Anti-Racism article archives

Obviously, the history of Africa’s great civilizations cannot be fully covered in a series of newsletter articles. However, there are certain facts that are particularly revealing and worth highlighting. They remind us that it is not that this history was unknown—rather, it was deliberately not preserved.

Europe during the Middle Ages and beyond was very aware of these kingdoms, their wealth, and their influence. But when European powers decided they wanted access to these resources without trading for them—and needed the labor of enslaved people to sustain plantations across the Americas—they conveniently forgot what they knew. They began to speak instead of the supposed backwardness of African peoples and the need for intervention by “civilized” European nations.

So, what are some of the stories Dr. Henry Louis Gates, Jr. shared that are especially revealing—stories that show Africa’s place on the world stage? (See last week's article.)

The Mali Empire lasted from 1226 to 1670 CE. One of its most famous rulers was Mansa Musa, who reigned from 1312 to 1337. He is often considered the richest man who ever lived. Known for his generosity, he also recruited scholars to bring to Timbuktu, investing deeply in learning and education. Charles V of France, who came to power just a few years after Musa’s death, was aware of Mali. Historians have found a map he owned showing a Black man seated over Mali at the southern end—clear evidence that Mali and its leaders were respected and recognized. Mali was part of the known world.

The Kingdom of Kilwa, located south of Zanzibar, flourished from 957 to 1513 CE. In 1667, the poet John Milton referred to Kilwa as one of the world’s great kingdoms.

The Kingdom of Zimbabwe actively participated in global trade. Excavations there have uncovered Ming Dynasty porcelain fragments in the king’s palace—proof that Africa’s trade networks extended worldwide and contributed significantly to the wealth and success of both Europe and Asia.

Yet over time, Africa’s achievements were dismissed because they contradicted the colonial narrative of a continent in need of saving by "superior" Europeans. Between the 12th and 15th centuries, the Kingdom of Ife (in present-day Nigeria) produced lifelike brass and copper busts—artworks created while European artists were still grappling with perspective and the human form.

When these busts were discovered in the 20th century by Leo Frobenius, a German explorer and ethnologist, he was so biased that he declared they must be relics from the lost city of Atlantis. The busts were beautiful enough to be compared with classical Greek art, yet Frobenius and others could not believe that such works had been created by Africans—evidence of how deeply colonial attitudes had distorted perception.

There is so much more to learn. You are encouraged to watch the documentary series by Dr. Henry Louis Gates, Jr. called "Africa’s Great Civilizations"—because this part of world history is well worth your time. It is available for purchase on Amazon or can be streamed on Amazon Prime.

Dr. Henry Louis Gates’ "Africa’s Great Civilizations" has been a gift to those who seek to better understand the continent of Africa. It provides an excellent overview for those of us who did not learn about this history in school. But this film serves another role—as a corrective. It does more than inform its viewers of the history they were never taught; it helps them see Africa in a different light.

Not only has African history been largely omitted from American history books, but when it is mentioned, it is often distorted or incorrect. This is not surprising. Here in the U.S., in order to justify slavery, it was important that the white people of the colonies—and later, the newly formed country—find justification for bringing the enslaved across the ocean. By dismissing the presence of developed civilizations and Christianity in Africa, it became easier to justify enslavement.

This false narrative has persisted long past the end of slavery. In one episode, Gates explains that, in school, he was taught that Africans couldn’t write. This statement is obviously absurd, yet it was taught. With clear pleasure, he offers in rebuttal the story of the city of Fez, which, in 1349, was endowed with a magnificent library, making it a major center of scholarship in the Middle Ages. In fact, Fez was home to the world’s oldest institution of higher learning—established before Oxford or the University of Bologna—and was known as the "Athens of Africa." Clearly, Africans wrote and treasured books. Gates makes his point convincingly.

Gates also challenges the traditional view among American Christians that their faith is essentially rooted in Europe. He highlights the significant role Africa played in shaping Western Christianity. Some of the greatest scholars of the early Christian tradition not only came from Africa but also wrote and lived there—one of the most prominent being St. Augustine. Africa was also the birthplace of monasticism. Additionally, the people of Ethiopia embraced Christianity around the same time that Constantine converted and opened the Roman Empire to the faith. And yet, few outside of seminary graduates understand Africa’s role in the development of the early Church.

Then there is the image of the great and invincible Roman Empire—an empire that supposedly conquered the known world. Yet we rarely hear about the Kushites and their one-eyed warrior queen, Amanirenas (40 BCE – 10 CE). During her reign, Emperor Caesar Augustus invaded Egypt. Determined to protect her country, Amanirenas fought back—and won. In the end, Caesar had to negotiate a treaty with her and abandon his dreams of conquest. In response, Amanirenas buried a bust of Caesar beneath the entrance to her palace so that everyone entering would walk over him. An African ruler had defeated the mighty Roman Empire.

There is so much more to learn. The film is available for purchase on Amazon or can be streamed on Amazon Prime.

In his program Africa’s Great Civilizations, Dr. Henry Louis Gates, Jr. provides an introduction to an area of world history that has long been ignored. It is apparent throughout the program that much of the historical information shared here has only come to light in the last few decades as a result of recent excavations. Some might suggest that this is why so little is taught in U.S. schools about the many civilizations of Africa. However, at the very beginning of the program, an alternative perspective is offered.

In the opening segment, Gates and other scholars discuss the recent discoveries of Homo sapiens skulls in Africa, dated to 300,000 BCE. These are the earliest known remains of what we now designate as modern humans. These discoveries have led some scholars to call Africa the cradle of humanity, suggesting that modern humans originated in Africa. Genetic testing has provided scientific support for this idea. However, there has been resistance to the proposal that Africa is the source of humankind. Gates suggests that this is not surprising, considering the long history of Europe and America referring to the people of Africa as subhuman or, as another scholar put it, "another species." With attitudes such as these, do we really need an explanation for why so little effort has been put into exploring the civilizations of Africa?

But, of course, as with all racism, this assumption is utterly false. This program does an excellent job of providing a fuller picture of the development of human culture and serves as a powerful testament to the range and depth of African civilization and achievements.

For example, since their discovery in the 1940s, the Lascaux caves were considered to contain some of the earliest artistic images ever created. They were dated to 35,000 BCE. Now we know that there are equally expressive artistic renderings in Africa, specifically in the Blombos Cave, but these date to around 70,000 BCE. The creation of symbolic expression is a major marker of the development of civilization, meaning Africa holds the earliest known example—not Europe.

The earliest examples of Egyptian writing were found at Abydos and dated to around 3250 BCE. Abydos has been studied by archaeologists for decades, but the presence of these early examples of writing is not widely known. This is an important discovery, however, because it disproves the idea that Mesopotamia was the sole birthplace of writing. Writing developed around the same time in Egypt—i.e., Africa—if not earlier.

There are other examples of parallel development. Iron smelting is now known to have developed in both Turkey and Africa during similar time periods. Additionally, the domestication of animals for agriculture occurred very early in Africa, specifically in the Saharan region, before it became a desert.

At the end of the first program, Gates challenges his viewers to recognize Africa’s role in the development of world civilizations. He points out that Africa provided the first writing, a system of laws, and early agricultural practices—what he calls the “blueprints of civilization.” What a difference it would make if this information were not just a program on PBS but a fundamental part of every schoolchild’s education 

In the centuries after the birth of Christ, there were four major nations recognized by the ancient world. These were Ancient Rome, Persia, China, and Aksum. Many of us who were educated in the United States are familiar with the first three nations listed here but not the fourth. Yet in the ancient world, these four groups were named as the great empires of the day. Why are we not familiar with Aksum? Perhaps because it was an African kingdom. But since Black history is world history, spending a little time getting to know the kingdom of Aksum is worthwhile. It was a powerful and wealthy nation and deserves attention.

The kingdom of Aksum lasted from around 50 CE to 600 CE, about the same length of time the Roman Empire survived. This wealthy empire covered a large territory. It had administrative and economic control over what is now Eritrea, Djibouti, Somalia, the highlands of Ethiopia, the southwestern Arabian Peninsula, and eastern Sudan. Aksum acquired its wealth through trade, dealing in luxury goods such as ivory, gold, tortoiseshell, frankincense, myrrh, emeralds, and more. They controlled both sides of the southern Red Sea and therefore oversaw all commerce between the Byzantine Empire and India.

Aksum was, however, more than a hub for trade. It was a center of cultural exchange and intellectual development, with advanced knowledge in mathematics, astronomy, and a sophisticated writing system (it created the first written script in a sub-Saharan African nation). Not surprisingly, the kings of Aksum were well educated. They knew Greek, their native language, and more. Aksum was also known for its architecture, including elaborate monuments and tombs, as well as its pottery and gold work.

But what is perhaps the most interesting fact about the Aksumite Empire is the king’s conversion to Christianity. King Ezana converted just a few years after the Roman Emperor Constantine adopted Christianity. King Ezana’s faith was said to be authentic, not political. He wrote:

“In faith in God and in the power of the Father and of the Son and of the Holy Spirit, to him who has preserved for me this kingdom through faith in his Son Jesus Christ, to him who has aided me and always helps me, I …, servant of Christ, I give thanks to the Lord my God, and I am unable to speak fully of his graces, since my mouth and my mind are unable [to express] all the graces that he has made for me.”

It is a heartfelt and contemporary-sounding prayer.

In time, the Aksumites even sent missionaries to spread the Christian faith abroad, in Nubia and Arabia. The church that was established by Ezana continues today in Ethiopia and is one of the oldest Christian traditions in the world.

We can be thankful that African kingdoms such as these are finally getting the attention they deserve. They should be remembered and celebrated. And hopefully, they will be. 

 Why has African history not been highlighted in the past in American schools? It could be argued that it is simply the result of prejudice and racism. African history is not seen as part of the white narrative and therefore not necessary. But it could also be attributed to ignorance (intentional or not). Archeologists are still uncovering evidence of different kingdoms and civilizations that had not been previously recognized. There is still much to be learned and the full history of the cultures and kingdoms of Africa is not known.

Another factor is that some great African civilizations were recognized, such as Ancient Egypt, but they were not recognized as African. Rather they were co-opted into the narrative of European history instead of being recognized as an African empire and part of the story of African history.

Finally, there is the prejudice toward Islam. Some of the prolific cultures of Africa were Islamic. There has been a tendency in the dominant Christian culture of the U.S. to dismiss the academic achievements of Islamic scholars. The Doctrine of Discovery declared that there was no people or civilization except Christianity. So, a culture that is rooted in Islam is not considered significant.

And what is missed by this exclusion? The Empires and Kingdoms of Africa have been numerous and played a significant role in world history: The Ghana Empire (700-1240 CE); The Mali Empire (1230-1600 CE); The Kingdom of Kush (1069 BCE-350 CE); Benin Empire (1180-1897 CE); Kingdom of Zimbabwe (1220-1450 CE); Oyo Empire (1500-1837); Carthaginian Empire (650-146 BCE); Kongo Kingdom (1390-1914 CE); Aksum Kingdom (100 -960 CE); Ethiopian or Abyssinian Empire (1137-1975 CE); and the Songhai Empire (1000-1591 CE).

Though these empires may not be familiar, the main city of the Songhai Empire undoubtedly is: Timbuktu. During the time of this empire, Timbuktu became a major center of Islamic culture, learning and trade. But while some people in the U.S. may know the name, they are often ignorant of the city’s impressive history. Timbuktu is only known as a place ‘so far away that it is almost unreachable,’ a ‘distant or outlandish place.’ It is not seen as a place to be admired and studied. And that is a loss to all of us.

What if our schools, not just our universities, began to recognize the rich history of Africa and its cultures? For one, it would affirm for each student the reality that white Western European culture is simply one of many cultures around the world and not supreme. Also, it would recognize that the Africans that were violently forced to come to this country brought with them wisdom, culture and fortitude that benefited this country, in addition to the forced labor that built the U.S. economy. This is seldom acknowledged and should be. And finally, it would be a celebration of the richness of God’s creation, that we are all called to honor. 

As you know, February is Black History month. Someday, hopefully, African American history will be universally recognized as American history and fully included in our school’s history books. For the time being, we will recognize the designation and be thankful for it.

Even so the stories typically told during Black History month are only part of the whole story that should be told. We will not be able to address our nation’s racism simply through altering our American history books. We need to look at world history too.

In most of our schools there is some attempt to teach world history. At one time, for example, students were taught that civilization started in Mesopotamia (some of you may remember Ur, Sumer and Akkad), briefly flourished in Egypt and Persia and then matured in classical Greece and the Roman Empire. The “Dark Ages” (please see note below*) threatened it but along came the Renaissance and it was up hill from there to the Enlightenment and beyond. This sequence taught every student (no matter their heritage) that the center of civilization was ultimately Western Europe and by adopting this concept, the United States had become the new outpost of this civilization. Western Europe was presented as the ideal of culture and civilization and therefore the focus of the historical and cultural studies in our schools, and the standard by which other cultures are measured.

The significance of this is that this attitude toward White Western European history is key to the false narrative of White Supremacy, or more accurately White Pseudo-supremacy. White Pseudo-supremacy assumes that all successful or significant “civilizations,” can be traced through the roots of White Western Europe. Even when American students learn the history of other cultures and civilizations in their classrooms, it is seldom in a deep or respectful way. They may spend some time on the other culture, but typically it is still measured against the norm or standard of the white Western European culture. Differences in the other culture are seldom lifted up as benefits or strengths.

What does this have to do with Black History month? When our schools focus only on the contributions of African Americans as they relate to American History, with no mention of the cultures from which they came, they reinforce the idea of White Pseudo-supremacy. As valuable, even essential, as it is to highlight African American history, one could argue that the underlying message is that these inspiring African American people were only able to achieve great things when they came to America. There is no acknowledgment of the wisdom, strength, ingenuity and resilience that they brought with them from their own cultures in Africa. It is as if their lives began to have value only when they encountered the white world. This is of course absurd. It is the result of White Pseudo-supremacy thinking. Our alternative is to honor the full history of all peoples outside the context of the white world, and thereby offer a corrective to the distorted idea of white pseudo-supremacy. And that corrective begins next week.

*This term is not used by most scholars today to describe the Middle Ages. However, it is still in use and has been included here to emphasize the inherent racism in the ways much Western European history is presented 

Here in Buffalo, we are blessed to have two local groups that take the responsibility of honoring Black History month seriously.

The Niagara Falls Underground Heritage Center

• February 15, 4-7 p.m.  “Sip and Paint with Tyshaun Tyson” a fun social setting based on community and history while painting with acrylics.

• February 17, 6-7 p.m.  “Slaves were a commodity that were bought and sold on Wall Street.” Myra Davis-Branic (zoom presentation)

• February 21, 6-7 p.m. “Let’s talk about freedom” Night Tour. Guided night tour leading to conversation about the meaning of freedom.

• February 28, 6-7 p.m. “Black Resistance in Quaker Enslaver Household.” Jim Fussell (zoom presentation)

• March 3, 6-7 p.m.   Film Screening of A PBS Documentary on The Underground Railroad, produced by award-winning film director Brian Frey.

Click here for more details

Michigan Street African-American Heritage Corridor 

• February 17: Three Tours and a lecture are being offered for Black History Month. From 10:00 to 2 p.m. visit the Historic Michigan Street Baptist Church, The Nash House Museum and the WUFO Black Radio History Collective. At 1:00 p.m. a lecture will be offered at 119 Broadway: “The Corridor: Past, Present, Future” a lecture by Craig Steger, historian of the Historic Colored Musicians Club and Jazz Museum & Terry Alford, Executive Director of the MSAAHCC

• February 20: Frankie Crocker Day will be presented by the WUFO Black Radio History Collective

If you are not able to attend the event on February 17, tours are also offered every Saturday.
For details about these programs go to: https://www.michiganstreetbuffalo.org/.

Language is always evolving. Some words are dropped from usage, some change their meaning, and other are only a few years old. These changes matter. For example, though it is still popular with some, The King James Bible is far from a functional translation. There are numerous words in it that are now seldom in use, or are no longer in use. Do you know what 'sottish' means?

Other words have changed meaning over the years. In the past ‘nice’ was a negative term that meant someone was simple or foolish. Quite the change. And, of course, new words are added. In the last year dictionaries have added such words as 'mic drop' and 'spidey sense'.

These words may appear less than significant but they are excellent examples of how alive language can be.

There are word changes that have more significance than the addition of mic drop, however. If you visit the Niagara Railroad Underground Railroad Heritage Center, they explain that on their tours they will be using expressions and words that may not be used by most visitors. First, instead of using the world slave, they use ‘enslaved person.’ ‘Enslaved person’ says this is a human being who has been forced into slavery but slavery does not define who they are. Instead of calling the users of the underground railroad runaway slaves, they use the term ‘freedom seekers.’ ‘Freedom seeker’ is a positive image that describes the person’s agency and righteous purpose instead of the negative message of runaway. Finally, a slave owner is now described as an ‘enslaver.’ It changes how we see the people who sought to dehumanize others.

In their book “Wait, Is This Racist?” Kerry Connelly, Bryana Clover and Josh Riddick have coined a new expression that is not in common use, but like these other examples, adds depth of meaning to anti-racism work. Instead of saying ‘White Supremacy’ when describing the movement that suggests that White people are somehow better than BIPOC people, they use 'White Pseudosupremacy'. Why would this matter? When we refer to the White Supremacy movement, our use of the expression ‘White Supremacy’ unintentionally endorses the belief that White Supremacy is a valid belief choice. If we say someone is a white supremacist, we simply say this person believes in the supremacy of white people, but we aren’t agreeing with it. But when we say things like ‘White Supremacy is a popular movement,’ or ‘White Supremacy’ is causing problems in our society, we are unintentionally implying that it is real and valid. By saying 'White Pseudosupremacy' we are saying that white supremacy doesn’t exist. It is a false premise. Every time 'White Supremacy' is said, we may unintentionally reinforce in others the belief that it has some kind of validity. By saying 'White Pseudosupremacy' we are making it very clear that not only do we not agree with this belief system, we know it is totally invalid.

Perhaps we have a new word for the dictionary.

At the January 2025 Presbytery meeting, the Native American Reconciliation Group introduced 5 motions for a first reading. These motions will be presented for action at the May Presbytery meeting. 

The motions focus on the need for the whole Presbytery to apologize for their role in the Native American boarding school, the Thomas Indian School, on the Cattaraugus Reservation. While the school was originally started by the Presbyterians to be of aid, when it was taken over by NY state, it became like the other boarding schools across the country which sought to destroy Native American language, culture and traditions. The first motion involves an actual apology statement. Then there are three motions that will create a fund for the Seneca Churches of our presbytery to strengthen their ministries and their traditions. The final motion establishes an annual Land Acknowledgment event at the Presbytery. The motions are available here. At the end of the motions are the names and numbers of members of the reconciliation group who are available to answer any questions you may have. Citations to the General Assembly actions that inform the motions are also listed.

Finally, a bibliography is included. The intent is that between now and May, individuals and churches of the Presbytery will take the time to study the issues described in the letter of apology. But if the apology is to be sincerely engaged in, and the motions are to be understood as acts of justice, it is important that all of us in the Presbytery truly understand what happened and why justice is God’s charge to this Presbytery. The bibliography can be accessed here. Each individual in the Presbytery, and each church, is encouraged to use this bibliography to engage in study. In addition, there are two events being offered in the Presbytery. First, there will be a zoom presentation on February 18 of the film, “Unseen Tears.” Then, on May 1 there will be a discussion of the play “The Indolent Boys.” More details about these events will be made available soon in the Presbytery newsletter. All of these documents, and the details about the education events, will be sent directly to each church in the next week.

Please take time to review these documents and to engage in study of the issues. This is an opportunity for our Presbytery to set an example in the region, and the national church, in the work of antiracism justice. 

In 2018, the General Assembly voted to consider Martin Luther King, Jr.’s Letter from a Birmingham Jail as a new confession for the church. This reflects the power and importance of this essay.

By the 1960’s, Birmingham, Alabama was well known for its intense segregation as well as attempts to combat the racism there. On April 3, 1963, the Birmingham Campaign was initiated, a nonviolent program of marches and sit-ins. The campaign was led by the Alabama Christian Movement for Human Rights and the Southern Christian Leadership Conference (SCLC), which was established by Dr. Martin Luther King. Jr. On April 10, Circuit Judge W. A. Jenkins issued a blanket injunction against “parading, demonstrating, boycotting, trespassing and picketing.” Leaders of the campaign immediately announced that they would disobey the injunction. On April 12, Dr. King was arrested along with SCLC activist Ralph Abernathy and other marchers. He was remanded to the harsh conditions of the Birmingham jail, where he received a smuggled copy of a local newspaper. It contained a statement written by eight White Alabama clergymen and it was entitled, “A Call for Unity.” It spoke against King and his methods and encouraged him to move more slowly in his efforts to change the country. It was a call for him to be more reasonable, more cautious.

