What We Hold Onto

Yesterday, my Mail program on my Macbook crashed, and kept crashing. While I pursue attempts to fix it, I am pondering how I have used email, and what those possibly lost emails hold for me. One thing they hold is memory and relationships. I have some old friends that I keep in touch with through email, maybe once a year or every few months. The emails between us hold the long conversation, the details of events in their lives that I might otherwise forget, the cherished connections we make to each other. My emails also hold networking on issues I care about, future possibilities for workshops or activism, relationship building in the here and now. My emails also hold a record of these writings I post on the blog, to save on my own laptop.

But in the meantime, the Mail program is also clogged with thousands of emails that I never bother to read, never bother to erase. Not all junk, per se, but reports from organizations, updates on political issues, daily inspirations that I once thought would be uplifting, but I’ve stopped caring about. And it was much easier to ignore them, rather than try to go through and unsubscribe or move to the trash. Since I can’t open the Mail, I don’t have exact numbers, but I am pretty sure that there are at least 20,000 unopened emails in there. I wish I could magically extract the important ones and abandon the rest.

Yesterday evening, after giving up for a while on the computer fixing, Margy and I watched the movie Nomadland, with Frances McDormand. She plays Fern, an older woman who has lost her husband and her home, and who sets out in a van equipped with mattress and cupboards and cooking options, to travel to seasonal jobs in the American west. Along the way she meets other similarly displaced people, and in the film these are actual “nomads” playing fictionalized versions of themselves. It was powerfully beautiful in its closeness to the natural world of deserts and mountains and rivers, achingly solitary yet full of community in surprising places, and deeply sad in its indictment of our society’s abandonment of aging people.

It also got me thinking about what we hold in our homes, and what I might carry with me, if I ever lost this home and had to set out with only a van full of what I needed, what I cherished. We see Fern looking through a tin box of old photos, listening to music on her little radio, carefully repairing a broken plate, eventually giving up the stuff in the storage unit back in her old town. What would I hold onto, what would I leave behind?

I like to watch Henry Louis Gates, Jr.’s Finding Your Roots. There are times when the paper trail runs out for people on the show, there are no more records to be found to show the names of their ancestors, or the places they were born and died. Sometimes the paper trail ends because of slavery or genocide or oppression. Sometimes it ends because most people didn’t document their lives in ages past, like we do today. But I wonder if future generations looking for their ancestors of today would have different problems. They might have the problem of technologies changed or lost, such that they could no longer access the online records we so carefully accumulate. But they might also have the problem of getting lost in the avalanche of “paper” we now compile, the over-accumulation of words. Will they no longer be able to follow the trail of what is most important amid the towering clutter of what is not?

And so I come back to my own life, remembering the times I set out with a backpack, or a little car, starting a new life with only what I could carry. I got pretty good at winnowing things down, valuing the simplicity of it, feeling the freedom of it. But in the last twenty years, I’ve been able to settle down and really root myself in home. So things accumulate, some things cherished and beautiful, others practical, necessary, and then the stuff that serves no purpose any longer, but won’t magically disappear unless I do that work of taking it away, giving it away, sorting and erasing. What do I want to hold on to, what do I want to let go?

And yet, eventually, we all leave this life with nothing we can hold onto, all that is left is what we have given away.

Tree stump design-traces of all the years of life

What does an elder do?

I am writing on the New Moon day, while in Congress our representatives are debating the impeachment of President Trump. On the New Moon, I always read my journal from the day of the last New Moon, and I note recurring themes in my days. One recurring theme for me this moon has been feeling empty and lost–I asked in my journal several times, “What is my purpose in this time of my life?” I am an elder now, and because of chronic illness, my energy is limited. What does it mean to be an elder in these times?

One of my images for the Divine Mystery is the River–the flow, the great unfolding of all things, the mysterious energy that holds us in its flowing. So one day, I prayed: I do not know my purpose–I open to your flowing oh River, I open to your flowing, and thank you.

I went outside after that, and there were tiny bits of hail on the dry ground. I started on a walk down the street and around the corner and directly toward the Capisic Brook near my house. Part-way there, I slid on a small patch of ice hidden under the scattered hail and landed on my back and elbow. I was bruised but okay, and even continued on to the brook and back, though I felt shaky about it into the next day, and have been sore since then.

