Elk Parts

15.10.04

October 4, 2015

Elk parts. They come once a year. Archery season opened a few weeks ago and rifle season follows it up. My bow hunting friends are saying this is a season unlike any other. The elk are not traveling normal trails or hanging in their normal high country valleys. Maybe there will be few elk parts this year.

I never imagined elk parts growing up in the rural canyons of southern California. Our deer are small in stature and when it comes to meat, they are little more than a big rabbit compared to an elk. Though small is size, being of a landscape of canyon sage, the flavor of their meat rivaled any Cascade elk. The black-tailed deer of sage country may not be the biggest of deer, but they are right up there with the smartest of deer—and a hair coat the blends beautifully with the sage landscape. The cageyness of these deer meant many hunters spent their time enjoying the landscape and returning home to eat beef. That might be why I never saw another hunter in the ridges and canyons around home, and why “I’m going up north to hunt, these deer are to small and not worth the time,” was often heard leading up to hunting season.

I knew I was not in the landscape of my youth when hunting season rolled around my first fall in White Swan. Growing up rural, forty minutes from town is one thing, living in a rural town is something different. The proximity of folk to one another in town (even a town of 500) leads to a different way of thinking than the open country. The old adage that everyone knows everyone in a small town carries a bit of truth. One of those truths is folk have a very good idea of which neighbor struggles economically and who does not—including their dogs.

When the first elk came out of the hills, that first fall, and after they were quartered and cut into steaks, roasts, and jerky, many hunters went about town giving their meat to the elderly and families who struggled. The knowledge being, the hunter is capable of hunting again and many others are not.

Two events made me notice how this new place was different from back home. One, two hunters showed up at the parsonage and offered us meat for no other reason than placing value on the community’s spiritual leaders. Place matters. When two elk roasts were lifted out of the back of the pickup, there was more meat than any one deer I hunted as a youth. My place was no longer the landscape of canyons and sage. Continue reading “Elk Parts”

Why Anti in Anti-Racism and The All in #BlackLives Matter

15.09.27
Artist Renda Writer. Photo: Huffington Post

September 27, 2015

September and October are months of anti-racism workshops. That is not the case every year, but this year they have been months of engaging, wondering, and thoughtful conversation. I find facilitating these workshops has changed over the last fifteen years. Years ago, folk showed up to engage in this wok because this is something I am supposed to do (and in some cases, they were required to by their organization). Today more folks show up because this work really matters to me and the wellbeing of my neighbors of color and my children.

Some of that change is due to the visceral gut—somethings got to change—that has permeated much of US society since Ferguson and the shooting of Michael Brown. Events over the course of this last year have led many folks to conclude the civil rights movement simply ended in the late seventies with the work of racial justice far from completed. The rise of young people in groups like #BlackLivesMatter and Idle No More, are calling for US society to renew themselves to the work of racial justice, and son-of-a-gun, folk are noticing that People Of Color (POC) and American Indians continue to struggle and die because of unjust perceptions, laws, and regulations. More so, the reason this work really matters to folk seems to come from understanding the repeated injustices they have seen this year (from phone videos to police cameras) are modern equivalents of Selma hoses and dogs. (In other words, Michael Brown, Trayvon Martin, and Antonio Zambrano-Montes are our Emmett Till’s and the evil this generation has to own.) What is coming into focus in 2015 is our government, systems, and institutions continue to maintain rules and laws that promote a normalcy not only where POC and American Indians are treated differently than White people, but where that normalcy is right, correct, and moral.

All of which has me thinking of two questions, one old and one new, that come up in anti-racism workshops. Old one first.

“I wish we would come up with a more positive word than ‘Anti’ when talking about racism.” is a comment I have heard from White folk since I first began facilitating anti-racism workshops. One would think linking the word anti to racism would be thought of in the positive. That is not the case. I first experienced the perceived negativity of anti in the Christian Church (Disciples of Christ). When first renewing a commitment to anti-racism work in 1998, the Office of Reconciliation called this work Anti-Racism/Pro-Reconciliation. Continue reading “Why Anti in Anti-Racism and The All in #BlackLives Matter”

Making Right What Never Changed for the Landscape and Her People

D10

August 13, 2015

I first met Denali when Belinda, Katherine, Rebecca, and I hiked her backcountry. The backcountry is a wide and open landscape without trails. Denali Park is similar with only one road in and the same road out. Buses provide all transportation within the park. Thus, day hikers, backpackers, and folk who want to see the park inside from the bus all ride together. When hikers reach a portion of the park they want to hike, they yell out, the driver stops, and they jump off and watch the bus head on down the gravel road. If they are not alongside the road when the last bus heads back out of the park, well, they get a free night out.

