urban area. Skilled, industrious and tending to be highly
educated, supporting over 100 temples in the GTA and 12 weekly publications in
the Tamil language alone, they form a dynamic, prosperous community. They want
to ensure that the next generation, the born Canadian Hindus, will carry forward
the religious traditions of their ancestors. As in other areas of the diaspora,
this is a major concern.
To investigate the situation and document success stories, Hinduism Today spoke with several young Hindus and their families at the Ganesha Temple in Richmond Hill. Built in the 1970s in the Agama Shastra tradition, this fine temple has a giant 20,000-square-foot worship hall with large, magnificent images of the Gods. With its profound sanctity it has become a strong support center for Hindus in the area. Our goal was to find young people who are committed to Hinduism and learn effective ways to transmit the Sanatana Dharma to Hindus born outside of India. We identified five factors which help to create such successes: positive parenting skills, temple activities, religious practice at home, vegetarianism and cultural training:
Positive Parenting Skills
Typical of families which have succeeded is a loving and disciplined home blessed with regular prayer, along with unconditional love and respect for the child. "We never speak harshly to them, " many of the parents emphasized, "because they are a gift from God. Children are God." HT has long noted that children who love their parents, rather than fearing or resenting them, are better prepared to love God, Gods and guru.
Temple Activities
Parental involvement in the temple and in the children's spiritual upbringing is a crucial factor. Balu and Mala, for example, volunteer much of their time and skills at the temple. They created the temple's website (www.thehindutemple.ca) and filled it with interesting information. In the process, they themselves have learned much that they now teach their children, Ashwin and Abhirami.
Though they may juggle two or three jobs to meet their family's needs, effective parents make it a priority to visit the temple with their children at least once or twice a week, and definitely on all festival days. "It is a question of setting priorities, " said one dad, "If you put God first, everything else will fall into place." The inspired youth have formed a Youth Forum associated with the temple which runs a food drive each year to assist the needy.
Daily Spiritual Practices at Home
Many successful parents established spiritual patterns of living and turned their homes into temples long before their children were born. Parents who insist their children do spiritual practices daily got the most kudos. Balu and Mala testify that regular prayer, lighting of the deepam at home, visiting the temple and bringing the spiritual vibration home with them have blessed them with a family that is beyond their wildest dreams.
Vegetarian Lifestyle
All of the children who participate regularly in the temple were raised vegetarian. As they reach their teens, they realize the wisdom of their parents' choices. When the son of priest Mohan Ketheeswaranatha arrived in Canada, he did not mix with non-Hindus because his family lived in the temple. Protected while young from Western culture, he is a strict vegetarian and neither smokes nor drinks. He does not eat out either, knowing how the food he eats can affect his general well-being. His classmates and colleagues respect his convictions and do not pressure him.
Immersion from Birth in Hindu Culture
Music and dance are key activities for the young people. Each student eagerly and respectfully told us the name of his or her music or dance teacher. Some of the parents are members of Bharatiya Kala Mandiram, which organizes monthly performances by famous Indian artists. This provides the young people with abundant exposure to good Carnatic music.
The well-known community activist and author, Ajit Adhopia, a father and grandfather, gave this advice: "Parents should not force their religion on their children like medicine. Instead, they should expose them to Hindu cultural activities by taking them to the temple regularly; involving them in celebrating festivals at home; motivating them to learn Indian music or dance; encouraging them to participate in cultural activities; and providing them with Hindu literature, like storybooks, comics, DVDs and coloring books. Cultural activities should begin early, starting from three or four years of age. Initiating them after the age of seven or eight may not be very effective."
Born in Canada, Sivakami is studying psychology at McMaster University in Hamilton, Ontario. She wants to be a lawyer and enter politics. She is learning vina from Jayanti Ratnakumar and Carnatic vocal music from Dr. Alakanan-da in Toronto and Raji Gopalkrishanan in Chennai. She joins her teacher in Chennai via the internet phone system, Skype. Religion did not seem very important to Sivakami until she got to high school where she had to discuss, write and explain Hinduism to her friends. That encouraged her find out more about Hindu Dharma. Sivakami says the only way she could have learned so much about Hindu culture is by being exposed to it. She says it certainly helped that her parents sought out Hindu events and pushed her to go to the temple every Friday, to cultural programs and to practice regularly. It was sometimes hard, but without their persistence she would have given up.
Mohan Ketheeswaranatha, 25
Mohan is the son of Ketheeswaranatha Kurukkal, priest of Richmond Hill Ganesha Temple. Mohan came to Canada from Sri Lanka when he was a teen, already firmly grounded in Hindu cultural values. Having completed courses in software development at a local college, he now works for a high-tech computer corporation. "Definitely my father's insistence that we do Sandhya Vandanam, morning prayers, every day and go to the temple regularly helped us the most. We are reaping the benefits now." All of Ketheeswaranatha Kurukkal's children took courses in English as a second language and speak impeccable English. Mohan says the Hindu lifestyle came easily to him because his paternal grandfather is head priest in the Thiruketheeswaram Siva Temple in Mannar, Sri Lanka, and his maternal grandfather owns the Naguleswaram temple in Jaffna. It was only natural for Mohan to become a trained priest and lend his services at the Hindu temple during his time off from his computer job. Mohan is using his expertise to create a website for Sri Lanka's bombed-out Naguleswaram temple. He is an avid sports enthusiast and he loves playing soccer and cricket.
