As must be the case with many of you reading this, my father and grandfathers fought in the two world wars of the twentieth century. They, and our family, were fortunate that they survived, although my wife has an uncle in her ancestry who lost his life when his ship sank in a naval engagement, and my dad came out of the war minus one lung. Canada, South Africa, Australia, New Zealand were not under direct attack or threat in the same way as were the countries of Europe and Britain. Their armies were fighting not so much for their own motherland as helping defend and liberate their allies and for the values and principles of world liberty and freedom from tyranny.
I find it disappointing, therefore, when I read so often in the social media that people are advancing an anti-refugee position by bemoaning how "our government" can find money to assist refugees but cannot properly assist "our vets". Please, let's keep the two issues separate. By all means, let us lobby for a better deal for our war veterans, but not on the backs of the most vulnerable. This is disingenuous and an insult to the very ones who died in the wars, who died for something far nobler than keeping "our country" free from refugees.
A friend who knows I'm a climate change nut challenged me, asking my thoughts on a rather scathing newspaper op-ed. My response follows.
We have a climate crisis of global warming that requires urgent attention. I say this with confidence because it is not merely my opinion, or anyone else's opinion, but a fact established with evidence from science and attested to by climate scientists worldwide. This according to NASA, the National Aeronautics and Space Administration of the USA. (See https://climate.nasa.gov/evidence/)
Along with the global warming issue we have serious problems with air pollution that are having devastating effects upon vulnerable people whose lungs and breathing ability are already compromised, as well as people with cardio-vascular illnesses. We can only guess how much impact this is also having on childhood development, or life expectancy in the elderly. See, for instance: https://www.canada.ca/en/health-canada/services/air-quality/health-effects-indoor-air-pollution.html
Thirdly, there is the contribution that environmental issues make to the "refugee crisis" that we hear so much about and feel the need to 'control' without thinking about controlling the causes of environmental degradation which is very much a root cause of migration for environmental refugees. According to Pope Francis: “Climate change is also contributing to the heart-rending refugee crisis. The world’s poor, though least responsible for climate change, are most vulnerable and already suffering its impact.” https://www.independent.co.uk/news/people/pope-francis-climate-change-environment-refugee-crisis-destroy-sin-a7221476.html
What to do?
First of all, what NOT to do! I honestly do not think it is at all helpful when people look at their neighbours in countries that are oceans and continents away, or just a province or two away, or "on the reserve", and point out that, since THEY are contributing so significantly to the problem, what is the point of politicians trying to force ME to make sacrifices - as with a carbon 'tax'? As I see it, that line of reasoning lets us all off the hook of sacrifice. Not only can we just leave the problem, then, for our grandchildren to solve but we can feel free to continue exacerbating the problem by pushing out limitless pollutants seeing as our contribution is so small - relatively speaking.
The other thing NOT to do is give greater credibility to politicians and economists and their populist journalist followers (left, right and centre) than the credibility we afford climate scientists. It is inexcusable that government bureaucrats implement environmental policy changes without consulting scientists. More inexcusable is when governments then gag their own publicly funded scientists and not allow them to publish their peer-reviewed research.
I use gasoline to drive my car. I would love to be driven in a clean-energy taxi. I use liquid natural gas to warm my house. (As I write, the temperature today has warmed up to a high of +2C - the highest it has been in the last 5 days.) I would love to warm my house with power from the sun or wind, but our local government cancelled, at great expense in penalties, the renewable energy program initiated by the previous local government. My point is that there are some initiatives that cannot be undertaken by individuals without incurring prohibitive personal expense. Such initiatives require changes to infrastructure that can only be achieved by local and national governments. But the will has to be there. As I see it, partisan political loyalties, fueled by the things NOT to do that I describe above, are the major obstacles to people even seeing the need, let alone developing the socio-political will.
Let's get off the darkness band-wagon and switch on an LED candle, and try to influence the people around us to do the same. "Lord, make me an instrument of your peace... "
Learning the Land: Walking the talk of Indigenous Land acknowledgements
Indigenous activists have drawn attention to threatened waterways, neglected Residential School cemeteries and other social issues by walking across Land. Here a group of settlers on an Indigenous Land acknowledgment pilgrimage.
Laurence Brisson/The Concordian, Author providedMatthew Robert Anderson, Concordia University
University, religious, sports and other gatherings often begin with an Indigenous Land acknowledgement. For instance, this article was written in Montréal, or Tiohtiá:ke, on the traditional and unceded territory of the Kanien’kehá:ka (Mohawk), a place which has long served as a site of meeting and exchange amongst nations.
Land acknowledgements recognize what for some Canadians is an uncomfortable truth. These are formal statements that recognize “the unique and enduring relationship that exists between Indigenous Peoples and their traditional territories.”
