Standing Rock Trial Update: Court Solidarity Success

Progressive Christian Social Action

Arrested at Standing Rock on Nov. 11, 2016

Standing Rock Trial Update:  Court Solidarity Success

One year ago today, I was arrested at Standing Rock Reservation with three local friends–Janie Kesselman, Shirley Osgood, and Christy Hanson–and over twenty-five other people at a Water Protectors’ action.  We were taken to several different North Dakota jails, then released on bail.  We all went back to our homes, dispersed around the country, and awaited our trials.  Mine was scheduled for December 8, 2017.

Most of us pleaded “not guilty” to the misdemeanor charge of “obstructing a government function.” We hired our own lawyers or were assigned public defenders, who worked closely with the Water Protectors Legal Collective, the group that had given us legal training and paid our bail.  The Freshet Collective also gave us support.  They looked us up and put us in touch so that we could communicate with each other directly.

We refused to consider any offers from the prosecution that did not include us all, and held fast to our right to a jury trial.  By doing so, we were engaging in “court solidarity,” a tried and true legal tactic for practitioners of active nonviolence.  The purpose is to take the struggle for justice to the courts and to act in solidarity with each other to protect the most vulnerable among us from being targeted with disproportionate fines or jail time.  In this case, Indigenous people would have been the most likely to be targeted, but court solidarity also gives a degree of protection to anyone who might be targeted on the basis of race, ethnicity, religion, class, age, gender identity, sexual preference, disability, etc.

Finally, just a few weeks ago, as we were beginning to make travel arrangements to return to North Dakota for our trials, we were offered a settlement that looked pretty good.  Many of us who were arrested together consulted together online, and when we were all agreed, we accepted the offer.  It’s called a “pre-trial diversion,” which means that we don’t have to travel back to North Dakota, plead guilty, or pay fines.  We do have to pay the standard court fees of $350, but that mostly means forfeiting the bail that was already paid.  And we each have to donate $100 to a North Dakota Charity.  I sent my donation to the Great Plains Food Bank in Fargo, North Dakota.

We also had to agree to six months of unsupervised probation, with the only stipulation being that we avoid any other criminal charges.  This part of the agreement concerned some of us, who feel it is important to maintain our flexibility, because you never know when strong and courageous nonviolent direct action might be necessary.  But according to my lawyer, it is unlikely that arrests in another state for nonviolent action would be reported to Burleigh County, North Dakota.  Regardless, he said, “You could probably go back to North Dakota and rob a bank and they’d still not renew this case,” because the courts are so ready to be done with the backlog of these cases.  After the six months, our cases will be closed and we won’t have a conviction on our records.

This was a court solidarity success.  But now we all must stand in solidarity with anyone else who faces charges related to Standing Rock.  The authorities can’t deal with all these cases, but they would like to make an example of someone.  Judge Merrick, who was scheduled to be my trial judge, threw a 27-year old man and a 64-year old woman in jail a couple of weeks ago. They weren’t even given time to get their affairs in order, but were remanded to jail immediately.  See more about these cases here.

Meanwhile, Chase Iron Eyes, a Lakota who grew up on the Standing Rock Reservation, is being charged with inciting a riot, and he faces five years in jail, despite the fact that Standing Rock was a strictly peaceful and prayerful encampment.  See a short film about his case and sign the petition to drop his charges here.

Meanwhile, a federal judge has ruled that the Dakota Access Pipeline was constructed illegally and is pumping oil illegally.  The fight is not over yet.

Thanks to all who gave so generously to my three local friends and I to help us raise money for our legal fees.  Because we don’t have to go back to North Dakota for trials, we have extra money left over, which we will split between the Water Protectors Legal Collective and the Freshet Collective.  If you donate to these organizations, you support other people facing trials for charges related to Standing Rock as well.

As I wrote in Love in a Time of Climate Change:

“Regardless of the outcome of the struggle, Standing Rock has become a symbol of Indigenous resistance to the degradation of creation for the sake of profit. It is also a model that will be replicated as people seek to protect the rights of Native people and the gifts of creation in this critical time. Standing Rock represents the much larger struggle of bringing peace, justice, and healing to the earth. It demonstrates that when people come together in peace and in prayer, there is hope that creation may be protected and justice may prevail against the principalities and powers of this and any age.”

See Sharon’s previous blog posts about Standing Rock and resistance to the Dakota Access Pipeline in North Dakota.

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My New Book is Out!

Progressive Christian Social Action

My New Book is Out!

