tag:blogger.com,1999:blog-58924670804740923832024-03-18T21:58:31.176-07:00BUF Native American Connections Ministry TeamUnknownnoreply@blogger.comBlogger52125tag:blogger.com,1999:blog-5892467080474092383.post-14895969168101408042019-05-07T18:59:00.000-07:002019-05-07T18:59:08.595-07:00BUF's Proposed Truth and Reconciliation Resolution<br />
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<span style="font-family: "georgia";">Sunday Forum, May 12, 2019 at 9:15 am. At our Congregational Meeting on May 19</span><sup style="font-family: georgia;">th</sup><span style="font-family: "georgia";">, Members of BUF will get the opportunity to vote on the proposed Truth and Reconciliation Proposal. At the request of members of Lummi Nation, we have been asked to be an instrument in bringing about a Truth and Reconciliation movement in the State of Washington. As this will be a statewide effort seeking public support, it is appropriate and necessary for the congregation of the Bellingham Unitarian Fellowship to vote, as one body, on supporting this movement. </span></div>
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<span style="font-family: "georgia";">We will be discussing the resolution, and what roles BUF members may play in moving this T&R movement forward, as individual members, a congregation, a denomination within the greater faith community and as an ally and partner with Washington Tribes and Nations. The resolution was drafted using BUF’s historical and ongoing support of the Tribes and Nations and a number of sources and we'll be looking at some of them including the: </span></div>
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<li><a href="https://juustwa.org/wp-content/uploads/2018/11/WA-State-Proclamation-of-Truth-and-Reconciliation.pdf" style="font-family: Georgia; font-size: 12pt; text-indent: -0.25in;" target="_blank">Proclamation of Support for Truth and Reconciliation in Washington State</a></li>
<li><a href="http://cuc.ca/wp-content/uploads/2018/03/CUC-Expression-of-Reconciliation.pdf" style="font-family: Georgia;" target="_blank">An Expression of Truth and Reconciliation From the Canadian Unitarian Council and Unitarian Universalist Ministers of Canada, March 29, 2014</a></li>
<li><a href="https://www.uua.org/action/statements/truth-repair-and-reconciliation" style="font-family: Georgia;" target="_blank">UUA’s Truth, Repair, and Reconciliation Responsive Resolution</a></li>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-86314231376777318632019-04-06T12:08:00.002-07:002019-04-06T12:13:16.005-07:00Proposed Truth and Reconciliation Resolution for May 2019 Congregational Meeting<div style="text-align: justify;">
<span style="font-family: "georgia";">Below is the text of a proposed resolution for the congregation to vote on at the Congregational Meeting on May 19, 2019. At the request of members of Lummi Nation, we have been asked to be an instrument in bringing about a Truth and Reconciliation movement in the State of Washington. As this will be a statewide effort seeking public support, it is appropriate and necessary for the congregation of the Bellingham Unitarian Fellowship to vote, as one body, on supporting this movement. </span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">In addition, this same draft or final copy will also be provided to other UU congregations throughout the State to use as a template to also create their own resolutions. If we are able to obtain a significant number of UU congregations passing similar resolutions, it may be that we can petition the PNWD and Pacific Region to support the movement not only here in the State of Washington, but elsewhere throughout out our region. Additionally, we will be taking it to GA in Spokane and presenting it in a workshop that BUF’s NACC will be putting on at that time (more information on that later).</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">It has been requested, that if we do pass this or a similar resolution, that we be prepared to pass it along to the Tribes and Nations of Washington State.</span></div>
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<span style="font-family: "georgia";">The resolution was drafted using BUF’s historical and ongoing support of the Tribes and Nations and a number of sources including the following (it’s highly recommend that you review these documents before commenting):</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";"><a href="https://juustwa.org/wp-content/uploads/2018/11/WA-State-Proclamation-of-Truth-and-Reconciliation.pdf" target="_blank">Proclamation of Support for Truth and Reconciliation in Washington State</a></span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";"><a href="http://cuc.ca/wp-content/uploads/2018/03/CUC-Expression-of-Reconciliation.pdf" target="_blank">An Expression of Truth and Reconciliation From the Canadian Unitarian Council and Unitarian Universalist Ministers of Canad</a>a, March 29, 2014</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";"><a href="https://www.uua.org/action/statements/truth-repair-and-reconciliation" target="_blank">UUA’s Truth, Repair, and Reconciliation Responsive Resolution</a></span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">As stated, this is a draft and it is open to comments and suggestions. Please contact Deb Cruz at dwcruz@comcast.netwith comments, suggestions or concerns no later than Friday, April 16, 2019.</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">The following dates have been set aside for informational sessions concerning the proposed resolution. </span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">April 3, 2019 at 7:00 pm Conference Room (Completed)</span></div>
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<span style="font-family: "georgia";">April 5, 2019 at 12:00 pm Conference Room (Completed)</span></div>
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<span style="font-family: "georgia";">April 15, 2019 at 11:30 am Conference Room</span></div>
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<span style="font-family: "georgia";"><b>An Expression of Truth and Reconciliation </b></span></div>
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<span style="font-family: "georgia";"><b>From the Bellingham Unitarian Fellowship of Washington State</b></span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">There is an emerging and compelling desire to acknowledge the events of the past so that we can work towards a stronger and healthier future. The truth telling and reconciliation process is a sincere acknowledgement of the injustices and harms experienced by Indigenous peoples in Washington State and the need for continued healing. This is a profound and long-term commitment to establishing new and deepening existing relationships embedded in mutual recognition and respect that will forge a brighter future. The truth of our common experiences will help set our spirits free and pave the way to reconciliation. (Adapted from Our Mandate. Truth and Reconciliation Commission of Canada. Schedule N of the Indian Residential Schools Settlement Agreement (2006). http://www.trc.ca/websites/trcinstitution/index.php?p=7 (Accessed Sept 2018))</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">WHEREAS we recognize the inconsistency of our First Principle that states we affirm and promote “the inherent worth and dignity of every person” regarding First and American Indian Nations and recognize that this has been and continues to be denied Indigenous communities through forced relinquishing of lands and waters, and the denial and denigration of Indigenous cultural identities and continuity. </span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">WHEREAS we recognize the necessity of and our responsibility to continue upholding the UUA 2007 “Truth, Repair and Reconciliation” Responsive Resolution that calls for congregations “to uncover our links and complicity with the genocide of native people . . . past and present, toward the goal of accountability through acknowledgment, apology, repair, and reconciliation;”</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">WHEREAS we recognize the necessity of and our responsibility to continue upholding BUF’s 2015 resolution supporting and the UUA Pacific Northwest District’s signing of “A Public Declaration to the Tribal Councils and Traditional Spiritual Leaders of the Native Peoples of the Northwest” calling upon us to “to uphold the treaty rights of Native communities of the Northwest . . . stand in solidarity with our Native neighbors to safeguard the traditional lands, waters, and sacred sites of their peoples;”</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">WHEREAS we recognize that the Bellingham Unitarian Fellowship has worked diligently over the years to acknowledge and provide support to Lummi Indian Nation and other Indigenous communities locally, regionally, nationally and internationally, but recognize also there is so much more work to be done;</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";"><b>Furthermore, </b></span></div>
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<span style="font-family: "georgia";"><b><br /></b></span><span style="font-family: "georgia";"><b>Be it resolved that</b></span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">We, the members of the Bellingham Unitarian Fellowship as a congregation within the Unitarian Universalist Association, hereby commit to the journey of healing and reconciliation with Washington State’s Indigenous Tribes and Nations by:</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">Acknowledging the Nations/Tribes, their ceded and unceded traditional territories and recognizing and supporting their sovereignty and self-determination.</span></div>
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<span style="font-family: "georgia";">Committing to learn and acknowledge the historical and current impacts and consequences of actions taken by the US and Washington State governments and of our own denominational predecessors and contemporaries affecting Indigenous peoples in Washington State and beyond; </span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">Further promoting and deepening efforts of environmental protection and restoration in order to support Indigenous people’s land, resources, and food sovereignty and acknowledge Indigenous leadershipin these areas and our shared responsibility and acting upon them;</span></div>
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<span style="font-family: "georgia";">Continuing to provide for and expanding educational opportunities for our congregation and the greater community regarding the historical and current stories and voices of our Indigenous neighbors;</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">Continuing to provide for a safe and welcoming space within our congregation and working to support Tribes’ sense of place within their ancestral homelands; therefore, creating a safe and welcoming space, for all to thrive, in our greater communities and</span></div>
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<span style="font-family: "georgia";"><br /></span><span style="font-family: "georgia";">Committing to the creation and promotion of racial equity and intercultural competency, diversity and inclusion within our congregation and in our partnerships and alliances other groups and organizations.</span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-24242891514061276162019-02-05T13:48:00.003-08:002019-02-05T13:58:23.179-08:00March 31, 2019: Sunday Forum - Students for the Salish Sea<b>Sunday, March 31, 2019. 9:15 AM.</b><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHKb0VDU-z7C6AKJii_8Nf45X1UAiDwSA0yCuysCQ_flrIHBSMYPcLNAAZL89yphihq4WcK8cFVCqVelF5PVw5sUtCmpthkFOcMw5QIgKi5WvdgIUHNXfIIDMsjnXUaeB1vdT2odKxjM1P/s1600/Students+Salish+Sea.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="186" data-original-width="658" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHKb0VDU-z7C6AKJii_8Nf45X1UAiDwSA0yCuysCQ_flrIHBSMYPcLNAAZL89yphihq4WcK8cFVCqVelF5PVw5sUtCmpthkFOcMw5QIgKi5WvdgIUHNXfIIDMsjnXUaeB1vdT2odKxjM1P/s1600/Students+Salish+Sea.png" /></a></div>
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Our group collectively envisions a diverse, healthy biological and cultural watershed of the Salish Sea. In this vision, we acknowledge that we are guests on this land and take an active role in redressing the continuing impact of settler colonialism and support the indigenous-led movements in our communities. Throughout this watershed, we are committed to establishing SFSS club branches at universities, colleges, and schools. Within each group we work locally to affect change, thereby positively impacting our transnational watershed as a whole. We collaborate with our other university branches on watershed-wide issues to cultivate lasting change through a diversity of tactics</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-84399519122949498512019-02-05T13:46:00.002-08:002019-02-05T13:58:09.741-08:00March 24, 2019: Sunday Forum - Unist'ot'en Camp: Stop the Pipelines <b>Sunday, March 24, 2019. 9:15 AM.</b><br />
