learning is the thing

[On top of the pandemic and any personal reasons that you might have for feeling sadness, there has recently been deep grief about the discovery of the remains of 215 Indigenous children at a former residential school in Kamloops, BC (and the awareness that there are many more of these discoveries ahead). In response to sadness, one choice is learning…]:

The best thing for being sad is to learn something. That is the only thing that never fails. You may grow old and trembling in your anatomies. You may lie awake at night listening to the disorder of your veins. You may miss your only love. You may see the world around you devastated by evil lunatics or know your honor trampled in the sewers of baser minds. There is only one thing for it, then: To learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the thing for you.

  • T. H. White, The Once and Future King

rejecting the legal fiction of “discovery”

[Excerpts from a statement (and not guilty plea) from one of those found guilty today and sentenced to a week in jail by the Supreme Court of BC as a result of his stand in solidarity with the Indigenous peoples resisting the Trans Mountain Pipeline]:
We were invited as people of prayer to join those who were lifting their  hearts in ceremony on the frontlines. We were invited to ponder, in that contested space, what our commitments to the Truth and Reconciliation Commission’s Calls to Action mean — including Call #49 (the repudiation of the Doctrine of Discovery) and Call #48 (the adoption of the United Nations Declaration on the Rights of Indigenous Peoples ). But we were also invited to act; to stand up in solidarity and support the peaceable struggle against the expansion of the Trans Mountain pipeline through untreatied Tsleil-Waututh lands and waters.

And so I did.

I chose to act because at the center of the Christian faith lies the conviction that the Creator suffers with the oppressed; that God takes sides with the victims over-against the dominant powers; and that the people who see the issues of our day most clearly are those pushed to the sociopolitical margins.

I chose to act because my church has publicly rejected the legal fictions of Discovery and together with communities of faith across these lands, has committed itself to “a new relationship between Aboriginal and non-Aboriginal peoples, based on sharing, respect and the recognition of rights and responsibilities.”
– Steve Heinrichs, director of Indigenous-Settler Relations for Mennonite Church Canada. Click here for complete statement including footnotes for the above.

how we read the bible

[in one of those lovely and timely moments, I read this yesterday- after reading the news and the misuse of Romans 13…]

The Bible has been used as a tool of colonialism, xenophobia, exclusion, and cultural genocide. It still is. But this does not have to be. For centuries, communities of radical compassion and courage have read and re-read the sacred page in creative and critical fashion, so that these old memories shake the powers from their thrones and bring actual change to those who have been kept down…. The Bible must be lived (and enjoyed) in streams of justice, or it is a dead word.

not worthy of human considerations

As a person of First Nations ancestry I cannot help but wonder if the failure of Caucasian Americans and Canadians to reveal and teach about the horrors their ancestors carried out against North American First Nations Peoples during and after colonial times is a deliberate cover-up or an indication that they hold within their minds a notion that the life of a First Nations person is valueless – not worthy of human considerations. The latter is probably the more plausible, because it is an unchallengeable fact that the crimes against humanity that were committed against our Peoples over the centuries by people of European descent are not viewed with the same abhorrence by Caucasians that such crimes against other races of people are viewed. If such were the case there would be unconditional condemnation of it, and the knowledge would be readily available and taught in schools.

  • Daniel N. Paul, We Were Not the Savages: Collision between European and Native American Civilizations (2006)

(These sobering words are a reminder of the changes that we are needing and wanting to make in terms of education. They come from a well-documented history of the treatment of the Mi’kmaq and Maliseet peoples in the Maritimes by European colonizers. This work, along with many others, is part of our library’s new Indigenous Studies Collection, which was in turn part of our Education for Reconciliation project made possible by a grant from Stronger Together.)

preventing spiritual violence

[This weekend, with the help of a grant from Stronger Together, SSU has been hosting a symposium called “Sacred Encounters.” Indigenous and church leaders from the Maritimes gathered in St. Andrews and listened to each other. Baby steps were made along the way toward these two items from the Truth and Reconciliation Commission’s Calls to Action]:

Action 59: We call upon church parties to the Settlement Agreement to develop ongoing education strategies to ensure that their respective congregations learn about their church’s role in colonization, the history and legacy of residential schools, and why apologies to former residential school students, their families, and communities were necessary.

Action 60: We call upon leaders of the church parties to the Settlement Agreement and all other faiths, in collaboration with Indigenous spiritual leaders, Survivors, schools of theology, seminaries, and other religious training centres, to develop and teach curriculum for all student clergy, and all clergy and staff who work in Aboriginal communities, on the need to respect Indigenous spirituality in its own right, the history and legacy of residential schools and the roles of the church parties in that system, the history and legacy of religious conflict in Aboriginal families and communities, and the responsibility that churches have to mitigate such conflicts and prevent spiritual violence.

You can read more about this ongoing project of SSU here.