Tag Archives: cultural repair

Welcoming the Stranger in Rural America: Nurturing Cultures of Connection

What does racial justice look like in predominantly white, rural communities?

(Co-authored by Samantha Gupta and AJ Bush)

From the death of Michael Brown in Ferguson, Missouri in 2014, to the contentious presidential election of 2016, the legacy and present day realities of race and racism in the USA have reached an even broader, national focus.

While there have been organized responses to these issues in many urban areas, rural communities have been disconnected from such movements. For many — including community activists, pastors, scholars, and concerned citizens — 2016 was a “wake up call” to this reality as brightly colored electoral maps created visual representations of a “rural”/”urban” divide.

Yet, we know that these electoral maps oversimplify the complexity of the people and the lives in every community– and in every state– and know that rural and working class white people have an important role in organizing for more just, more safe, and more inclusive communities. Informed by this belief, the following questions have emerged in dialogue between pastors and organizers in urban and rural communities:

What do inclusive and just movements look like in rural communities– across history and today?

How do white folks in rural and working class communities understand their lives and struggles as related to racial justice?

What kinds of spaces and shared experiences can be created that help support the consciousness, dialogue, and action of white community in building a more just, more safe, more inclusive world in partnership with people of color in their towns– supporting the power, health, and well-being of all?

experience
“Welcoming the Stranger” featured contemplative practices, group activities, and testimonies from community members of color.

Rural Race Dialogues: “Welcoming the Stranger”

Engaged by these questions, AJ Bush, a United Methodist Pastor in Gillette, WY invited colleague Samantha Gupta, a Unitarian Universalist community organizer and scholar of white identity from Los Angeles, California, to imagine what might be possible in her rural church.

During her time as pastor in a rural Wyoming congregation, Bush personally saw a need to engage church members and people in the community in conversations about “difference” and “otherness” — whether that be immigration, race, or religion. Sensing a disconnect from experiences and language of difference in rural contexts and many racial justice curriculums, Bush became interested in finding ways to create space for dialogue around these issues.

Combining their passions, Bush and Gupta held the first “Rural Race Dialogue” event on Dec. 4th, 2016 in Gillette, Wyoming.

The event was a public event, hosted by Bush’s church and entitled “Welcoming the Stranger: The Stories We Share.” The short, initial program was designed to nurture skills for openness and curiosity through the practices of self-reflexivity, self-compassion, and direct experience with difference. Self-compassion for one’s own experiences and identities, Bush and Gupta sense, is a bridge to compassionate curiosity, dialogue, and risk-taking for the “Other.” The audience focused on “regular folks in the pews” who sense the issues of exclusion and disconnection in their community, but feel unfamiliar (and even uncomfortable) with how to engage racial justice issues and take next steps.

There were three key movements during this introductory event:

  • Contemplative, compassion practices that centered people on their natural capacity for care and curiosity (informed by Gupta’s experience as a facilitator in The Center for Engaged Compassion at Claremont School of Theology ).
  • Group activity that simulated the experience of white ethnic European immigration and assimilation to the United States in the 1800 and 1900’s. In this simulation, each participant was assigned to family groups, given information about the prejudice their family faced upon arriving in the US due to their ethnic identities, and the difficult choices they are forced to make (and identity they are forced to give up) to survive. The activity was designed by Clare Fox as part of the Alliance of White Anti-Racists Everywhere-Los Angeles (AWARE-LA) as part of their annual “Unmasking Whiteness Institute” offered in California each summer.  Bush and Gupta adapted the activity to include specific histories and testimonies of European immigrant experiences in the Wyoming context.
  • A facilitated dialogue and reflection on the simulation experience, bridging white ethnic European histories of immigration to current, local and state-based stories of immigration by people of color. This component featured videos and testimonies of neighbors in their community who have recently immigrated or who represent a different racial/ethnic identity.