Myuran Thananjeyan, 13
Myuran, born in Canada, says that growing up Hindu here was not difficult for him. Like most of the youth interviewed, he said his religion did not prevent him from becoming fully integrated in Canadian society. "Canada is a multi-cultural country and very accepting of all cultures. I don't bother about the odd racist who hates Hindus, because it is his problem, not mine."
His whole family, originally from Sri Lanka--parents, aunts, uncles, and cousins--are deeply involved in Carnatic music and temple worship. "When I sing, I can feel God, " says Myuran. Devotees at the temple will attest to that, as there is rarely a dry eye in the temple when Myuran sings. His father fed, bathed, cooked and put Myuran to bed with devotional songs when he was young. The strict lifestyle of school, homework, sports, violin, piano, mridangam, and Carnatic vocal music classes can seem overwhelming for a young person; but Myuran has the support of his extended family, who all live in the same neighborhood in Toronto and are extremely loving and tight-knit. Myuran regrets not having time to play sports like baseball--though he has been able to learn Tae Kwon Do and swimming.
He realizes that if his parents had not disciplined him when he was young, he would probably have ended up a gangster, wearing his hat backwards and dressed in baggy pants and oversized shirts. He is grateful that they did not allow him to be influenced by other cultures until he was older. Myuran excels in his studies and recently won the John Heino Award for Excellence in the Arts. He has been nominated Student of the Month many times.
Vidhya Vivekananda, 19
Vidhya is Myuran's cousin. Also born in Canada, she is a second-year science student at the University of Toronto. Vidya is learning dance from Dr. Alakananda and music from Vasumathi Nagarajan. She had her arangetram (debut performance) two years ago. She says if she has a hard time later in life, there will always be the sangitam to fall back on to help her understand. She loves to play soccer and swim, and she is a certified lifeguard.
Vaaraki Wijayraj, 14
Vaaraki was born in Toronto and has never been to India or Sri Lanka. She has been singing regularly at the Hindu temple in Richmond Hill from the age of two. She is learning Carnatic vocal music, Bharata Natyam, classical violin and mridangam. This might seem a lot for a 14-year-old, but Vaaraki says there is a lot of time in the day to learn the culture she was born into. She says it would otherwise be spent watching TV, chatting on the phone or just hanging out at the mall. She notes that Hindu classical arts have taught her discipline, the ability to sit cross-legged on the floor for hours and to concentrate and listen. Vaaraki excels in her studies and won the Ontario Principals' Award for Student Leadership in Grade 7.
Vaaraki says growing up Hindu in Canada is difficult because most Canadians have little knowledge of Hinduism and therefore find the culture "weird." She does not listen to Carnatic music on her iPod in school or wear Indian clothes to school. Vaaraki laments that Canada's official multi-culturalism is only an acknowledgment that there are different colored people. There is no real blending. She say that multiculturalism has led to favoritism of different colors of people, depending on how long they have been in Canada
Vaaraki is proud to be a Hindu. Her parents have been great role models, as they lived devout Hindu lives themselves and did not just lecture her. She says that this is the crucial difference between children who truly enjoy Hindu practices and those that get bored with it or even feel ashamed of being Hindu in North America. Vaaraki wishes that she could be growing up in India or Sri Lanka where she could go to more Carnatic concerts and live the Hindu culture more fully.
Ganesh Gangadharan, 8
Mohan's eight-year-old cousin Ganesh is the son of Hindu temple Priest Gangadharan. Little Ganesh was born in Canada but has already been to Sri Lanka and India three or four times. He is an expert at ringing the bell and is the only child allowed to do so at the Richmond Hill Temple. "I never really learned to ring the bell, " says Ganesh matter of factly, "I always knew how to ring the bell." Young Ganesh does not like to play sports but has already learned to play the harmonica, drum, trumpet and tuba. He excels in his studies and has many friends in the temple as well as some outside. His father has taught his son to offer naivedyam (food) to the Deity every day and perform pujas to Ganesha and Murugan on Fridays after school.
Ashwin Balu, 19
Ashwin arrived in Canada when he was just seven. He is studying biomedical computing at Queen's University in Kingston, Ontario, and will graduate within a year. Ashwin recalls how his parents nurtured his interest in Hinduism by explaining the significance of the puja rituals. They visit the temple every week as a family and take part in all the festivities. Ashwin worships Ganesha and Saraswati daily and chants Sri Rudram and Pancha Suktams as often as he can. He says that his parents no longer have to remind him to do the spiritual practices, because he can't do without them. Ashwin has many friends outside of the temple community. He was a recipient of the Outstanding Academic Achievement Award from US President Bill Clinton in 1999, and in 2004 he received the Millennium Award from the Governor General of Canada. Like his father, he loves listening to Western music, including the Beatles and the Rolling Stones, and plays several sports, including basketball, baseball, soccer, cricket and wresting--in which he earned a medal. Ashwin often attends professional games and music concerts. A vegetarian, he says, "I understand now that eating vegetarian food is a better way of life because I am healthier, and will live longer." He has absolutely no doubt that the mantras his parents taught him have enhanced every aspect of his life. The things he appreciates most about his mother and father are their abundant love, clear boundaries and unlimited attention.
