Category: Activities

                This past March 9^th to 11^th, 2012, Spanish, Ontario was host to the St. Charles Garnier & St. Joseph’s Residential School Gathering. St. Charles Garnier was the boys’ school in Spanish, which was owned and operated by the Jesuits between 1913 and 1958. One of the organizers of the reunion was Pauline Toulouse, a member of the Diocesan Order of Service (DOS) and participant in the Anishinabe Spiritual Centre’s Ministries Programme. Fr. David Shulist SJ and Paul Robson SJ attended and participated in the event, as did Justin Dittrick, a Jesuit Volunteer. Fr. David celebrated the Mass on Sunday, and Paul helped design the program for the event.

The theme for the weekend was “Remembering the Good Times”, and there was a spirit of positivity and moving forward about the reunion. There was also a spirit of humour, with a performance and workshop by comedian Leonard Dick (“Moccasin Joe”). Speeches by honourary guests mentioned both the bad but also the many good experiences that alumni had had at the schools. Chief Isadore Day of Serpent River First Nation spoke about the necessity of not remaining stuck in the past.

Many expressed their appreciation that Jesuits were present, and their gratitude for Fr. David’s homily. An excerpt from the homily: “We are here in this specific place where these two one-time residential schools, St Charles Garnier and St Joseph, existed, because you believe that this place can still channel God’s love to you as a community of alumni and beyond. And we, who are your family and friends and who are here, also believe this . . . In faith, you are the living example of the message of the Cross, which Saint Paul refers to us in the Scripture. Your faith allows you to see that this place can be transformed and restored in your memories as a location of life.” 

Jesuit Fr. Shaun Carls SJ, from South Africa, recently spent  close  to    three    months    in    Canada.   He   was   here   for   an “experiment”, part of his tertianship program. (Tertianship is a one year period of Jesuit formation, which comes several years after ordination.) Most of his time was spent on the reserve of Sagamok. He is pictured here along with Joyce and Jadyn Toulouse, at St. Raphael’s Church in Sagamok. He is wearing  a new deer hide stole, which he received as a parting gift from the community. The stole was made by Margaret Toulouse and Wanda Ozawanamiki, and the leather donated by Donna Fox. 

This year marks the 150^th anniversary of the McDougall Treaty of 1862

       “Vanishing like snow before the April sun,” was Sir Francis Bondhead’s dismal prognosis for the aboriginal peoples of Ontario. His hope of keeping the native peoples isolated from white encroachment, until that “vanishing” occurred, set the stage for the Treaty of 1836. According to this Treaty of 1836, basically, the crown would make no claim on Manitoulin Island and the surrounding “fishing islands;” and the Ojibway/ Odawa owners of these lands would agree that the remaining native population of Ontario could relocate to the Island. (It was estimated that there were about 9,000 native persons in Ontario at the time.) In fact, Sir Francis had no crown authorization to make this treaty.

     The native people of Ontario did not die out, nor did many move to Manitoulin Island.  Using this failure to relocate as a pretext to nullify the 1836 Bondhead Treaty, the McDougall Treaty of 1862 opened the Island to non-native settlement.

    Actually, the Treaty of 1836 contained no clause about the requisite number of native people that would have to settle on the Island   to   make  it  valid.

The new Treaty of 1862 was also in violation of the “fiduciary responsibility” of the crown, and later of the Canadian government, who were expected to protect native rights and interests. These dubious actions have come back to haunt the federal government, in the form of numerous specific land and rights claims.

    Wikwemikong, supported by their clergy (the Jesuits, who have been present there from 1844 until the present day), refused to sign the Treaty of 1862 and so retained 20% of the Manitoulin Island land mass (and presumably the “fishing islands” which are still under contention). It is said that many of the signatories of the Treaty of 1862 signed under duress and the influence of alcohol. In fact, many of them were not from the Island, and had already signed the Robinson-Huron Treaty of 1850. Not being from the Island, they were not the legitimate representatives of the communities which were under consideration in 1862.

    Thus there are grounds for declaring the Treaty of 1862 fraudulent, along with the Treaty of 1836.

Fr. Michael Stogre S.J.

On February 9th, youth from Birch Island (Whitefish River First Nation) arrived at Anderson Lake and spent their afternoon at Anishinabe Spiritual Centre. They took advantage of the skating rink, curling with home-made curling stones. Other activities included snowshoeing and storytelling. For a snack, hot dogs were toasted over a roaring fire, and hot chocolate was served, steaming, sweet, and delicious.

On the 19th of February, the ASC hosted the 5th Annual Espanola Children’s Winter Fishing Derby. The event was sponsored by the Espanola Game and Fish Protective Association. About 130 people were out on Anderson Lake over the course of a beautiful, sunny winter day. A total of 9 fish were caught (and released). This total of 9 is a record for this event.