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Over the years, BUF has supported the Unist'ot'en Camp and its advocates, particularly Western University students who have devoted an enormous amount of their resources helping construct the Camp. The Unis’tot’en (C’ihlts’ehkhyu / Big Frog Clan) are the original Wet’suwet’en Yintah Wewat Zenli distinct to the lands of the Wet’suwet’en in British Columbia, Canada and have been constructing dwellings and community centers on land targeted by Coastal Gaslink (CGL) for gas pipelines. The Unist'ot'en Camp has become Canada’s Standing Rock with non-violent protestors blocking and opposing construction through unceded, traditional indigenous territories. Recently the Royal Mounted Canadian Police have moved in to break up Unist’ot’en and other camps along the route, allowing for Coastal Gaslink heavy equipment to begin preparing for construction. What’s happening now and where do we go from here?</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-24216613044979040452019-02-05T13:44:00.003-08:002019-02-05T13:57:53.747-08:00March 17, 2019: Sunday Forum - Truth and Reconciliation-Healing the Past and Looking Forward <div class="separator" style="clear: both; text-align: left;">
<b>Sunday, March 17, 2019. 9:15 AM.</b></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgz6ubdtsMs19MF7txGOF8cqDEwx00KIC9JQpEhJDUZn5wwSBuuzLoQW32v0c7dnivvUnAa1gheeoTINxTzxvt1MvyD0RjBFBUSMWvOSZofCGNUNezl1GB9cNbOmZgMbX_V_XUdG-RS0rkD/s1600/Whiteswan+T%2526R+forum.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="655" data-original-width="1600" height="259" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgz6ubdtsMs19MF7txGOF8cqDEwx00KIC9JQpEhJDUZn5wwSBuuzLoQW32v0c7dnivvUnAa1gheeoTINxTzxvt1MvyD0RjBFBUSMWvOSZofCGNUNezl1GB9cNbOmZgMbX_V_XUdG-RS0rkD/s640/Whiteswan+T%2526R+forum.jpg" width="640" /></a></div>
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Shirley Williams of Lummi Nation and Whiteswan Environmental will provide an indigenous perspective of what the Truth and Reconciliation movement is and why it is so critical to the future of indigenous communities. Truth and Reconciliation is a movement bringing together indigenous and non-indigenous communities to engage in dialogues and actions that strive to heal trauma, address inequities, and restore, protect and preserve indigenous lifeways. It is a multifaceted movement that addresses many intersectional issues, while working to dismantle white privilege and domination.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-31085612221919100672019-02-05T13:42:00.001-08:002019-02-05T13:57:37.686-08:00Mach 10, 2019: Sunday Forum - Lummi Youth Canoe Journey with Becky Kinley<b>Sunday, March 10, 2019. 9:15 AM.</b><br />
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Becky Kinley serves as the Youth Leadership Manager under the Lummi System of Care Expansion Initiative. The Lummi Youth Canoe Family is for Lummi youth between the ages of 13-21 to engage in our culture by preparing for the annual canoe journey and/or international cultural exchange opportunities’. Our desire is to learn who we are as Lummi People and our strong Lummi values; while protecting, promoting, and preserving our Schelangen (Way of Life). As youth, we are empowering youth and communities around us to stand up their rights and being the voice of the next generation. The Lummi Youth Canoe Family is fiscally sponsored by the Lummi Nation Service Organization. the Lummi Nation Service Organization is a tribally chartered non-profit since 1996 who’s mission is to Strengthen the people through cultural, social, and economical abundance with hopes that we will empower our people Nilh Xwenang Tse Schelangen (This is our way of life) a healthy, giving, and prosperous community.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-76507359061333838522019-02-05T13:37:00.001-08:002019-02-05T13:57:15.396-08:00March 3, 2019: Sunday Forum - History/Involvement of BUF's Involvement with Original Nations and Peoples<b>Sunday, March 3, 2019. 9:15 AM</b><br />
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Join Beth Brownfield and Deb Cruz as we explore BUF’s involvement with indigenous issues and communities. Since 2005, our initial contact with Lummi Nation, we’ve charted a path that has led us through many places along the journey through Indian Country not only here in Whatcom County, but throughout the Pacific Northwest and beyond. Hear about where we’ve been, where we are and where we’re going on our journey to establishing right relations with our indigenous communities.<br />
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Beth Brownfield: Beth is a lifelong activist and educator who has dedicated herself to working for understanding and social action around tribal sovereignty, treaty rights, and cultural appreciation. She has been deeply involved with solidarity work in the Dakotas, Minnesota and the Pacific Northwest, inspiring and mentoring UU congregations in MN, MA, ID, WA, OR.<br />
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Deb Cruz: Deb has worked with issues in Indian Country across the northern U.S. since the mid-1970s. She has worked with Beth Brownfield in establishing relations with Lummi Nation and other Tribes/Nations throughout the Pacific Northwest. She is also President and Issue Team lead for First and American Indian Nations Solidary of JUUstice Washington, Washington State’s UU action network. Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-33886984338434940002019-02-05T13:30:00.000-08:002019-02-05T13:56:56.133-08:00February 25, 2019: Bellingham Human Rights Film Festival Presents "Warrior Women" at BUF<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: "times new roman";"><span style="font-size: large;"><b>February 25, 2019 at 7:00 PM.</b> Join the Bellingham Human Rights Film Festival and BUF’s Native American Connections Committee in viewing <i>Warrior Women</i>. This film is the story of mothers and daughters fighting for indigenous rights in the American Indian movement. The film unveils not only a female perspective of history, but also the impact of political struggles on the children who bear witness. <o:p></o:p></span></span></div>
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<span style="font-family: "times new roman";"><span style="font-size: large;">More info at <a href="https://www.warriorwomenfilm.com/?fbclid=IwAR2G-3K7lIdTD_5rlfzuk2y4c53yv4vTSlv1nNTbW-UPirEGbbi2Z09YA_8" style="color: purple;">https://www.warriorwomenfilm.com/</a>.</span><i><o:p></o:p></i></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-35085728749095261862018-05-08T10:27:00.002-07:002018-05-08T10:27:55.881-07:002018 Totem Pole Journey Blessing at BUF<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuQdl__x60zWdeQhlA4WDkriOuz9rsVV31Ge4EwJJ5hagEnYa8zUIalZB5n5C94-dW7OHsHV2ZAncpR33vzRNL4JesNp7qkmjB3VuAz8_XE8sLc3HBG7aWAnLIMQgwnQ18w0rxjql1gU_o/s1600/2018+Tokitae+TPJ+updated.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="1200" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjuQdl__x60zWdeQhlA4WDkriOuz9rsVV31Ge4EwJJ5hagEnYa8zUIalZB5n5C94-dW7OHsHV2ZAncpR33vzRNL4JesNp7qkmjB3VuAz8_XE8sLc3HBG7aWAnLIMQgwnQ18w0rxjql1gU_o/s640/2018+Tokitae+TPJ+updated.jpg" width="480" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-30676608024594841232018-02-14T06:22:00.000-08:002018-02-14T06:22:01.229-08:00 "When Two Worlds Collide" Bellingham Human Rights Film Festival at BUF
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman";">Monday, February 19<span style="mso-tab-count: 1;"> at 7:00 pm</span></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman";"><span style="mso-tab-count: 1;"><br /></span></span></b></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6gSlQqnsDzUxg3Z8LaXpPWWKUpuQSM_W3wBshwCJ6WmPlyVTyaxOmvGHGssTmVuHwa6lBNZWSSIdSO-q-RKGhT-l-aKq2mZi4F3lCiqfT-DebIjsjUB07g9NRTDQz49RbWAxS9BiOtrdJ/s1600/Two+Worlds.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="300" data-original-width="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6gSlQqnsDzUxg3Z8LaXpPWWKUpuQSM_W3wBshwCJ6WmPlyVTyaxOmvGHGssTmVuHwa6lBNZWSSIdSO-q-RKGhT-l-aKq2mZi4F3lCiqfT-DebIjsjUB07g9NRTDQz49RbWAxS9BiOtrdJ/s1600/Two+Worlds.jpg" /></a></div>
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<span style="font-family: "Times New Roman";"><span style="font-size: large;">The Bellingham Unitarian Fellowship and the Bellingham Human Rights Film Festival invite you to a viewing of "When Two Worlds Collide." <o:p></o:p></span></span></div>
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<!--StartFragment--><span style="font-family: "Times New Roman";"><span style="font-size: large;">In
this tense and immersive tour de force, audiences are taken directly into the
line of fire between powerful, opposing Peruvian leaders who will stop at
nothing to keep their respective goals intact. On the one side is President
Alan Garcia, who, eager to enter the world stage, begins aggressively
extracting oil, minerals, and gas from untouched indigenous Amazonian land. He
is quickly met with fierce opposition from indigenous leader Alberto Pizango,
whose impassioned speeches against Garcia’s destructive actions prove a
powerful rallying cry to throngs of his supporters. When Garcia continues to
ignore their pleas, a tense war of words erupts into deadly violence.</span></span><!--EndFragment-->
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-31570536172203022462017-08-30T15:32:00.000-07:002017-08-30T15:32:37.432-07:00Truth, Repair, and Reconciliation: An Initial Review of the Unitarian Universalist Association Recordundertaken by the Rev. Dr. Gordon D. Gibson<br />
<div>
at the request of the Association</div>
<div>
<br /></div>
<div>
March 1, 2008</div>
<div>
<br /></div>
<div>
<div style="text-align: center;">
<b><u>Forward</u></b></div>
</div>
<div>
<br /></div>
<div>
In response to President Sinkford's address to delegates at the 2007 General Assembly, the following</div>
<div>
responsive resolution emerged from the floor of the General Assembly and was affirmed by delegates</div>
<div>
by a wide margin.</div>
<div>
<br /></div>
<div>
"Genocide, slavery, oppression- President Sinkford asked what are our truths? To whom must we be</div>
<div>
reconciled? We have many stories to uncover. Only by knowing our truths can we act boldly on our</div>
<div>
spiritual journeys. In response to President Bill Sinkford's report, I move that delegates begin this work by encouraging their congregations and the UUA to research their own and our association's history: to uncover our links to genocide of native people, to the slave-based economy, and to all types of racial, ethnic, and cultural oppression with a goal of moving toward accountability through acknowledgement, apology, repair and reconciliation, and that they report on their progress at GA 2008 and 2009."</div>
<div>
<br /></div>
<div>
Following the General Assembly, the critical task of truth-seeking was begun at the UUA, with</div>
<div>
leadership provided by Tracey Robinson-Harris, Director of Congregational Services, and David</div>
<div>
Pettee, Ministerial Credentialing Director. We immediately recognized the scope of researching nearly two hundred years of history involving predecessor organizations of the Unitarian Universalist</div>
<div>
Association. As a first step, we engaged a researcher to conduct a survey of existing materials and</div>
<div>
sources identified by prior historians and to highlight further possible areas of research. From the</div>
<div>
outset, we recognized that recovering these stories and capturing in detail all the competing narratives</div>
<div>
and truths was an endeavor that no one person could ever fully complete.</div>
<div>
<br /></div>
<div>
We are deeply grateful that Gordon Gibson agreed to take up this challenge. Since every researcher</div>
<div>
brings a bias to their work that reflects their life experiences, we respect and appreciate his wisdom in</div>
<div>
acknowledging the lens that influenced his opinions about what he found and how he understood what he learned. Gordon's research reflects his best efforts to reveal stories that, while seemingly long past, still influence how we behave today. We hope that others will be inspired to continue Gordon's</div>
<div>
research and help us all move closer to repair and reconciliation.</div>
<div>
<br /></div>
<div>
<div style="text-align: center;">
<b><u>An Initial Review of the Unitarian Universalist Association Record</u></b></div>
</div>
<div>
<br /></div>
<div>
In line with the responsive resolution at the 2007 General Assembly this is an initial attempt to</div>
<div>
research the history of the Association and its predecessor organizations with regard to links and</div>
<div>
complicity with the genocide of native people, with slavery and the slave-based economy, and with all types of racial, ethnic, and cultural oppression past and present. I have specifically been asked not to delve into the hundreds of stories of individual congregations, ministers, and lay people. Those stories are important, but they do not speak to the work, for good or ill, of our Association, nor of the</div>
<div>
Universalist and Unitarian institutions which preceded the current Association.</div>
<div>
<br /></div>
<div>
The report opens with General Findings, continues with a substantial list of Areas Calling for</div>
<div>
Further Investigation, and concludes with an Annotated Bibliography. There are inevitably value</div>
<div>
judgments embedded in each of these areas. I have attempted to give a factual basis for judgments</div>
<div>
voiced, but I know that my values may affect which facts I take most seriously.</div>
<div>
<br /></div>
<div>
Those reading the report should know that the author is a retired Unitarian Universalist</div>
<div>
minister, much of whose career touched on issues of civil rights and racial justice. He is a white male</div>
<div>
who was born and raised in the border south, and he has served congregations in both the south</div>
<div>
(Mississippi) and the north (Massachusetts and Indiana). His work in denominational history has dealt primarily with issues of race and racial justice, and also with early Universalist and feminist Judith Sargent Murray.</div>