 

Nearly 30 participants joined the first "Rural Race Dialogue" event in Gillette, WY
Nearly 30 participants joined the first “Rural Race Dialogue” event in Gillette, WY

Feedback

Through this experience, participants were able to connect with their own family history and the experience of their family as “the other” as a bridge of empathy and curiosity with the experience of immigrants and those “Othered” in their community today. It also built empathy for such experiences, as participants could now relate to the loss and struggle of assimilation in their own family. In the words of one participant, “I begin to see that (our) identity had to be given up to avoid prejudice.”

In feedback, participants described renewed curiosity for the experiences of their own families (“This event made me wonder more about my grandparent’s experience when they came to the United States”), as well as for immigrant families in their town– reporting that they wished they had “more time” to hear more stories of local issues and imagine “possible action plans.”

Other participants appreciated the time to be in community with other people in their town who are also willing to engage difficult issues in new ways: “I appreciated getting people together face-to-face in a safe, respectful environment and being guided through a non-judgmental exercise,” one participant wrote. “This helped us focus on loss(es) as a way of feeling empathy for the stranger.”

Bush and Gupta imagine this series of activities to be supportive to church leaders who would like to engage their congregations on racial justice and identity, and need ways to begin the conversation with congregants. For Bush, her congregation plans to facilitate a book study on race and identity development as a next step to mobilizing more congregants in local organizing efforts in partnership with communities impacted by local hate crimes.

gupta-bush
Chaplain Samantha Gupta and Rev. AJ Bush

Next Steps

Cultivating curiosity and compassion for self and other are important skills for healing/bridging the divide between and within rural and urban experiences of difference, race, immigration. For Gupta and Bush, this work is important as we strive to establish justice, mercy, and beloved community within our world. The two plan to continue doing this work in rural areas, and are interested in engaging with other churches/communities in the Midwest on these kinds of conversations/events. They are willing to travel and consult.

If you are interested in more information about these types of dialogues in your community, email ruralracedialogue [at] gmail [dot] com. 

RELATED PRESS and LINKS:

Special thanks to AWARE-LA, Dara Silverman, and J. Audrey for their support of this project, mentorship, and encouragement.

A Prayer for Cities

A pastoral prayer inspired by the work of Urban Partners Los Angeles, a ministry of the First Unitarian Church of Los Angeles, prepared for worship at UULA on April 19, 2015.

withoutcracks

Pastoral Prayer for Cities, for Los Angeles
By Samantha Gupta

Spirit of Cities,
We are gathered in your concrete
 And wood
  And dust
   And asphalt
    in worship and in gratitude.
You who are worthy of our loving attention,
Hear us.

We gather in sorrow for what aches and moans
 Beneath the weight of sky scrapers,
  Bank buildings, pay checks,
   Food trucks, dandelions in the cracks of cement.
    Crushed beneath the weight,
Sometimes the shadows of these too-tall-trees
leaves us wandering if we are seen at all,
if any light will come.
See us.

In times of shadow, we gather around this chalice
with reverence for those who make themselves known.
  Graffiti prophets tagging story and name to wall
  refusing to go quietly.
  And corner prophets singing praises to a God
  they know who might see them.
  And the mothers and fathers and children who live each day
  wondering if the day will come where life moves with a greater gentleness.
And the lives of the women and men
who sat in these rooms, responsive to what they heard outside them.
Guide us.

Spirit of Cities,
  Spirit of Life,
   Lady of Los Angeles,
Open our ears that we may hear more deeply the sounds of these streets,
Our eyes that we may see more clearly the stories of these faces,
Our hearts that we may respond from a place of connection
The connection that we may know in our bones, whispering:
We belonging to these people,
            We belong to this place.

Spirit of Life, of Cities,
Teach us how to be at home, and how to be a guest in the homes of others.
Right here. Right Now.
Amen.

Tools for Allies: #BlackLivesMatter

So many incredible writings by friends, colleagues and beloved strangers about how allies can be connected to the work of #BlackLivesMatter. I wanted to add some of these things here with links– hope this is a resource that keeps growing, would love to receive what other people find.

