Peter Jones (missionary) - Knowledge (XXG)

546:. Jones would later say that although the instruction he received in Christianity from his father, his stepmother and his old schoolteacher George Hughes had attracted him to the religion, the conduct of the white Christian settlers "drunk, quarreling, fighting and cheating the poor Indians, and acting as if there was no God" convinced him there could be no truth in their religion. He allowed himself to be baptised primarily to become a full member of the white society of Upper Canada, with all the privileges it entailed. Given the behaviour of others who had been baptised, Jones expected it to have no effect upon him. Jones worked with his father farming until the summer of 1822, when he found employment as a brickmaker working for his brother-in-law Archibald Russell to raise money so he might resume his schooling. He attended school in 617:. Church officials including Torry and Case recognised the need for a member fluent in Ojibwe who could translate hymns and bible passages, and present the Christian religion to the Indians in terms they could understand. Jones was put to work as a teacher at the Grand River mission. Around this time he began speaking to groups about Methodism. In 1824, a few of his relatives came to see him speak and stayed at the Grand River mission so they could enroll their children in Jones' day school. The Methodists of Upper Canada commissioned Jones, along with his brother John, to begin translating religious and instructive works in Ojibwe for use in the Methodists' schools. In 1825, over half his band had converted to Christianity, and Jones decided to devote his life to missionary work. 662:. The Christian dress and style of Jones' band of converts, including their singing of hymns, which had been translated into Ojibwe by Jones, created a favourable impression of the group with Strachan and the other political leaders present. Although Strachan, an Anglican, had strongly denounced the Methodists, he saw in Jones the opportunity to Christianize the Indians of Upper Canada. He hoped to convert Jones (and thereby his followers) to Anglicanism later. The Crown had previously agreed to build a village on the Credit River for the Mississaugas in 1820, but nothing had been done. Strachan told Jones he would make good on this agreement, and after a short meeting, all of the Christian Indians agreed to accept it. Construction of the settlement, called the 867:. The combined church was now run by the British, and Jones was passed over for positions within the church in favour of less qualified individuals, and his influence lessened. When the position of head of the Canadian Indian missionaries came open, it was filled by a British Wesleyan with no experience with Indians, Reverend Joseph Stinson. William Case was given the second in command position, with special attention towards translating scriptures into Ojibwe. Case spoke no Ojibwe. Case, whom Jones had seen as a mentor, made his headquarters at the Credit Mission. Jones began to chaff in the church, as he was being given little responsibilities and the church showed no confidence in his abilities. Case told Methodist minister 49: 840: 629: 3319: 3305: 177: 1106:, which was the last large piece of unceded land in southern Ontario. The Credit Mississaugas believed this to be their best chance to obtain deeds to land, and so the band prepared for a move. They turned the Credit lands over to the province in trust, but the first survey of the Bruce returned with terrible news: The soil of the Bruce Peninsula was completely unsuitable for farming. Having already surrendered their land at the Credit Mission, the Mississaugas faced an uncertain situation. The 405: 970:. Various Indian bands aligned with either church, and competition hampered missionary work. Of Jones' friends within the church, only Egerton Ryerson remained in the Canadian conference. With the background of these conflicts in the Credit Settlement, it became increasingly difficult for Jones to travel.< Jones influence with the provincial government remained small. Although the Mississaugas of the Credit had been promised title deeds, Jones' meeting with Lieutenant Governor 731: 1191: 935:. In the meantime, Glenelg refused to approve Bond Head's proposal. Jones spent the intervening time touring England, preaching, giving speeches and fundraising for the Canadian Methodists. Although Bond Head had sent a letter to Glenelg to discredit Jones, the Minister met with Jones in the spring of 1838. The meeting went very well for Jones, as Glenelg promised to help secure title deeds for the Mississaugas. Glenelg also arranged an audience with 714:

to abandon Methodism for Anglicanism, refusing to assist the Rice Lake Indians with the construction of a settlement as they had done with the Credit and Bay of Quinte missions, even though the Rice Lake Indians offered to fund the construction from their land surrender annuities. Tension remained between the Upper Canada government and the province's Indians, including the Jones brothers in particular, over their religious affiliation until

492:, "Golden Eagle"). Golden Eagle was a respected elder of the band, who experienced a vision promising spirits would make him invincible to arrows and bullet. To renew the declining faith of his people, some of whom had begun to adopt the lifestyle of the white settlers, Golden Eagle arranged a demonstration of his spirit-granted invulnerability. He was killed attempting to catch a bullet with a tin pot. Jones witnessed the event. 1038: 783:. After his return to Upper Canada, the year's annual Methodist conference named Jones "A Missionary to the Indian Tribes" on Case's urging. The 1830 conference gave him the same appointment. He was also ordained as a deacon then. Upper Canada's Methodists were in desperate need of money by 1831; that spring the church had been unable to pay all the salaries owed. To raise money for the church, Jones travelled with 324:, directly petitioning the latter on the issue of title deeds for the Mississaugas of Upper Canada. During his life, Jones did manage to obtain some concessions from various provincial governments, such as having control over the trust funds for the Mississaugas of Credit turned over to their chiefs, but he was never able to secure title deeds for the Credit settlement. In 1847, Jones led the band to relocate to 1009:. Jones had hoped to relocate the Mississaugas of Credit here if they failed to obtain title deeds for New Credit, but this plan was opposed by Indian Agent Samuel Jarvis. At the Muncey Mission, each tribe spoke a different language, which made the work challenging for Jones, as did the large contingent of non-Christian Indians. Here two more children were born to the couple, John Frederick (Wahbegwuna ( 827:

skills such as cooking and knitting to prepare for her new life. She came from a wealthy family and had previously been attended by servants. Field came to Upper Canada and worked along Jones in his ministry work and as a teacher in the Credit River settlement, instructing the Indian girls in sewing and other domestic skills. The Mississaugas of the Credit Mission dubbed Eliza "Kecheahgahmequa" (

1098:. Although the settlement was prospering, Indian Superintendent Thomas G. Anderson pressured to band to move off the Credit Mission to a different location, hoping to group Indians into larger settlements where schools could be reasonably established and funded. As an inducement to motivate the Mississaugas to move, he promised them the title deeds which were Jones' main goal for the band. The 1138:, but also allowed him to be close to New Credit. Although he continued to work, his failing health kept him at home often, and he began pursuing more domestic activities. Taking up woodcarving, he won £15 for his bowl and ladle at the annual provincial exhibition. He began writing for the Aborigines Protection Society, acting as their Canadian correspondent for their publication 966:

loss of Indian lifestyle and culture. By 1840, the settlement was very strained; pressure from white settlers, scarcity of wood and the uncertainty of whether the band had claims to the land they occupied forced the band council to begin considering relocation. 1840 also saw the Methodist church split into two factions, Canadian Methodists and British

