A Blunt Anwer to the Canadian Question: “Where are our Youth”

October 3, 2010 in Justice, North America, Youth, Youth Ministry, Youth participation

Again and again adults in our Canadian Lutheran church pose the question ”Where are our youth”.  Having just returned from hearing Shane Claiborne speak, a Christian activist and author I have long admired, I am tempted to bluntly answer this recycled query. Before I begin, let me state strongly that the answer is not praise bands, watered down theology, technological advances, bribes, or even simply adequately funding our youth ministries.

The Canadian Lutheran church fails to fascinate young people because it fails to challenge young people to challenge society, and refuses to walk with them when they do. There is nothing fascinating about a church that sits behind closed doors discussing justice, but fails to be witness to the injustice inside and outside its doors. I know many Lutherans who challenge society daily, who live out justice individually, but as a community we do not. And being a 22 year old in a secular society, I can tell you it is very lonely to try and fuse the issues of my generation with our faith alone. As long as the church collective fails to adequately address issues of social and environmental justice in new, innovative, intellectually sound ways there will be no youth in our church.

This does not mean God’s work will not continue, but it means the future location of this work will not be within the framework of the current Canadian institutionalized Lutheran church. Hear this from someone who mourns the suffering of her home community, but can no longer be pulled into the black hole of financial discussions, identity crisis, discrimination, and aesthetic squabbling while remaining enlivened for God’s Kingdom.

While we are on the topic of Haiti: A “Natural” Disaster?

January 23, 2010 in Justice, Poverty, Poverty/Affluence

             According to Project Poughshares’ Armed Conflict Report, Haiti is the poorest country in the Western hemisphere. Approximately five percent of the population controls the majority of the nation’s wealth. Over half the population is unemployed and forty percent of households struggle with issues of food security. Infastructure, including health care, electricity, and running water, is scarce. In addition HIV/AIDS is widespread. However, not much of this is surprising considering that Haiti has been bombarded with IMF economic policies, a US lead economic embargo, and American backed political organizations since 1990.

            Unlike San Francisco, which can afford to retrofit buildings to be earthquake resistant, Haiti, struggling to subsist, cannot. Looking over the last decade we see disaster strike again and again in the impoverished regions of the globe. The 2001 Savadoran earthquake, the tsunami in Sri Lanka, Hurricane Katrina in New Orleans, the list goes on… Thousands die where infrastructure and institutions cannot be afforded to protect individuals from natural phenomena, resulting in a disaster.

          If the disaster is brought to the world’s attention, people tend to come forward in an outbrust of charity and nations come together in support of emergency relief. But as we necessarily reach into our hearts and bank accounts for Haiti, perhaps we must also look at our “natural” disaster track record and ask the question: Is this disaster is the result of a earthquake ranking 7.0 on the richter scale or is it the fate of an impoverished country unable to avoid disaster when natural phenomena hit because of the perpetual cycles of global disparity? If the latter is the case, beyond reactive emergency relief, what are we going to do to prevent the next Sri Lanka? New Orleans? Haiti? from happening to begin with?

On Being an Academic and a Christian In Canada

January 10, 2010 in Faith, Life, North America, Youth

To begin with, it is necessary to identify myself as a fourth year undergraduate student studying Global Studies and English Literature. My day to day community during the school year is therefore predominantly 18-22 year olds. I am the only one in my group of friends who would consider themselves to be religious, though many claim a Christian heritage, and I am the only person I know in my University community who shares he progressive Christian views of my predominantly-middle-aged-and-older Lutheran community. This doesn’t stop me from having many wonderful friendships, but it does at times restrict the feeling of belonging. Before this year, however, I never felt excluded from the academic discourse I was engaging in; I never felt isolated as a progressive Christian. However, this year I am in a class on Global Perspectives in Religion and Public Policy. A recent lecture given by my professor stated these facts about Christian Privilege that I hold to be true:
• It is likely that state and federal holidays coincide with my religious practices, thereby having little or no impact on my job and/or education.
• It is likely that mass media represents my religion widely and positively.
• I can be sure to hear music on the radio and watch television specials that celebrate the holidays of my religion
• I can be financially successful without the assumption from others that this success is connected to my religion.
• Law enforcement officials will likely assume I am a non-threatening person if my religion is disclosed to them; in fact, disclosure of my religion may actually encourage or incline law enforcement officials to perceive me as being in the right or unbiased.
• The elected and appointed officials of my government are probably members of my religious group.
• When swearing an oath in court or for employment, I am probably making this oath by placing my hand on the scripture of my religion.
• The central figure of my religion is used as the major point of reference for my calendaring system
• When a major political or popular figure dies, it is likely I will see their death memorialized in language and buildings and by religious leaders that belong to my religion.
• When major or popular figures get married, it is likely they will get married in institutions belonging to my religion

However, there remain two points on my professor’s list that do not line up with my life experiences:
• I am not judged by the improper actions of others in my religious group.

On the contrary, though “improper actions” is a subjective term, when I am identified as a Christian I am commonly assumed to be socially conservative, homophobic, anti-abortion, and potentially ‘extra’-ethnocentric. To me many of the actions that stem from these world views are “improper actions”.

• When told about the positive aspects of the history of civilization, I can be sure that I am shown people of my religion made it what it is.