One rule of backpacking the park is to not camp within sight of the road. With that in mind we jumped off the last step of the bus our first of six mornings in Denali, crossed the road and dropped into a drainage. Giving the caribou wide berth we headed across the rising plain. After fourteen hours of hiking drainages, tundra (which is like hiking across a carpet with basketballs below), moving through heavy brush, crossing glacier water creeks that left your feet numb, we topped a slight rise bordering a wide brushed drainage to the east. We looked behind us. We could still see the road. Well, it is a wide and open country. We turned back to south and had little doubt we had another four or five hours of hiking before we reached topography hiding us from the road. We looked at each other and silently thought, “Can anyone see us from the road?” Enough was enough and we made camp.

That evening we cooked and ate supper. Afterwards we placed our food about a football field away from where we cooked. Then we set up the tents another stone’s throw from our cooking area and the food—in triangle fashion. A long day behind us, the road in sight some ten to twelve miles away, the sun still hours from setting, we bedded down.

A light mist gave the morning air a grayish tinge. Animals, mostly caribou, were on the plain grazing. It was quiet. After a while we gathered the food and cooking gear, made oatmeal and coffee, and watched caribou move toward the hollows. As backpacks settled on shoulders as sore that morning as they were the evening before, we headed off toward hills rising in the south. Maybe this evening we sleep out of sight of the road. Continue reading “Making Right What Never Changed for the Landscape and Her People”

Committing To End Racism and A Button Best Suited for the Back Drawer

15.09.06

August 06, 2015

A few days ago I mentioned today is dedicated as “Confession, Repentance, and Commitment to End Racism” by the African American Methodist (AME) community. I figure confession and repentance does not amount to a hill of beans if commitment does not equate to action.

To end racism folk must gather a diverse community together and think action through clearly. Done well, misses still occur. One reason is while the people who live and work within racist institutions (think all US institutions) may want to end racism, the institution does not. Instead, institutions prefer diversity work to anti-racism work. For no matter how diverse, an institution becomes, as long as the people hold the historical mindset of the institution, structural change does not occur and the institution remains as it is. Therefore, while many US institutions have become diverse their engagement in anti-racist work is at a minimum.

This is why “Confession, Repentance, and Commitment to End Racism” is too likely to be a moment in time, at worst, and a day of supporting diversity at best. A hard pill to swallow, but playing diversity off as anti-racism is what the institutional church does well. A “for instance” of how anti-racist work gets the institutional backseat might be helpful at this juncture.

My attention has been drawn to the “Ask Me Why You Matter to Me” campaign of the Presbyterian Church (U.S.A.). As I looked over their website I found aspects of this movement I believe helpful. What gets in the way of taking it seriously though is the slogan chosen for the campaign reeks of institutional diversity rather than anti-racism.

Ask Me Why You Matter to Me sounds like an institutional “All Lives Matter” response to “#BlackLivesMatter.” One problem is the slogan does not give due to the harshness of the lives lived in a systemically racist society—For the mass number of racialized incarcerated people, Why You Matter to Me does not mean freedom. Another is the work and action is not mine but yours. You, people of color, American Indians, and indigenous people are to ask me why you matter. In the meantime, I can join my people (who very well may be diverse) for a book study or to watch a film.

What I can’t get over with this slogan is the idea of me wearing a Ask Me Why You Matter to Me button. Imagine me, white, straight, and male walking up to most any non-white male person with this button on my lapel. And let’s make this easy. Continue reading “Committing To End Racism and A Button Best Suited for the Back Drawer”

Ending Racial Disparity Calls for Non-Traditional Congregations

15.08.16

August 12, 2015

This last week Sojourners magazine gave us Jenna Barnett’s interview—A Behind-the-Scenes Look at Faith in Ferguson—with Leah Gunning Francis, a professor at Eden Theological Seminary professor. The article centered on professor Francis’ thoughts on racial disparities and the real “Ferguson Effect.”

When asked, What role should the church play in current racial justice movements?, Professor Francis said,

In my observation there are congregations that are taking seriously their roles in seeking to be agents of change in the movements for racial justice, but the church writ-large, is not. At some point we need to move beyond statements and posture to actually engaging in these matters in life-transforming ways. One good first step toward this is to open the constructive conversation about race in congregations.

Important in this statement is recognizing some congregations are serious about systemic change in favor of racial justice. However, this desire to engage and to act for racial justice is absent for most Christian congregations (“church writ-large”).

Barnett goes on to ask, What church did racial justice well this year? Professor Frances responded saying,

Compton Heights Christian Church is a modest size Disciples of Christ church in St. Louis. Maybe 25 percent of the church are people of color… They reimagined what it means to be a safe sanctuary…[by opening] their sanctuary doors as places of training, gathering, cooking—and equally important—as places of prayer.

