Sanctuary Earth – A Creation in Peril

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Altar Stained Glass Trinity 2020

East Wall Stained Glass Over High Altar – Trinity Episcopal Church, Everett WA

Over a period of five months in the spring and summer of 1892 [April to August], Trinity Episcopal Church grew from an idea in the minds of a few business owners into an incorporated parish with its own lumber-built church on the corner of Wetmore and California Avenues in what is now downtown Everett.

In 1911, the Trinity Vestry called The Rev. Edgar M. Rogers, who lead the Vestry in purchasing the current property at 23rd and Hoyt, breaking ground on the (former) parish hall on March 25, 1912. However, the work on building the church itself was halted as the working men of Snohomish County and many of its clergy went off to join the armed forces in support of the Great War. After Armistice was declared on November 11, 1918, survivors returned home picking up the remnants of old lives and building new ones as best they could.

Work resumed on building the church sanctuary, and the first mass was held in it the Sunday after Easter of 1920 – 100 years ago today. The final dedication of the new building was held the following year, presided over by Bishop Keater on Trinity Sunday, May 22, 1921. On that occasion a plaque was placed in the original entry dedicating the sanctuary as a Victory Memorial to those who died in the Great War.

At the time when the old church property at Wetmore and California was sold, the funds helped to support the work of the architect of the new building, E. T. Osborne. Meanwhile, the stained glass windows were designed and executed by Charles J. Connock, who designed the stained glass windows overlooking our high altar. Connock designed the windows with the theme of Resurrection in mind.

The risen Christ is depicted on the center panel, with Mary his mother to the left and Mary Magdalene and Mary mother of James on the outside left panel. To the right of Christ is Peter and to the far right is Joseph.  The middle panel – depicting the resurrected Christ – was given by the children of the parish in honor of mothers. Surrounded by doves and angels, with Roman soldiers giving up arms at his feet, the resurrected Christ raises a hand in blessing – etched in glass, immortalized in color and light. This blessing reminds us every time we behold it that there is no challenge so great that together we cannot overcome it.

The ancestors of this place dedicated (and gave) their lives to challenging global injustice and to upholding values of international peace and unity. During the years of WWI, Trinity’s parish hall had served as an active hub for community organizing in response to the war efforts – hosting Red Cross meetings, adopting war orphans, selling Liberty Bonds, and hosting an array of guest war time speakers and faith leadership dignitaries from all over the world, including Belgium, France, Greece and Russia. We have multiple photos of rows of scowling clergy to prove it.

Over the years that followed Fr. Roger’s time, the pursuit of justice took different forms in each generation. In the 1960’s issues challenging The Episcopal Church reflected the changing times. The movement for women’s rights, social justice concerns related to in human sexuality, and women’s birth control were foremost issues in international and domestic church meetings.

Voices were also being raised in the streets and in the pews calling for the formulation of environmental laws and policies that would address the then unregulated pollution of the air and water ways – including  the use of chemicals developed during wars being  used commercially as insecticides and herbicides that were poisoning ecosystems and towns. The early environmental movement in The Episcopal Church was in part informed by the Scriptural tradition of the Genesis – a story we heard just last Saturday evening during the Easter Vigil service. In the Genesis story of Creation, God created the heavens and the earth, as well as everything in them, each bit of Creation concluding with the refrain, And God saw that it was good. When finally all things in the heavens and the earth and their multitudes were finished, we hear that, “God saw everything that he had made, and indeed, it was very good.”

From the perspective of many faiths, philosophies, and sciences, Earth Day was a unified response to an environment in crisis — oil spills, smog, rivers and lakes so polluted they literally caught fire.

On April 22, 1970, 20 million Americans — 10% of the U.S. population at the time — took to the streets, college campuses and hundreds of cities to protest environmental injustices and demand a collective new way forward. It is still recognized as the largest civic event on our planet.

This year, this Wednesday on April 22nd, marks the 50th anniversary of Earth Day. The theme for Earth Day 2020 is climate action. Every thinking person with feet firmly planted in scientific reality, comprehends that climate change represents the biggest challenge to the future of humanity and all life on Earth.

The Clean Air, Clean Water and Endangered Species Acts were created in response to the first Earth Day in 1970, as well as the creation of the Environmental Protection Agency (EPA). Many countries soon adopted similar laws. Earth Day continues to hold major international significance: In 2016, the United Nations chose Earth Day as the day when the historic Paris Agreement on climate change was signed into force. At the end of this year, nations will be expected to increase their national commitments to the 2015 Paris Agreement on climate change.

The Paris Agreement entered into force on 4 November 2016.

However, the Creation that God judges as good, very good, has throughout the course of human history been subjected to much human action that is bad –  very, very bad.

On November 8, 2016, four days after the Paris Agreement entered into force in the United States, a new President was elected President of the United States. Only seven months later, on June 1, 2017, the new President announced that the U.S. would cease all participation in the 2015 Paris Agreement on climate change mitigation.