Writings, Resources and Tools from Across the Web:

From the Standing on the Side of Love (SSL) Campaign, a Ferguson Conversation Guide (Script) helping guide facilitators in a faith-based, principle-rooted approach to the difficult conversations about race and racism. If your community is talking about “now is the time to listen,” use this tool to help you get started– don’t make listening happen in isolation. Listening in isolation isn’t listening.

Challenge the “theological cop-out” of changing #BlackLivesMatter to #AllLivesMatter. Check out Rev. Dan Schatz compassionate, compelling and deliciously direct response to a community letter asking him to take down his sign. I read this incredible response in the SSL newsletter with article written by Rev. Mykal Slack listing ways for allies to address the national conversation of race and racism in their communities. 

An excerpt from Rev. Slack’s newsletter for SSL:

So my hope, going forward, is that we can all commit to doing a few things:

Acknowledge the discomfort. Acknowledging and understanding the ways in which racial disparities play out in our homes, schools, workplaces, and especially our churches is hard. It just is, and remaining silent about it won’t make it any less uncomfortable.

Listen actively. Most often, we can only see beyond our own lens not by talking, but by listening. Putting ourselves in positions to hear the stories of people who are most deeply impacted by racial disparities will grow our heart and head muscles, and at this moment in our nation’s history, we can’t afford not to listen or grow.

Understand the significance of #blacklivesmatter. Shifting the focus to #alllivesmatter erases the realities of systemic racism and, in order to deal with that problem, we have to be willing to face it head on. Rev. Daniel S. Schatz’s excellent response to a community member who requested that he take down the “Black Lives Matter” signage posted outside the BuxMont Unitarian Universalist Fellowship is most instructive and really well done.

Widen the circle. We cannot adequately address these issues within the confines of our own understanding. We have to go out and build relationships that can broaden our viewpoints, whether that’s by offering deeper learning within our own faith communities or by partnering with other communities and organizations who care about these issues. And however we widen the circle, we must do so giving primary voice to people of color in shaping the nature of the conversation and the collaboration.

Timothy Murphy of Progressive Christians Uniting’s response to the hashtag #AllLivesMatter as a “theological cop-out.” This article was featured in Clergy and Laity United for Economic Justice (CLUE-LA) newsletter and I thought it was so good it should be quoted here:

“Right now the United States is reverberating with the shouts of voices and the steps of marchers demanding justice for unarmed Black citizens killed by police officers. If you use Twitter, you may have seen the hashtag: #BlackLivesMatter. It is carried on signs and declared in chants. I’ve got a theological newsflash for you: this proclamation is the gospel.

“Good news only can be declared in light of a problem. And the problem is that in far too many instances, our society’s actions reveal that Black lives don’t matter. Extrajudicial killings, police harassment, and intimidation of Black people is a this-worldly anti-gospel. #BlackLivesMatter offers itself as a succinct, holy antidote.

“Some people are put off by such specificity – don’t all lives matter? Isn’t all life sacred? The result is the counter-hashtag popping up everywhere as a critique: #AllLivesMatter. It tries to universalize the answer. While it is a “true” statement, it is also completely irrelevant and contributes nothing as a response to Black oppression. It actually obscures the problem. It forgets that the gospel always addresses concrete problems. The problem is not that everyone is a target of the police; hands are not reaching for weapons when persons like myself, a white man, interact with them. #AllLivesMatter drains the specificity out of the good news. A generic gospel is no gospel at all.”

CLUE-LA’s newsletter also featured writings from Rabbi Aryeh Cohen, author of Justice in the City and board member of hte organization. Read his “Lament for Eric Garner” for your next community prayer.

From my own community, Rev. Rick Hoyt of First Unitarian Los Angeles wrote a compelling response from Los Angeles. You can read more of his writings on his blog here or check out the faith community’s response at their Facebook here. The response below is excerpted from the church Facebook page:

“… What we do know, is that what really lies at the foundation of our anger and sadness, is not the circumstances of Michael Brown and Darren Wilson. But the accumulated circumstances of George Zimmerman and Trayvon Martin. And the circumstances of Ezell Ford, a mentally ill, unarmed black man shot by police in South LA this summer. And the circumstances of Amadou Diallo shot 19 times because New York City police officers mistook his wallet for a gun. And the circumstances of Oscar Grant killed at Fruitvale Station in Oakland when he was on the ground with his hands behind his back being subdued by other officers.

