Gaa win daa-aangoshkigaazo ahaw enaabiyaan gaa-inaabid.

Termination & Relocation
Freedom of Religion

        Our current society, which includes the membership make up of our Churches, has made great progress in defining and expanding the concept of freedom for all, equal rights and, chiefly through various faith communities’ efforts, we have seen considerable progress in the realm of justice and peace.
        To continue to advance these works, as it applies to inculturation and Aboriginal issues within the Churches, it pays well to examine what luggage we carry and what kinds of thinking and behaviors we have inherited through history. Most of us living today are strongly affected by the thinking, general social policy and actions that brought about the American Indian Termination and Relocation acts of law from 1948 through 1971, and the American Indian Freedom of Religion Law of August 11, 1978 and subsequent laws and court hearings since then seeking understanding of this freedom, and how to better enforce and protect this freedom.
        The philosophy behind the Termination and Relocation policies were taught in all of our elementary and secondary schools, parochial, other forms of private schools and in the public schools. College and university students, not excluding seminarians and those in other programs of Religious Life formation were also taught to believe that the immoral termination of the United States official recognition of Native American sovereignty and treaties was for the benefit of the Indigenous Peoples of this land and for the country at large. The forcible or coerced relocation of several hundred thousands of Native People to work in specially targeted metropolitan centers was also touted as a best deal and final solution to America’s so called Indian Problem.
        Those who grew up in the 1940’s through the mid 1970’s were bombarded with the assimilation policy of that era. The teachings did not stop with the call for Natives to assimilate into Euro-American culture, but continued the older government and Church policies that insisted on the destruction of Native cultures and languages. Non-Native school children grew up with the teaching that anything of Native inheritance, language, faith, and yes, even the family graves, must be forgotten about or despised as something that held them back as a people.
        The children of the Termination and Relocation era that became Priests and Religious Brothers or Sisters are now the senior directors and policy makers of their respective dioceses, seminaries and houses of Religious formation. The majority of them, I believe, would not consciously or willfully impose or wish to continue the inhumane and immoral policies of those days. Yet, the debris of those years resides in everyone alive today, hidden or otherwise. Native American candidates to the priesthood and to Religious Life and other avenues of official ministry within the mainline Churches are still, by and large, expected to abandon or at best, give second place to their culture with regards to Church affairs, general Church life and policy.
        I think most of this expectation today is somewhat subconscious and not fully realized. Perhaps that of itself is some improvement. To the contrary of those older policies or mindsets, today’s leaders of religious and priestly formation express the modern concepts of inculturation and the promotion of Indigenous culture within the Church. However, our current systems of formation by and large lack even the most basic information to know how to begin to foster vocations within the Indigenous conscriptions, or even a greater feeling of full participatory membership as Indigenous within the Churches. Inculturation demands address of the relationship of Church and local culture within all aspects of life, not just the clearly defined programs of the institutional organs of the Church; (e.g. not limited to only Sunday services and organizations within given parishes, or the seminary structuring.)
        State education is beginning to recognize and develop academic course work to include the Indigenous accounting of American History and cultural information. The majority of schools that once embraced racial stereotypical sports mascots have divested themselves of these harmful symbols and teachings. More schools need to follow suit, but the pattern is now set and the remaining hold outs will more than likely follow suit. I predict that as these generations of school children take their place in society as adults that they will demand paid professional sports team corporations make the same changes.
        In like manner, constructive pressure has been placed on the Churches to give the same whole-life attention and considerations within their sphere of influence, which is considerably large and far reaching. By default and with all proper expectation, the average Euro-American vocation to ministry formation, be it seminary or other forms of professional ministry training, will be conducted almost entirely within their cultural context. This is not so for Native Americans at this time. Americans of African, Asian and Latino heritage have also been expected to make a total or near total separation from their cultural environment in order to pursuer ordained ministry, religious life, or other forms of professional Church service appointment. Yet, these later groups have been able to develop some partial, complete or near total formation programs within their particular cultural community settings within the past thirty years.
        Excellent, but very limited formation programming has been developed for Native Americans interested in the Clerical or Religious ministries of the main line Churches. There is the Sioux Spiritual Center in North Dakota and the Anishinabe Spiritual Centre near Espanola, Ontario. There are other organizations that have given supportive contribution towards greater cultural respect and environmental opportunities, though professional ministry formation is not their founding purpose: members of the Tekakwitha Conference, certainly will offer what they can in support of ministry development. The same applies to a growing number of colleges and university that offer Native American course study programs.
        Praiseworthy and generous as these organizations are, none of them are designed for or intended to be a fully emerged, full term form of ministry development, such as from candidacy through formation to ordination or comparable commissioning of clerical or professed lay ministers. The design of the yet to be instituted Congregation of St. James is but one option or plan of action that can help propel Native Ministry among Native People within a truly Native Church. More so, that these ministers whose primary ministerial environment would perhaps be within Native context, are fully recognized and prepared to assist within the whole life of their respective religious denomination and within an ecumenical frame regardless of the local cultural make up of any given parish or other Church setting anyplace in the USA (or world wide as the case might be).
        The American Indian Freedom of Religion act became law on August 11, 1978. There has been and continues today several court hearings attempting to define the fine points of how to define, protect, and unfortunately in some cases to limit this freedom. A broader reaching plan is needed within the Churches to promote Native American religious freedom, its expression and acceptance in the general society and within our respective Church circles. Education is of prime importance. Stronger localized, regional and national organizations are developing, and more need to develop. The ever growing, changing and healthy splintering of existing circles of concern and influence reflect that there are more than 800 nations, languages, tribal divisions or governments and so forth. No singular organization could possibly represent all concerns and groups or interests. Local autonomy is essential, and larger organizations can avail themselves to be of service to the hundreds of local conscriptions.