In accordance with Article 28 of the Paris Agreement, a country cannot give notice of withdrawal from the agreement before three years of its start date. So, on November 4, 2019, the new administration gave formal notification of intention to withdraw, which takes 12 months to take effect. So, the earliest possible effective withdrawal date by the United States cannot be before November 4, 2020. [The election for the next president of the United States is to be held the day before, on November 3rd. ]

When the President made his preliminary announcement on June 1, 2017, that afternoon the governors of several U.S. states formed the United States Climate Alliance to continue to advance the objectives of the Paris Agreement at the state level despite the federal withdrawal. The formation of the Alliance was announced by three state governors: Jay Inslee of Washington, Andrew Cuomo of New York, and Jerry Brown of California. The founding statement noted that: “New York, California and Washington, representing over one-fifth of U.S. Gross Domestic Product, are committed to achieving the U.S. goal of reducing emissions 26–28 percent from 2005 levels and meeting or exceeding the targets of the federal Clean Power Plan.”

To date 24 governors both democrat and republican have signed onto the statement, including Michigan, Wisconsin, Puerto Rico, Minnesota, Maryland, and Massachusetts among others. Several mayors and businesses have also signed onto the agreement.

Beginning with federal withdrawal from the Paris Agreement, the current administration has since rolled back 95 environmental regulations that effectively remove oversight of oil, natural gas, and methane and power production. All previous targets for standards set to reduce greenhouse gas emissions have been abandoned by the administration in its gutting of the environmental policies and the Environmental Protection Agency itself.

On January 9th of this year, the administration announced its proposal to obliterate the National Environmental Policy Act, or NEPA. NEPA is the nation’s first major environmental law, signed by President Richard Nixon in 1970. That law requires that our government consider the environmental consequences of its major actions, including those that impact our climate.

The current administration wants to ease up on fuel efficiency regulations and has subsequently increased the amount of permitted poisonous nitrogen oxides in the air. As air quality is goes down, respiratory illnesses go up. If the Earth is not healthy, life upon it doesn’t have a chance.

With regard to protected public lands, the current administration is responsible for the largest reduction in the boundaries of protected land in US history, including shrinking protected land at the Grand-Staircase Escalante National Monument and Bears Ears National Monument, both significant sites in Utah. The changes open up both areas to mining and oil and gas development. Additionally, the administration is expanding more than 180,000 acres of the Tongess National Forest in Alaska, the country’s largest national forest, known as America’s Amazon, for logging and fossil fuel exploration and mineral extraction. The administration is actively seeking to open oil and gas lease sales in the environmentally sensitive Arctic National Wildlife Refuge. The administration seeks to change the Forest Service’s Roadless Area Conservation Act to allow logging in our country’s largest and most pristine old growth forest and to allow the massive proposed Pebble Mine to move forward with catastrophic effects on the world’s largest fishery of wild sockeye salmon.

The federal administration currently managing the EPA announced that it will additionally rescind Clean Water Act protections from critical streams and wetlands. This follows on last year’s announcement by the Interior Department that significant changes are being made to the Endangered Species Act to allow for more oil and gas drilling, placing a cap on how much regulators consider the impacts of the climate crisis.

The administration has made changes to the Migratory Bird Treaty Act, which has severely limited any penalties for bird deaths across the United States, allowing the destruction of millions of birds and marking a radical departure from decades of federal policy that protected more than 1,000 migratory species.

The administration has increased the allowable levels of the herbicide Atrazine, which is used commercially to kill weeds on crops and lawns and which has the proven added effect of contributing to the loss of pollinators, bird populations, and contaminating water supplies and that has been linked to reproductive abnormalities including premature birth.

While our nation reels from the coronavirus pandemic, the current administration is accelerating an agenda that is extraordinarily harmful to all life on the planet — rollbacks that dismantle critical health and environmental protections, and that will inevitably deepen the climate crisis. The lives of American citizens are being impacted right now by a vindictive leadership that seems intent on taking vengeance on the governors and citizens of the states that dared to contradict the President on June 1, 2017 by supporting the Paris Agreement in the face of federal withdrawal. I believe the administration’s actions have been and are now intentional and malicious, constituting not only crimes against humanity but crimes against all life on Earth now and for generations to come.

The sanctuary of our church is 100 years old on its anniversary today. The stained glass windows of Christ’s resurrection are also 100 years old but carry the same message for our community today as they did for those who lived through the Great War and built a new world afterwards – there is no challenge so great that together we cannot overcome it.

Though we are not able to gather to celebrate in our church sanctuary today, we yet share the greater sanctuary of God’s Creation that shelters us all. Just as we few are tasked with caring for the heritage of our church building in memory of the sacrifices of those who have gone before for principles of liberty, fellowship, and peace, so we are bound as God’s stewards to protect the sanctuary of Creation on behalf of the liberty, fellowship, and peace of all the Earth. The national struggle in which we find ourselves today is not a matter of party affiliation or religious affiliation, it is not confined to our national boarders or even to our species – what we are called to confront in this present moment is a matter of life and death – whether the Earth as we know it can survive the impact of humankind or not.