819: 332:, who were able to furnish the Mississaugas with title deeds. The Mississaugas of New Credit have since been able to retain title to the land, where they remain. Jones' health had been declining for several years before the move to New Credit, and he was unable to accompany them to an unconstructed settlement, retiring to a nearby estate outside of 668:, was soon underway and Jones moved there in 1826. By the summer of 1826, with construction of the settlement well under way, the rest of the band had joined the Methodist church and settled at the Credit Mission. Among the last holdouts was Jones' former adoptive father, Captain Jim, and his family. At about this time Methodist Reverend 535:, where Augustus took Peter out of school and began to instruct him in farming. Sarah Tekarihogan's Iroquois tribe had settled in the Grand River valley in and around Brantford. Here Jones was inducted into the Iroquois tribe and given the Mohawk name "Desagondensta", meaning "he stands people on their feet". Jones was 1029:. Metcalfe was favourably impressed with Jones; he made available funds to build two schools at the Muncey Mission (a boys' school and a girls' school) and turned over administration of the Credit Mississaugas' finances to their chiefs, making them the first Indian Band in Canada to have control over their trust funds. 1021:, " Waving Feathers")). John was named for Peter's brother John and Eliza's brother Frederick, Peter for Peter himself and Eliza's brother Edmund. The work at Muncey Mission was stressful on Jones, and his health began to deteriorate. The 1844 Methodist conference found him in such ill health that he was declared a 978:, appointed in 1837, ignored the Mississaugas, failing to issue them the annual reports on their trust funds and failing to respond to letters. The strain of these community splits, combined with Jones' responsibilities as a father after the birth of his first son, Charles Augustus (Wahweyaakuhmegoo ( 1268:

O zhe pe e kun nun nah pun a i ee ah ne she nah pa moo mah kah toon ah sha wa ee tush ween ah gun osh she moo mah kah toon ne zhswah sweeh nah kah moo we nun kia Me tah sweeh e ki too we nun ough ke shah mune too kia ke shah munetoo o tah yum e ah win, kia Ta pwa yain tah moo win, kiapung ke o kah ke

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for Jones. Jones met with her in September of that year, and presented a petition to Queen Victoria from the chiefs of the Mississauga Ojibwa community asking for title deeds to their lands, to ensure the Credit Mississaugas would never lose the title to their lands. The petition was written in the

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to petition the government to end salmon fishing on the Credit river by European settlers; the petition would be granted in 1829. In 1826, they were back when the Indian Department failed to pay the full annuity due the band from an 1818 land concession, as the band had received only £472 of the £522

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and by preaching to Indians who did not understand English. Beyond his preaching to the Indians of Upper Canada, he was an excellent fundraiser for the Canadian Methodists, and toured the United States and Great Britain giving sermons and speeches. Jones drew audiences of thousands, filling many of

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supplementing the information of the petition. Jones, dressed in his Ojibwa regalia, presented the petition and interpreted it for Victoria, to ensure accurate and favourable reception. Victoria approved her minister's recommendation that the Mississaugas be given title deeds. He returned to Upper

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In January 1828, Bishop Strachan approached Jones and his brother John, offering to pay them more as Anglican missionaries than the Methodists could afford to, but both brothers declined the offer. At the same time, Strachan and various government officers applied pressure to the Indian communities

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saw the potential to convert the Mississauga Indians through Jones. Case soon assumed the role of a mentor to Jones as a missionary. As Jones was bilingual and bicultural, he could speak to and relate to the Mississaugas and the European Christian settlers in Upper Canada. Later that year, Reverend

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Around 1811, Jones was adopted by Captain Jim, a Mississauga chief. Captain Jim's own son, also named Kahkewāquonāby, had died, and he petitioned Tuhbenahneequay to adopt Jones. Tuhbenahneequay approved the adoption, and Jones was sent to the Credit River to live with Captain Jim as one of his own

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lifestyle, would be critical to their survival. By 1827, each family had a 0.25-acre (1,000 m) plot of their own, and a 30-acre (120,000 m) communal plot was farmed. The success of the settlement, and his success converting Indians to Christianity, gave Jones a good reputation in Upper

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The New Credit settlement met with early difficulties, but soon began to prosper. An early sawmill was destroyed by arson in 1851, but a new one was soon in operation. White squatters were driven off the land by about 1855, although theft of logs remained a problem for several years afterwards.

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led a group within the community that opposed Jones' influence, claiming it was turning the Mississaugas of the Credit Mission into "Brown Englishmen". The brothers, while Christians, objected to the harsh discipline imposed on the young, the use of voting rather than consensus to govern and the

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During this tour, he met Eliza Field, to whom he proposed. She accepted, and Jones returned to Upper Canada in the spring of 1832. Field came to North America in 1833, arriving in New York City, where the pair married on September 8, 1833. Field had spent the intervening time learning domestic

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Through the 1840s, Jones' health had been in decline. By the time the Mississaugas moved to New Credit, Jones was too ill to move to an unbuilt settlement. Having to abandon the Credit Mission, he returned to Munceytown with his family. Jones resigned his position in the Methodist church, but

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to their land. The settlement had established successful farms, and was almost self-sufficient. It was also developing industry, with a pair of carpenters and a shoemaker. The Credit Mission Mississaugas had also funded the construction of a pair of piers at the mouth of the Credit River, the

710:. By 1828, the Methodists' practice of teetotaling had made significant inroads with the Mississaugas; at the annual distribution of presents from the King in 1828, Jones reported seeing a single Indian drunk, while drunkenness had been widespread at the annual distribution as recently as 1826. 653:

at the prescribed time, leading the approximately 50 Christian Indians, and his former adoptive father Captain Jim arrived leading the approximately 150 non-Christian Indians. At this meeting, a further 50 of the approximately 200 Indians of Jones' band were converted. Givins was accompanied by

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at age 21 after attending a camp-meeting with his half sister. Methodist leaders in Upper Canada recognised his potential as a bridge between the white and Indian communities and recruited him as a preacher. As a bilingual and bicultural preacher, he enabled the Methodists to make significant

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Jones was struck by illness in December 1855 during a wagon ride home from New Credit to Echo Villa. Unable to shake the illness, Jones died in his home on June 29, 1856. He was buried at Greenwood Cemetery in Brantford. His wife Eliza supervised the publication of his books after his death.

