Here’s a new, five minute video on journey in Indigenous and Settler spaces! In it, I explore the ways in which Indigenous journey and Settler journey may lead to new ways of seeing the past and the future. It’s meant as an introduction for teaching, but it’s for everyone!
Here is a three-minute recap of our June 2017 pilgrimage from Old Montreal to Kahnawà:ke Mohawk Territory, a walk of about 36 km. We had a wonderful group of students this year (you’ll see them in the video). Thanks to our students, to Prof Mike Loft, Prof Orenda Boucher-Curotte, and Dr Kenneth Deer for welcoming us so graciously. Thanks also to Bishop Michael Pryse and the Eastern Synod, ELCIC for sponsoring the Concordia students for this walk!
<p><a href=”https://vimeo.com/220488743″>Old Montreal to Kahnawake pilgrimage June 2017 720p</a> from <a href=”https://vimeo.com/user32514305″>Matthew Anderson</a> on <a href=”https://vimeo.com”>Vimeo</a>.</p>
Once a year we take students from Old Montreal, Griffintown, and Pointe St-Charles, to Kahnawake….learning – and relearning – history and culture, the expropriation of land and what communities are doing now, all through our feet.
Have a look at what we’ve been doing in our department at Concordia Montreal’s Theological Studies!
<p><a href=”https://vimeo.com/190139931″>Indigeneity at Theological Studies Concordia</a> from <a href=”https://vimeo.com/user32514305″>Matthew Anderson</a> on <a href=”https://vimeo.com”>Vimeo</a>.</p>
The long boom of a lake freighter’s horn woke me up this morning, and within a minute, even from my bed I could feel its massive bulk sliding past just a few metres away on the Seaway. There is something in the air, a vibration that shakes you, when something that big is in motion, so close.
Apart from the freighter, however, it’s quiet here this morning in Kahnawake Mohawk Territory. Sparrows and red-winged blackbirds flit back and forth in the grass along the seaway, calling out to each other. Garter snakes and frogs fight their battle for survival under the cover of leaf and deadfall. After 35 kilometres of walking in the heat and seeing new sights the last two days, my sunburned students are just waking up.
Our group of pilgrims exemplify urban Montreal, and especially Concordia: the students speak Arabic and Spanish, Ukrainian and Armenian in addition to English and French. Some have complicated family backgrounds spanning several continents. One carries a First Nations identity card. A few have shared family histories of oppression and displacement. As ‘hyphenated Canadians’, the questions they ask of the Mohawk are particularly insightful: how is it possible to share land and not lose identity? How will a Mohawk policy of not allowing mixed marriages to remain in Kahnawake work? Do you have your own passports? Why don’t you call yourselves Canadian?
This is a pilgrimage in so many ways. A journey of discovery of ourselves and of others, born on the feet, felt in the heart and mind.
The few lights that are on in my apartment this January 1 evening don’t so much illuminate it as provide a counterpoint to the darkness. There are candles here and there, gusts of winter wind at the door. We are at the change of years, a liminal moment, a threshold time. Folks don’t go out much today. Everyone prefers to stay at home with soup, maybe a movie. It’s quiet on my street. My boots, recently repaired, sit at the door. Soon enough, we tell ourselves.
This year will be, I hope, a good year for pilgrimage. I’ve heard from Concordia University that the Vieux Montreal – Kahnawake student walk that’s part of our Department’s summer-term class on Pilgrimage will most likely be accepted for what’s called the “FundOne” initiative. That means that Concordia will advertise our 34-km pilgrimage for crowd funding, to help pay the costs of the students. Old Montreal is so close to the Mohawk territory, and yet so far away. If you’d like to contribute something to help this worthwhile walk, there will be a chance!
Our own conference will take place May 8-9 at Concordia, under the title “Indigenizing Pilgrimage”. This doesn’t mean only Aboriginal and First People’s pilgrimage, although it certainly includes that. It will be about ALL the ways we can, and should, from Sussex to Saskatchewan, connect our intentional, transformative journey to the actual physical places through which we move. Sara and Christine and I managed to get both of the keynote speakers we had dreamt of having – Raymond Aldred, a Treaty Eight Cree and professor in Calgary, and Simon Coleman, a pioneer pilgrimage scholar and professor at the U of T. It will be a great event.
And in July, if all goes well, I will be walking, together with Hugh Henry of the SK History and Folklore Society, and some – how many? – others, 300 km across the southern plains and low hills of Saskatchewan, tracing with our feet the North West Mounted Police Trail. Raymond Aldred has said of the First Nations’ need to recover their past that “when you have no history you have no future.” I am hoping that it is equally true of those of us who are from settler stock, that when we re-visit, re-walk, and remember our past in a new way, particularly by remembering the generations of ill treatment of First Peoples, we might also re-imagine and re-create our future together in new ways as well.
