So, after sorting and winnowing all winter, I have finally finished with the boxes from my years living in Boston. I managed to go from 11 file-drawer-size boxes down to 4! The four that remain include, loosely: 1. lesbian theology and creative writing, 2. GLBT & social justice activism, 3. Native solidarity activism, and 4. files from my non-profit, RESPECT, Inc. (Responsible Ethics for Spirituality: Project to End Cultural Theft.). There are more boxes in the basement still, but it feels good to reach the end of this large section, the years from 1986-1996 or so.
I am also in the process of archiving blog posts from this site to my laptop, and I happened upon the photo of the Boston box above, which I took during our move from North Yarmouth to Portland six years ago. At that time, I was asking myself whether or not to toss all this paper–just get rid of it, unopened. But ultimately I decided to pack up all the boxes to sort later. I think that was a good decision. I am enjoying revisiting these times of my life as I have gone through each folder. I was optimistically calling it my winter project, but I still have seven more boxes to go, from years prior to Boston, and subsequent.
I actually still have one more box with Boston stuff, related to my journey into UU ministry, but that seemed to fit better with later years. It was a big shift in my life, to go from being a free-lance activist, with a “community ministry,” into my more formal association with Unitarian Universalism and ordained ministry. I loved those years in Boston, but it was incredibly difficult to translate my passions into work that could also support my basic needs. All of it was ministry! But later, as a formally ordained minister, I became able to devote myself to the work, without also doing other part-time labor to pay the bills.
One of my attempts to translate those passions I called “Dandelion Spirit.” I hoped to combine feminist therapy, spiritual and justice consulting, workshop leadership, and ritual, into the work I could offer the community. It was a little bit sad to see the files in which I had worked on that, when I knew that it never really made if off the ground officially. On the other hand, my life in Boston really was in the spirit of the dandelion–who knows how many seeds I might have scattered? A workshop here, a ritual there, an article in some lesbian periodical, all small actions, but with hope and intent to transform the world. I can still resonate with a dandelion spirit.
Going through my boxes of old files in the basement, I am now working on files related to activism in solidarity with Indigenous people in Boston back in the 1990s. I found some correspondence with one particular activist, for example, and I am remembering the long process of getting to know each other, building trust, and finding ways to be helpful in that struggle. But when my ministry calling required that I move to another place (Cape Cod, at first, and then Maine), it meant that all of that relationship-building was lost, in a way, and I had to start all over again in a new place to build trust, to make connections, to find ways to be of use.
When white people are moved to act in solidarity with Indigenous people, it requires a lot of work to create relationships of trust. There is such a long history of colonization, of oppression, of theft, of genocide, between us–and a long history of “helpful” people doing damage. And yet, the more I became aware of that broken history, the more I have felt moved to participate in such solidarity. Not without mistakes. But I have continued in these other places seeking to build relationships of trust with other Indigenous people, doing the long work of decolonization.
I am not one who usually has spirit-filled dreams at night. Usually, in my dreams I am at a conference or gathering somewhere, along with a whole crowd of people, only some of whom I am acquainted with. I am trying to find my way around, or find food, or find my way back to where I was before–such mundane anxieties. Sometimes I meet old friends there. Often, I feel lost and overwhelmed by all the people I don’t know in places I don’t know.
I started feeling like that as I was going through these and other files from Boston. So many people with whom I have done work, shared conversations, struggled for justice, had significant experiences, lived in a household together, loved, hurt or been hurt by, and yet, I had forgotten so much of it. If I were not looking through these files, I wouldn’t remember much of what is in them. It all slips away with the effort and energy of building a life in a new place. Only a few relationships carried into long distance realities.
Sometimes I fantasize about not having moved everywhere, living somewhere and staying there my whole life. But I realize it is only a fantasy. This came clear to me a while back when I watched the movie Kuessipan, about two girls who grow up as best friends in an Innu community. In the description, “their friendship is shaken when Mikuan …starts dreaming of leaving the reserve that’s now too small for her dreams.” In reflecting on that movie, I realized, I would have been the one who left. In fact, I did leave a small town to go off to college, and I kept traveling to “bigger dreams.” I guess that journey is also in my blood. My grandmother left Canada to come with a foreigner to America when she was 17. Perhaps she too was seeking a bigger life, bigger dreams.
