A&PDF Follow-up Report
Healing Waters, Healing Histories: Aboriginal Pilgrimage in Western Canada
Presented at the American Communication Association Conference
Taos, NM, October 4 2007
Abstract
Varieties of pilgrimage tourism include travel to aboriginal sacred sites and cultural
experiences, but seldom studied are the experiences of Canadian aboriginal people as
themselves travelers, tourists and pilgrims. The annual Lac Ste Anne pilgrimage in
western Canada draws up to 40,000 people, mainly of indigenous descent, from
throughout the Americas and abroad. However, while the lake’s significance to local
cultural history has recently won it federal heritage designation, the event itself is close
to economic and environmental crisis. Beginning with a consideration of pilgrimage,
leisure and tourism as subject to dichotomous categorization of sacred and secular
dimensions of sites and activities, the paper inquires into theoretical frameworks that
connect ‘places-apart’ with structural everyday conditions. Critical theory about leisure
practices suggests insight into how, among marginalized peoples, the modern pilgrimage
may provide a platform for dynamic change and action in the broader context of current
and potential tourism developments. As an experience outside of but reflective of
everyday society, the pilgrimage provides a key to understanding patterns of retreat
from and engagement with contemporary society in terms of reconciliation processes.
Keywords: pilgrimage, aboriginal peoples, sacred site, healing, reconciliation
Note: Given the format of the conference, and the stage of development of this version
of the research, my paper is submitted here in the form of an outline for presentation
and a bibliography. If requested I can submit the full draft of the paper which currently
is 65 pages long, but I hope that this will suffice. My next step, naturally, is editing for
journal submission.
1
‘If you’re coming to help me, you are wasting your time. But if you have come because
your liberation is bound up with mine, then let us work together.’ Lilla Watson,
Australian forums for Truth and Reconciliation Commission.
1. Introduction: pilgrimage and historical reconciliation
A. Bkgd of research project
 Context: anthro, tourism/leisure framework re pilgs, journeys
 Basic ideas: cycle and return, remake, potential
 Individual and society levels: Supports status quo overall?
aboriginal pilgs: some characteristics of tourism etc
o but … difference in motivations, choices, mobilities,
place relations and identities
nature of native cath pilgs and events as cmns: multivocal, adaptive, etc
o Lac Ste Anne as journey thru time as much as space: historical change,
must consider local specifics: nature of site, stakeholders, discourse of
nation and cultural identity….all change over time

B. Purpose of THIS paper:
o awareness, research attention to LSA, Cdn indigenous pilgrimage
@ significant point in national history of Aboriginal/non relationships
Lac Ste Anne as place apart but enmeshed in everyday life of people, of culture…
…in period of change in relationships w/ non-Aboriginal groups
…may provide insight into these types of specific events
as models for how change or crisis prompts debate, negotiation,
revisioning, questioning ID etc
…explore LSA as common ground for variety of interests, IDs, agenda
C. Approach: 
LSA as discursive event, ie public event,
location of communication; medium of exchange
 role of stories, narrative, media, interpretation in
creating and sustaining the tradition and mediating change
 look at: News stories, ethnographies, interviews, websites
in breaking and remaking relshps and IDs
 overlapping interests, stakeholders, powers, expression…
…overlapping discourses: LSA, Cdn insts (church, govt)
 rel’p of ppl w Church and w/ State are historically intertwined
At micro level: event: theme of reconciliation, healing
interacting w/
At macro level: Cdn society (world): reconciliation cmsns
Reconciliation: fixing what’s broken
Debates and exchanges: what that is, who can heal, how…
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2. Overview: site, event and history
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Lac Ste Anne history: pre-contact to colonial and settlement period
Pre-contact: sacred site (ritual, hunting, trading, socializing)
1842: Oblates Catholic mission, settlements
1861: decline of mission and site
1870s-1900: treaties, reserves
c 1870s – 1970s : state/church education incl residential schools
1889: LSA shrine, pilgrimage established---Segregated services
1912-20: development of recreation facilities, village
1930s: Aboriginal people dominate pilgrimage
1960s-70s to present: development of activism, organization and negotiations for
treaty rights, sovereignty, equality
Contemporary event and relationships
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Largest pan-Indian spiritual congregation in the country
Approx 30-40,000 attend (W Cda and beyond)
1990s: Royal Commission on Aboriginal Peoples
Residential school lawsuits: churches in crisis
LSA property  Aboriginal board
Administration partnership
•
1990s-2000s: history of financial mismanagement, deficits
Transfer from Oblates to Aboriginal board, mgmt
Partnership (only such a one in country)
2006-07:
Environment, maintenance conflicts
Rationalization, business approaches
Entrepreneurship & development proposals
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Participants, stakeholders
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popular seasonal vacation destination and community
Alberta Beach: +1,000 pop
LSA County: - 10,000 pop.
Alexis Nakoda Sioux First Nations reserve: 1500+ pop
LSA Activities