I believe this Earth is the only one we have, I do not believe in the myth of a new Earth or new Creation that is anything other than made manifest in how we live together on this one. This. Is. It. And in the one mortal life we have upon the Earth, we must chose every day whether we stand with her or against her, whether we work with God as stewards of all that God has made or whether we turn our backs on God and let the sacred earth burn with human greed, with corruption, with the unrelieved fever of human illness in so many forms that must be challenged by every generation.

This church sanctuary is very beautiful, and we care for it as those entrusted with its care. How much more should we then care for the greater sanctuary of Creation where the God that unites us by the Spirit that rejoices in all that God has made, this sacred and glorious Creation where the Spirit of God entrusted to us truly lives  –  still.

Life On Earth vs. Death by Patriarchy

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Singing Bird

Top Song Birds in America – Song Sparrow photographed by Bill Leman

In the mid-1940s, environmentalist Rachel Carson became concerned about the broad use of synthetic pesticides in the United States. Many synthetic pesticides had been developed through the military funding of science following World War II, and Carson’s friends living on Long Island noticed that while the local application of DDT was killing insects, it was also killing birds.

Because of the impact on bird populations, the Audubon Naturalist Society actively opposed chemical spraying programs and recruited Carson to help publicize the U.S. government’s spraying practices and related research. Carson then began a four-year project gathering examples of environmental damage attributed to DDT. By the end of her research, she had investigated hundreds of individual incidents of pesticide exposure and the resulting human sickness and ecological damage. Her conclusions were published in 1962 as the book entitled “Silent Spring,” a metaphorical title suggesting a bleak future for the entirety of the natural world, not only the literal predicted absence of birdsong.

The development of chemical and herbicidal warfare gave rise to the domestic application of the same chemicals by the corporations that developed them. On September 20, 2016, top executives from Bayer, Monsanto, DuPont, Dow Chemical, and Syngenta testified before the US Senate Judiciary Committee in Washington D.C. asking federal regulators to approve mega-mergers between the corporations, which have today fundamentally reorganized global agriculture. (Executives from the sixth company involved in the consolidation, China National Chemical Corp., declined an invitation to appear at the hearing.)

The worldview that allows for and supports the exploitation of natural resources is linked with patriarchal socio-cultural systems that are characterized by competition for land, the control of women and children, and subjugating peoples of other cultures considered to be threatening to nationalistic concepts of racial and biological purity. Social power within patriarchal systems is all about control – of men and women, of resources, of economies, of leaderships, and of nature itself. The patriarchal system is preoccupied with structures of dominance and submission, a dynamic that has put both human societies and Earth’s ecosystems in peril.

Carolyn Merchant is an American ecofeminist philosopher and historian of science. She is most famous for her theory presented in her book, “The Death of Nature: Women, Ecology, and the Scientific Revolution” (1980), in which she identifies the Enlightenment as the period when science began to objectify nature as an inert resource for exploitation that needed to be forcibly dissected in order to be made to give up its riches and power. Her book and theory continue to be relevant in today’s Anthropocene era of globalization and global climate change. I highly recommend Merchant’s book, and she is currently Professor of Environmental History, Philosophy, and Ethics at UC Berkeley.

Just a few days ago, I read an article by Catwhipple in “The Circle” (an online magazine for Native American news and arts).  The article, Sex, Fossil Fuels, and Matriarchal Economics, connects the dots between exploitation of the environment by the oil industry with the phenomenon of missing and murdered indigenous women plaguing the United States and Canada.

Catwhipple writes:

The man camps and the consistent violence against Native women which occurs at the hands of the fossil fuels industry is a huge issue, and it’s also the metaphor. “Let me shove this pipeline down your throat”. That’s basically what the MN PUC [Minnesota Public Utilities Commission] just said to Native people, with the approval of the permits for Enbridge’s Line 3. That’s what $11 million worth of lobbying will buy you in Minnesota. The rape of the north and the rape of Native women. How much more graphic than “let me shove this down your throat…” do I have to be?  Consent is consent. Consent is about sex and consent is about pipelines and megaprojects. In the old days, the company men and their governments used to just rape and pillage. That was how it went. It’s not supposed to be those days now.

Sadly, most people realize that the days of colonialism, racism, and patriarchy remain a powerful influence. However, the current national and global struggles may indicate the last stand of a system that perceives its immanent demise.  The truth behind climate change is that either our current socio-cultural system is radically transformed or this planet will die by our collective hand.

Affecting many nations, men and women who identify with the toxic system of patriarchal authority and privilege have girded their collective loins today for what seems to be a 12th hour stand against those who don’t see nature or women as ultimately expendable.  Women and nature are inextricably linked within the patriarchal worldview, which long has been the dominant system informing resource exploitation and the oppression of peoples. What once may have contributed to the aggressive survival of our species is now condemning all other species to death, along with our own.

