The Church Acts
1966-1969
1970-1979
1980-1989
1990-1999
2000-Present
The 92nd General Assembly (1966) recommended that all levels of the church "do all within their power to insure that Canada's Indians are treated without discrimination and urge the appropriate levels of government to take immediate steps to insure that their housing and their education and employment opportunities more closely approximate the conditions obtaining for the people of Canada as a whole." The 95th GENERAL ASSEMBLY (1969) took note of the increasing frustration of native people, their lack of a right to vote, or to control their own financial affairs, and their difficulty in getting a hearing for their just demands, and informed the Government of Canada of its support for the "just demands of the Indians of Canada for full participation in the affairs that concern them, and their desires for self-realization within the social and economic structures of Canadian life."
The relationship between Presbyterians and First Nations goes back over a century to the ministry of James Nesbit. Over the years, Native Ministry has included work on reserves, in residential schools and in urban ministries with native people. Many, reports mentioned the poverty and poor living conditions faced by Native people, but the first explicit commitment to social action appears in the 1960s.
In 1969, the Government of Canada issued a white paper on Indian Affairs, proposing far reaching changes in the Indian Act and the relationship of native Canadians to the federal government. It drew swift and thorough condemnation from native leaders as a recipe for the complete assimilation of native people into the Canadian mainstream. A measure of the cultural gap between native people and the church at the time, is the ESA report to the 96th GENERAL ASSEMBLY that expressed approval of the policy of the white paper with no mention of native responses. A commissioner's motion from the floor drew attention to native dissatisfaction with the white paper as embodied in the response of the Indian Association of Alberta's "red paper". The white paper and the 1973 legislation based on it galvanized native resistance, and the legislation was withdrawn due to the strength of native opposition to it.
1970: The 96th GENERAL ASSEMBLY recommended that congregations familiarize themselves with the Government of Canada's Statement on Indian Policy, and with the "red paper" (a response written by the Indian Association of Alberta). It called on Presbyterians to familiarize themselves with Indian culture, history and contributions to Canadian life, asked the GBM to evaluate its work and recommend improvements in its approach to work with Canadian Indians, and encouraged congregational use of audio-visual materials, conversations with residents of near-by reserves and invitations to Indian leaders to address congregations and groups, as well as an invitation to such a leader to attend the next GENERAL ASSEMBLY. It also approved a motion from the floor that drew attention to the strong dissatisfaction in Native communities with the white paper and called on the Government of Canada to make arrangements for further consultation, at length and in depth with all interested parties, Indian or otherwise.
1975: The 101st GENERAL ASSEMBLY mandated giving priority to Native ministries and Native issues for five years as part of the Presbyterian Church in Canada Centennial celebrations. It adopted implementing recommendations of the BWM including that "a first step in this process should be to sensitize the non-native people to the concerns of native people," and that native congregations be encouraged "to explore ways of Christian worship and ministry that are meaningful to them." A report from Kenora told of the occupation of a local park by the Ojibwa Warrior Society, and the role played by the Kenora Fellowship Centre in providing space for negotiations to end the conflict.
1976: The 102nd GENERAL ASSEMBLY approved a statement and recommendations to be sent to the Berger commission, reaffirmed the five-year emphasis on native peoples, mandated the BWM to produce a study paper on the culture, values and spirituality of native peoples, and asked the Committee on Church Worship to study Christian native worship.
1978: The 104th GENERAL ASSEMBLY adopted a statement on northern development calling on the Government of Canada to assure "an orderly, carefully studied and controlled process" when assurances could be given that "it will not present serious hazards and threats to the delicate northern environment" and only with the full involvement of native peoples including the recognition of their legitimate rights and claims.
1980-84: The 106th GENERAL ASSEMBLY (1980) granted the request of the BWM that appointments to native ministry be on the same basis as appointments overseas with equivalent terms, orientation, language study, adequate work funds and furlough with accompanying benefits. It also mandated the BWM to "inform members of the church of the current and regional concerns of Canada's native people." A motion to teach native spirituality to candidates for ministry was referred to the colleges. The 110th GENERAL ASSEMBLY (1984) removed a section from the BWM's "Principles, Policy and Practice" which contained statements denigrating to native people.
The Berger Report
In 1975, the Government of Canada mandated Justice Thomas Berger to conduct an inquiry into northern development that affected native people, in particular, the proposed Mackenzie Valley pipeline. In connection with this inquiry, the churches founded the Inter-Church Project on Northern Development (Project North*) to co-ordinate their research and advocacy work. Justice Berger's final report recommended a ten year moratorium on northern development to provide time to settle the land claims of native peoples in the north and their involvement in northern development.
*Project North was replaced by the Aboriginal Rights Coalition (ARC) in 1988 and became part of KAIROS in 2001
1987: The 113th GENERAL ASSEMBLY, in a message to the federal and provincial governments on the proposed Meech Lake Accord, noted its concern that "such issues as aboriginal rights and development prospects of the Yukon and the Northwest Territories had not been specifically addressed."