<div>
<br /></div>
<div>
<div style="text-align: center;">
<b><u>General Findings</u></b></div>
</div>
<div>
<br />
The various Universalist Conventions that for many decades served as the decision-making and</div>
<div>
governing bodies of Universalism in America from the late 18th century and through most of the 19th</div>
<div>
century were weak and largely ineffectual organizations in addressing most issues, including issues of</div>
<div>
social justice. The American Unitarian Association, founded in 1825, was in some senses even weaker, because it remained strictly an individual membership organization until it began admitting</div>
<div>
congregations to membership in 1884. During the period of American history covering the slave trade, a slavery-based economy, the Civil War, and Reconstruction, neither Universalists nor Unitarians had associational or denominational structures that lent themselves to pronouncements on such issues, although each passed at least one resolution that could be read as putting the body on record as opposing slavery. If pronouncement was difficult, energetic program was unlikely and enforceable policy was utterly impossible.</div>
<div>
<br />
Hence it can be said that both Universalists and Unitarians as religious bodies recognizably</div>
<div>
organized on a national level failed to do much in the first 75 to 100 years of their organized existence overtly bad or notably good with respect to the issues under consideration. Certainly there were individuals and congregations who acted. There were local or regional conventions and gatherings which spoke. There were publications which in the public mind were associated with Universalists or Unitarians which took positions, sometimes very strong positions, on these issues. But with the exception of two or three resolutions, no entity which is truly a predecessor to the Unitarian Universalist Association can be labeled as responsible and active in either a good or a bad way.</div>
<div>
<br />
As the American Unitarian Association became more organized, picking up some elements of</div>
<div>
needed structure from the National Conference of Unitarian Churches, it became more powerful and</div>
<div>
more purposeful. It had a greater capacity for good, but also for ill. In the late 19th century the</div>
<div>
American Unitarian Association sponsored some work with “freedmen,” particularly through</div>
<div>
historically Black colleges such as Tuskegee and Hampton. But some programs which the newly</div>
<div>
energized and muscular Association undertook had what we now see as negative effects. There</div>
<div>
appears to have been a degree of paternalism in the work with historically Black colleges. Beacon</div>
<div>
Press between 1902 and 1911 published at least three books advocating eugenics. In the late 19th and early 20th century some work was done on behalf of Native Americans, but some or much of it was</div>
<div>
from a strongly assimilationist viewpoint that could now be looked at as an attempt to diminish or</div>
<div>
destroy native culture and language. The reluctance to support or settle African American ministers</div>
<div>
was clear for many decades; it had faded only somewhat by the time the American Unitarian</div>
<div>
Association consolidated with the Universalist Church of America in 1961.<br />
<br /></div>
<div>
Universalist organization was less structured, less powerful and more decentralized than its</div>
<div>
Unitarian counterpart. There was less authority and less staff at the top. Universalist state conventions</div>
<div>
could possess considerable vitality and some power; the Western Conference in the upper Midwest was the only comparable entity in Unitarianism. Before the Civil War some Universalist state conventions were on record over a number of years as opposing slavery, but there were other state conventions that chose to stay mute on the subject or even supported slavery.</div>
<div>
<br />
From the late 19th century onward the Universalists did have one outstanding program that</div>
<div>
reached across the racial gap. In Norfolk and Suffolk, Virginia, churches and schools under the</div>
<div>
Universalist name and with African American leadership served the African American communities</div>
<div>
there. The Jordan School in Suffolk, Virginia, continued in existence beyond AUA/UCA consolidation in 1961. Despite the good work that was done, one must also note elements of paternalism that came out from time to time.</div>
<div>
<br />
After the formation of the Unitarian Universalist Association in 1961, race came up as an issue</div>
<div>
at the Chicago General Assembly in 1963. Delegates failed to adopt a Bylaw requiring that</div>
<div>
congregations not exclude people on the basis of race, with some delegates arguing that congregational polity prevented the Association from dictating membership criteria in local congregations. In order to address concerns that some congregations were exclusionary, delegates adopted (583-6) a resolution forming a Commission on Religion and Race “to explore, develop, stimulate, and implement programs and actions to promote the complete integration of Negroes and other minority persons into our congregations, denominational life, ministry and into the community.”<br />
<br /></div>
<div>
In 1965 the Unitarian Universalist Association had at least as good a record as any other</div>
<div>
majority-white religious body in responding to Dr. King's call for people, especially religious people, to support the voting rights drive in Selma, Alabama. (I was part of the earliest stage of that</div>
<div>
involvement.) We need to know what we did, but be sure we don't claim an undue amount of credit for it.<br />
<br /></div>
<div>
In 1967 the Unitarian Universalist Association attempted to be pro-active in responding to</div>
<div>
increasing calls for Black Power and black empowerment, and convened a meeting of Unitarian</div>
<div>
Universalists to deal with the issue. At that meeting the Black Unitarian Universalist Caucus (BUUC)</div>
<div>
began to form. BUUC called for Unitarian Universalist Association funding of $250,000 per year for</div>
<div>
four years of a Black Affairs Council (BAC). BAWA (originally Black And White Alternative and</div>
<div>
later Black And White Action) formed as an integrationist alternative to BUUC and BAC. FULLBAC (FULL funding of BAC) was formed by white advocates of BAC. At the 1968 General Assembly in Cleveland such funding was voted by the delegates, and the Black Affairs Council launched its programs. The 1969 General Assembly in Boston saw a great deal of further conflict over the funding of BAC. By 1970 funding for the Black Affairs Council had been reduced and was then eliminated. Many black Unitarian Universalists, including a young man named Bill Sinkford, left Unitarian Universalism, at least for a while, after these events. The issues at the time were contentious. (As a participant in those events I am not going to attempt here to summarize pros and cons. See the Annotated Bibliography for the best extant materials.) What has happened since then, for the most part, is that we have carefully not talked about what happened in 1968-69. What is often called “The Black Empowerment Controversy” is treated as a family secret that we simply don't discuss. This avoidance has complicated or prevented conversations on matters of governance and on issues of race and oppression.</div>
<div>
<br />
At the 1996 General Assembly in Indianapolis the Racial and Cultural DiversityTask Force,</div>
<div>
formed in response to a resolution adopted in 1992 at the Calgary General Assembly, issued the</div>
<div>
Journey Toward Wholeness report. I was one who took exception to numerous errors in the time line</div>
<div>
in that report. It took two years to get any significant degree of correction to those errors, and almost</div>
<div>
six years to do thorough corrections - a pace of change that suggested to me a lack of seriousness and concern for factuality.</div>
<div>
<br /></div>
<div>
<div style="text-align: center;">
<b><u>Areas Calling for Further Investigation</u></b></div>
</div>
<div>
<br />
These areas calling for further investigation are what former Defense Secretary Donald</div>
<div>
Rumsfeld might typify as the "known unknowns" -- we know enough to know that these issues are</div>
<div>
back there in our history and that we have dealt with them less than we might. In many cases further</div>
<div>
exploration of these areas will take us from sweeping generalization to specific acts of omission or</div>
<div>
commission.</div>
<div>
<br />
One might start at almost any point on this list. At the moment of this writing, if I were making</div>
<div>
the decisions independent of anyone else, I would start at the top of this list and work down.</div>
<div>
<br />
1. We need conscious, conscientious, and deliberate processing of the empowerment</div>
<div>
controversy that emerged in the Unitarian Universalist Association in 1967. There are already some</div>
<div>
useful materials available, which are notable for having been little used.<br />
<br /></div>
<div>
The 2003 video, "Wilderness Journey," provides an accessible description of the issues in the</div>
<div>
words of some of the surviving participants. It has the weaknesses of oral history, including misstatements of fact (probably including one by this writer). None of the elected leaders of the Black</div>
<div>
Unitarian Universalist Caucus are among those who agreed to interviews. The production of a</div>
<div>
discussion guide would make the video more useful. The rate at which material on the empowerment</div>
<div>
controversy drops from view with little use is indicated by the fact that a copy was sent to all UUA</div>
<div>
District offices, but few made use of it, or can locate their copy. Indeed, a call in 2005 to the office of</div>
<div>
the District which had produced it brought the response, "What video?" It is once again available, now in DVD format, from the UUA Congregational Services office.<br />
<br /></div>
<div>
Victor Carpenter's 2003 book Long Challenge is a conscientious attempt by the most serious</div>
<div>
single student of this episode in our history to record what happened and why. It is an indispensable</div>
<div>
starting point for any serious work Starr King School for Ministry's In Their Own Words: A Conversation With Participants in the Black Empowerment Movement Within the Unitarian Universalist Association is an oral history of the BUUC, BAC, FULLBAC viewpoint. More material specifically written by those who led BUUC could illuminate their feelings about how the Unitarian Universalist Association responded to them and treated them.</div>
<div>
<br /></div>
<div>
It would be helpful to have more material in print from people who supported the BAWA</div>
<div>
approach. A work similar to the Starr King School publication documenting the BAWA viewpoint</div>
<div>
would be helpful to a deeper understanding today of the conflicting points of view.</div>
<div>
<br />
2. We need to examine the advice and practice of the American Unitarian Association and the</div>
<div>
Unitarian Universalist Association for choosing sites for churches and fellowships. From at least the</div>
<div>
late 19th century onward have we sited new or re-locating congregations in areas that have, over time, limited Unitarian and now Unitarian Universalist accessibility by people of color and people of low to moderate socio-economic class?<br />
<br /></div>
<div>
During the period when Samuel A. Eliot led the American Unitarian Association, college towns</div>
<div>
were selected as promising places to start congregations. This appears to have paid off with some</div>
<div>
strong and enduring congregations, but in retrospect that success must be measured against the</div>
<div>
pervasive racial segregation in American higher education until at least the 1960s.<br />
<br /></div>
<div>
During the forty years of my Unitarian Universalist ministry the typical advice from the</div>
<div>
Unitarian Universalist Association has been to site our congregations in census tracts with high</div>
<div>
educational attainment and other markers of significant social position. Unfortunately, with the history of racial exclusion from higher education, such criteria probably also insure siting congregations in census tracts that are among the least racially diverse.<br />
<br /></div>
<div>
Jim Loewen, the Unitarian Universalist author of Sundown Towns, has urged us to use Census</div>
<div>
data to study our local histories. I am here suggesting that this may also be a useful test for the advice</div>
<div>
flowing from the Association to congregations. For example, in locating the Pathways start-up</div>
<div>
congregation within the Dallas-Fort Worth-Arlington metro area, did we factor in racial patterns</div>
<div>
adequately and appropriately? The 2000 Census shows the metro area as 54.2% white, 24% Latino,</div>
<div>
and 15.9% black, while the 760__ zip code area is 75.3% white, 12.7% Latino, and 6.7% black and the 76092 zip code where the congregation is located is 91.8% white, 3.7% Latino, and 1.4% black.<br />
<br />
Do we follow patterns that make it unnecessarily difficult for congregations to naturally be multi-racial and multi-cultural? If so, are there other viable alternatives?</div>
<div>
<br />
3. There is very little available printed material about the Society for the Propagation of the</div>
<div>
Gospel Among the Indians and Others in North America. This is an organization which in today's</div>
<div>
system would have been an Independent Affiliate (and was one until recent years), but it was founded</div>