The origin of the term ecofeminism is attributed the French writer Françoise d’Eaubonne in her book “Le Féminisme ou la Mort” (1974). Ecofeminist theory posits that a feminist perspective of ecology does not place women in the dominant position of power, but rather calls for an egalitarian society in which there is no one dominant group.

As d’Eaubonne defines the approach, ecofeminism relates to the oppression and domination of all marginalized groups (women, people of color, children, the poor) to the oppression and domination of nature (animals, land, water, air, etc.). The author argues that oppression, domination, exploitation, and colonization from the Western patriarchal society has directly caused irreversible environmental damage.  With the rate of species extinction growing exponentially with each successive generation of humans, the impact of human habitation has had a catastrophic impact on every habitat. As ecofeminism makes clear, any positive change of course requires an accompanying change of the basic socio-cultural structures and economic practices informed by the patriarchal influences in many developed nations.

Socially conservative and militant expressions of the Abrahamic faiths in particular need to be challenged. The development of Judaism, Christianity, and Islam each substantively arose within patriarchal societies as ideologies under-girding and legitimating the subjugation of women that accompanied the conquering of lands, including the habitats with all the species and resources therein.

Progressive Christian theologians and writers have long championed a rediscovery or socio-cultural archaeology of early Christian belief and context. We frame an understanding of the ministry and teaching of Jesus that emphasizes the transformational nature of love for one’s neighbor, care of community, and liberation from systems of oppression. The resistance to forces of empire calls for the social movement away from patriarchal structures and norms to those that emphasizes human equality, care of creation as a vital imperative, equitable economy, and governing principles that assure the same.

Recently, the current United States administration’s opposition to abortion has led to the watering-down of a United Nations Security Council resolution condemning rape as a weapon of war and reaffirming the UN’s opposition to sexual violence. However, the US – along with China and Russia – insisted on removing all references to women’s sexual and reproductive health or else the three countries would veto the resolution.

The US administration opposed all mentions of reproductive health on the grounds that health services for women victimized by rape during times of war implied support for abortion. The administration has taken measures to avoid supporting efforts and organizations that provide abortion services to women, including victims of rape.

CNN reported that the US move against the UN resolution is “just another expression of the contempt that this administration has for women’s rights and reproductive health and rights,” said Stacie Murphy, Director of Congressional Relations at Population Connection Action Fund. “It’s certainly typical of this administration when it comes to anything having to do with reproductive rights, sexual assault,” Murphy said.

The current administration of the United States is a casebook example of how the patriarchal worldview – supported in this instance by a conservative Christian belief system – is operating at this moment and in our generation to obliterate those voices, lives, and landscapes most affected by its consequences. Violence against women is not only aided and abetted, it is sanctioned and frequently legislated.

Women are not the only one’s negatively impacted and subjugated within patriarchal systems. Patriarchal norms place men at risk in terms of their physical, mental, and spiritual health. Emerging literature on toxic masculinity illuminates our country’s current struggles with gun violence, the prison industry, violence towards women, and racism – just to name a few examples.

A recent article in the New York Times by Wil S. Hylton describes how as a young man he was influenced by the behavioral modelling of a male cousin. The author was drawn to cousin’s strength, his bravado, his violence until his cousin physically assaulted him, placing his life in jeopardy. As Hylton shares his story, we learn how the episode forced him to come to terms with how that idea of masculinity poisoned his cousin’s life and his own. Reading Hylton’s story is like watching someone, with their last breath after a harrowing climb, plant a flag in the top of an unfathomable cultural iceberg. It’s chilling, and no man should have to endure it, but Hylton makes us have to look.

Jared Yates Sexton has written about the challenges that men have to “detoxify their masculinity” in his newly released book, “The Man They Wanted Me to Be: Toxic Masculinity and the Crisis of Our Own Making.” Sexton addresses toxic masculinity as, “An especially potent and toxic system of power and control that has subjugated women and minorities for generations via methodical and organized actions powered by misogyny and racism, a unique brand of maleness that has held sway over the United States of America since before its founding.”

Perhaps, the results of our 2016 national election and the resulting societal destruction over the subsequent years have helped to illuminate the psychology behind patriarchy. Additional social factors such as the unrelenting phenomenon of mass shootings in schools and in places of worship are social symptoms of a common cause affecting our entire national life and role on the world stage.

Our current administration has made legislative incursion into our national parks, lands previously set aside as wilderness areas, and treaty lands held by Native American communities.  The language of climate change has been deleted from government websites and reports, while traditional energy corporations continue dangerous resource extraction methods and alternative energy resources are resisted.  Incursions have been made into legislating control over women’s bodies, depriving LGBTQ persons of basic benefits and employment, consolidating control over natural resources, jeopardizing long-standing peace negotiations and historical alliances, criminalizing refugees, and protecting gun rights ownership over the rights of children.