Abhirami Balu, 7
Ashwin's little sister, Abhirami, could dance before she could walk! Dance teacher Sumana Sen recognized Abhirami's potential when she was barely two years of age and taught her a few dance steps. Within six months, Abhirami performed in a public program at the University of Arizona.
Abhirami loves to help her parents in the temple with the weekly puja to Lord Vishnu. Young children there are encouraged to make flower garlands for the Gods and prepare offerings with which the priest will bathe the Deity. Abhirami's favorite temple activities are emptying the honey bottles into the big brass pots, cutting the milk bags and singing along with other devotees. She is now learning dance from the renowned Meneka Thakker, and music from Bhuma Krishnan.
These interviews give hope and inspiration for a positive transition of Hindu dharma to the next generation. In their stories are lessons for parents and temple leaders the world over.
--------------
• The First Noble Truth is that ordinary existence is a state of suffering, or dukkah. There are three types of suffering: physical suffering, impermanence and mental suffering.
• The Second Noble Truth describes the cause of suffering, or the arising of dukkah, that suffering comes from desire. Culture has bred an ignorant state of mind that does not agree with the teachings of Lord Buddha. As a result, humans are bound to a false reality.
• The Third Noble Truth describes the end of suffering, or the cessation of dukkah, that to end suffering we must end desire. Renouncing the negative mind and embracing a love for all beings, as well as compassion, and escaping ignorance to gain understanding of the true nature of reality constitute the path for escaping dukkah.
• The Fourth Noble Truth shows that the release from suffereing is possible and can be attained by following the Noble Eightfold Path. Only through the teachings of the Buddha can Nirvana be attained.
The Dharma is the sum total of Buddhist teachings about how to view the world and how to live properly. In this way Nirvana can be achieved, meaning the end of suffering, inner peace, liberation from the limitations of the world. The Sangha is the community of monks and nuns. Ordained monks and nuns may provide teachings, based on Buddhist Scriptures, for lay people.
According to Buddhist teachings, there are three marks of reality: constant change, no permanent identity, and suffering. Buddhists also believe in karma and reincarnation. They also endorse the "middle-way" as the true path to enlightenment and freedom from suffering.
There are several different streams of Buddhism :
• Theravada
• Mahayana
• Hinayana
• Zen
• Vajrayana
Temples are common places of worship for Buddhists. They usually have a Buddhist shrine with a statue of Buddha, in front of which meditation may take place. Some Buddhist groups also maintain refuges with a temple and individual accommodations nearby for retreats. Buddhists commonly maintain small shrines in the home.
Daily meditation is practised. In Canada, Buddhist temples commonly hold services on Sundays and offer group meditation on other days. There are also several other special days of celebration, mostly related to the Buddha. There are approximately 200 Buddhist temples and centres across Canada. According to Stats Canada, approximately 300, 345 people in Canada are Buddhists.
---------------------
To investigate the situation and document success stories, Hinduism Today spoke with several young Hindus and their families at the Ganesha Temple in Richmond Hill. Built in the 1970s in the Agama Shastra tradition, this fine temple has a giant 20,000-square-foot worship hall with large, magnificent images of the Gods. With its profound sanctity it has become a strong support center for Hindus in the area. Our goal was to find young people who are committed to Hinduism and learn effective ways to transmit the Sanatana Dharma to Hindus born outside of India. We identified five factors which help to create such successes: positive parenting skills, temple activities, religious practice at home, vegetarianism and cultural training:
Positive Parenting Skills
Typical of families which have succeeded is a loving and disciplined home blessed with regular prayer, along with unconditional love and respect for the child. "We never speak harshly to them, " many of the parents emphasized, "because they are a gift from God. Children are God." HT has long noted that children who love their parents, rather than fearing or resenting them, are better prepared to love God, Gods and guru.
Temple Activities
Parental involvement in the temple and in the children's spiritual upbringing is a crucial factor. Balu and Mala, for example, volunteer much of their time and skills at the temple. They created the temple's website (www.thehindutemple.ca) and filled it with interesting information. In the process, they themselves have learned much that they now teach their children, Ashwin and Abhirami.
Though they may juggle two or three jobs to meet their family's needs, effective parents make it a priority to visit the temple with their children at least once or twice a week, and definitely on all festival days. "It is a question of setting priorities, " said one dad, "If you put God first, everything else will fall into place." The inspired youth have formed a Youth Forum associated with the temple which runs a food drive each year to assist the needy.
Daily Spiritual Practices at Home
Many successful parents established spiritual patterns of living and turned their homes into temples long before their children were born. Parents who insist their children do spiritual practices daily got the most kudos. Balu and Mala testify that regular prayer, lighting of the deepam at home, visiting the temple and bringing the spiritual vibration home with them have blessed them with a family that is beyond their wildest dreams.
Vegetarian Lifestyle
All of the children who participate regularly in the temple were raised vegetarian. As they reach their teens, they realize the wisdom of their parents' choices. When the son of priest Mohan Ketheeswaranatha arrived in Canada, he did not mix with non-Hindus because his family lived in the temple. Protected while young from Western culture, he is a strict vegetarian and neither smokes nor drinks. He does not eat out either, knowing how the food he eats can affect his general well-being. His classmates and colleagues respect his convictions and do not pressure him.