<div>
in 1787 (or 1649 according to one source), preceding and then coinciding with a very weak American</div>
<div>
Unitarian Association. It was the vehicle through which most of the early Unitarian work with Native</div>
<div>
Americans/Indians was done. It also appears to have been a vehicle for some of the work with</div>
<div>
freedmen after the Civil War.<br />
<br /></div>
<div>
Was some of its work relatively liberatory? Would we today look back at its work and see it as</div>
<div>
culturally oppressive, an attempt to “civilize” native cultures to look more like the dominant one?</div>
<div>
And are there recent accomplishments to celebrate in the work of the short-lived (1995-2002)</div>
<div>
Independent Affiliate, Unitarian Universalist Network on Indigenous Affairs (UUNIA), which clearly</div>
<div>
sought to ally us to the survival struggles of First Nations?</div>
<div>
<br />
4. Any retrospective look at the involvement of the Unitarian Universalist Association and its</div>
<div>
predecessors in the slave trade, the slavery-based economy, or the destruction of indigenous peoples or their cultures would have to review financial records from the 19th century. I am not aware of anyone having undertaken this, and do not know whether it could be done with any certainty.</div>
<div>
<br />
5. A systematic review of Unitarian and Universalist journals would be instructive. Mark</div>
<div>
Morrison-Reed has pointed out to me examples of both leadership and retrograde opinions in journals</div>
<div>
he had happened upon. An unexpected gem of prophetic work was the January 1, 1943 issue of “The</div>
<div>
Christian Register,” a journal of the American Unitarian Association, that iwas dedicated to issues of</div>
<div>
race and declares, “No single problem in the present war surpasses this one as far as the conscience of Unitarians is concerned.” At the other end of the spectrum was an attack in “The Christian Leader,”</div>
<div>
published by the Universalist Church of America, on Marguerite Davis, sister of the Rev. Jeff</div>
<div>
Campbell, for her interracial marriage to a white Universalist minister.<br />
<br /></div>
<div>
6. Similarly, a systematic review of the publishing history of Beacon Press, the Universalist</div>
<div>
Publishing House, and Skinner House would be instructive. David Pettee pointed out to me three</div>
<div>
Beacon Press and American Unitarian Association books advocating eugenics, and there may be other publications in our past which have advocated for now-discredited theories and approaches. Yet in recent decades our publishing arm has often been ahead of commercial and academic presses in</div>
<div>
publishing authors such as James Baldwin, Martin Luther King, Jr., Marian Wright Edelman, and</div>
<div>
Cornel West. Our history in this regard is clearly a mixed bag, but the full history is not documented in any source that I have found.</div>
<div>
<br />
7. The Jordan School was a great service to the African American community in Suffolk,</div>
<div>
Virginia. It was supported over many decades by Universalists. The school closed in 1984, and</div>
<div>
Unitarian Universalist support was withdrawn by 1977 or earlier. A September, 1994, “Universalist</div>
<div>
Herald” article by Prof. Willard C. Frank, Jr., and one chapter in Miller's The Larger Hope are the most complete discussion of the school and mission that I have found. A much closer examination of the record would be instructive. What elements of paternalism were there in some eras of Universalist</div>
<div>
support? What caused the Unitarian Universalist Service Committee and the Unitarian Universalist</div>
<div>
Association to drop support of this program? What does the African American community in Suffolk,</div>
<div>
Virginia, now remember about our support of their school, and our termination of that support?</div>
<div>
<br />
8. The Rev. Samuel A. Eliot, President of the American Unitarian Association early in the 20th</div>
<div>
century, was especially interested in work with Indians/Native Americans. Before, during and after his A.U.A. Presidency he served on various private and public bodies, including the Bureau of Indian</div>
<div>
Affairs, which shaped and implemented government policy toward native peoples. The basic direction of policies he endorsed was to speed the assimilation of native peoples to the dominant culture. Elz Curtiss, described by John Buehrens as our leading scholar on Sam Eliot and race, extols Eliot's scholarship in matters of Unitarian tradition, but notes that in his work with and for native peoples he “was acting in a well-established understanding tracing directly back to the 'praying Indians' of John Eliot (a distant but claimed relation) in Roxbury, MA.” She suggests that “his failure was in . . . worshipping the past without challenging it.” Curtiss says that a great deal of additional work in Bureau of Indian Affairs archives may be called for to understand the nature and extent of Samuel Eliot's work. At the same time, some attention should also be paid to the Native American/Indian work of the succeeding American Unitarian Association Presidents, Louis Cornish and Frederick May Eliot.</div>
<div>
<br />
9. So far as I have found in the general historical record little has been documented of Unitarian or</div>
<div>
Universalist work with freedmen after the Civil War. Like much else of the future work I am</div>
<div>
suggesting, this would probably uncover something of a mixed record. What I have found in print in</div>
<div>
accessible sources suggests a mixture of altruism and paternalism.</div>
<div>
<br />
10. Because the record suggests that the Unitarian Universalist Association and its predecessors</div>
<div>
have often done their best work when responding to outside pressures, I believe that it is important that we find ways to continue and extend support of “outside but related” organizations. The Sankofa</div>
<div>
Archive housed at Meadville Lombard Theological School, for example, serves as an independent</div>
<div>
source on the role played by people of color with Unitarian, Universalist and Unitarian Universalist</div>
<div>
institutions. We need to find ways to support institutions and entities like the Sankofa Archive without attempting to control them.</div>
<div>
<br />
<div style="text-align: center;">
<b><u>Annotated Bibliography</u></b></div>
</div>
<div>
<br />
There are two works that I regard as absolutely crucial for an examination of the issues</div>
<div>
addressed in this report. They are dealt with first before moving to a more general bibliography.<br />
<br /></div>
<div>
Morrison-Reed, Mark D. <u>Black Pioneers in a White Denomination Boston:</u> Beacon Press, 1984. This</div>
<div>
is the pre-eminent study of at least one aspect of the subject matter at hand. It contains pungent and</div>
<div>
challenging observatons such as:</div>
<div>
<br />
<blockquote class="tr_bq">
The Unitarian church was not integrated because it chose not to be. The church housed<br />ordinary people with grand ideas about themselves, and the denomination was run by men who were no different. Often their understanding was limited and their vision too weak to see beyond the status quo or beyond the narrow appeal of the Unitarian church. They were captives of the American caste system. Paternalistic in their racism, Unitarian leaders at the beginning of the twentieth century did not respect the black man. Slowly, over a period of decades, some Unitarians began to see their way out of this, but it was still difficult to break the patterns of segregation that were demographically and socially perpetuated. Even for those who wanted to change, serious risks and major efforts were required. (page 147)</blockquote>
</div>
<div>
<br />
Morrison-Reed documents some of our most painful failures, but still voices hope for us:</div>
<div>
<br />
<blockquote class="tr_bq">
We listen so deeply to the stories of others that we begin to know their pain. To open ourselves to that which we know will be painful is an act of strength. And having done this we can act with a commitment and a conviction that are unlike the noblesse oblige the directors of the American Unitarian Association felt toward Brown, unlike the parternalism that motivated Cornish and Eliot, and unlike the guilt that motivates middle-class liberals today. This conviction is tied to our concepts of ourselves. We are struggling for ourselves, but our selfunderstanding has broadened. We realize self-interest goes beyond ourselves and our families. (pages 172-173)</blockquote>
</div>
<div>
<br />
Carpenter, Victor H.. <u>Long Challenge: The Empowerment Controversy (1967-1977)</u> Chicago:</div>
<div>
Meadville Lombard Theological School Press, 2003. Vic Carpenter has studied and agonized over the</div>
<div>
issues in this controversy for forty years. No other individual has done more on this topic. He is</div>
<div>
forthright about the positions he himself supported in the controversy, but attempts to be fair and</div>
<div>
factual about other positions. He is eloquent on the need to work out issues still unresolved now:</div>
<div>
<blockquote class="tr_bq">
Lacking resolution, the Empowerment Controversy continues to move beneath the surface of Unitarian Universalism's institutional life, generating disquiet. (page 17)</blockquote>
</div>
<div>
Or, as Bill Sinkford writes in the Introduction:</div>
<div>
<br />
<blockquote class="tr_bq">
The period itself was emotionally loaded, and like many other Unitarian Universalist people of color I lost my church in the aftermath. Many whites perceived us as leaving in anger. The reality is that we left broken-hearted. (page vii) </blockquote>
<blockquote class="tr_bq">
That time has not only had ramifications for our address of racism. Silences and the telling of partial truths, which were perhaps inevitable if not intentional, have clogged our spiritual and relational arteries. (page viii)</blockquote>
</div>
<div>
<br />
Commission on Appraisal Empowerment: <u>One Denomination's Quest for Racial Justice 1967-1982</u></div>
<div>
Boston: Unitarian Universalist Association, 1983. This was the earliest attempt by a UUA office or</div>
<div>
entity to come to grips with the empowerment controversy. It attempted to be full, factual and</div>
<div>
balanced. The report was not well received as I recall. I believe that this was because too many people were not ready and willing to abandon the battles of 1968-69 just over a dozen years later. The report is still worthy of attention if one can find a copy. For this inquiry, it is relevant to note a summary statement from the chapter on “Denominational history before 1967.”</div>
<div>
<blockquote class="tr_bq">
It is true that the pages of American history are full of the courageous and inspired acts of individual Unitarians and Universalists who opposed the slave trade, supported the abolitionist movement, played daring and effective roles in the Underground Railroad, worked to better the lot of former slaves, and gave their all to the civil rights struggles of recent times. Yet the institution – the denomination and its Unitarian and Universalist predecessors – has been unable to act effectively and frequently has been unable even to condemn injustice through an official stand. (page 11)</blockquote>
</div>
<div>
Massachusetts Bay District Wilderness Journey: <u>The Struggle for Black Empowerment and Racial</u></div>
<div>
<u>Justice within the Unitarian Universalist Association, 1967-1970</u> Boston: Massachusetts Bay District,</div>
<div>
2003. The video documentary, noted in the body of this report, is an oral history, with all the vitality</div>
<div>
and all the pitfalls of oral history. It is an accessible introduction to the conflicts of the era. It is once</div>
<div>
again available, now through the Congregational Services office of the UUA.</div>
<div>
<br />
Forsey, Alicia McNary (editor) <u>In Their Own Words: A Conversation With Participants in the Black</u></div>
<div>
<u>Empowerment Movement Within the Unitarian Universalist Association Berkeley</u>: Starr King School</div>
<div>
for the Ministry, 2001. This is the transcript of a gathering on January 20, 2001, of some of the</div>
<div>
surviving BUUC, BAC and FULLBAC participants in the empowerment controversy. There is also a</div>
<div>
timeline of events.</div>
<div>
<br />
Arnason, Wayne and Scott, Rebecca <u>We Would Be One: A History of Unitarian Universalist Youth</u></div>
<div>
<u>Movements</u> Boston: Skinner House Books, 2005. Pages 139-145 describe the youth participation in</div>
<div>
the empowerment controversy.</div>
<div>
<br />
Buehrens, John A. (editor) <u>The Unitarian Universalist Pocket Guide</u> Boston: Skinner House Books,</div>
<div>
1999. This edition (the third), or any earlier or later edition, is hardly the place to look for definitive,</div>
<div>
original historical research. But it is important to note how we present ourselves in this very basic</div>
<div>
introduction. The chapter on “Our Work for Social Justice and Diversity,” written by Jacqui James and Meg Riley, notes:</div>
<div>
<br />
<blockquote class="tr_bq">
Historically, individual Unitarians and Universalists have been on the cutting edge of social justice advocacy, but the Association itself has been ill-prepared to recognize and acknowledge institutional racism within Unitarian Universalism. Much of our inaction and ambivalence can be traced to some of our institutional characteristics: the emphasis on individual belief as opposed to corporate credos, the emphasis on freedom of conscience as opposed to freedom from oppression, and our widely touted tolerance for the opinions of others, coupled with our failure to understand the need for tolerance with equality. (pages 43-44.)</blockquote>