Dr. King’s response is “Letter from a Birmingham Jail.” It was a powerful statement at the time, challenging White people to recognize that they had been asking Black people to wait far too long, with little progress to show for all of the waiting. What is most striking about the letter is how powerfully it continues to speak to White people, particularly White Christians, sixty years later.

We suggest you first read the letter, “A Call to Unity”, written by the White clergymen.

Then read (or reread) Dr. King’s response.
 
Do you feel that the statement from 1963 has anything to say to the church today? Does it have anything to say to you?

Have you planned what you will do to honor Martin Luther King Jr., on January 20? Below are some options. 

1. Music and Spoken Word Celebration of Dr. Martin Luther King, Jr. January 20, from 5pm‑7pm Hallwalls Contemporary Arts Center, 341 Delaware Avenue, Buffalo, NY 14202. The event is free, but you must register in advance.

2. Martin Luther King, Jr. Day at the AKG Monday, January 20, 2025, 10am‑5pm, AKG, 1285 Elmwood Avenue, Buffalo, New York 14222  

3. Voices of the Corridor: an oral history project January 20, 2025, 11am – 1pm, Michigan Street African American Heritage Corridor, 119 Broadway. Tiffany Gaines, Guest Speaker  

4. Martin Luther King, Jr. Church Service, Rev. Brandon Perkins, Sunday January 19, 10am Hamburg Presbyterian Church, 177 Main Street, Hamburg, NY 14075  

5.  Annual Martin Luther King Jr., Luncheon, Theme: We Won’t Go Back: Unity Equals Strength, January 20 11:45am, Clarion Hotel, 30 Lake Shore Drive East, Dunkirk, NY,  Contact Ms. Loretta Slaton Torain for reservations at 716-363-1102.
     

Find some special way to mark the day. Stream a film and have a discussion with friends or family. Read a book or make a donation to a relevant organization. Take the time to remember and honor this remarkable person of faith.

Have you planned what you will do to honor Martin Luther King Jr. on January 20th? Below are some options. If you know of more, particularly if they are outside the Buffalo area, please send them to Cynthia and they will be listed next week.

1. Music and Spoken Word Celebration of Dr. Martin Luther King, Jr. January 20, from 5pm‑7pm Hallwalls Contemporary Arts Center, 341 Delaware Avenue, Buffalo, NY 14202 

1. Martin Luther King, Jr. Day at the AKG Monday, January 20, 2025, 10am‑5pm, 1285 Elmwood Avenue
   Buffalo, New York 14222

You are encouraged to find some special way to mark the day. Stream a film and have a discussion with friends or family. Read a book or make a donation to a relevant organization. More specific ideas will be offered next week.

The holidays are a very busy time for most of us. There are gatherings with friends and family, special holiday events, feasts, and more. But in the midst of our busy-ness, we can often feel that there is something missing. After all, if we are celebrating Jesus’ birth to a peasant couple who were immigrants in Bethlehem and far from welcome, we might we feel some cognitive dissonance comparing our celebrations with the Biblical story. When we celebrate Advent as Christ’s second coming, we can still feel out of sync as we consider it to be a sign of God’s victory over poverty, injustice, suffering, and pain. Is this theme any more present in our celebrations?
 
Unbound is one of the Compassion, Peace and Justice ministries of the Presbyterian Mission Agency. For Advent 2024, it has produced a devotional called: Boundless: An Anti-Colonial Advent Devotional. The devotional will run through Advent, Christmas, and Epiphany.
 
The Presbyterian Mission Agency explains:
“The writers of the devotional come from spaces where dominating powers have stolen land, culture and people,” said the Rev. Lee Catoe, editor of Unbound. The Advent and Christmas stories are surrounded by the colonizing entity of the Roman Empire that impacted the lives of all of the characters: Mary, Joseph, Jesus, the shepherds, etc. The writers of Boundless take those stories and apply them to their context, whether that be in India, the U.S., Palestine, Latin America and beyond … The powers of the colonizers are still very much present.
 
While Advent is usually a time of reflection, the devotional is intended to motivate people to do more than just read. This devotional calls us to dismantle those (aforementioned) powers and work toward anti-colonial models of liberation that our scriptures and traditions have always supported (and) in fact are central to our faith.

Despite the ways science and genetics have been misused over the decades to support racism, in the 21st century they have finally become a valuable tool in the fight against racism.
 
In 2003, the film Race: the Power of an Illusion was released. The first episode of this three-part film, “The Difference Between Us”  examines the genetics behind the biological distinctions that have been used for so long to define and identify the races. A group of college students all submitted DNA samples and then the DNA profiles were examined. They found that there was no correlation between the DNA and the different racial groups found in the student group. For example, a Black student’s DNA profile was closer to the DNA profile of another white student than to the other Black student in the group. As the filmmakers explained, “The world’s people simply don’t come bundled into distinct biological groups.”
 
But genetics has more to prove. In the 21st century, an entirely new field of genetics has been gaining attention. It is called Epigenetics. Epigenetics does not look at the genes themselves, but at changes that can affect how our genes work. The emerging science indicates that trauma can affect how our genes function in our body and this can have long term effect on our health. But the effects don’t stop there. Research further indicates that the changes that alter how a person’s genes function can also affect their descendants. Thus, a traumatic experience of a mother or father can affect the way the genes in their children and grandchildren work. This effect is called generational trauma. One study looked at the trauma experienced by men who had been held in a prisoner of war camp. They found that the children of these men experienced higher early mortality rates than the wider population. There is increasing support for the idea that wars, famines, and genocides have left their epigenetic mark on the descendants of those who experienced these traumas. Poor health and early mortality are the results.
 
So how does this relate to racism and antiracism? People who deny that racism is a significant problem in the U.S. will often say that those who claim they are victims of racism just need to work harder or apply themselves, so they can climb their way out of poverty. After all, they say, in America anyone can succeed. The deniers might also argue that the health problems found at higher rates in those targeted by racism are just the result of poor life decisions. But the message of the science of epigenetics is that the challenges faced by those experiencing racism aren’t to be solved simply by working harder or living differently. The generational trauma resulting from the experiences of racism across generations is real and continues to have catastrophic effects. What a difference it could make if this inherited trauma could be recognized as real and addressed as such. What a difference it could make if the resiliency of those who succeed despite the trauma was also recognized. Genetics could finally help stop the trauma instead of being manipulated to cause it.

Starting in July, the Presbytery has been offering ways for individuals and churches to support the passage of the Truth and Healing Commission on Indian Boarding School Policies Act. The Antiracism group has been contacted by NABS (The National Native American Boarding School Healing Coalition) asking that we put in a special effort to get the bill passed before the end of the year. Their letter is below as well as further information about the bill and an automatic way to contact your Senator or Representative by letter or phone. Please take the time to contact them (if possible by phone) to show your support. The NABS letter is as follows:

Greetings Relatives

The National Native American Boarding School Healing Coalition, Tribal Nations across the U.S., religious institutions, and allies have been advocating for Congress to pass the Truth and Healing Commission on Indian Boarding School Policies Act (S.1723/H.R. 7227) this year. We are nearing a critical milestone, but we need your support and action to ensure this important legislation is enacted. Join us in making a difference!

This bipartisan bill is ready for floor action in both the Senate and House. It would establish a commission to investigate the 150-year federal Indian boarding school policy era and locate Native American children who died in these schools. The bill also offers a platform for survivors and descendant of boarding school student to share their stories and pave a path toward healing.

However, despite bipartisan support, House leaders have yet to schedule a vote, even though it would likely pass with overwhelming approval. On the Senate side, the bill passed unanimously through the Senate Committee on Indian Affairs in 2023, with amendments that preserved the bill’s core mission. We need your calls and outreach to House and Senate leaders now!

Congress reconvenes on November 12, 2024, after the elections. If this bill isn’t passed by the end of the year, we’ll have to start all over again. Please contact our Congressional leaders and urge them to bring the Truth and Healing bill to the floor for a vote.

We hope you’ll join us in supporting this critical legislation. Visit https://boardingschoolhealing.org/ to learn more about the history of Indian boarding schools and the coalition of Tribes, organization, and insititutions backing this bill.

T’igwicid – thank you,

Deborah Parker, CEO (Tulalip Tribes)

Learn more about supporting the bill here. You can contact your senators and representatives here. Or, if you want to call your congressional leaders directly, their numbers are listed below. (Find your representative at www.house.gov)

      Representative Nick Langworthy  202-225-3161

      Representative Timothy Kennedy  202-225-3306

      Representative Claudia Tenney  202-225-3665

         Senator Chuck Schumer  202-224-6542

      Senator Kirsten Gillibrand  202-228-4977 

Last week, we discussed how Thomas Jefferson established what became a pseudoscientific foundation for the racism that was so vital to the preservation of the system of enslavement at the root of the colonial economy. This was unfortunately only the beginning of the abuse of science to justify racism and slavery. Eventually, Jefferson had some doubts about the validity of his conclusions1, but there were plenty of people who were all too happy to continue to use pseudoscience for personal gain by justifying racism. After the Civil War, Reconstruction initially allowed the Black population to make significant progress in claiming the rights that should have been theirs all along. But then, Reconstruction was dismantled, the Whites in the South gained power again, and Jim Crow was established2. As a result, the old lies and distortions were given new life. On top of this, the field of genetics was growing so there was a new way to “prove” the superiority of one race over another. And it was in this context that Eugenics was born.

The National Human Genome Research Institute explains eugenics as follows:

“Eugenicists believed in a prejudiced and incorrect understanding of Mendelian genetics that claimed abstract human qualities (e.g., intelligence and social behaviors) were inherited in a simple fashion. Starting in the late 1800s, leaders and intellectuals worldwide perpetuated eugenic beliefs and policies based on common racist and xenophobic attitudes. Many of these beliefs and policies still exist in the United States.”

Those who support eugenics claim that society is justified in putting a priority on preserving “good” genes. In a racist society, obviously good genes are found in white people. Jefferson may not have known about genetics per se, but his writings certainly support the attitudes behind the endorsement of eugenics. Unfortunately, the field of eugenics was very popular in the U.S. by the turn of the 20th century. It gave justification for the racism that was already deeply embedded there. But equally tragic was that eugenics became one of the many things that the U.S. imported to other countries.

In the early 1900’s, eugenicists supported, even promoted, the importance of maintaining the purity of the White race. In 1916, New York lawyer Madison Grant, in his book The Passing of the Great Race, created a racial-ethnic ladder that placed Nordics (i.e. Anglo-Saxons) on top. The text of the book was incredibly demeaning to all who could not claim to be part of the white race. The book was revised three times in five years and translated into several languages. In 1924, when Adolf Hitler was jailed for an attempted revolution, he used his jail time to read Grant’s book and write Mein Kampf. Hitler later thanked Grant for writing The Passing of the Great Race, which Hitler called “my Bible.” So, the U.S. eugenics movement provided inspiration to Hitler to engage in the Holocaust.

Eugenics as a field of scientific thought has been rejected by all mainstream scientific organizations and institutions in the 21st century. But there are ways that the study of genetics can be used as an antiracism tool and this will be discussed next week.

(1) See Ibram Kendi’s book Stamped from the Beginning for an excellent study of Jefferson’s writings and attitudes on slavery.

(2) Excuse the brief summary of this horrible, unjust period of American History. For the details about the realities of Reconstruction, view Dr. Henry Louis Gates, Jr. series, Reconstruction 

Racism is an insidious way for one group of people to gain power over another group. Some people suggest that racism is simply based on distrust of the stranger, closed-mindedness, or even fear. But while these may be present, it is important to recognize that the system of racism is rooted not in simple and personal feelings but in intentional distortions created for financial and social gain.

In the late 18th century, Thomas Jefferson wrote “Notes on the State of Virginia.” It contained numerous inflammatory untruths about the enslaved Africans that Jefferson held on his plantation. While the concept of genetics wouldn’t begin to be discussed for another 50 years, Jefferson focused on what he identified as the biological differences between the 2 “races.” The named differences will not be explored here because they were demeaning and totally false. But it is important to note that Jefferson implied that the differences provided a scientific basis for enslavement and the exclusion of African Americans from the rights he claimed for white men in the Declaration of Independence. And it is important to state that this was not just ignorance on his part. He knew these statements were not factually based. But he, and other landowners, had too much to lose so “science" was used for financial gain.

Unfortunately, the language Jefferson used lived long after he did. The distorted, prejudicial language created some of the most common racist slurs still used today. An excerpt of his racism is available here. (Please be warned that this is very disturbing material.)

In 1829, antislavery activist David Walker spoke of the damage done to the Black population by Jefferson’s words. He challenged his fellow African Americans that unless they actively refuted Jefferson’s words about them, these words would continue to be accepted. Despite his efforts, and the efforts of many others, Jefferson’s language did become established.

Again, it is important to note that this did not happen simply because of the existence of personal prejudice of people of that day. It was to the financial advantage of this young country to maintain the system of enslavement of African Americans. But instead of naming this truth (though of course it was generally recognized), it was more palatable to use pseudoscience to justify enslavement. And Jefferson’s reputation as a learned man made it very easy.

And, so did the church, of course, which did not speak up as it should have against this language. It failed to uphold one of the most basic teachings of scripture: that all humans are made in the image of God. 

In the coming weeks, we will continue to explore the interplay of genetics and racism.

REMEMBER THAT NOVEMBER IS NATIVE AMERICAN MONTH. Click here for a helpful list of resources.

There are multiple opportunities in the coming weeks to celebrate and learn more about the Seneca of Western New York.
 
On October 19, you can attend the Seneca Indian Foods Dinner (see flyer above) which is put on by the Seneca churches of the Presbytery. There are craft tables in addition to the dinner. This is an excellent opportunity for a great meal and good company. Also, before or after lunch you can visit the nearby Seneca Cultural Center and learn more about the richness of Seneca culture. For more information about the cultural center go to https://www.senecamuseum.org/.
 
From November 7 to November 23, the Anderson-Lee Library in Silver Creek is presenting its annual program for Native American Heritage Month. The programs are presented on each Tuesday, Thursday, and Saturday during the month of November. The weekday programs are geared toward adults, though children are welcome; the Saturday programs are specifically designed for children.
 
The programs are as follows:

• Thursday, Nov. 7: Caleb Abrams, a Seneca filmmaker who has worked with the American Museum of Natural History. He has done a documentary on the Kinzua Dam.

• Saturday, Nov 9 Darelyn Spruce sharing her new children’s book. She is the author of I’m a Little Smoke Dancer.

• Tuesday, Nov. 12: Dr. Lori Quigley, a professor at Niagara University with special knowledge of Native American Boarding Schools.

• Thursday, Nov. 14: C-SPAN screening – Native American perspective on voting rights and citizenship.

• Saturday, Nov 16: Bernadette Scott and Marcy Kane will make corn husk dolls with kids

• Tuesday, Nov. 19: Flip White, who speaks powerfully on the Great Law of Peace of the Haudenosaunee.

• Thursday, Nov. 21: Rich Sasala, a teacher with a specialty in Haudenosaunee history.

• Saturday, Nov. 23: Ari Logan will offer a Seneca language class for kids.

Registration information will be available shortly. These lectures are a unique way to celebrate and honor the rich Haudenosaunee culture of this region. All are welcome. Refreshments are served.

November 11, 2024 is the 229th anniversary of the historic, federal Canandaigua Treaty of 1794. A commemoration of this event will take place at 2 PM on the front lawn of the Ontario County Courthouse. The annual commemoration serves to “polish the chain of peace and friendship” between the Hodinöhsö:ni’ (Six Nations Confederacy) and the United States. It signified peace between the two and recognized the sovereignty of the other as distinct nations to govern and set their own laws. For more information about the commemoration and how to attend, go to: https://www.ganondagan.org/canandaigua-treaty-commemoration 

There are multiple opportunities in the coming weeks to celebrate and learn more about the Seneca of Western New York.
 
On October 19, you can attend the Seneca Indian Foods Dinner (see flyer above) which is put on by the Seneca churches of the Presbytery. There are craft tables in addition to the dinner. This is an excellent opportunity for a great meal and good company. Also, before or after lunch you can visit the nearby Seneca Cultural Center and learn more about the richness of Seneca culture. For more information about the cultural center go to https://www.senecamuseum.org/.
 
From November 7 to November 23, the Anderson-Lee Library in Silver Creek is presenting its annual program for Native American Heritage Month. The programs are presented on each Tuesday, Thursday, and Saturday during the month of November. The weekday programs are geared toward adults, though children are welcome; the Saturday programs are specifically designed for children.
 
The programs are as follows:

• Thursday, Nov. 7: Caleb Abrams, a Seneca filmmaker who has worked with the American Museum of Natural History. He has done a documentary on the Kinzua Dam.

• Saturday, Nov 9 Darelyn Spruce sharing her new children’s book. She is the author of I’m a Little Smoke Dancer.

• Tuesday, Nov. 12: Dr. Lori Quigley, a professor at Niagara University with special knowledge of Native American Boarding Schools.

• Thursday, Nov. 14: C-SPAN screening – Native American perspective on voting rights and citizenship.

• Saturday, Nov 16: Bernadette Scott and Marcy Kane will make corn husk dolls with kids

• Tuesday, Nov. 19: Flip White, who speaks powerfully on the Great Law of Peace of the Haudenosaunee.

• Thursday, Nov. 21: Rich Sasala, a teacher with a specialty in Haudenosaunee history.

• Saturday, Nov. 23: Ari Logan will offer a Seneca language class for kids.

Registration information will be available shortly. These lectures are a unique way to celebrate and honor the rich Haudenosaunee culture of this region. All are welcome. Refreshments are served.
 
November 11, 2024 is the 229th anniversary of the historic, federal Canandaigua Treaty of 1794. A commemoration of this event will take place at 2 PM on the front lawn of the Ontario County Courthouse. The annual commemoration serves to “polish the chain of peace and friendship” between the Hodinöhsö:ni’ (Six Nations Confederacy) and the United States. It signified peace between the two and recognized the sovereignty of the other as distinct nations to govern and set their own laws. For more information about the commemoration and how to attend, go to: https://www.ganondagan.org/canandaigua-treaty-commemoration.

By the founding of Buffalo in 1832, there were only 300 African Americans living in this city of 10,000 people. In her essay, “East Presbyterian (Colored): Buffalo’s Third African American Church” Dr. Barbara Seals Nevergold explains, however, that though the African American population was a small group, they accomplished a great deal, particularly through their churches. 

They “established businesses and political, benevolent, and social societies. They advocated for abolition, suffrage, and educational equality…(and) early in this community-building process, the Black church was one of the most effective organizations through which African Americans focused their energies, resources, and influence to achieve their objectives.”

The first two Buffalo churches established exclusively by the African American population were the Colored Methodist Religious Society (which became the Vine Street African Methodist Episcopal Church) and the Michigan Street Baptist Church in 1831 and 1836 respectively. Unfortunately, as happens in churches, there was a conflict in the Vine Street congregation and in 1849, a group left the church and decided to form a new faith community.  Members of the Buffalo Presbytery welcomed them and they chose the Presbytery as their home. 

The East Presbyterian Church was consecrated on March 18, 1850. The service included baptisms of new members and the ordination of new deacons. The Presbytery was represented by the pastors of Bethel United Presbyterian Church, First Presbyterian Church and Lafayette Presbyterian. In 1851 they called their first pastor: Rev. Jacob Prime from Connecticut. Unfortunately, however, even at this happy event the attitudes of the day were reflected in a statement by one of those who attended the pastor’s installation: “It is deeply interesting to see one of their own number, who seems so well qualified for the station, thus solemnly set over his downtrodden and neglected brethren, to endeavor to instruct and exalt them.” 

During the life of this Presbyterian congregation, they supported abolitionists such as Frederick Douglass and held conferences as well as the usual communal activities and worship services of a typical church. It is also believed that they supported the Underground Railway, as did Michigan Street Baptist Church just down the road. 

Unfortunately, however, the relationship with the Presbytery did not remain strong. In 1861, the church began an affiliation with the Episcopal church and formally transferred in 1866. There is no information as to why the congregation chose the Presbyterian denomination and then changed affiliation. But, exploring possible answers is an interesting exercise.

First, why did they join the Presbytery to begin with? Perhaps it was because the Presbytery had shown itself to be supportive of their concerns. In 1843, Park Presbyterian Church had hosted the National Convention of Colored Citizens. This convention, like others before it, was for African American citizens to discuss the organized efforts of the anti-slavery movement. Guest speakers included the Rev. Henry Highland Garnet, a Presbyterian minister, and Frederick Douglas. Garnet gave his famous speech, “Address to the slaves of America,” in which he called upon the enslaved to rise up and rebel. Frederick Douglas spoke as well, advocating for a more moderate approach. Perhaps some of the founders of the East Presbyterian Church attended this convention and appreciated the support of the Presbytery for this event.

