Local Grandmothers Highlight Intergenerational Pipeline Struggle

In late May, I travelled to Minnesota by train with three other local grandmothers, Janie Kesselman, Shirley Osgood, and Joyce Banzhaf, to join a 31-member delegation of 1000 Grandmothers for Future Generations. Our purpose was to highlight the intergenerational nature of the struggle to stop construction of the Enbridge Line 3 dirty tar sands oil pipeline. Together, we visited and helped out at the Water Protectors Camp which serves as a welcome center for visiting Line 3 activists, we hosted young Indigenous activists from a frontline camp for a memorial ceremony on the 1st anniversary of George Floyd’s death, and we held two public demonstrations, including one at the Minnesota Governor’s Mansion in St. Paul See video of that action here  and See pictures of the trip here.

The delegation included Lakota grandmothers from South Dakota, including Madonna Thunder Hawk and Mabel Ann Eagle Hunter, who have been activists struggling for Indigenous rights and the rights of Mother Earth for over 60 years; Alcatraz was in 1968, and was not their first big action! They were engaged in an ongoing way with the American Indian Movement (AIM).  Their daughters and niece, now also grandmothers, had also been involved with AIM as children and teens and were also part of this delegation. All of us were motivated by concerns for today’s children, for the natural world and our other-than-human relatives, and for future generations.

Our grandmothers’ trip was a precursor to the Treaty People Gathering that is taking place early in June in support of the Anishinaabe people, whose treaty rights are threatened by this pipeline. (See #TreatyPeopleGathering). Massive demonstrations are taking place along the route of pipeline construction. Thousands are participating, including Indigenous leaders, celebrities, climate justice activists, and others who understand what is at stake if the construction of oil and gas pipelines and other fossil fuel infrastructure continues to extend the fossil-fuel era. People are engaging in major public actions, including nonviolent civil disobedience at pipeline construction sites.

The Nevada County contingent stayed an extra day and participated in an action led by Indigenous youth where two young people were arrested for trespassing and stopping workers from continuing construction by climbing onto the newly-laid pipeline. The four of us did not risk arrest and made it to the train for our return trip that night. We returned home grateful for being welcomed and included, sobered by all that we had learned and have yet to learn about respecting Indigenous leadership.

The Enbridge Line 3 Pipeline would run from Canada through the Mississippi headwaters and Minnesota’s lake country, threatening its pristine waters. It also runs through sacred ancient wild rice beds, traditionally harvested by the Anishinaabe people. This land is under treaty with the Anishinaabe, who have the rights to hunt, fish, and gather wild rice, all threatened by this pipeline. Treaty rights are the law of the land, with priority over federal or state laws.

Enbridge, a Canadian corporation, has a terrible safety record, with over 1068 pipeline spills before 2013, leaking 7.4 million gallons of oil. Disastrous spills continue. Enbridge calls the new Line 3 a “replacement pipeline” although it is constructing 300 miles of pipeline along a new route, abandoning the old pipeline to deteriorate in place, and doubling the quantity of dirty tar sands oil.

Climate activists make the case that long-lasting fossil fuel infrastructure such as pipelines locks us into increasing greenhouse gas emissions and rising global temperatures for decades. This project alone would have the climate impact of 50 coal mines, counteracting Minnesota’s plans to reduce climate change by investing in renewable energy, green jobs, energy-efficient buildings, and electric cars.

Since 2011, the United States has been a net exporter of fossil fuels. Under the Paris Climate Accords, our exports of fossil fuel are not counted. So even if we reduce emissions nationally, by continuing to increase our exports of fossil fuels we cancel out our stated intentions to reduce global climate change. Stopping construction of new oil and gas pipelines is a necessary step to addressing climate change.

Finally, solidarity with Indigenous peoples in their struggles for a livable world is a way to affirm indigenous wisdom and perspectives that move us from a worldview that promotes organizing society around the market to a worldview that promotes organizing around concern for the whole community of life. This lays a foundation for actions that impact the future in ways that further the good and heal the past.