The tiny hail on the ground in our back yard that day.

So reading my journal, I couldn’t help but notice that this fall came directly after my prayer to the River about my purpose, my surrender to the flowing. I wondered, “What’s that about, Spirit? What kind of answer to prayer is that?” I remembered a story about St. Teresa of Avila, who after a bad day had a fall of her own into the mud. She challenged God then, “Why?” and God said, “That is how I treat my friends.” She replied, “That is why you have so few!” (These were the Catholic stories I grew up on.)

I do know that the Spirit has a sense of humor, but might this fall mean something more subtle, like “Now is not the time to move forward or worry about having a purpose?” “Or, what?” And so today I sat quietly with Spirit, and with Billie kitty on my arm, seeking help to understand. Here is what came to me.

Don’t worry. The answer is to live into the answer by a hundred small intuitions. Joy. Love. As an elder, to let go of fixing, to be rooted in joy and love. You learn to end a day, or a life, by living into each day, each life. Feel the feelings. I didn’t knock you over, but it is in the nature of life to fall and to get up, to be wounded and to heal, to encounter hidden dangers without warning, to take time for recovery and to build resilience, to be broken and to be one with the whole.

As an eldest child, you felt responsible for everything. As an elder, you can learn that you are not responsible for everything. And yes, that is frightening. But you can feel the fear and rest in my love. You can lead as you have been leading, by sharing the skills and sharing the responsibility with each other, caring and connecting, just as you are.

And so here I am, in this hermitage life, trying to listen to the flow of the Spirit, learning a new way of being, an elder way of being, not responsible for everything. Even in this hermitage, the storms of the outside world rage into our lives through internet and television, and our power to act is so small. I hope and pray that those who can act, will do the right thing, do the brave thing, will hold fast to the good and resist greed and racism and violence and fascism. I hope and pray for a world in which all people care for each other and care for the earth. It is a frightening time. So I feel those feelings, and remember the next part–to rest in the love of Spirit.

Capisic Brook, the little stream that reminds me of the deep River.

Winter Solstice

Sun shining over brook on winter solstice morning

It is the morning of winter solstice. I take a walk to the brook. The new sun is shining in a misty sky, fresh and gentle. Snow covers the ground here in the homelands of the Wabanaki, the stolen land called Maine. I am awestruck by so much beauty everywhere, grateful for the brook and its trees, for the light of the sun, for this neighborhood walk. Now that the gardening work is asleep under the snow, I am trying to go back to taking walks in the morning.

Kisuhs koti-apacuhse” is the Passamaquoddy/Wolastoqey way to say the winter solstice. It literally means “the sun comes back walking.” So maybe I, too, can come back walking–nkoti-apacuhs nil na. Today I was able to do my 20 minute circuit. Some days ago, I had started with 10 minutes, then 15–by going slightly different ways to the brook and back. For some reason, perhaps a new supplement I am taking, my energy has been returning in the mornings again. It is much easier to walk on sunny days than on cloudy ones. By the way, the sun is also known as the one who walks in the day, espotewset kisuhs.

Tonight just after sunset, there will be a conjunction of Jupiter and Saturn low in the southwest sky–perhaps it will be too cloudy to see it here–we’d have to drive somewhere in any case, because the southwest of our yard is thick with tall pine trees. I think of Jupiter as the planet of expansiveness and generosity, Saturn as the planet of limitations and boundaries. 2020 has certainly been a year of limitations and boundaries for so many. So perhaps these opposites coming together give a glimmer of new hope, that we might find our way out of this restrictive place we’ve been in. Ironically, it has been through restrictions that we have had the hope of surviving, but we also need generosity to ensure our survival as a people together, to come out the other side with possibility. Can we learn both boundaries and generosity? Can we find a way out of the individualistic greed demon that plagues our society? I pray we can.

I pray that this Solstice may be a turning toward greater light and truth, a recognition of the interwoven fate of all humankind, all life kind, on our beloved planet earth.