Immersion from Birth in Hindu Culture
Music and dance are key activities for the young people. Each student eagerly and respectfully told us the name of his or her music or dance teacher. Some of the parents are members of Bharatiya Kala Mandiram, which organizes monthly performances by famous Indian artists. This provides the young people with abundant exposure to good Carnatic music.
The well-known community activist and author, Ajit Adhopia, a father and grandfather, gave this advice: "Parents should not force their religion on their children like medicine. Instead, they should expose them to Hindu cultural activities by taking them to the temple regularly; involving them in celebrating festivals at home; motivating them to learn Indian music or dance; encouraging them to participate in cultural activities; and providing them with Hindu literature, like storybooks, comics, DVDs and coloring books. Cultural activities should begin early, starting from three or four years of age. Initiating them after the age of seven or eight may not be very effective."
Lives and Voices of Successful Hindu Youth
Sivakami Sivaloganathan, 18Born in Canada, Sivakami is studying psychology at McMaster University in Hamilton, Ontario. She wants to be a lawyer and enter politics. She is learning vina from Jayanti Ratnakumar and Carnatic vocal music from Dr. Alakanan-da in Toronto and Raji Gopalkrishanan in Chennai. She joins her teacher in Chennai via the internet phone system, Skype. Religion did not seem very important to Sivakami until she got to high school where she had to discuss, write and explain Hinduism to her friends. That encouraged her find out more about Hindu Dharma. Sivakami says the only way she could have learned so much about Hindu culture is by being exposed to it. She says it certainly helped that her parents sought out Hindu events and pushed her to go to the temple every Friday, to cultural programs and to practice regularly. It was sometimes hard, but without their persistence she would have given up.
Mohan Ketheeswaranatha, 25
Mohan is the son of Ketheeswaranatha Kurukkal, priest of Richmond Hill Ganesha Temple. Mohan came to Canada from Sri Lanka when he was a teen, already firmly grounded in Hindu cultural values. Having completed courses in software development at a local college, he now works for a high-tech computer corporation. "Definitely my father's insistence that we do Sandhya Vandanam, morning prayers, every day and go to the temple regularly helped us the most. We are reaping the benefits now." All of Ketheeswaranatha Kurukkal's children took courses in English as a second language and speak impeccable English. Mohan says the Hindu lifestyle came easily to him because his paternal grandfather is head priest in the Thiruketheeswaram Siva Temple in Mannar, Sri Lanka, and his maternal grandfather owns the Naguleswaram temple in Jaffna. It was only natural for Mohan to become a trained priest and lend his services at the Hindu temple during his time off from his computer job. Mohan is using his expertise to create a website for Sri Lanka's bombed-out Naguleswaram temple. He is an avid sports enthusiast and he loves playing soccer and cricket.
Myuran Thananjeyan, 13
Myuran, born in Canada, says that growing up Hindu here was not difficult for him. Like most of the youth interviewed, he said his religion did not prevent him from becoming fully integrated in Canadian society. "Canada is a multi-cultural country and very accepting of all cultures. I don't bother about the odd racist who hates Hindus, because it is his problem, not mine."
His whole family, originally from Sri Lanka--parents, aunts, uncles, and cousins--are deeply involved in Carnatic music and temple worship. "When I sing, I can feel God, " says Myuran. Devotees at the temple will attest to that, as there is rarely a dry eye in the temple when Myuran sings. His father fed, bathed, cooked and put Myuran to bed with devotional songs when he was young. The strict lifestyle of school, homework, sports, violin, piano, mridangam, and Carnatic vocal music classes can seem overwhelming for a young person; but Myuran has the support of his extended family, who all live in the same neighborhood in Toronto and are extremely loving and tight-knit. Myuran regrets not having time to play sports like baseball--though he has been able to learn Tae Kwon Do and swimming.
He realizes that if his parents had not disciplined him when he was young, he would probably have ended up a gangster, wearing his hat backwards and dressed in baggy pants and oversized shirts. He is grateful that they did not allow him to be influenced by other cultures until he was older. Myuran excels in his studies and recently won the John Heino Award for Excellence in the Arts. He has been nominated Student of the Month many times.
Vidhya Vivekananda, 19
Vidhya is Myuran's cousin. Also born in Canada, she is a second-year science student at the University of Toronto. Vidya is learning dance from Dr. Alakananda and music from Vasumathi Nagarajan. She had her arangetram (debut performance) two years ago. She says if she has a hard time later in life, there will always be the sangitam to fall back on to help her understand. She loves to play soccer and swim, and she is a certified lifeguard.
Vaaraki Wijayraj, 14
Vaaraki was born in Toronto and has never been to India or Sri Lanka. She has been singing regularly at the Hindu temple in Richmond Hill from the age of two. She is learning Carnatic vocal music, Bharata Natyam, classical violin and mridangam. This might seem a lot for a 14-year-old, but Vaaraki says there is a lot of time in the day to learn the culture she was born into. She says it would otherwise be spent watching TV, chatting on the phone or just hanging out at the mall. She notes that Hindu classical arts have taught her discipline, the ability to sit cross-legged on the floor for hours and to concentrate and listen. Vaaraki excels in her studies and won the Ontario Principals' Award for Student Leadership in Grade 7.