Of course, the lives of these members could not have been easy, even with the assumed support of the Presbytery. One can only wonder how the members felt to read the comments quoted above about their new pastor. It is disturbing that someone would feel it was appropriate to comment that it was ‘deeply interesting’ to see such a well educated, articulate African American pastor. And to speak of the members as ‘downtrodden’ and ‘neglected’ does not recognize the vitality of the African American community at that time, though they undoubtedly faced challenges.

And, of course, there is still the mystery of why the congregation chose to affiliate with the Episcopal church after only 10 years as a Presbyterian congregation. The reason for this change is not documented. They were experiencing financial problems trying to pay off their building. Perhaps there was financial relief offered by the Episcopalians. Also, the Presbyterians were going through a period of theological upheaval. The congregation may have wanted to get clear of the discord and division that was creating problems throughout the church. Finally, though the denomination did finally split in the early 1860’s over slavery, with the northern church taking an anti-slavery stance, this may have been too little too late for this congregation. This seems unlikely, however, since the Episcopal Church’s record on accepting slavery is no better than the Presbyterians. Still, whatever the reason, there was not another African American Presbyterian church until 1919. 

Why consider the story of a church that was part of our Presbytery for only 10 years? First, because it reveals that at some point, our fellow Presbyterians were seen welcoming and accepting of all residents of the city of Buffalo. It is part of our history. But, it also tells us that we did not so as well as we could have. In such the highly segregated community of Buffalo, we have not maintained a witness of diversity and inclusion.  So, while we may not have all the answers, it still behooves us to ponder the questions of what went wrong and what might God be calling us toward to make it right.

Few people today would speak in support of the policies behind the creation of the Native American Boarding Schools. The principle of assimilation, the intent to destroy another culture, and the assumption of the superiority of one’s own culture are principles that, while considered normal for centuries, are finally being questioned and their consequences closely examined.

It is hoped that the Truth and Healing Commission on Native American Boarding Schools which is proposed in bills (HR7227 and S 1723) before Congress right now will be an effective way to ask those questions and look at the consequences of this thinking. The member churches of our Presbytery have been asked to participate in a letter writing campaign in support of this legislation, and/or to make phone calls to their legislators.

But, to be an effective advocate of this legislation, it is essential to truly understand not just what happened in these boarding schools, but how it damaged lives for generations. For example, it is important to understand the special attitude of the Haudenosaunee people toward the generations to come after them.

From the Haudenosaunee Confederacy website: 

Among the nations of the Haudenosaunee is a core value called the Seventh Generation. … The Seventh Generation value means that in every decision made, those who are not yet born but will inherit the world will be taken into consideration.

This means that in their decision making Chiefs consider how present day decisions will impact their descendants. Nations are taught to respect the world in which they live as they are borrowing it from future generations. 

It is not unusual for a culture to treasure their young. They are after all the future. But the Haudenosaunee clearly highlight this value in a unique way by using the expression: The Seventh Generation. They do not just treasure their children, but also their children’s children and the generations that follow them. The damage done by the boarding schools was not just to their immediate children, but also to these future generations. The new field of epigenetics has actually proven that the damage to one generation is passed down to following generations through inherited DNA. Thus, this ancient wisdom has been reinforced by some of the most current scientific research.

But, we need to look beyond science if we are to begin to understand the pain these schools caused. One of the greatest tragedies of the schools was the number of unmarked graves found on school grounds. In Canada, in just one school, 200 unmarked graves were found. This meant there were hundreds of families that never knew what happened to their children. How can any of us understand the pain of that? Shannon Thunderbird has sought to voice this pain in her song Lost and Found. You are encouraged to listen to her song through this link.

At the May 2024 Presbytery meeting, the Council shared with the members of the Presbytery a letter of apology that they had read to the members of our Seneca churches on May 26th, 2024. The Chair of Council, Rev. Bob Hagel, explained that this is the first step in a journey toward a Presbytery-wide apology. Rev. Hagel shared that the Council is now challenging the members of the Presbytery to learn about the issues covered in the apology letter, including the Thomas Indian School, the broken treaties, and the betrayal behind the building of the Kinzua dam, as part of the work needed for a Presbytery-wide apology. It is vital that as the whole Presbytery prepares to participate in an apology, we know what the apology is about.

But, there is another reason to engage in this study. In 2018, the General Assembly voted to call on all Presbyteries, and their member churches, to enter into a study of the Doctrine of Discovery. This doctrine is rooted in a number of edicts made by a 16th century papal edicts, later accepted by a variety of Reformation leaders and countries. This doctrine distorted the Christian message and was used by churches, colonists, and eventually by the United States government to justify the anti-indigenous policies and actions that occurred on this continent from the 15th century forward. 

This bibliography explains the Doctrine of Discovery, the ways it distorts the Christian message, and how it was used as a justification for the treachery and abuse shown to Native Americans. This bibliography also contains materials that specifically relate to the Seneca people's experience of the abuse rooted in the doctrine, and explains why the Seneca deserve an apology.

During July and August, explore the books, movies, and other resources on this list. It is simple. If the Presbytery is to be authentic in its apology, we must understand what we are apologizing for. 

In 2016, the General Assembly issued an apology to Native Americans, Alaska Natives and Native Hawaiians for the abuse and disrespect they experienced at the hands of the Presbyterian Church. The report is available here.

In addition to recognizing the mistreatment of Native American people, the report acknowledges that that “in our zeal to tell you of the good news of Jesus Christ, our hearts and minds were closed to the value of your spirituality.” This is an aspect of the apology that is not spoken of as frequently. The stories of Native American Boarding Schools, the Indian Removal Act, broken treaties and land theft are increasingly being recognized. But what is not discussed as much is that while white Western Europeans thought that these actions would bring them gain and profit (a sin the church refused to acknowledge for too long), they were actually losing by not learning about the rich culture, societal strengths and spirituality of the people who occupied these lands first. 

There are many resources that explore these strengths and for this article the focus will be on the work of Sarah Augustine (a Christian and a Pueblo descendant): The Land is Not Empty. This book analyzes the effects of the Doctrine of Discovery in the evolution of this country and in that discussion she lifts up what the colonists, and later citizens, lost through their embracing of the Doctrine.

She starts by lifting up an Indigenous worldview that is consistent with Scripture: “the nature of the Creator is evident in the creation.”* She says that Indigenous people have been falsely accused of animism, i.e. worshiping the creation instead of the Creator. But she explains that what is taught is reverence… for the Creator, by finding elements of the Creator’s nature in the Sun--faithful, unfailing, Giver of light, Giver of life.” (Remember St. Francis’ Brother Sun and Sister Moon?) S, instead of focusing on the creation as something to be used for their purposes (even abused), what if colonists (and we) had also recognized the Creation as something to be revered from the beginning.

She goes on to talk about what we learn about the Creator from the creation. She first mentions faithfulness. She speaks of how the seasons return faithfully every year, despite all we do that pollutes and destroys our resources. She then speaks of the “interconnectedness and interdependence of the entire cosmos.” She explains that, for example, the Yakama give thanks before they go out to gather, take only what they need, and leave plenty for future generations. This reminds them that life is interdependent and what they do has an impact on the lives of other creatures (and later generations). There is a vital awareness of mutual dependence.

This, she goes on to explain, also relates to the strong sense of community and collective identity of Indigenous Peoples. Some would suggest that this is more consistent with the message of scripture (Acts 4) than the emphasis on individualism and private property found in the ethos of the United States and its churches.

There is so much more than can be learned and honored. You are encouraged to look at Augustine’s book or some other resource that can help you understand what has been lost, and what many suggest we desperately need now to hear.

   *Note that the material in quotes is taken from chapter 9 in Augustine’s book.

At our Presbytery’s 2024 Annual Meeting, the Council announced that they had taken the first step in the Presbytery’s journey to a full apology to our Seneca churches, and to the Seneca Nation, for the Thomas Indian School and other injustices. This first step by the Council was the reading of an apology letter from the Council at a joint worship service of Wright Memorial Church and Jimersontown Presbyterian Church. Following the service, there was a time for discussion where three specific areas for action were identified as part of a Presbytery wide apology. A working group has been formed that will be pursuing these, but one item can be acted on immediately. The Seneca members have requested that members of the Presbytery write letters (and/or make phone calls) to their representatives in Congress to have them support The Truth and Healing Commission on Indian Boarding School Policies in the United States (S.1723 and HR Bill 7227).

This commission would do the following in reference to the Indian Boarding Schools in the U.S.:

• Examine the location of children

• Document ongoing impacts from U.S. Indian Boarding Schools

• Locate church and government records

• Hold culturally appropriate public hearings to collect testimony from survivors and their descendants

• Gather institutional knowledge from subject matter experts

• Share findings publicly

• Provide a final report with a list of recommendations for justice and healing

For more information about the proposed commission, a tool kit for becoming an advocate for the commission, and an FAQ section please go to: https://boardingschoolhealing.org/truthcommission/

For more information about the U.S. boarding schools, spend some time of the National Native American Boarding School Healing Coalition’s website.  The brochure “A Primer on American Indian and Alaska Native Boarding Schools in the U.S.” provides an excellent overview of the boardings schools. 

Click here to look up contact information for the NYS Senators

Click here to look up your Representative

Please take some time to educate yourself on the injustices perpetrated through the Native American Boarding Schools in the U.S. For the background on the theology behind these schools, see the Resource list on the Doctrine of Discovery printed in the newsletter two weeks ago in this column. There are general and specific resources relating to the boarding schools and the attitudes that created them. 

 As our country approaches the fourth anniversary of Juneteenth as a federal holiday, it is important to show support for this commemoration. For one, when White Americans mark the importance of June 19, 1865, they acknowledge that enslavement was deeply entrenched in this country and that there was profound resistance to ending it. This acknowledgment is an important statement to make at this time in light of the efforts of some White Americans to dismiss this part of American history as some temporary aberration.
 
Also, celebrating the holiday reminds all of us of the power of commitment to a cause. 89-year-old Opal Lee walked 300 miles to inspire people to support making Juneteenth a federal holiday. Her efforts inspired 1.6 million to sign petitions in support of her work. And finally, it is a chance to celebrate what has been achieved in the work of anti-racism and civil rights, while recommitting to the work that is still needed.
 
To learn more about the history of Juneteenth, go to the National Museum of African American History and Culture’s discussion.
Look for a Juneteenth celebration near you to recognize and celebrate this important national day of remembering. Note that because the 19th is a weekday this year, local celebrations are happening both before and after the actual date of June 19th.
  

• If you live near Buffalo, go to https://www.buffalojuneteenth.com/

• If you live near Jamestown, go to https://www.facebook.com/JTownJTeenth/

• If you live near Olean, go to https://www.bandsintown.com/f/144468

• If you live near Dunkirk, join the celebration on June 15th (12 to 8 p.m.) and June 16 (12 to 6 p.m.) at Memorial Park at Lake Shore Drive West in Dunkirk. There will be music, food, African dancing, poetry slam, cornhole tournament, kid’s tent and Gospel. 

Attached is the resource list that the Anti-Racism Task Group is offering to the congregations for the study of both the Doctrine of Discovery as well as the experiences of the Seneca people with the consequences of the Doctrine. In the Movie and Book sections, where it says (SENECA) I am indicating that the item focuses on the Seneca experience, not that they produced this material. At the moment, the only entirely Seneca piece is the movie by Terry Jones called The Thomas Indian School Alumni Reunion. General Assembly (see the 2 reports from 2018 on the resource list), the Presbytery Council and the Anti-racism Task Group all encourage our churches to take time to study this doctrine and its consequences so that we can once and for all work to rid ourselves of its damaging message.

The resource list will shortly be added to the Anti-racism resource list on the Presbytery website. There will undoubtedly be additions to the list in the coming months so please keep checking the list. If you have any questions about individual items, or thoughts for additions, please email Cynthia Wickwire Lundquist or call her at 716-338-8953.

As we enter into a period of study as we prepare for a Presbytery wide apology, our Seneca churches have requested that we take immediate actions on one item: supporting the Truth and Healing Commission on Indian Boarding School Policies Act (S. 907, HR 5444). Contacting your local representative and our New York senators can make a difference in whether this legislation is brought to the floor of the Senate and House for a vote. It is important to realize that your representative may not even know that there were several Seneca boarding schools in Western New York. The Thomas Indian School was a state school and not always listed with the federally run schools such as Carlisle. Click here for more information on how to support this legislation.

The National Native American Boarding School Healing Coalition is included on the Doctrine of Discovery Resource list under Study Materials, Organizations and Resources. The name of the Act and the website link are included there. 

Click here for the resources

There are multiple opportunities in the coming weeks to learn more about the rich history and heritage of Western New York.

On May 22, the African American Center for Cultural Development opens in Olean. A historic home at 214 N. Barry Street has been renovated to provide a permanent home for this non-profit. The organization’s mission is to value, promote, and integrate the rich and diverse Black history and culture of Western New York and the Southern Tier Region of New York State, through the celebration of the talents, lives, and history of the African Americans in the region. Through photographs, displays, books, and the spoken memories of the people who grew up in and around the area, the center strives to tell the story of the past, while preserving the heritage for future generations. The center houses a museum of African American culture at the new location.

On May 23, there is a Celebration of Reverend J. Edward Nash, the longest serving pastor of Michigan Street Baptist Church 1892-1953. Rev. Nash’s leadership and presence in Buffalo’s African-American community during the first 50 years of the 20th century earned him legendary status in that community. Rev. Nash was involved in efforts to bring branches of the Urban League and the NAACP to Buffalo. During his years at Michigan Street Baptist Church, he also hosted a number of significant leaders including Booker T. Washington and Rev. Adam Clayton Powell, Sr. The celebration is being held at Humboldt Parkway Baptist Church, 790 Humboldt Pkwy, Buffalo, from 5:30-7:00pm  If you have not yet visited Nash House (Rev. Nash’s home which is now a museum), which is next door to Michigan Street Baptist Church, you are encouraged to do so. Go to www.nashhousemuseum.com/ for more information.
 
On May 25, from 10:00am-4:00pm, the Seneca-Iroquois National Museum/Onöhsagwë:de’ Cultural Center are hosting Seneca Iroquois Heritage Day 2024. The celebration includes a Tattoo Gathering at 10am, a Smoke Dance Competition from 12:30-2:00pm; and then at 2:00 the Seasonal Living Longhouse will be opened. There will be craft and food tables at the celebration. This is an excellent opportunity to learn more about the rich culture of the Senecas. The Cultural Center will be open during the Heritage Day celebration so visitors to the celebration can also enjoy the displays there. For more information go to www.senecamuseum.org/

When one considers the tragedy of the Tops shooting 2 years ago, the complexity of the problem can be overwhelming. Where do you start?  Work to remove hate language from the internet? Get materials into all our schools that address the issue of white supremacy and give an accurate portrayal of American History to include all who were part of the creation of who we are as a nation: Indigenous, African American, Asian American, Latino as well as White Europeans. Fight segregation in our cities and invest in our neighborhoods. All of this and much more of course. We need to engage in systemic change, to invest in people who have been too often ignored or disenfranchised. It will take work and education and commitment to change.

But this hard work will take time. As many say, the work of antiracism is a marathon, not a sprint. Change takes time. Even so, there is suffering right in front of us. We might ask ourselves: I see the long road ahead and will do what I can, but isn’t there something I can do today? Right now? The good news is, yes there is.

This Spring, Gardens Buffalo will be giving away “PanchoPacks” school backpacks to Buffalo children in need. These packs are already filled with all needed school supplies under the guidance of teachers at area schools. They will be given out at both the East Side Garden Walk (July 20-21) and during Garden Walk Buffalo (July 27-28). The intent will be to give away 500 backpacks at these two events.

Gardens Buffalo Niagara President, Laurie Ousley says, “This is the third year Gardens Buffalo Niagara has done a children’s backpack giveaway. It is our way of supporting families who might not otherwise be able to afford school backpacks.” The event of 5/14 tried to send a message to the residents of the Eastside of Buffalo that they had little worth. This small effort is a simple way to say to these children: you do matter and we care about you.

If you or your church want to support this initiative, please donate here or send a check with 2024 Garden Walk Backpack Giveaway in the memo line to Gardens Buffalo Niagara, 371 Delaware Avenue, Buffalo, NY 14202.

When one gets overwhelmed, one can get paralyzed. In the face of terrorist act on 5/14, we must not allow that to happen. We must commit to the hard work of antiracism, to the marathon. But, to stay committed, it helps to see small steps that can make a difference, that can send an encouraging message. Perhaps this is just such a small step. 

The buttons below will take you to two different documents. One is liturgical resources for remembrance of the Tops shooting. The other document has links to various articles that describe the history and consequences of segregation in Buffalo. There is a direct link between Buffalo’s status as a highly segregated city and the terrorist’s choice of Buffalo for his attack that killed 10 people in the Tops grocery store on May 14, 2022. These articles, which describe the ways racism has shaped out cities and brought such suffering, could be:

1. Shared with members of the congregation for their own edification. Questions for personal study are below.

2. Used to create a presentation with discussion. Individuals could each take one of the articles to present before the discussion. The questions below can be used for group discussion.

3. As background for a sermon.

Click the link below to read more!

Resources - The story of Buffalo segregation

Liturgical Resources

The usual author of this feature is on vacation this week, so in its place we have an update from the recent Synod Mission Commission.

Good morning, friends,

Last weekend (4/26-27) was the spring Synod of the Northeast mission commission meeting. I was delighted that Janis Quinn (Wright Memorial) is one of our commissioners, present at that meeting. Janis is planning to attend the May presbytery meeting.

I wanted to alert you to some exciting news. The Connectional Ministries working group held a fundraising day for the four Indigenous churches in our Synod, and not only received monies from individuals and churches, but also received a $20,000 grant from Coastlands Presbytery. All funds will go directly to the churches.

There is going to be another fundraiser for these churches: Brook Church (Hudson Valley), Shinnecock (Long Island), Wright Memorial, and Jimersontown, (both WNY). The Synod has produced digital bulletin inserts, one for each church, to help Synod members to know more about these long-ignored churches. They will be sent out shortly, and I will make sure they go in the presbytery newsletter. They can be used in May, and the second special offering will be on June 2. I’m hopeful this will raise funds for all four churches.

On September 28, which for Jimersontown and Wright Memorial is the “Remembrance of the Removal” from the area of the Kinzua Dam, people will gather for a work day at Brook and Shinnecock churches. I hope our folks will hold these congregations in prayer as they walk through those painful memories.

The Synod is continually grateful for the good, hard work the WNY Anti-Racism team does. If you have any questions, please feel free to contact me.

Grace and Peace,

Rev. Leslie Latham

SynodNE Mission Commission Moderator

The Presbyterian Church (USA) has been struggling for years to come to terms with its complicity in the tragedies that arose out of the Doctrine of Discovery. The horrific treatment of the Indigenous peoples of America and the dismissal of the value of their culture and wisdom by the invaders from Western Europe, including Presbyterians, is a source of shame. In 2016, the General Assembly issued an apology to the Indigenous people of the U.S. and in it they not only named what we did, but what we lost. Again, it is important to say that the intent is not to diminish what the Indigenous people lost, and the trauma experienced by them. The purpose is to point out that the attitudes of racism are destructive for everyone. It is truly the way of death for a people and a society. The text of the GA apology is available here. It speaks powerfully of the tragedy of the Doctrine of Discovery and the effects of racism.

Next week we will continue to explore these themes. The painful results of the Doctrine of Discovery are still with us. They need to be named if we are to root them out.

Most people who read about the Doctrine of Discovery (if you are not familiar with the Doctrine, please refer to earlier newsletters or google the term) have little trouble in condemning its use as a justification for slavery and the decimation of Indigenous populations in the Americas. What is usually highlighted are the gains by White Western Europeans of land and wealth at a horrific cost for the people already residing in the affected lands. 

This is of course true.

What is not often discussed is what was lost by the invaders as a result of their narrow world view. This loss is not more important than the suffering of the Indigenous people, but it is worth noting. The assumption seems to be that the Doctrine was wrong only because it brought suffering (though that is reason enough to condemn it). But attention is not paid to what the Western Europeans lost by seeking to dismiss, and in fact destroy, the indigenous people and their culture and wisdom. Of course, the invading Western Europeans could not believe that the Indigenous peoples had anything to offer that was of value. That was one of their many tragic mistakes. And one of the tragic mistakes today is that we continue to ignore the loss to our contemporary society and church by not heeding the teachings and wisdom of their traditions.