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Jones travelled to Great Britain in 1845 for a third fundraising tour, giving speeches and sermons. Wherever he travelled, Jones drew huge crowds, but inwardly he was depressed. He felt the crowds were only there to see the exotic Indian Kahkewāquonāby and his native costume, and did not

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woman named Sarah Tekarihogan, and while away surveying he lived with Tuhbenahneequay. While both the Mississaugas and Mohawks approved of polygamy, the white Christian settlers did not, and Augustus Jones ended his relationship with Tuhbenahneequay in 1802. Peter and his elder brother

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In Memory of KAHKEWAQUONABY, (Peter Jones), THE FAITHFUL AND HEROIC OJIBEWAY MISSIONARY AND CHIEF: THE GUIDE, ADVISOR, AND BENEFACTOR OF HIS PEOPLE. Born January 1st, 1802. Died June 29th, 1856. HIS GOOD WORKS LIVE AFTER HIM, AND HIS MEMORY IS EMBALMED IN MANY GRATEFUL HEARTS.

1110:, hearing of the Mississaugas' desperate situation offered a portion of their tract to the Credit Mississaugas, remembering that when the Six Nations had fled to Upper Canada the Mississaugas had donated the land the Six Nations. The Mississaugas relocated to this land along the 746:. His election was influenced by his mastery of English; he was one of the few members of the band who could deal with missionaries and the provincial government. Jones continued his missionary work to other Indian bands of Upper Canada, converting many of the Mississaugas at 672:

was assigned to the Credit Mission, and Jones quickly struck up a friendship with him. Ryerson's work at the camp freed Jones to begin taking lengthy missionary expeditions to other parts of Upper Canada. During the period 1825–27, Jones undertook missionary missions to

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Also in 1829, Jones embarked on a tour of the northern United States with Reverend William Case and several Indian converts to raise money for the Methodist missions in Upper Canada. The tour raised £600, thirty percent of the Methodist Church's annual expenditures across

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regarding the year's delivery of gifts (due from various land purchases) to the Mississaugas. The letter was the first Givins had received that had been written by an Indian. Givins arranged a meeting with Jones during the second week of July. Jones arrived at the

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However, many descendants of the Mississaugan people consider him a sellout, as he completely assimilated to the settlers' ways of life—despite being totally assimilated themselves and using the most advanced settler technologies to project their bias.

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to begin translating hymns and books of the Bible into Ojibwe, including those Jones had already translated. After the death of Augustus Jones in November 1836, Peter invited his stepmother and two youngest brothers to live at the Credit mission.

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Ozhibii'iganan nabane-ayi'ii anishinaabemoomagadoon aazhawayi'ii dash wiin aaganaashiimoomagadoon niizhwaaswi nagamowin, gaye midaaswi ikidowinan ow Gizhe-manidoo, gaye Gizhe-manidoo ayami'aawin, gaye Debwe'endamowin, gaye bangii-ogagiikwewin ow

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continued to undertake work here and there as his health permitted. By 1850, his doctor had ordered him to completely stop travelling and performing his clerical duties, but Jones ignored his advice. In 1851, Jones moved to a new estate near

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of Upper Canada. He was elected a chief of the Mississaugas of the Credit Mission in 1829 and acted as a spokesman for the band when petitioning the colonial government and its departments. During his British tours, he had audiences with

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for the growing community, which began building a chapel in the spring of 1824. Many of Jones' relatives were quickly converted and moved to Davis' Hamlet, including his mother Tuhbenahneequay, her daughter Wechikiwekapawiqua and Chief

3448: 1077:. Foville examined Jones, but did not prescribe any medicine, instead suggesting cold water sponge baths. With this advice but no effective treatment, Jones returned to England to complete his fundraising tour. Jones returned to 479:

the day after the fighting, viewing the effects of battle firsthand. The land the band hunted and fished upon was beset with an influx of Indian refugees exceeding in number the population of the band. Jones went on his first

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woman whose band inhabited the area. His father worked as a surveyor in the land the British planned to settle on; as was common among the European men who worked far from European settlements, he adopted the Indian custom of

592:(Tehowagherengaraghkwen) composed entirely of Indian members. The pair encouraged converted Indians to settle around Davis' home, which acquired the name "Davis' Hamlet" or "Davisville". Jones and Seth Crawford taught 470:

During the War of 1812, Jones' band of Mississaugas experienced a share of the War's hardship. Jones' grandmother Puhgashkish, old and crippled, had been left behind by the band when it was forced to flee the soldiers

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appreciate all the work he had put into becoming a good Christian. Despite his misgivings about the trip, he raised £1000, about two thirds of that total in Scotland, and one third in England. On August 4, 1845, in

475:. She was never seen again. The band lost the warrior White John to the fighting, and several more were injured. Although Jones was too young to act as a warrior, he and his brother John visited the site of the 693:

the treaty specified. In the settlement, Jones also worked to teach the residents farming practices, which few knew. Jones believed that the acceptance of Christianity by his people, and their conversion to an

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1000. These sermons were also held with Jones in Indian attire, which combined with his Indian name created curiosity and filled the halls, with four or five thousand attendees at his sermon for the

423:, during a dedicated feast. A son of Wahbanosay's who had died at age seven had been given the same name. The name translates into English as " waving feathers" and denotes feathers plucked from the 311:. There he lived and worked as a preacher and community leader, leading the conversion of Mississaugas to a European lifestyle of agriculture and Christianity, which enabled them to compete with the 1210:

In 1857, a monument was erected in Jones' honour at New Credit, inscribed "Erected by the Ojibeway and other Indian tribes to their revered and beloved Chief Kahkewaquonaby (the Rev. Peter Jones)."

1118:. Jones would continue in his role as a community leader here, petitioning various branches of government for funding to build the settlement. In 1848, the Wesleyans and Methodists reconciled, and 1383:. Translated by Peter Jones, Indian Missionary. To which are added a Few Hymns translated by the Rev. James Evans and George Henry. (New York: Lane and Tippett, 1847 (1851); New York, 1853 (1854)). 292:

the buildings he spoke in, but came to resent the role, believing the audiences came to see Kahkewāquonāby, the exotic Indian, not Peter Jones, the good Christian he had worked so hard to become.