My Lesbian Book

Thirty years ago, I wrote a thesis about lesbian identities and lesbian spiritualities: a lesbian theology of liberation. I didn’t have the grounding and context to publish it beyond my academic program, and I have always regretted that it didn’t make it into a book. Recently, I have been asking myself, could I find a way to publish it now?

It seems in one sense a foolish idea, because so much has changed in thirty years. The realities of then are not the realities of now. But while much of the change has been empowering for lesbians and others on the LGBTQ continuum, some things have been lost as well. There was something amazing about the flowering of lesbian community I experienced during that time–joyful, life altering, transformative.

I first encountered lesbian community in Grand Rapids, Michigan, of all places, and at the Michigan Women’s Music Festival in 1979. This was before my own coming out, and certainly an instrumental part of my coming out, though that process took several years. There was a fundamental intersection between lesbian and feminist communities that was happening then, that opened up this world to me. In 1983 I moved to Chicago to go back to school, and found more lesbian community there.

ADB jam, Women’s Peace Camp, 1985. Photo by hershe Michele. https://peacecampherstory.blogspot.com/2014/12/herstory-028-helen-friedman-aka-helen.html

In 1985 and 86, I lived at the Women’s Peace Encampment in upstate New York for several months of each year, and that was like crossing the border into Lesbian Nation. The photo above is from a musical jam session that was one of many I participated in, though I am not in that particular photo. In 1986 I moved to the Boston area. The feminist and lesbian communities there were large and diverse: they supported–and were supported by–two book stores, several lesbian bars, a women’s community center, a woman’s monthly periodical, and so much more. It was in 1990-91 that I wrote my thesis in the context of Episcopal Divinity School’s Feminist Liberation Theology and Ministry program.

When I left Boston in 1999, it was to venture into a career as a Unitarian Universalist minister, which brought me back into the more mainstream world. I was still out as a lesbian, I was still connected to other lesbians, but being a minister shaped my role and altered my relationship to community. That, and the fact of changing my location, first to Cape Cod and then to Portland, Maine, which were very different places from Boston. Somewhere along the way, it seemed like the lesbian community I knew disappeared. I might have thought this was just my personal experience, but then in 2016, Bonnie Morris published The Disappearing L: Erasure of Lesbians Spaces and Culture. I haven’t yet read her book, but it has been sitting on my bedside table waiting.

It has only been in retirement, in older age, and perhaps in the isolation of this pandemic, that I have looked back at my lesbian thesis and wondered about it. From thirty years on, I can see how difficult it has been for us to pass on a “lesbian heritage” from one generation to the next. I notice how individuals of newer generations may sometimes find themselves lost and lonely as they try to grapple with sexual or gender identity. I also notice how newer generations re-invent themselves on their own, and in their own ways, very differently from those of us in earlier generations. So perhaps all of that is fine.

But perhaps there might be something valuable in resurrecting the voice of the me of thirty years ago, perhaps it might be useful to someone. After I did an oral history for a program at the University of Southern Maine, a student who listened to the recording was inspired to write a poem, “What if God were a lesbian?” And significantly, that was very like the original question that inspired my own book. What if?

Magic in the midst of illness

Woke up to a misty morning on this new moon day, and started reading my journal from the last new moon until today. It is a ceremony I honor each new moon, and it is a way for my life to teach me.

I was struck by some passages from the time of Halloween/Samhain, that special time of connections to the ancestors. Because of chronic illness and its deep fatigue, I haven’t felt very spiritually focused lately, not much energy for deep ritual. Plus in COVID times, we don’t have our seasonal gatherings either. But it seems like the ancestors and spirits are reaching out to me nonetheless.

I did manage to cook salmon and potatoes for dinner on Samhain to honor some of Margy’s and my various ancestors. I listened to Quebecois music while doing dishes, and drank East Frisian tea. During the night of the full moon/blue moon I suddenly woke at 4 a.m. and saw the moon shining brightly outside my window. The next day, I saw a cardinal–my healing messenger bird–at the bird-feeder–the only time I’ve seen one there all this season. I was watching TV a couple days later and stumbled upon the movie Coco, which (despite its flaws) got me into the mood of Dia de los Muertos.

Marigolds growing self-seeded in our garden strip near the road.