Vaaraki says growing up Hindu in Canada is difficult because most Canadians have little knowledge of Hinduism and therefore find the culture "weird." She does not listen to Carnatic music on her iPod in school or wear Indian clothes to school. Vaaraki laments that Canada's official multi-culturalism is only an acknowledgment that there are different colored people. There is no real blending. She say that multiculturalism has led to favoritism of different colors of people, depending on how long they have been in Canada
Vaaraki is proud to be a Hindu. Her parents have been great role models, as they lived devout Hindu lives themselves and did not just lecture her. She says that this is the crucial difference between children who truly enjoy Hindu practices and those that get bored with it or even feel ashamed of being Hindu in North America. Vaaraki wishes that she could be growing up in India or Sri Lanka where she could go to more Carnatic concerts and live the Hindu culture more fully.
Ganesh Gangadharan, 8
Mohan's eight-year-old cousin Ganesh is the son of Hindu temple Priest Gangadharan. Little Ganesh was born in Canada but has already been to Sri Lanka and India three or four times. He is an expert at ringing the bell and is the only child allowed to do so at the Richmond Hill Temple. "I never really learned to ring the bell, " says Ganesh matter of factly, "I always knew how to ring the bell." Young Ganesh does not like to play sports but has already learned to play the harmonica, drum, trumpet and tuba. He excels in his studies and has many friends in the temple as well as some outside. His father has taught his son to offer naivedyam (food) to the Deity every day and perform pujas to Ganesha and Murugan on Fridays after school.
Ashwin Balu, 19
Ashwin arrived in Canada when he was just seven. He is studying biomedical computing at Queen's University in Kingston, Ontario, and will graduate within a year. Ashwin recalls how his parents nurtured his interest in Hinduism by explaining the significance of the puja rituals. They visit the temple every week as a family and take part in all the festivities. Ashwin worships Ganesha and Saraswati daily and chants Sri Rudram and Pancha Suktams as often as he can. He says that his parents no longer have to remind him to do the spiritual practices, because he can't do without them. Ashwin has many friends outside of the temple community. He was a recipient of the Outstanding Academic Achievement Award from US President Bill Clinton in 1999, and in 2004 he received the Millennium Award from the Governor General of Canada. Like his father, he loves listening to Western music, including the Beatles and the Rolling Stones, and plays several sports, including basketball, baseball, soccer, cricket and wresting--in which he earned a medal. Ashwin often attends professional games and music concerts. A vegetarian, he says, "I understand now that eating vegetarian food is a better way of life because I am healthier, and will live longer." He has absolutely no doubt that the mantras his parents taught him have enhanced every aspect of his life. The things he appreciates most about his mother and father are their abundant love, clear boundaries and unlimited attention.
Abhirami Balu, 7
Ashwin's little sister, Abhirami, could dance before she could walk! Dance teacher Sumana Sen recognized Abhirami's potential when she was barely two years of age and taught her a few dance steps. Within six months, Abhirami performed in a public program at the University of Arizona.
Abhirami loves to help her parents in the temple with the weekly puja to Lord Vishnu. Young children there are encouraged to make flower garlands for the Gods and prepare offerings with which the priest will bathe the Deity. Abhirami's favorite temple activities are emptying the honey bottles into the big brass pots, cutting the milk bags and singing along with other devotees. She is now learning dance from the renowned Meneka Thakker, and music from Bhuma Krishnan.
These interviews give hope and inspiration for a positive transition of Hindu dharma to the next generation. In their stories are lessons for parents and temple leaders the world over.
--------------
Buddhism in Canada
Buddhism is based on the Three Jewels: the Buddha, the Dharma, and the Sangha. The Buddha is in reference to Lord Gautama Buddha, born Siddhartha, an Indian prince who lived circa 560-480 BCE. He was born wealthy and then escaped his royal family and discovered the suffering of the world. He travelled and lived a completely ascetic life for several years. However, he then realised that the "middle-way" is the true path to enlightenment. When he reached the state of enlightenment, he became the Buddha, or "enlightened one," and he devoted the rest of his life to teaching others how to escape suffering. However, Buddha never wrote down his teachings, they were passed on orally for centuries before being written down. All forms of Buddhism agree with the basic teachings of Lord Buddha, which can be found in the Four Noble Truths.• The First Noble Truth is that ordinary existence is a state of suffering, or dukkah. There are three types of suffering: physical suffering, impermanence and mental suffering.
• The Second Noble Truth describes the cause of suffering, or the arising of dukkah, that suffering comes from desire. Culture has bred an ignorant state of mind that does not agree with the teachings of Lord Buddha. As a result, humans are bound to a false reality.
• The Third Noble Truth describes the end of suffering, or the cessation of dukkah, that to end suffering we must end desire. Renouncing the negative mind and embracing a love for all beings, as well as compassion, and escaping ignorance to gain understanding of the true nature of reality constitute the path for escaping dukkah.
• The Fourth Noble Truth shows that the release from suffereing is possible and can be attained by following the Noble Eightfold Path. Only through the teachings of the Buddha can Nirvana be attained.