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crippled Jones, making him unable to stand. After two or three months of this, his mother received news of Jones' condition, and travelled to the Credit River with her relative Shegwahmaig (

504:, severe climate abnormalities caused an abysmal harvest, and the Mississauga band at the head of Lake Ontario was disintegrating. In the preceding twenty years community leaders Head Chief 242:

had been on the verge of destruction. As a preacher and a chieftain, as a role model and as a liaison to governments, his leadership helped his people survive contact with Europeans.

609:, "He who Rests Sitting upon the Sky")). Jones received his first official position in the church – exhorter – on March 1, 1825. In this role, he spoke at services after 1429: 685:. He preached in the native language, a key factor to helping the Indians understand and accept Christianity; small groups of Indians in these areas soon converted to Christianity. 1858:

Henry Warner Bowden; Smith, Donald B. (February 1989). "Reviewed Works: Sacred Feathers: The Reverend Peter Jones (Kahkewaquonaby) and the Mississauga Indians by Donald B. Smith".

1229:. To honour Jones and to underscore his role in helping the Mississaugas survive contact with the Europeans, a celebration of his recognition was held at New Credit. As well, the 1025:. The same year, Jarvis was dismissed as chief superintendent of the Indian Agents. With Jarvis removed from office, Jones was able to secure an audience with lieutenant governor 3155: 2893: 447:

and the name belonged to that totem. At the feast Kahkewāquonāby was given a club to denote the power of the thunder spirit, and a bunch of eagle feathers to denote its flight.

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Jones made several journeys to England to raise funds for the Credit River mission, where he was introduced to both King William IV (1765-1837) and Queen Victoria (1819-1901).

1313:: Translated into the Chippeway Tongue, by British and Foreign Bible Society; Translator: Jones, John; Editor: Jones, Peter. (London: British and Foreign Bible Society, 1831). 863:

in York, Upper Canada. He was the first Ojibwa to be ordained as a Methodist preacher. The same year, the Canadian Methodists had unified their church with the British

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Portraits of Peter Jones and Eliza Field, made in 1832 by London painter Matilda Jones. Jones and Field met during his first tour of England, and married in 1833.

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By Rev. Peter Jones, (Kahkewaquonaby) ... . With a brief Memoir of the Writer; and Introductory Notice by the Rev. G. Osborn, D.D. (London: A. W. Bennett, 1861).

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Jones' knowledge of English and ties to prominent settlers allowed him act as a spokesperson for the band. In 1825, he and his brother John had travelled to

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erected an historic plaque detailing Jones' life. The location of the plaque is Echo Villa, the estate where Jones lived from 1851 until his death in 1856.

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Rev. Peter Jones, in an article in the January 12, 1848 edition of the Christian Guardian, provides an account of our ancestors' progress at their new home.

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Canada. His sermons while travelling were well attended, and various groups donated money and goods, such as a heating stove for the schoolhouse and a

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about this time; his lack of visions caused him to question his faith in the Mississauga's religion. His faith was also troubled by the death of chief

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Tracts in the Chipeway and English, comprising seven hymns, the Decalogue, the Lord's Prayer, the Apostles' creed, and the fifth chapter of St. Matthew

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The plaque honouring Jones erected at his Echo Villa home on Colborne St.E. Brantford by the Ontario Archaeological and Historic Sites Board.

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in Britain, opposed the move. They knew the poor soil of Manitoulin Island would force the Indian Bands to abandon farming and return to a

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Augustus Jones had learned of the band's troubles and ventured into the interior to bring Peter and John to live with him at his farm in

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in Stoney Creek. With the help of the local teacher, George Hughes, Peter learned English. The next year, the family moved to

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Nitam iw omazina'igan aw Moses, Genesis ezhinikaadeg. Gaa-aanikanootaamaabiyang aw Gakiiwegwanebi, anishinaabe makadewikonaye

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tours. As Eliza had previously had two miscarriages and two stillbirths, the couple took great care in raising Charles.

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In 1829, the Mississaugas of the Credit Mission elected Jones one of their three chiefs, replacing the recently deceased

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to the United Kingdom that spring where he gave more than sixty sermons and one hundred speeches which raised more than

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Ah-ne-she-nah-pa, Oo-te-ke-too-we-nun; Ka-ke-ke-noo-ah-mah-ween-twah e-kewh, Ka-nah-wah-pahn-tah-gigk Mah-ze-nah-e-kun.

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Kahahnekahnootah moobeung owh kahkewaquonaby, ahneshenahba Makadawekoonahya. (Toronto: Auxiliary Bible Society, 1835).

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devised a plan to relocate the Ojibwa of the Credit River, along with other Indian bands of southern Upper Canada, to

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and that the Indians must convert to the European settler lifestyle. In June 1823, he attended a camp meeting of the

524: 1142:. In the 1850s, Peter began to devote his time and efforts more to his wife and children. His son Charles attended 3227: 2410: 912: 808: 576: 272: 915:, Jones became convinced the only way to end the perpetual threat of relocation of the Mississaugas was to obtain 3268: 1089:

Returning to the Credit Mission, Jones believed the most pressing issue for the Mississaugas was their lack of a

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was published in 1832, and around the same time he served as an editor for his brother John's translation of the

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Sketch of Grammar of the Chippeway Languages To Which is Added a Vocabulary of some of the Most Common Words

605:, "Who Possesses the Day"), Wechikiwekapawiqua's husband and Jones' uncle Joseph Sawyer (Nawahjegezhegwabe ( 444: 428: 3330: 2713: 550:

during the winter of 1822–3 studying arithmetic and writing, hoping to obtain work as a clerk in the

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Institution photograph of Peter Edmund Jones, who was born to Peter and Eliza Jones in 1843. He holds the

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children. During a long episode of drunken frolicking by all the adult Indians in Captain Jim's band,

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The sermon and speeches of the Rev. Peter Jones, alias Kah-ke-wa-quon-a-by, the converted Indian chief

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Pungkeh ewh ooshke mahzenahekun tepahjemindt owh keetookemahwenon kahnahnauntahweenungk Jesus Christ

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In Upper Canada, he returned to a community that had begun to question his leadership. William and

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Punge Ewe Oodezhewabezewinewah, Egewh Anahmeahjig Wesleyan Methodist azhenekahzoojig, Emah Canada.

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by Reverend Ralph Leeming at the request of his father in 1820, but internally he did not accept

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Bangii iwi Odizhiwebiziwiniwaa, igiw Enami'ajig Wesleyan Methodist ezhinikaazojig, imaa Canada.

