The theme at my congregation for November is “What does it mean to be a community of story?” Of course, stories can be truth-telling, or truth-hiding. For example, I have mixed feelings about the Thanksgiving holiday. I am very much in favor of gratitude. But the stories American culture tells about the holiday have been used to hide the truth about a deep crack in the foundation of our nation, and have distorted and corrupted the high ideals many cherish as the basis of our American democracy.
I am speaking about the colonization of this continent, a destructive process unparalleled in history. Millions of Indigenous people were killed, or died from disease unknown to them. Land was stolen. Treaties were signed and then broken, and then never talked about again. Most of our senators and representatives in Washington know nothing about the legal responsibilities of our federal government to the Indigenous nations within our borders.
Why should we care? Those of us whose ancestors were among the settlers of the continent? We have benefited from this colonization, but we have also been harmed by it. Colonization is at the root of the many of the problems that all of us are facing now: the destruction of the natural world, climate change, oppression of one group by another, the overarching greed that has bankrupted our economy. (There is a longer list I could make.) I don’t believe we can fix any of those problems without revisiting our history.
Sadly, churches were/are a large contributor to colonization. I am part of a new project here in Maine, called “Decolonizing Faith.” A few clergy colleagues and I, under the auspices of the Wabanaki REACH program, are exploring the history of colonization, and the role of the churches in it. We recently spent a long weekend with a few partners from the Wabanaki people, having deeper conversations about the impacts of colonization on Wabanaki people, and building trust for future work together. We hope that we might begin to envision how people of faith could help in the process of de-colonization, non-Indigenous people joining together with Indigenous people for the benefit of all people.
Our next plan is to create and hold day-long workshops for people in faith communities to explore these questions together. But we realized this topic is so huge, that perhaps we should start by encouraging people to attend the Ally workshops that are already being offered here in Maine by Wabanaki REACH. These workshops look at the history of U.S. Government relationships with Native people, explore the dynamics of systemic racism, and ask what non-native people can do as allies. Once people have this basic foundation, they will be better prepared for looking at how churches were involved in the problems, and how we can be part of the solutions.
I would encourage folks in Maine to sign up for the ally trainings–you can find out more at the Wabanaki REACH events page. These trainings will be a prerequisite for the first Decolonizing Faith workshops we hope to offer this winter or spring.
So glad to hear about these workshops. Direct communication between descendants of colonized people and descendants of colonizers are key in creating a deeper understanding, not only of history but also about the present time. I am part of a group called “Coming to the Table” (you can find them on FB or thru their website) which facilitates this communication and reconciliation process between the descendants of slaves and of slaveholders. Also, I’d like to mention that the Standing Rock Sioux have called for clergy from all faith to stand with them and I believe that Nov 2 and 3 are the days especially earmarked for that. Thank you for your thoughtful essay.
Thanks, I have heard about Coming to the Table. And yes, clergy are going to Standing Rock this coming week, though unfortunately, I can’t go at this time. All the best to you!