Standing Rock Victory and Trial Updates

Progressive Christian Action Blog

Standing Rock Victory and Trial Updates

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People who have supported the Standing Rock Sioux in their struggle against the Dakota Access Pipeline are celebrating a victory, as we hear the news that a federal judge ruled on June 14 that the Army Corps of Engineers must review the permits that allowed the pipeline to go through.  President Donald Trump had signed executive orders speeding up the approval process of both the DAPL and the Keystone XL pipelines, but this ruling is yet another example of Trump Administration policies that do not stand up under scrutiny by the courts.  Fortunately, there are still judges who rule based on laws to protect people’s rights and the commons, laws that were often put in place through the democratic process fueled by people power.

Trials against water protectors and allies who stood with them are proceeding.  Many have been dismissed.  Standing Rock Chairman David Archambault II and Council member Dana Yellow Fat were acquitted by a jury.  The trials of those of us who travelled to Standing Rock from Nevada County have been postponed until November or December.  My trial is now scheduled for December 8.  Our lawyers are still working with the  Water Protectors Legal Collective, the organization that bailed me out after spending four days in Burleigh County Jail.

I join my prayers with the Standing Rock Tribe and with people around the world in joy at this partial victory and in hope that justice will prevail.  In words from my new book, Love in a Time of Climate Change,:  “Regardless of the outcome of this 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 peoples 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 more of Sharon’s blog posts related to Standing Rock, including posts about her arrest and upcoming trial. 

Read the full excerpt, Indigenous Resistance and Standing Rock here, from Love in a Time of Climate Change.

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Guest Post: UMC: Stop Investing in the Merchants of Doubt and Death!

Progressive Christian Social Action Blog

Guest Post from Mark Davies:  “United Methodist Church and Westpath, Stop Investing in the Merchants of Doubt and Death!”

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Today my blog features a guest post from Mark Y.A. Davies, the Wimberly Professor of Social and Ecological Ethics and Director of the World House Institute for Social and Ecological Responsibility at Oklahoma City University.  I met Mark a year ago in St. Louis at a United Methodist Women training for Climate Justice Leaders. This post makes the case for the United Methodist Church, especially the company that manages the denomination’s pension fund (Westpath), to divest from fossil fuels. As one of people who has been working with Fossil Free UMC for the past several years on this issue, I appreciate Mark’s clear and persuasive practical and moral arguments.  Although only one-third of delegates at our 2016 General Conference voted to divest, the struggle goes on.  I am convinced that with the clarity and determination of the people I have been working with, including Mark, and with the support of peoples’ prayers from around the world, the United Methodist Church will join other denominations, universities, nonprofits, and even corporations in acting on this basic principle:  “It is wrong to profit from wrecking the planet.”

United Methodist Church and Westpath, Stop Investing in the Merchants of Doubt and Death!  By Mark Y.A. Davies

Thanks to Mark for agreeing to let me post this article.   Find Mark’s original post here

If we think it is morally problematic to invest in alcohol, tobacco, and gambling because of their negative effects on persons and society; but we think it is not morally problematic to invest in fossil fuel companies, then that it is a deeply flawed view of moral and social responsibility.

Only one of the above mentioned industries threatens the very future of human civilization on earth, and that industry, the fossil fuel industry, has spent billions of dollars to spread demonstrably false information about climate change and to influence politicians to keep allowing them to continue harming people and the planet.

My church, the United Methodist Church, and the company that manages its pension and benefits investments, Wespath, continue to make this grievous error in the name of keeping a seat at the table to influence the oil and gas companies. It is not working.

These same fossil fuel corporations are the ones working behind the scenes to keep us from making gains for climate justice and to keep us from moving towards clean and renewable energy. These same companies are investing in an infrastructure of pipelines and technology that will keep us dependent on fossil fuel for another generation while climate scientists are telling us that the vast majority of oil and gas must stay in the ground. Despite their public claims to the contrary, these same companies have helped bring people like Donald Trump and Scott Pruitt to power, and now they have removed the USA from the Paris Climate Agreement. By continuing to invest in these fossil fuel companies, the United Methodist Church is complicit with the very entities most responsible for creating an unlivable climate for human civilization.