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among the band members was rising. Many members had abandoned the band, travelling west to the

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of the Mississauga Ojibwas until the age of 14. After that, he went to live with his father

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Bangii iw oshki-mazina'igan dibaajimind aw gidoogimaawinan gaa-nanaandawi'inang Jesus Christ

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History of the Ojebway Indians; with especial reference to their Conversion to Christianity.

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The Peter Jones Collection at the Victoria University Library at the University of Toronto

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Sacred Feathers: The Reverend Peter Jones (Kahkewaquonaby) & the Mississauga Indians

3129: 2686: 1393: 1317: 1037: 349:

Jones was born on January 1, 1802, in Burlington Heights, Upper Canada. His father was

2779:. Vol. 2. Smithsonian Institution Bureau of American Ethnology. pp. 633–634. 2403: 1150:, then studied law. Jones continued travelling when his health permitted. In 1851, to 1099: 936: 896: 852: 784: 751: 664: 655: 472: 350: 321: 308: 254: 159: 3141: 1022: 983: 799:, who treated him when he fell ill in June 1831, as well as Methodist leaders such as 3367: 3209: 3091: 1203: 1199: 975: 971: 924: 908: 674: 659: 593: 379: 354: 304: 30:"Kahkewaquonaby" redirects here. For the Mississauga Ojibwa chief of New Credit, see 2924: 1301: 2965:

Anishinaabe Odikidowinan; Gaa-gikinoo’amawindwaa igiw, Genawaabandangig Mazina’igan

2845: 941: 931:

postponed meeting with Jones until the spring of 1838, as he was occupied with the

928: 645: 598: 554:. In spring 1823, Jones left the school, returning to his father's farm that May. 543: 481: 366: 358: 300: 268: 265: 239: 211: 203: 76: 2774: 2729: 2309: 1811: 1379: 1325: 1222:

In 1997, Jones was declared a "Person of National Historic Significance" by the

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that was donated by the Six Nations. Founded in 1847, the settlement was named

1090: 1078: 804: 800: 755: 694: 682: 568: 456: 1321:: Translated into the Ojebway Language. (Toronto, 1832; reprint: Boston, 1839). 1213:

At the church in New Credit, built in 1852, an inscribed marble tablet reads:

1073:

Jones' health continued to decline, and he travelled to Paris to meet with Dr.

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religion, customs and lifestyle of their Mississauga ancestors, and learned to

3173: 1639: 1403:. Translated by the Rev. Peter Jones, Kah-ke-wa-qu-on-a-by. (Brantford, 1861.) 1380:

A Collection of Chippeway and English Hymns, for the use of the Native Indians

1283:. Part of the New Testament ... Translated into the Chippewa tongue, from the 1127: 1115: 916: 843:

The Jones' first home, at the Credit Mission, as sketched by Eliza Field Jones

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A sketch of the feather given to Kahkewāquonāby by his grandfather during his

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Weaver, Jace (Spring 1997). "Native American Authors and Their Communities".

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Keahnekahnootahmoobeung Owh Kahkewaquonby, Ahneshenahba Makahdawekoonahya. (

2311:

When We Both Got to Heaven: James Atkey Among the Anishnabek at Colpoy's Bay

1135: 1055: 551: 409: 389: 250: 192: 3064:

Gaa-aanikanootaamaabiyang aw Gakiiwegwanebi, anishinaabe makadewikonaye. ).

2894:"The Reverend Peter Jones Named a Person of National Historic Significance" 982:, "The Round World")) in April 1839, prevented Jones from undertaking many 831:, "the lady from beyond the waters"/"woman from across the great shore"). 795:'s anniversary. Jones met with a number of prominent Englishmen, including 371: 277: 271:

settlers of Upper Canada and was taught how to farm. Jones converted to

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directly on the issue. He was accompanied by his wife and their niece

536: 435: 398: 394: 238:, meaning "he stands people on their feet". In his youth his band of 1889: 1640:"170 Years Since the Move to Mississaugas of the Credit First Nation" 998: 949: 856: 738:, which it was customary to receive for Indian chiefs in Upper Canada 699: 567:

Jones had been attracted to the Methodist faith because it advocated

464: 189: 1753: 811:. This tour created significant public interest, and Jones met with 1881: 919:

to their lands. Jones travelled to England in 1837 to petition the

3449:

Translators of the Bible into indigenous languages of the Americas

3164: 1813:

James Evans - Inventor of the Syllabic System of the Cree Language

1189: 1036: 838: 817: 763: 729: 627: 424: 403: 258: 1493:"Peter Jones - Sacred Feathers - and the Mississauga Indians (4)" 997:, the mission proselytized to Indians of three different tribes; 283:

of Upper Canada, both by translating hymns and biblical texts in

2951:, this book is attached to the front end of the EBook #19807: 2914:"A Decade in the Canadian Heritage Rivers System: A Review of 2838:

Kahkewaquonaby (Reverend Peter Jones) National Historic Person

1337:

Translated by Peter Jones, Indian Missionary. (Toronto: 1835).

788: 2854:"Andy Mitchell Announces Commemoration of Aboriginal History" 1929:"Peter Jones - Sacred Feathers - and the Mississauga Indians" 1672:. Mississauga: Mississaugas Heritage Foundation. p. 59. 815:

on April 5, 1832, shortly before his return to Upper Canada.

295:

Jones was also a political leader. In 1825, he wrote to the

3439:

Political office-holders of Indigenous governments in Canada

762:. Along with his brother John, Jones began translating the 1326:

Netum Ewh Oomahzenahegun owh Moses, Genesis aszhenekahdaig.

1424: 1422: 1420: 1418: 1416: 1302:

Mesah oowh Menwahjemoowin, Kahenahjimood owh St. Matthew.

3074:

Nagamowinan ge-nanagamowaad igiw anishinaabeg enami'ejig

2871:. Government of Canada. October 18, 2004. Archived from 1486:. Association of Ontario Land Surveyors: 119, 120. 1923. 2620: 2618: 2545: 2543: 2478: 2476: 1841: 1839: 632:

The Credit Mission, in the winter of 1827. Sketch from

307:, with whom he arranged the funding and support of the 2999:

Mii-sa ow Minwaajimowin, Gaa-inaajimod ow St. Matthew.

2710:"Genealogy of famous Businessmen/Leaders: Peter Jones" 1972: 1970: 1334:

Discipline of the Wesleyan Methodist Church in Canada.