And now, here I am, sitting alone in the basement, going through memories, looking back on the many people I met over so many years. Sometimes I feel so tired. Sometimes I feel lonely in the midst of the crowded gatherings in my dreams. Sometimes it is a relief just sitting alone with the boxes, trying to make sense of the puzzle pieces of my life. It is a humbling journey. May Spirit help me to remain curious and grateful.
I am finally embarking on a project to go through all of my papers, now in boxes in the basement. These range from files that I brought from my office when I retired 3 1/2 years ago, to boxes that I have carried around since college. This week I have been going through a box of writings–poems, essays, and an almost book, dating from about 1986 to 1996. During those years, I lived in Boston, surrounded by lesbian community, making a living in what today might be called the gig economy, while focusing my time and energy on activism, writing, feminist spirituality, and social change.
It was a scary time, financially, just getting by with no safety net, no health insurance, moving from rented apartments to other rented apartments in an increasingly difficult housing market. It was also, for a while, a joyous and exhilarating time, creating chosen family through collective living with other lesbians, wrestling with issues like classism, racism, and sexism, all the while imagining justice, mutuality, and queer beauty.
Reading the many words I wrote brings me back there, and I am impressed by the creativity which filled those pages and filled my life and the lives of those around me. But there was an undertow that sometimes threatened to drown me–a shift when housing got harder to find, when joyful cooperative situations became uneasy roommate situations, when loneliness began to plague me. Still, poetry and Spirit sustained me even then. I found this poem that seems worth sharing as 2021 comes to an end, and 2022 is about to begin. May you find the courage to follow the road where your heart leads you!
If there can be power in a word the word “courage” gets me out of bed surrounds my heart in hard times.
There are many poverties. Each moon waning, as I just get by financially, I find my true despair lurks in the isolation which has covered the walls of my days like some asphyxiating new paint and I feel I can’t breathe and I feel I don’t belong here.
I remember when I set out on a path to transform the world. We sang then, the joy of our meeting filling our mouths like lovemaking, our visions changing us into new beings. We laughed at how we didn’t fit our chains anymore, and big as life we set about to craft a new home.
There are many poverties. Loneliness is the unforgivable sin. I have always felt I could survive the insanity and cruelty of the world any poverty or hardship or struggle if only I had companions to share it.
But here I am. Loss and need my only mothers.
If there can be power in a word the word courage gets me out of bed. Courage rests her cheek against my heart. Courage squeezes my hands into her pockets. Courage plants her feet into the prints of my solitary steps as if of course this is where the road must go and I am still that traveler.
A climate catastrophe sometimes shows up as the fragile beauty of a wild pansy blooming in mid-December in Maine. I took a photo this morning, before the snow arrived this afternoon, our likely first plowable snow of the season. Very late for us. The unseasonably warm days feel bright and pleasant, nothing dangerous. But I am thinking of the deadly storms that blasted through the midwest last week, tornadoes killing dozens of people in an unprecedented long trail of destruction. I am thinking of giant raging wildfires in the west, and monster hurricanes in the Atlantic. Sometimes the change feels like nothing much at all, unless I stretch my eyes to take in the bigger picture.
We arrived at our current house and yard six years ago after a 4 month search to find greener housing. We were able to downsize, to add insulation, to cover the south facing roof with solar panels, to install energy efficient heat pumps, to create a garden. Our actions fit the best choices we could make at that time, to align with our love for the earth and all her creatures. In that, they were like a prayer, like a magical spell to further the possibilities of earth community based in mutual respect. On a spiritual level, I have to hope that our small choices can ripple out for good.
But these individual actions don’t make a dent in the greater physical scheme of things. The giant polluters of greenhouse gases continue to ignore the limits of earth to push for expanding profits. We, as a planet, have already exceeded the hopeful atmospheric carbon dioxide goals of environmental organizations like 350.org. Now we’re at 415 parts per million. We’re on the way to unmitigated disasters that we can no longer walk our way back from. Scientists can make some predictions, but no one really knows how the increase in global temperature will play out in the next years and decades.
From where I sit, I can feel overwhelmed and helpless. I don’t have the energy to be out in the streets anymore, an activist like in my younger days. I don’t have the money to donate to activist organizations like I used to when I was working. Many activists I respect talk about the coming collapse of economies and civilizations, even within the next decade. I don’t imagine that I have the physical capacity to survive such a collapse, given my age and health. So what is there to do?
