The Challenge of Reconciliation

Reconciliation isn’t easy, even when the truth is known.

The Bass River Pastoral Charge in Kent County, N.B., has been in a gradual reconciliation process with their native neighbours since well before the release of the Truth and Reconciliation Commission’s recommendations.

The BRPC consists of four rural Presbyterian churches spread throughout the northern outskirts of Moncton, at the four corners of Kent County, right below the Bass River. They’re a maximum of 30 minutes from each other down the back roads. Each can be dated back to the Loyalist period.

For the past eight years, Rev. Sandy Sutherland has been the core minister for each congregation, with each church receiving around a quarter of his time. Until recently, Sutherland was the only ordained minister in the region, involving himself thoroughly in the ministries of each church, as well as turning his attention to the neighbouring communities.

Further up the river is Elsipogtog, a First Nations community stretching 20 km, made up of a Mi’kmaq First Nations band of around 3,000 people. This community has long wrestled with injustices, even by their own New Brunswick government. They have most recently been present in the media for their 2013 protest against shale gas exploration.

The body of Presbyterian congregations has been striving to heal the broken relations between their faith communities and the neighbouring Elsipogtog native community among numerous other ministry programs.

This initiative is nothing new, however. Sutherland’s wife Marly, who grew up in the area, has long seen the potential for church relations with the Elsipogtog people. Following her vision, Sutherland has since tried to lead his churches into conversations about how they can intertwine with this reserve that is right at their doorstep.

“Coming into this position there was a feeling—we’re so close, so how could we not do anything? These have always been tiny steps—watchdogging where to minister, or even allowing people from the reserve to acknowledge my willingness to talk if they desire a conversation with someone religious,” says Sutherland.

As a church core that recognizes the existence of clear next steps as well as foggier ones in ministry, the Bass River Pastoral Charge is finding themselves in a learning curve in their attempts at reconciliation—as there seems to be no real bridges of trust to officially cross boundaries.

Their strongest bridge is currently through their youth, who interact with the Elsipogtog youth at the high school.

Sutherland believes that other than their young people, there is no real initiative to build bridges currently. The churches do not want to make a specific call to their neighbours unless they are asked. Part of this is because of the apparent mistrust present on both sides of the relationship.

“When the church reaches out it looks like charity, and when the reserve reaches out, it is perceived as wanting another handout,” says Sutherland.

Amidst this mutual tension, the Bass River Pastoral Charge is currently working on light community outreach, trying to stretch out of their comfort zone of reaching out to communities who are typically easier to reach. This includes acts such as sending out flyers for events to communities outside the churches, including the reserve. Sutherland frequently makes himself available for any pastoral care and counselling for grieving families that may be needed, as well as assisting with youth programs.

He continues reaching out by allowing himself to be present in the lives of the Elsipogtog as frequently as they wish him to be, which has led him to occasionally participate in traditional practices such as smudging—actions he sees as the small steps that will lead to gradual reconciliation.

Sutherland believes another aspect of a healthy approach may be in the process of becoming good neighbours to the Elsipogtog people, until they can gradually become friends. He acknowledges the time that healing can take, especially when dealing with a situation with thick roots.

“Generations of mistrust are not healed overnight, or through one event. These people do not want to be treated as a publicity stunt like many politicians. So, those of us who have the heart to work and live together with our First Nations neighbours must do so humbly, to build up a generation of trust and draw us together in peace,” says Sutherland.

The humility of the church institution as a whole is a key concept highlighted in the recent recommendations put forward by the Truth and Reconciliation Commission of Canada. This apology process includes implementing the recommendations and educating church members on the realities of reconciliation, in all its complexities.

The recommendations have called upon church leaders, in association with indigenous spiritual leaders, to cultivate and educate all people who work in Aboriginal communities, specifically on the need to respect indigenous spirituality. Churches now have the responsibility to alleviate such conflicts and prevent spiritual violence. (You can download the TRC documents, including the recommendations, at trc.ca).

In response to the recommendations, Sutherland finds himself cultivating the ideas of humility and loosening the tight grasp of control that the church has often believed is the way to mend.

“It’s not a bad idea not to be forceful. The First Nations people don’t want to be coddled. We don’t want to overstep our boundaries as the church. We need to recognize that mistakes were made and must be willing to have individuals admit that what was being done in our missions was actually hurting,” says Sutherland.

Rev. Peter Bush, minister of Westwood, Winnipeg, has also recognized the essentiality of the recommendations. He urged churches to take them on at General Assembly in June. One of the key aspects Bush believes is vital in the process of reconciling is repentance.

“Apology does a number of things. It reminds the church of our past and our commitment to live differently. Each Sunday we repent for the sins we commit ourselves, but we need to start practicing that corporately,” says Bush.

He believes there are a few aspects that come into opposition with the required humility.

“It is difficult because of human pride. It is not about forgive and forget. The non-First Nations church has to go in and listen, and listen carefully, preparing to have people test if we are serious. Part of this test is how well we know the history of it, and how serious we really are,” he says.

As the Bass River churches are experiencing, reconciliation is nothing short of a long and dynamic process. Bush believes that even getting to a point of doing anything tangible is secondary in the process.

“Only quietly, carefully and gently—out of listening for a period of time—can we do anything.”

Rev. Stewart Folster, head of the Saskatoon Native Circle Ministry and the inspiration for Sutherland’s reconciliation work, is not convinced that genuine reconciliation can happen until First Nations people experience healing, which he is not sure will happen in this lifetime.

“I have relatives who have lived through the generational effects of the residential school era. They have been sexually abused, homeless and addicted to alcohol and drugs—all which have led some to brain damage. They will never completely heal and never be functional enough to hold a job or get an education. How do you make amends with someone who has been through all of that?”

Amidst this disastrous reality, native peoples need the continued prayers of the church.

“In spite of all that has happened, the people still say to me that they need prayer and God in their lives. They desire to have native churches to call their own,” Folster said.
He believes that supporting existing missions is the most effective way to see change.
“My advice would be that the church should support the native missions in Canada in a more substantial way than what is happening now. The healing needs to continue and the native missions are the ones who can really offer the healing,” says Folster.

Healing is the core concept in the eyes of the First Nations people as well, according to Rev. Margaret Mullin. She’s executive director of Winnipeg Inner City Missions, an operation committed to serving aboriginal individuals and families in the inner city, and minister at Place of Hope, a church made up primarily of aboriginal people.

“The First Nations, Métis, and Inuit people we serve are cautiously optimistic since the release of the TRC recommendations—finally we have been heard. They are also skeptical that this will make any difference in the long run, hoping it doesn’t end up on the shelf somewhere. They desire the developing of respectful relations with non-Aboriginal people, racial and economic divides addressed. They desire a change in the child welfare, health, and justice systems to better reflect First Nations needs, providing equal opportunities for their children and youth to grow up into abundant life. They need the PCC to focus more attention on the healing needs of the people it serves,” says Mullin.

Vivian Ketchum, a Kenora residential school survivor, echoes this desire to be genuinely sought out and listened to by the church.

“Walk with us—beside us, not behind us, not in front of us. Accept our differences—honour our grieving past, hear us and listen to us,” she says.

Perhaps upon heeding these criticisms, churches may be in better shape to think about reconciliation in a more maintainable and realistic way—quick to listen, slow to speak. We are as much in need of reconciliation.

As for the Bass River churches, they will continue to work their way towards reconciliation with their Elsipogtog neighbours—through humility, patience, and the restoration that only time, trial and silence can create.