1206:, and wears a buckskin coat inherited from his father. 1041:

This photograph of Jones was taken August 4, 1845, in

588:

set up a congregation centered around Jones and Chief

1711: 1709: 2923:. Grand River Conservation Authority. Archived from 2062: 2060: 2058: 2056: 1707: 1705: 1703: 1701: 1699: 1697: 1695: 1693: 1691: 1689: 1248:

Spellings for the Schools in the Chippeway Language.

3325: 3312: 3297: 1255:(York: Canada Conference Missionary Society, 1828). 1134:. The estate was close to the established town of 264:. There he learnt the customs and language of the 169: 155: 125: 115: 105: 95: 83: 58: 39: 3424:Persons of National Historic Significance (Canada) 3090: 2402: 1140:The Colonial Intelligencer; or, Aborigines' Friend 3154:: CS1 maint: DOI inactive as of September 2024 ( 1277:; translation. (New York, 1829; 2nd ed., Toronto) 702:for the band. In 1827, Jones was granted a trial 3218:. Vol. VIII (1851–1860) (online ed.). 1816:. Toronto: Methodist Mission Rooms. p. 41. 1287:by Peter Jones, native missionary. (York, 1829). 3046:The Book of Genesis in Chippewa, by Peter Jones 2869:"National Historic Sites Of Canada System Plan" 1231:Ontario Archaeological and Historic Sites Board 1102:invited the Credit Mississaugas to move to the 1066:. These were the first photographs taken of a 613:and assisted travelling preachers during their 188:(January 1, 1802 – June 29, 1856) was an 2712:. The Brantford Public Library. Archived from 2405:The Cambridge Companion to Canadian Literature 644:In 1825, Jones wrote a letter to Indian Agent 520:which were more isolated from white settlers. 2896:. Heritage Canada. 1997-12-17. Archived from 2691:. Smithsonian Institution Bureau of Ethnology 1271:Attributed to Peter Jones. (New York, 1828). 8: 3118:American Indian Culture and Research Journal 2776:Handbook of American Indians North of Mexico 2288:Handbook of American Indians North of Mexico 2033:. Free Reformed Churches of North America. 1935:. Free Reformed Churches of North America. 1748:(1). University of Minnesota Press: 47–87. 1499:. Free Reformed Churches of North America. 859:a minister on October 6, 1833, by Reverend 3317: 3303: 3294: 3285: 3011:Manwahjemoowin kahezhebeegaid owh St. John 2842:Directory of Federal Heritage Designations 47: 36: 3167:Life and Journals of Kah-ke-wa-quo-nā-by 3031:Minuajimouin Gaozhibiiget au St. Matthiw 18:Peter Jones (Ojibway Methodist minister) 3288: 2549: 1961: 1949: 1645:Mississaugas of the Credit First Nation 1412: 907:lifestyle. After the surrender of the 336:, where he died in the summer of 1856. 230:), which means " Waving Feathers". In 3232:: CS1 maint: ref duplicates default ( 3225: 3190:The Canadian Journal of Native Studies 3147: 3093:Encyclopedia of North American Indians 2808: 2798: 387:were raised by Tuhbenahneequay in the 3015:Minuajimouin gaizhibiiget au St. John 2825: 2760: 2672: 2660: 2648: 2636: 2624: 2609: 2597: 2585: 2573: 2561: 2534: 2522: 2510: 2494: 2482: 2467: 2455: 2443: 2388: 2376: 2364: 2352: 2340: 2270: 2258: 2246: 2234: 2222: 2210: 2198: 2186: 2170: 2158: 2142: 2130: 2114: 2110: 2098: 2082: 2066: 2047: 2012: 2000: 1988: 1976: 1914: 1902: 1845: 1793: 1789: 1777: 1727: 1715: 1625: 1613: 1601: 1589: 1573: 1569: 1553: 1541: 1525: 1513: 1465: 1461: 1457: 1269:qua win ough kah noo che moo e nungh. 1122:established a mission in New Credit. 974:failed to produce them. Indian Agent 378:farm he lived with his legal wife, a 7: 2290:. Bureau of American Ethnology. 1907 1670:In the Footsteps of the Mississaugas 3172:. Toronto: Anson Green – via 3130:10.17953/aicr.20.3.v01027t2v4741461 2852:Doey-Vick, Margot (June 21, 1998). 2688:Bibliography of the Eskimo Language 2685:Pilling, James Constantine (1887). 1430:"Rev. Peter Jones (Kahkewaquonaby)" 419:by his maternal grandfather, Chief 3389:19th-century Canadian male writers 2731:Historical Dictionary of Methodism 2308:Morrison, Jean; Mel Atkey (2002). 276:inroads with the Mississaugas and 133:Charles Augustus Jones (1839–1882) 53:Portrait of Jones by William Crubb 25: 3459:19th-century Canadian translators 3262:Smith, Donald B. (4 March 2015). 3212:. In Halpenny, Francess G (ed.). 3089:Hoxie, Frederick E., ed. (1996). 3414:Pre-Confederation Ontario people 3404:Methodist missionaries in Canada 3215:Dictionary of Canadian Biography 3203:from the original on 2009-02-25. 2734:. Scarecrow Press. p. 172. 2037:from the original on 2009-03-31. 1939:from the original on 2009-03-31. 1861:The Western Historical Quarterly 1503:from the original on 2009-03-31. 1387:Life and Journals of Peter Jones 1310:The Gospel According to St. John 993:in 1841. Located south-west of 734:Medal awarded to Peter Jones by 439:, as the eagle represented this 251:traditional culture and religion 175: 136:John Frederick Jones (1841–1876) 3394:Canadian Methodist missionaries 3247:. University of Toronto Press. 2728:Yrigoyen, Jr., Charles (2005). 