What helps is to recognize my limitations, to take in the very smallness of my being. What helps is to see young activists in the street, sharing their anger and love with loud voices. What helps is to remember that Indigenous people the world over have already experienced the collapse of their economies and civilizations. Pay attention to their advice. What helps is to recognize the smallness of my being, and yet remember how I am interwoven with the ancestors and all the interrelated beings of earth. What helps is to keep on loving the trees and birds and frogs and even the squirrels of this small place we are lucky to share with them. What helps is to offer bird seed as a prayer in the morning. What helps is to imagine the unimaginable largeness of the Earth, our mother, and her mysterious powers that we cannot measure or predict.
I have been posting recently about my latest research concerning my Innu third great grandmother, and because of that I want to write today some clarification about identity and relationship. The more I am learning about Indigenous people–through study, through language, through cultural sharing by Indigenous people–the more I understand that I am not Indigenous. This might not even need to be said, except that there is currently a problem of people with ancestors even more distant or nebulous than mine trying to use those ancestors as a way to claim status as Indigenous or Métis, to get benefits from governments, or preference in hiring or hunting rights, for example. Sometimes they actually use this to try to take away benefits from Indigenous communities.
Years ago, when I was still just beginning to learn about all this, I wasn’t sure if I was permitted to claim an Indigenous identity, or a Métis identity. A few times I did, out of my own ignorance. And it is not simple for those of us who are mostly something else, but want to honor our Indigenous ancestors. Even so, I can’t imagine trying to use it to take something away from Indigenous or Métis communities. What I hope for is to be a good relative, a friend, to use my position in this society to act in support of Indigenous communities.
For my latest presentation in our Passamaquoddy language class, I found myself drawn to a word in Passamaquoddy that has been used to describe non-Indigenous people: “Wenuhc.” What does it mean? Some definitions say, “white person.” And that is partly true—it refers to white people. But, its roots come from an old meaning. When, they say, strangers came here to Wabanaki land, the Native people said, “Wenuhc?” It meant, “Who are they?” It also held a question, like, “Where are they from?”
When I ask the question of myself, it comes out: “Wen nil?” “Who am I?” The traditional way to introduce oneself is by naming the place where you come from, and your relatives, the people you come from. But for me, as a wenuhc, that wasn’t so simple. The more I played with the concepts, the more confusing it became—which certainly is a characteristic of many of us living in the mainstream culture of the United States. I want to share some of what I wrote—but mostly just the English translation:
The early strangers said, “We are Englishmen.” I speak English, but my roots are not English—so am I English? Wen nil? Who am I? Three of my grandparents have Germanic roots. But, I can’t speak German. I have German roots, but am I German? Wen nil? Who am I? My grandmother came from Quebec, and she spoke French. I can speak French, a little. I have French roots, but am I French?
Wen nil? Who am I? My grandmother’s great grandmother is named Marie Madeleine. She was Innu. She spoke Innu. Now, I know how to speak Innu a little, only a very few words. I have Innu roots, but am I Innu? Now, I can also speak Passamaquoddy a little, but I am not Passamaquoddy.
Wen nil? Who am I? I don’t know. I am a wenuhc woman, a “who are they?” woman. I am far away from family. Sixteen years ago, I came to Wabanaki land in order to work. Now, I am done working. So, what am I doing? Am I a preacher? Am I a witch? Am I a writer? Am I a gardener? Wen nil? Who am I? Tama nuceyaw? Where am I from? All my grandparents lived in cities. Now, I live in the city, Portland. Am I lost? How do I find myself? Am I a stranger? Am I your friend? Am I foolish? Am I wise? I don’t know. Wen nil? Who am I? I am confused.
What I learn from this Passamaquoddy writing process is that I am not well connected to a place or to my relatives. My being a lesbian, my being a justice activist, my moving around a lot, all contributed to a feeling and reality of being disconnected from place and family. And given the injustice I found all around me in “American” culture, I don’t regret the need I felt to resist it, to break away from it. But in some ways, that is a very “American” way of being. “America” celebrates individual identity and mobility. It defines who we are by what we do.