For anyone who is convinced that the struggle against Line 3 is an important effort, there are many actions that we can take. Indigenous leaders are requesting that supporters call on President Biden to cancel this pipeline.  Find a petition here:  https://www.stopline3.org/take-action. Go to https://www.stopline3.org/biden for more information on how to contact Biden and make it clear to him that there is a large and diverse intergenerational movement to #StopLine3.

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https://www.oilandwaterdontmix.org/enbridge_safety_record

The Struggle to Stop Line 3

Hello Friends,

It has been a long time since I have written a blog post, but I’m happy to report that I recently turned in a manuscript for a book that I have been working on all year, so here I am. I’ll tell you more about it when it gets closer to time for publication.

Next up: now that I am fully vaccinated, I am getting ready to take a train trip to Minnesota with three friends to join about 25 other members of 1000 Grandmothers for Future Generations. We will be joining members of the Anishinaabe tribe who are resisting the construction of the Enbridge Line 3 crude oil pipeline that would go through their territory. We are going at their ,invitation. While we are there we will support their efforts however we can, when we get back we will share their story and how it ties in to the larger struggle for a livable future. 

Climate activists and others are joining together to support the Anishinaabe in their attempts to defeat Line 3. Public pressure led by Indigenous people and supported by environmental groups led to the defeat of the Keystone XL Pipeline, helped along by creative coalitions such as the “Cowboy and Indian Alliance” that included ranchers along the pipeline route. Likewise, public action drew international attention to the Standing Rock Sioux’s struggle against the Dakota Access Pipeline, which a judge recently ruled as being illegal. Similar coalitions are now at work to stop Enbridge Line 3.

Where does stopping construction of new oil and gas pipelines fit into the overall struggle for a livable future? Long-lasting oil and gas infrastructure such as pipelines not only vastly increase the capacity of fossil fuel development but lock in the extraction, transport, processing, sale, and burning of such fuels over decades, accelerating climate change into the future. Pipelines pollute lands and waters along their routes through their frequent spills.

The very definition of climate justice is that we need to listen to and serve as allies to those who are on the front lines and at most risk of harm related to fossil-fuel extraction and climate change: people in sacrifice zones where fossil fuels are extracted, transported, and processed, usually communities of color; people in poor countries and communities (often communities of color) where the impacts of climate change are often first and worst; children and young people whose futures will be made much harder because of policy choices made today; and yes, species that are struggling to survive as ecosystems are degraded and destroyed.

On Earth Day this year, the organization I work with, Earth Justice Ministries, published a commentary about The Rights of Indigenous People and the Rights of Mother Earth. Acknowledging the rights of Indigenous people and centering their voices about caring for creation is critical if our work to create a livable future is to bear fruit. This awareness is essential for anyone concerned about climate change and other environmental damage, for simply changing our lifestyles or working piecemeal on individual policies will not bring about the overall systemic change that is needed. It will also require a change of worldview and frontline communities taking nonviolent action to keep polluting fossil fuels in the ground.

To contribute to our travels, you can donate to the Go Fund Me account Send Grandmothers to Help Stop Line 3.

To find out more about the effort to halt construction on Enbridge’s Line 3 pipeline, see the resources at Honor the Earth, Stop Line 3. Stay tuned for more!

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Other blog postings about climate change can be found here.  A previous post that speaks more about Indigenous worldviews and front line community actions is at Conflicting Worldviews at the Global Climate Summit.

Conflicting Worldviews at the Global Climate Action Summit

Progressive Christian Social Action

Conflicting Worldviews at the Global Climate Action Summit

I’ve been back from San Francisco for a week now, and I’m still processing all that I learned and experienced at the Soil Not Oil Conference, faith-based workshops on climate change at Grace Cathedral, affinity group and spokes council meetings, and three demonstrations focused on the Global Climate Action Summit (GCAS), a global gathering hosted by California governor Jerry Brown.  Many consider California, under Brown’s leadership, to be leading the way toward a renewable-energy future, especially when contrasted with the Trump Administration’s intransigence on climate change.