The article gives gristle for a number of conversations. Two come to mind. First is the consideration of how inadequate the church is in conversing the issue of racial justice. One example of this struggle is the Christian Church (Disciples of Christ) who in 1998 approved an Anti-Racism/Pro-Reconciliation initiative. This initiative called the church to practice faithfulness with regard to the elimination of racism, which exists in all manifestations of the church, to discern the presence and nature of racism as sin, to develop strategies to eradicate it, and to work toward racial reconciliation. Good stuff, but as a whole not the stuff Disciple congregations want to jump in the middle of. As a result, the office of Reconciliation Ministry (whose ministry is to implement a conversation on racial justice) has struggled since it conception due to a lack of financial resources. Continue reading “Ending Racial Disparity Calls for Non-Traditional Congregations”

Considering the Purple Cow Pill

15.08.09b

August 09, 2015

Soon there may be a new solution for problematic burping. A Purple Pill, of sorts, except for cows rather than humans. Folk might have heard it said that cow farting contributes to high methane levels, which depletes ozone. However, the cow methane problem comes from cow belching rather than their farting.

Being a ruminate, cows have a four stomach digestive system (actually a four compartment stomach). Ideally suited to grazers (cows) and browsers (goats), the rumen (the first stomach) allows cows to eat a lot of grass at once, not chew it, and store it. Later, when they are relaxing, they cough/burp up a cud (a mouthful of that non-chewed stomach stuff) and properly chew it. Thus, a cow does a lot of cud chewing and burping.

Figuring the United States alone has roughly 40 million cows, about 30 million beef cattle and 10 million dairy cows; there is a whole lot of burping going on. Like humans, cows digestive system have a complex community of microbes in their stomach helping break down food. One of those beneficial microbes creates methane in the process. To counter this methane development, some folk are proposing an additive to cattle feed to reduce the microbe’s ability to produce methane.

Hmm, it isn’t enough that pharmaceutical companies have convinced us humans to take a pill so we can ignore our bodies normal warning sign of when to lay off some foods. Now we are going to give cattle a little purple pill as well.

Contrary the popular stance, the methane burping problem is not a cattle digestive problem, but a human digestive problem. Consider the 30 million beef cattle. The 30 MILLION CATTLE who exist on American soil exist because the U.S. population is having a problem eating meat sensibly. All it takes to eliminate the methane problem is for U.S. folk to eat less beef. An easy solution if it were not centered on changing people’s gastronomic normal.

Life is much easier for humans if they place blame on creation other than themselves. Cattle, after all, are doing no more than being cattle. Humans, though, have to go a long way to justify eating double and triple decker hamburgers rather than single patty burgers or eating16-ounce steaks rather than 4-ounce steaks. The production of 30 million cattle is not a cattle problem, but one of human over consumption. Continue reading “Considering the Purple Cow Pill”

Generational Food Justice

15.08.02

 August 02, 2015
[Post By Selys Rivera: Yakama Christian Mission Intern 2015]

This is supposed to be humane? I thought to myself when David Bell took me to the cattle auction for the first time. He wanted to take me the first week I arrived so I could handle it better once we brought workgroups. I’m glad he did so too because I was on the point of tears.

Cows, bulls, steers, heifers, all corralled into small spaces, running into each other, stumbling over one another. The cowboys and girls on their horses chased after them with paddles, flags, and whips to move the animals along. One cowboy even yelled, “Hey! You son of a bitch. Hey!” over the desperate mooing as he tried to force an extremely frightened steer into a corral.

One beautiful, brown steer with a white face met my gaze with tired eyes as he struggled to maintain his footing against the many other, larger cattle around him. He didn’t fight back or try to escape. He had clearly been there all day and gotten used to the circumstances. Perhaps he had even been there before. His calmness told me it was indeed humane.

The paddles, whips, or flags weren’t hitting them; instead, they were only surprised by the sound made by the instruments. They had some space to move. They were fed and kept healthy until they were sold. The animals freaking out the most were the ones who probably hadn’t had a day of stress in their lives, who were raised on pastures with their families. Plus, it’s understandable for the cowboys and girls to get frustrated every once in a while, but most of them were patient with the animals. The place really could have been a lot worse. In fact, many of cattle would later go to worse places, to factory farms or concentrated animal feeding operations (CAFOs) where they would spend the rest of their lives standing in a pile of their own shit. They would get even less exercise, they would get fatter, and they would sell for more.

Suddenly, I cried the tears I had been fighting, feeling helpless. As a vegetarian, I know I don’t support the CAFOs or factory farms, but people who do surround me. Plus it’s more than just cows, or even pigs and chickens. It’s all food. Continue reading “Generational Food Justice”

Pope Francis’ Bolivian Apology: A Call to Conversation or A Religious Appeasement?