The Dharma is the sum total of Buddhist teachings about how to view the world and how to live properly. In this way Nirvana can be achieved, meaning the end of suffering, inner peace, liberation from the limitations of the world. The Sangha is the community of monks and nuns. Ordained monks and nuns may provide teachings, based on Buddhist Scriptures, for lay people.
According to Buddhist teachings, there are three marks of reality: constant change, no permanent identity, and suffering. Buddhists also believe in karma and reincarnation. They also endorse the "middle-way" as the true path to enlightenment and freedom from suffering.
There are several different streams of Buddhism :
• Theravada
• Mahayana
• Hinayana
• Zen
• Vajrayana
Temples are common places of worship for Buddhists. They usually have a Buddhist shrine with a statue of Buddha, in front of which meditation may take place. Some Buddhist groups also maintain refuges with a temple and individual accommodations nearby for retreats. Buddhists commonly maintain small shrines in the home.
Daily meditation is practised. In Canada, Buddhist temples commonly hold services on Sundays and offer group meditation on other days. There are also several other special days of celebration, mostly related to the Buddha. There are approximately 200 Buddhist temples and centres across Canada. According to Stats Canada, approximately 300, 345 people in Canada are Buddhists.
---------------------
Canadian Bahá’í Community
The Bahá’í Faith is an independent world religion that was founded in 1844 and has been present in Canada since 1898.
It is based on the teachings of Bahá’u’lláh, which emphasize the oneness of humanity, the oneness of God and the fundamental oneness of religion.
Canadian Bahá’ís come from diverse backgrounds and are dedicated to the promotion of a global society that reconciles the spiritual and materials aspects of life.
They work with their friends and neighbours to strengthen communities through the spiritual education of children, the empowerment of young people, the enrichment of the devotional character of community life, and the expansion of capacities for service.
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The History of Islam in Canada
It is based on the teachings of Bahá’u’lláh, which emphasize the oneness of humanity, the oneness of God and the fundamental oneness of religion.
Canadian Bahá’ís come from diverse backgrounds and are dedicated to the promotion of a global society that reconciles the spiritual and materials aspects of life.
They work with their friends and neighbours to strengthen communities through the spiritual education of children, the empowerment of young people, the enrichment of the devotional character of community life, and the expansion of capacities for service.
------------
The History of Islam in Canada
In 2015, Canada Day falls in the middle of Ramadan (the most sanctified month of the lunar Islamic calendar) for the first time in about thirty years. The last time this occurred, the Muslim population in Canada was around just 100,000 (about 0.38% of the Canadian population at that time). Today, there are more than 1.1 million Muslims in Canada (about 3.1% of the total population). In Canada, Islam is the second-most professed religion after Christianity and the fastest-growing religious community in Canada. The Muslim-Canadian community is twice as large as the Hindu-Canadian community and three times as large as the Jewish-Canadian community. Over 500,000 Muslims are eligible to vote, and in many important political constituencies Muslims make up more than 10% of the population. Politicians have taken note of this: Prime Minister Stephen Harper made history only a few days ago by hosting an iftār at his residence, and in 2013 Justin Trudeau spoke at the Reviving the Islamic Spirit (RIS) Convention, which is held annually in Toronto and attracts scholars and visitors from around the world.
Canadian Muslims are diverse – they come from South Asia, the Middle East, Eastern Europe, and sub-Saharan Africa, and speak many languages, including Arabic and Urdu. And they are very educated: 44% of Canadian Muslims aged 25-64 have a university degree (compared to 26% of the Canadian population in general), 15% have a graduate degree, and almost 14,000 (more than 1.3% of the Canadian Muslim population) have a doctorate degree. Muslims have served in the police force, the military and the RCMP, three Muslims are currently Members of Parliament and one is currently the mayor of Calgary, Alberta. They’ve even had their own television sitcom, Little Mosque on the Prairie, which aired from 2007 to 2012 on CBC. Most Muslims live in major cities such as Toronto, Montreal and Vancouver, but smaller communities can also be found in towns and cities across Canada. In recent years, Muslim communities have started to grow in Northwest Territories and Nunavut as well.
It’s clear from all this that the Muslim community has grown and developed significantly in recent years, and seems poised to continue to do so in the near future. But this can be misleading, because it can be seen as implying that the Canadian Muslim community (or Muslims’ presence in Canada) is new, young, a recent phenomenon. In reality, Muslims and their faith, Islam, have been around in Canada for a very long time – longer, in fact, than Canada itself has existed!
The earliest Muslims in Canada may have been slaves from West Africa who were brought to British North America (as Canada was known back in the day) in the transatlantic slave trade, sometime before slavery was abolished in the British Empire in 1833. But no records of Muslims or the practice of Islam among West African slaves have survived, so this is just speculation. The first recorded Muslims in Canadian history were James and Agnes Love, a young couple who had apparently converted to Islam in their native Scotland before they migrated to Canada in 1854, settling in Ontario. These “Mohametans” had several children, including James, who was born just after their arrival. Their youngest son Alexander was born in 1868, one year after Confederation, and secured his spot in history as the first recorded Muslim born in Canada as we know it today.
