Artful Land Care

White and the Need to Advance Beyond White Culture Mythology

In Peace & Justice on September 3, 2017 at 10:00 am

Mythology

Willian Kittredge wrote, “Mythology can be understood as a story that contains a set of implicit instructions from a society to its members, telling them what is valuable and how to conduct themselves if they are to preserve the things they value.”  In the US, a settling people clung so deeply to a mythology it became sanctified.

If one has been educated in the US school system, as I was—it matters little if it was public or private, they were taught to accept the sanctified mythology of…

There were a people who believed in freedom, not for one but for all, and who had a penchant for justice.  They came to this land on the eastern seaboard and after a few mishaps with local people and turning away from the controlling empires of the old land, they began moving west.  They were a rural people who worked hard.  Full of awe as they crossed a continent of beauty and wonder.  They were not without fear, but they were a people who bore down and created a land of peace and riches for their children, regardless of danger.  Yes, they displace the people who were already living in the land, but they also filled an unbroken land with the splendor of agriculture and Christianity.  The plow turned native soil and the land answered with an abundance of wheat, corn, and apples.  And where the plow could not turn soil, native plants allowed cattle to prosper.  These were a people of vision, faith, and wonderment.

Though mythical in nature, the story was sanctified in churches across the land as preachers spoke of them opening the US landscape as if they were the Israelites moving into Canaan.  There were some folk who spoke to the vile nature of the myth (and many fought and died to change it—writers, preachers, Freedom Riders, sages, marchers and protestors,) but a sanctified myth is hard to erase.

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Arguing the Doctrine of Discovery’s Impact on LGBTQI Folk

In Doctrine of Discovery, Peace & Justice on May 7, 2017 at 10:00 am

During this last decade, the Doctrine of Discovery has become the underpinning on which to build an understanding of Indigenous history and modern reality.  Long in the coming—Vine Deloria Jr spoke to the need of academics and theologians to engage the Doctrine of Discovery nearly 50 years ago—the Doctrine of Discovery is a rubric to apprehend past genocidal practices and current Indigenous tragedy.

The full impact the Doctrine of Discovery (DoD) on the worlds Indigenous people is complex.  However, when it comes to the United States and Canada, the DoD caused a spectrum of hurt which effects Indigenous and non-indigenous people alike.  Recognizing the DoD impacts non-indigenous people raises the complexity of the DoD and alters the conversation.

While it is important to have a conversation on how the DoD has and does impact non-indigenous people in the United States (US) and Canada, it is equally important to say no group has known DoD caused hurt to the extent of Indigenous peoples.  Recognizing that reality is important to say when exploring DoD inflicted hurt upon non-indigenous people because some folk prefer to find arguments that might allow a community to ignore and forget past atrocities.  Developing such amnesia weakens and conceals the impact of the DoD in today’s context and ignores any though of Indigenous racism.  One such path toward forgetfulness is to create a construct where the DoD damages White non-indigenous people to the same extent of Indigenous peoples.  Therefore, it needs saying that while this writing explores the DoD’s damage to a community of people who are both Indigenous and non-indigenous, it is equally important to remember the genocidal impact inflicted by the DoD on the Indigenous people of the Americas is like nothing else.

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Water Holes

In Reflections on February 12, 2017 at 9:00 am

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“A man that travels horseback needs to remember where the water holes are, but a man that rides in a train can forget about water holes, because trains don’t drink.”  Woodrow Call on attributing Charles Goodnight’s bad memory to his riding of trains—from Streets of Laredo by Larry McMurtry]

I returned to the rental car after having supper.  Belinda and I were visiting her mother.  Though we knew this landscape well some thirty-five years ago, the population is three times greater today.  My landmarks are gone, so I chose to use the GPS on my phone to get us to the restaurant.  As we loaded in the car after supper, I pulled out my phone to use the GPS to get us home.  I tried to do that without bringing attention to myself—I didn’t want to admit I had only listened to computer spoke directions and hadn’t paid attention to how I got there.  However, my mother-in-law is not one to let much go and way too attentive.  She asked, “What are you getting that out for?,” with that smirky smile she saves for when she knows she’s got you.

“I need it to get back home,” I said.  That gave her the fodder she was looking for.  From parking lot to home, I was on the receiving end of ribbing concerning phones and a society that no longer knows how to pay attention to the world around them.  I looked in the rearview mirror a few times, but Belinda gave no shrift either, she smiled and laughed all the way home. My ribs hurt by the time we got back.  Not so much from the poking, but because I agreed.

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A few days of good mountain weather opened up toward the end of the summer.  I grabbed hiking gear and headed to the Goat Rock backcountry.  While Mount Rainer and Phato get most of the attention from the lowlands, the Goat Rocks are a dynamic, assessable land that speaks to the everyday.  The Pacific Crest trail gives wonderful mountain(s) views around one bend or another, but off trial you are sure to run into elk, mountain goats, and more than a chipmunk or two.  One never has to go far from the trail though to find an outcropping view of a lower valley that gives the feeling the Creator made this place just for you.