_____________________________________________


Stillness: Video honoring Veterans; a short story by Bro. Joshua

The full screen view is spectacular

_____________________________________________


Why is there a need for a Religious congregation such as the Congregation of St. James?

1. The Congregation of St. James would represent and serve Indigenous People in accordance with the customs and traditions of Native protocol and culture.

2. The (Order) Congregation of St. James would be made up of Indigenous People and directed by Indigenous People. (Non-Indigenous may also apply, but are focused to the norms of Indigenous ways.)

3. "Special attention needs to be given to vocations among indigenous peoples: they need a formation which takes account of their culture. While receiving a proper theological and pastoral formation for their future ministry, these candidates for the priesthood should not be uprooted from their own culture."
--The late Great Pope John Paul II.

4. Current seminaries and religious formation houses seldom if ever accommodate Indigenous culture and communities in their configuration.

5. The Priests and Brothers of the Josephite religious congregation fulfill the unique conditions of African-Americans. I feel the Congregation of St. James can do this for Native People.

_________________________________________
Search both of my sights, Hawkdancer.com & St James.com.

Use the above search engin for things on Mass, Inculturation, St. Paul, Pauline, and many more topics dealing with Native American & Church concerns.

_____________________________________________

Beaded Trinity

By: Bro. Joshua

        This is a symbolic rendition of the Holy Trinity, the Three Persons in One God-head. The white or silver circle over and behind the head is Grandfather of all Creation, also known as God the Father. There are three visible v-shaped points on the circle and one assumed point not seen that stand for the 4 cardinal points of creation. (West, North, East, South).
        The Thunderbird outline is used in this piece of art for the Holy Spirit. The number of lines representing feathers from the wing is for levels of Wisdom and Knowledge. The low swoop of the wings is active creation.
        The head is Jesus, Son of God. The deer head within his head is a symbol of Good News – the Gospel. The red and green coloring of His face represents healing; He is the Divine Physician.
        I do not know who made the original pattern which was a single pencil line drawing the human and deer head. I added the hair and filled it in with beads and the surrounding symbols. The original work in beads has been given to a Catholic Bishop who has gone to great lengths to support and assist Native Concerns Ministry in his diocese.

____________________________________________

ADDRESS OF JOHN PAUL II
TO THE ABORIGINES
AND TORRES STRAIT ISLANDERS
IN "BLATHERSKITE PARK"
Alice Springs (Australia), 29 November 1986

(12.) The Gospel of our Lord Jesus Christ speaks all languages. It esteems and embraces all cultures. It supports them in everything human and, when necessary, it purifies them. Always and everywhere the Gospel uplifts and enriches cultures with the revealed message of a loving and merciful God.