The conference itself celebrated Brown’s leadership and California’s progressive climate policies, reflected in the state’s “Global Warming Solutions Act” (AB 32). Big Green environmental organizations such as the Environmental Defense Fund and the Natural Resources Defense Council help develop and promote California’s “market-based policies that reduce energy use and cut pollution.” Just days before the conference, the California legislature passed a bill setting California on the path toward a 100 percent carbon-free electricity grid by 2045 (this could include non-renewable nuclear power).  Brown also signed an executive order “committing California to total, economy-wide carbon neutrality by 2045.” However, this does not mean that California would cease to emit greenhouse gases, but that connection with a global carbon market and the trading of permits to pollute (“cap and trade”) would, in theory, neutralize California’s emissions. (Cap and trade is the centerpiece of AB 32.) Still, it sounds pretty good, right?  At least California is attempting to lead the way in responding to climate change.

Yet there were major protests, both inside and outside the GCAS.  When former New York City mayor Michael Bloomberg was interrupted by protesters shouting, “the air is not for sale,” Bloomberg ridiculed them, saying, “Only in America could you have environmentalists protesting an environmental conference.”  What’s going on? Evidently there are widely divergent views on what constitutes a positive response to climate change.

People who were inside and outside the conference all agreed on the fact that climate change is real.  Their disagreement was and continues to be how to respond.  I have previously written about opposing worldviews related to climate change:

“There are two opposing worldviews at work in these conflicts over [climate change and] the use of traditionally shared forests, lands, waters, and other common resources. One is based on the dominant economic and development model, which promotes exports and turns the gifts of the earth into for-profit commodities to be incorporated into the global marketplace. The other is based on the worldview of Indigenous peoples who have lived sustainably on the earth for centuries, and who honor all the interrelated parts of creation as essential.” (From Love in a Time of Climate Change.)

I was not on the inside at the official conference.  Instead, I had the opportunity to listen, learn from, and stand in solidarity with a broad coalition of groups led by Indigenous and other frontline communities that have been disproportionately impacted by climate change, the extraction and processing of oil and gas, and climate policies such as cap and trade.  Their perspectives strongly diverge from those that dominated the official conference. Activists from these communities point out that during Brown’s eight-year tenure as governor, he approved over 20,000 new oil and gas wells, 77 percent of which were in low-income communities and communities of color.  California is a major oil producer, extracting approximately 200 million barrels of oil per year, most of it among the dirtiest crude in the world. Permits for new oil and gas (including fracking) wells are still being approved, creating infrastructure that will perpetuate oil and gas production for decades.  (See Brown’s Last Chance.) No wonder impacted communities are protesting!

Although some people inside the GCAS spoke in favor of a “just transition,” many of the “solutions” discussed  were high-tech, corporate-friendly, market-based policies that put a price not only on carbon pollution, but also on the forests and other ecosystems that could be incorporated into a global carbon trading scheme.  Outside, demonstrators, most of whom live in impacted communities of color (including Indigenous communities), joined with allies to demand “racial and economic justice, an end to fossil fuel production, and a just transition to 100% renewable energy that supports workers and communities.” People whose neighborhoods are near oil and gas operations, including fracking, don’t want their communities to continue being treated as sacrifice zones for the fossil fuel industry. At the same time, Indigenous communities don’t want their traditional lands monetized and set aside to provide carbon credits that will enable oil and gas companies to continue polluting their brothers and sisters in vulnerable communities in the United States. Together, supported by allies from a variety of environmental and climate justice organizations, they demand real and immediate solutions to the climate crisis, such as phasing out the extraction of oil and gas (“keep it in the ground”), creating buffer zones to protect schools and neighborhoods, restoring forests and other ecosystems (which sequester carbon), transforming our carbon-intensive global food system to support widespread agro-ecological ways of farming (drawing on local and traditional knowledge) and ending the injustices that cause hunger, and protecting the land rights of Indigenous and other traditional communities that have stewarded the land for generations.  Go to the Indigenous Environmental Network to find out more, to download a booklet on “Carbon Pricing,” and to read the “Open Letter from the Indigenous Peoples of the World,” delivered in person to the Governor’s Climate and Forests Task Force on Monday, September 10, after a powerful demonstration calling on the Task Force to “let them in.”