“Because what really lies at the foundation of our anger and sadness is not even the white cops and the black men, not the police abuse and the unarmed citizens, but an entire culture of racial fear and prejudice and guilt.

“Our anger is not about Darren Wilson, whether he personally is a tragic or a culpable figure. Our anger is not about Ferguson. Our anger is not about police procedures, and Grand Juries and the facts of this case.

“Our anger is that we have inherited a culture that is founded on the unequal treatment of human beings based on the color of their skin. And that unwanted inheritance is constantly re-made and perpetuated unwittingly by our every action. We participate in that hateful legacy through our choices of where we live, were we work, who we socialize with, where we spend our money, and what we say, and who we vote for, and where we give our attention.

“This is what Christian theologians call “Original Sin” – a spiritually unhealthy life cirumstance that we are born into rather than choose for ourselves. The evil inheritance of racial fear and prejudice is so built-in to our institutions and systems and structures that when we notice it we are instantly overwhelmed by our inability to change its course and so we mostly choose not to notice it but nevertheless keep on re-making it, day after day. And some days, horrifically some one person like Michael Brown gets crushed beneath it, and every day, just as horrifically but more quietly, an entire community of people gets crushed beneath it.

“We feel guilty, so we soothe our pain by blaming others. We feel prejudice and justify it with myths and stories. We feel fear and make ourselves brave with guns….”

Read more of his response by going here Post by First Unitarian Church of Los Angeles.

Stay tuned for more, or share your own ally and spiritual activist tools. Will continue adding to this or blogging more specific pages of resources as I find writings that can assist spiritual activists with language, prayer, conversation and action tools to address communities of privilege with the grief work and transformation work needed to take real action– to risk their comfort, security and ideology in the creation of a world where the idea that #BlackLivesMatter is an obvious, embodied reality.
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We’ll Build a Land: 2 People. $2200 each. By April 22nd.

March 22, 2014

Two People. $2200 each. By April 22.

Help us buy 1 acre in 1 month before Earth Day 2014!

Sristi Land Visit
Sristi board members, including youth and adults, visit the potential site of the village.

Dear Friends and Family,

What would you do if less than 1% of people who were like you could find employment?

For nearly 10 years, my close friend Karthik has been asking that question. He has served as the director of Baby Sarah’s Home Orphanage in Pondicherry, Tamil Nadu, India—a nationally-recognized community for children who have been orphaned due to intellectual or physical disabilities.  During his time there and during my time as the Executive Learner at CLP, Karthik and I worked alongside Indian young adult leaders to do intentional, inclusive leadership programming for youth from his orphanage and surrounding communities.

After 10 years, Karthik has watched the children of his community grow up into adults who have few options for sustainable, life-giving employment as they aged out of the orphanage. Nationwide, less than 1% of people with different physical or intellectual abilities in India receive viable employment. This community makes up nearly 31 million people in India’s population.

After nearly 10 years of this, he had an idea.

His idea is SRISTI—a word in Sanskrit that means “creation”—and the new name for his innovative venture into life-giving, regenerative and inclusive community. With his team of fellow social workers and youth from his orphanage who are now adults, Karthik has began the purchase of nearly nine acres of farm land in Tamil Nadu, South India with one plan—a safe, inclusive, ecologically sustainable and financially secure community for all people, of all ages and all abilities to live out their entire lives.

This vision, Sristi Village, is a creation of love and passion. There are no communities like this in South India that combine the principles of ecological sustainability, intentional community and social justice for the marginalized due to ability—and Karthik is using his passion and innovation in permaculture (sustainable and regenerative design) and youth-led participation to make it happen.

During Daniel's and my visit in January, the local community of supporters visited the site and shared information about best future farming practices for Sristi.
During Daniel’s and my visit in January, the local community of supporters visited the site and shared information about best future farming practices for Sristi.