That Gospel now invites you to become, through and through, Aboriginal Christians. It meets your deepest desires. You do not have to be people divided into two parts, as though an Aboriginal had to borrow the faith and life of Christianity, like a hat or a pair of shoes, from someone else who owns them. Jesus calls you to accept his words and his values into your own culture. To develop in this way will make you more than ever truly Aboriginal.

The old ways can draw new life and strength from the Gospel. The message of Jesus Christ can lift up your lives to new heights, reinforce all your positive values and add many others, which only the Gospel in its originality proposes. Take this Gospel into your own language and way of speaking; let its spirit penetrate your communities and determine your behaviour towards each other, let it bring new strength to your stories and your ceremonies. Let the Gospel come into your hearts and renew your personal lives. The Church invites you to express the living word of Jesus in ways that speak to your Aboriginal minds and hearts. All over the world people worship God and read his word in their own language, and colour the great signs and symbols of religion with touches of their own traditions. Why should you be different from them in this regard, why should you not be allowed the happiness of being with God and each other in Aboriginal fashion?

_______________________________________________

Today's non-Native Gospel leader must study the new sciences of understanding and cultural awareness. For non can enter the indigenous circle of life unless they are willing to give the mutual embrace that is the mark of true inculturation, and be able to prove that they come as brothers and sisters. This requires great skills in communication, and moulding such knowledge for true Pauline application.

Pope John Paul II said, "This is especially important among the indigenous peoples, in order that 'the seeds of the Word' found in their culture may come to their fullness in Christ."
A section from the definition paper on inculturation. The full text can be found via the page link at the bottom of this page.

_________________________________________

PURPOSE OF THIS WEB SITE:

The purpose of this web site is to demonstrate positive possibilities via inculturation to promote indigenous cultures within the Catholic and other main line Christian churches.
     Any Seminary or Religious congregation already in existence who has or desires to foster vocations among Indigenous populations may find the concepts contained in this web site useful information. It is my hope that these pages and the various links and resources provided here will be beneficial.

     For visitors to this site seeking a vocation: No such Order or Religious Congregation has been established, (yet). I am certain you will find several pages of this website generaly useful in your discernment process or in learning more about Religious Life and the life of Priests, Sisters and Brothers. You may email me with questions, but please to not email me about joining this Congregation of St. James to become a priest or Brother Friar; I have not started a new Order or Congregation.
    An exception is for persons already involved with Native American Ministries who would like to become associate members. This is a very simple form of association of professional and semi-professional persons who can share thier ideas and experiences and be supportive of on another's particular mission or pastoral conditions, obsticles and successes. See the Membership page for details.
    The Rule and Constitution as it appears on these pages are aligned with general norms of the Catholic Church. No attempt has (yet) been been made to establish a full-scale Friary or Convent style of Religious Community. I pray and look forward that this will come about.

_______________

_________________________


St. Pauls Tube
SOCIETY OF ST. PAUL presents a Pauline alternative to YouTube in time to celebrate the YEAR OF ST PAUL.

The following photo is obviously a touch up job. I doubt the our Holy Father knows of the book. However, I hope a bit of light humor will help convey the idea that Inculturation is part of the Church's mission; and of particular interest to media ministry.



. Ave Maria web radio Click, start radio programing, reduce radio window and you can continue reading these pages or go on to other computer work while listening to this excellent Catholic radio station.

_______________
• Order Bro. Joshua's novels straight from PUBLISH AMERICA or from any major bookseller such as Barnes & Nobel or Amazon:

Click here for ordering links and more information. .



Deacon Job

The constitutions of the Society of St. Paul states that our apostolate shall promote indigenous culture. It is difficult to know how one should go about such a sacred decision, but we have made some excellent headway. I am very proud to point out the research and resource page of this site and my other web site (Hawk Dancer) jointly holds. I have a list of recommended books produced by the Society of St. Paul in the United States, Canada and in Australia – countries that are courageously tackling the difficulties of inculturation and true justice and peace.

______________

Let’s denounce the current and historical taking away of land from the legitimate owners and the destruction of their crop. Let’s try to recover them as an integral pastoral commitment.



Hawk Dancer, the novel
The author's home web site.

Research Materials
Books & DVDs for research on inculturation in accord with Native American concerns. This link goes to Bro. Joshua's home site.



A self-portrait of the Author of Hawk Dancer.



Drawing by Joshua Seidl, SSP
"Abbot Jacob Hawk Dancer" for the novel:
HAWK DANCER

_______________