When I seek to find my way into relationship with the earth, with all beings of the earth, with the ancestors, with spirit, when I begin to value this relatedness, I see more clearly how I have been cut off from places and people that I might have been from. And I see more and more clearly how I am not Indigenous. I am wenuhc. I am “Who are they?”
And that truth is real, it is okay. “Who am I?” is an open question. It is why I make a spiritual journey into earth community. I can learn. As I learn to be thankful for everything, I begin to feel how I am related to everything, despite being wenuhc.
Note: I first learned about the word “wenuhc” from my Passamaquoddy language teacher Roger Paul. More recently, the organization I volunteer with, Wabanaki REACH, posted about this word on its Facebook page, quoting Rebecca Sockbeson (Penobscot), 2019.
Margy and I finally had a chance to see the movie version of the Lin-Manuel Miranda musical Hamilton. We loved it. I have seen many reviews and commentary on the musical, and I love its capacity to get us thinking and talking about so many issues–I love its lyrical, historical, and political density. Some commentary is highly critical of the musical, but I love what African-American historian Annette Gordon-Reed has said about how we can love art, and also enter a critical engagement with it.
(First indulge me in one ironic moment about how certain Broadway musicals have so much to say to audiences that can’t afford to go to Broadway. It reminded me of seeing Les Miserables many years ago in a theatre in Boston–my lover’s middle-class parents had given us tickets–and how weird it was to see this revolutionary drama about poor people, side by side with folks who were wearing their furs and jewelry. So Broadway, and most mainstream theater, has never been very accessible to my class location. But I am glad that this one was finally made into a movie.)
Some critics have chided Miranda for making the “founding fathers” more heroic than they were in actuality, and keeping the historical narrative focused on the white elites, despite his casting people of color as these historic figures. I found myself having a different response. I was thinking about the musical as it speaks to our time, to the situation of black and brown people in 21st century America. The way I experienced it, in the casting of people of color, the revolutionary heroism which has often been attributed to the “founding fathers” is being visually and transgressively applied to black and brown activists of today, illuminating their struggle and their heroism.
I see it in the lyrics (and music) from the song, My Shot:
Hey yo, I’m just like my country
I’m young, scrappy and hungry
And I’m not throwing away my shot…
Come on, let’s go
When you’re living on your knees, you rise up
And then the parallels to our own times cut me to my core in one particularly poignant song–It’s Quiet Uptown. We see the Hamiltons grieving the death of their first born son Phillip (who was shot in a duel). And because the characters are people of color, I can’t help but envision the pain of the parents of so many black and brown children killed by police brutality today.
There are moments that the words don’t reach
There is suffering too terrible to name
You hold your child as tight as you can
And push away the unimaginable
The moments when you’re in so deep
It feels easier to just swim down
The Hamiltons move uptown
And learn to live with the unimaginable
The pain is unimaginable, but Hamilton helps us to imagine it. And isn’t that the amazing power of art–to open our hearts and souls to the pain and joy of our different but shared existences?
Of course the musical isn’t everything to everyone–but as an activist who cares about social change, I found it emotionally inspiring and intellectually engaging. Oh, one last thought–if you are like us, and don’t already know all the lyrics to all the songs, it helps to turn on subtitles so you don’t miss a word.
Lin-Manuel Miranda and Phillipa Soo as Alexander and Eliza Hamilton. (Walt Disney Studios Motion Pictures/Disney+)
As most people know by now, on May 25th, George Floyd, a 46-year-old African-American man, was killed by a white police officer, Derek Chauvin, who pressed his knee into Floyd’s neck for 8 minutes and 46 seconds, despite him begging for help, and saying “I can’t breathe.” It was one more brutal death in a seemingly never-ending series of deaths inflicted on African-American men and women by police brutality enforcing systemic racism and white supremacy in the United States.
Because of the courageous video taken by 17-year-old Darnella Frazier, people all over the world actually witnessed the horror of this murder. Thousands of people, in every state, and all around the world have taken to the streets to protest, day after day, night after night, to demand a change. The four officers involved at the scene have been fired from the force and charged with his murder, or the aiding and abetting of his murder. A first step.
It has been difficult for me to write during this. I asked myself–was there anything I could add to the condemnations of white supremacy that have already been said by so many others? And as a white woman–should I be speaking at all? This is a time to center the voices of people of color. But also, how can any of us remain silent? On a very personal level, initially I also felt very discouraged. I have been an activist for my entire adult life. I am not taking credit for anything, this has been my calling in the world. But these days, I have wondered, did anything change? How could we have struggled so long with so little progress?