Pope Francis, in Laudito Si, said that “it is essential to show special care for indigenous communities and their cultural traditions. They are not merely one minority among others, but should be the principal dialogue partners, especially when large projects affecting their land are proposed. For them, land is not a commodity but rather a gift from God and from their ancestors who rest there, a sacred space with which they need to interact if they are to maintain their identity and value.” The pope adds that while Indigenous peoples around the world are being pressured to leave their homelands, “When they remain on their land, they themselves care for it best.” (page 91)

I was happy to participate in direct actions that amplified the voices of the people who are being harmed by climate change, exposure to toxins related to fossil fuel extraction, and false solutions to the climate crisis.  Again, from Love in a Time of Climate Change:

“Today, many people in the climate justice movement are looking to Indigenous communities as leaders in struggles to protect the land, air, and water and as mentors in the search for creation-honoring worldviews with power to motivate action for systemic change. Most people in the industrialized world, however, are steeped in a worldview based on the dominant economic and development model. But as impacts of the earth’s changing weather patterns become ever more frequent and extreme, people may start questioning the conventional wisdom. Will technological innovation solve the problem of climate change? Will free-market capitalism and economic growth finally bring about the common good? Even for people who accept the reality of global warming, our worldview informs our response…

“Indigenous worldviews provide something important that is missing in the mainstream climate debate. New understandings that we are gaining from science uphold ancient Indigenous wisdom about the inherent value and intricate interrelatedness of all parts of creation. Our challenge is to learn from and incorporate this wisdom, which is based in a deep understanding of creation. All things really are connected.”

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Other blog postings about climate change can be found here.  

Watch “Climate Capitalism is Killing Our Communities” on the September 14 edition of Democracy Now! The show includes a debate about cap and trade that demonstrates the opposing viewpoints described here.

If you have Facebook, you can see video from the livestream on opening day, September 13, of the GCAS demonstrations in San Francisco. The sound starts out rough but gets better. At exactly one hour in there is a good interview with Bill McKibben about the purpose and effect of these demonstrations, and more. Note that this is not primarily older white environmentalists wishing that young people and people of color would “join us”. These impacted communities are leading the way… and we are acting in solidarity. Also, If you go into the video at 2:29, you’ll hear a young man from Kern County speaking very articulately about the impacts of drilling in his community. Then you’ll see our affinity group, “We’re Not Dead Yet,” in action with others from the Thousand Grandmothers, until about 2:35. 

If you have Facebook, you can also see me here with my affinity group, blocking the intersection to create space for the indigenous and other frontline communities who were leading this demonstration, calling on Jerry Brown to protect communities rather than corporations by stopping the issuing of oil and gas permits, creating setbacks to protect indigenous and other impacted communities from oil and gas drilling, and keeping the oil and gas in the ground rather than using the market “cap and trade” mechanism to keep carbon pollution going. They claim that “green capitalism” is a new form of colonialism that gives CO2 polluters the right to pollute.  Our goal was to follow their lead and amplify their voices. 

 

 

Climate Change-What Love Requires

Progressive Christian Social Action

Climate Change-What Love Requires

This post is an excerpt from Love in a Time of Climate Change, published at the Evangelicals for Social Action website.

It was love that brought me to this jail cell. – Sandra Steingraber

When my granddaughter Nikayla was ten years old, climate change became real to her. She learned that glaciers and ice sheets are melting, endangering the habitats of Polar bears and Emperor penguins. She loves animals, as most children do, so she created a poster with pictures of hearts, the earth, and animals. The poster said:

“Save our earth! We all know our earth is at stake! We need to do something about it. Try not killing animals or grow a garden. We need our earth to live on. We need you to help save our earth. There are many endangered species of animals. Please save our animals. There is a Polar bear for instance and all of a sudden the ice melts under his feet and he sinks in. There is no land for thousands of miles so there is nothing to do. He just dies. We need to save our animals, too. Save our earth. Save our animals.”