Native Christian rituals, synthesis of traditions
Counselling, workshops, healing, lake blessings (‘healing waters’)
Camping, socializing, info exchange……Food services, off-site “mall”
Context: powwow, rodeo, summer gatherings…
& Cultural revival, activism
Indigenous pilgs & walks, runs (W. Canada, Americas)
• Sacred, cultural, political, communicative
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•
Aboriginal tourism & gaming
 Problems and Opportunities discussed later
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3. Conceptual Frameworks: Place, Journey, Ritual media
a. Places apart and rituals as systems of meaning, exchange, mirroring
“If time is conceived as flow or movement then place is pause.” (YiFu Tuan)
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Anthro: Liminal, liminoid zones; heterotopia; tourism typologies:
…ritual constitutes, reconstitutes everyday community
More or less ‘apart’ but all reflective of elements of everyday life
Potential for transgression…usually reenacts social order
Sustains conceptual divisions and boundaries (inc centre, periphery)
& identities: indiv/collective & hybrid, home/away, self/other
 Interaction, reciprocity of place & culture:
 in idea of chronotope - conditions of T & S shape discourse
 places associated with certain events become symbols of community,
shaping members’ images of themselves.
But not in isolation: social context, structure, power systems also
b. Critical theory, phenomenology, discourse and the construction of reality
 Phenomenology: relps b/w individual consciousness / social life
How social practices  order shaping everyday action & situations
 sense of reality & ID constructed by interactions incl performance acts
(eg healing, ritual and entertainment) ……depend on consistency & repetition
--may challenge social norms but only w/in estab normative fwks.
 CT: Texts, discourses, rhetoric (CMNS) mediate, perpetuate social relations
 Identities, systems of knowledge shaped by social structure and culture
 Always within systems of power: limits on potential for change, emancipation
 Must revalue concepts & diffs twd critical dialogue, public sphere

Pilgrimage as discursive event (interactions ppl, mngs, society)
Discursive events= text, discursive practice (production, interpretation of
text), social practice (institutions, control of text)

Production and institutions:
Handelman: public events =
‘events of representation’, allow special/legit forms of transgression
Also generally sustaining status quo:
ie performance frameworks in modern nation states
Q: “Ritual” in relation to ideas about the social function of cmn (not info)
i. “Rituals of speaking”, ritual discourse, modern myth
(poststructuralists, Anderson, Hobsbawm, etc)
ii. Ritual model of communication (Carey: cohesive function)
iii. Bias of cmns (time and space), monopolies of knowledge
(Innis)
(religious institutions classic example)
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TEXTS: LSA ‘texts’ include:
testimonies, liturgies, rituals, legal/judicial texts, media/observers