Bernice Johnson Reagon wrote a song, released in 1988, about activist Ella Baker, using her words to express deep truths about the long journey of activism for racial justice. These excerpts especially move me:
We who believe in freedom cannot rest until it comes…
Until the killing of Black men, Black mother’s sons/ Is as important as the killing of white men, white mother’s sons.
To me young people come first, they have the courage where we fail/ and if I can but shed some light as they carry us through the gale.
The older I get the better I know that the secret of my going on/ Is when the reins are in the hands of the young who dare to run against the storm.
These days, the irony of Baker’s words–we cannot rest–is not lost on me as I deal with a chronic illness that demands that I rest every day, that robs me of my capacity to show up to protest in the streets, or do very much of any other kind of activism. But her words also helped me to articulate one thing I could do. On Wednesday, I lit a red candle at 4 p.m., as a protest at Portland (Maine) City Hall was beginning, led by young activists of color. I offered my prayers and watched a live video feed for the two hour protest, and bore witness to the young people with such courage who dare to run against the storm. Maybe today, all I can do is bear witness in support of these young people, and in that way, “to be one in the number, as we stand against tyranny.”
As the protests began to multiply, in big cities and small towns, in countries all around the world, I felt a glimmer of hope. Sometimes, something breaks open. Rebecca Solnit, author of Hope in the Dark: Untold Histories, Wild Possibilities, reminds us that the future is unknowable – and that’s a good thing. Why? Because it creates space for creative intervention. The lessons of history teach us that change happens in unexpected ways, and often in seemingly sudden, non-linear ways.
May the words of George Floyd’s six-year-old daughter Gigi prove to be prophetic: “My daddy changed the world.” #blacklivesmatter
I wake in the night with pain in my heart for all that is happening in our country, and I feel utterly powerless. How can we respond to a reign of terror? How can we respond to cruelty after cruelty promulgated by people in power? Money grabs, land grabs, malevolent neglect, direct abuse, more power grabs. I have been an activist most of my life, and I believed and hoped that activism might help to change the world for the better. In some ways, it really has. But the dream–of a whole society that was rooted in cooperation and mutuality, in care for all of its people–that dream feels lost in a nightmare of empire re-emerging like some multi-headed dragon from the flames of disaster.
In my feelings of powerless, an old friend comes to me. Jesus sits with me in the dark night. He comforts me, strangely, by reminding me that in many ways I am powerless. I can’t control what “my government” is doing right now. The idea that it is “my government” is an illusion, democracy has become an illusion, a thin veneer over oligarchy, over fascism. But Jesus too was powerless: he and his friends had no political power. He lived his whole life in the shadow of the Roman empire, and that empire killed him. Yet he was able to respond, to act, to live a life.
How? He prayed, he taught, he healed the sick, he listened, he walked among the ordinary people, in the lowly places. He recalled the words of the prophet Isaiah:
“The Spirit of the Holy is upon me, that one has anointed me to proclaim good news to the poor. That one has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the time of blessing from the Holy.”
He didn’t concern himself very often with the emperor or king or governor–he was clear that those powers were evil. Rather, he went directly to the poor, the oppressed, the sick, those were the ones who caught the eye of the divine blessing. And later, when he painted a picture of the end of the world, this was the measure by which all people were judged:
“I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,I was naked and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me. … Whatsoever you do for the least of these, my relatives, you do for me.”
There is a certain clarity in all of this. A letting go of all that I cannot control. A shift in focus to what is possible, what really matters. An appreciation for the heroes who are risking their lives to look after the sick, those who are bringing food for the hungry. A remembrance of the One who is with us in the midst of our powerlessness. Thank you.
For many years, I supported the campaign to free American Indian activist Leonard Peltier, who had been convicted, many said wrongly, of the death of two federal agents in a shoot out on the Pine Ridge Reservation. Even Amnesty International signed on to his case. But after moving to Maine, I learned more about the murder of Annie Mae Pictou Aquash, and I began to have reservations. I stopped my support, but didn’t really know how to speak about it.