There is another gust of wind at the door. It is winter in Canada/Turtle Island, but that doesn’t keep the pilgrimages from beginning. I’m feeling the itch to walk.
A group of Theological Studies students at Concordia bridge cultural — and physical — divides
Photos by Matthew Anderson
Last weekend Matthew Anderson, an assistant professor in Concordia’s Department of Theological Studies and the Loyola College for Diversity and Sustainability, and Sara Terreault, a lecturer in the Department of Theological Studies, led a group of students on a walking pilgrimage from Old Montreal to the Kahnawake Mohawk Territory.
From Saturday through Monday, they toured churches and First Nations institutions, learning about the people and the cultures they represent. Anderson compiled this account.
Plotting a 34-kilometre walking route between Old Montreal and the Kahnawake Mohawk Territory was difficult. But the hardest part turned out to be the last few kilometres.
Sara Terreault, a lecturer in Theological Studies, and I were temporarily stymied at city hall in Sainte-Catherine, a city near Kahnawake on Montreal’s South Shore.
“Oh, no, you can’t walk to Kahnawake from here unless the police stop traffic and you use the highway,” a clerk said. “I’ve lived here for 30 years, and I can tell you that it’s just not possible.”
Only a couple of minutes later, we discovered a service road footpath connecting the communities along the river. The problem is clearly not impassible terrain, but something else. Maps of the town end at the border and show a blank space to the west, where Kahnawake lies. When there is a blockade or a political crisis, this benign ignorance on the part of many non-Indigenous Montrealers can turn into outright suspicion or hostility, as clearly happened during the so-called Oka Crisis of 1990.
What’s the solution to such a conundrum? Part of it may begin with simply putting one foot in front of the other.
Students move between two destinations — and two cultural realities.
In a study I’m presenting in July at the Sacred Journeys conference at Mansfield College, Oxford, I propose that the dynamics of a trek offer a unique way to bridge cultural differences. Our research shows that walking combats ignorance of the cultural “other” not only in the shared experience of the journey, but also by allowing us to feel in our own bodies the distance from — and proximity to — these supposedly foreign places.
This is an experience that travelling by motor vehicle just doesn’t offer.
Taking steps to combat ignorance
This summer, Terreault is teaching a course on pilgrimages in the Department of Theological Studies. Along with me, she organized the 34-kilometre walk from Old Montreal and Kahnawake, which we undertook this past weekend.
To test how walking pilgrimages change the cultural suppositions of those who undertake them, she required her students to critically engage with pilgrimage theories during their trek between the historic destinations.
Participants tour Old Montreal’s Notre-Dame-de-Bon-Secours Chapel, once a popular site for Christian pilgrims.
The walk began on Saturday morning, with a tour of Old Montreal’s iconic 17th-century Notre-Dame-de-Bon-Secours Chapel, a structure built at the behest of St. Marguerite Bourgeoys that served as a pilgrimage site for the first Christian inhabitants of what was then called Ville-Marie.
From there, we walked the 23 or so kilometres to Sainte-Catherine, where we stayed in the basement of Église Sainte-Catherine d’Alexandrie. Early the next morning, we began the roughly 10-kilometre trek to Kahnawake.
While there, we visited the shrine of Kateri Tekakwitha, who became the first Indigenous North American saint with her canonization in 2012. We learned more about Tekakwitha from Orenda Boucher (BA 09, MA 13), who is working on a PhD thesis on Mohawk spiritual expressions.
Later, we toured the Kahnawake Cultural Centre with Tom Deer, its cultural liaison officer, before we ended our time in the territory with a visit to the Kahnawake Longhouse, a place for traditional religious expression. We also had the privilege of spending some time with Kenneth Deer, a Kahnawake journalist and educator who is involved with the United Nations Permanent Forum on Indigenous Issues.
Our pilgrimage concluded on Monday with our walk back to Montreal. Terreault was moved by the entire weekend.
“It’s humbling as well as instructive to see how warmly we were welcomed throughout our journey,” she said. “Communitas is a technical term used in pilgrimage studies that refers to the spontaneous emergence of fellow-feeling among people journeying together, regardless of social or other differences. There was certainly a sense of that about our entire trip.”
Ultimately, the voyage we undertook was not so much to a destination as between two cultural self-understandings and the physical spaces that exemplify them. It’s important to note that the walk was part of Concordia’s ongoing mandate of public outreach.
On our journey, we crossed densely urban, suburban and industrial zones, as well as parks and recreational areas, rediscovering parts of what was once an important historical Montreal trail. But as much as we were retracing the past, our eyes were definitely on this route’s future. Our political leaders, including those of the First Nations communities, are asking us to learn from each other.
Walking is a singularly powerful way to begin to do exactly that.