</div>
<div>
<br />
Ross, Warren R. <u>The Premise and the Promise: The Story of the Unitarian Universalist Association</u></div>
<div>
Boston: Skinner House Books, 2001. The chapter “A Bitter Battle about Race” offers an account of the empowerment controversy that is not the most useful one to rely on. There is no mention that I noticed of the 1963 controversy over race at the Chicago General Assembly.</div>
<div>
<br />
Bumbaugh, David E. U<u>nitarian Universalism: A Narrative History</u> Chicago, Meadville Lombard</div>
<div>
Press, 2000. This brief narrative history includes the actions of individuals and the difficulty of getting institutions to act in the period before the Civil War. There is also a discussion of the empowerment controversy.</div>
<div>
<br />
Robinson, David <u>The Unitarians and the Universalists</u> Westport, CT: Greenwood Press, 1985. This</div>
<div>
survey history and collection of brief biographies, is brief but accurate on Unitarians. (“Abolitionism</div>
<div>
had struck its deepest roots in New England soil, and Unitarians had their share of leadership in that</div>
<div>
movement, even though the denomination as a whole was far from radical on the slavery issue.” page</div>
<div>
87) The successes and limitations of Universalism are less well detailed. There is a brief discussion of</div>
<div>
the empowerment controversy.<br />
<br /></div>
<div>
Wright, Conrad (editor) <u>A Stream of Light: A Short History of American Unitarianism</u> Boston:</div>
<div>
Unitarian Universalist Association, 1975. This volume provides a great deal of information on the</div>
<div>
institutional forms that Unitarianism took and the social stances that it sometimes adopted.</div>
<div>
Wright, Conrad Walking Together: Polity and Participation in Unitarian Universalist Churches</div>
<div>
Boston: Skinner House Books, 1989. Chapter 6, “Unitarian Universalist Denominational Structure,”</div>
<div>
provides useful insights on the development of structures and on the tension between bureaucratic and ecclesiastical functions.</div>
<div>
<br />
Wright, Conrad Congregational Polity: <u>A Historical Survey of Unitarian and Universalist Practice</u></div>
<div>
Boston: Skinner House Books, 1997. Given the significant impact of governance issues on how we</div>
<div>
have or have not been able to act collectvely, this book provides invaluable insights on our evolving</div>
<div>
espressed beliefs and actual practices.<br />
<br /></div>
<div>
Murdock, Virgil E. <u>The Institutional History of the American Unitarian Association</u>: Minns Lectures,</div>
<div>
1975-76. Much of the material included would also be found in Congregational Polity and other</div>
<div>
volumes. I have not seen elsewhere notice of a resolution passed at the 1843 annual meeting:</div>
<div>
Resolved, That the Executive Committee, whenever offering aid to a society in a slaveholding</div>
<div>
portion of our country, be directed to accompany such aid with a solemn protest against the sin</div>
<div>
of slavery – and that they employ no preacher, who they have reason to suppose will defend that</div>
<div>
institution.<br />
<br /></div>
<div>
Cooke, George Willis <u>Unitarianism in America: A History of its Origin and Development</u> Boston:</div>
<div>
American Unitarian Association, 1910. This study offers the fullest discussion that I have seen in a</div>
<div>
general history of Unitarian involvement with Indians/Native Americans (pages 340-342), and in the</div>
<div>
south with freedmen (pages 338-340, 410-411). David Pettee, in following up on a reference in Cooke to the Association's support of the Rev. James Tanner's work with the Ojibway, examined the Quarterly Journal of the American Unitarian Association for 1855 and 1856 and came across fuller information on Tanner and this mission, and also passing references to a missionary sent to settlers in “Kanzas” where there was “strife between freedom and slavery.” It may be important to follow up more with the primary sources suggested by Cooke, than with Cooke itself.</div>
<div>
<br />
Cassara, Ernest <u>Universalism in America: A Documentary History</u> Boston: Beacon Press, 1971. The</div>
<div>
Universalist record of speaking or acting against slavery was not extensive, but the two high points are included here. The Convention of Universalists in Philadelphia in 1790 adopted a recommendation against engaging in the slave trade or holding slaves that is included here (page 182). In 1843 the United States Convention of Universalists met in Akron, Ohio, and passed a strong resolution against slavery that also sought to avoid “measures of indiscriminate denunciation or proscription” (pages 189- 190).</div>
<div>
<br />
Scott, Clinton Lee <u>The Universalist Church of America: A Short History Boston</u>: Universalist</div>
<div>
Historical Society, 1957. Scott notes the affirmation of Social Principles adopted in 1943, including:</div>
<div>
“We must recognize that today Americans of Negro, Indian, and Oriental descent, and many not yet</div>
<div>
citizens, are suffering from unjust forms of discrimination. We must combat every such form of race</div>
<div>
prejudice by practical steps which shall achieve a just status for these our brethren.” (pages 93-94)</div>
<div>
<br />
Miller, Russell E. <u>The Larger Hope: The First Century of the Universalist Church in America, 1770-</u></div>
<div>
<u>1870</u> Boston: Unitarian Universalist Association, 1979. Chapters 21 (“We Are All Brethren”:</div>
<div>
Universalists and the Abolition of Slavery) and Chapter 22 (Brethren Once More) provide some details on Universalist efforts to oppose slavery, but also the defense of slavery by some southern</div>
<div>
Universalists.</div>
<div>
<br />
Miller, Russell E. <u>The Larger Hope: The Second Century of the Universalist Church in America,</u></div>
<div>
<u>1870-1970</u> Boston: Unitarian Universalist Association, 1985. Chapter 19 is devoted to “The Norfolk</div>
<div>
and Suffolk Missions in the South.” Appendix A includes the 1957 “Declaration of Social Principles”</div>
<div>
with clear sections on civil rights and school integration.</div>
<div>
<br />
Eddy, Richard <u>Universalism in America Volume I, 1636-1800 Volume II, 1801-1886</u> Boston:</div>
<div>
Universalist Publishing House, 1886. The recommendation of the 1790 Philadelphia Convention</div>
<div>
regarding “Holding Slaves” is quoted. There are no index entries in either volume which appear</div>
<div>
pertinent to this inquiry, but the indexing is not by 21st century standards.</div>
<div>
<br />
The Commission of Appraisal of the American Unitarian Association Unitarians Face a New Age</div>
<div>
Boston: American Unitarian Association, 1936. It is striking that this study and its prescriptions for the future of Unitarian organization do not address issues of race. The Commission had conducted a</div>
<div>
survey of 336 Unitarians and notes that three of the five most affirmed personal religious values from</div>
<div>
that sample were “sense of human brotherhood,” “struggle to create a just social order,” and “concern</div>
<div>
for the betterment of social conditions.”</div>
<div>
<br />
Stange, Douglas C. Patterns of Antislavery among American Unitarians, 1831-1860 Associated</div>
<div>
University Presses, 1977. I have not been able to review this book, but would expect it to confirm what other sources have reported: many individuals speaking from a range of viewpoints, but little in the way of corporate Unitarian action.</div>
<div>
<br />
McGiffert, Arthur Cushman, Jr. <u>Pilot of a Liberal Faith: Samuel Atkins Eliot, 1862-1950</u> Boston:</div>
<div>
Beacon Press, 1976. Sam Eliot was deeply devoted to the institutions of the Unitarian faith into which he was born. He was the first strong administrator to guide the American Unitarian Association. His leadership had an impact on organization, growth, and services to Indians/Native Americans and freedmen and their descendents. He was notable as an advocate for what he saw as fair treatment of Indians, condemning the Wounded Knee massacre and preventing a land grab of Navaho lands. On the other hand, from our vantage point we would not applaud his 1948 summation of the job of the Board of Indian Commissioners:</div>
<div>
<br />
<blockquote class="tr_bq">
Our job was -- and it sounds ironical – to Americanize the original Americans. We sought not sudden transformation but gradual release from tribal habits and government supervision. We sought to preserve the qualities and customs that were a real contribution to American life. (page 259)</blockquote>
</div>
<div>
<br />
This quotation is in Chapter XVI “From Scalping Knife to Can Opener.” Eliot had used that title for</div>
<div>
talks he gave all across the country on Indian affairs.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-80631955006429403692017-03-08T06:22:00.000-08:002017-03-08T06:22:19.195-08:00STOP the PIPELINES/Start the Music<div align="center" class="aolmail_MsoNormal" style="font-family: 'Times New Roman', serif; font-size: 12pt; margin: 0in 0in 0.0001pt; text-align: center;">
<b><span style="font-family: Arial, sans-serif; font-size: 14pt;">Monday March 13<sup>th</sup></span></b></div>
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<b><span style="font-family: Arial, sans-serif; font-size: 14pt;">Benefit for Unist’ot’ten Camp </span></b><span style="font-family: Arial, sans-serif; font-size: 10pt;"></span></div>
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<b><span style="font-family: Arial, sans-serif;">Bellingham Unitarian Fellowship: 1207 Ellsworth St</span></b><span style="font-family: Arial, sans-serif; font-size: 10pt;"></span></div>
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<span style="font-family: Arial, sans-serif;">Freda Huson Spokesperson of the Unist'ot'en Camp, Dini Ze Smogelgem, and Unist'ot'en Hereditairy chiefs Weli - Catherine, Lht'at'en - Doris, Maskibu - Helen will be in Bellingham as part of their "Stop the Pipelines, Start the Music Tour". </span><span style="font-family: Arial, sans-serif; font-size: 10pt;"></span></div>
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<span style="font-family: Arial, sans-serif;">The event is a fundraiser dinner with live music to raise funds for the third phase of the Healing Center at the Unist'ot'en Camp. The Healing Center is a three-story lodge dedicated to healing from the impacts of colonization. It sits in the direct GPS coordinates of multiple proposed pipelines that the Unist'ot'en Clan have been directly stopping for the past 8 years. </span><span style="font-family: Arial, sans-serif; font-size: 10pt;"></span></div>
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<b><span style="font-family: Arial, sans-serif;">Freda and Smogelgem are incredible leaders and amazing speakers. This is the <u>first time they have traveled with elders and hereditary chiefs from their nation</u>. Getting to hear these people speak is a rare opportunity you won't want to miss! </span></b><span style="font-family: Arial, sans-serif; font-size: 10pt;"></span></div>
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<span style="font-family: Arial, sans-serif;">Dinner will begin at 6 pm, the speaking and music portion of the event will begin at 7 pm! $20 dollar suggested donation at the door. Artists include Tim McHugh, Zaia Grace and more! There will also be a silent auction! </span><span style="font-family: Arial, sans-serif; font-size: 10pt;"></span></div>
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<span style="font-family: Arial, sans-serif;">The event is sponsored by the Bellingham NoDAPL Coalition, and co-sponsored by the Bellingham Unitarian Environmental and Social Justice Committee</span><span style="font-family: Arial, sans-serif; font-size: 10pt;"></span></div>
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<b><span style="font-family: Arial, sans-serif;">Limited Seating PLEASE MAKE Reservations</span></b><span style="font-family: Arial, sans-serif;">: Call Andrew Eckels at <a href="tel:(206)%20272-0154" rel="noopener noreferrer" style="color: purple;" target="_blank">206 272 0154</a> or email <a href="mailto:BellinghamNoDAPL@gmail.com" rel="noopener noreferrer" style="color: purple;" target="_blank">BellinghamNoDAPL@gmail.com</a></span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-18707203443880266972017-01-11T12:47:00.002-08:002017-01-11T12:47:51.445-08:00Tracing from Time Immemorial to the Present: Lummi Service and Stone Marker Dedication
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<span style="font-family: Verdana, sans-serif;">The stone marker acknowledging the Lhaq’temish (Lummi)
peoples is complete and has been installed on one side of the stairwell off
Ellsworth St.<span style="mso-spacerun: yes;"> </span>There will be a dedication
on Sunday, January 15, 2017 after the service and will be followed by a potluck
lunch. The service, with Lummi leadership and musicians, will be on the topic
of the lives of the Lhaq’temish people (the many tribes from this region whose
names end in “ish”—which also includes Lummi) from time immemorial, through
European contact, treaties, the Boldt decision, and looking into the
future.<span style="mso-spacerun: yes;"> </span>The service is a collaboration
with the Lummi Youth Canoe Family, the Jefferson Sisters, Lummi Councilmember
Travis Brockie, and Candice Wilson.<span style="mso-spacerun: yes;"> </span>The
service will include excerpts from Father Pat Twohy’s Beginnings: A Meditation
on Coast Salish Lifeways, and the “Survivors of the Flood,” story and song.