Hello friends.  I’m happy to announce that my new book, Love in a Time of Climate Change, has finally been released.  I’m delighted with how it turned out and thrilled to be holding copies in my hand.  It will be available in local bookstores here in Nevada County when I receive a shipment next week.  It’s already available through online distributors. You, my friends, can help boost its visibility by ordering a copy, reading the book, and posting a review.  Find it at Amazon here.

This book offers a spiritually-based approach to climate change that is informed by both science and theology.  It makes the case that the spiritual principle of loving God and neighbor is the only foundation strong enough to take us through this grave global crisis.   While the book primarily addresses Christians, it also speaks to people of other faith and philosophical traditions who care about the earth and seek a peaceful and just world.

It was a year ago that I signed the book contract with Fortress Press and started working seriously on Love in a Time of Climate Change:  Honoring Creation, Establishing Justice.  I felt that I needed to present a progressive alternative to the anti-science biblical literalism of the Religious Right, which helped to elect Donald Trump, a self-proclaimed climate change skeptic.  (For more on this theme, see Paris, Trump, and the Religious Right.)  This book does just that by:

  • Presenting an overview of climate change and its implications for churches, poor and vulnerable people, future generations, and creation itself;
  • Exploring the themes of creation and justice in the context of climate change;
  • Using resources drawn from scripture, tradition, reason, and experience to inform, challenge, and encourage readers to form their own conclusions;
  • Offering hope for the future based on spiritual awakening and the need for a broad-based movement that includes various constituencies working together for peace, justice, and caring for the natural world;
  • Proposing activities that people can take beyond personal lifestyle change to help build the global movement for climate justice.

I’ll be presenting Love in a Time of Climate Change at several upcoming public events, which I’ll announce soon.  I’m scheduled to go on the road (or, rather, on the train) in November, with several presentations scheduled, including in Boston and New York.  It’s an exciting time.

Meanwhile, climate change continues to progress, a reality that motivates me to keep on with my work, in solidarity with all of you who continue working for a world that is habitable and abundant the children and upcoming generations.  May we work together with the Spirit of the universe, who surely is with us in this struggle.

 

Find out more about the book at Love in a Time of Climate Change at this website, where you can find the Table of ContentsInitial Endorsements, and several excerpts.

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Other blog postings about climate change can be found here.  

 

 

Paris, Trump, and the Religious Right

Progressive Christian Social Action

“Resisting the Green Dragon: A Biblical Response to one of the Greatest Deceptions of our Day,” that is, environmentalism.

Paris, Trump, and the Religious Right

Note:  This article includes excerpts from my book, Love in a Time of Climate Change, to be released by Fortress Press in July. 

Like many of you, I am appalled by many things that Donald Trump has said and done in the first months of his presidency, including his announcement that he’s pulling the United States out of the (largely symbolic) Paris Climate Agreement.  But we must look beyond the daily spectacles of the Trump Administration to see what’s really going on.  Now that Republicans dominate Congress, they are quietly working to enact regressive policies that have been in the works for decades, policies that target the poor, people who are sick, people of color, immigrants, women, our young and aged, and yes, the environment.

Donald Trump didn’t get elected in a vacuum.  He has lots of backers, including the Religious Right.  This primarily Christian constituency is aligned with conservative social, political, and economic interests and is a powerful and organized force in the Republican Party.  The cruel policies supported by those who espouse right-wing Christian beliefs are the antithesis of Jesus’ teachings about loving God and loving our neighbors.

The Religious Right also exerts a strong influence on the debate about climate change in the United States.  This conservative religious lobby’s talking points and policy proposals on energy and climate are largely indistinguishable from those of the fossil fuel industry. Recent initiatives have focused on Academic Freedom legislation, designed to “teach the controversy” about climate change in public schools. Legislation to this effect has been drafted by the American Legislative Exchange Council (ALEC), a conservative secular organization that brings corporate leaders together with conservative lawmakers to draft model legislation on various issues to be presented in state legislatures. Teach the controversy legislation has also been supported by the Alliance for Defending Freedom, a conservative Christian advocacy group, and the Discovery Institute—a creationist think tank. This uninformed and deliberately confusing approach to climate change was reflected by then-candidate Donald Trump in a 2016 New York Times interview, when he said, “You know the hottest day ever was in 1890-something, 98. You know, you can make lots of cases for different views. I have a totally open mind…. It’s a very complex subject. I’m not sure anybody is ever going to really know.”