The voices of scientists, physicians, ecologists, progressive theologians, journalists, park rangers, Native leaders, human rights advocates, international representatives working for peace and social justice – all of these voices are being vilified by those invested in preserving the worldview that is now killing all of us and all of life on earth. We must keep speaking, writing, resisting, and insisting on justice and equity for all and for Nature herself.

The hateful movement of conquer and divide must be replaced with the loving movement of resist and unite. We are in the midst of a critical historical moment of social transformation, and we must be willing to take the reins of our social direction and not accept the bit being forced upon us by those who claim that life is sacred when all their actions speak otherwise. We must strive beside one another for the change that brings greater justice to all people as well as to our waterways, lands, and air.

The desperate ultimate landscape presented in Rachel Carson’s “Silent Spring” has haunted my fears since I was a child and first encountered her prophetic work. I need the birds to sing, which is why I pledge to them every morning – as they greet the rising sun –  that I will do all that I can so that their song will not be lost, that every spring will hold their voices of hope, endurance, and perseverance. If they can speak with such resolve, so must I –  and so must we all.

“There Was a Little Girl”

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Longfellow & Daughter

Henry Wadsworth Longfellow and his daughter, Edith, ca. 1868 / G. P. A. (George Peter Alexander) Healy, photographer

 

Much quality ink has been spilled in multiple academic fields concerning gender studies.

Research in the areas of world history, anthropology, literature, ecology, human sexuality, business leadership, religious studies, neurological sciences, and so many more have explored the millennia-long phenomenon of the oppression of the feminine and the suppression of women’s experience.

There are always the notable exceptions of examples of women’s empowerment in certain minority cultures or within societal moments in time. In the same way, there is always the revealed truth that women are frequently enculturated participants in enabling the patriarchal torture and abuse of their own daughters and sisters.

Additionally, there are those men in various places and times who are faithful allies in the struggle for women’s equality, who somehow – in spite of being subjected to the forces of patriarchal formation inflicted upon them –believe that women are people and that “man” is not the default for societal preferment or even the best moniker for the human species.

The most recent cultural manifestation of our continuing gender dialog has emerged in the conceptual language of “toxic masculinity” and “fragile masculinity.”  The former refers to unhealthy male empowerment that manifest as violence, including violence towards women (or patriarchal conceptions of the feminine), while the latter refers to unhealthy emotional responses to societal challenges to and critique of toxic masculinity.

The newest television advertisement for Gillette products depicted a series of instances in which men are seen intervening in the sexual abuse, bullying, or marginalization of others. [The ad can be viewed here: https://www.youtube.com/watch?v=koPmuEyP3a0%5D  Newly released during the recent Super Bowl, the ad campaign caused men informed by toxic masculinity to enter into the arena of social media commentary as though they were contestants in a communication version of WrestleMania.

Myriad comment strings foamed profusely with written hyper masculine spittle and smack. Their emotionally violent response – bullying, alienating, sexualizing Gillette’s ad and message – proved the point that Gillette was making. As the commercial stated, for men to be their best, men need to do more to be better people. A close facial shave is insufficient.

I would add that it’s vital to society and to men’s wellbeing that men need to be emotionally healthier in general.  Sadly, the concepts of masculinity and femininity within traditional patriarchal expectations of men and women don’t make it easy for anyone living within patriarchal culture (the current dominant culture) to become personally and socially healthy.  It’s an uphill, cold, muddy slog for all of us.

Various cutting edge corporate models and psychological profiles of leadership categorize me as an alpha female with a shared leadership style and commitment to empowering every voice, encouraging the contribution of diverse experience and perspectives. Evaluations conclude that I am a leader with multiple and broad leadership strengths that include competence, confidence, resilience, and grit. None of those qualities are associated with the feminine within patriarchal societal gender expectations. All of those qualities are required for leading organizations through the current global and national changes our world is currently experiencing.

The very premise of how we understand the role of what has constituted our social institutions for multiple generations is undergoing radical and rapid change. The tectonic plates of former international alliances, former tenets of religious belief, and former economic structures are all heaving under the socio-cultural pressures to shift from a global patriarchal worldview to one in which all playing fields are made level.

Throughout this global shift, the world that is passing away will recognize its demise in the rising influence of what it is not: of what is not traditionally masculine, what is not male, what is not white, what is not heterosexual, and in what is not resource wealthy.  The dying patriarchal culture will respond with what it has always relied upon to keep both men and women of all types in thrall – violence. That violence must not be tolerated, and it must not be met with the same.

Every society has the key within it to ending its own violence. In the case of a democratic society, that key is the vote. However, the key can only be turned by harnessing the anger (unrealized hope) of its citizens. Right now in the United States, influencers both within and outside of our borders are trying to direct and influence our anger by bending it towards one another, shifting our focus away from our national government –  a leadership that embodies traditional patriarchal tenets at every possible level.