Lummi Councilmember Brockie will touch on the Point Elliott Treaty, and the
Boldt Decision.</span><o:p></o:p></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-12540387985182609672016-11-30T14:26:00.002-08:002016-11-30T14:26:55.114-08:00Lelu Island Benefit Dinner<div class="MsoNormal" style="font-family: Verdana; font-size: 12px;">
<span class="" style="font-family: 'Times New Roman'; font-size: 14px;">Students for the Salish Sea, a WWU Student organization, will be putting on a fundraising event for Lax Kw'alaams people. The Lax Kw'alaams are a First Nations people in British Columbia who are defending sacred lands and waters from the development of a liquid natural gas plant at at the mouth of the Skeena river near Prince Rupert.<o:p class=""></o:p></span></div>
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<span class="" style="font-size: 14px;"><span class="" style="font-family: 'Times New Roman';">The evening will provide a Salmon Dinner catered by Chef Arlen Coiley. There will be music by local artists and arts and crafts for sale. There will also be a film screening of a documentary on Lelu Island and the challenges they are up against. </span></span></div>
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<span class="" style="font-size: 14px;"><span class="" style="font-family: 'Times New Roman';">Dinner is $35 and will begin at 6:00 pm. The documentary screening is a requested donation of $10 and shown from 9:00 - 10:00 pm.</span><span class="" style="font-family: 'Times New Roman';"> </span><span class="" style="font-family: 'Times New Roman';">Please contact Deb Cruz at </span><a class="" href="mailto:dwcruz@comcast.net" style="font-family: 'Times New Roman';">dwcruz@comcast.net</a><span class="" style="font-family: 'Times New Roman';"> for more information or RSVP instructions.</span></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7bza7bxbr1vPuUE5brZ3zVwedV29AjeFt91HYC4M4TVNVAo_hj5fv8PLaoiGDTlM449-VnkbK9b4GGV8iC6z39GplGoGgeKyiE7IpxLzQ98PVoS474kNAwM51KEkxX7e1hi90WJjLxgx5/s1600/lelu.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7bza7bxbr1vPuUE5brZ3zVwedV29AjeFt91HYC4M4TVNVAo_hj5fv8PLaoiGDTlM449-VnkbK9b4GGV8iC6z39GplGoGgeKyiE7IpxLzQ98PVoS474kNAwM51KEkxX7e1hi90WJjLxgx5/s640/lelu.jpg" width="451" /></a></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-58323859306903744732016-11-12T13:08:00.002-08:002016-11-12T13:08:56.181-08:00NACC Meeting Sunday, November 20th, at 12:10 in the BUF conference room<span style="font-family: helvetica, arial; font-size: 14pt;">Dear Friends of Native American Connections,</span><br />
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<span style="font-size: 14pt;">We are calling a brief meeting of NAC on <u>Sunday, November 20<sup>th</sup>, at 12:10 in the BUF conference room</u> for all congregants who have signed on to BUF’s Native American Connection (NAC) group. Please make every effort to attend this meeting. Each one of you is important in supporting Native American issues. </span></div>
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<span style="font-size: 14pt;"><b>We have exciting news to share:</b></span></div>
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<span style="font-family: helvetica, arial; font-size: 14pt;"><span style="font-family: helvetica, arial;">The Board of Trustees unanimously passed a resolution to send a proposal to the congregation for a stone marker to be placed in front of BUF </span><i>Acknowledging and Honoring Lhaq’temish Peoples’ Traditional Territory. (</i><span style="font-family: helvetica, arial;">See complete text of marker and</span><span style="font-family: Arial, Helvetica, sans-serif;"> more details in </span><span style="font-family: helvetica, arial;">the attachment.) This will be the first recognition of its kind in the entire county, and reflects BUF’s unique commitment and connection to our Coast Salish neighbors. (A notice will go out in midweek update on Wed from Board Chair, </span></span><span style="font-family: helvetica, arial; font-size: medium;">Anastasia Lundholm.)</span></div>
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<span style="font-size: 14pt;"><b>The Board and the Social and Environmental Connections Committee <u>would like congregants to see a more visible presence of the broader Native American Connections supporters in the congregation. </u>Important decisions and opportunities will be discussed at the Nov. 20<sup>th</sup> meeting. </b></span></div>
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<span style="font-size: 14pt;"><b>NOTE: The NAC has been invited to be hosts for coffee hour on<u> Sunday, Dec. 4nd</u>. We will need volunteers to bring treats, help with set up, make coffee, help staff an NAC information table, clean up afterwards.</b></span></div>
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<span style="font-size: 14pt;"><b>A CONGREGATIONAL MEETING is being set for <u>Sunday, December 11</u>: to vote on statement from the congregation supporting Standing Rock, and voting the stone marker UP or DOWN.</b></span></div>
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<span style="font-size: 14pt;"><u>In a follow-up email, you will receive a brief survey to help us keep our NAC email list current and to enhance communication between us. Please respond to the survey and please attend the Nov. 20<sup>th</sup> meeting. </u></span></div>
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<span style="font-size: 14pt;">In gratitude</span></div>
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<span style="font-size: 14pt;">Beth Brownfield</span></div>
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<span style="font-size: 14pt;">email or call if you have any questions: <a href="mailto:bethbrownf@aol.com">bethbrownf@aol.com</a>, 738-8899</span></div>
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<span style="font-size: 14pt;">Please make every effort to attend Nov 20 meeting, 12:10 in conference room (where forums take place).</span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-88045964776676176092016-11-12T11:02:00.000-08:002016-11-12T11:02:37.898-08:00BUF December 2016 Special Congregational Meeting Item 1 - Proposed Stone Marker<div style="font-family: Helvetica; line-height: normal; text-align: center;">
<b><span style="font-size: large;">Stone Marker Honoring and Acknowledging </span></b></div>
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<b><span style="font-size: large;">Lhaq’temish Traditional Territories</span></b></div>
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<b><span style="font-size: large;">August 30, 2016</span></b></div>
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Submitted by: Rev. Barbara Davenport, Isa Werny, Betty Scott, Anastacia Lundholm, and Beth Brownfield, the sub-committee of Native American Connections (NAC).</div>
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Mission of BUF’s Native American Connections: Working to support, honor, appreciate, and work compassionately with, and for, indigenous peoples locally, nationally and internationally.</div>
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<b>Background</b></div>
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For the past ten years, BUF has had an intimate connection, especially with Lummi Nation, earning that right by honoring and recognizing the First Inhabitants of these territories. Here are a few highlights:</div>
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<span style="font-family: Helvetica;">Since 2006 many of Bellingham Unitarian Fellowship (BUF) members have been deeply involved with Original Nations and Peoples, especially Lummi Nation. A good number initiated collaboration with Lummi Nation in support of hosting the 2007 “Paddle to Lummi.” In a six-month period, co-chairs Beth Brownfield and Kara Black formed a committee with BUF and the wider Community called “Community Connections Committee” which brought awareness of this event to Whatcom County and beyond. They raised over $60,000 during this time, brought thousands to watch the landing, and recruited hundreds of people as volunteers.</span><br /><span style="font-family: Helvetica;"><br /></span><span style="font-family: Helvetica;">The most signi ficant contribution of the Connections Committee was the creation of The FIRST OFFICIAL recognition of the “First inhabitants of these Lands and Waters.” The proclamation was signed by every mayor in Whatcom County and the Whatcom County executive. This was of ficially read and presented at Boulevard Park on July 7, 2007 at the first “Canoe Journey Day”. Accompanying this proclamation were of ficial letters of acknowledgment from local, state, and national WA politicians. This of ficial recognition was unprecedented and was an “ice breaker” in the relationship between Lummi and non-native people of Whatcom County. The repercussions of this work still reverberates in the county today. Lummi will never forget this and is eternally grateful.</span><br /><span style="font-family: Helvetica;"><br /></span><span style="font-family: Helvetica;">The July 7, 2007 “Canoe Journey Day” was repeated at Boulevard Park again in 2008, 2009, and 2011 and was planned and coordinated by BUF members. The proclamation was read every year at these events. Sadly, there is no concrete recognition of the Original Nations and People of this land in Whatcom County. Residents look at history here as if it started when the first sailing ships arrived, or the courthouse was built, etc. They do not yet fully recognize the Peoples who have occupied this land for over 8,000 years.</span></div>
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Our UU Principles call us to af firm and promote the worth and dignity of every person and work for peace, justice, and equality in human relations. Our nation has been complicit in profound injustices in relationship to indigenous nations and people on this continent, in the past and in present times. As a society, in general, we are not aware of our history regarding this relationship, nor are we aware of the living cultures and contributions that indigenous peoples on this continent, and worldwide, have to bring forward. It is important that we educate ourselves about these issues and that we work in partnership with tribes or Indian organizations, on projects, to redress them. It is also important that we get to know our indigenous neighbors in a loving and respectful manner. </div>
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<b>The Vision</b></div>
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BUF has the unique opportunity to place a beautifully-designed stone by a foremost stone cutter with an inscription of honor and recognition approved by Lummi elders and cultural leaders. This stone will honor their 8,000-year history and this land as traditional territory. The stone will also recognize BUF’s long-standing relationship with Original Nations and Peoples.</div>
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<b>Description of Stone: (see photos below)</b></div>
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<b>Olivine Stone from Twin Sisters:</b> 37 inches tall, 23 1/2 –inches wide, 4” thick. 21-inches usable surface. Olivine is rare stone: <span style="color: #252525;">olivine is relatively uncommon, but i</span>t occurs in igneous rocks in small amounts in rare granites and rhyolites. The Twin Sister<span style="color: #252525;">s, next to Mt Baker, is </span><span style="color: #252525;">one of these locations where it is found. It is greenish and polishes up very much like jade.</span></div>
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<b>Lettering:</b> 2-inches tall letters for caption, . inch tall letters for flood story (inch per lin total) 12-13 lines. Gold or black letters.</div>
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<b>Stone Mason “Princess Jade</b>,” Everson, WA. Polished front with engraved letters, rough back. Sides would be rounded and textured, and the stone treated to help preserve it and to give it a sheen on the rough edges and bring up the color.</div>
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<b>The Stone & the Stone Mason for this Project</b></div>