In her challenging book: The Land is Not Empty: Following Jesus in Dismantling the Doctrine of Discovery, Sarah Augustine offers her unique perspective on the suffering that was and is still being experienced by Indigenous people. Augustine is a Christian and a Pueblo descendant. She has been working for decades with indigenous populations around the world seeking justice against various types of oppression rooted in the Doctrine. Her justice work is inspiring, and she has suggestions for individuals and churches as to how they can get involved in this work.  But her book also includes the biblical roots of her work and just how unbiblical the Doctrine (created by Popes and supported by Protestants) really was (and is). It is a careful study of the distorted theology behind the Doctrine while offering a more insightful reading of scripture.

Yet, there is even more. What is perhaps most memorable is her discussion of what the invading “Christians” might have learned from the indigenous peoples if they had listened and learned instead of trying to destroy. She provides an overview of Indigenous beliefs, in particular those that explain the relationship of Indigenous people with the land on which they live. Contrary to the assumptions of the invaders from Europe, these teachings have much to say to the church, particularly today. We will explore what that is in the next column.

Discussing the effects of Papal edicts from the 15th century may well feel pointless. But the papal statements that became the Doctrine of Discovery did not lose their relevance with the passage of time. From their inception, these edicts became a motivator for every major European country to go out and seize control of any non-Christian land they “discovered.” The Doctrine gave them permission to do whatever they wanted with the land and any non-Christian people inhabiting it.

In North and South America, this doctrine was behind every interaction between the European invaders (be they Spanish, French, British, or Dutch) and the Native peoples they encountered. And this did not change when the United States was established as an independent nation. In fact, the Doctrine has guided U.S. policy for its entire history.

Robert J. Miller, a legal scholar, describes the distinct eras of U.S. Indian policy in his book: Native American, Discovered and Conquered. He states that the intent, from the beginning, was “to remove Indigenous people from their land whether through war, violence, forced relocation, internment, land-grabbing, urbanization, segregation and discrimination.” He breaks down U.S. policy into different eras. The descriptions below are from Sarah Augustine’s summation of Miller’s work in The Land is not Empty: Following Jesus in Dismantling the Doctrine of Discovery.

The Trade and Intercourse Era (1789-1825): the government established policies to govern trade and political interaction with Indigenous Nations to ensure that only the federal government could control Native American lands.

The Removal Era (1825-1850): during this time, policies called for the final solution to the “Indian Problem” by forcing Indigenous Nations from the Eastern U.S. to relocate west of the Mississippi.

The Reservation Era (1850-1887): the plan now was to force Indigenous Nations into small, remote reservations established by treaties negotiated under threat of violence by the U.S. military. The reservations were small, often outside their traditional homeland and did not include sufficient access to food, medicine, housing or clean water.

Allotment and Assimilation Era (1887-1934): Reservations are further diminished and are divided up into small allotments assigned to individual tribal members. Previously land was held in common and the system worked well for their way of food production and lifestyle. Now, settlers, banks, or the government could buy individual plots and break up the reservation. The movie Killers of the Flower Moon tells the story of what happened on one reservation. In addition, Indigenous culture itself was attacked through the expansion of the Native American boarding school system (funded through the Civilization Fund Act of 1819 whereby Congress funded Christian missions to administer boarding schools in the U.S.)

Termination Era (1940-1961): during this period official U.S. policy was to terminate the legal existence of tribal governments permanently to end Native American identity. This policy was reversed in 1988, but its effects remain. 

Mary Church Terrell was a civil rights activist, women’s rights activist and an educator. She was also involved with Ida Wells in the anti-lynching movement. She was born during the Civil War on September 23, 1863 and died during the Civil Rights Movement in 1954. She graduated from Oberlin College as one of the first African American women to attend (with an undergraduate degree in Classics and a graduate degree in Education). She subsequently taught in Ohio and in Washington, D.C. Terrel was also involved in various Black Women’s groups. She was the first president of the National Association of Colored Women whose motto was “Lifting as we climb.” This meant that they were committed not only to their personal advancement but lifting up others along with themselves.

Her activism was life long – at 87 (in 1950) she was involved in a successful lawsuit that led to the desegregation of D.C. restaurants. More details about her life and accomplishments can be found here.

But the focus of this column is not actually Mary Church Terrell’s accomplishments, though they are worth our attention. It is to know the woman. Too often, historical figures are desribed simply by their accomplishments. We do not see them as living and breathing people, just a name on a page of history. But through Terrell’s writing we can come to know her including her sharp mind and what she witnessed and experienced as a Black woman in the first half of the 20th century in the United States. Through her writing, we can learn about, and hopefully feel, the reality of the racism she encountered and the strength she showed in dealing with it.

Below are some well-known quotes. The tragedy is that 100 years later, they are still relevant: 

• “Seeing their children touched and seared and wounded by race prejudice is one of the heaviest crosses which colored women have to bear.”

•  “I cannot help wondering sometimes what I might have become and might have done if I had lived in a country which had not circumscribed and handicapped me on account of my race, that had allowed me to reach any height I was able to attain.”

•  “Nobody wants to know a colored woman’s opinion about her own status of that of her group. When she dares express it, no matter how mild or tactful it may be, it is called ‘propaganda,’ or is labeled ‘controversial.’ Those two words have come to have a very ominous sound to me.”

•  “I will not shrink from undertaking what seems wise and good, because I labor under the double handicap of race and sex; but, striving to preserve a calm mind with a courageous, cheerful spirit, barring bitterness form my heart, I will struggle all the more earnestly to reach the goal.”

In addition to teaching, she worked with Ida Wells to eradicate lynching, writing a powerful piece called, “Lynching from a Negro’s point of view.” The article reveals the truth about lynching that was being ignored by the church and the government at the time.

In a speech she gave in 1897, Terrell makes a plea for unity, activism and racial pride.

In 1906, she spoke to the United Women’s Club of Washington, D.C. “What it means to be colored in the capital of the U.S.” is a chilling account of what Black citizens experienced in our nation’s capital 40 years after the end of the Civil War.

It is not comfortable reading, but well worth the time. Mary Church Terrell's voice is worth hearing.

Have you ever heard the quote: “I am sick and tired of being sick and tired.” Or perhaps you have heard, “Nobody’s free until everybody’s free.” Meet Fannie Lou Hamer. She is one of the many civil rights activists who gave so selflessly during the movement in the middle of the 20th century, but do not get proper credit for their contributions. This was, of course, particularly true for the women who were involved in the movement. Too often their significant leadership was not acknowledged.

Instead of trying to summarize her achievements, I am sharing the following links to provide greater depth and breadth to her story. It is evidence of her significance that this only the tip of the iceberg. These are not lengthy pieces, but worth your time to meet this powerful and determined leader.

• National Women's History Museum 

• PBS American Experience

• National Endowment for the Humanities

• SNCC

• Time

In honor of Women’s History Month, and as a follow-up on Black History month, it seems appropriate to talk about Ida B. Wells-Barnett. She was an extraordinary educator, investigative journalist, civil rights activist and suffragette. Though she was born into enslavement (1862, Mississippi), because her father was one of the founders of Shaw University, a Black college, Wells-Barnett had the chance to grow up in an intellectually stimulating, and justice focused, environment. Upon her parents’ death, she became the primary caregiver for her 5 brothers and sisters while going to college and teaching.

In 1882, she moved to Memphis and began work as a journalist. She became co-owner of a newspaper and took on the controversial topic of lynchings. At this time, lynchings were all too common. She reported on the injustice of lynching at great personal risk and sometimes used an alias for her personal safety.

Eventually, Wells-Barnett traveled all over the south researching lynchings and wrote two pamphlets about what was happening (Southern Horrors: Lynch Law in all its phases and A Red Record). She knew that the lynchings were carried out to achieve social, political and economic control of freed Black people. In fact, she called them an attempt at retribution by white men. Her research showed that an African American man could be lynched for simply speaking to a white woman, refusing to cross the street to give a white person the right of way, or for daring to run a successful business that might compete with a white person. In other words, lynching was about White Supremacy. And it was protected by law enforcement and legal policies.

Wells-Barnett also taught in the segregated school system in Memphis. Once again, she refused to ignore injustice and began to write about the lack of resources for the Black students in her charge. She was fired for her efforts. In the mid 1880’s, she sued the local railroad for not honoring her first-class ticket and forcing her into the segregated section of the train. She won a $500 settlement in the local courts but the Tennessee Supreme Court ruled against her in 1887.

In 1898, she sought to meet with President McKinley about the problem of lynching and later approached President Wilson seeking to end discrimination in government jobs.

She also became involved in the suffragette movement. In 1913, the white leaders of a national march in Washington DC told her that she had to march behind them. Wells-Barnett, and many other Black leaders, showed up on the day of the march at the head of the procession and simply refused to be sidelined.

Last (but not least!), she did justice work while she was a Bible study leader in Grace Presbyterian Church in Chicago.

Ida B. Wells-Barnet was a force to be reckoned with and a challenging model to any Christian.

Unfortunately, for many years, the movie Gone with the Wind influenced white people’s understanding of the experience of enslavement in the South. There was an assumption by many whites that though there were undoubtedly cruelties, there were also reasonable people who showed some fairness to their enslaved people. With that assumption, so powerfully portrayed in the movie Gone with the Wind, many people believed that enslavement was just an outdated practice that needed to end and was simply an expression of the time and lifestyle. There were numerous first-person accounts by the enslaved available that recorded the horrific conditions endured, but these resources were not well publicized, and certainly were not typically shared in the general American History programs in our schools.

A sign of major progress in the movement of anti-racism is the number of resources now easily available to the general reading public that give an accurate account of the realities of enslavement. One of the most unusual is the National Book Award Winner from 2021, All That She Carried: the Journey of Ashley’s Sack, a Black Family Keepsake by Tiya Miles. In this book, Miles traces the story behind an item on display at the National Museum of African American History and Culture in Washington. It is a cloth sack given by an enslaved women to her daughter who was being sold and taken from her. It may not sound engaging, but Miles has written a compelling book. In tracing the probable history of the sack through the period of slavery and beyond, the reader is introduced to the true experience of slavery, the cruelties, the violence, and the depravity of those who supported it. This is not an easy book to read. It is well worth the effort, however, first because of its honest portrayal of the reality of slavery and second because of its powerful portrayal of the resiliency of the African Americans who endured and survived this system. As Miles says, it is a story of “trauma and transcendence.” 

But such stories of trauma and transcendence are not just being written, or portrayed, about the system of slavery. From March 8th to September 30, 2024, the Buffalo AKG Art Museum (1285 Elmwood Avenue) is presenting a special exhibit that responds to the tragic murders on May 14, 2022, at the Tops Market in Buffalo. This exhibit, called Before and After, includes artwork, prose, and poetry by the Buffalo based artist and cultural producers Julia Bottoms, Tiffany Gaines, and Jillian Hanesworth. It is hard not to see parallels: tragedy and then a determination not to be defeated; a resilience in the face of hatred and violence. It might make one wonder whether more truth telling about the realities of our early history, and the strength of those who endured it, might have made the events of 5/14 less likely. Clearly, it is not a tragedy that those days are gone with the wind. But what is tragic is that the truth about those days was buried so long that violence and injustice are still so present with us.

For those who seek to do the work of antiracism, there are many resources to turn to. There are books offering new understandings of U.S. history, personal perspectives on the experience and realities of racism, and books to guide people about how to take a stand against racism. While all of these resources are a blessing, sometimes they can be overwhelming.

The National Museum of African American History & Culture, part of the Smithsonian National Museum system in Washington D.C., has committed itself to help in the work of antiracism through a variety of special programs. It has gone far beyond housing physical, historical objects displayed with a little placard next to them on the wall. It has developed significant digital resources to help anyone interested in their antiracism work, whether or not they can actually visit the museum. While Black History Month has ended, the journey to better understanding is never over. Visiting the website for the museum reveals a fascinating variety of resources that you are encouraged to explore.

First, for example, look at the ‘Learning History through Objects’ series. This series includes discussions of Slavery in Colonia American, Business of Slavery in the North, Abolition and the Coming of War and more. The material is presented with text and visual images. In addition, there is the Searchable Museum that provides its own list of historical topics, including for example Reconstruction and the variety of issues relating to it. It also uses images of original resources and museum artifacts to illustrate the text.

But the Museum is not just focused on exploring the past. It is also committed to improving the present and future of the U.S. citizens it serves. They do this through their ‘Talking about Race’ material. This section includes a variety of resources for all those committed to equity and antiracism. There is a section that encourages personal reflection as well as resource pages for Educators, Parents/Caregivers and anyone else committed to Equity work. There is also material on ‘Self-Care’, ‘Being an Anti-racist’ and ‘Social Identities and Systems of Oppression.’

Museums are no longer stone buildings filled with dusty objects. We are blessed as a nation to have this dynamic resource available to us, to learn more about ourselves, our history and how to move forward in honest and healthy ways. You are invited to take advantage of this national treasure. It will be worth the time.

The civil rights movement of the 1800’s dealt with a broad array of issues to achieve justice for African Americans. We have briefly mentioned the injustice of the “black laws” which stripped free African Americans of their civil rights and the American Colonization Society that sought to send them back to Africa. But there was also the Fugitive Slave Act of 1850, passed by Congress, that authorized federal commissioned agents to travel all over the northern states pursuing the enslaved who were seeking freedom in the north. The agents could travel anywhere and simply grab Black residents and drag them south (too often capturing free men and women as well). The Niagara Falls Underground Railroad Heritage Center in Niagara Falls has many stories about the cruelty of these agents as well as the bravery of local Black citizens who helped those seeking freedom.

The City Council of Chicago took a stand against the Fugitive Slave Act, calling it unconstitutional and declaring that no local officials were to assist the federal commissioners in their work. But others in the state of Illinois felt differently. In 1853, the state legislature passed the Logan Law which made it a crime for anyone to bring a free or enslaved African American into Illinois (think about that for a moment). Any African American who entered the state and remained more than 10 days could be found guilty of a misdemeanor and fined. If they could not pay the fine, they would be imprisoned and sold at public auction to anyone willing to pay the fine. The “buyer” could then compel this person to labor without pay as long as the judge allowed. Many referred to this law as the “Slave Law.”

Obviously, the Thirteenth Amendment was a key turning point in this civil rights movement, but it did not solve all the issues faced by the already free and the newly freed. In fact, in some ways, it deepened the racism they faced. Many northern states, as well as the southern states that returned to the union, continued to pass legislation that severely limited the civil rights of their Black population. The Fourteenth and Fifteenth Amendments were intended to ensure that African Americans would be treated as full-fledged citizens with all related civil rights, including the vote. But the states continued to work around them, Reconstruction in the South was carefully dismantled, and despite the optimism that these amendments engendered, they did not solve the problem of racism in this country. As Kate Masur explains, “Hard as it was to eradicate policies that explicitly discriminated based on race, it was even more difficult to take the next step: to confront the longstanding interpenetration of racism” in American society and systems. It seems long overdue that people of faith ensure that justice is finally done.

To fight against racism, one must be careful not to allow people to oversimplify the issues. Some people may say that slavery was horrible but since it was considered acceptable in the early 1800’s it is important to keep what happened in perspective. But, obviously, this ignores the numerous Black and White abolitionists that had been speaking out from before the 1800’s about the horrors of slavery and how it denied the principles on which this country was built. Slavery and racism was not universally accepted. Others say that racism was just a problem in the south, they are the ones who need to deal with it now. But as one studies the history of the northern states, it is clear that in the 1800’s African Americans did not receive the hearty welcome there that people today may think. And then there are those who say that slavery and racism were just a temporary aberration that ended with the Civil War and need not be seen as a tarnish on our nation’s image. But perhaps the fact that the U.S. Congress did not end slavery in the District of Columbia until 1862 offers a different perspective.

In her book, Until Justice Be Done, Kate Masur goes into depth about the realities of the struggles of Black, and White, activists to get justice in this period. The challenges were many and discouraging. For example, in the 1840’s there was a resurgence of interest in the American Colonization Society, which had been founded in 1816. This group supported the idea of literally shipping African Americans back to Africa, specifically the newly created country of Liberia. One politician said, we should “provide a home for ‘our free blacks’ where they would be welcome and well off.” Undoubtedly this sounded convincing to many, if only it were true. The truth is that only 39% of the African Americans who settled Liberia from 1820 to 1843 survived. The immigrants were certainly not ‘well off.’ But for whites who wanted to “help” African Americans, but not live with them, it seemed perfect. Next week, more examples of the justice struggles of the 1800’s in America.

There is a saying by Jose Rizal, a Filipino writer who lived during Spanish colonization of the Philippines, that translates roughly to: “Know history, know self. No history, no self.” We are now half way through Black History Month. In May comes Asian American Month, and in November, Native American Heritage Month. Some would say that the history focused on in these months is an interesting supplement to the history taught in schools. But, as Americans come to a national reckoning with their history and its ever-present racism, it is clear that this history does not supplement but rather corrects the traditional narrative. If Jose Rizal’s words are true, we cannot know who we are, as individuals or as a nation, if we do not have an accurate understanding of our history. But there is more to it for Christians. The question for us is not just whether we can know ourselves, it is whether we can know our neighbor. If we are to love one another, and serve each other, we need to know each other.

The good news is that in this area we are blessed to have a number of ways of learning the history that wasn’t well represented in the history books. These are some of them.

• Buffalo: The Michigan Street African American Heritage Corridor; The Buffalo History Museum with extensive exhibits on local African American History and the Seneca Nation.

• Amherst: The Buffalo Niagara Heritage Village in Amherst has begun hosting an Asian American Cultural Festival in May.

• Niagara Falls: Niagara Falls Underground Railroad Heritage Center. 

• Salamanca: Seneca Iroquois National Museum, 

• Olean: African American Center for Cultural Development

So, what can we do as Christians seeking to do the work of antiracism? First, each of us can seek to learn as much as we can about our neighbor. Visiting these organizations and institutions can be a first priority. Also, financially supporting them is important. The Olean African American Center for Cultural Development, for example, is currently seeking financial support so that it can continue its work in its region (see the note below from their director). But there is more we can do. We can also visit our local historical societies and determine whether they are including the full story of all residents of the area. Do the McClurg Museum in Westfield and the Darwin Barker Museum in Fredonia talk about the history of the area from the perspective of the Indigenous people, or just the colonists? Does the Fenton History Center talk about the story of Catherine Harris and the area called Africa in Jamestown? There is much to learn about one’s neighbors if one will just ask.

Seneca Nation of Indians

https://sni.org/

Kate Masur’s Until Justice Be Done: American’s First Civil Rights Movement, from Revolution to Reconstruction describes the struggle for racial justice in the first 70 years of this country’s history. Until now, there has been limited research in the civil rights struggle that occurred in those years. People know of the abolitionists and their efforts to end slavery in the south. But how many know about the civil rights struggle in the north: the fight against restrictive ‘black laws,’ the extensive activism of the Black people to end these laws, and the wide variety of methods used by these activists to be heard.

In the American Revolution, Masur asserts, there were demands for citizenship and equal rights for Black Americans. Increasingly, however, in the years that followed, northern states adopted laws that made it clear that free Blacks were considered an unwanted class and the southern states were not the only place affected by racism. Initially, most white northerners were indifferent to activists trying to bring change and repeal these laws. In time, however, pastors, journalists, lawyers, politicians and ordinary citizens began to demand that the white majority reject racist laws and fight for a more just society. And what is seldom acknowledged, African Americans were at the forefront of the activism.

How did the activists do their work? They sought to influence voters, they engaged in extensive petition campaigns to various legislative bodies, lobbied officials, gave speeches and published newspapers and pamphlets. They were hardworking, committed and well organized.

Masur starts her history with a description of an 1843 convention in Ohio. This convention was made up of African Americans including ministers, teachers and laborers. Their goal was to fight the state’s racist ‘black laws.’ These laws were common in many northern states and significantly restricted the opportunities for Black Americans to succeed. For example, black laws prohibited Black people from testifying in cases involving whites. This meant that if they were mistreated or cheated, they could not bring their white oppressor to court. Also, African Americans were required to register with the local authorities when they entered a new community, to pay a fee, and to find two landowners to promise that they would not become dependent on public resources. Clearly this denied them their basic civil rights and restricted their ability to establish themselves in a new community. The participants in the convention challenged the state legislation to repeal these laws saying that in doing so, “you will make manifest to the world your love of justice, your hatred of oppression, and your determination to preserve a strict adherence to the great principles of your fathers.” In essence the African Americans at the convention were asking the state legislation to fulfill the Ohio constitution of 1803 which said “all men are born equally free and independent.”