Yesterday, via my friend Sherri Mitchell’s Facebook feed, I started to listen to a live feed of the National Inquiry into Murdered and Missing Indigenous Women and Girls that was taking place in Montreal. Denise Pictou Maloney was testifying about the death of her mother Annie Mae. I listened for an hour and a half, and then after she had completed, I went back to hear what I had missed at the beginning of the tape.
Annie Mae was a leader in the American Indian Movement, originally from the Mi’kmaq First Nation at Indian Brook Reserve in Shubenacadie, Nova Scotia. I first learned about Annie Mae in the song by Buffy St. Marie, “Bury My Heart at Wounded Knee”, in which she sang,
My girlfriend Annie Mae talked about uranium
Her head was filled with bullets and her body dumped
The FBI cut off her hands and told us she’d died of exposure
The implication, the narrative, the story so many of us believed for many years, was that she was killed by the FBI. But in fact, the truth later came out that she was killed by other AIM members. In 2004 and 2010, Arlo Looking Cloud and John Graham were convicted of her kidnapping and murder. They also implicated AIM leadership in her death, though no one was ever charged. You can find out a lot more if you listen to the tape of Denise’s testimony, or even if you look up Annie Mae on Wikipedia.
Hearing the pain in Denise’s voice moved me to want to speak publicly this time. It feels risky to do so, because, as a white person who tries to be an ally, a co-conspirator, with Indigenous people, I know that I will always know too little about all of this. I do know that the FBI tried to sow dissension in the ranks of activist movements, especially those of Indigenous people and people of color. This included planting informants within the movements, and also casting suspicion on dedicated activists to cause others to suspect that they might be informants. This is one theory about the motive for killing Annie Mae. Another theory claims she was challenging AIM leaders on their behavior, or that she had heard Leonard brag about killing the agents. I don’t know the answers to that.
But I want to speak today, despite not knowing all the answers, because I have in the past spoken in support of Leonard Peltier. Denise talked about how painful it has been for their family, every time there is more public support for Leonard. So I want to interrupt my own participation in that process, (which most lately has been through my silence), and let my friends and colleagues know that I can no longer support Leonard Peltier’s campaign for release from prison. And I also want to acknowledge how difficult a journey we make when we intend to be allies or co-conspirators. We often make mistakes and get it wrong. But that does not make it less worthwhile to try, to show up for what is right.
What I carry away with me today is sadness and anger. Sadness and anger for the fall of heroes–the leaders we wanted to be better than they were, because the cause they fought for was so important. Sadness and anger for the children and family and friends of Annie Mae, who have waited so long for the world to know the real story, and often feel as if their voices are not welcome because the truth interrupts the stories people want to believe. Sadness and anger that in my ignorance as an outsider, I was drawn in to the narrative, and thus contributed to their sorrow. Sadness and anger at the insidious complexity of colonization and oppression, and the brokenness within all of us left in its wake.
“Life is the expression and fulfillment and celebration of beauty. This is what we are here for. We’re not here to do anything else.” (Sarah Susanka in The Not So Big Life)
Perhaps this is an odd sentiment, when so much in our country is going wrong these days. Aren’t we also here for justice, for compassion, for interconnection? But what is beauty anyway? Is it the unexpected sighting of a wild raccoon near the brook during a morning walk? Is it the fluid colors of the sky in the dawn? Is it a coating of ice or snow on the branches of every tree and bush in the neighborhood?
Why do these things enliven our souls? Perhaps beauty is the mark of an essential wholeness, a harmony we can recognize with our eyes, our ears, our hearts, our whole being. If that is the case, then I believe beauty also includes justice, compassion, interconnection. We recognize instinctively the wholeness within justice, within acts of kindness, the miracle of our interconnection.
Beauty has something to teach us about how to work for justice as well. To express and celebrate beauty is to turn our attention away from the ugly hatefulness we deplore, toward acts of creating what we aspire to. This is why I love permaculture and solar panels and work parties and gardens. We are bringing into being the wholeness we hope for. I am not saying that protests are not important as well. On the contrary.
…if you embody what you aspire to, you have already succeeded. That is to say, if your activism is already democratic, peaceful, creative, then in one small corner of the world these things have triumphed. Activism, in this model, is not only a toolbox to change things but a home in which to take up residence and live according to your beliefs, even if it’s a temporary and local place… Make yourself one small republic of unconquered spirit.