Psychological warfare is an old game, but with the rise of social media it has become easier to influence large portions of the population within short amounts of time. Toxic masculinity is at the global controls of this mind game, and we all must be “woke” to its influence and impact, as well as its goal of self preservation.

I had a recent experience in my professional life that reminded me anew that I am an alpha female leader helping to shift the global tectonic plates within the patriarchal institution in which I work. Once again, I had the experience of the reality that women in leadership are not rewarded for the same attributes that are rewarded in men, which is an ongoing frustration for me.

Since the most recent reminder, I have been struggling with my feelings of anger (unrealized hope) as well as the subsequent guilt of how my anger has slipped out sideways to cause harm in my personal relationships and work over the past few days. For a man, this is simply considered to be career stress. For a woman, it is a personal failing. An angry woman plays into the pejorative judgment of patriarchy, even though anger in men is considered normative when their expectations, needs or hopes are not met.

Yesterday, I remembered a couplet from a poem by Henry Wadsworth Longfellow (1807-1882), “When she was good, She was very, very good, And when she was bad she was horrid.”

You see, within the gender norms of patriarchal culture, women and girls are not permitted to be angry and are expected to sublimate their anger (sit on it), which can cause as many problems as when men are permitted to be as angry as they feel by expressing that feeling through violent action. Neither extreme is personally or socially healthy.

Longfellow’s poem is entitled, “There Was a Little Girl. Longfellow’s son, Earnest, recalled that his father composed and sang the poem while pacing back and forth with Edith [his daughter], then a baby, in his arms. Here is the full version of the poem:

There was a little girl,
And she had a little curl
Right in the middle of her forehead.
When she was good
She was very, very good,
And when she was bad she was horrid.

One day she went upstairs,
When her parents, unawares,
In the kitchen were occupied with meals,
And she stood upon her head
In her little trundle-bed,
And then began hooraying with her heels.

Her mother heard the noise,
And she thought it was the boys
A-playing at a combat in the attic;
But when she climbed the stair,
And found Jemima* there,
She took and she did spank her most emphatic.

Yes, that’s right. The little girl is punished by her mother for expressing her frustration at her needs being ignored, while her brothers are expected to play war. That’s patriarchal culture in a nutshell.

The fact that the poem is composed during a moment in which Longfellow is apparently engaged in a nurturing act towards his daughter is rather akin to the gas lighting indicative of patriarchal behavior towards women – indoctrinating girls from an early age to perceive and receive oppressive and abusive messaging as loving action from a male. And gosh-golly, who could ever dare to judge Longfellow harshly – he was and is known as a great man and artist. Therein lies the trouble of the past and current age.

Men and women of every culture, nation, and generation are not passive products of their time and circumstance. Longfellow doesn’t get a pass in 1853 when Edith was born and neither does the President of the United States in 2019 when I’m an American citizen. People make choices in every generation. Resistance and persistence are not newly invented cries against the injustice and illness of patriarchy. These words of psychological and social wellness have been rediscovered and unearthed for our time. They should be uttered like a charm against disease, as a mantra of societal healing and global transformation.

My own promise is that I will continue to make noise no matter what the punishment, to work to change structures, and to give voice to my experiences so that they do not live harmfully within me or arise to cause harm in the very relationships that are dearest to me. I can be better, and sharing all this in a constructive way helps me achieve the health that I want for myself and to encourage for all.

To be better as a society and within a dramatically shifting world is something we can only achieve through healthy communication and commitment to being in relationship with one another, within our nation, and within our international alliances. At this epoch in the life of the world, it’s not about a having a close shave. It’s about whether we live or die. We cannot allow anyone to keep us from one another (domestic or foreign) in order to achieve greater mutual human understanding.

We are all people. We must not neglect one another’s needs. We must not allow violence to go without intervention. We must be awake to the changing world around us and find courage in one another so that in our day we can realize the hope that has been longed for by many peoples throughout many cultures, disciplines, and centuries – to be the best we can be – together.

 

*[Note: The pseudonym reference of “Jemima” in Longfellow’s poem refers to one of the daughters of the biblical patriarch, Job; Jemima was valued for her beauty].

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Drilling for Oil in the Arctic: The Loss of the Sacred Wild

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Arctic Fox

Arctic Fox in the Alaska National Wildlife Refuge

“Humans are not the sole inhabitants of God’s Earth and indeed there are numerous places where wild paw prints in the dirt vastly outnumber our own.” – Tom Martinez

In December of 2017, Congress opened the Arctic National Wildlife Refuge, or ANWR, to oil and gas drilling as part of the tax overhaul. With 45 species of land and marine mammals and over 200 species of birds from six continents, ANWR is more biodiverse than almost any area in the Arctic. The  coastal plain portion (Area 1002) especially represents arctic diversity and is the area now being opened up to exploration and drilling.

