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.

The Trinity: A Model of Interdependence and Sustainability for a Threatened World

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Three Sisters

Every society and culture that has arisen on the earth appears to have developed a concept of power(s), supreme being(s) or wise teacher(s) that provide/s instruction or guidance on how to live.  Within the study of cultural anthropology, there has been a long history of academic dialog regarding the role of spiritual or religious belief within society.

In early human societies, belief as a method of transcending self can be considered a highly adaptive and successful strategy for coping with dangers in the environment and engaging in risky or innovative behaviors that may yield a high reward or benefit for the self and/or the family/community. From the historical perspective of the study of spiritual/religious belief systems, the ability for a community to survive within the competition for land and resources, for achieving freedoms and new opportunities, has always come down to what a given culture believes and is prepared to do because of those beliefs.

I believe that we are observing (again) in our current time, that no matter what demonstrable knowledge we may have of the world, it is what people believe about that knowledge that makes the difference between either assuring human survival or assuring our demise. Subsequently, belief itself could be said to be the summation of an ultimate power.

One example of how belief (in supernal beings or wisdom figures) dovetails with knowledge of the natural environment as a successful survival mechanism is the domestication and cultivation of the crops of squash, beans and maize (corn) among the Iroquois peoples.  In a technique known as “companion planting,” the three crops are planted close together. Flat-topped mounds of soil are built for each cluster of crops. In parts of the Atlantic Northeast, rotten fish or eels are buried in the mound with the maize seeds, to act as additional fertilizer where the soil is poor. When the maize is around 6 inches tall, beans and squash are planted around it, alternating between the two kinds of seeds.

The three crops benefit from each other. The maize provides a structure for the beans to climb, eliminating the need for poles. The beans provide the nitrogen to the soil that the other plants use, and the squash spreads along the ground, blocking the sunlight, helping prevent the establishment of weeds. The squash leaves also act as biome of living mulch that helps retain moisture in the soil, while the prickly hairs of the vine are a natural deterrent to bugs.

Anthropologists theorize that the process to develop this agricultural knowledge took place over 5,000–6,500 years. Knowledge of how to grow “The Three Sisters,” as they are called among many North American indigenous cultures, has been passed down from generation to generation through oral tradition. Variations of the theme exist between Native cultures, adapted to specific environments, resulting in a diversity of “Three Sister Gardens.”

For many Native peoples, the meaning of the Three Sisters runs deep into the physical and spiritual well-being of their people. Known as the “sustainers of life,” the Iroquois consider corn, beans and squash to be special gifts from the Creator. The well-being of each crop is believed to be protected by one of the Three Sister Spirits. Corn, beans, and squash contain complex carbohydrates, essential fatty acids and all eight essential amino acids, allowing most Native American tribes to thrive on a plant-based diet. In this instance, knowledge and belief support one another and collaborate to assure the survival of several types of plant species as well as supporting several types of human communities.  The interdependence of knowledge and belief becomes cultural wisdom, while the interdependence of several species supports the well being of each.

Within the stories associated with the Judeo-Christian belief system, three interdependent beings emerge in the form of God the Father, God the Son and God the Holy Spirit.  Though there are variations of the specific nature of the relationship between these three beings within the variants of Christian belief, the common theme is that the Trinity is a divine expression of a unified way of being. The three beings support one another, care for one another and ultimately seem to be mutually dedicated to sustaining and nurturing people specifically and life in general.

The adaptive survival mechanism to human communities through maintaining a Trinitarian belief system may not be as readily tangible or apparent as food production.  However, when one applies the importance of the belief in the incarnation of God in Christ, Jesus becomes the model for how his followers are to incarnate the Holy Spirit as an indwelling reality. Through the spiritual ritual of Baptism, the believer is motivated (called) to actively engage in several practices that can effectively improve the survivability of several species simultaneously.

Trinitarian spiritual life practices include (but are not limited to): service to others, dedication to social justice, commitment to the alleviation of poverty and hunger, sustainable stewardship of Creation, healing of communities and reconciliation between peoples, laboring for peace, and teaching about the life-giving power of love. These actions are understood to demonstrate the believer’s love of Christ, having an ultimate affect that changes the socio-cultural world and improving the chances of survival of life – in all its diverse expression as the singular entity known as Earth.

Truly, as the stories of many faiths and cultures teach us, the archetypal form of the Trinity within belief systems speaks to a deep and shared wisdom – an intuition that seems passed on in the human genome – that all of life is connected, interdependent, mutually resilient, collaboratively co-creating, capable of tremendous life-sustaining nurture and equally threatened in survival without this awareness.

The ultimate power of belief in the Trinity is that it has the potential – if fully lived among human communities who practice its tenets – to save the world, not from some mythic end of divine retribution but from an all too real consequence of humans not believing in the interdependence of all life. The human species has an immanent survival need to create sustainable communities based in a mutual commitment to sharing resources, cultivating multiple species upon which we depend and which in turn depend on our species for their survival through responsible care of creation – appreciating the knowledge we have (in fact) of the impact of our species on the Earth.

Knowledge and belief are lovers in the aware mind, and we are called to incarnate the compassion by which that union compels us to act. Knowledge, belief and compassionate action compose a trinity of consciousness unique to human kind, an incarnate trinity that can transform the world as we know it into a new creation, one on which all life depends upon us to realize.

In the name of the Creator, the Gardener and the Nurturer – Amen.

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