On Land where territorial treaties were negotiated, the acknowledgement may use the term “traditional Lands,” and go on to specify the treaty and its number (Treaty 4, for example, includes much of southern Saskatchewan.) Land is so important that Gregory Younging — scholar, editor and author of the copyeditor’s book Indigenous Style — insisted Land be capitalized.
But when governmental and business meetings are far less likely to include acknowledgements of Indigenous Land titles, or when artistic and educational events move from initial statements to silence about their political and economic ramifications, it is hard to avoid the conclusion that such recognition is simply lip service.
What do groups mean when they say they recognize Indigenous presence, resilience and Land? And how can settler groups begin to walk the talk?
In 21 Things You Should Know About the Indian Act, author and president of Indigenous Corporate Training Bob Joseph urges Canadians to physically get out and get to know local First Nations. Ways to do this include attending Indigenous cultural or sports events or using Indigenous businesses.
As a settler academic who grew up on Treaty 4 territory, I have benefited from years of Indigenous guidance in ally-building in journey/pilgrimage studies, biblical studies and Land access. Following these learnings, I believe it is time for those of us who are not Indigenous to let our bodies learn about acknowledgement, sometimes by literally walking the talk. Properly prepared “walking acknowledgements” are one way for those of us who are non-Indigenous to demonstrate that we mean what we say about unceded and traditional territories.
This month, I led 11 students, faculty and friends on a 26-kilometre walk from Kahnawà:ke to the Department of Theological Studies at Concordia University, in Montréal, as a Territorial Acknowledgement for our Theology in the City conference. Walking helped us put our bodies where our mouths are. Those who have undertaken walking Land acknowledgements say it has both educated them and moved them away from political inaction and neutrality.
A pilgrim walk to help participants understand the true meaning of Indigenous Land acknowledgements took place last weekend in Montréal.Matthew Robert Anderson, Author provided
Showing up uninvited or unannounced is not acknowledgement. It risks being another colonial act. But with Indigenous guidance, we can physically get to know the Lands and people we are acknowledging.
These experiences help settler North Americans experience the locality and relationships that underlie most Indigenous understandings of Land. Getting to know the Land helps us learn its history — including its histories of colonization and of Indigenous resurgence. Beginning in 2014, with the guidance and permission of the Mohawk Cultural Centre of Kahnawà:ke, and the Mohawk Nation at Kahnawà:ke Longhouse, professor of theology Sara Terreault and I have led groups of students from Concordia University on four annual pilgrimages. We walked about 32 kilometres between Old Montréal, where the first French colonists built their churches and homes, and Kahnawà:ke Mohawk Territory. Some of our students had visited Kahnawà:ke before; some grew up in adjacent communities. Consistently, they reported in their project evaluations that walking the St. Lawrence Seaway, built in part on bulldozed Mohawk homes, and physically experiencing the contested border areas, and the First Nation, brought them new understandings of colonialism, economic injustice and histories of both oppression and resurgence. Atsenhaién:ton Kenneth Deer, the secretary of the Mohawk Nation at Kahnawà:ke and a working group member of the United Nations Declaration on the Rights of Indigenous Peoples, assisted us on our walk and said:
“By walking from Concordia to Kahnawà:ke or from Kahnawà:ke to Montréal you can see how close we are but a world apart.”
U.S. anthropologist Chip Colwell notes that despite the risk of token gestures, repeating Land acknowledgements offers us a chance “to confront the past while laying the groundwork for building a shared future.”
Walking through such statements helps us remember that they are both real and political, and based on Indigenous assertions of title to real places.
Acknowledgements spur us to recognize not only Land, but also commitments made in the treaties, in the United Nations Declaration on the Rights of Indigenous Peoples, or in Canada’s Truth and Reconciliation Commission’s 94 Calls to Action.
Walking all, or some part of, our Land acknowledgements gets settlers out of their silos. It can help groups experience first-hand the Land, the relationships and the Indigenous Peoples of which the Land acknowledgements speak.
But walking Land acknowledgements are only first steps toward education and consciousness-raising. They are part of the process of non-Indigenous people becoming allies through Indigenous pedagogies. Only when Land acknowledgements are fully lived out — that is, when they deepen into meaningful economic, political and cultural change, will we really be walking in the true direction of reconciliation.
[ Deep knowledge, daily.Sign up for The Conversation’s newsletter. ] Matthew Robert Anderson, Affiliate Professor, Theological Studies, Loyola College for Diversity & Sustainability; Honorary Research Fellow, University of Nottingham UK, Concordia University
This article is republished from The Conversation under a Creative Commons license. Read the original article.
Jesus told the pharisees: “You know the saying, ‘Red sky at night means fair weather tomorrow, red sky in the morning means bad weather today.’ You are good at reading the signs of the weather in the sky, but you can’t read the obvious signs of the times!” (Matthew 16:2-3)
Bl. Frederick Ozanam beautifully illustrated what it means to read the signs of the times in this following extract from a letter that he wrote to a friend in 1838. Listen to these words bearing in mind that the 2nd French Revolution occurred in 1830 and the 3rd revolt happened in 1848, the same year that the Communist Manifesto was published.
