Annual Convention keynote speaker, Bishop Mark MacDonald, on “The wonder of this place we live in”

Is there a hidden spiritual world here in Minnesota?
Does our interconnectedness create opportunities for reconciliation and renewal?

Join your friends from across the Episcopal Church in Minnesota in exploring these and other questions with Convention Keynote Speaker, the Rt. Rev. Mark MacDonald, at the 2012 Annual Convention of the Episcopal Church in Minnesota.

Exploring our interconnectedness and using that as a basis for discerning “who is our neighbor?”, Bishop MacDonald brings to Convention his personal and deeply sacred reflections on the opportunities for reconciliation and renewal we encounter right here in Minnesota. Preview Bishop MacDonald’s reflections in the Episcopal Story Project video now available by clicking the video above.

The Annual Convention of the Episcopal Church in Minnesota will be held September 21-22 at Jackpot Junction Casino, Morton, on the Lower Sioux Indian Community. Convention is being planned to commemorate the 150th anniversary of the execution of 38 Dakota warriors in Mankato, MN, the largest mass execution in US history.

Bishop MacDonald currently serves as the National Indigenous Anglican Bishop for the Anglican Church of Canada. He previously served for 10 years as the Bishop of the Episcopal Diocese of Alaska and was Canon Missioner for Training in the Episcopal Church of Minnesota. He also served as vicar of St. Antipas’ Church, Redby, and St. John-in-the-Wilderness Church, Red Lake.

This video was taken at the national Urban Indian gathering held at All Saints Indian Mission, Minneapolis on February 4, 2012.

One comment

  1. Kathy

    Mitakuye Owasin, Dakota for All My Relations, describes spiritual connection with land, plants, animals….
    A Western (European) basis for civilization is ownership of private property. Land is a commodity to possess.
    What happens when there is a reciprocal relationship of nurture with a close relative: the earth? Can a relationship be “owned”? Can the Spirit be divided into tracts to be bought and sold? Would you own or sell your brother or mother? Or can the land be shared generously through an eternal promise (treaty) as generously as it was given to be care for… with perhaps some special places “reserved” for particular relatives (tribes)?

    “In God Is Red Deloria clearly identified and described another characteristic feature of American Indian religious traditions: spatiality. Indian ceremonial life and all of Indian existence are rooted in a profound notion of space and place… [T]he design of a sweat lodge, or the direction one turns in a pipe ceremony all have tribally specific cosmic representational value that reflects the spiritual relationship of a particular people with the spatial world around them. … Indian peoples, then, tend to locate sacred power spatially—in terms of places or in terms of spatial configuration. This is in stark contrast to European and Euro- American religious traditions, which tend to express spirituality in terms of time: a regular hour on Sundays and a seasonal liturgical calendar that has become more and more distanced from any sense of the actual flow of seasons in particular places and is therefore both more abstract and more portable than Native American traditions… It would be an exaggeration to argue that Indian peoples have no sense of time or that Europeans have no sense of space. Rather, spatiality is a dominant category of existence for Native Americans whereas time is a subordinate category. Just the opposite is generally true for European peoples.”
    — George E. Tinker ( Osage ). “Religion.” Encyclopedia of North American Indians. New York: Houghton Mifflin, 1996.

    It is so timely that you are speaking and listening with us at convention! In August last year a partnership was approved unanimously by the tribes residing in what was once called Mnisota. Partnerships of the Minnesota Indian Affairs Council, the Minnesota Humanities Center, and the Smithsonian’s National Museum of the American Indian in Washington, D.C led to the making of an educational exhibit with authentic Dakota and Ojibwe voices. There is a traveling exhibit but one can stay home too and
    hear the voices at

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