In the beginning, for many Americans, Black History month meant that biographies of George Washington Carver, Frederick Douglas, Martin Luther King Jr., and Harriet Tubman would appear in brief clips on TV between popular evening programs during the month of February. And that was about all. Our American history books included little about the life and contributions of African Americans through the history of this country, and almost nothing from their perspective. For the average white person, these clips were the only information they encountered. Today, there is much more information available and it is easily accessible. But we should not become complacent. There are those who are trying to limit the access of all children to an accurate depiction of our country’s history and that kind of effort seldom stops with children.

But Christians cannot support such efforts. First, we believe in knowing the truth, for Jesus said, “The truth shall set you free.” (John 8.23) Second, Christians know that any time we deny the truth or we hide from it to try to protect ourselves, we create a barrier between ourselves and God. The peace some try to achieve by not dealing with “difficult” or “unpleasant” issues, is not peace. And the silence does harm to everyone.

So, we can watch the quick clips on TV but there are so many other sources of the American story that provide a varied and rich picture of the experiences of African Americans. First, you can go to the Antiracism resource list on the Presbytery website and look for relevant books and films. But don’t forget other formats that can give you an amazing variety of topics and ease of access.

Crash Course in African American History. This series on YouTube is presented by Dr. Clint Smith who wrote “How the Word is Passed.” The segments are about 10 minutes and the 50+ episodes give an overview of key issues starting in the 1600’s to the present.

Black History in Two Minutes or so. This series in on YouTube but is also available on its own website. It is put together by Dr. Henry Louis Gates Jr. It covers a broad range of topics from sports to congressional leadership to the women’s movement.

Finally, for more in-depth discussions, you can visit the website for the National Abolition Hall of Fame and Museum (NAHFM) in Peterborough NY. Each year the NAHFM produces a series of videos on Black History using regional scholars. There is an intriguing variety of topics which provide a unique perspective on New York history and antiracism.

Truly there is something for everyone this February. You are invited to partake.

So, you want to speak up, you want to share what you have learned about the realities of racism, but where do you start? Someone says to you: ‘Slavery was over a long time ago; can’t we get past it?’ Or, ‘Things weren’t that bad, everyone supported slavery at that time so why can’t we move on?’ Maybe they declare that America is such a wonderful country, ‘Why must people tarnish our reputation by focusing on one small part of our story?’ And, what if the person speaking is a close friend or a family member?

There are useful guides to help one engage in such discussions, but there is one first step that is particularly vital. That is to be informed about the history of our country and how racial issues were present from the beginning. Having facts to share is a key part of constructive conversations. It can give depth and breadth to these discussions. But even this is not always easy.

Some people say that racism was just one small part of our story as a country and some say it was literally a founding principle. This is part of the debate around The 1619 Project (available as a book or a miniseries on Hulu). Perhaps it is best to say that the relationship is complex and there is no clear consensus that explains it. Was it an aberration? Was it foundational? As a starting point, let us agree that it has been present, is still present and it still needs to be rooted out. And to do this means having some understanding of the history of race and racism in the United States. But how? How much reading does a person need to do? The purpose, after all, is to act, not just read.

The National Museum of African American History and Culture of the Smithsonian seems to understand this challenge. It has produced an excellent article that gives a good overview of race in American, the issues involved in the development of our unique system of slavery and its long-term consequences. It is helpful for anyone trying to get a clear overview of the issues. It can be a great place to start one’s journey of understanding if one is not aware of this history. Or it can be a good review of the fundamental issues to help one know how to share the story of race in America. 

Such conversations are never easy, but the call to do justice means we have no choice in the matter. 

By the 1960’s, Birmingham, Alabama was well known for its intense segregation as well as attempts to combat the racism there. On April 3, 1963, the Birmingham Campaign was initiated, a nonviolent program of marches and sit-ins. The campaign was led by the Alabama Christian Movement for Human Rights and the Southern Christian Leadership Conference (SCLC), which was established by Dr. Martin Luther King Jr. On April 10th, Circuit Judge W. A. Jenkins issued a blanket injunction against “parading, demonstrating, boycotting, trespassing and picketing.” Leaders of the campaign immediately announced that they would disobey the injunction. On April 12, Dr. King was arrested along with SCLC activist Ralph Abernathy and other marchers. He was remanded to the harsh conditions of the Birmingham jail, where he received a copy (it was smuggled in) of a local newspaper. It contained a statement written by 8 White Alabama clergymen and it was entitled, “A Call for Unity.” It spoke against King and his methods and encouraged him to move more slowly in his efforts to change the country. It was a call for him to be more reasonable, more cautious.

Dr. King’s response is “Letter from a Birmingham Jail.” It was a powerful statement at the time, challenging White people to recognize that they had been asking Black people to wait for far too long, with little progress to show for all of the waiting. What is most disturbing about the letter is how powerfully it continues to speak to White people, particularly White Christians, sixty years later.

You are invited to first read the letter, “A Call to Unity” written by the white clergymen. Notice that a Presbyterian Synod executive signed the letter.

Then you are invited to read (or reread) Dr. King’s response. 

At the 223rd General Assembly in 2018, it was recommended that Letter from a Birmingham Jail” be studied for inclusion in our denomination’s Book of Confessions. Do you feel that the statement, from 1963, has anything to say to the church today? Does it have anything to say to you?

The Doctrine of Discovery has played a role in the creation of Native American Boarding Schools, the theft of Native American lands, the idea of Manifest Destiny, and the enslavement of people who were neither European or Christian (or so they thought). The resources below give background on the doctrine and/or an exploration of its consequences. And, if you have not read the PCUSA Doctrine of Discovery report, you are encouraged to do so.

This is not an exhaustive list, obviously. You are encouraged to go on your own journey using Google for book lists and Podcasts and YouTube for videos. Dr. Robert P. Jones said that in his doctoral studies in religion, which occurred in the last 20 years, the Doctrine of Discovery was never discussed. There was no admission of the role of the church in these injustices. The church needs to give thanks that through the internet, anyone can now learn the truth.

• This Synod of the Northeast panel discussion titled: “Colonialism and the Doctrine of Discovery” introduces the Doctrine and its consequences in the America.

• The brief video “Discovered? Or Stolen! Repudiating the Doctrine of Discovery”, by the United Church of Christ provides a helpful introduction to the Doctrine.

• The film “White Savior: Racism in the American Church” explores how the roots of White Supremacy in America can be found in the Doctrine of Discovery.

• The film “Stories I didn’t know” is an account of one woman’s journey exploring the history of her family’s homestead and how that land was acquired. The film also explores the experiences of the Dakota people in that region as they seek to reclaim the land and tell this story from their perspective. The film is available on PBS Passport. A more detailed description of the film is available at:

• This video presents a panel discussion of Robert P. Jones’ new book Hidden Roots of White Supremacy. The Center for Faith and Justice is presenting the video and the panelists include Jim Wallis, Robert Jones and two journalists. The book, of course, is also an excellent source for better understanding the Doctrine.

• This article from the Presbyterian Mission discusses the relationship of Columbus Day and the Doctrine of Discovery, offering a helpful explanation for why so many suggest that Indigenous People’s Day would be a more appropriate celebration. The article also includes an extensive bibliography for further study

• This resource is a study guide with a video that can be used for a group discussion.

So, what exactly is the Doctrine of Discovery? Is it a legal principle? Is it a religious doctrine? What does it say and who is responsible for it? That is not an easy question to answer but many would suggest that it has had a disastrous influence on the American Christian Church. 

So, what is the Doctrine of Discovery exactly? In the United States right now, it is a valid principal of law that states: “fee title to the lands occupied by Indians when the colonists arrived became vested in the sovereign—first the discovering European nation and later the original States and the United States.” This means that even though Native people had occupied and used the land for millennia, the Christian European nations that “discovered” them automatically gained sovereign and property rights to the lands (at least according to them). This also meant that they believed that they were justified in doing whatever they chose in order to retain power over the land and the people. This legal principle is still in use today as seen when Justice Ruth Bader Ginsburg used it in a decision in 2005 in a land dispute case.

But then why is this an issue of particular concern for Christians? It would seem to be just one more social/political injustice that needs to be addressed by all fair-minded Americans? Unfortunately, though the Doctrine is currently applied in a legal setting, its roots are in the history of the Christian church which is responsible for its creation and endorsement. In fact, its roots go back as far as the Crusades of the 11th to 13th centuries. In 1245, Pope Innocent IV writes that Christians could legitimately dispossess pagan people, in any location, of their “lordship and property.” This meant that first Roman Catholics, and then the Protestants, felt justified in taking more than land from the “pagans.” As European Christians explored far reaching lands, including of course Africa and the Americas, they felt free to exploit the peoples they found there for their own gain. They took their wealth and their land, enslaved them, and killed them and justified this through the doctrines first proposed by Pope Innocent IV. Enslavement of Africans, the regular removal of Indians from their traditional lands, and the Native American Boarding Schools, which attempted to “take the Indian out of the child,” were all justified on the grounds that as an originally pagan people, both of these groups were inferior to the White explorers and colonists. All of this was supported, even encouraged, by the Protestant and Roman Catholic churches. 

For an in depth discussion of the development of the Doctrine of Discovery and its role in the history of the Presbyterian Church, go to the 2016 GA Report entitled: Doctrine of Discovery

For a more detailed history of the doctrine, check out the Antiracism newsletter articles from Feb 8, 15, and 21, 2023.

Further resources will be available next week.

This year, there are numerous ways to mark Native American Heritage Month right in our own backyard here in Western New York.

First, you can support one of our Presbyterian Churches, Wright Memorial Church, on the Cattaraugus Reservation as it celebrates its 200th anniversary. The details are available in the announcement also located in this newsletter. Please join them for this joyous celebration of their 200 hundred years of faithful ministry.

Second, you could visit the Ganondagan State Historic Site in Victor, New York, or the Seneca-Iroquois National Museum in Salamanca. Both centers have excellent exhibits which explain and explore Seneca history and culture. Ganondagan is about an hour east of Buffalo and includes hiking trails, a reconstructed Longhouse as well as the exhibits in the museum. The Salamanca Seneca-Iroquois National Museum offers a variety of exhibits of art, sport and important historical events in their history and they also have a Longhouse. On November 18th, starting at 10 a.m., there is a Winter Market with works by dozens of Native Art vendors.

Third, for those who live within reach of Silver Creek, there is the Native American speaker series at the Anderson-Lee Library right in the center of town. Every Tuesday and Thursday (except the week of Thanksgiving) at 6 p.m., the library is hosting speakers who will discuss the history and culture of the Haudenosaunee people, which includes the Seneca. On Nov. 2nd, Bill Crouse, Seneca, Hawk Clan, will speak of the “Cultural, Spiritual and Historical Significance of Traditional Music in Native American Communities.” On Nov. 7th, Flip White, Seneca, Wolf Clan, will speak on “Resilience in an Unstable World.” On Nov. 9th, Norman Jimerson, Onondaga, Deer Clan, will speak on “The importance of Singing Societies and the Contributions of Native Americans.” On Nov. 14th and 16th, Rich Sasala, Cayuga, Turtle Clan, will speak on the Cayuga Nation and its history. On Nov 28th, Terry Jones, Seneca, Wolf Clan, will present three short films. His works have been screened all over the world. In addition, he will offer soup and fry bread! There are also two Saturday programs: Nov. 4th at noon Leeora Saraphine White, Seneca, Turtle Clan, will present, “Storytelling for all Ages,” and on Nov. 18th at noon Marcie Kane and Bernadette Scott will present an interactive workshop where participants can make cornhusk dolls. You are encouraged to register for these presentations on their website at www.andersonleelibrary.org.

Fourth, you can visit the Buffalo History Museum and its exhibit area on the Haudenosaunee people, their traditions and rich heritage. Let the museum know that this kind of material is important to you.

You are encouraged to find some way to honor the Seneca Nation of the Haudenosaunee and their rich heritage during this month. There are opportunities all over the region. Please take advantage of them.

So, is Jefferson a national hero to be praised and lauded or someone we should condemn as a racist? It is complicated. What Jefferson said, and did, had long term consequences obviously. Since he was a national leader, he was an example to others, a model to many of what was acceptable. His life choices gave the message that enslavement was acceptable. Also, his Notes on the State of Virginia became a source of derogatory and racist language for generations, though Jefferson was not the only source of this kind of language. Ibram Kendi suggests that in Jefferson’s time, because of the support of important people such as Jefferson, “many Americans came to understand slavery as an immutable fact of their lives and their economy.” Considering the millions that suffered under the system of slavery, Jefferson’s position in this nation’s early history is not an entirely positive one. He was a flawed figure.

It is important, though, that we tell the whole story. We must also acknowledge that his contributions to the birth of this nation were significant, and even had a positive effect on the movement to free slaves.  As abolitionists and others struggled to end the injustices that African Americans experienced, both free and enslaved, they used Jefferson’s own words from the Declaration of Independence to support their work: “All men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” Whether he intended it or not, whether at some level he struggled to believe it or not, his words would be vital in the struggle to achieve an end to slavery.

But it was a slow process. Other national leaders simply told themselves that in time, things would change. In 1785, George Washington said, in response to an antislavery petition campaign, “It would be dangerous to make a frontal attack on a prejudice which is beginning to decrease.” He obviously felt it was too risky to stand for what was right at that time. One has to wonder what he would say if he realized that the “prejudice” is far from gone 240 years later. And that white people today still claim that confronting racism head on is perhaps too risky…

So, if Jefferson, and the other enslavers, had living proof around them of the intelligence and abilities of Africans, why then was enslavement so entrenched? Certainly, one factor was a fundamental, though of course false, belief in the superiority of white people. This kind of prejudice can become so deep seated that it defies logic and reason. We can see that still today.

The truth is, though, there was another very powerful reason for Jefferson and his contemporaries to resist freeing the enslaved. He and other land owners were heavily invested financially in this system of enslavement and could not afford to give it up without great financial loss. They could not afford to lose this free labor. So, what to do? Jefferson, and others, simply disqualified the enslaved Africans from consideration as part of the new society. Jefferson’s comments in Notes on the State of Virginia did their job. If African Americans didn’t have the same good qualities as white people, they weren’t covered by the message of the Declaration of Independence and didn’t have to be freed. As he said, “Justice is on one scale and self-preservation the other.” This became one of many times in our history when the rights of Black people (and other People of Color) were set aside for the advantage of whites. But it was not just a matter of protecting personal wealth. The free labor was considered by many to be crucial after the Revolutionary War so that the new country could pay their debt to the British, their taxes and establish trade with other European nations. Many in power felt that the country needed the free labor in order to survive, and then thrive, as an independent economically successful nation. Many leaders saw it as a “necessary evil to pay off their debts and build their nation,” (Ibram Kendi). But it was being built on the backs of human beings who had no say in its direction, and no benefit from its growth.

In his later years, Jefferson claimed to be opposed to slavery. But while he may have become an abolitionist, that does not mean he wasn’t racist. He never expressed a desire for Black men (or women) to receive the same rights that whites had. Instead, he supported The American Colonization Society which was a movement to take the freed Black men and women back to Africa. The ACS told Congress, that free Black people “are not, and cannot be, either useful or happy among us.” The supporters of the movement did not want to welcome free Black people into their communities. It was out of their efforts that the nation of Liberia in Africa was born.

So where does this leave us? Who is Thomas Jefferson in the history of this nation? To be continued… 

Our October 2023 Presbytery meeting was held on what the PCUSA has designated as Indigenous Peoples Day.

In light of this, you are invited to read the 2018 approved report from General Assembly entitled The Doctrine of Discovery. The report gives a history of the doctrine, its implications for American churches, and the specific charges from GA for our presbyteries and churches. 

Most of us were raised to see Thomas Jefferson as a hero. After all, he wrote the Declaration of Independence, a document that was revolutionary for its content and in its purpose. He also served as President and was considered by many to be a Renaissance man because of the breadth of his interests and ideas. It is an uplifting image. But, of course, Jefferson’s story is more complex than it appears.

One might ask: why does this matter? Why dig deeper? Can’t we let the past be the past? But, unfortunately, it isn’t past, it is still with us and it is still causing pain. By looking at the life and thought of Thomas Jefferson, we discover some truths about who we were as a nation in our early years, who we are now, and how we might move forward more authentically to become who God calls us to be as an authentic and just community. So, look back we must.

Certainly, if one is to have a full picture of Jefferson, one must acknowledge that he was an enslaver. Some dismiss this as irrelevant to understanding him because, they argue, enslavement was commonly accepted in those days. But that is not entirely true. While it was certainly not uncommon, there were many who were working hard in these early days of our nation to stop slavery. John Adams, our second president, called slavery a “foul contagion in the human character” and openly criticized Jefferson. A political opponent of Jefferson’s said Jefferson had “degraded the blacks from the rank which God hath given them in the scale of being.” No, Jefferson’s enslavement of Africans was not universally accepted in his time. He made that choice and knew it was a choice.

Then there is his book, “Notes on the State of Virginia” from 1781. In it, Jefferson describes how he sees Africans. His description is deeply disturbing and will not be repeated here. But his conclusion is that because of what he sees, Africans do not qualify for the unalienable rights that are guaranteed in the Declaration of Independence to white men.

Is this, again, just an attitude of the day? Or can this be passed off as personal prejudice? No. It is calculated racism for his benefit. In those days there were freed and enslaved men and women readily available to him who were living proof that his descriptions were false. He did not find Black people inferior through observation and in turn decide they didn’t qualify for the benefits of the Declaration of Independence. Something else was going on. And we will explore that next week.

Please note the following special events. Your participation offers opportunities for learning and support.

“Every Child Matters: Community Healing Event” – This free public event is on Friday, September 29, 2023 at 5:00 p.m. at the Stanley Huff Heritage Center, 12857 Route 438, Irving, NY. This event is promoted to bring awareness of the impact of Indian boarding schools. Wear orange to show your support for ‘Every Child Matters.’ For more information about this event, please call 716-532-8339.

“Every Child Matters: Remembrance Walk” - The Seneca Niagara Casino will host a free public event on Saturday, September 30, 2023 at 11:00 a.m. at the Casino, 310 4th Street, Niagara Falls, NY.

“Tradition, Trauma & Tenderness” – This film is a meditation on the universal nature of trauma, how traditions passed on in a tender nurturing environment can help heal and prevent trauma. It presents the experiences of an individual, family, community, and diverse cultures from around the globe, but has a special focus on the experiences of the Seneca people. This documentary will be shown at the 2023 Buffalo International Film Festival. Its premiere will take place at the Burchfield Penney Art Center, 1300 Elmwood Ave., Buffalo, on Friday Oct 6, from 10:30 a.m. to 12:30 p.m.

So, is it unpatriotic to suggest that the traditional accounts of our nation’s history may not be an accurate, or complete, telling of the American story? Is it unpatriotic to suggest that racism has played a significant role in the history of America and this history has been ignored too long? Some claim that this is the case and that it is wrong to criticize or question our nation’s history. But others suggest the opposite is true, that instead patriotism calls us to ensure that we examine our country’s history as accurately as possible so that we can move forward as a nation, knowing both our strengths and weaknesses.

One would think that for a Christian, the answer to this question would be easy. After all, we confess our shortcomings every week so that we understand where we have not served God faithfully. This helps us move in a new direction, toward God. Our honesty shows our strength, not our weakness. So why would this not be true of our nation? How can we grow stronger as a nation if we do not examine our history as truthfully as possible. In John 8.32, Jesus says, “You will know the truth and the truth will set you free.” For people who follow Jesus, we must at all times, and in all things, seek the truth. And, after all, this search does not assume that American history is about nothing but racism. But it does suggest that racism has played a significant role in American history that has often been at the least downplayed, if not twisted or ignored.

Winston Churchill, the famous British prime minister who wrote a multiple volume history of Great Britain, said, “History is written by the victors.” The powerful French General Napoleon said history is a “fable agreed upon.” Many of us were taught to believe that history is written in the same way that science is – the simple telling of facts, an objective account of events by witnesses. But Churchill and Napoleon, who themselves had a significant role in shaping history, understood that it is not possible to be completely objective in recounting past events. Just as there are four gospels to tell the story of Jesus, and we read multiple translations of them to best capture their meaning, we need many voices to understand history.

Even so, why discuss this here? Because we know that Christians are called to this work. For, when the suffering and injustices of the past are ignored, we cannot find healing and justice in the present. Every prophet of the Old Testament, each in their own voice to make sure the full truth was understood, made this abundantly clear. And now, this is our work as well.

This has been quite the summer for movies. Two very popular films: Barbie and Oppenheimer have revitalized movie going. In addition, another movie has been in the news: The Blind Side because of a lawsuit. But what do they have in common (or at least two of them)? Issues of racial justice.