ANWR is home to the largest number of polar bear dens in Alaska and supports muskoxen, Arctic wolves, foxes, hares and dozens of fish species. It also serves as temporary home for millions of migrating waterfowl and the Porcupine Caribou herd which has its calving ground there.

The biome of the tundra environment is particularly vulnerable to any disturbance of the land. “It’s easy to do something on the tundra but it’s very difficult to restore,” said Francis Mauer, a retired biologist for the United States Fish and Wildlife Service. “Once you start disturbing the tundra vegetation, it takes sometimes nearly forever for the mark to go away.” Arctic Drilling

The good news is that there is time for counter action by environmentalists, state and local groups and people of faith. The new legislation requires that the Department of Interior conduct one sale within four years and a second within seven. However, there are several procedural steps that must be taken before those sales can be held, and the process is not clear. Lawsuits and other actions by opponents of drilling could slow things, both before and after any lease sales.  Additionally, as The New York Times reports, Democrats’ ability to halt progress toward drilling in the refuge is dependent on the party’s ability to recapture the majority in one or both houses of Congress in the 2018 midterm elections. Arctic Drilling As Process

Within the ongoing efforts of the current administration to overturn Obama-era legacies, the Interior Department has additionally rescinded the rule that would have added regulations for hydraulic fracturing, or fracking, on federal and tribal lands. Also, the Interior Department has repealed offshore drilling safety regulations that were put in place after the Deepwater Horizon spill. The Obama administration had blocked drilling on about 94 percent of the outer continental shelf, the submerged offshore area between state coastal waters and the deep ocean. However, the recent legislation now allows for new offshore oil and gas drilling in nearly all United States coastal waters, giving energy companies access to leases off California for the first time in decades and opening more than a billion acres in the Arctic and along the Eastern Seaboard. The governors of New Jersey, Delaware, Maryland, Virginia, North Carolina, South Carolina, California, Oregon and Washington have all opposed offshore drilling plans.

Interior Department officials have indicated that they intend to hold 47 lease sales between 2019 and 2024, including 19 off the coast of Alaska and 12 in the Gulf of Mexico. Seven areas offered for new drilling would be in Pacific waters off California, where drilling has been off limits since a 1969 oil spill near Santa Barbara. Though the current US president claims that the decades-old ban “deprives our country of potentially thousands and thousands of jobs and billions of dollars in wealth,” this is simply not an accurate statement.  Offshore Drilling

Even if oil companies find oil in the Arctic refuge, it will increase U.S. oil reserves to a bit more than 3% of the global total. OPEC has 70%. There is no conceivable path to oil independence by producing oil domestically. Offshore Drilling Facts

In addition to the impact on land and animal populations, drilling for oil in the Arctic means that indigenous peoples will suffer from the loss of culture, lifeways and spiritual practice. Fifteen villages and small towns scattered across northeast Alaska and northwest Canada are the home of approximately 7,000 Gwich’in – the most northernly location of all indigenous nations.

The Gwich’in’s cultural affinity with area caribou herds has deep spiritual roots. Ancestral stories describe how northern people lived in peaceful intimacy, with all animals. When The People became differentiated into distinct cultural groups, it was agreed that the Gwich’in would hunt the caribou. The modern day manifestation of this spiritual belief is that “every caribou has a bit of the human heart in him; and every human has a bit of caribou heart.” The belief is that the Gwich’in will always have partial knowledge of what the caribou are thinking and feeling, while the caribou will have a similar knowledge of humans and attachment to them.

The indigenous peoples’ historical respect for the caribou is reflected in stories and legends that include the importance of using all parts of the animal, community cooperation, and sharing. The traditional caribou management belief system of the Gwich’in has continued to the present, including in legislation of modern game management practices and through the establishment of an International Porcupine Caribou Commission [IPCC]. The members of the Commission represent the villages of ArcticVillage, Venetie, Fort Yukon, and [Inupiat] Kaktovik in Alaska; andOld Crow in the Yukon Territory. ANWR and The Gwich’in

The consideration of human-animal relationship as spiritual practice and theology must be raised as a central concern to Christian faith practice and belief.  An avid hiker and UCC minister, Tom Martinez, offered this reflection after his recent trek through the Arctic National Wildlife Refuge:

In our modern world we have become alienated from our integral relationship to the ecological systems of God’s Earth. Perhaps the physical, emotional and spiritual distance we have put between ourselves as humans and the natural world allows us to approach the wild as a place to conquer. A place we can guiltlessly raid as we extract resources such as oil and gas… The price we pay for our disconnection with God’s creatures and wilderness is vast and life-threatening… Perhaps most profound is the spiritual price we pay as we desperately seek for what we have lost, tormented by our disconnection and isolation as a species. With an expanded awakening to the meanings we have heretofore lost, there comes a growing sense of urgency and a call to deepen our understanding of our true place in God’s creation — moving from a place of dominance to one of stewardship and caregiving. As we begin to shift our consciousness from a view of the planet as an object to be conquered to one more akin to how the Gwich’in experience it, as ‘the sacred place where life begins,’ only then can we find our true selves as God’s created beings.  The Rev. Tom Martinez, Article

Truly, my friends, healthy environmental stewardship is rooted in a Creation spirituality that appreciates and strives to comprehend humanity’s interdependence with and responsibility for the diversity of life that God created and called, “Good.” Our connection with the Sacred cannot be alienated from ecologically sustainable practices and an understanding of the scientific, economic and political realities that inform the background of what is essentially THE spiritual struggle of our age.