1874:The Western History Association 1085:Mississaugas obtain title deeds 718:was replaced in late 1828 with 245:Jones was raised by his mother 145:George Dunlop Jones (1847–1885) 2912:Veale, Barbara J. (May 2004). 2773:Hodge, Frederick Webb (1912). 2284:"Peter Jones (Kahkewaquonaby)" 2025:Herfst, Ken (September 2004). 1180:History of the Ojebway Indians 1166:, for a Methodist convention. 901:Aborigines' Protection Society 148:Arthur Field Jones (1849–1850) 1: 1491:Herfst, Ken (November 2004). 1224:Minister of Canadian Heritage 716:Lieutenant Governor Peregrine 3384:Canadian Methodist ministers 3343:How to use archival material 754:, as well as Ojibwas around 3220:University of Toronto Press 3027:Minuajimouin au St. Matthiw 2401:Kröller, Eva-Marie (2004). 953:Canada shortly thereafter. 3485: 2411:Cambridge University Press 1668:Gibson, Marian M. (2006). 1638:Darin Wybenga (May 2017). 1264:. New York: A. Hoyt. 1828. 1178:was published in 1860 and 1058:Jones was photographed by 989:Jones was assigned to the 944:, signed by the chiefs in 913:Royal Proclamation of 1763 847:Jones' translation of the 656:Upper Canada's aristocracy 29: 3269:The Canadian Encyclopedia 3241:Smith, Donald B. (1987). 3208:Smith, Donald B. (1985). 1367:mouat igiu anishinabeg an 1318:The Gospel of St. Matthew 927:. The Colonial Secretary 893:Augustus Frederick D’Este 793:London Missionary Society 758:and the eastern shore of 443:. His mother was of the 174: 46: 27:Anglo-Canadian missionary 3454:Translators from English 3429:Mississauga First Nation 3301:E.J. Pratt Library 1927:Herfst, Ken (May 2004). 1013:, "Have a Flower")) and 3132:(inactive 2024-09-04). 1767:(subscription required) 1296:. Leeds: H.Spink. 1831. 1202:given to his father by 401:to support themselves. 328:on land donated by the 303:and influential Bishop 3181:MacLean, Hope (2002). 2856:. Government of Canada 1810:MacLean, John (1890). 1435:Ontario Heritage Trust 1220: 1207: 1050: 844: 823: 739: 641: 500:In 1816, known as the 477:Battle of Stoney Creek 412: 334:Brantford, Canada West 262:United Empire Loyalist 3434:Translators to Ojibwe 3399:Converts to Methodism 3163:Jones, Peter (1860). 3112:Jacknis, Ira (1996). 2314:. Dundurn Press Ltd. 1870:Utah State University 1464:, pp. 213, 215; 1285:Gospel by St. Matthew 1215: 1193: 1152:Lake of Two Mountains 1075:Achille-Louis Foville 1068:North American Indian 1040: 842: 821: 797:James Cowles Prichard 781:British North America 733: 631: 502:Year Without a Summer 407: 3469:Missionary linguists 3097:. Houghton Mifflin. 3044:. Alternate title: 2955:by John Summerfield. 634:The Story of My Life 496:Raised by his father 457:exposure to the cold 345:Raised by his mother 3464:Ojibwe Jones family 3419:Wesleyan Methodists 1158:; in 1852, through 1064:David Octavius Hill 1043:Edinburgh, Scotland 957:Fractured community 948:and accompanied by 911:, protected by the 882:Lieutenant Governor 876:Second British tour 658:, including Bishop 654:several members of 607:Nawajii-giizhigwabi 573:Methodist Episcopal 514:Thames River valley 3409:Mississauga people 2977:gaa-noojimo'inang. 2916:The Grand Strategy 2910: • 2866: • 2850: • 2726: • 1489: • 1484:Annual Proceedings 1482:"Augustus Jones". 1389:. (Toronto, 1860). 1208: 1204:Sir Auguste D'Este 1164:Syracuse, New York 1130:, which he dubbed 1051: 1047:Hill & Adamson 1033:Third British tour 933:Rebellions of 1837 880:In the mid-1830s, 845: 824: 774:First British tour 740: 708:itinerant preacher 642: 525:Saltfleet Township 518:Grand River valley 413: 361:. His mother was 208:Burlington Heights 140:Peter Edmund Jones 100:Brantford, Ontario 73:Burlington Heights 32:Peter Edmund Jones 3348: 3347: 3337: 3336: 3331:Peter Jones fonds 3228:cite encyclopedia 3056:Alternate title: 3025:Alternate title: 3009:Alternate title: 2949:Project Gutenberg 1823:978-1-4086-2703-7 1370: 1366: 1362: 1358: 1354: 1350: 1346: 1275:Ojebway Hymn Book 1176:Life and Journals 1017:(Kahkewaquonaby ( 963:Lawrence Herchmer 925:Catherine Sunegoo 889:Manitoulin Island 885:Francis Bond Head 849:Gospel of Matthew 835:Wesleyan politics 726:Election as Chief 720:Sir John Colborne 704:preaching license 577:Ancaster Township 548:Fairchild's Creek 473:advancing on York 297:Indian Department 183: 182: 16:(Redirected from 3476: 3333: 3321: 3308: 3307: 3295: 3286: 3277: 3274:Historica Canada 3258: 3237: 3231: 3223: 3204: 3202: 3187: 3177: 3171: 3159: 3153: 3145: 3140:. 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While at his 234:, he was called 206:and author from 179: 106:Other names 90: 68: 66: 51: 37: 21: 3484: 3483: 3479: 3478: 3477: 3475: 3474: 3473: 3364: 3363: 3329: 3302: 3284: 3261: 3255: 3240: 3224: 3207: 3200: 3185: 3180: 3162: 3146: 3111: 3105: 3088: 3085: 3080: 3072: 3068: 3055: 3051: 3040: 3036: 3024: 3020: 3008: 3004: 2997: 2993: 2986: 2982: 2974: 2970: 2963: 2959: 2946: 2942: 2933: 2931: 2927: 2920: 2911: 2909: 2903: 2901: 2892: 2891: 2887: 2878: 2876: 2875:on May 29, 2006 2867: 2865: 2859: 2857: 2851: 2849: 2836: 2832: 2824: 2820: 2807: 2797: 2791: 2789: 2787: 2772: 2771: 2767: 2759: 2755: 2746: 2744: 2742: 2727: 2725: 2719: 2717: 2708: 2707: 2703: 2694: 2692: 2684: 2683: 2679: 2671: 2667: 2659: 2655: 2647: 2643: 2635: 2631: 2623: 2616: 2608: 2604: 2596: 2592: 2584: 2580: 2572: 2568: 2560: 2556: 2548: 2541: 2533: 2529: 2521: 2517: 2509: 2505: 2493: 2489: 2481: 2474: 2466: 2462: 2454: 2450: 2442: 2438: 2429: 2427: 2425: 2400: 2399: 2395: 2387: 2383: 2375: 2371: 2363: 2359: 2351: 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227. 