Time and time again the United Methodist Church’s investments in fossil fuel companies undercut our prophetic witness for the care of creation. We United Methodists stood side by side with the people of Standing Rock and wrote statements of support for the water protectors there, only to have our witness tainted by the news that our church was financially invested in the very companies that were building the Dakota Access Pipeline. Talk about an example of not putting our money where our mouth was!

Recently, Wespath has touted the fact that our engagement with Occidental and Exxon Mobil helped sway stockholder votes to make these companies take into consideration and report to the stockholders about the impact of climate change and climate change mitigation on the activities and financial value of these companies. Days later the United States pulled out of the Paris Climate Accord based on the false science that these companies have been supporting for decades. The stockholder resolutions that Westpath is so proud of will have negligible impact, if any, on the actual extraction practices of these companies, while the United States federal government’s decision to withdraw from global cooperative action on climate change will likely bring devastating consequences to all life on earth.

What good are returns on our pension and benefits investments if we do not have a livable climate for human civilization? What good is a seat at the table of the planet destroyers if they keep on destroying the planet? While they may occasionally give us some crumbs that fall off the table to keep us satisfied that we are doing some good, they continue funding the merchants of doubt and the merchants of death that will lead to unspeakable suffering for all life on earth. It is time to stop taking seats at the tables we should be turning over and fully engage the prophetic witness for climate justice that is needed in fiercely urgent times like these.

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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.

Previous blog post:  The Suffering God:  Where Humanity is Crucified
Next Post:  Conventional Wisdom:  The Wisdom of this World

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Dust and Ashes

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On this Ash Wednesday, I share with you an excerpt from my book, Shaking the Gates of Hell:

It’s this radical humility that is absolutely essential to our time.Brian Swimme

As we consider the destruction of the earth and the suffering of our fellow creatures, both human and nonhuman, two primary responses seem appropriate: repentance and humble acceptance of our own mortality. In Christianity ashes are used to symbolize these two themes on Ash Wednesday, the beginning of Lent. In Ash Wednesday services the imposition of ashes is a way of showing our repentance, our intention to turn away from harmful actions and to turn back toward God. As we consider the damage to the earth we are called to repent of our own violence, greed, and over-consumption, our participation in ecological destruction and human misery. We are called to repent of our complicity in the harm caused by the institutions and systems of which we are a part.

We are also called to a humble acceptance of our place in the universe: “Remember, O mortal, that you are dust, and to dust you will return.” Ashes symbolize our mortality, reminding us of who we are: human beings, made up of the dust of the earth. Humus, human, humility—these words all have the same root. Our bodies are made up of the same elements that make up the earth’s crust. For that matter, we are made up of the same elements that make up the stars. We are, quite literally, star dust (as Joni Mitchell wrote in her song “Woodstock”). We participate in the great unfolding journey of the universe, and our role is to celebrate in mystery and awe. And yet we are mortal. Ashes to ashes, dust to dust

T.S. Eliot’s poem “Ash Wednesday” brilliantly portrays the dual Lenten focus on repentance and acceptance of our mortality. It expresses a sense of dust and ashes, of hopelessness, of powerlessness to change. These feelings resonate with many people facing the pain and challenges of the world today. But then, in the poem, surprisingly:

The lost heart quickens and rejoices

for the lost lilac and the lost sea voices

and the weak spirit quickens to rebel

for the bent goldenrod and the lost sea smell

quickens to recover the cry of quail

and the whirling plover.

The earth has the power to call us back to life, through the divine Spirit that moves through creation. In some mysterious way, the earth can provide us with an antidote to despair and can renew our spiritual connection with what is deepest within our souls. It is our context, our “ground of being,” through which the Spirit touches us, reminding us of what is real and important, who we are, and with whom we are connected.