I was looking for things to watch on our Roku and stumbled upon a series on Canadian Rivers. The best episode was on the Moisie River, or Mishtashipu in the Innu language. I had first learned about this river from Innu people who were fighting to protect it from a hydrodam planned by Hydroquebec. They won that fight, partly because there were also rich white people trying to protect their own salmon fishing. It was beautiful to see the river, and to listen to the Innu people who call it home. (And by the way, the word-segment “ship” in Mishtashipu is a cognate to “sip” in Passamaquoddy, which means river. I feel happy to know that.)

All these little threads meandering unexpected through my days, pulled from me this prayer: “Ancestors, are you reaching out to me from the other side of the veil? Even though I have so little spiritual concentration or focus right now? I open my heart to your presence.” I remembered magical moments of other times when I felt the presence of spirit close by. When my Innu ancient-grandmother, Nukum, first appeared, holding a bowl full of the universe. When I was able, despite all odds, to find the grave of my great-grandmother Claudia in Ottawa. When I was sitting right next to my dad as he took his final breath on this earth.

At the tiny headstone of my great-grandmother Claudia.

During those Samhain days, I was also working on a testimony about my family’s role in colonization. I was feeling the weight of the ancestors–the migrations, the wars, so much. I was feeling overwhelmed by that weight, I was feeling that I could not carry that weight, or imagine ways to find healing for this aspect of my heritage. I feel weary even from the weight of my many living relatives who seem trapped in a cult of lies, there is much estrangement between us. And so once again I reach back to spirit kin.

Finally, I hear: “You don’t have to carry the weight. Let go. Remember trust. I am here even when you cannot hear me, in this dark night of the mind and body. You are already in my hands. It was never a question of guilt or innocence. It was always about love. It is okay to trust my love. Breathe in love.”

And so, today, day of the new moon–this new moon which is also considered part of the time of closeness to the ancestors and spirits–I let myself hear those words again. There is room for magic to intervene, even in the midst of illness and fatigue, even when I cannot dance or sing or build a fire. And I am filled with gratitude.

Grounding

Range Pond October 1

A shift has happened in my spirit, and I feel grounded in a way I haven’t felt for several weeks. I’m not sure why, but a few things have happened this week that might be related.

Three days ago, after windy rain, the power went out about 9:30 in the morning. Happily, I’d already eaten breakfast and installed a new shop light in the garage. (As a friend framed it on Facebook one day, it was a project that took two months and fifteen minutes.) So I took a short walk and discovered a few blocks away that a tree had fallen on some wires. It might be a while. I had an appointment to pick up groceries from the store, but also happily, when I called, they said it would be okay to wait until our power was back on.

Waiting for the next several hours, I noticed that my mind was in a kind of tormented withdrawal from its usual access to constant stimulation. No social media (saving my phone battery for more important things), no book to read (saving my phone, etc.), no television shows. Not enough energy to do a project. A really uncomfortable stillness. Margy and I ate lunch on the patio, and I noticed it was much easier to deal with my mind outside, so after lunch I pruned out some raspberry canes. Finally, the electricity came back–and then it was groceries to pick up and process.

Two days ago, in the morning I facilitated a very productive meeting of our Decolonizing Faith Project. We are moving toward completion of a Zoom version of our workshop for faith communities. That felt good.

Later that day, Margy and I decided to go on a rare outing. We took a drive to search for beautiful autumn color, and found our way out to Range Pond, about forty minutes from where we live. (And by the way, for those who aren’t from around here, I don’t know why but Range Pond is pronounced Rang Pond.) I took my shoes off and waded in the still warm water, delighted to watch the sun ripple off the sand. Sun, water, trees: a healing balm for our souls.

Yesterday morning, after a long night’s sleep, I woke quite early and was writing in my journal, surprised at how peaceful and grounded I felt. I remembered–and this is key I think–I remembered that throughout my adult life there has never been a time I did not hate the atrocities committed by our government. (Wars, empire, ravaging the earth for profit, oppression of people of color, you know the list.) Yes, lately, those atrocities have intensified. But I had protested every administration, and realistically, felt little power to stop those atrocities.