2653: 2651:, p. 216. 2641: 2639:, p. 214. 2629: 2627:, p. 212. 2614: 2612:, p. 208. 2602: 2600:, p. 206. 2590: 2588:, p. 203. 2578: 2576:, p. 202. 2566: 2564:, p. 199. 2554: 2550:Jacknis (1996) 2539: 2537:, p. 195. 2527: 2525:, p. 191. 2515: 2513:, p. 192. 2503: 2487: 2485:, p. 189. 2472: 2470:, p. 175. 2460: 2458:, p. 182. 2448: 2446:, p. 167. 2436: 2423: 2393: 2391:, p. 165. 2381: 2379:, p. 169. 2369: 2367:, p. 164. 2357: 2355:, p. 153. 2345: 2343:, p. 151. 2333: 2320: 2300: 2275: 2273:, p. 128. 2263: 2261:, p. 148. 2251: 2249:, p. 138. 2239: 2237:, p. 130. 2227: 2225:, p. 129. 2215: 2213:, p. 127. 2203: 2201:, p. 125. 2191: 2189:, p. 123. 2179: 2163: 2161:, p. 117. 2151: 2135: 2133:, p. 104. 2123: 2103: 2101:, p. 101. 2091: 2075: 2052: 2040: 2017: 2005: 1993: 1981: 1966: 1962:MacLean (2002) 1954: 1950:MacLean (2002) 1942: 1919: 1907: 1895: 1882:10.2307/968504 1850: 1848:, p. 118. 1835: 1822: 1802: 1792:, p. 58; 1782: 1770: 1732: 1720: 1685: 1678: 1660: 1630: 1618: 1606: 1594: 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93: 92: 91:(aged 54) 85: 81: 80: 71: 60: 56: 55: 52: 44: 43: 40: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 3481: 3470: 3467: 3465: 3462: 3460: 3457: 3455: 3452: 3450: 3447: 3445: 3442: 3440: 3437: 3435: 3432: 3430: 3427: 3425: 3422: 3420: 3417: 3415: 3412: 3410: 3407: 3405: 3402: 3400: 3397: 3395: 3392: 3390: 3387: 3385: 3382: 3380: 3377: 3375: 3372: 3371: 3369: 3362: 3358: 3355: 3353: 3350: 3349: 3344: 3341: 3340: 3332: 3328: 3324: 3320: 3315: 3311: 3306: 3300: 3296: 3293: 3292: 3287: 3281: 3275: 3271: 3270: 3265: 3264:"Peter Jones" 3260: 3256: 3254:0-8020-6732-8 3250: 3246: 3245: 3239: 3235: 3229: 3221: 3217: 3216: 3211: 3206: 3199: 3195: 3191: 3184: 3179: 3175: 3170: 3168: 3161: 3157: 3151: 3143: 3139: 3135: 3131: 3127: 3123: 3119: 3115: 3110: 3106: 3104:0-395-66921-9 3100: 3095: 3094: 3087: 3086: 3082: 3075: 3070: 3067: 3063: 3059: 3053: 3050: 3047: 3043: 3038: 3035: 3032: 3028: 3022: 3019: 3016: 3012: 3006: 3003: 3000: 2995: 2992: 2989: 2984: 2981: 2978: 2972: 2969: 2966: 2961: 2958: 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Jones was 846: 828: 825: 777: 744:John Cameron 741: 712: 695:agricultural 687: 663: 651:Humber River 646:James Givins 643: 633: 619: 606: 603:Wegiizhigomi 602: 599:Wageezhegome 590:Thomas Davis 581:William Case 566: 544:Christianity 522: 499: 489: 482:vision quest 469: 460: 449: 440: 434: 429: 416: 414: 388: 376:Stoney Creek 357:surveyor of 348: 301:James Givins 294: 244: 240:Mississaugas 235: 223: 219: 212:Upper Canada 185: 184: 89:(1856-06-29) 77:Upper Canada 3379:1856 deaths 3374:1802 births 3313:Identifiers 3289:Archives at 3124:(3): 1–14. 2809:|work= 1196:Smithsonian 1156:Canada East 1112:Grand River 1108:Six Nations 1096:Port Credit 1091:clear title 1079:Canada West 946:pictographs 917:title deeds 869:James Evans 805:Hannah More 801:Adam Clarke 756:Lake Simcoe 750:and at the 683:Lake Simcoe 586:Alvin Torry 569:teetotalism 445:Eagle totem 367:Mississauga 330:Six Nations 281:Six Nations 186:Peter Jones 142:(1843–1909) 129:Five sons: 120:Eliza Field 41:Peter Jones 3368:Categories 3174:Wikisource 3083:References 2934:2008-09-02 2918:1994–2004" 2904:2008-05-20 2879:2008-07-15 2860:2008-07-15 2792:2008-05-23 2747:2008-07-31 2720:2008-09-01 2695:2008-06-09 2497:, p. 2430:2008-05-06 2413:. p. 2327:2008-07-15 2294:2008-05-05 2173:, p. 2145:, p. 2117:, p. 2085:, p. 2069:, p. 1829:2008-08-08 1796:, p. 1651:2019-12-28 1576:, p. 1556:, p. 1528:, p. 1468:, p. 1441:2019-12-28 1132:Echo Villa 1128:Echo Place 1116:New Credit 1011:Waabigwane 760:Lake Huron 575:Church in 563:Conversion 510:Alcoholism 506:Wabakinine 490:Giniw-bine 486:Kineubenae 421:Wahbanosay 340:Early life 326:New Credit 259:Welsh-born 200:translator 65:1802-01-01 3138:0161-6463 3114:"Preface" 2811:ignored ( 2801:cite book 2031:Messenger 1933:Messenger 1876:: 83–84. 1497:Messenger 1186:Memorials 1182:in 1861. 1136:Brantford 1056:Edinburgh 968:Wesleyans 865:Wesleyans 748:Rice Lake 679:Rice Lake 552:fur trade 533:Brantford 465:Marshfish 461:Zhigwameg 390:Midewiwin 273:Methodism 269:Christian 218:name was 193:Methodist 170:Signature 156:Parent(s) 3316:17 3298:Location 3198:Archived 2035:Archived 1937:Archived 1501:Archived 1194:An 1898 857:ordained 558:Ministry 540:Anglican 537:baptised 430:animikii 372:polygamy 196:minister 126:Children 1762:1409163 899:of the 895:and Dr 441:manidoo 436:manidoo 249:in the 226:in the 214:. 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