Another young couple of European origins, John and Martha Simon, had also embraced Islam in the United States, where they were born and raised. They migrated to Canada in 1871, bringing the total number of known Canadian Muslims at the time to 13. The population of Muslims in Canada increased very slowly at this stage, but even then, some Muslim labourers managed to partake in another important event in Canadian history – building the Canada Pacific Railway linking British Columbia to the rest of the country. By 1901, there were 47 Muslims in Canada, spread all over the country (except for the Atlantic/Maritime provinces). Most of them were immigrants, particularly attracted by the land available for agriculture and settlement in the Prairies (Manitoba, Saskatchewan and Alberta). They came mostly from Syria, Lebanon, Turkey, Albania and Yugoslavia (all then part of the Ottoman Empire), but also from the United States. Some were also attracted by the famous Klondike Gold Rush between 1877 and 1899, and may have even taken part in it – at least one young Lebanese man is recorded to have landed in Montreal with that intention, but he was too late and instead became a successful entrepreneur in that city.
The Muslim population of Canada continued to grow quickly, reaching 797 in 1911 before suffering a sharp decline over the next twenty years. The decline was due mostly to the fact that immigrants, upon arriving in Canada, often realized that there were better opportunities in the United States – especially in the 1930s as the Great Depression hit – and resettled there instead. Another contributing factor was the racism they experienced in parts of Canada, especially in British Columbia, where they often found the local population unwelcoming. Nevertheless, more concentrated Muslim communities continued to grow in this period, particularly in cities, as many Muslims started to leave agriculture for professional/industrial jobs or business. Thus by 1921 there were more Muslims in Nova Scotia than in all of Quebec, and in Edmonton, Al-Rashid Mosque, the first mosque in Canada, opened on December 12, 1938 and was inaugurated by Abdullah Yusuf Ali, that famous translator of the Qur’an into English. At the time, there were only about 700 Muslims in Canada.
By 1952, when the renowned Islamic Studies program at McGill University in Montreal was inaugurated, there were about two thousand Muslims in the country. In 1955, Ontario’s first mosque was opened in London by a few Lebanese Muslim families, some of whom had lived in London since 1901. Toronto’s first mosque, the Bosnian Islamic Center, opened in 1973, complete with an Ottoman-style minaret – the first minaret in Ontario. In 1982, the first madrassah (traditional Islamic school/seminary) in Canada was established in Cornwall, Ontario, by Mazhar Alam at the instructions of his teacher, the famous Deobandi and Tablighi scholar Muhammad Zakariyya Khandhelvi. The madrassah attracted students from both Canada and the United States, and its most prominent graduate was Sheikh Muhammad Alshareef, who graduated in 1990 and later founded AlMaghrib Institute.
Both the Baby Boom in the 1950s and an open-door immigration policy by the Canadian government starting in the 1960s led to a considerable increase in the Muslim population of Canada – 100,000 in the mid-1980s, more than 500,000 by the turn of the century in 2000, and more than 1.1 million today. On November 10, 2010, the first mosque in the Canadian Arctic officially opened in Inuvik, Northwest Territories. This new mosque is about 1200 miles northeast of Edmonton, Alberta, where the Al-Rashid Mosque had opened 74 years earlier. The Muslims community in Inuvik has grown so large that, after English and French, Arabic is the most spoken language in the Northwest Territories. In nearby Nunavut, where many in the Aboriginal communities have reportedly embraced Islam in recent years, the first mosque is being built in Iqaluit. Though the Muslim community in Nunavut still consists of only about 100 people, this number is expected to quadruple in the next twenty years.
So yes, Muslims have been calling Canada their home for at least 161 years now. As a subcultural religious community, they have made many positive contributions to Canadian society, embracing many Canadian values while continuing to proudly embrace and practice their faith and traditions within Canada’s multicultural milieu. Since that fateful day in 1854 when a young James Love and his wife Agnes stepped off their ship from Scotland onto Canadian soil, the Canadian Muslim community has grown, diversified, and achieved far more than they could have ever imagined. It is up to the Canadian Muslim community of today – and particularly the youth, many of whom are Canadian-born – to carry this legacy forward by continuing to embrace the best of Canadian culture and values while proudly and actively practicing Islam – and tackling any obstacles they may face that try to undermine either of these two components of their identity.
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Canadian Muslims are diverse – they come from South Asia, the Middle East, Eastern Europe, and sub-Saharan Africa, and speak many languages, including Arabic and Urdu. And they are very educated: 44% of Canadian Muslims aged 25-64 have a university degree (compared to 26% of the Canadian population in general), 15% have a graduate degree, and almost 14,000 (more than 1.3% of the Canadian Muslim population) have a doctorate degree. Muslims have served in the police force, the military and the RCMP, three Muslims are currently Members of Parliament and one is currently the mayor of Calgary, Alberta. They’ve even had their own television sitcom, Little Mosque on the Prairie, which aired from 2007 to 2012 on CBC. Most Muslims live in major cities such as Toronto, Montreal and Vancouver, but smaller communities can also be found in towns and cities across Canada. In recent years, Muslim communities have started to grow in Northwest Territories and Nunavut as well.