I also remembered that when I was part of the Catholic Worker movement, I learned that resistance can take the form of personalism: we attempt to live out our values personally, and in community–we fed the hungry, housed the homeless, welcomed the “stranger.” We treated all people with respect, and practiced peaceful ways to resolve conflicts. We also protested, not merely to try to change the government, but also to keep clarity in the values we affirmed.

And I remembered that that has always been my own best path of resistance. (That’s why Margy and I chose to green our own living situation, to plant a garden, to learn to more deeply love the land we are living on.) When I was active as the minister of a congregation for many years, I needed to widen my perspective, to hold and affirm many ways of living our values. But now that I am retired, now that I am chronically ill, I am coming back to the core of my own journey. And it is okay to do what I can, and not to be tormented by what I have no power to change.

So all of that was grounding my spirit as the sun was rising yesterday.

And then, later, I did check Facebook, and saw everyone posting about the president getting a positive test for COVID19, and speculating about whether it was true, and what it might mean. And I really do honor the angst that people are feeling about the state of our country, and the election coming up, and the possible undermining of democracy, and so much more. But this time, I didn’t lose my balance. I didn’t get hooked into the chaos. I remembered that I don’t have to loudly condemn every atrocity or agonize over all the pain that I cannot alleviate. It is not a moral necessity to be panicked and despairing over all the evil in the world.

I remembered my own path, my own calling, the small ways that I can live into a vision of mutuality, of respect, of healing. I am writing to help myself remember, for those times that I forget again and again. And perhaps to help you remember your own calling, if you have forgotten in the midst of these strange times. May our many small actions be joined together by the great Mystery into the beauty that is possible.

Blessing by O’Donohue

I found this poem again, by John O’Donohue, on a friend’s Facebook feed, and wanted to share it here. I think about how I haven’t had a lot of words lately, and have posted only rarely. There is something empty about this time, something without desire or ambition, something that feels lost or sad sometimes. Perhaps this poem may speak to you as it spoke to me.

For one who is exhausted, a blessing –

You have been forced to enter empty time.
The desire that drove you has relinquished.
There is nothing else to do now but rest
And patiently learn to receive the self
You have forsaken for the race of days.

At first your thinking will darken
And sadness take over like listless weather.
The flow of unwept tears will frighten you.

You have traveled too fast over false ground;
Now your soul has come to take you back.

Take refuge in your senses, open up
To all the small miracles you rushed through.

Become inclined to watch the way of rain
When it falls slow and free.

Imitate the habit of twilight,
Taking time to open the well of color
That fostered the brightness of day.

Draw alongside the silence of stone
Until its calmness can claim you.
Be excessively gentle with yourself.

Stay clear of those vexed in spirit.
Learn to linger around someone of ease
Who feels they have all the time in the world.

Gradually, you will return to yourself,
Having learned a new respect for your heart
And the joy that dwells far within slow time.

~ John O’Donohue, “For One Who Is Exhausted, a Blessing.”

You have to look quietly and closely to see what is hidden in the gray sky.

Rest

 

Photo by Margy Dowzer

Margy snapped a photo of me while I was reading in the hammock the other day. She couldn’t know that I felt so restful during that time that I almost wept. With everything happening in our country, and with my body so often exhausted by almost anything I do, there was something about that morning in the hammock that was so restorative, so relaxing. May you find ways to rest!

(I am going to stop here for now, because WordPress has changed its editing format, and I am lost in trying to find the simplest things, or how to get back to the earlier editing format.)

Language Roots

Some presenters at Healing Turtle Island this summer suggested that we all, colonizers included, should seek to uncover our own distant Indigenous languages. I had the idea then to learn to introduce myself in the Innu language, the language of my matrilineal ancestors, and then to mark their transitions to other languages. (Three of my grandparents have Germanic roots, but in this exercise, I limited myself to my matrilineal line.)

I want to thank Roger Paul, my teacher of Passamaquoddy/Wolastaqey, because I could not have approached the Innu language without having learned so much about Passamaquoddy. From what I can tell, the structures of these languages are the same, the grammar, the animacy, even some of the words are cognates. So with this foundation, I was able to use the Innu dictionary online to shape sentences that might bear some resemblance to how the language is spoken, though no doubt I have made errors.