Teach us to sit still,

even among these rocks,

our peace in His will.

And even among these rocks,

Sister, Mother, and spirit of the river, spirit of the sea

Suffer me not to be separated,

And let my cry come unto Thee.

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Another Dam is Not a Solution to Climate Change

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An area of the Bear River that would be submerged by the Centennial Dam.

The excessive rainfall that we have experienced recently is something that we can expect with climate change.  As average global temperatures rise, weather patterns are thrown off balance. We can’t know whether a particular extreme weather event is caused by such warming, but we do know that it makes such events statistically more likely. In recent years, there have been thousands of record-breaking weather disruptions all over the world.  As air warms, more water evaporates, drying out the land and causing drought, as it has here in California.  Clouds carry this additional moisture, making storms more likely. This results in the excessive rainfall, super storms, typhoons, hurricanes, and floods that are creating disasters on every continent.

Recent storms have stressed the Oroville Dam to a point where 200,000 people had to be evacuated.  I grew up in Oroville while the dam was being built.  My family and I lived just a few blocks from the Feather River.  As kids we spent most of our summer days there. The dam flooded habitat of plant and animal species.  The fish ladder and hatchery were built to counteract its toll on salmon and steelhead.  The dam also flooded our upstream swimming sites and areas where local teenagers used to find arrowheads, that is, the ancient homelands of the Maidu people of the region.  My Maidu step-brother Lee, whose mother was born on at the Moorehouse Rancheria near Oroville, still lives there.  When the dam failed, his grown kids and grandkids evacuated and joined him at his house above the dam.

Nevada County responded to flood evacuees with great generosity.  Now that people are returning to their homes and the immediate danger has been alleviated, we can hope that the damage will be repaired and people will be safe.

Now our community is facing another dam-related challenge: the proposal to build the Centennial Dam near Colfax and create another reservoir on the Bear River. This project is being billed as a response to ongoing climate change. We can expect many more such proposed solutions as the planet continues to warm.

Recently my husband and I spent time with our daughter and several grandchildren at a nearby campground on the banks of the Bear River, in an area that will be submerged if the project goes forward. Concerned people opposing the dam displayed maps and charts showing the areas that would be taken by eminent domain, destroyed, and submerged: 125 existing homes, trees and native plants, downstream waterways, ecosystems and various species that thrive here. Members of the local Indigenous community told the children stories and demonstrated traditional uses of particular stones found on the river bank, then invited everyone into a circle for a ritual of protection for all the beings who inhabit this place, and for our descendants who will come after.

Whether or not to build this dam is a climate justice issue. From one perspective, another reservoir makes sense, since precipitation is less dependable and the snowpack no longer ensures a continuous supply of water. But there would be great social and environmental costs, including the loss of people’s homes, destruction of Native cultural sites, loss of habitat for many plant and animal species, damage downstream to fish and other wildlife, and the forfeiture of people’s ability to enjoy this unique part of the natural world. Furthermore, logging the trees, bulldozing the plants, scraping the soil, building the dam, and flooding the region would release stored carbon into the atmosphere and eliminate the carbon sequestration function that the living trees, plants, and soil provide. There are alternatives that would avoid these social and environmental costs, including recharging groundwater that has been depleted by over-pumping. This dam is an example of a so-called solution that exacerbates the problem of climate change.

This proposal to respond to climate change by building a dam, along with the controversy it is generating, is an example of difficult policy decisions that will face us for the foreseeable future. It is also an example of a regional struggle to prevent ecosystem destruction, block further carbon pollution, and link the rights of Indigenous people with the rights of the earth. For people who live nearby, go to the SYRCL website at yubariver.org/ to find out more and send your comments.  This struggle may yet become another example of people around the world doing what we can to preserve the integrity of the places we call home.