1990: The BWM informed the 116th GENERAL ASSEMBLY that it had established a National Committee of Native Peoplesï€ ï€ charged with the responsibility of "keeping the needs and agendas of the native peoples before the church." (Note: Currently called the National Native Ministries Committee, which meets semi-annually in Winnipeg.)
The Oka Crisis
The Oka crisis lasted from March to September 1990. It was triggered by a town council decision to build a golf course on land claimed by the nearby Mohawk community of Kahnesetake. When their claim was rejected by the courts, the Mohawk Warriors set up blockades to prevent the town from proceeding with the golf course. In July, a police officer on duty at the blockade was killed. Police presence was increased to 1,000 while Mohawk and other First Nations rallied to assist the people of Kahnesetake. In August 1990, the provincial police were replaced by 1,400 Canadian Army troops. The Mohawk Warriors surrendered peacefully on September 26, 1990. Thirty-four were charged for their actions and acquitted in 1992.
In the wake of the Oka crisis, the Government of Canada established the Royal Commission on Aboriginal Peoples.
1991: The BCL informed the 117th GENERAL ASSEMBLY that as instructed by the 115th GENERAL ASSEMBLY (1989) it had joined the Aboriginal Rights Coalition (ARC) (Note: Formerly Project North, now a part of KAIROS) ï€ ï€ ï€ and found its participation in ARC very helpful in formulating a church response to the crisis of 1990. In addition, the 117th GENERAL ASSEMBLY requested synods, presbyteries and congregations to set up information sessions to listen to native leaders in their region and to support the aboriginal people based on the decisions of previous assemblies. Federal and provincial governments were requested to place a high priority on developing a comprehensive process for a just settlement of outstanding native land claims and governance issues, such process to include the establishment of an Aboriginal Rights Commission. GENERAL ASSEMBLY urged that resource development should not take place on unsurrendered land without settling land claims or negotiating acceptable terms. The Government of Canada was requested to resume constitutional talks including representatives of First Nations as full participants and to include on the agenda of the next First Ministers' Conference a commitment to entrench aboriginal rightsï€ ï€ in the Canadian constitution. (Note: Specifically: 1) the enforceable right of aboriginal peoples to self-government once clearly defined, 2) an adequate land and economic base arising from aboriginal title, aboriginal rights and treaty rights; and 3) the requirement of consultation with aboriginal peoples on all future constitutional amendments affecting such rights).
1992: The 118th GENERAL ASSEMBLY endorsed a "Response to the Constitutional Proposals" which included a section on aboriginal rights.14 It also called on the church to commit itself to listen to the issues as they are named and described by aboriginal peoples and to listen to what aboriginal peoples decide is useful and appropriate in response; to support healing processes that arise from aboriginal peoples themselves; and to commit itself to working with aboriginal peoples in calling the Government of Canada to acknowledge that its polices were harmful to aboriginal peoples.
1993-1994: The 120th GENERAL ASSEMBLY adopted "Our Confession to Aboriginal Peoples" (Note: The name was changed to "The 1994 Confession of The Presbyterian Church in Canada regarding injustices suffered by Canada's First Nations Peoples" (p. 87) and mandated the LMA to explore ways to bring our confession to aboriginal peoples and further the process of reconciliation. The LMA was also instructed to provide study materials for use in the church to enable synods, presbyteries and congregations to understand better the issues leading to this confession, and to enter into the process of reconciliation. Assembly Council was mandated to "commit resources to a concerted engagement in the healing/reconciliation processes presently in progress." The moderator was asked to take the opportunity of his visit to Shoal Lake to express publicly to the aboriginal people gathered there the confession adopted by the Assembly. (Note: A public ceremony was held in Winnipeg and the confession presented to the Grand Chief of the Assembly of Manitoba Chiefs.)
1996: The LMA and Assembly Council reported to the 122nd GENERAL ASSEMBLY on Presbyterian participation in the Spiritual Assembly, and follow-up conversations with the Canadian Council of Churches. Initial steps were taken to set up a healing fund to distribute to First Nations engaged in healing processes related to residential schools. It was agreed with other churches that the Aboriginal Rights Coalition would take the lead on educational activity to assist church members in understanding the issues facing First Nations and in keeping before the government and the churches their respective responsibilities concerning residential schools. (Note: e.g. agriculture, education, employment, housing, recreation, etc.)
1997: The 123rd GENERAL ASSEMBLY instructed the LMA to re-examine the priorities developed and reported to the 117th GENERAL ASSEMBLY (1991), especially with respect to Native Ministries.19 PWS&D was encouraged to actively initiate and fund development projectsï€ ï€ ï€ involving native Canadians, with special consideration being given to native Canadians living on reserves that are inaccessible by summer roads.
2003: The 129th GENERAL ASSEMBLY affirmed its commitment to live the church's 1994 Confession regarding ministry with aboriginal peoples in Canada.