Bishop Remi de Roo and Indigenous Peoples in Canada

Dear Sr Laurel, Thank you for writing about the way the presence of privilege can lead one to greater humility. I have been listening to someone who clearly has problems with diocesan hermits. I think the truth is that she has problems with you and can't get past those, but I digress. I wanted to ask you about Bp Remi de Roo and the indigenous people of Canada. Do you think Bishop de Roo failed members of the Indigenous People of Canada via the schools the Church ran? I remember hearing a story about de Roo being made a chief of some indigenous tribe in Canada. Have you heard about that?

Thanks for your question. I don't have any details on whether Bp Remi failed the indigenous people of Canada or not, though I am aware of accusations, but yes, I have heard the story you mentioned and can fill in a few details on that. I believe it makes the likelihood of Bishop de Roo failing indigenous people difficult to assert because their esteem for him was something that meant a great deal to him. Further, as a Bishop he decried the "colonial amnesia" Canadians sometimes showed and stressed the tragedy that was the Church's participation in such "cultural domination"; Bp Remi notes in his own writing that it all of this was rooted in an inadequate reading and understanding of the Gospel, as well as a failure to recognize that God had preceded missionaries on their ambitious journeys and that these missionaries misread and denigrated the symbols God had inspired and "fashioned with indigenous hands". But, regarding the esteem the Indigenous People showed de Roo, here is what he writes about the honor they showed him:

One of the most heartwarming encounters I had [with the First Nations Peoples of Vancouver Island] was a special event sponsored by several tribes that live in this territory. It took place on February 14, 1963, and was held in the huge Longhouse in the TSawout East Saanich Indian reserve near Sydney. It began with a ceremonial canoe ride, recalling the arrival of the first bishop, Msgr Demers. After the welcome by one of the leaders, I was invited to plant a large wooden cross fashioned from a cedar tree. We then processed to the longhouse, where a large crackling fire had been lit at both ends of the building. Chiefs from several tribes made speeches marking their accord with the purpose of the ceremony. I, in turn, presented a woolen blanket to each orator. Then two elderly women approached and placed a decorated blanket on my shoulders. "Now you are one of us," was the theme of the comments made by several of the Chiefs. I was given my new name, "Siem Le Pleet S'HWUWQUN," which translates as, "Great High Priest White Swan" indicating that I was now formally adopted into the [Indigenous] race.(Chronicles of a Vatican II Bishop, pp 82-83

Bishop de Roo goes on to note on another occasion,  

The Native Peoples gave me more than a new name. I am one of the few white people who have gone through the initiation into the native race. I'm a blood brother, not just an honorary chief. Of that I am very proud because it gives me a link with Canada which is more than an immigrant status. It's a link with these people who are the original Canadians. I'm very conscious of the fact that we are in their home here, enjoying their hospitality. We owe so much to the Native Peoples who are the original Canadians. . . The fact that Confederation was born in a context of and injustice towards the Native Peoples, we must right that wrong; otherwise, our Canadian democracy has nothing to say to the rest of the world. ("Keynote Speech," Mosaic's annual general meeting, Vancouver, British Columbia, September 23, 1986.)

So, while I don't know whether Bishop de Roo failed Indigenous Peoples from the infamous schools run by the Church, I recognize a sensitivity and mutual esteem between him and them that militates against the truth of such accusations. Given that Remi de Roo was ordained and consecrated as Bishop in 1962 and the adoption ceremony took place just a year later in 1963, it sounds like Bishop de Roo had a good relationship with the Indigenous Peoples of Vancouver Island before he was made a Bishop. And given the way he spoke about these Peoples in 1986, 23 years later, and just 13 years before he retired from his See, it makes the idea that he failed them in some egregious way truly doubtful. 

I also believe he was the simple (and truly wealthy) man I met in Northern California, and as he portrayed himself or was portrayed in several books. He was wealthy in Christ, in the richness of his commitment to serve God and the Church, and in the love so many had for him and he for them. The picture of his coffin at his funeral says to me he was buried as he lived and conveyed himself. I think he was an example of religious privilege leading to true humility.