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The stone mason we are working with is Dean Briske. He has excellent recommendations from artists, and others who deal with stone markers for businesses, or memorials. His business, “Princess Jade”, is located in Everson, WA. Barbara Davenport, Isa Werny, and Beth Brownfield spent several hours looking for the right piece of olivine for the marker. Dean has our text and assures us that the title and story would fit nicely on the chosen stone.</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVWif9ugY6sNlmhe5aT8hd6tNoe0hCVcOUYtCYy-RYzX-tt_15SddQz9bnYZZT-HkjV2vax_qIoL8ekOYhrOToTb3t2-MPUNMVg40FLQyslerdje_DspiqApokrHdrCCjYSteIAkTO4PZg/s1600/Stone+Marker+blog.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="432" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVWif9ugY6sNlmhe5aT8hd6tNoe0hCVcOUYtCYy-RYzX-tt_15SddQz9bnYZZT-HkjV2vax_qIoL8ekOYhrOToTb3t2-MPUNMVg40FLQyslerdje_DspiqApokrHdrCCjYSteIAkTO4PZg/s640/Stone+Marker+blog.jpg" width="640" /></a></div>
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<b>Proposed Statement carved into the stone</b></div>
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(This statement which includes the great flood story has been approved by Lummi Elders and representatives of the Lummi Cultural Department. They asked if there would be a dedication of the stone if the project is approved.)</div>
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“Honoring and Acknowledging Lhaq’temish Traditional Territories</div>
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Since time immemorial Lhaq’temish, “The People,” have lived in these territories"</div>
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“Lhaq’temish are the people who survived the great flood. This is the beginning of all the tribes whose name ends in “mish”. The story tells of a time when all of the “mish” nations were one people. A great flood was coming and everyone in the community agreed to place the children into canoes. These children were the ones to carry on their traditions. During the flood, the waters became rough and some of the canoes were separated. When the water receded, the canoes began to land on different locations up and down the Salish Sea. They formed their own societies such as the Xwlolomish (Lummi), Duwamish, Swinomish, and Stillaguamish.” </div>
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<b>Where Does Lhaq’temish Come From?</b></div>
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<i><b>Lhaq’temish</b></i> “The People” who were survivors of the flood (Entrance to Tribal Center at Lummi Nation)</div>
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C<b>he Shesh Whe Wheleq</b> “Survivors of the Flood” (under walkway second floor of Lummi Tribal</div>
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Center). Lummi’s National Anthem is “Survival of the Flood” written by hereditary chief, Bill James</div>
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<b>Cost of Stone (No Cost to BUF)</b></div>
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Cost of stone and polishing: $ 800</div>
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Cost of sandblasting story: $ 200</div>
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Total $1,000</div>
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Cost of delivery, and placement: Volunteers and Donations by NAC (placed on cement</div>
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foundation)</div>
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NAC has $300 + $200 donation down payment. This leaves $500 which the NAC committee</div>
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believes can be easily raised</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-72126099836341527082016-09-13T13:57:00.000-07:002016-09-19T07:00:26.221-07:00Members and Friends of the Bellingham Unitarian Fellowship Expression of Solidarity with Standing Rock Sioux Nation<div style="color: #1d2129; font-family: 'San Francisco', -apple-system, BlinkMacSystemFont, '.SFNSText-Regular', sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px; margin-bottom: 6px;">
Last Sunday, we started gathering signatures to an expression of solidarity with Standing Rock Sioux Nation. We will be collecting signatures again this Sunday.</div>
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For those of you who are unable to attend next Sunday, September 18th and have not yet signed the expression and want to, please contact me at dwcruz@comcast.net. I will need to have a statement from you to the effect of "I give my permission to add my name to the Expression of Solidarity with Standing Rock Sioux Nation. I will also need you to indicate whether you are a Member or Friend of BUF.</div>
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I've attached a copy of the Expression. We're trying to<span class="text_exposed_show" style="display: inline; font-family: inherit;"> gather these signatures as quickly as possible, as we don't know what kind of time frame we're dealing with here. Originally the Fed Court was supposed render a decision in the next few weeks, however, now that the Feds (DOJ, DOI and DOA) have intervened and we want to make sure that Standing Rock and all the Fed agencies get copies of our support before any review/decision is made.</span></div>
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<b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">Members and Friends of the Bellingham Unitarian Fellowship
Expression of Solidarity With Standing Rock Sioux Nation and its Resistance to
the Dakota Access Pipeline<o:p></o:p></span></b></div>
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<b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">WHEREAS</span></b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">: The Standing Rock Sioux Nation has put out a peaceful call for
action requesting support in opposing the proposed Dakota Access Pipeline that
would carry up to 570,000 barrels of fracked crude oil per day for more than
1,100 miles from the Bakken oil fields of North Dakota to Illinois, passing
over sensitive landscapes including treaty-protected land containing recognized
cultural resources and the Missouri River, which provides drinking water for
their Reservation;<o:p></o:p></span></div>
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<b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">WHEREAS</span></b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">: Despite deep opposition from the Standing Rock Sioux Tribe,
farmers, scientists, environmental groups, and other Tribal nations, and
without Tribal consultation or meaningful environmental review as required by
federal law, in July, 2016 the U.S. Army Corps of Engineers issued a permit allowing
construction of the fracked oil pipeline to move forward;<o:p></o:p></span></div>
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<b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">WHEREAS</span></b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">: On August 15, 2016 the Standing Rock Sioux Tribal Council led
by Tribal Chairman David Archambault II called on Tribal nations and Indigenous
people around the world to issue resolutions in support of the Standing Rock
Sioux and the Sacred Stones Camp and the call was answered by Washington State
Tribal Nations including Lummi Nation, Swinomish Indian Tribal Community,
Yakama Nation, Puyallup Tribe, Nisqually Indian Tribe, Suquamish Tribe, Lower
Elwha Klallam Tribe and Hoh Tribe; <o:p></o:p></span></div>
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<b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">WHEREAS</span></b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">: The Bellingham Unitarian Fellowship has
repeatedly demonstrated through direct action support of Lummi Nation and
other Tribes of the Pacific Northwest and Canada, and co-sponsored and
supported the 2016 Totem Pole Journey which attended a Blessing Stop
on the Standing Rock Sioux Reservation, witnessing the proposed destruction and
participating in an unprecedented support of the Standing Rock Sioux Nation by
Native and non-Native people;<o:p></o:p></span></div>
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<b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">WHEREAS</span></b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">: Other UU congregations and organizations have spoken out and
committed action to support the Standing Rock Sioux Nation in its opposition to
the Dakota Access Pipeline, such as the Bismark-Mandan Unitarian Universalist
Church (<a href="https://www.midamericauua.org/"><span style="color: windowtext;">https://www.midamericauua.org</span></a>),
Unitarian Universalist Service Committee (<a href="http://www.uusc.org/uusc-stands-solidarity-standing-rock-sioux-tribe/"><span style="color: windowtext;">http://www.uusc.org/uusc-stands-solidarity-standing-rock-sioux-tribe/</span></a>),
UU Youth for Climate Justice (<a href="https://www.facebook.com/uuyacj/?hc_ref=PAGES_TIMELINE"><span style="color: windowtext;">https://www.facebook.com/uuyacj/?hc_ref=PAGES_TIMELINE</span></a>),
Commit2Respond (<a href="http://www.commit2respond.org/nodapl"><span style="color: windowtext;">http://www.commit2respond.org/nodapl</span></a>) and a
statement released by UUA President Rev. Morales: on Wednesday, August
30th: <o:p></o:p></span></div>
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<i><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">The construction of the massive Dakota Access pipeline, stretching
from North Dakota to Illinois, is a textbook case of marginalizing minority
communities in the drive to increase fossil fuel supplies. As people of faith
and conscience, committed to protecting the interdependent web of all life and
supporting indigenous rights, Unitarian Universalists cannot remain silent as
land held sacred by our Native American siblings is threatened.<o:p></o:p></span></i></div>
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<i><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">We join other faith groups and native tribes to support the Standing
Rock Sioux Tribe as they oppose the construction of this dangerous pipeline. I
am proud to see that Unitarian Universalists in the region are already joining
the protests. But I know that more is urgently needed. I urge you to join the
effort to bear public witness to the injustice in North Dakota and add your
voice to oppose the Dakota Access Pipeline.</span></i><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;"><o:p></o:p></span></div>
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<b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">Now, Therefore, Be It Resolved</span></b><span style="font-family: "verdana"; mso-bidi-font-family: Verdana;">: We who are Members and Friends of the Bellingham Unitarian Fellowship, stand in support of Standing Rock Sioux Nation’s opposition to the Dakota Access Pipeline and we call on all Unitarian Universalists, other faith communities, social and environmental justice organizations and other people of conscience to raise awareness about this important struggle for Indigenous sovereignty and environmental justice and to support the Standing Rock Sioux Nation and the Sacred Stones Camp efforts in any nonviolent way they are willing and able.<o:p></o:p></span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-86494662780678719642016-08-09T07:01:00.001-07:002016-08-17T22:23:12.773-07:00Q'al: Bellingham Totem Pole Morning Blessing Ceremony<h3>
</h3>
<h3>
<b>August 23, 2016</b></h3>
<h3>
<b>9:00 am</b></h3>
<b>Bellingham Unitarian Fellowship</b><br />
<b>1207 Ellsworth St., Bellingham</b><br />
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On Tuesday morning at 9:00 am there will be the first Blessing stop of the Totem Pole Journey. All are welcome to attend and share, with the Totem Pole and the Journey crew, your blessings, grief and hopes. </div>
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This year’s theme is rooted in <i>Q’al.</i> It means “Belief” in the Lummi language. It is a fitting title for the 2016 totem pole journey. The journey, the fourth in four years, will unite tribes and communities all along the 4,865-mile, 18-day journey with the totem pole. It is belief that helped defeat the various coal port proposals over the past three years. And it is belief that is needed now as we continue opposing the onslaught of deadly and toxic tar sands and Bakken oil that would be transported by rail and shipped out of ports in Washington and British Columbia. The 2016 journey will not only help to inspire the belief that is needed to win, again, but also be a call for diligence, vigilance, and unity as tribes and communities across the PNW and western Canada stand up for their families, the land and water, and future generations.</div>