Right-wing Christian groups deny climate science and evolutionary science on the basis that they are unbiblical. The Cornwall Alliance’s website hosts a sign-on declaration, “An Evangelical Declaration on Global Warming,” stating that “there is no convincing scientific evidence that human contribution to greenhouse gases is causing dangerous global warming.” The Cornwall Alliance also offers a DVD called “Resisting the Green Dragon: A Biblical Response to one of the Greatest Deceptions of our Day,” which outlines the dangers of the new and false “religion” of environmentalism. Not surprisingly, the organization also works to prevent the teaching of evolution in public schools.

Although political and economic interests help fund and influence the Christian Right’s opposition to climate science, there are also theological factors at work. An analysis of anti-environmental sentiment within the Religious Right reveals that some are convinced that concern for the environment is based on the worship of nature. Others, who believe in apocalyptic prophesies about the coming end times, feel that it is pointless to worry about climate change. What they hold in common, however, is their insistence that the creation stories in the book of Genesis must be taken literally.

Creationism, the belief that the creation stories of Genesis are scientific fact, is widespread among conservative Christians, who seek to introduce this doctrine even in public schools. This sets the creation stories in scripture in opposition to the scientific story of the origins and nature of the universe. Was the universe created in fifteen billion years or in seven days? In pre-scientific times, most believers did take the creation stories in Genesis literally, but times have changed. Scientific discoveries have revealed aspects of the universe unknown in ancient times.

One form of denial at work in these and other conversations about climate change is people’s refusal to consider facts or evidence that contradicts their worldview. Science is continually revealing new information about the natural world, its origins and interconnectedness, and the causes and impacts of planetary warming. Reason enables us to weigh the evidence, reflect on its implications, form rational conclusions, and make informed decisions as we consider how to respond to the earth’s changing climate in a reasonable way. But in the words of Naomi Klein, “it is always easier to deny reality than to watch your worldview get shattered…”

The debate about climate change is political, not scientific, and confusion need not hold us back. Faith in the One who brought creation into being enables us to overcome denial, fear, and confusion as we seek truth about these issues.  Jesus insisted that the most important measure of human life is loving God above all and our earthly neighbors as ourselves.  In this time of climate change, love of God and neighbor requires honoring creation and working to establish justice for our human family, especially those who are most vulnerable, for our young and future generations, and for all creation.

 

Sharon’s new book, Love in a Time of Climate Change, describes some of the ways that the Religious Right has impacted US climate policy, and explores the topic of climate change in a way that takes climate science seriously and is grounded in Jesus’ teachings and example. 

To receive an email notification each time Sharon posts to her blog, click the “Follow Sharon Delgado” button at the right.

For more information and an analysis on the Religious Right’s backing of Donald Trump’s policies on climate change, see “Politics, culture, or theology?  Why evangelicals back Trump on global warming,” by David Gibson. 

Sharon’s other blog postings about climate change can be found here.  

 

Introducing Love in a Time of Climate Change

Progressive Christian Social Action Blog

Love in a Time of Climate Change

final book cover

Hello Friends,

Today I am introducing my soon-to-be released book, Love in a Time of Climate Change:  Honoring Creation, Establishing Justice.  It offers a progressive Christian approach to climate change that takes climate science seriously.  It is based on the core teachings of Jesus about loving God above all and our neighbors as ourselves.

Its premise is that in this time of climate change, loving God must include honoring creation—God’s creation.  Likewise, loving our neighbors must include working to establish justice for our human family, especially those who are most vulnerable, especially those who live on the front lines of climate change, justice for our young and for future generations, and justice for all parts of creation.  For as Albert Schweitzer said, “Until we extend our circle of compassion to all living things, [humanity] will not find peace.”

This book also draws from the teachings and practices of John Wesley, a key figure in the 18th century Great Awakening and founder of the United Methodist Church, especially his focus on the themes of creation and justice.  The book introduces his teachings on God as immanent within creation and as revealed through creation, and explores the similarities of his thought with that of several contemporary process theologians.  Likewise, it presents his teachings on what he called “social holiness,” his actions as a social reformer, and similarities between his teachings and that of liberation theologians today.

But this book does not tell the readers what to think.  Instead, it demonstrates a process for exploring climate change from a faith perspective in a way that supports readers in thinking for themselves, examining the evidence, forming their own conclusions, and deciding what, if any, actions to take.  The book demonstrates an unfolding process of discovery based on exploring creation and justice, in the context of climate change, through the lenses of scripture, tradition, reason, and experience.