The story of The Blind Side is rooted in a relationship between a White family and a young Black man. As soon as the movie came out, there was criticism of the film. These critics point to the problem of ‘white saviorism’ central to the film. White Saviorism usually presents a Black character being rescued or saved by a White ‘hero’ and this white ‘hero’ is typically shown to be more capable than the Black person. The portrayal emphasizes inequality, centers the viewer’s attention on the actions of white people, and commonly invalidates the abilities of the Black character. But those early critics were not aware of the other issues involved which have been revealed by the recent lawsuit brought by Michael Oher. This article from the New York Times describes quite clearly the racial justice issues involved in this film.

It is important to consider how easily this film was accepted by White audiences. What could be more comforting than the idea of talented Black athletes still needing White assistance to succeed. But, finally, the White audience is being confronted with the truth.

The link between Oppenheimer and issues of racial justice may not be as readily apparent. The focus of the film is the man himself, which means many tragic circumstances relating to the creation of the A-bomb were not included. For example, the film never mentions the residents of the area where the bomb was tested. The land is said to have been uninhabited. In truth, Latinx and Native Americans did live there and suffered consequences from the test for generations. Also, nothing was said about how the uranium was mined and what the human cost was, and it was high. These articles present these stories that are not included in the movie.

"Oppenheimer" brings painful memories for New Mexico Hispanics
The Navajo Suffered From Nuclear Testing. Oppenheimer Doesn't Tell Our Story
The Dark History Oppenheimer Didn’t Show

Should Oppenheimer have included these voices? Does their absence invalidate the power of the movie? These are not easy questions. But certainly, these stories need to be told, to be heard, and to be remembered as well.

There is one more movie that seems worth mentioning. The documentary White Savior: Racism in the American Church is available on Tubi for free. It gives an intriguing introduction to a number of key issues in the story of racism in American and is well worth your time. 

Summer can be a wonderful time to go outside and sit in a comfortable chair with a good book. With that in mind, you are invited to include one or more of these books in your summer reading list. These books and more will be available for sale at the Presbytery meeting in October. For other ideas, go to the Resource List on the Presbytery of Western New York website. 

• Begin Again: James Baldwin’s American and Its Urgent Lessons for Our Own Eddie S. Glaude, Jr.

• Caste: The Origins of Our Discontents  Isabel Wilkerson

• Four Hundred Souls Ibram Kendi, ed.

• How the Word is Passed: a Reckoning with the History of Slavery across America Clint Smith

• How to Be an Antiracist Ibram Kendi

• Jesus and the Disinherited Howard Thurman

• Me and White Supremacy: Combat Racism, Change the World, and Become a Good Ancestor Layla Saad

• Nice Racism: How Progressive White People Perpetuate Racial Harm Robin DiAngelo

• So You Want to Talk About Race Ijeoma Oluo

• Stoney the Road: Reconstruction, White Supremacy, and the Rise of Jim Crow  Henry Louis Gates, Jr.

• The Fire Next Time James Baldwin

• The Thomas Indian School and the “Irredeemable Children of New York" Keith R. Burich

• The Warmth of Other Suns: The Epic Story of America’s Great Migration Isabel Wilkerson

 This column will resume in mid-August. Happy Summer!

Last week, we began our exploration of the  U.S. Constitution and how racism played a role in its creation by looking at Article 1 section 2. 

A second key reference came in Article 1 Section 9 where it says that the Transatlantic Slave Trade will cease in 1808.  This declaration makes it clear that enslavement was not universally accepted in that day as some today occasionally claim.  The inclusion of Section 9 makes it obvious that there was opposition to the slave trade and some wanted to be certain it would stop. But the resistance to this idea is clear as well. Though Section 9, Article 1 made it into the Constitution, Article 5 later says that the Constitution could not be amended to end the slave trade any earlier than 1808. And let us be clear. This was not an ideological debate, but an economic one because the trade was an incredible source of income for states both north and south.

The final reference is in Article 4 section 2. Here the writers state that no criminal may flee to another state and thereby escape the consequences of their crime. They must be returned to face trial. Then, the document states that “no person held to service or labor” (that is an enslaved person) can flee to another state to free themselves from this service or labor. The same word, “Person” is used in each statement so the one seeking their freedom is here put on the same level as a criminal. It is ironic that this is found in the constitution of a people who had themselves committed treason to gain their freedom.

It is clear that in 1787, there was not complete agreement over what this country was to be. Enslaved Black people suffered terribly and paid a horrible price because of the compromises made to get approval of the Constitution from the slave owning states. And it is important to note that it was not primarily ideological differences about race but economic gain that allowed millions of lives to be deemed less important. What was the real cost to all those involved in these “compromises,” including the churches? It appears that our country may be finally starting the difficult discussion of this painful question. But the good news is that these documents challenge us to name these truths and to ensure that the rights so long withheld are finally made real so that the promises of these early documents can be fully achieved.

ADDENDUM

FOR THOSE INTERESTED IN LEARNING MORE ABOUT THE NATIVE AMERICAN BOARDING SCHOOLS AND FOSTER CARE PROGRAMS, go to “The Upstander Project” and watch “Dawnland” Use this link and you can view Dawnland for free until July 16th: https://upstanderproject.org/films/dawnland 

The U.S. Constitution is a remarkable document. The idea of a democratic form of government and the proposition that people have the right of self-government were not entirely new concepts, but these ideas were brought together in a unique way with its creation. It was truly an experiment. With that in mind, those who wrote the constitution knew they needed to provide a provision for amendment. It was always meant to be a living document.

Much is being written today about the need to take a more honest, unbiased look at American history. Many resist this idea, claiming it is unpatriotic. But if the writers of the constitution themselves recognized that it was not a perfect document, that it would need to be altered as time went on, it would seem that an honest, critical look would be reasonable. Perhaps we can see what they wondered about, or even questioned, and therefore what it tells us about ourselves in those early days, particularly on the subject of racism.

In the original document, there are three main references to the issue of slavery and the people who were enslaved, though this language is never used overtly. Those enslaved are always called “Persons” though they were not given the rights that free “Persons” were.

The first reference is in Article 1 section 2. In this section, the writers agreed that states would determine the number of their representatives to Congress by adding the number of free persons in the state to 3/5 of the number of enslaved persons. This meant that states with a significant number of enslaved people were at great advantage in terms of representation in Congress. The racism is clear. In this democratic society, the enslaved were not given their freedom or any power over their lives, yet their existence enabled their enslavers to have a greater voice in the government to achieve their own aims. In addition, this implied that an enslaved person was worth 3/5 of a white person, thereby creating and endorsing a powerful image for White Supremacists woven into a founding document of our country.

Yes, the constitution is a remarkable document. But isn’t it important that we remember the cost that was paid for it to be achieved? Because these compromises did come at a cost. And it is important to remember who paid the price.

Next week, we will examine the other references to slavery and their implications to the history of racism in the U.S.

In 1978, the U.S. Congress passed the Indian Child Welfare Act. This new law was established with a simple purpose: “to establish standards for the placement of Indian children in foster or adoptive homes, to prevent the breakup of Indian families.”

Much has been written in recent years about the damage done by Native American Boarding Schools in the U.S. and Canada. But not as much has been said about the problem of the placement of Native American children in white foster or adoptive homes. This practice was rooted in the same principle that created the Native American Boarding Schools: Native American children would be better off in white homes to be “civilized.” As was made clear in 1978, however, the placement of these children in white homes meant that they would receive no grounding in their culture and would have limited access to their extended family which led to irreparable damage to the children and the breakup of Native American families. This legislation was a major victory for Native American rights.

Unfortunately, in recent years, there has been an upsurge in interest in placing Native American children in white homes. It is argued that it is reverse discrimination to not allow white families to adopt Native American children. Finally, a white couple sued to keep a Native American child that had been placed with them improperly. While some lower courts sided with the family, the Supreme court has just determined that the 1978 law should be upheld.

Click here to read the Native American Boarding School Healing Coalition's statement in response to the Supreme Court ruling.

Juneteenth commemorates the day Union Gen. Gordon Granger read General Order Number 3 on June 19, 1865, in Galveston, Texas, informing residents that the Civil War had ended, and the Emancipation Proclamation, which had become official on Jan. 1, 1863, had freed all slaves. Juneteenth became a New York State recognized public holiday in 2020 and a federal holiday in 2021.

Olean celebrates

June 24: Juneteenth celebration held by The African American Center for Cultural Development from noon to 3 p.m. All are welcome to a “Block Party" style celebration. Food will be available until sold out. There will be music, fun and education. Lawn chairs (and dancing shoes) are suggested. The celebration is being held at Bethany Lutheran Church at 6 Leo Moss Dr. Go to the African American Center for Cultural Development website for more information.

Jamestown celebrates

Juneteenth takes place in multiple locations.

June 16: Kick-Off Party, 7-9PM; The Breeze Band; Winter Garden Plaza, 313 N. Main

June 17: Juneteenth Celebration, 11AM-5PM at Jackson-Taylor Park, 10th & Washington St. including kids’ activities and games, Jamestown Jackals basketball clinic for kids and more

June 17: Marsha McWilson, the Blues Queen of Niagara Falls, Spire Theater, 317 E. Third St. at 7PM.

June 18: Juneteenth Celebration & Gospel Fest; Continental Breakfast, 8:30AM; Sunday Worship Service, 9AM; Kids activities and games, 12-3PM; Gospel Fest, 3-6PM. All held at Jackson-Taylor Park. Click here for more information:

Buffalo celebrates

Buffalo was one of the first US cities to create a Juneteenth Festival. In 1976 the Juneteenth Festival of Buffalo was organized by a community-based organization, B.U.I.L.D.  Buffalo’s first Juneteenth Festival included painted murals and vendors featuring ethnic items and food along with entertainment and family activities. Since then, a dedicated group of volunteers have continued the tradition in Western New York. 

June 17: The Annual Juneteenth Parade begins at 11:00AM. It starts at 157 Genesee Street and follows Genesee Street to MLK Park at the intersection of Best Street and Fillmore Ave. In addition to the parade, there will be live entertainment; children’s activities; art and food vendors; and cultural and education programs spread out throughout MLK Park. The Mission of the Juneteenth Committee is to “actively preserve and promote the broad spectrum of African heritage through educational and cultural activities to benefit the whole community.”

Dunkirk celebrates

June 18: At Memorial Park there will be a Gospel DJ at 12PM; a worship service at 1:00PM; and then a re-enactment of the original Juneteenth event. A Gospel fest will end the celebration.

June 19: Also at Memorial park from noon to 6PM there will be music, food, African dancing, poetry, a cornhole tournament and a kids tent.

Sometimes in antiracism work, one can feel pulled in multiple directions. There is the next book to read, a podcast someone recommended, a lecture to attend, or a group on zoom. But all of this, no matter how helpful, seldom seems like enough. Presbyterians believe in faith in action. So, what can one do to make a difference?

The National Native American Boarding School Healing Coalition (NABS) has one suggestion. On May 18, Senator Elizabeth Warren re-introduced legislation S.1723, a bill to establish the Truth and Healing Commission on Indian Boarding School Policies in the United States. This commission would inquire into the policies of assimilation adopted by the U.S. Indian Boarding Schools, the majority of which were established by churches, including the Presbyterian Church. The focus of the commission would be in four parts:

First, the commission would locate and document all children still buried at or near boarding school facilities, and identify children who attended and went missing while attending boardings schools.

Second, the commission would compile evidence of the ongoing effects of intergenerational trauma in American Indian, Alaska Native, and Native Hawaiian communities. It would also examine how assimilative policies attempted to destroy Native languages and culture, as well as the taking of Tribal lands and destroying the nucleus of Indigenous ways of living.

Third, it would locate and analyze all records on Indian boarding schools. Record of primary importance include those related to attendance, infirmary, deaths, land and other correspondences.

Fourth, it would be required to submit a final report to be shared with the public and the U.S. government.

NABS is asking concerned individuals to reach out to their Senators to request that they support the passage of S. 1723 to create this Truth and Healing Commission.

To contact your senators for New York, go to: https://www.senate.gov/states/NY/intro.htm

For more information about the bill go to: https://www.congress.gov/bill/117th-congress/senate-bill/2907

To learn about the experiences of those who attended the Thomas Indian School on the Cattaraugus Reservation (which was established by Presbyterians) go to Torn Jersey Media and watch the Thomas Indian School Reunion video.

To better understand the issues, go to the website for The National Native American Boarding School Healing Coalition

In his film, “Who We Are,” Jeffrey Robinson offers a challenging but constructive perspective on American history. He says that just as people aren’t either complete saints or total sinners; neither are nations. “The USA has done great things and it is racist,” he declares. For some people, it is a helpful approach to looking at American history, but for others, it is not.

This second group might suggest that while there was slavery in our country, it was considered acceptable at that time so the country shouldn’t be condemned for it. They might argue that one should not apply modern sensibilities to past times. What we see as wrong now, simply wasn’t seen that way in those days. And, after all, in time it was eventually outlawed. 

But in truth, slavery was not acceptable for everyone. There were abolitionists who had condemned racism and slavery before we even became a nation. Some Quakers began writing against slavery in 1688. The colony of Vermont banned slavery before the nation of the United States was even formed. There simply wasn’t universal support for slavery in the United States. Slavery, and the racism used to support it, was a conscious choice made by the founders.

For example, the Declaration of Independence refers to Indigenous people in a racist way. This document was written and approved in 1776. And yet within eleven years, 1787, the writers of the U.S. Constitution were borrowing from the Haudenosaunee (or Iroquois) Confederacy Constitution which was used to govern the Five Iroquois nations. The Haudenosaunee had been living under their constitution since the 15th century. So clearly there were leaders of the nation who knew that this racist language was not valid. Yet it was included and remains today. Every time the Declaration is printed in the paper on July 4th, there it is. (Read more about this at The Atlantic). Of course, the racist language served a purpose. It gave justification for the unjust treatment of Indigenous people then and in the decades to come which gave colonizers and settlers land and economic advantages.

Does this mean that the entire Declaration should be condemned? If we follow Robinson’s suggestion, one would say no. Rather, we can condemn the racism and yet at the same time accept the positive challenge of such powerful images as: all people are created equal. This idea of the equality of all people in fact should inspire the work of antiracism. So, this process of honest examination of who we are as a people, and a nation, can actually make us stronger and more authentically who this document challenges us to be. And, as a people of faith, called to work for justice, this process can only help us in our work.

Certainly, an essential truth for every Christian is to be found in 1 John 4.8: God is love. It is to be the context for every action we take. God’s love for us enables us to love our neighbor as we love ourselves. It empowers us to work for good in our world because God created it and God is love. And it encourages us to honest self-examination so that we can grow, every day, into being the disciple that God, out of love, created us to be.

But this love is not sentimental or sweet love. This is the love that led Jesus to die on the cross. This radical love challenges us to recognize how our sin is not just a mark on our own lives, but also harms our neighbor, and therefore God’s whole creation. Too often Christians treat sin as a personal fault that needs to be tweaked slightly so we can feel better about ourselves instead of recognizing how our sins can literally be destructive to others. In fact, our honest self-examination and admission of all our faults and errors is an act of love, love of God and our neighbor.

It is important, given the current political climate, that white U.S. Christians keep these principals in mind when looking at both their personal history and the history of their country. If honest self-examination is important for an individual so that they recognize how their sin hurts their neighbor, it is also important that they do the same in any community, even their country, to which they belong.

In his documentary, “Who We Are” Jeffrey Robinson says, “People are not just good or bad, saint or sinners. Countries are the same. The USA has done great things and it is racist.” Such a statement can make some people angry. They may believe it is unpatriotic to criticize one’s nation, or resist anything that threatens their belief in the special status of America. But Christians know that such honesty is essential to an authentic life of faith. It is important not just in an examination of our personal life, but also as we examine and critique our church and our nation, and our roles therein. Jesus himself said, “Then you will know the truth and the truth will set you free.” People of faith should never turn from the truth. It is one of the six Great Ends of the Church of the PCUSA, after all. And a search for the truth about our country will inform our next few columns.

There are two wonderful Seneca cultural centers in Western New York. Outside Rochester, in Victor New York, is the Seneca Art & Culture Center at Ganondagan State Historic Site. In Salamanca, there is the Seneca-Iroquois National Museum. These centers are well worth a visit.

At the Ganondagan Historic Site there is a frank and powerful exhibit about the coming of the colonizers and the consequences to the Iroquois/Haudenosaunee people. Another exhibit explains the different groups and traditions of the five members of the original Haudenosaunee Confederacy (Seneca, Oneida, Onondagan, Cayuga, Mohawk).

The Hiawatha wampum belt representing the five member tribes of the confederacy. The center symbol is the Tree of Peace and represents the Onondagans. The square to the far left represents the Senecas – Keepers of the Western Door.
In addition to the interior exhibits, there are nature walks and a replica Longhouse.

Special exhibits at Ganondagan:

• WAMPUM Exhibit: March 25th through September 16th
  This exhibit features objects from the Musee du quai Branly of France and the Rochester Museum and Science Center. The exhibition is the culmination of 300 years of European contact. The WAMPUM invited here, in many ways, are functioning again as objects that can restore peace and friendship. These belts were originally given to France as part of the negotiations between French traders and colonizers and the Haudenosaunee people back in the 1600’s.

• The Matters are in the Wampum: Saturday, May 20th | 1 - 3 PM
  Presented by Rohsennase Dalton LaBarge, M.D. (Akwesasne Mohawk, Bear Clan)
  "We are told that long ago Onekò:rha' (Wampum) were gifted to our people at a time of overwhelming social upheavals. What these Oronkwáhsa (strands of wampum) transmitted was a path forward out of loss; a blueprint for how we might find collective peace in a challenging world. "
  This interactive session will explore wampum as a living practice; an intersection of material craft, storytelling, and a continuous revisiting of possible pathways to heal as individuals and communities. 

Special exhibits at the Seneca Art & Cultural Center:

At the Seneca Art & Cultural Center in Salamanca New York, there are exhibits that present the cultural beliefs of the Seneca people; traditionally crafted items, both ornamental and practical; a Seneca log cabin; the tragic facts of the Kinzua dam construction and more.

• Carson Waterman – A retrospective: May 27 through April 2024
  The exhibit of “Distinguished Onöndowa’ga:’ (Seneca) artist and national treasure of the Seneca Nation”, Carson Waterman will be a celebration of Waterman’s life, work, and profound impact on the representation of Onöndowa’ga:’ identity and visual culture over the past several decades.

• Dedication of the Longhouse replica: May 27 1:00 p.m.
  Ribbon cutting and dedication of the Longhouse at the Salamanca center. Click here for photos of some of our members at this event

Beyond Hate: A Panel Discussion
Friday May 12, 2023
Presenters include Dr. Ibram Kendi and The Most Rev. Michael Curry
The panel is moderated by Dr. Melissa Haris-Perry, Host of NPR’s Takeaway Podcast
For details and registration information see the flyer below or click here
 
Also this weekend: 
Wampum and Haudenosaunee Art
May 13, 2023, 1 p.m.
Ganondagan Seneca Art and Culture Center
7000 County Road 41
Victor New York
“Art helps people to see not just a particular piece of art but to see the world about you with fresh eyes. The best of art opens our eyes to see beauty eve in things we scarcely noticed previously.” G. Peter Jemison (Seneca, Heron Clan)

The visual arts are a powerful way for a culture to present its history, its values and its challenges. Thus, to learn about a culture, one’s own or another’s, it is very helpful to study its art. This Saturday, the Ganondagan Seneca Art and Culture Center is hosting an exhibit of the art of G. Peter Jemison (Seneca, Heron Clan). In addition to the exhibit, there will be a discussion of the relationship of Haudenosaunee art and Wampum (Wampum is described as a living practice; an intersection of material, craft, and storytelling.)

In the presentation, Jemison will discuss how wampum continues to inspire Haudenosaunee art. A gallery tour of contemporary Haudenosaunee pieces is also included. Jemison’s art has had worldwide impact providing social commentary and portraying his relationship with the natural world. His art embodies “orenda”: the traditional Haudenosaunee (Iroquois) belief that every living thing and every part of creation contains a spiritual force.

In 2022, William Yoo wrote a book that should be read by every Presbyterian who is interested in antiracism work (actually, make that every Presbyterian). It is “What Kind of Christianity: a History of Slavery and Anti-Black Racism in the Presbyterian Church.” In the church today, we typically speak about the antiracism changes that are needed in our society. But, how often do we discuss the church’s own role in the history of American racism including its violence, oppression, and injustices? This is what Yoo has done in this challenging book.