Though this may have been exclusively true thirty years ago, the emphasis today in the university classroom, in my experience, is on modernist and post modernist criticism. Christianity was the imperial colonial force that led to the crusades and the horrors of Canadian colonialism that oppressed (and still oppresses) Canadian Aboriginal populations, the Protestant Reformation made it possible for the rise of capitalism, the oppression of women is biblically based… I am not denying that there is truth in these statements. However, Christianity commonly appears as the ‘bad guy’ in academic discourse. What concerns me is that it is never acknowledged in academic discourse that the theology which led to the historical actions we are condemning is one theology and in many cases an out of date theology. In university today most of the negative aspects of the history of civilization I am shown people of my religion made it what it is.

These two difficulties are in no way equal to the difficulties, restrictions, and stereotypes faced by a person of a religion other than Christianity in Canada. However, the “shadow structure” of Christianity that still permeates Canadian government and policy does not mean that a practicing Christian is free of limitations. At least in academia, these two assumptions of Christian privilege can lead to an ignorance of progressive Christianity, perpetuating the idea that Christianity is incompatible with socially progressive movements. For me this means that asserting my Christian identity means aligning myself with conservative social norms which I consider to be the opposite of Christ’s call. So I ask: How can our actions speak louder than the stereotypes? How can we publically reclaim the good in our history and theology for the healing of the world?

Passionate About Bananas

December 2, 2009 in Justice, Latin America/Carribean, North America, Poverty/Affluence

“Though hungry [the poor] carry the sheaves; between their terraces they press out oil; they tread the wine presses but suffer thirst. From the city the dying groan and the throat of the wounded cries for God’s help; yet God pays no attention to their prayer”
Job 24:10b-12

On an average day I negatively affect the lives of a paralyzing number of people – people who due to distance, class, or taboo float beneath my radar. This includes the underpaid maker of my clothes, the child soldier fighting in a resource war for the Colton in the cell phone, the hunter in Inuvik whose way of life is vanishing because of my daily carbon footprint, and innumerable others. So why, you might ask, do I choose to be passionate about bananas?

This passion for bananas extends beyond the fact that in high-school I ate one almost every day for breakfast. Whether in a delectable strawberry-banana smoothie, the classic peanut butter and banana on bread, or sliced and topping my special-K and milk, the banana was present. It is perhaps because of the vital role of the banana as a nutritious part of my complete breakfast that this seductive fruit elicits my passion. It was the common place of the perfectly yellow banana in my daily life that gave me the sickening feeling of guilt when I met the slowly perishing providers of my breakfast. I had, like most others, no idea.

I had no idea that this perfect yellow banana became a consumer expectation at the expense of 80,000 Nicaraguans suffering from sterility, birth defects, miscarriages, gastritis, vision loss, kidney failure, mental illness and cancers of the pancreas, skin, lungs and stomach. The cause of this living nightmare is Nemagon, a chemical used to eliminate nematode worms found in the roots of banana trees. These pesky microscopic worms threaten the livelihoods of the big wigs at Chiquita, Dole, and Del Monte. The little worms cause discoloration of the fruit, and in what kind of world would I choose to buy a slightly discoloured banana for my cereal?

Today 800 of the surviving Nemagon workers live in a tent city outside of the National Assembly in Managua. They have been there for over two years: the culmination of a movement that has been struggling against government and corporations for over a decade. I happened upon their encampment last fall with two fellow students curious about the out of place tent city in the middle of Managua’s dusty streets. The people who welcomed us into their community were like no others. Their lives shortened by the effects of Nemagon, the workers have have nothing left to lose. Consequently, they have left their homes, even in some cases children in the care of relatives, to demand health care and funeral costs for the dying.

The number of injustices around bananas is catastrophic. From the expropriation of lands in Latin America by the United Fruit Company in the last century to the stereotype of ‘tropical’ women created by Chiquita banana poster girl, the mass production of the banana has wreaked havoc around the world. But even if the case of the “Nemagon workers” is isolated, none of the horror fades. The chemical Nemagon was used on banana plantations in Nicaragua until 1985, but due to its toxic effects has been illegal in the United States since 1979 – just another painful example of global inequality, perpetuated this time by companies Dow and Shell who manufactured the chemical.

The plight of the Nemagon workers seems insurmountable. They hope to convince Dole, Dow and Shell to come to Nicaragua to meet directly with the Nemagon Directive. (The workers cannot afford to travel to the United States, let alone get visas.) They also wish to receive $200 a month per terminally ill worker, and demand that other affected workers receive some sort of health support in the future. Despite the hopelessness of their plight, the Nemagon workers have given up everything for their battle. Simultaniously, we eat Chiquita bananas with blue stickers reading “Guilt-free Snacking” and “100% Perfection”.

At some point over the last couple of months Job 24 was read to me. The picture that formed in my mind’s eye was the Nemagon workers. Deadly chemical misting over their heads, they carry my breakfast on their backs to their wives, whose bare hands pack the poison-doused fruit. Their dying groan now rises from the streets of Managua and it appears God does not hear it. Oh, but I did. And in all reality God did not send a plague of Nemagon upon the employees of Dole, Chiquita and Del Monte, but God gave me freedom to choose and I chose to eat brilliantly yellow bananas at breakfast for years.

So I am passionate about bananas because they opened my eyes. I now see how by simply choosing this enticing fruit for breakfast I am reaching half way across the world and dashing the hopes of an everyday Nicarguan. After all, the harsh truth is that Dole, Dow, and Shell don’t have to settle the claims of these families and most likely won’t – they can just wait for the rest of them to die.

For more information from me on the Nemagon Workers see: http://www.cordweekly.com/cordweekly/news?news_id=2344

Or seach Revisa Envio for information from the University of Central America