After I was deep into it, I laughed at myself, because to whom could I speak these words, since I am not in touch with any Innu people right now? But then it seemed that perhaps they were for my ancestors in the spirit world. And so this is dedicated to them. I also want to acknowledge that though I have studied French, Google translate was my helper in the French language parts of this exercise, and unfortunately there is no Quebecois French in that translation program, so some subtleties have not been included. I have heard it said that Quebec French is closer to ancient French ways of speaking. I begin with a photo of my great-grandmother, since she is at the heart of the story.

Claudia Tremblay

My great-grandmother Claudia Tremblay.

Mishen Claudia nitishinikashun.
My name is Mykel Claudia.

Claudia iapit nitanishkutapanukum ishinikashu.
Claudia is also the name of my great grandmother.

Shekutimit utshiu, ińnu-assit.
She is from Chicoutimi, in Innu territory.

Ukuma ińnushkueuńua, Mańi-Matińin ishinikashuńua.
Her grandmother is an Innu woman, whose name is Marie-Madeleine.

Ińnu-aimińua.
She speaks the Innu language.

Eukuannu nui ińnu-aimin.
That is why I want to speak the Innu language.

Mańi-Matińin uitshimeu Pień McLeod, kie mitshetusheu.
Marie-Madeleine marries Peter McLeod and she has many children.

Utanishu, Anisheń ishinikashuńua.
She has a daughter, named Angele.

Ashku Anisheń kutuńnuepipuneshit ashu nishtᵘ, ukauia Mańi-Matińin nipińua.
When Angele is thirteen years old, her mother Marie-Madeleine dies.

Natshe uitshimeu Anisheń kakussesht. Shushep Tremblay, kie mitshetusheu.
Later, Angele marries a French-Canadian, Joseph Tremblay, and she has many children.

Anisheń utanishu Claudia, nitanishkutapanukum an.
Angele has a daughter Claudia, that’s my great-grandmother.

Kakusseshiu-aimu.
She speaks the French-Canadian language.

Mon arrière-grand-mère Claudia parle la langue canadienne-française, comme son père Joseph Tremblay.
My great-grandmother
Claudia speaks the French-Canadian language, like her father Joseph Tremblay.

Très probablement, Marie-Madeleine et Angele parlaient aussi la langue canadienne-française, ainsi que leur langue maternelle.
Most likely Marie-Madeleine and Angele also spoke the French-Canadian language, along with their mother tongue.

Mes ancêtres canadiens-français sont au Canada depuis le début de la colonisation, depuis l’an seize vingt.
My French-Canadian ancestors have been in Canada from the beginning of colonization, since the year 1620.

Je ne peux pas compter le nombre d’ancêtres français qui se sont installés au Québec, atteignant onze générations en arrière.
I cannot count the number of French ancestors who settled in Quebec, reaching eleven generations back.

Ils ont abattu de très nombreux arbres et cultivé la terre dans un climat difficile.
They cut down many, many trees and farmed the land in the difficult climate.

Malheureusement, leur arrivée a entraîné la maladie et la mort de nombreux Innus.
Sadly, their arrival brought disease and death to many Innu people.

Les Innus vivent dans leur terre depuis des temps immémoriaux, et y vivent encore aujourd’hui.
The Innu have lived in their land since time immemorial, and still live there today.

Claudia a une fille Yvonne, c’est ma grand-mère.
Claudia utanishu Ipuan, nukum an.
Claudia has a daughter Yvonne, that’s my grandmother.

Par ma grand-mère Yvonne, j’ai l’héritage des colonisateurs mais aussi, dans ma descendance matrilinéaire, l’héritage des colonisés.
Through my grandmother Yvonne, I have the heritage of the colonizers but also, in my matrilineal descent, the heritage of the colonized.

Yvonne a déménagé aux États-Unis à l’âge de dix-huit ans, où elle parlait anglais.
Yvonne moved to the United States when she was eighteen, where she spoke English.
Ipuan atutsheu Upashtuneu-assit ashku kutuńnuepipuneshit ashu nishuaush, tanite akańeshau-aimit.