He opens his book with a description of the events in the General Assembly of 1836. He explained that in 1818, the General Assembly declared that the voluntary enslaving of one part of the human race by another was totally irreconcilable with the spirit and principles of the gospel of Christ. But there were no consequences to the membership if they ignored this position statement. Now in 1836, Chillicothe Presbytery demanded that all Presbyterians take an active stance against slavery which they called a “heinous sin and scandal.”

The response of the Assembly was not what it should have been. One commissioner report said that the church should not interfere with Black enslavement because it was complex subject with a “great diversity of opinion and intensity of feeling” within the denomination. They said that any action would surely distract and divide their members. To these commissioners, the peace and unity of the church was of more importance than the suffering of millions of enslaved African Americans.

Many other Presbyterians also voiced their concerns about the Chillicothe proposal. They claimed it was a political matter outside the spiritual jurisdiction of their church. Again, the very real, physical suffering of millions was not to be addressed by Presbyterians because it was not a spiritual issue. Apparently, Jesus’ words from Matthew 25 about caring for those most in need were not relevant.

But, they did find things to discuss at this assembly. The commissioners spent eight days discussing an issue of doctrine. Apparently, there was concern that Rev. Albert Barnes’ recent sermons had not properly expressed the denomination’s teaching on original sin. Again, whether a minister was following church doctrine was more important than the suffering caused by enslavement.

Does any of this sound familiar? Don’t we still use these reasons for not discussing racism: it is divisive, it is too political, and/or there are other issues we need to discuss first. But these reasons are no more valid today than they were then. If Presbyterians are to be true to the gospel, antiracism work cannot be put off. And this involves some honest self-examination. Yoo’s book is an excellent, if painful, place to start.

Sometimes, when faced with the challenges of antiracism work, white people find themselves wanting to back down. They realize that there are costs to this work. Some family, friends, and others may not want to confront the truth of racism in our society. Also, this work means one must do some honest self-examination which is not always easy. As with all things, just because something is right, it doesn’t mean it is easy. But, we all know that being a Christian takes sacrifice, commitment and honesty. So, how could anyone expect anything less when they are doing God’s work.

Then, even when one is ready, there can be uncertainty about where to begin. If you are struggling to know where to start, or know someone who is, there are simple steps to start with. If one keeps at these steps, the way forward will be easier to discern.

1. Learn Black History. Don’t just look at the Public Service Announcements during Black History Month and Native American Month. Look for full length programs on television, PBS is particularly helpful. Read books. Learn about local history of African Americans, Indigenous people and others. Past editions of this column provide a number of local historical sites.

2. Support businesses run by People of Color. Use Google to find such local businesses.

3. Read books by People of Color. Listen to new voices to understand the reality of racism from a different perspective. Zawadi books on Jefferson Avenue in Buffalo is Black owned and they would be glad to offer you suggestions for where to start. There are also numerous suggestions on the Resource List.

4. Spend time looking around you. Perhaps you can see racism in ways you have not noticed them before. How are People of Color portrayed on television or in the news? Do you see more positive or negative portrayals?

5. Sign up for the Presbytery Newsletter to follow the Antiracism column. This will help you stay on top of educational events, important speakers and area activities that will help you on your journey.

6. Finally, commit to this journey. Keep learning, listening, and looking. And, when you find opportunities for action – take them.

7. Find people in your church or community to talk with about these issues. The support of others on this journey is so valuable.

8. And ask for God’s support along the way.

This is an anniversary that no one wants to remember: the one-year anniversary of the Tops shooting on May 14, 2022. The Tops shooting was tragic and an all too powerful reminder of the reality, and evil, of racism in America. As this anniversary approaches, it is important that it not be ignored. The racism that led to this event continues to destroy lives.  

The shooter knew that he could more easily murder people of color by driving to Buffalo for his attack, since it is one of the most segregated cities in America. This segregation is the result of racist policies and leadership decisions over many decades. So, what better way to honor those who died that day than to learn the details about what created that reality. Click the button below for a series of articles that explain the history of segregation in Buffalo as well as a series of questions for personal or group study. As one learns how Buffalo became so segregated, one can also learn how to help fight the injustices that the segregation created. 

Resources  - The Story of Buffalo segregation

Be the Bridge: Pursuing God's Heart for Racial Reconciliation

A Lunch & Learn Book Discussion

Every Thursday in May and June 

Noon - 1:00 p.m. via Zoom

Rev. Tara L. Eastman (Jamestown Presbyterian Church) and invited guests, will facilitate a discussion of the book with goals of Awareness, Education and Engagement for pursuing Racial Reconciliation. Attendees are requested to commit to attend as many Thursdays as possible. A Zoom link will be emailed to you upon registration. All attendees are requested to read the chapter, How We Begin, prior to the first meeting on May 4. There will be an in person wrap up and worship at Hamburg Presbyterian Church on June 29 (more details to come) If you would like more information, you may contact Rev. Eastman at revtleastman@gmail.com 

From the back cover of Be the Bridge:

“In an era where we seem to be increasingly divided along racial lines, many are hesitant to step into the gap, fearful of saying or doing the wrong things. At times the silence, particularly within the church, seems deafening.

Latasha Morrison’s book Be the Bridge offers a chance for honest conversation among a group of Christians willing to give voice to unspoken hurts, hidden fears, and mounting tensions. Morrison’s purpose is the equip the church to have a distinctive and transformative response to racism and racial division.

With conviction and grace, Morrison examines the historical complexities of racism using Biblical principles to lay a framework for restoration. Along with prayers, discussion questions, and other resources, Be the Bridge presents a compelling vision of what it means for every follower of Jesus to become a Bridge builder-committed to pursuing justice and racial unity in light of the gospel.”

Register here

For a Christian, it should be obvious that Jesus would never support racism of any kind. After all, he said that we should love God (who created us all in God’s image) and love our neighbor. Clearly, racism is against the most fundamental messages of Jesus. And yet, even the most dedicated anti-racist can unintentionally carry racist attitudes embodied not in their understanding of Jesus’ teaching, but in their understanding of Jesus himself.

In our churches, most images of Jesus show him as a white male. Why is this worth mentioning? Because this shapes our understanding of who Jesus is. Jesus came to dwell with us as a brown-skinned Jew of the 1st century in Palestine. He chose to come as a poor man in an oppressed culture. As it says in Philippians 2, he did not choose to exploit the power of God, but instead he came as a servant. Jesus did not choose to come as a powerful white Roman of the dominant culture of the day. When we picture Jesus as a white male, we are denying the very essence of who Jesus chose to be and we can lose the truth of Jesus’ message.

Another issue is that when we picture Jesus as white, consciously or unconsciously, we may apply this same characteristic to God. If we see God as white, that leads to another set of assumptions, which, again, may not be conscious. When we carry an image of a white God in our mind, it is too easy to then link whiteness with superiority, even supremacy. And then any who are not white, are considered inferior.

But, we follow a God who chose to be incarnate as a brown skinned man, not a white man. Making a point of this may seem like an overreach or a trivial point. But when we consider that the Klu Klux Klan burns crosses on lawns, we can see that the confusion of whiteness and the Christian faith is important to recognize. And what of  the churches who supported lynchings of African Americans in the first part of the 20th century or the Native American Boarding Schools created by Christian churches who believed that the Indigenous non-white culture needed to be destroyed. If we associate God with one race, it is all too easy to see that race as superior, as elect, as closer to the divine and others less so.

Take a moment to consider what God is saying in Jesus’ incarnation as a poor, brown person. Is your understanding of God challenged by this image of Jesus? Are there any ways in which you are more comfortable with the image of a white Jesus? Coming to terms with these feelings is an important part of the antiracism journey.

Last year Ganondagan announced that a new exhibit was coming to the Seneca Art & Culture Center, and it is almost here!

On March 25th they will open the WAMPUM/OTGOÄ exhibition featuring important Indigenous wampum objects from the Musée du quai Branly, wampum belts from the Rochester Museum and Science Center and contemporary Wampum works by featured Haudenosaunee artists.

The objects from France come from a time prior to the formation of the United States and represent a complicated legacy of diplomacy between Indigenous nations and the colonial French.

This unprecedented collaboration between Ganondagan, the Musée du quai Branly – Jacques Chirac and the McCord Museum postures Ganondagan as an international resource for authentic cultural interpretation and educational inquiry. The exhibition is the culmination of 300 years of European contact and four years of dedicated relationship-building between the Musée du quai Branly – Jacques Chirac (Paris, France) and Ganondagan.

Over the next six months Ganondagan will be hosting exciting programming such as Indigenous led interpretation of the Wampum Exhibition, monthly Haudenosaunee artist/culture bearer presentations and workshops, culminating in a "Wampum Matters Symposium" in September. This exciting exhibit will only be open until September 16th, so make your plans to get to Ganondagan and see it before it closes.

The image above includes a portion of the Illinois Confederacy Wampum Belt, Kaskaskia tribe, before 1725. It is one of eighteen objects that are on loan from the Musée du quai Branly–Jacques Chirac, Paris.

Good communication depends on people clearly expressing themselves. And to do that, they need to carefully choose their words, and be certain of their meaning. For example, as more and more people are recognizing the reality of racism in our society, and as a result conversations about racism are increasing, there are many new terms being used to better explain the realities of this important issue. Below are some terms that may be helpful. Keep in mind that in some cases, not only may the term be new to you, but the concept behind it.

• Allyship: The commitment to learn about the discrimination and negative bias faced by a particular group of people and to work, according to their guidance and leadership, for justice for this group of people. Performative allyship is when someone makes a show of their support of another group without having a real commitment to the work, and without a willingness to sacrifice for the work.

• Anti-racist: Ibram Kendi defines this term in his book, “How to be an Antiracist.” He says that saying that one is not a racist is not enough. One must be an anti-racist. An antiracist adopts a “set of beliefs and actions that oppose racism and promote the inclusion and equality” of Black, Indigenous, and People of Color.

• BIPOC: This is an acronym for Black, indigenous, People of Color. The term is intended to be inclusive of all those who regularly experience racism. Some object to the acronym, saying that it objectifies groups that are already not treated respectfully. But it can be a way of being certain one is inclusive.

• Emotional labor: This is the mental, and invisible, work that BIPOC people engage in every day as they cope with, and move through, a society that again, and again, makes it clear that they do not belong, are not valued as white people are, and are constantly being judged.

• Emotional tax: This is the mental and invisible work that BIPOC people engage in every day just to feel included, valued, respected and safe in a predominantly white world.

• Unconscious Bias: This is when one’s behavior toward a BIPOC person is influenced by negative stereotypes that one is not conscious of. It occurs “automatically and unintentionally, and nevertheless affects judgments, decisions, and behaviors.” This is also called Implicit Bias. A dramatic example is the well publicized episode where a woman (Karen) called 911 claiming that she felt threatened by the presence of a male black jogger who was doing nothing to warrant her fearful reaction. Click here to take a bias test and determine whether you have unconscious bias.

The Doctrine of Discovery significantly shaped the formation of the Americas and not just in how it allowed for the seizure of land (see last week’s newsletter). For example, England, Spain and Portugal believed that the Doctrine gave them permission to take Africans into slavery. The original statement of Pope Nicolas V (15th century) said that Christian nations had the right to “search out, capture, vanquish and subdue all Saracens and pagans” and place them in “perpetual slavery.” White people in the Americas began to auction the enslaved as early as 1619.

The irony is that during the early years of the kidnapping of Africans into enslavement, there were as many, or more, Christians in Africa as there were in the North America, particularly in Ethiopia where the church was 1200 years old. In fact, recent scholarship indicates that theological works of Ethiopian Christian scholars influenced scholars of the Reformation in Europe in the 1500’s.

But, the nations that benefited by claiming the land of other peoples, and profited from enslaving others, were not concerned with the souls of those affected. When the enslaved Africans in the colonies did become Christians, they were still not liberated. Their enslavers, and the church leaders, came up with new reasons to continue in the injustice of enslavement.  They even forced them to come to church, to stay in the balcony, and listen to sermons that enforced the false message that enslavement was part of God’s plan. But the gospel was more powerful than the enslavers, and the enslaved formed their own secret churches.

Clearly, the white owners were determined to maintain control of the enslaved, no matter what it took. The original excuse, based on the Doctrine’s permission for non-Christians to be enslaved, was no longer valid. Even so, the attitude of the Doctrine remained: there are those who are inferior, and therefore can be treated as less human. We can see it in the Constitution of the United States, Article 1, Section 2, Clause 3 where each enslaved man was to be counted as 3/5 of a person. This attitude became deeply embedded in the psyche of many Americans, and was part of our law until it was rescinded in the 14th Amendment almost 100 years later. But many would argue that this attitude remains alive. The fact that this doctrine is rooted in the Christian faith makes it particularly important that white Christians examine any attitude that may linger of superiority over those of other faiths or experiences. The gift of faith is to be humbling, not a source of pride. 

The Doctrine of Discovery shaped early America in several ways. First, it endorsed the idea of the enslavement of people, simply because they were deemed “pagan” or non-Christian. Second, it established the belief that any Christian European country that arrived on land controlled by non-Christians, could claim to have “discovered” it and thereby gain sovereignty and property rights to the land.

In time, this belief by the colonists in their sovereignty, or control, became a principle of law in the United States. In 1823, it was invoked in the case of Johnson v. M'Intosh. When private land speculators attempted to purchase Piankashaw and Illinois Indian land, they could not get legal recognition of the purchase. Finally, they sought judicial recognition in the federal courts. The U.S. Supreme Courts decided against the land speculators. Justice Marshall said that the companies could not have title to the land because the Illinois and Piankashaws had no title to convey because when the English “discovered” the land, the title passed to them. The tribes only possessed an occupancy right which they could sell only to the same sovereign or its successor, which was now the United States. Justice Marshall therefore set forth as U.S. law the Doctrine of Discovery, meaning the courts of the land claimed that Native Americans had lost their rights to complete sovereignty and retained only a right of occupancy in their lands.

This meant, of course that, according to U.S. law, the Indigenous peoples of this country had lost control, or sovereignty, over the land simply because European countries had arrived here. In this particular legal case, they did not lose control of the land because the U.S. army had won a battle over the land, or because a treaty had been signed. This land was claimed as sovereign land of the U.S. simply because Europeans had landed in the Americas and believed they had a superior claim on the land because they were Christian. That is the Doctrine of Discovery. And its power did not end in 1823. In 2005, the Doctrine was referred to by name in the U.S. Supreme Court case of City of Sherrill v. Oneida Nation of Indians.  

This Doctrine is rooted in a distorted understanding of the role of the Church and the nature of the Kindom of God. The General Assembly report of 2018 challenges these views and calls on members of the PCUSA to support Native Americans in their ongoing efforts for sovereignty and fundamental human rights. For more information, see the 2018 report entitled: The Doctrine of Discovery. 

The Doctrine of Discovery has its roots in the Middle Ages (500 to 1450 CE). It developed out of the Roman Catholic Church doctrine used to support the Crusades to the Holy Land from 1026 to 1271. To justify the Crusades, the pope established the idea that it was his responsibility to create a universal Christian world, controlled by the Church. That meant that attacking the non-Christians, or pagans, was justified. While many have heard about the Crusades, few probably think about their relationship to the European attitude toward the “discovery” of North America and the Doctrine of Discovery that guided it. And why talk about this in this column anyway? Because, the racism that is still causing so much pain today, has deep roots in Europe’s history.

In the 1400’s, as Spain and Portugal began their discovery and conquest of the world beyond Europe, the Roman Catholic Church adopted several new doctrines. These doctrines claimed to protect the rights of “pagans” (anyone not Christian) but only if they did not stray too far from European norms for behavior. This meant that Spain and Portugal had the right to legally seize lands and rights of non-Christians who didn’t behave as Europeans did.

Then, in 1452, in a document titled Dum Diversas, Pope Nicholas V gave permission to King Alfonso V of Portugal “to capture, vanquish, and subdue, all Saracens, Pagans, and other enemies of Christ,” to “reduce their persons to perpetual slavery” and take away all their possessions and property. When Columbus “claimed” the lands he encountered in his journey, Isabella and Ferdinand asked the Pope to affirm that they now owned these lands. In time, the English Protestant church employed the same doctrine to justify its claim over the lands they wanted to take.

This is the context, and these are the attitudes, that informed those who “discovered” America. Because no Europeans had seen these lands before, whichever European nation landed on another land, felt justified in taking possession of it. As for the residents, because they were not Christian, they need not be treated as full human beings. This is the Doctrine of Discovery.

Today, some would say that this was just how people thought at that time. What is past is past. But what was, in some ways still is. Next week, we will explore how the Doctrine of Discovery, this idea that anything a European discovered became theirs, continues to hold power in our nation today.

And some of us may need to explore how it may still hold sway in us as well.

In 1926, Dr. Carter Woodson initiated the first “Negro History Week.” In 1976, President Gerald Ford established February as Black History Month. At the beginning, Black History Month was marked by Public Service Announcements that described George Washington Carver, Booker T. Washington, Frederick Douglas, and possibly Harriet Tubman. Almost 100 years after its founding, however, Black History Month has grown in the breadth and depth of the opportunities to learn. But, the most important lesson to be learned is that Black history is American history.

There are numerous programs available this month. The National Museum of African American History and Culture is offering a wide variety of programs on everything from astronauts to cooking to poetry. Just google the museum name and search under Upcoming Events. The National Abolition Hall of Fame and Museum has created daily programs, also on a variety of topics. The Hall of Fame is located in a former Presbyterian church which was the site of the first meeting of the New York State Anti-Slavery Society. Just go to the website and click on “Watch Black History Matters.” You will be taken to a page of links to You-tube. New and old programs are available on this page and there is a topic for everyone’s interests. A new video, of about 30 minutes, will be listed every day. You can learn about Tuskegee Airmen, The Legacy of Uncle Tom’s Cabin, the Convict Lease System and so much more.

There are also programs closer to Buffalo. Michigan Street African American Heritage Corridor offers two types of programs. Their Black History through Art Series is being held Fridays at the Nash Lofts at 163 Broadway Ave from 5 to 8 p.m. The first in the series is a photo exhibit by Stephen Gabris of the Equal Justice Lynching Memorial. Their Black History Month Talks are being held at 1324 Jefferson Ave from 6 to 7 in person or via livestream. To learn more about these programs, go to their website and click on Black History Month on the menu at the top of the page. You can register here to see the talks livestream. The talks cover letters from local African Americans WWII soldiers, radio and the Civil rights Movement focusing on the local Black radio station, and the legacy of the Buffalo Colored Musicians Club and museum.

There are so many opportunities to learn more about American history. But one might ask: would Dr. Woodson be pleased that his program has succeeded so well, or appalled that it is still needed?

We know racism is wrong. We believe we don’t treat anyone differently because of their race or ethnic group. But such objectivity is harder than we may realize. Bias is a preference for, or prejudice against, a person or a group of people. Most of us probably believe we are aware of our biases. And we may be aware of some of them, but undoubtedly there are others of which we are unaware, and those are implicit biases. Implicit biases are held at the unconscious level, meaning of course that we are not aware of them. But they can still affect our decision making and actions.

A famous example of implicit bias comes out of some of the reporting that occurred shortly after Hurricane Katrina. One shows a photograph of a young black man, wading through the flood waters, coming out of a grocery store carrying a case of soda and a bag of food. The caption for the photograph says the young man is “looting the grocery store.” Another photograph appears around the same time. It shows a white couple leaving a store, also wading through deep water with a caption saying “after finding bread and soda from a local grocery store.” One young man and a couple doing the same thing, carrying needed supplies from a local store. But the implicit bias leads reporters to see the situations very differently. It is likely that both believed they had reported objectively.

Do you feel nervous in an elevator if someone of another race steps in? We know the story of Karen who might well claim that she is unprejudiced but allowed her bias to turn her into a national figure and the poster child of behavioral racism.

Van Jones has done an excellent video explaining implicit bias. He makes it clear that we all have it, even those of us with the best of intentions who are convinced that we are free of prejudice. He says the issue isn’t that we have it, since everyone does. The issue is, will we do something about it once we know what it is. This video is available on Youtube: https://www.youtube.com/watch?v=C-GPBq-gGjY.

When you are ready to examine your implicit bias, you are encouraged to take an implicit bias test at:  (https://implicit.harvard.edu/implicit/takeatest.html).

On January 16th, there was a special celebration at the Michigan Street African American Heritage Corridor in downtown Buffalo. The Buffalo Niagara Freedom Station Coalition has been working for decades to ensure the restoration of the Michigan Street Baptist Church, a landmark building, constructed by the African American community in 1845. Finally, at a press conference on Martin Luther King Jr.’s birthday, the Coalition revealed the newly stabilized church now ready for interior work to complete the restoration. The church will be the center of a larger complex including a visitor’s center telling the story of this church as an Underground Railroad stop and a key location in the civil rights movement of the early 20th century. Frederick Douglas, Booker T. Washington, and Adam Clayton Powell, Sr. all visited and spoke at this church. It is on the National Register of Historic Places.