Our true dependence is upon the Earth, not upon oil.  Our deepest need for connection with God is satisfied only by the experience of the wilderness – that most sacred place where we are compelled to go, in order to encounter God face to face. Sometimes the face of the Divine takes the form of a fox, or a bear, or a hummingbird, or a caribou.  The Sacred is wild, after all, and in its vulnerability, we are called to discover our truest strength.

ANWR Polar Bears

Polar Bears in the Arctic National Wildlife Refuge

Nurturing is the Labor of Spring and of the Easter Season

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Angelico - Magdelene & Jesus in Garden

Fra Angelico’s Painting of Mary Magdalene recognizing the risen Christ, who is depicted as a gardener, carrying a hoe used in cultivation – the New Adam cultivating both Creation and people through his relationships with them.

At the end of a grey and rainy winter, I feel very grateful for the breaks of sunlight and sweet spring melodies of the songbirds that have returned to nest in the woods and brush that surround our home.  To support the birds and squirrels that are making nests at this time of the year, I have put out special containers containing the carefully saved lint from our dryer at home for the animals to use in nest building.

As I watch the animals in the spring and experience my own desire to assist them, it seems to me that nurturing is an instinctive quality among most species – even older trees share nourishment through their root systems to help support saplings and trees that are unwell. Nurturing is sacred work, and it is work in which all the earth appears engaged.

For human beings, Nurturing draws on our fullest capacity for physical, emotional and spiritual labor. When we nurture, we become deeply connected to the recipient of our care, even as we become deeply connected to those who care for us in our vulnerabilities. Christ models the impulse to nurture as spiritual response to the need he sees around him.  His response is grounded in compassion and love, which is the essential work of God and reflects the summary of the Law as the commandment that Jesus gave to his followers to love one another.

In the last days of his life – when deep appreciation for his life and the love he felt for his friends welled up in him like the sweet nectar of a ripe grapes or the yeasty impulse of rising bread – Jesus nurtured those around him with all that he had to give; he bathed them, he fed them, he taught them, he comforted them, he forgave them, he encouraged them and he loved them.  Jesus nurtured all who came to him.

In the late 14th century, the English anchoress and mystic, St. Julian of Norwich, wrote:

It is a characteristic of God to overcome evil with good. Jesus Christ therefore, who himself overcame evil with good, is our true Mother. We received our ‘Being’ from Him ­ and this is where His Maternity starts ­ And with it comes the gentle Protection and Guard of Love which will never ceases to surround us. Just as God is our Father, so God is also our Mother. And He showed me this truth in all things, but especially in those sweet words when He says: ‘It is I.’ As if to say,  I am the power and the Goodness of the Father, I am the Wisdom of the Mother, I am the Light and the Grace which is blessed love, I am the Trinity, I am the Unity, I am the supreme Goodness of all kind of things, I am the One who makes you love, I am the One who makes you desire, I am the never-ending fulfillment of all true desires…

The nurturing quality of God is in us as part of the image of God in which we are made.  In each of us resides the essential trait of mother/father nurture, even as this aspect was essential to the nature of Christ.  At this time in history, in the life of our world, nurture is a radical force that utterly unhinges the swinging door of hate that can shut away and separate parts of the human family, one from another.

Nurture is a force for unity, for profound relationship and connection across national boundaries, across belief systems and cultures, across ages, economic disparities and even across species – as we see in so many unique and beautiful animal friendships in nature. Surely, God is at work in all of Creation as the loving force of nurture, and we are meant to be part of that force.

This Easter, for you, for our Church and for our world, I pray that we may all know the deep nurture of God through our relationships with one another and with God’s Creation.  Through the sacred labor of nurture, let us live from Christ’s selfless love that has been instilled in our hearts.  Let us serve Christ by giving our hearts freely away to the world that Christ lived and died and rose again to save.

This Good Earth, like a Pearl of Great Price, spinning amidst the awesome wonders of the universe, is Beloved by the God who called it good and which has been given into our care. Let us be a force of nurture in our world.  All the lives on our dear planet deeply long for and deeply need the cultivating touch of genuine care.  In every heart there is a seed, you see, that needs the water and sun in us that we must provide. Every life with which we share God’s Creation desperately needs the gifting impulses of our Baptism, the fruit of the covenant that we have made with the Son of God. For, the Water and the Son in us is enough to nurture all the world, if only we believe.

Rachel Science March

At the March for Science, Coupeville WA – April 23, 2017