After years of planning this and talking to me about this over coffee, he is doing it. He left his job, moved into a small office near the available land, and started sharing his vision with friends—and people immediately jumped on board. He found the land—nine acres with nearly 50 mango trees, a water source on site and plenty of space to grow. A European foundation already made the commitment of 30,000 Euro to help him get the purchase started.

Unfortunately, due to international regulations between international non-profits, this money has been stalled—leaving Karthik empty-handed and half way through building relationships with the landowners as he begins to design and prepare the site to begin. To completely secure the purchase of this incredible land and to build good will with the landowner, Sristi needs a minimum of $13,300.

Luckily, individual citizens can help.

What Karthik is doing is truly innovative—and Karthik is a leader in his field. After a January 2014 visit to India, my best friend and colleague Daniel Francis and I saw a way to support this powerful vision—Daniel has provided several hours of permaculture design consultation and Daniel and I have committed to each raising $2,200 before Earth Day on April 22, 2014.

Luckily, an anonymous donor has offered to MATCH our money—for every $100 Daniel and I each raise, this donor will add an extra $100 until up to $2,200.

$2,200 (Samantha) + $2,200 (Daniel) + $2,200 (Match) = $6600

$6600 is enough for Karthik to purchase one more acre of land, putting him even closer to his goal of $13,300 and making Sristi a reality.

All support—from $10 to $100 – makes a big difference in putting Sristi on the map and demonstrating the power of inclusive, intentional and ecologically-inspired community with transnational support.

Would you be willing to make a donation?

We really believe that these two people can raise $2200 each before Earth Day on April 22nd—and with a really wide web of friends and fellow believers we can buy one acre of land in one month towards the creation of Sristi.

With gratitude,

Samantha and Daniel 

Donate Now




Gratitude is good medicine.

(Image: Gratitude Practice at Quail Springs Permaculture Farm’s Sustainable Vocations 2012)

Jaipur, India – January 9, 2014

Daniel and I were scheduled to lead a workshop this week at a Jain conference on nonviolence and sustainability.  Our workshop would be held on the second full day of the conference, after long and exhausting hours of podium and panel-based lectures and presentations.

The night of our workshop, we located our small room in the basement of the center, loaded our short Powerpoint of photos, and began moving the conference-style seating into a circle– much to the alarm of the audio visual assistants. As people entered, we smiled, introduced ourselves and welcomed them. Even a Tibetan monk came to attend, a man who had once served alongside His Holiness the 14th Dalai Lama. We knew we had done something right.

The powerpoint no one would ever see.
The powerpoint no one would ever see.

As a result of last-minute planning and a desire for all workshops to be represented, another organization walked in—we were now supposed to share the one-and-a-half hour time slot with new partners. Their presentation would be on Oki do Yoga and Meiso Shiatsu. Ours on authentic youth leadership for culture repair. To make matters more complicated, our shiatsu friends spoke predominantly Italian—a whole group had come (25+ people) from Italy in support of their Master teacher, Yahiro, who had a long-established relationship with this Jain community.

It quickly appeared our room would not be large enough to accommodate.

“We need to lay down…” said the leader of the workshop, in broken Italian, “… this is a practice-oriented workshop.” Of course, Daniel and I felt the same way about ours. Maybe this could be resolved after all.

However, we noted the 25+ concerned and disappointed looks on the faces of the Italians that had followed him to the workshop space and quickly discerned that it was unfit for their workshop plans.

The organizers of the conference soon appeared. We were to shift to a new space. Daniel and I grabbed our belongings and our power point and made the announcement.

As we arrived in the new space, we were informed we needed to shift to another new space. We gathered our belongings again, making our way through an uncovered dirt lot to a large, drafty room in the basement where sounds of construction made their way in from overhead.

This room satisfied the Italian group, many of whom quickly laid out mats and invited the workshop attendees, approximately 45+ people at this point, to lay down on their backs. Their workshop would be an experiential one, with Italian therapists and students of Shiatsu Yoga offering short treatments to conference-goers. People giddily laid down—including Daniel—to receive a treatment from a number of the kind, Italian faces that sat waiting on the ground.