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The sacredness of the Totem Pole is heightened when imbued with the prayers and messages by many people of many communities, sharing and standing together in a moment of unity at each of the Journey's Blessing stops. From these acts of unity, the Totem Pole, Master Carver Jewell James says, becomes a lasting part of our memories and a symbol of our resistance against
those forces that would destroy those things that we all hold as so very
precious and on which we all depend on for our very existence. </div>
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When the Totem Pole finally reaches its home in Winnipeg, it will embody the voices and prayers of thousands of people throughout the U.S. and Canada. At the place Where the Two Rivers Meet, it will stand as yet another sentinel, watching over the Land, the Waters and the Peoples.<br />
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Come, offer up your voices and prayers as the Totem Pole and its crew, begin its Journey of <i>Q'ay</i> in the work of today and hope for tomorrow.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQGjizAlTGkny_KqPfYBzm-SBZCgnHim5VV8Aafm40wfxsJSFGyYABMLHHzcV43qHUEeozScH7gFQ8S2fCExVS-WXGwuy48Ydk8DqNT8KUPFiM0b4cM_SYcgn0OlP9bR4vag4N1PgRAI1g/s1600/16+Totem+Pole.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQGjizAlTGkny_KqPfYBzm-SBZCgnHim5VV8Aafm40wfxsJSFGyYABMLHHzcV43qHUEeozScH7gFQ8S2fCExVS-WXGwuy48Ydk8DqNT8KUPFiM0b4cM_SYcgn0OlP9bR4vag4N1PgRAI1g/s640/16+Totem+Pole.jpg" width="640" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-90201880415097650732016-08-08T15:16:00.002-07:002016-08-09T05:44:14.324-07:002016 Totem Pole Journey Commencement Event<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Join the Totem Pole Journey crew as they begin the 2016 Totem Pole Journey. Master Carver Jewell James and Dr. Kurt Russo will be talking about this year's Journey with a Totem Pole to be installed at Where the Two Rivers Meet, in Winnipeg, Manitoba Province, Canada.</span><br />
<br style="color: #4b4f56; font-family: 'San Francisco', -apple-system, BlinkMacSystemFont, '.SFNSText-Regular', sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;" />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;"><b>August 18, 2016</b></span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;"><b>Bellingham Unitarian Fellowship, 7:00 pm</b></span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">1207 Ellsworth St., Bellingham</span><br />
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<b><u><span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Guest presenters will include:</span></u></b><span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;"><br /></span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">BUF Welcome by Rev. Paul Beckel</span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Traditional Welcome by Richard Solomon and the Solomon Family</span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Dr. Kurt Russo, Lummi Sovereignty and Treaty Protection Office</span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Master Carver Jewell James, House of Tears Carvers</span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Fred Lane, Lummi Nation and Totem Pole Journey Crew member</span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Matt Petryni of RE Sources for Sustainable Communities</span><br />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Roxanne Murphy, Bellingham City Council</span><br />
<br style="color: #4b4f56; font-family: 'San Francisco', -apple-system, BlinkMacSystemFont, '.SFNSText-Regular', sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;" />
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;">Other guest speakers to be announced.</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIkV5-640WeKbaY5paeQtLlzP1_phpWwoiJ5c7m6_VsFsi04sW5wtL3U7tIENRKh4Ouegy-yPuj62nGMxEndRtlXCg4QCrfeZyzTrbMLTMLDdRbsDpEuf4KRdywBeT4we77lsUuBdncs9t/s1600/TPJ+Flyer+Bellingham.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIkV5-640WeKbaY5paeQtLlzP1_phpWwoiJ5c7m6_VsFsi04sW5wtL3U7tIENRKh4Ouegy-yPuj62nGMxEndRtlXCg4QCrfeZyzTrbMLTMLDdRbsDpEuf4KRdywBeT4we77lsUuBdncs9t/s640/TPJ+Flyer+Bellingham.jpg" width="512" /></a></div>
<span style="background-color: white; color: #4b4f56; font-family: "san francisco" , , "blinkmacsystemfont" , ".sfnstext-regular" , sans-serif; font-size: 14px; letter-spacing: -0.23999999463558197px;"><br /></span>Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-5892467080474092383.post-32855568225026376002016-07-05T09:49:00.002-07:002016-07-05T09:49:20.250-07:002016 Totem Pole Journey on Faithy!<a href="http://www.faithify.org/projects/2016-totem-pole-journey/" target="_blank">2016 Totem Pole Journey on Faithify!</a><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJbC1pdlvyGqwdKQHoBz_-wAk27AK8foYbS8A2za_3rdLlpsmGpYwG-OWftdWhk3k3X-tyF30teeNHjm3ceOtjHeMpax1clh8LlDDz6-Wfoiq9Q88kJAPH753zSKZTY5k8tkx_zBnPbOHy/s1600/2016+TPJ+on+Faithify.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJbC1pdlvyGqwdKQHoBz_-wAk27AK8foYbS8A2za_3rdLlpsmGpYwG-OWftdWhk3k3X-tyF30teeNHjm3ceOtjHeMpax1clh8LlDDz6-Wfoiq9Q88kJAPH753zSKZTY5k8tkx_zBnPbOHy/s640/2016+TPJ+on+Faithify.jpg" width="494" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-16771832839028481412016-05-26T06:49:00.002-07:002016-05-26T06:49:31.021-07:00Paddle to Nisqually is coming up!<span style="background-color: white; color: #1d2129; font-family: helvetica, arial, sans-serif; font-size: 14px; white-space: pre-wrap;">Check out the Blanket Project and we need volunteers to help with Paddle to Nisqually!</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFifOlS8YHPzadgo40nAnZYVFZrWxEK1tlIdWkONW5prI2jVVqt1ocNW2ehVDq62T4STi07a0VUsKg6udQ47R7E0wgzzi3ZL7GnvbKwf6qG02UHOlIehWG6xlLrl2KMJruC5L9Xc21HfUi/s1600/Nisqually+Paddle+Blanket.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFifOlS8YHPzadgo40nAnZYVFZrWxEK1tlIdWkONW5prI2jVVqt1ocNW2ehVDq62T4STi07a0VUsKg6udQ47R7E0wgzzi3ZL7GnvbKwf6qG02UHOlIehWG6xlLrl2KMJruC5L9Xc21HfUi/s640/Nisqually+Paddle+Blanket.jpg" width="494" /></a></div>
<span style="background-color: white; color: #1d2129; font-family: helvetica, arial, sans-serif; font-size: 14px; white-space: pre-wrap;"><br /></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-73505387471871988222016-04-15T06:23:00.004-07:002016-04-15T06:23:47.564-07:00Video of Freda Huson and Dini Ze Toghestiy speak out at the Bellingham Unitarian Fellowship BUF<div class="separator" style="clear: both; text-align: center;">
For those of you who missed the opportunity to hear the Unist'ot'en story from Freda Huson and Dini Ze Toghestiy, here's a video that Reese Semanko took and offered to the public.</div>
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For more info<span class="" style="font-family: LucidaGrande, tahoma, verdana, arial, sans-serif;"><span class="" style="background-color: white;"> on the camp and to register to help at the camp, go to: http:</span></span><span class="" style="background-color: white; font-family: LucidaGrande, tahoma, verdana, arial, sans-serif;">//</span><span class="" style="background-color: white; font-family: LucidaGrande, tahoma, verdana, arial, sans-serif;"><a class="" href="http://unistotensolidarity.com/">unistotensolidarity.com/</a></span></div>
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<span class="" style="font-family: LucidaGrande, tahoma, verdana, arial, sans-serif;"><span class="" style="background-color: white;"><br class="" />Financial Donations towards the materials costs can be made to <a class="" href="https://fundrazr.com/campaigns/d11tq5">https://fundrazr.com/campaigns/d11tq5</a></span></span></div>
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<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-18099482483634653112016-04-01T06:40:00.002-07:002016-04-01T06:40:27.988-07:00<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMG3uHkSwi5wiQHD-96VzQepHQFR4abQrESPoGZ50TnRwjGG7Zd6M1kT2TEr3qo5TvgQU00fpLGxezdZNi-lfzvhS4qr9h-rY0B4rbUNa9hDY9p1rSDdmIVxiwUQ2D3jH7pWRROpcLlflw/s1600/Unist%2527ot%2527en+Camp+Fundraiser+flyer.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMG3uHkSwi5wiQHD-96VzQepHQFR4abQrESPoGZ50TnRwjGG7Zd6M1kT2TEr3qo5TvgQU00fpLGxezdZNi-lfzvhS4qr9h-rY0B4rbUNa9hDY9p1rSDdmIVxiwUQ2D3jH7pWRROpcLlflw/s640/Unist%2527ot%2527en+Camp+Fundraiser+flyer.jpg" width="640" /></a></div>
<br />Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-60648053026505477002016-03-06T20:43:00.001-08:002016-03-06T20:44:46.842-08:00BUF and Lummi at the Canadian Unitarian Council General Conference in May 2016 <div style="font-family: Verdana; orphans: 2; text-align: -webkit-auto; widows: 2;">
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May 20-22, Vancouver, British Columbia will be hosting the Canadian Unitarian Council General Conference and registration is now open. Early bird registration fees are available for those who register <b>by March 31st</b>.</div>
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<b>Bellingham Unitarian Fellowship, Lummi and Tsleil-Waututh will be putting on a workshop entitled "No Borders: Climate Justice and First Nations."</b> We're trying to encourage as many UUs from the U.S. to attend so we can start collaborating on erasing the border when it comes to justice issues. The presence of U.S. UUs would greatly be appreciated. This will be a great opportunity to meet up with UUs across the border to get to know each other and work together on projects like the upcoming Totem Pole Journey.<br />
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There are also workshops on the Truth and Reconciliation movement in Canada (First Nations issue and one that we will want to be exploring here in the U.S.), climate justice and action organization, criminal justice reform and restorative justice, Israel-Palestine situation, music and storytelling, and much more.</div>
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If we could get a few of our members to attend the "Building Bridges Through Understanding the Village: Truth, Healing and Reconciliation" workshop that would be really great. It's one of those ideas that we've been discussing and talking about creating a similar movement here on the U.S. side. It would be great to have someone take notes. Two UU ministers are on the CUC task force and at some point I'd like to get them down here to make a presentation on the work they're doing up there. The description is as follows:</div>
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During this experiential workshop Kathi Camilleri will take participants through an exploration of our personal role in supporting the revival of the values that worked so beautifully in Indigenous villages for thousands of years. We will also explore in‐depth the effects of Residential Schools and Canada’s Policy of Assimilation. This workshop is geared to solutions and is done from a non‐blame and non‐shame perspective, inviting all participants to become a part of the healing that IS already happening. Please be aware that Residential School effects and other issues may trigger unresolved grief and loss issues for some. Hosted by the CUC’s Truth, Healing and Reconciliation Task Force co‐chairs, Revs. Samaya Oakley and Meg Roberts.</blockquote>
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For general information: <a href="http://cuc.ca/conference-2016/">http://cuc.ca/conference-2016/</a><br />
Saturday and Sunday Workshops: <a href="http://cuc.ca/conference-2016/workshops/">http://cuc.ca/conference-2016/workshops/</a><br />
Registration: <a href="http://cuc.ca/conference-2016/adult-registration/adult-registration-form/">http://cuc.ca/conference-2016/adult-registration/adult-registration-form/</a></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-5892467080474092383.post-25790547715044727822016-02-22T16:44:00.004-08:002016-02-22T16:44:52.088-08:00Doctrine of Discovery Film Screeing • Thursday, February 25th at 7:00 pm<div class="separator" style="clear: both; text-align: center;">
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