Indigenous Justice

“Some of our elders died of broken hearts, far from their homes,” said Dionysio Brown, Miskito leader and cultural expert. He was speaking of the forced relocation of his people from their homes along the Rio Coco to inland communities by the Nicaraguan government in the 70s, during Nicaragua’s conflict between the ruling sandinistas and the US-backed contras . We were standing in his dimly lit, one-room museum on his Indigenous Miskito culture, among the dictionaries, Bible translation, postcards, and Miskito clothing that represent his life’s work.

Over the years, God has placed ministry to and with the First Nations peoples on the hearts of several people in our congregation (Emo Christian Reformed Church). As a direct result of our involvement with God’s Great Outdoors, three men from our congregation asked the question, “How can we have a shared ministry with the First Nations people living all around us?” Last winter, Larry, Richard, and Dan contacted Adrian Snowball, one of the Elders of the Naicatchewenin people, living at Northwest Bay Reserve.

I personally witnessed my assistant superintendent wipe tears from her eyes as she watched video footage of survivors speaking. That powerful learning significantly shifted the culture of our school.

It’s been a great year for Do Justice. Thanks for reading and learning along with us, as we wrestled with faith with the Bible in one hand and the newspaper in the other (Karl Barth)!

One Inuit leader said "we are human barometers of climate change."

We’re happy to say that we’ve rarely been more hopeful after almost a decade of partnership, research, education, mobilization, and advocacy for reconciliation and justice.We’re happy to say that we’ve rarely been more hopeful after almost a decade of partnership, research, education, mobilization, and advocacy for reconciliation and justice.We’re happy to say that we’ve rarely been more hopeful after almost a decade of partnership, research, education, mobilization, and advocacy for reconciliation and justice.

My kindergartener came home excited this weekend -- he’d gotten a free book, one that he could keep! He wanted to read it right away.

As soon as I saw the book, I tried to deflect. “Maybe later, honey.” Nope! Now!

“Wouldn’t you like to find a different book? There a whole bunch of new ones from the library on the table.” Nope! This one! The Indian one.

It’s Thanksgiving season in the United States -- when many of our kids will come home with construction paper head-dresses and mythology about a peaceful dinner between "Pilgrims and Indians."

What this pro-life series has taught me is that the CRCNA is deeply, unapologetically pro-life. 

“Sometimes Native people want to be white. Tell them that they’re made in God’s image.” That’s what an Indigenous elder told a friend of mine when she asked what she should tell Church people about Indigenous peoples. Violet, an elder among the Carrier people of northern British Columbia, is naming and challenging the internalized racism faced by Indigenous peoples across North America today. When the image of God is diminished in one it is diminished in all of us – and life and shalom are affected.

To me, being pro-life means lamenting the disproportionate number of Indigenous women who are missing and murdered.