It’s clear from all this that the Muslim community has grown and developed significantly in recent years, and seems poised to continue to do so in the near future. But this can be misleading, because it can be seen as implying that the Canadian Muslim community (or Muslims’ presence in Canada) is new, young, a recent phenomenon. In reality, Muslims and their faith, Islam, have been around in Canada for a very long time – longer, in fact, than Canada itself has existed!
The earliest Muslims in Canada may have been slaves from West Africa who were brought to British North America (as Canada was known back in the day) in the transatlantic slave trade, sometime before slavery was abolished in the British Empire in 1833. But no records of Muslims or the practice of Islam among West African slaves have survived, so this is just speculation. The first recorded Muslims in Canadian history were James and Agnes Love, a young couple who had apparently converted to Islam in their native Scotland before they migrated to Canada in 1854, settling in Ontario. These “Mohametans” had several children, including James, who was born just after their arrival. Their youngest son Alexander was born in 1868, one year after Confederation, and secured his spot in history as the first recorded Muslim born in Canada as we know it today.
Another young couple of European origins, John and Martha Simon, had also embraced Islam in the United States, where they were born and raised. They migrated to Canada in 1871, bringing the total number of known Canadian Muslims at the time to 13. The population of Muslims in Canada increased very slowly at this stage, but even then, some Muslim labourers managed to partake in another important event in Canadian history – building the Canada Pacific Railway linking British Columbia to the rest of the country. By 1901, there were 47 Muslims in Canada, spread all over the country (except for the Atlantic/Maritime provinces). Most of them were immigrants, particularly attracted by the land available for agriculture and settlement in the Prairies (Manitoba, Saskatchewan and Alberta). They came mostly from Syria, Lebanon, Turkey, Albania and Yugoslavia (all then part of the Ottoman Empire), but also from the United States. Some were also attracted by the famous Klondike Gold Rush between 1877 and 1899, and may have even taken part in it – at least one young Lebanese man is recorded to have landed in Montreal with that intention, but he was too late and instead became a successful entrepreneur in that city.
The Muslim population of Canada continued to grow quickly, reaching 797 in 1911 before suffering a sharp decline over the next twenty years. The decline was due mostly to the fact that immigrants, upon arriving in Canada, often realized that there were better opportunities in the United States – especially in the 1930s as the Great Depression hit – and resettled there instead. Another contributing factor was the racism they experienced in parts of Canada, especially in British Columbia, where they often found the local population unwelcoming. Nevertheless, more concentrated Muslim communities continued to grow in this period, particularly in cities, as many Muslims started to leave agriculture for professional/industrial jobs or business. Thus by 1921 there were more Muslims in Nova Scotia than in all of Quebec, and in Edmonton, Al-Rashid Mosque, the first mosque in Canada, opened on December 12, 1938 and was inaugurated by Abdullah Yusuf Ali, that famous translator of the Qur’an into English. At the time, there were only about 700 Muslims in Canada.
By 1952, when the renowned Islamic Studies program at McGill University in Montreal was inaugurated, there were about two thousand Muslims in the country. In 1955, Ontario’s first mosque was opened in London by a few Lebanese Muslim families, some of whom had lived in London since 1901. Toronto’s first mosque, the Bosnian Islamic Center, opened in 1973, complete with an Ottoman-style minaret – the first minaret in Ontario. In 1982, the first madrassah (traditional Islamic school/seminary) in Canada was established in Cornwall, Ontario, by Mazhar Alam at the instructions of his teacher, the famous Deobandi and Tablighi scholar Muhammad Zakariyya Khandhelvi. The madrassah attracted students from both Canada and the United States, and its most prominent graduate was Sheikh Muhammad Alshareef, who graduated in 1990 and later founded AlMaghrib Institute.
Both the Baby Boom in the 1950s and an open-door immigration policy by the Canadian government starting in the 1960s led to a considerable increase in the Muslim population of Canada – 100,000 in the mid-1980s, more than 500,000 by the turn of the century in 2000, and more than 1.1 million today. On November 10, 2010, the first mosque in the Canadian Arctic officially opened in Inuvik, Northwest Territories. This new mosque is about 1200 miles northeast of Edmonton, Alberta, where the Al-Rashid Mosque had opened 74 years earlier. The Muslims community in Inuvik has grown so large that, after English and French, Arabic is the most spoken language in the Northwest Territories. In nearby Nunavut, where many in the Aboriginal communities have reportedly embraced Islam in recent years, the first mosque is being built in Iqaluit. Though the Muslim community in Nunavut still consists of only about 100 people, this number is expected to quadruple in the next twenty years.
So yes, Muslims have been calling Canada their home for at least 161 years now. As a subcultural religious community, they have made many positive contributions to Canadian society, embracing many Canadian values while continuing to proudly embrace and practice their faith and traditions within Canada’s multicultural milieu. Since that fateful day in 1854 when a young James Love and his wife Agnes stepped off their ship from Scotland onto Canadian soil, the Canadian Muslim community has grown, diversified, and achieved far more than they could have ever imagined. It is up to the Canadian Muslim community of today – and particularly the youth, many of whom are Canadian-born – to carry this legacy forward by continuing to embrace the best of Canadian culture and values while proudly and actively practicing Islam – and tackling any obstacles they may face that try to undermine either of these two components of their identity.
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