This process, creatively adapted from John Wesley, takes the Bible seriously, but does not insist that it all be taken literally.  It considers Christian tradition and acknowledges the good, but also shows the great harm dominant forms of Christianity have caused.  Readers are encouraged to think things through by using their God-given faculty of reason, to listen to their own inner voice, and to learn from their own experience.  In this way, readers integrate their understanding of climate change and its implications, including its spiritual implications, at a deep level, and gain insight that enables them to craft a faithful response based on their own understanding.

Finally, Love in a Time of Climate Change offers hope.  From the book:

“Honoring creation and working to establish justice cultivates hope in us as individuals and equips us to offer hope to the world. First, as followers of Jesus, our primary hope is that we can live in faithfulness to the loving will of God in all circumstances, as he did. The fulfillment of this hope is possible only if we live under the influence of the Holy Spirit. As we do so, our ongoing growth in faith, hope, and love is expressed by our lifestyle choices and acts of mercy and justice in the world.

“Second, we hope for the transformation of the world. I stress throughout this book that individual action is not enough to turn the rising tide of climate chaos. It will take many people working together to build a diverse and multi-focused movement that is strong enough to pressure policy makers, transform the system, and make possible the enactment of sane policies and practices that effectively address climate change.

“It may be that the magnitude of the challenge of climate change will motivate the dramatic ideological and systemic shifts necessary for changing direction as a species. As we entrust our lives to God we are empowered to join with others in the growing movement for climate justice and to carry a unified message of healing, love, and solidarity as we live into God’s future, offering hope amid the climate crisis that `another world is possible.’”

“God is ever present, always with us. Love never ends.”

To find out more, to read initial endorsements, or to pre-order, go to Love at a Time of Climate Change

Other blog postings from Sharon about climate change can be found here.

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Good Friday: Contemplation and Resistance

Good Friday 2014 at Beale Air Force Base

Today is Good Friday, the darkest of days, when Christians remember the crucifixion of Jesus and stand by him in his suffering.  It is also a dark season in the world, with the Trump Administration dropping the “mother of all bombs” in Afghanistan, threatening North Korea, bombing Syria and Yemen, targeting immigrants, abandoning climate legislation, dismantling the social safety net, eviscerating education, and unleashing corporations to wreak unregulated havoc on the earth.

I grieve.  I enter and face the darkness.  I resolve “to know nothing but Jesus Christ and him crucified,” as Paul did when he visited the Corinthians (1 Cor. 2:2). This has been my ongoing spiritual practice during this season of Lent.

Contemplating the death of Jesus in prayer and holding space for that story throughout the day grounds me in the painful reality of Jesus’ time and of ours.  It helps me to face and bear what seems unbearable—that the evil powers of this world, the “rulers of this age” (1 Cor. 2:8), seem to have the upper hand, and are crucifying what is precious, destroying our hopes and dreams and everything that we hold dear.  But the ability to bear this apparent reality—that the dominant institutions and systems of our world are moving us toward global death—depends on my determination to resist.  Otherwise, how could I simply “accept” this cruel, unjust, and unspeakable state of affairs? That would be consent and complicity.  Instead, I choose to stand in solidarity with the crucified Jesus and all other victims of Empire, to follow him in nonviolent resistance to the Powers, and to risk the same fate.

For me, contemplation and resistance go together.  In contemplation, we assimilate actions that we have taken in the world and receive clarity and inspiration for further actions of mercy, justice, and nonviolent resistance to the Powers.  In our actions in the world, we express the love and insight that we have received in contemplation. Contemplation and resistance go together.

Reflecting on the cross, the death of Jesus, and all the other deaths throughout history can bring us face to face with our complicity and our rock-bottom poverty of spirit.  We may even experience what seems to be the absence of God, as Jesus did as he hung on the cross, crying out: “My God, my God, why hast thou forsaken me?” As we reflect on our own personal failings and our participation in unjust systems, we discover our moral bankruptcy, emptiness, and inability to control the outcome of events.  We recognize that our wisdom and strength are inadequate to the task of personal and social transformation, and so we surrender ourselves, our very being, to God, whose wisdom and power are hidden in mystery.  Our ego stops trying to justify and defend itself.  We die to ourselves.  We enter the darkness, the depths, the journey of emptiness and loss and letting go, the dark night of the soul, trusting beyond trust, where trust has been betrayed, hoping beyond hope, where all hope is gone.  Paradoxically, it is by entering this very darkness that light dawns and hope is reborn.  “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”  The mystics call this the Via Negativa, the way of nothingness.  It is the Way of the Cross.

Previous blog post:  God’s Restorative Justice

Next Post:  Holy Saturday:  Following Jesus 

This post is part of Sharon’s series, A Lenten Call to Resist.

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