o
o
Stories, narratives = form of discourse effectively articulates relations
b/w ppl & place…models social ordering principles
 LSA: concurrent stories of traditional pre-contact culture, beliefs
along w/ Catholic, mission, colonial histories and relationships
(good/bad, present/past) …
Event constituted not only by place but pathways, collective and
individual ordeals, pathways, experiences (social and spiritual
preparation for event at site)
 site is thus made up of itself, stories and cultural memory about it,
and of ongoing interpretations of its meaning and power.
Anthro, heritage practice today: looking at multiple sites and flows
Aboriginal sacred sites: dwelling-in-travel (Clifford)…
Not so much places apart as moveable ‘centres’ and cmties
What do the dominant LSA themes, images, debates, as evident in ‘texts’ tell us
about tensions b/w tradition and dynamic social and cultural change today?
Ie, ‘place apart’ and ‘everyday’ ? networks b/w pilgrimage and other cultural
enterprises, phenomena and aspirations of the people? What are the limits on change
at (a) this and other institutionalized events and (b) social powers and relationships?
What is potential for equitable dialogue?
d. Fulcrum or framework of dialogue: reconciliation
= potential framework linking spiritual / secular, indiv / community, cultures
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cultural resource to ameliorate certain passages
Pilgrimage trads aim to reconcile “the material with the spiritual, the I
with the We, and the past with the present” in order to reach a “collective
selfhood” (Prorok, 2003.)
judeo-Xn ?  social (?)
[note also african, healing circles etc)
C20: social mechanisms of reconciliation re healing of grievances
goal: restoration of community, new balanced relationships.
Truth and Reconciliation Commissions (TRCs):
arenas for all modes of expression work together
The TRC will gather more stories, testimonies
Problems…..
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4. CASE STUDY
(a)
The Lac Ste Anne pilgrimage: enduring themes, current debates
Spirituality
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Native American spiritual practices : task: harmonious rel’p b/w humans,
supernatural life force, physical world.
Experience of site: synchronicity not chronology
Visions, stories, myths and dreams of the place = exp as substantial
truths inseparable from physical reality of the landscape.
Oblate records and oral tradition re healing
Canadian Plains cultures -- much latitude in content of ritual gatherings
over time w/out destabilizing site, connections to traditions
Emotional, physical, spiritual healing
o
o
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No miracles directly witnessed, faith endures via stories
“I walk for myself, for my strength, for my sobriety as well as for the
people in jail, that can’t make it” (ibid., p. 20.)
sense of peace, “a freedom, a release…” from anger
“…only lasts while I’m here, unfortunately …”
lake transformative “…like you somehow changed…leave all your troubles”
fleeting quality ensures repetition of event
sense of ‘awayness’ from daily routines but also have come actually home or to a
‘centre’ that replicates features of home communities, past or present, within
mainstream society which does not offer an equivalent sense of belonging.
(Anderson-McLean)
Cultural continuity: social connections and generational legacies
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 LSA act of faith in shared culture as much as religion (Anderson-McLean)
recreational and social activity (incl trading, info exchange, relaxation) most
important area of continuity at Lac Ste Anne (Morinis 1993)
Historical: rare opportunity off reserve reunions
“… to hold a garage sale…to sit at a card table …make small talk…”
"see my own kind of people coming together as a unit, to see old priests..."
Games, sports, holiday, spectacle
“people go there to gather and meet friends. I brought my kids over there just to
swim in the water. It’s just like…[a midway fair]…What I really would like to see
is people getting healed...”
Generational : rites of passage, child to tribal membership,
memory of parents, ancestors
“I pray for my kids most…
they take drugs and alcohol, but I don’t give up…”
a “family get-together on a huge scale” (power of lake)
“…my children, my grandchildren and my great-grandchildren will always have a
place to come” (Aboriginal ownership of site)
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(B) Current and ongoing debates: negotiating change
i. internal
Participants objections to socializing and commerce
o "there is so much other stuff going on it's not religion anymore…There's
gambling, people selling a small bannock bun for a dollar. You're not supposed
to go there to make money. It's a holy thing…”
o elders: deterioration of the ‘right’ way to hold a pilgrimage or to worship.
o Outsiders/observers : incongruent w/ models pilgrims or Aboriginals
o conceptual separation of the spiritual from the profane
o Approve/not: Native and Catholic hybridity, Oblates partnership
o
Categorization: acceptance of W./Catholic dichotomies sacred/secular?