My granddaughter empathized with the penguins and Polar bears, felt grief when she thought about their suffering, and responded by making a poster. Her feelings motivated her to action. Her response brings to mind John Wesley’s counsel to reflect on the suffering of animals as a way to “soften and enlarge our hearts.” The resulting empathy involves an experiential change: a change of attitude and an increase of love.

Studies show that in order for people to be motivated to take action on climate change, their knowledge and concern must move from the head to the heart. Those of us whose lives are still intact may not realize the grave implications of a warming world. Even if we understand climate change intellectually and accept the conclusions of climate scientists, we may not internalize the dangers if we experience relative stability in our day-to-day lives. This disconnection between our head and our heart may prevent us from responding in a way that is proportional to the dangers we face.

We have seen that scripture, tradition, and reason uphold the call for justice, but how can we internalize this knowledge so that it is confirmed at the level of our own experience? What will lift us out of denial, self-centeredness, despair, and paralysis, and motivate us to respond to the suffering of others by joining in the work for climate justice?

The answer is love. According to Michael Lodahl, “For Wesley the love of God is to be experienced, in some sense felt, deep within our beings. Wesley was not content with a purely intellectual faith, nor even with a simply volitional faith, but with a faith of conscious and experienced relation to God and neighbor.”

Wesley spoke of salvation as “deliverance from a blind, unfeeling heart, quite insensible of God and the things of God.” Religious faith is not simply a rational assent to a belief or doctrine, but as Wesley said, it is “no other than love, the love of God and of all mankind; the loving God with all our heart, and soul, and strength, as having first loved us…, as the fountain of all the good we have received, and of all we ever hope to enjoy; and the loving every soul which God hath made, every man on earth as our own soul. This love is the great medicine of life; the never failing remedy for all the evils of a disordered world; for all the miseries and vices of men.”

This love is real in human experience. We have explored the experience of God as revealed through creation and the experience of assurance of God’s forgiveness and love. Now we focus on the experience of God’s love within us, moving us to compassion for others. Compassion motivates us to acts of mercy and justice that witness to God’s love, embody hope, and positively influence the world. Love is the only foundation strong enough to carry us through the difficulties posed by climate change with courage, compassion, persistence, and hope.

Love is the only foundation strong enough to carry us through the difficulties posed by climate change with courage, compassion, persistence, and hope.

Some people may fear being swallowed up by pain, guilt, or the inability to cope if they open their hearts to the magnitude of suffering caused by climate change. Denial and suppression of such feelings may seem to be the only way to carry on with current responsibilities as a functional human being. But as we grow spiritually and mature in faith, our capacity for both joy and sorrow expand. As we become more fully alive and connected with others, we come to recognize the presence of love in the full range of human emotion. We move out of denial through faith and are carried by love. The climate crisis presents us with opportunities to demonstrate that love in a variety of ways, in solidarity with people on the front lines of the struggle for climate justice. As Joan Baez said, “Action is the antidote to despair….”

As people of faith, the climate crisis demands that each of us decide where we stand and what love requires. In each moment we have a choice: to follow where love leads or to relinquish our responsibility to choose. Each prayer and each action has significance. With each decision we move the world closer to climate chaos or to climate justice. In each moment we stand on the front lines of climate change.

Love brought Sandra Steingraber to a jail cell for civil disobedience. Love brought Jesus to the cross. Where will love bring you?

Sharon Delgado creatively adapts John Wesley’s theological method by using scripture, tradition, reason, and experience to explore the themes of creation and justice in her book Love in a Time of Climate Change, from which this article is excerpted with permission from Fortress Press. The premise is that love of God and neighbor requires us to honor creation and establish justice for our human family, future generations, and all creation. From the Introduction: “As we entrust our lives to God, we are enabled to join with others in the movement for climate justice and to carry a unified message of healing, love, and solidarity as we live into God’s future, offering hope amidst the climate crisis that ‘another world is possible.’ God is ever present, always with us.  Love never ends.”