Barricades at Rue Soufflot on 24 June 1848 - Vernet
The question which divides people in our day is no longer a question of political forms, it is a social question—that of deciding whether the spirit of egotism or the spirit of sacrifice is to carry the day; whether society is to be a huge traffic for the benefit of the strongest, or the consecration of each for the benefit of all, and above all for the protection of the weak. There are many who already have too much, and who wish to possess still more; there are a greater number who have not enough, and who want to seize it if it is not given to them. Between these two classes of people a struggle is imminent, and it threatens to be terrible—on one side the power of gold, on the other the power of despair. It is between these two opposing armies that we must precipitate ourselves.
Talking to us about this quotation at our recent "Recharge the Batteries" event, Fr Roy commented that this letter was prophetic. Indeed it was, coming ten years before the "third" revolution and the publication of the Communist Manifesto.
Blessed Ozanam saw Christ in the poor and the weak, but he did not see them through rose-tinted eye glasses. He saw very clearly that the same spirit of egotism that was evident in the rich and powerful aristocracy as well as the middle class bourgeoisie, was also powerfully at work in the desperation of the impoverished working classes. As he saw it, the only thing that could possibly make a difference would be if Catholics and other Christians of France in his time could set aside their own spirit of egotism and replace it with a spirit of sacrifice in faithfulness to the teachings and call of Jesus Christ, "Come, follow me."
We are at a time when overwhelming and increasing numbers of environmental scientists are telling us that our planet is fast approaching a tipping point. In his encyclical, Laudato Si', Pope Francis tells us, "There has been a tragic rise in the number of migrants seeking to flee from the growing poverty caused by environmental degradation. They are not recognized by international conventions as refugees; they bear the loss of the lives they have left behind, without enjoying any legal protection whatsoever. Sadly, there is widespread indifference to such suffering, which is even now taking place throughout our world. Our lack of response to these tragedies involving our brothers and sisters points to the loss of that sense of responsibility for our fellow men and women upon which all civil society is founded." (LS #25)
Blessed Ozanam's words are no less prophetic and applicable to our times today where political parties in campaigns for the coming election are appealing to our spirit of egotism to persuade us to vote for them - some more so than others, and most offering no more than lip service to the environmental crisis as merely one issue among many others. Between the opposing powers of gold and despair, Ozanam says we have to 'precipitate' ourselves. I do not know the original French word and do not even speak French, but this use of 'precipitate' in the English translation suggests urgently throwing oneself headlong into a situation without taking sufficient time to consider the consequences, much like a parent might rush into a burning house to rescue a child.
As Vincentians, which spirit do we want to drive us? The spirit of egotism or that of sacrifice? I must confess that I feel nervous and ambivalent about 'precipitating' myself into the gap between the rich and powerful on the one hand, and the poor and desperate on the other. Perhaps that is the difference between saints and the rest of us, but let us take inspiration from our founder and model, nevertheless. The very existence of our Society of St. Vincent de Paul is a direct consequence of precipitous action that Frederick Ozanam took in 1833. The same question posed by Blessed Ozanam in 1838 faces us as Christians and Vincentians going into voting booths in 2019: that of deciding whether the spirit of egotism or the spirit of sacrifice is to carry the day, for the benefit of the strongest, or for the benefit of all, and above all for the protection of the weak?
"Until you start focusing on what needs to be done rather than what is politically possible, there is no hope. We cannot solve a crisis without treating it as a crisis." - Greta Thunberg
At election time, which issues should we focus on when marking an 'X' on our ballot? Eons ago Bill Clinton's presidential campaign famously said, "It's about the economy, Stupid." In 2016 Carl Anderson, Supreme Knight of the Catholic Knights of Columbus, said that abortion is not “just another political issue" but "is in reality a legal regime that has resulted in more than 40 million deaths. What political issue could possibly outweigh this human devastation?" As a result a large number of Roman Catholics voted for Donald Trump who had declared himself against abortion. Again, there are many people today who have voiced the opinion that immigration and migrants make up the issue of the day.
Daniel P. Horan, a Franciscan friar and assistant professor of systematic theology and spirituality at Catholic Theological Union in Chicago writes:
What good is it to prevent abortions or save the elderly from euthanasia or ensure the elimination of capital punishment if there is no air to breathe, water to drink, land to farm, plants or animals to eat, or habitats free from flooding, hurricanes, wildfires, tornados, earthquakes or some of the other devastating weather phenomena? I'm not suggesting that we ignore those discrete life issues; they demand prayer and action, too. However, there is a uniquely dire valence to what is happening to our planet and a very limited window to do anything to save the very possibility of life on this planet at all.