Metis man: site a trading and bartering zone for centuries: “How easily we allow
others to box-up our culture into separate and unrelated compartments…Our
business conduct is interwoven throughout our relations…” (Emes 2007)
LSA trust co-chair Charles Wood: need festivity:
Why should Lac Ste. Anne be different from Rio?
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carnival, or liminal, setting (temporary loosening of social order)
eg mingling of sacred and secular elements:
temporary, threat, opportunity, transformative ?
outward forms / inner content
transmission of info, goods, etc / exchange of ID, info, negotiation
ii. external
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new, transitory community affecting enviro/locals/hosts
2006 pollution: conflict, debate, ‘discursive event’
Observers: disjunction b/w pagan spirituality & abuse
Def: “pilgrim is someone who journeys to a sacred place as an act
of religious devotion...Why is it that every year after the
pilgrimage, the lake suffers?”
Mayor : aboriginal ppl. first & pilgrimage good for business
2007-future: rationalized business mgmt approach, solutions
Eg new facilities, healing centre, heritage designation, PR
Reserve leaders: casino development
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(c) Place, narrative and cultural memory: mediating meanings
From the phenomenological perspective, eg Relph:
places take on identities in proportion to degree of insideness=
sense of meaning & belonging, sense of ID w/ the place=
no sense of division self/world
 Place: combo ….physical properties, meanings, experiences

“… of our bodies, the natural world, physical objects, feelings, memories,
history, social relations, cultural and religious systems of meaning.” (Koontz)
--- a place is deeply integrated into imagination & culture =
actual place (or plaque, event) may disappear but the sense of it remains
------& can sustain identity & connections to personal and collective past
o
o
o
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Leaders: shrine, grounds, lake: simply temporal expression of
spirit which wd continue in shared journeys, gatherings
Formal land transfer simply gesture/always theirs.
reconciliation "not only about residential schools. That's just the
topic of the day. Reconciliation is about…human connection"
(Gonzalez, 2000a.)
LSA: Most do not reject aboriginal-Oblate relationship itself but
rather positions in adversarial constructions
Pilgrimage not one discrete event but hub of flow, movement time/space
Stories and narratives: Aboriginal  Canadian nation (time/space bias)
 Aboriginal: local, oral, traditional, community, memory
 Euro pilgrimage = rich field of communication, cultural continuity
-dissemination of info through social networks…
-LSA: continuity of meaning thru changes in language
Cree name manitow sakahikan –->
Spirit Lake  Devil’s Lake  Lac Ste Anne
 Legend: appropriation/ reappropriation (or coexistence,
synchronicity, synthesis)
 Female figure white buckskin: various incl Christianity
 Dreams, visions of elders and priests:
underwrite historical acceptance
o Social context of healing: [aboriginal health programs, studies]
“individual suffering and illness are placed within meaningful narratives…”
Media narratives: LSA vs participant understanding
 expectation of miraculous cures, etc
 Naïve faith, passivity, ongoing victimizationrather than business successes, local initiatives
 Media can also reinforce or challenge understandings of nation
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But must recognize “the distribution of storytelling authority or … the social
epistemologies of storytelling that guide its use."(Polletta)
Aboriginal control of information: LSA archives, ‘winter stories’
‘National’ myths: heritage, tourism and enterprise
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mnemonic traditions legitimate, naturalize certain story of the past
—but making meaning =
 negotiations b/w (a) official concerns for social unity, consensus
[can elide social contradictions]
(b) vernacular expressions of memory, experience
[can preserve local sites, ID]
 New gov’t priorities on Aboriginal national contributions 
LSA “aspects of the traditional summer gathering” at “a place of
social, cultural and spiritual rejuvenation…”
…but cites only 115 yrs (Cath pilg)
…critique: suggests accomplished reconciliation
 Function for LSA Board: designation =
strategy for protection b/c national symbol
extension of partnership w/ Oblates
Heritage = partnerships economic and cultural interests but need
 Objects, sites, practices = “heritage” thru partnerships b/w to “create a
community of representation rather than simply a representation of
community'
 (LSA plaque unveiling 2007, only 300 audience)
 But: potential of tourism: bridges, economic self-sufficiency
 Precedents (sacred bldgs; 2 pilgs listed AB and Sask inventory)
 Proposed retreat centre LSA, new age & Aboriginal tourism
Context of economic dev’t / tourism: casino complexes= participation in the local
and global economy (ID/n w/ other citizens also). Alexis plans.
Critics: again disconnection w/ trad. Pro: practical social revenues
o Shared issues: concerns re: commercialism and immorality, temptation:
pilgrimage and casino developments
(d) Reconciliation as narrative strategy