Twenty minutes in to the workshop time and the organizers pulled me aside whispering, “Would you like to go back to the other room for your workshop and just split the two up?”

Of course not.

I was steaming. The monk took a chair in the corner to watch. So did I. I was frustrated by the moving and going, the re-arranging, the Powerpoint that would go unseen by poor planning. I felt my frustration gurgle within me, wishing I didn’t feel angry, wanting to push it away. I didn’t want to be touched.

I sat and watched near the monk and other individuals unable to lay on the ground. With gentle kindness, people began holding the hand and head and backs of those on the ground before them, listening to the Italian instructions from their leader. Instructed to feel for the beat of the heart and imagine with loving kindness the life that they now held, the room became relaxed, despite the ever-constant sound of construction just beyond the concrete wall.

In the kind, healing stillness, one person fell asleep, gently snoring. I was gestured at by the therapist-student, Pradeep, to take her place for the final five minutes.

I reluctantly lay down, hesitant to give up my stiffness.  With deep intentionality, Pradeep holds my head, placing pressure on my forehead with warm hands. The Italian instructor asks the students to imagine each of us with a radiating light. I feel that intention from Pradeep. The pressure from my forehead, releases. I felt grateful to be released from it, despite my reluctance.

Upon completion of their session, the instructor and the translator (his fellow practitioner and wife), looked to Daniel and I to use the remaining twenty minutes of the allotted time to proceed with our workshop.

Daniel and I knew: this was no time for a workshop on culture repair. This was a time for culture repair.

At our request, the 45+ people circled up, seated on the ground. With assistance in translation to Italian, we spoke briefly on the way of Gratitude Practice in our work in the USA—that it was not about credentials, leadership role or obligation—but about feeling deeply what one was grateful for in that moment. That was all. Nothing to prove, nothing to impress, no one you are obligated to “thank”—just what authentically brings us gratitude in that moment.  And—most importantly—there is always time for it: this is the one thing that does not not get sacrificed on the altar of our rush, limitations or time restrictions.

Around the circle we went. One by one, people offering gratitude. It was the first time in the entire conference that each voice was asked to speak. Beyond podiums or workshop leaders, professional credentials or critical questions—it was simply people saying their name and offering up what was making them grateful in the moment.

Some cried. Some laughed. Some spoke Italian, Hindi or English. No one needed to translate.

The Tibetan monk, previously perched on a chair in the back of the room observing, now inched his chair to the circle, just before it was time for him to speak. He offered his gratitude for the seen and unseen people involved in this moment, for the unknowable “phenomenon” of this life.

Other people were grateful their daughters were with them on this trip to India. To be around like-minded or like-visioned folk. Some were grateful to say what they were grateful for.  At the end, people hugged one another, having shared a session of both—intentional, embodied touch and heartfelt gratitude, there was an authentic sense of having connected through experience. We didn’t need to “talk” about what Gratitude means or what it can do for building connection, we simply needed to practice it.

Hear this: Gratitude is a good practice, and a deceptively simple one: every voice is heard and every voice is from the heart. And it is always worth the time.

When are we more alive in our work?

My colleague, Daniel and I will be going to India in January 2014 to present at a Jain Concerence in Rajasthan. The conference is the 8th International Conference on Peace and Nonviolent Action (ICPNA). This year’s theme is “Towards a Nonviolent Future: Seeking Realistic Models of Peaceful Co-existence and Sustainability.” It is hosted by the Anuvrat Global Organization.

This year’s theme looks at the intersection of sustainability and non-violence. Daniel and I are looking towards sharing what youth mentoring, leadership and organizing has meant in the context of nature connection and the Cultural Repair Movement in California.

I’m new to this concept– but I think I’ve been part of the movement for awhile, especially among those who see activism as wholeness, as living out lives that, in the words of Ivan Illich, are “alive enough to be shared.”  Even in creating this blog, inspired from my Public Scholar Activism course at Claremont School of Theology, my professor was assisting me in making more concrete what it exactly I wanted to speak to. Her suggestion has grown on me: it is about people learning to put the oxygen mask on themselves first, before they try to “help” someone else. 