July 12, 2015

Many hoped Pope Francis, the first Jesuit pope, would take a path leading to a new voice from the Church. I don’t know if we are hearing a new voice, yet, but at least the voice we are hearing calls for deeper conversations.

While visiting Bolivia this last Thursday, Pope Francis apologized to Americans whose ancient heritage is the American landscape. The apology was for the Church’s support and involvement in the colonization of the Americas. Though not a direct apology for his predecessor’s support of the genocidal Doctrine of Discovery, the apology is a first step.

The Pope’s apology calls for an interesting conversation during the coming months. For just prior to Pope Francis’ arrival in the US this fall, church structure is in place to canonize Father Junipero Serra on September 23. Pope Francis is concluding a path begun in 1988 when Pope John Paul II beatified Fr Serra.

While many folk may not know Fr Serra, most Californian’s who attended school in California do. Few born and raised Californians did not draw or construct a Mission while in school. For me it was the Mission San Fernando Rey de España located an hour south or so from my elementary school. Mission San Fernando was but one of the twenty-one missions dotting the California coast from San Diego (San Diego de Alcalá, 1769) to Sonoma (San Francisco Solano, 1823). The credit of developing a mission infrastructure where missions were located one days ride from one another goes to Fr Serra. Known for his intellect, the development of the string of missions, and the conversion of California Indians, the church and the state has held Fr Serra in good regard. California Indians, whose ancestors provided the labor to build the missions have, let’s say, a different take. Continue reading “Pope Francis’ Bolivian Apology: A Call to Conversation or A Religious Appeasement?”

From Historical Oppression to Modern Oppressor

15.06.28

June 26, 2015

I, like many others, never heard of the 2013 Dominican Constitutional Court ruling saying citizenship would no longer naturally be given to a person born in the Dominican Republic. Like others, I tripped over my own foot when I understood the people/government of the Dominican Republic (DR) approved a systemic change that could lead to the deportations of Dominicans of Haitian descent. I fell over my other foot when I understood the policy would be retroactive to 1929.

I might not know the intricacies of all that is going on, but I have two thoughts just the same. If it were my family, and my mother was four years younger, it would mean she is in danger of deportation at the age of 86. Of course, Belinda and I would be right behind her, our children right behind us, and our grandson right behind them. Imagine, four generations deported in one fell swoop. I find it hard to imagine one can argue a position of justice for this action.

Of course, DR did not come up with this throwing away of people. The US has been doing it for much longer. From throwing away of today’s south of the border generations, who came to work US farms, to the 1882 Chinese Exclusion Act, the DR did not have to look far to find a mentor.

Throwing away of people who have been on US or DR soil and worked for generations to better those countries is one example of what the Doctrine of Discovery (DoD) looks and feels like today. The DoD, from inception, has been about the extraction of resources. DoD countries have used law and power to mine mineral and people of other landscapes to benefit themselves. Then throw those people away when they no longer have monetary value. What is so very hard is the realization that landscapes who were once the victims of the DoD have often adopt DoD practices as they come into power themselves (under the guiding hand of their DoD oppressor).

Clearly much history has occurred between DR and Haiti since Christopher Columbus’ landing in 1492. Continue reading “From Historical Oppression to Modern Oppressor”

Changing A Statement of Mission: Trying to Think Better

15.06.07

June 07, 2015

After nearly fifteen years, the Yakama Christian Mission has changed its statement of mission from,

To enhance the wellbeing of children and youth through advocacy and education.
to,
To enhance the wellbeing of indigenous children and elders of North America and Canada.

There are numerous reasons for the change. At the top is admitting an emphasis on children alone is not holistic. In hindsight, the fifteen-year old statement’s singular focus on children was little different from the Mission’s previous eighty-year approach. Both approaches hold today’s children as tomorrow’s future. Nothing wrong with that. However, as commonly lived out in the US (and certainly on reservations), this approach has a tendency to separate children from their elders—except those specific elders who carry and project the correct virtues of the community. From the eighty-year stance, the correct values were most always White values, which from the historical perspective of many in the church, few Yakama elders held.

The approach over the last fifteen years is similar insofar as programing focused on children and youth and, though I wish it were not the case, because of embedded White worldviews of staff, board, and church leaders. Due to this focus, there was a natural separation of young people and elders. Granted, this model is a societal norm. After all, US parents give their children to the “correct” people for their scholastic education, and children stay home while parents go to a school board or a church board meeting—interesting, isn’t it, when folk think it is groundbreaking to have a “youth” representative on a board? Continue reading “Changing A Statement of Mission: Trying to Think Better”