See the article at http://www.evangelicalsforsocialaction.org/creation-care/24462/

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Creation Crucified:  The Passion of the Earth

One of the last Golden toads of Costa Rica, now extinct.

During Lent, Christians remember and grieve Jesus’ death at the hands of a murderous system that included official representatives, religious collaborators, a public that could be manipulated, and friends who betrayed, denied, or abandoned him.  We remember and grieve the countless others who have been executed over the years by similar systems of worldly power.  Meanwhile, creation is being crucified as surely as Jesus was crucified on the cross.

This understanding has profound implications when we consider the harm being done to creation.  Even though many of us as individuals try to treat the earth with the respect it deserves, the institutions and systems in which we participate are plundering the earth and leaving it despoiled and desecrated.  This does not bode well for humans or the other life forms with whom we are interrelated and interconnected on this earth.  The institutions and operating systems that support industrial civilization are destroying the ecosystems upon which all life depends!  The insatiable appetite of the global system of wealth-driven corporate capitalism continues to devour the gifts of the earth, destroying the goodness of creation, destroying our non-human companions, destroying prospects for future generations, destroying our humanity.

Now the Trump Administration’s federal budget proposal includes cuts of 31% to the Environmental Protection Agency, which was formed in 1970 as the result of grassroots activism and widespread public concern.   The very agency charged with protecting the environment is being cut more deeply than any other program.

The destruction continues and accelerates.  Several climate change feedback loops have kicked in, making runaway climate change more likely each day.  The Sixth Great Extinction is well underway, as the atmosphere and oceans heat up, as toxins become ubiquitous, and as diverse ecosystems are paved over, “developed,” or converted into monoculture crops.  Humans suffer as air, land, and water are overused or contaminated, and as food prices rise.  Fukishima continues spewing radioactive waste into the oceans as more nuclear power plants are built.  Powerful nations wage resource wars and attempt to dominate the earth in an endless cycle of violence, employing drones and other high-tech weapons that kill civilians, obliterate communities, and create toxic wastelands.

No one on earth will be left untouched by the current system of death, for it is destroying life itself.  The web of life is being unraveled.  The air, water, land, and stable climate necessary for sustaining life are being destroyed by the institutional imperatives of today’s global corporate empire.  The earth is dying—signs of death are all around.  Creation itself is being crucified.

In this dying of Earth’s life systems, her children, both human and non-human, suffer.  Songs of praise become cries of pain and lament, “My God, my God, why has thou forsaken me?”  “God help us!  Has God forsaken us?  Where is God?”

But it is not God who has forsaken us, it is we who have forsaken God.  God is right here in the midst of the persecuted and tortured earth, suffering in and with Earth’s creatures, including but not limited to humanity, experiencing forsakenness.  God weeps for the harm done, because God experiences it all from the inside—the terror of the Polar Bear who discovers she cannot swim the distance to the next ice floe, the confusion of the Monarch butterfly whose migratory home has been destroyed, the loneliness of the last Golden Toad who croaks unceasingly for a mate.  God experiences the alarm of people in island nations that are being subsumed by rising seas and the panic and grief of families whose crops fail and children die because of increasing drought.  God experiences the “great loneliness of spirit” of the child who realizes that species are dying, and who wants a future of abundant life.

Where is there hope for new life?  I see signs of resurrection in the rising up of people who are no longer willing to consent to the current global system of death and are rising up in nonviolent resistance and creative action.  Surely God is on the side of those who love life and are willing to give themselves fully to the struggle out of love, as Jesus did. The compassion and passion that motivated Jesus may save us yet, as his risen Spirit lives and loves through us.  If we are willing, God will breathe new life into us, inspire us, empower us, and work through us to bring about healing and new life for all creation.

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