Yvonne has a daughter Carol, that’s my mother.
Yvonne a une fille Carol, c’est ma mère.
Ipuan utanishu Kańań, nikaui an.

English is my first language.
L’anglais est ma première langue.
Nitakańeshau-aimin ńishtam.

Kci Woliwon/Thank you very much

I feel such gratitude that I was able to participate in the 4th gathering for Healing Turtle Island, this year held online via Zoom and Facebook Live. Healing Turtle Island is a 21-year ceremony, born through a vision of Penobscot Sherri Mitchell, bringing together Indigenous spiritual leaders from around this land and around the world, to share teachings and ceremony for the healing we need for our times. I am grateful that those of us descended from colonizers have also been welcomed into the circle, that we too might listen and participate in this healing.

I was present for the first year’s ceremonies in 2017 at Nibezun in Passadumkeag, and though I have held its intentions close to my heart, my health has prevented me from attending the last two years. Being online this year, while a disappointment in some ways, enabled me and thousands of other people to participate from all over the world. (You can participate too, by viewing the recordings made of most of the sessions on Sherri’s Facebook page.)

Healing Turtle Island 2020

Poster announcing the schedule, from Healing Turtle Island page.

I am sitting in the silence now, after the closing ceremonies from this morning, thinking about what I have learned, what I carry with me going forward. First of all, it was grounding to hear so many people talk about the need to restore our connection with the land, with the spirit, with each other. It helps me to remember that that has been a guiding principle for me for the last several years, (as well as the theme of this blog and of my book .) By seeing this expressed so passionately by so many people, I felt renewed in my own spiritual journey into earth community.

Secondly, I was struck by how many people spoke of the importance of Indigenous languages for the healing and decolonization of the land and the peoples of the land. Over and over people reminded us that the spirituality and guiding principles of Indigenous peoples are found in their languages. Many people spoke in their native languages, offered prayers, offered songs, and then sharing partial translations, acknowledging that so much cannot be translated into the violence of the colonizer languages. They also spoke of how colonization disrupted the languages, how a whole generation of children were punished for speaking their languages, how difficult it is to bring back the languages, decolonize the languages, but how utterly necessary.

This touched me deeply, especially now that I have been studying a Wabanaki language for the past two years. On the one hand, I was so happy to understand a modest percentage of what Passamaquoddy and Wolostaqi elders were sharing in their language, especially in the prayers and songs and personal introductions. On the other hand, it has sometimes been bewildering to me that I find myself on the path of learning this language. A door opened so fortuitously just after I retired, and I walked through it into Roger Paul’s class at USM. I often ask myself, what is this about?

I feel glad that I helped to increase the numbers to enable the class to continue for its mostly Wabanaki participants through four semesters. I am glad that Roger got permission from his elders to share the language beyond the community. I have said that I want to decolonize my mind, I want to think differently: nkoti-piluwitahas. During the weekend another thought came to me, that any of us who come to live in Wabanaki land should learn the original language of this land. It is only appropriate as respectful visitors. And I remember someone saying, years ago, if you really want to understand our spirituality, you must learn our language.

But I still wonder what my responsibility might be, as a white person learning to speak a Wabanaki language. I am very sensitive to how much pain there is, in the loss of the language, and the slow revitalization that is happening now. Who am I to be learning, while so many Wabanaki people have not been able to do so? So I go forward with carefulness and respect and humility.

One other thing that was shared over the weekend lit a spark in me: that we all, colonizers included, should be seeking to uncover our own distant Indigenous languages. I had this idea to learn to introduce myself in the Innu language, the language of my matrilineal ancestors, and then a few lines in the language of my French and Scottish colonizer ancestors, and then a few lines in the language of my Germanic-speaking immigrant ancestors who came later, but who form the largest part of my inheritance.

The thing is, the Innu language is in the same family as Wabanaki languages, and structured in the same ways, so I feel like I am learning so much about those Innu ancestors by this process. That has been one of the very great personal gifts for me of learning a Wabanaki language. So I say kci-woliwon, thank you very much, for the blessings of this Healing Turtle Island gathering, and to all the language teachers, and especially to the Spirits of my ancestors who lead me into paths I could not have foreseen or chosen on my own.