First / second person exchange of realities (Whitlock)

dynamic interplay b/w cultural stories, reinterpretation in work of
re/constituting identity, beliefs, values, actions.
Important transaction = discursive event : exchange of testimony,
witnesses, “a dialogic hermeneutical encounter”
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Rituals of reconciliation : narrative revision strategy, structure
liminal/passage conditions twd ‘narrative unity, coherence’
can accommodate complexities and paradoxes
TRCs testimonies (autobio narratives):
= narrative exchange, discursive framework
….destabilize dominant ways of thinking re history, ID, race
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…. make whiteness visible as an identity; empathy  advocacy
Strategic link to public as tools in campaigns for justice
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Canada: First lawsuits re: residential schools 1990s
Churches (Anglican Catholic): dialogue, apologies, programs
1998 Federal government Aboriginal Healing Foundation
2003-2006 fed gov’t reconciliation frameworks developed
2007 Indian Residential Schools Settlement Agreement
“healing, reconciliation and relationship-building”
compensation, programs, partial apologies
Est TRC (5-year tour) national & cmty sharing events
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need to reduce certain tensions in the narrative
but reconciliation =
“the incorporation -- not the erasure -- of such tensions.” (Dwyer)
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Problem: transfer of reconcilation between micro-level (local, f2f, victim
and perpetrator) & macro-level (nations, insts, society)
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discourse of reconciliation: justice expressed in terms of healing or
forgiveness but depends on
concrete econ, health, and edu initiatives
not as compensation but as signal of potentially different future
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5. critique/analysis: rituals of communication, identity, transformation

Cultural critics: marginality, hybridity  openness & social transformation
voluntary character & personal connection to spiritual power 
pilgrimage appeals to socially marginal
can also = means of protest agst that position (itself part of healing)
Dubisch & Winkelman 2005
o
 Problem: ongoing force of class, nation, race
……….mobility is affected by gender, race and class.(Massey)
limits to emancipation, negotiability of material inequities, border
Discursive events : democratic racism (Henry & Tator 2002)
Identity as becoming (Hall): new uses of imagery and discourses
Allows for discontinuity, irresolution…prevails in postcol’sm
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o Aboriginal public events based in communities of interest
And so they touch on fields of pol, econ, cultural production (Buddle)
Aboriginal public sphere: culture as a resource management strategy
Forms, practices mediate within socio-economic power structures
Ie: promote cmty autonomy and version of self
connections / articulations b/w political movements & indiv ID:
contingent, unstable—
identity formation: Active, selective, indeterminate
eg. First Nations still tied to land, but, flexible concept
eg concept of dwelling-in-travel, “patterns of visiting and return
o …lived connections across distances and differences.”(Clifford)
Clifford: indigeneity today = articulated, productive, transformative
articulation theory: describes processes appropriation forms & practices.
(Gramsci, Laclau, Hall et al)
pilgrimage a model for this process:
inter tribal, trad but adaptive, sacred but encompassing secular
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6. Conclusion

pilgrimage classic typologies: sacred sites, gatherings, discursive events
in tension with everyday life, secular world
 Indian Country gatherings: inter-cmty, pilgrimage also inter-cmty
 (different FNs, NC and non, shared culture/exp/interests)
 dialogic processes, articulations via which rhetoric of reconciliation,
sec and sac narratives/discourses merge
will this contribute to structural, social change and power relations?
Yes in the sense that it offers opportunities for info exchange
for negotiation of sense of identity and connections
and new possiblities (business, management, tourism)
and in sense of cultural preparation for accepting healing rituals TRC
 Source of healing offered now from colonial/secular institution?
No—as with LSA, just a venue or medium for collective power
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culture is a means to achieve economic, social, political purposes
Need models of understanding Aboriginal and non-Aboriginal cultural
expression (ie ritual communication, discursive events)
allowing both for: intrinsic forms of knowledge & instrumental dimension
define collective power:
broaden to involvement by non-Ab citizens in new narratives
 Set of values reflected in LSA, also in mainstream political discourse:
social continuity, wellness, identity, cultural survival etc.
 Influence of indigenous trads, perceptions, spirituality: non-dichotomous,
 Suggests that knowledge, action already on continuum
 Aboriginal spirt’y & reconciliation : holistic model healing various divisions
 As Adorno (1998) put it in discussing the reconciliation of human beings and of
humans with nature, “Peace is the state of differentiation without domination, in
which the differentiated participate in each other” (p. 247.)
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