Катери Текаквита: Могавк қасиеті және «Могавк гүлі»

Algonquin Mohawk Roman Catholic saint (1656–1680)

Kateri Tekakwitha ( in Mohawk), given the name Tekakwitha, baptized as Catherine, and informally known as Lily of the Mohawks (1656 – April 17, 1680), is a Catholic saint and virgin who was a Mohawk. Born in the Mohawk village of Ossernenon, in present day New York State, she contracted smallpox in an epidemic; her family died and her face was scarred. She converted to Catholicism at age nineteen. She took a vow of perpetual virginity, left her village, and moved for the remaining five years of her life to the Jesuit mission village of Kahnawake, just south of Montreal. She was beatified in 1980 by Pope John Paul II and canonized by Pope Benedict XVI at Saint Peter's Basilica on 21 October 2012.

Tekakwitha is the name the girl was given by her Mohawk people. It translates to "She who bumps into things." She was born around 1656 in the Mohawk village of Ossernenon in Northeastern New York state. She was the daughter of Kenneronkwa, a Mohawk chief, and Kahenta, an Algonquin woman, who had been captured in a raid and then adopted and assimilated into the tribe. Kahenta had been baptized Catholic and educated by French missionaries in Trois Rivières, east of Montreal. Mohawk warriors captured her and took her to their homeland. Kahenta eventually married Kenneronkwa. Tekakwitha was the first of their two children. A brother followed. Tekakwitha's original village was highly diverse. The Mohawk were absorbing many captured natives of other tribes, particularly their competitors, the Huron, to replace people who died from warfare or diseases. When Tekakwitha was around four years old, her baby brother and both of her parents died of smallpox. Tekakwitha survived, but suffered from facial scars and impaired eyesight. Due to her scars, she wore head covering and cloths to cover them. The Jesuits' account of Tekakwitha said that she was a modest girl who avoided social gatherings and covered her head because of the scars. She became skilled at traditional women's arts like making clothing, weaving mats, and preparing food. As was the custom, she was pressured to think about marriage around age thirteen, but she refused.

Tekakwitha grew up in a period of upheaval, as the Mohawk interacted with French and Dutch colonists, who were competing in the lucrative fur trade. Trying to make inroads in Iroquois territory, the French attacked the Mohawk in present day central New York in 1666. After driving the people from their homes, the French burned the three Mohawk villages. Tekakwitha, around ten years old, fled with her new family. After the defeat by the French forces, the Mohawk accepted a peace treaty that required them to tolerate Jesuit missionaries in their villages. The Jesuits established a mission near Auriesville, New York. They spoke of Christianity in terms with which the Mohawk could identify. The Mohawk crossed their river to rebuild Caughnawaga on the north bank, west of the present day town of Fonda, New York. In 1667, when Tekakwitha was 11 years old, she met the Jesuit missionaries Jacques Frémin, Jacques Bruyas, and Jean Pierron, who had come to the village. Her uncle opposed any contact with them because he did not want her to convert to Christianity. One of his older daughters had already become Catholic. In the summer of 1669, several hundred Mohican warriors, advancing from the east, launched an attack on Caughnawaga. Tekakwitha, at that point around 13 years old, joined other girls to help priest Jean Pierron tend to the wounded, bury the dead, and carry food and water.

Later in 1669, the Haudenosaunee Feast of the Dead was convened at Caughnawaga. The remains of Tekakwitha's parents, along with others, were to be part of the ceremony. Father Pierron criticized the Feast of the Dead, but the assembled Haudenosaunee ordered him to be silent. Afterwards, however, they relented. Exchanging gifts with priest, they promised to give up the Feast.

By the time Tekakwitha turned 17, around 1673, her adoptive mother and aunt tried to arrange her marriage to a young Mohawk man. Tekakwitha fled the cabin and hid in a nearby field and continued to resist marriage. Eventually, her aunts gave up their efforts to get her to marry. In the spring of 1674, at age eighteen, Tekakwitha met the Jesuit priest Jacques de Lamberville, who was visiting the village. In the presence of others, Tekakwitha told him her story and her desire to become a Christian. She started studying the catechism with him. Lamberville baptized Tekakwitha at the age of 19, on Easter Sunday, April 18, 1676. Tekakwitha was renamed "Catherine" after St. Catherine of Siena (Kateri was the Mohawk form of the name). She remained in Caughnawauga for another six months. Some Mohawks opposed her conversion and accused her of sorcery. Tekakwitha was said to have put thorns on her sleeping mat and lain on them while praying for her relatives' conversion and forgiveness. Piercing the body to draw blood was a traditional practice of the Mohawk and other Haudenosaunee nations. This was cause for controversy for many of the priests in their community citing her already poor health. Tekakwitha pushed back against these concerns saying, "I will willingly abandon this miserable body to hunger and suffering, provided that my soul may have its ordinary nourishment." Around this time she also began a friendship with another woman named Marie Thérèse Tegaianguenta. The two of them tried to start a Native religious order, but the idea was rejected by the Jesuits. she could, owing to circumstances, never receive the consecration of virgins by a bishop. Nevertheless, the United States Association of Consecrated Virgins took Kateri Tekakwitha as its patroness.

