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Sklicujoč se na Barago je bila ena od njegovih napomembnejših in veliko časa zahtevajočih misijonarskih dejavnosti »spovedovanje«. Spovednica je postala edinstven vir dejanskih in subjektivnih informacij o izvornem svetu. Bila je most med izvornim ustnim izročilom in evropsko-severnoameriškim literarnim pristopom. Strogo upoštevajoč pravila spovednega pečata je Baraga ohranjal zase podrobnosti in celo splošne podatke, ki so se mu razkrili v zakramentu pokore. Verjetno so mu zaradi take zanesljivosti domačini verjeli in z veseljem sprejeli ta forum, ki je bil kot njihovo duhovno videnje in iskanje smisla. V tem zakramentu so domačini razkrivali svoj notranji jaz in svojo povezanost s skupnostjo, kajti spoved je bila srečanje, podobno njihovi izkušnji s starejšimi in z zdravilci. S sprejemanjem žensk in deklet je bila spoved tudi enakopraven odnos, podoben načelom njihove lastne družbe. Ta spokorniška oblika je omogočala edinstven vpogled v zavedanje ljudstva Ojibwa, bila vodilo njihovemu svetu, in izoblikovala rzumevanje življenja ljudstva Ojibwa, ki ga je Baraga, »Snowshoe Priest« (duhovnik s snežnimi krpljami), uporabil tako v prevodu katekizmov, molitvenih knjig in knjig himn kot v kompilaciji slovničnega teksta in slovarja.
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According to Baraga, one of his most important and time-consuming missionary activities was “hearing confessions.” The confessional became a unique source of factual and affective information of the Native world; it was a bridge between the Native oral tradition and the European/North American literal approach. Rigorously true to the demands of the seal of the confessional, Baraga did not share the details or even generalities regarding what transpired in the sacrament of penance. Perhaps because of this confidentiality, Natives trusted and welcomed this forum which was like their spiritual vision/sound quest. In this sacrament, Natives revealed their inner selves and their relatedness to their community, for it was a meeting similar to their experience with elders and healers. In its admission of women and girls, confession was an egalitarian relationship similar to principles directing their own Ojibwa society. This penitential form provided a unique insight into the conscience of the Ojibwa, gave clues to their world, and fashioned an understanding of Ojibwa life which Baraga, the “Snowshoe Priest,” used both in the translation of catechisms and prayer and hymn books, and in the compilation of a grammar text and dictionary. The Ojibwa furnished Baraga with an expanded consciousness, which together with his legal skills, served him as he interceded to implore governments to honor treaty agreements, and to make land purchases on their behalf.
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