Cultural repair isn’t about self-centered people getting high on their own oxygen masks, but it is about remembering what it was like when we were living more grounded lives– the culture itself was the greatest source of oxygen, our communities, work, families weren’t places to escape from or left us depleted but places that nourished us.

Cultural repair speaks to that aching hunger to return to … something. Something that feels like it is in our memories, something that we catch glimpses of at pot lucks of compassionate friends, circles of allies or sweet moments when our work feels like a creative process that brings more life to ourselves and the world. It reminds us that there are natural cycles that pattern the natural world, and we, as part of that, have cycles, processes and ways of being that we have neglected– the importance of inspiration, the role of focused work, the rejuvenation of timeless siestas and playfulness, nourishing food and the role of story-telling around the fire under a night sky. These things are not luxuries, these are spiritual necessities– deep within us we are aching to return to this memory of well-being.

This movement, most often associated with the work of Jon Young and the Eight Shields Model, is not just about deep ecology and nature-connection– it is also about personal transformation and social justice. In the words of Young, it is about “optimizing the human operating system.”

Can you imagine an organization or faith community or campaign that leaves you feeling more alive than when you joined it? Where the process of gathering is as important as the potential “products”– the voting rights maintained, land conserved, unjust laws repealed are enhanced by the community of intention and care that worked towards them? Where we paid attention to the design of our gatherings, our meeting spaces, our meals, our personal lives and yearnings? Where we started and ended in gratitude?

That is cultural repair. It is about repairing our culture to be naturally healing, sustaining and life giving.

So, Daniel and I are off to India with these questions: what does this movement mean in social justice? What does social justice have to teach this movement? What does this say of the spirit? Further– how does the movement frame itself in a way that includes or excludes different communities of people? When this knowledge is recognized as coming from brown and black bodies (much emphasis is placed on the wisdom from the bushmen communities of the Kalahari to the wisdom of council in indigenous North and South America), yet few folks of color are present at workshops, what does this say of the need to re-design, re-learn and listen more deeply ahead as we acknowledge the classism, racism and exclusion of our environmental movements?

The Jain community of North India will be dynamic conversation partners in this effort. Jainism is well-recognized for its emphatic focus on the life of all beings and the inherent, explicit interconnectedness of all life– physically and karmically. Furthermore, the Jain concept of anekantavada  or “non-onesidedness”/”many-sidedness”, has much to say to the adversarial antagonism of movements for justice that claim absolute truth or prescriptive answers to complex realities.

Our proposals are below– and we are hungry for feedback: what does a movement like this raise for you? Where have you experienced work and life that is “alive enough to be shared” and what made it that way? 

—–

Presentation Title: “Bird Song and the Listening Spirit: Growing the Movement for Cultural Repair”

Summary: In the United States, fragmented movements for ecological and social justice face language of scarce resources and adversarial needs—as social justice movements work diligently for the rights of human beings, ecological justice movements give voice to the inherent aliveness of nature and warning to our self-destruction. Both models, however, often lack the spiritual tools and self-reflection to sustain themselves in the midst of financial, social and political strains and embedded injustice in our society. An inclusive approach to the Cultural Repair movement is a response to this hunger for what sustains us by including earth- and human-connection and fueling (through living) in regenerative ecological communities of care. This paper will examine these philosophical foundations, current manifestations, opportunities and challenges for growing the movement to repair our world.

Workshop/Experiential Learning Segment: “Children and Youth: Our Radical Teachers in the Movement for Cultural Repair”

Summary: In Southern California, social and ecological justice activists have come together in common movements to provide learning spaces for diverse youth to reflect, connect, dialogue and take action in healing their community, ecologically and socially. These best practices are part of larger movements, returning to indigenous and ancient wisdom, that engage people in reconnecting to the earth, to themselves and to their own spirits through outdoor activities and community living. This workshop will share (and practice) some of these best methods in case studies from California in which youth and children serve as leaders and teachers in re-discovering what keeps them, and us, alive.