The Jesuits had founded Kahnawake for the religious conversion of the natives. When it began, the natives built their traditional longhouses for residences. They also built a longhouse to be used as a chapel by the Jesuits. As a missionary settlement, Kahnawake was at risk of being attacked by the Haudenosaunee Confederacy members who had not converted to Catholicism. Kahnawake was a village set up like normal Haudenosaunee villages, moving from location to location after running out of resources. The village was originally not wholly French, but with northward migration towards Canada started by the Five Nations, the village started to gain more native members. The Five Nations all happened to start migrating north around the same time, without any communication between them. In Kahnawake, there was representation from multiple tribes, and when the French came there were people from different ethnicities. The village was recognized by New France, and given autonomy to deal with problems that would arise. They were also able to form a friendship with New York through this autonomy. There was fur trade in Kahnawake. The division between the French Church and the natives was clear cut in the village; there were few interactions between the two. Kahnawake was drawn into a war among the different tribes that lasted around two and a half years.

Claude Chauchetière and Pierre Cholenec were Jesuit priests who played important roles in Tekakwitha's life. Both were based in New France and Kahnawake. Chauchetière was the first to write a biography of Tekakwitha (1695), and Cholenec followed (1696). In contrast, Cholenec stressed her virginity, perhaps to counter colonial stereotypes characterizing Indian women as promiscuous. Her smallpox scars were said to disappear. Tekakwitha purportedly appeared to three individuals in the weeks after her death; her mentor Anastasia Tegonhatsiongo, her friend Marie Therèse Tegaiaguenta, and Chauchetière. Anastasia said that, while crying over the death of her spiritual daughter, she looked up to see Catherine "kneeling at the foot" of her mattress, "holding a wooden cross that shone like the sun." Marie Thérèse reported that she was awakened at night by a knocking on her wall, and a voice asked if she were awake, adding, "I've come to say good bye; I'm on my way to heaven." Marie Thérèse went outside but saw no one; she heard a voice murmur, "Adieu, Adieu, go tell the father that I'm going to heaven." Chauchetière meanwhile said he saw Catherine at her grave; he said she appeared in "baroque splendor; for two hours he gazed upon her" and "her face lifted toward heaven as if in ecstasy." Her virtues are considered an ecumenical bridge between Mohawk and European cultures. Fifty years after her death, a convent for Native American nuns opened in Mexico. Indian Catholic missions and bishops in the 1880s initiated a petition for officially allowing veneration of Kateri. They asked for the veneration of Tekakwitha in tandem with the Jesuits Isaac Jogues and René Goupil, two Catholic missionaries who had been slain by the Mohawk in Osernnenon a few decades before Kateri's birth. They concluded their petition by stating that these venerations would help encourage Catholicism among other Native Americans. The process for Kateri Tekakwitha's canonization was initiated by United States Catholics at the Third Plenary Council of Baltimore in 1885, followed by Canadian Catholics. Some 906 Native Americans signed 27 letters in the US and Canada urging her canonization. Her spiritual writings were approved by theologians on July 8, 1936, and her cause was formally opened on 19 May 1939, granting her the title of Servant of God. On January 3, 1943, Pope Pius XII declared her venerable. In 2006, a young boy from Whatcom County in Washington state, Jake Finkbonner, was lying near death due to a flesh eating bacteria. Every night the doctors believed he would die and didn't think their medical knowledge could cure him. As Jake is of Lummi descent, the boy's parents prayed to Kateri Tekakwitha to intervene and save the boy's life. Jake survived the ordeal and made a full recovery. The Vatican believes that Tekakwitha had intervened and saved the boy. On December 19, 2011, the Congregation for the Causes of Saints certified a second miracle through her intercession, signed by Pope Benedict XVI. On February 18, 2012, Pope Benedict XVI decreed that Tekakwitha be canonized. Speaking in Latin, he used the form "Catharina Tekakwitha"; the official booklet of the ceremony referred to her in English and Italian as "Kateri Tekakwitha." She was canonized on October 21, 2012, by Pope Benedict XVI. In the official canonization rite booklet, "Catherine" is used in the English and French biographies and "Kateri" in the translation of the rite itself. She is the first Native American woman of North America to be canonized by the Catholic Church. In 2022, the Episcopal Church of the United States gave final approval to a feast dedicated to Kateri on 17 April on the liturgical calendar. Kateri Tekakwitha is featured in four national shrines in the United States: the National Shrine of Blessed Kateri Tekakwitha in Fonda, New York; the National Shrine of the North American Martyrs in Auriesville, New York; the Basilica of the National Shrine of the Immaculate Conception in Washington, D. C.; and The National Shrine of the Cross in the Woods, an open air sanctuary in Indian River, Michigan. The latter shrine's design was inspired by Kateri's habit of placing small wooden crosses throughout the woods. The National Shrine of Blessed Kateri Tekakwitha is also home to Caughnawaga, an excavated Haudenosaunee village.

Joseph Kellogg was a Protestant child captured by Natives in the eighteenth century and eventually returned to his home. Twelve months later, he caught smallpox. The Jesuits helped treat him, but he was not recovering. They had relics from Tekakwitha's grave but did not want to use them on a non Catholic. One Jesuit told Kellogg that if he would become a Catholic, help would come to him. Joseph did so. The Jesuit gave him a piece of decayed wood from Kateri's coffin, which is said to have made him heal. The historian Allan Greer takes this account to mean that Tekakwitha was known in 18th century New France, and she was already perceived to have healing abilities. The authorized miracle dates from 2006, when a young boy in Washington state survived a severe flesh eating bacterium. Doctors had been unable to stop the disease's progress by surgery and advised his parents he was likely to die. The boy received the sacrament of Anointing of the Sick from a Catholic priest. As the boy is half Lummi Indian, the parents said they prayed to Tekakwitha for divine intercession, as did their family and friends, and an extended network contacted through their son's classmates. Sister Kateri Mitchell visited the boy's bedside and placed a relic of Tekakwitha, a bone fragment, against his body and prayed together with his parents. The next day, the infection stopped its progression.

Mohawk scholar Orenda Boucher noted that, in her opinion, there were "mixed feelings" surrounding the canonization of Tekakwitha. There are some traditionalist Mohawk who feel her story was tied into the tragedies of colonization that deeply affected the people of Kahnawake. Despite this dark past, Kateri herself is generally respected among Catholic and traditionalist Mohawk alike. Much of the debate surrounding Kateri's canonization is built upon the idea that it was done to bolster the image of the Church among Native Americans. >

More than 300 books have been published in more than 20 languages on the life of Kateri Tekakwitha. The historian K. I. Koppedrayer has suggested that the Catholic Church fathers' hagiography of Tekakwitha reflected "trials and rewards of the European presence in the New World." It was not the first stage performance of her life; Joseph Clancy's play, The Princess of the Mohawks, was performed often by schoolchildren starting in the 1930s.

In the French animation series Clémentine, Clémentine Dumant meets and befriends Tekakwitha.

After Tekakwitha's beatification in 1980, Paula E. Holmes, in the late 1990s, interviewed several elderly Native American women about their childhoods and hearing stories from their ancestors about Tekakwitha. She found that Kateri is "as part of their Indian familiar and familial heritage." Clarence A. Walworth was one of the strongest proponents of Tekakwitha's veneration. He personally financed a granite monument in Kahnawake out of a gesture for international co operation for her veneration. In traditional fashion, numerous churches, schools and other Catholic institutions have been named for her, particularly since her canonization, including several Catholic elementary schools. Among these are St. Kateri Tekakwitha Catholic Elementary School in Kitchener, Kateri Tekakwitha Catholic Elementary School in Markham, St. Kateri Tekakwitha Catholic Elementary School in Hamilton, Saint Kateri Tekakwitha Catholic School in Orléans (Ottawa), and St. Kateri Tekakwitha School in Calgary, Alberta. In the United States, St. Kateri Tekakwitha Catholic Churches are Dearborn, MI, Buffalo, TX, and Sparta, NJ. Saint Kateri is the patron saint of John Cabot Catholic Secondary School in Mississauga. The St. Kateri Tekakwitha School in Niskayuna, New York was named after her. St. Kateri Tekakwitha Parish, located in adjacent Schenectady, was founded in 2012. A parish in Irondequoit, New York, was named after her in 2010. Kateri Residence, a nursing home in Manhattan, is named for her. The chapel of Welsh Family Hall at the University of Notre Dame, built in 1997, is dedicated to her. On April 4, 2021, on Easter Sunday, the only Catholic Church at St. Theresa Point in Northern Manitoba, Canada, burned down. The only things that were left after the rubble was an image of St. Kateri Tekakwitha, almost completely intact as well as a Mary statue. In May 2021, a church that was built in St. Kateri's honour burned for the second time on the Bay Mills Indian Community in the Upper Peninsula of Michigan. Since 1939, the Tekakwitha Conference meets annually to support Catholic missions among Native Americans. People gather in Kateri Circles to pray together, seeking to become better Catholics. In 1991, the conference reported 130 registered Kateri Circles. Tekakwitha Island in the St. Lawrence River, part of the Kahnawake reserve, is named after her.