Preserving the church also helps preserve the stories of its members, such as Mary Talbet. Ms. Talbet was born in Oberlin, OH in 1866. After graduating from Oberlin College, she served as a school principal in Little Rock, Arkansas, the highest position held by any African American woman in the entire state. In 1891, she moved with her husband to Buffalo. She soon joined the Michigan Street Baptist Church and threw herself into activism. She was involved in anti-lynching efforts, anti-racism and women’s suffrage. Over the next 35 years, she would become the “best-known colored woman in the United States.

In 1899, she was helped start a Phillis Wheatley Club in Buffalo. These organizations, formed by Black women, championed community improvements including feeding the hungry, donating books by Black authors to school libraries, and established kindergartens for black children. They also raised money for a monthly pension for Harriet Tubman.

In 1905, the Talberts welcomed the founders of the Niagara Movement, a civil rights organization that was opposed to racial segregation and disenfranchisement. It was unusual in its uncompromising demand for equal rights. It was in her home that the founders of the movement, W.E.B.Du Bois and William Monroe Trotter drew up their plans and principles for the meeting held in Fort Erie, Ontario (they could not find a place that welcomed their group in Buffalo). This group was the forerunner of the NAACP and had long term repercussions in the Civil Rights movement.

There are many more stories associated with the Michigan Street African American Cultural Corridor. Just Google the name and you can learn more about these important stories that have too often been ignored. 

Many residents went without heat during the recent blizzard. Warm blankets would have helped many stay warm, particularly seniors. You can help protect people against a cold winter and any future storms. Please consider donating to the Michigan Street African American Heritage Corridor organization MLK Day of Caring Blanket Drive (see the flyer below).

NEW Blankets can be dropped off at the Heritage Corridor office at 111 Genesee Street from now through Jan. 16 (Monday through Friday from 9 to 5). You can also drop them off at WUFO Radio at 143 Broadway during their office hours.

For more information call 716-322-1002 or email info@michiganstreetbuffalo.org 

So, what do we do with these terms? As Steve Thorngate says, “Light/dark language is elemental. Can we embrace its richness while also seeking to avoid the harm it can do?” He suggests we can. After all, there are other contrasts that we use commonly in our culture that carry no specific value for either element. Have you ever said that two items are like apples and oranges, meaning they are not at all alike. Yet, there is no preferred value or advantage given to either one. Contrasting images don’t have to carry the message of superiority of one over the other.

Thorngate has suggestions for how one can address the challenge of using these terms in constructive ways.

1. Consider the ways the word “light” is used in positive ways. When light is used to mean illumination, vision, transparency, openness – the word’s use is “rooted in its physical function and utility” and can be a powerful, useful image. But when it is used to connote complexion, innocence, and even cleanness – Thorngate says its use is ”value-laden.” This means that using light in this sense can lead the listener to make the connection that darkness therefore designates the other, the guilty, the unclean.

2. Be careful about negative usage of the word darkness. When one uses the word, think about what meaning it carries, what it says beyond the immediate usage. Words matter, and, to love neighbor means being concerned about how one’s words affect others.

3. Ask whether the language of light and darkness is the only choice one has. Is it just an easy image to choose or is it truly the best choice. Thorngate says, “Make each usage count.”

4. The most basic principle is “don’t use black/white language to mean bad/good.” It creates too easy an opening for a racist interpretation.

5. Find positive things to say about darkness. Thorngate points out: “Fertile soil is dark, a dark sky without light pollution promotes healthy rest.” Darkness can be comforting, a place to get away from distraction, a retreat where one can center one’s self on what matters. Scripture starts with the creation of heaven and earth, and darkness exits before the light. In Exodus 20, God exists in a place of darkness. The Psalmist praises the protection provided by God’s shadow. Explore other positive images.

6. In the end, seek liturgical language that expands one’s understanding of God and the world, instead of limiting it.

Thorngate admits his guidelines are a work in progress because dealing with this issue is a difficult challenge. But it is a challenge worth taking on 

In this season of Advent, the images of darkness and light seem ever present. One of the most familiar passages read in Advent is Isaiah 9.2: “The people who walked in darkness have seen a great light.” It presents a powerful image that is particularly significant as we approach the winter solstice, the shortest day of the year.

But why is this being discussed in a column about Antiracism? It may not be readily apparent, but it is a relevant topic. In his recent article entitled, Should we avoid liturgical language of light and dark?, Steve Thorngate has written: “There is a long history in the church of using words like light, white, bright, and fair to connote goodness in a straightforward way and words like dark, black, shade, and dim to connote the opposite [of goodness …] and language -- especially ritual (worship) language, repeated again and again -- has great power among those who speak or hear it.” And, of course, this use of these words is not found just in the church. In the past, on television and in the movies, the simple choice of a white or black hat was all that was needed to show who was good and who was not. People may not always be aware that they have absorbed an association of light, or white, with goodness and dark, or black, with things that are bad, but it is too often there. And it may affect one’s judgments and attitudes in ways one doesn’t even notice. But it needs to be noticed, because it has consequences.

Consider a church filled with a diverse group of people, and they hear a worship leader speaking of how darkness needs to be chased out by the goodness of light. Would everyone find this a positive image?

So, what is the solution? Do we remove all references to darkness and light from our language in worship, and elsewhere? Is there no role for the positive power of the images of both lightness and darkness? Thorngate has suggestions of ways to use both these images effectively, and these ideas will be shared next week. Meanwhile, in the coming week, you are invited to pay attention to the uses of light and dark as words and images in church, in every day encounters, on television, and in what you read and consider what meanings these words carry for you. 

Did you know that…

1. “Under federal Indian law, there are special statutes that apply just to the Indian nations of New York State…because the nations of New York do not have their reservations held in trust by the government…They have true sovereignty…The Indian nations geographically located within New York State are standing on the same dirt they stood on before the arrival of the Europeans. Many of the other tribes in the eastern part of this country were removed from their original lands and displaced west of the Mississippi…This is not what happened in New York.” (Cindy Amrhein. A History of Native American Land Rights in Upstate New York)

2. In treaties made with the Iroquois (the Haudenosaunee), the Iroquois are called a confederacy of nations. The French and the British treated them as they would foreign powers. One map of New York, from 1788, shows the “Country of the Senecas,” “Country of the Cayugas,” “Country of the Onondaga,” “Country of the Oneida,” and “Country of the Mohawks.” These are the original 5 nations of the Iroquois or Haudenosaunee. The confederation was so respected that the United States adopted aspects of the Iroquois form of government. In fact, in 1988 the U.S. Senate paid tribute with a resolution that said, “The confederation of the original 13 colonies into one republic was influenced by the political system developed by the Iroquois confederacy, as were many of the democratic principles which were incorporated into the constitution itself.”

3. The five Haudenosaunee nations worked together as a group. The Confederacy’s Great Law of Peace described the relationships as having just one spoon to eat a bowl of beaver stew. All five nations must share the spoon. The Haudenosaunee did not believe in individual gain or competing with others. They believed in sharing what they had. In their view, the Creator provided enough for everyone.

4. Haudenosaunee believe humans are part of nature, but are also custodians of the living world about them. Haudenosaunee elders teach that since plants support us, we in turn acquire responsibilities toward plant life, such as giving thanks to the Creator and living in balance with the natural world.

5. The Haudenosaunee have a traditional Thanksgiving Address that is a central prayer and invocation. It reflects their practice of giving thanks for life and the world around them. They open and close every social and religious meeting with this address. It is also said as a daily sunrise prayer. The address is an ancient message of peace and appreciation for Nature and embracing people everywhere as family. Human diversity, like the various wonders of Nature, are seen as a gift to be thankful for.

One of the many assets of Western New York is the rich heritage of the Haudenosaunee people who have lived in this area for over 4,000 years. The Seneca nation is the westernmost nation of the six Haudenosaunee (Iroquois) nations (Onondaga, Mohawk, Oneida, Cayuga, Tuscarora, Seneca) and the Seneca people are known as the Keepers of the Western Door because of this. Of course, most white settlers did not recognize the value of the Native cultures already present in North America when they immigrated here. In fact, there were concerted efforts to not just ignore these cultures, but to destroy them and eradicate the people who embodied them.

To learn more about this, on Saturday, November 12th, from 4 to 6 p.m., the Friends Peace Team is offering “Roots of Injustice, Seeds of Change: Toward Right Relationship with Native Peoples.” This program is facilitated by Jerilyn DeCoteau (Turtle Mountain Chippewa). It is an online (zoom), experiential workshop which introduces participants to an overview of the treatment of Native people since the coming of Europeans to this continent. It is a powerful program and well worth the time. Register here.

In commemoration of Native American Heritage Month, The Anderson-Lee Library in Silver Creek is offering a series on the Haudenosaunee culture.

• Nov. 15, Tuesday, 6:00 p.m.: Norm Jimerson will speak on “Native Culture: Agriculture, Dance, Family and Sports.”

• Nov. 17, Thursday, 6:00 p.m.: “Thomas Indian School Survivor” (The Thomas Indian School was originally established by Presbyterians)

• Nov. 22, Tuesday, 6:00 p.m.: Marcy Kane and Bernadette Scott will speak about “Haudenosaunee Women.”

Finally, if you want to participate in the history of our area, consider joining in a commemoration of the Canandaigua Treaty of 1794. This commemoration is happening on Friday November 11th, at 2:00 p.m. on the front lawn of the Ontario County Courthouse in Canandaigua, New York. This is the 228th anniversary of this historic federal treaty. The annual commemoration serves to “polish the chain of peace and friendship” between the Hodinöhsö:ni’ (Six Nations Confederacy) and the young United States. The treaty signified peace between the two and recognized the sovereignty of the other as distinct nations to govern and set their own laws.

The Treaty event begins at noon at the Ganondagan’s Seneca Art & Culture Center with a meal and speaker but for this part of the program, guests must register by November 9th. Register Now

The commemoration at the courthouse is free and no registration is required.

If you are unable to participate in any of these events, consider a visit to the Seneca-Iroquois National Museum in Salamanca, the Ganondagan Seneca Art & Culture Center in Victor NY or read the National Museum of Native American’s introduction to the Haudenosaunee https://americanindian.si.edu/sites/1/files/pdf/education/HaudenosauneeGuide.pdf  

It is important to remember that appropriation is when a culture adopts something from another culture or group, without acknowledging its source or recognizing its original meaning. This does not mean that one culture cannot learn from another. The problem occurs when a dominant culture, for example the White Western European culture, treats another cultural expression as existing for their purposes, to be used by them as they see fit without acknowledging its roots or respecting its original meaning. The dominant group does this because they can.

As Christians, we should ensure that no one culture is treated as superior, or on the other hand, dismissed or manipulated. We are to respect all God’s people and we recognize that God may speak to us through any culture.

Of course, this is all very abstract. What does this have to do with the white Western European members of the American church? For example, most of our worship services are rooted in Western European tradition, as are the ways we run and organize our churches. Where is the appropriation?

One example is the inclusion of African American spirituals in our hymnals and song books. These songs carry no copyright and the writers have never received compensation. They were created by people who witnessed an incredible strength despite their indescribable suffering, at the hands of a dominant, Western European culture. The power of these songs is profoundly moving.

But, for white members of our churches it can be very challenging to understand the full meaning behind the words. As a result, how often do White Christians sing these songs with a full awareness of their message? Can they be sufficiently mindful of their origins and purpose: to engage with God in faith in the midst of the brutality of enslavers who called themselves Christian?

Susan DeSelms, a minister of music in a Brookline church, explains, “The enslaved people who created this music were never rewarded for their art. There is now a growing discomfort among the predominantly white congregation around how to use these songs of the enslaved in a way that honors, respects and redeems the past.”

So, what should a church do? Stop singing the songs? Perhaps study the history of these songs and their meaning so that they are sung with humility and sensitivity. Also, a church could discuss how to recognize and honor the creators. Some churches are now choosing to voluntarily pay royalties every time the church sings one. The funds collected are then distributed to a Black run youth music program, or similar program, for that organization to use as they see fit.

When appropriation happens, sometimes it is not a life or death issue. But for Christians, sensitivity to our neighbor is an essential component of our faith. And if our neighbor is not respected or honored, are we not denying that truth?

So, why does this discussion matter for those in the church? Isn’t the church supposed to be above cultural differences? Certainly, the Christian faith is to be understood as not confined or owned by any one culture. No one culture is to be seen as a superior expression of the faith.

In the New Testament, when the Apostle Peter struggles to understand whether all followers of Jesus needed to adopt all aspects of the Jewish tradition, God sent him a vision (Acts 10) that made it clear that the faith was not to be confined to any one tradition or culture. So, it should be the same for us.

As Christians, then, we acknowledge that all people, no matter their culture, carry the image of God. And thus, as each creature of God is to be honored since they carry God’s image, so each culture should be respected for the ways it can honor God as well. And respecting a culture, and a people, means honoring their experiences and contributions as we acknowledge them.

And how does this relate to appropriation?

Wearing someone else’s traditional garb may seem to be no problem, as was discussed last week. But is it trivial to the one who owns the garb? What if an American who is visiting another country saw someone in that country using the American flag as a sofa cover, or even an item of clothing? It might be upsetting. Would it bother us that we did not have the power to see the flag treated properly?

In the same way, white people may feel that they have the right to appropriate healing circles, but how would White Christians feel to see people of another religious tradition using our communion ware for their own ceremonies or celebrations in ways that a Christian might find offensive. Would this be comfortable? Would we feel that our traditions weren’t being respected?

As Christians, we are to love God and our neighbor. Caring relationships are an ultimate expression of our faith. In marriage therapy, one of the basic principles of a healthy relationship is the ability, and the willingness, to consider and value the feelings and point of view of the other person. It doesn’t seem a stretch to suggest that this should apply to any caring relationship. So, as Christians, shouldn’t we consider how the other may experiences these appropriations?

Perhaps a first step is to pay more attention to the things that White citizens of the United States have appropriated. In the next week, look for examples. What have you gained from these examples? Are they being treated with respect?

There is much debate today about cultural appropriation. More and more objections are being voiced when the dominant, or white, culture adopts something from another culture or group, without acknowledging its source or recognizing its original meaning. That is appropriation. To those in the dominant culture, some of these objections seem trivial, as when they are voiced over the wearing of a style of dress or borrowing of a hairstyle. But sometimes the issues are more profound.

For example, some activists have brought up the appropriation of Native Healing Circles to be used in pop psychology. The authentic and profound purpose of the circle, as well as the rich ceremonies that are part of the experience, are set aside and this deeply meaningful experience can be turned into a “feel good” moment in a self-awareness seminar that trivializes it. Little is done to honestly acknowledge or honor its roots or the culture from which it comes. And its authentic transformative power is lost.

But even when it is as simple as a white student wearing an item of clothing from another non-dominant culture, there may be reasons to show sensitivity. To understand why, it can help to consider not the specific act of wearing someone else’s garb, but the attitude the action may represent. To the one whose culture is being borrowed, it may feel that what they value most is being trivialized by another for advantage or entertainment.

Let’s say a white female of Western European descent wears the garb of another culture, perhaps Asian, as a costume, for entertainment. No harm is meant. But, how is that seen by someone whose mother, and grandmother, have worn that same garb because it represents all that was most beloved about their centuries old culture? Consider also that people of other cultures, when they arrived in this country, were often discouraged from wearing their native garb because conformity to Western traditions was the expectation. So, if her family couldn’t honor their own culture without repercussions, might it not be a cause of frustration, or hurt, when someone else borrows from that same culture simply for their own entertainment at, let’s say, a Halloween party.

Does it still feel like an overreaction? This is not an easy exercise for those who belong to the dominant culture. The habit of being the one in control of what is, and is not, appropriate is a hard habit to break. If one is accustomed to being the one who decides, not just what is accepted, but how it is adapted to our own interests and advantage, it is challenging to let go of this.

But why is this a matter for this column or even more importantly, followers of Jesus Christ? This will be discussed next week.

6. Slavery predates race. Throughout much of human history, societies have enslaved others, often as a result of conquest or war, even debt, but not because of physical characteristics or a belief in natural inferiority. Due to a unique set of historical circumstances, ours was the first slave system where all the slaves shared similar physical characteristics.

7. Race and freedom evolved together. The U.S. was founded on the radical new principle that “all men are created equal.” But our early economy was based largely on slavery. How could this anomaly be rationalized? The new idea of race helped explain why some people could be denied the rights and freedoms that others took for granted.

8. Race justified social inequalities as natural. As the race idea evolved, white superiority became “common sense” in America. It justified not only slavery but also the extermination of Indians, exclusion of Asian Immigrants, and the taking of Mexican lands by a nation that professed a belief in democracy. Racial practices were institutionalized within the American government, laws, and society.

9. Race isn’t biological, but racism is still real. Race is a powerful social idea that gives people different access to opportunities and resources. Our government and social institution have created advantages that disproportionately channel wealth, power and resources to white people. This affects everyone, whether we are aware of it or not.

10. Colorblindness will not end racism. Pretending differences don’t exist is not the same as creating equality. Racism is more than stereotypes and individual prejudice. To combat racism, we need to identify and remedy social policies and institutional practices that advantage some groups at the expense of others.

From: RACE – The Power of an Illusion, a documentary series from California Newsreel

1. Race is a modern idea. Ancient societies, like the Greeks, did not divide people according to physical distinctions, but according to religion, status, class, even language. The English language didn’t even have the word “race” until it turns up in a poem by William Dunbar referring toa line of kings.

2. Race has no genetic basis. Not one characteristic, trait or even one gene distinguishes all members of one so-called race from all the members of another so-called race.

3. Human subspecies don’t exist. Unlike many animals, modern humans simply haven’t been around long enough or isolated enough to evolve into separate subspecies or races. Despite surface appearances, we are one of the most similar of all species.

4. Skin color is really only skin deep. Most traits are inherited independently from one another. The genes influencing skin color have nothing to do with the genes influencing hair form, eye shape, blood type, musical talent, athletic ability or forms of intelligence. Knowing someone’s skin color doesn’t necessarily tell you anything else about them.

5. Most variation is within, not between, “races”. Of the small amount of total human variation, 85% exists within any local population, be they Italians, Kurds, Koreans or Cherokees. About 94% can be found within any continent. That means two random Koreans may be as genetically different as a Korean and an Italian.

From: RACE – The Power of an Illusion, a documentary series from California Newsreel

In their report to the General Assembly, The Special Committee on Racism Truth and Reconciliation stated that as they interviewed people of the Presbyterian Church USA, they found that White members often either did not recognize racist behavior, or if they did recognize it, did not chose to address it. The Committee explained that these White members gave themselves permission to feel “intimidated, incapable, or frustrated” and therefore to opt out or even derail conversations about racism. There were also examples of people actively working to avoid such conversations or engage in “analysis paralysis” where they debated the issue with such thoroughness that they got stuck in the debate and could not move forward into action.

To help Presbyterians recognize this behavior, they made a list of ways that people sometimes opt out of doing the work of AntiRacism, or even discussing it. First, they listed Distancing. This is when someone finds ways to avoid discussion (or action) by dismissing its immediate importance or trying to spiritualize it. Such comments could include: “Yeah, but that was in the past,” “It’s not that big of an issue,” “Let’s pray about it.”

Second, they talked about Self-Excusing. With self-excusing, a person finds some reason that the work of AntiRacism is not necessary for them. For example: “I’ve already studied this and don’t need another workshop,” “I am not a like those racists,” “My area is all White, so there is no racism here.” This statement is all too common, but has been painfully revealed to be no excuse at all. The man who committed the murders at Tops came from a community that was only .6% Black but managed to not just be racist but a racist terrorist. Next week we will explore other ways of avoiding these challenging discussions.

Third, they lifted up the way people use Hopelessness to avoid discussion. Here people give up conversation about racism claiming that there is no point: “We already tried,” “I’m White so I can’t do anything/will only make it worse,” “I can’t support that idea because it isn’t perfect.” Fourth, the Committee lifted up Derailment: “That is too ‘political’/’socialist’/’communist’/ ‘anti-American,’” or “that language is too scary/keeps changing,” or “I’m too uncomfortable.”

If you are white, perhaps you think that these examples of avoiding deeper discussions of racism are exaggerated. These are quotes of people interviewed. Perhaps you are saying to yourself, “I have never said such things,” or “I haven’t said them often so why is this so important?” The key point is that this is not an abstract discussion. This is not a debate about what color to paint a room at the church, or even which hymnal to buy. These discussions affect lives. It may be difficult to be reminded of this, but it is essential that it is understood. It is only because of White privilege that White people can avoid these conversations without consequence to us. White privilege keeps us safe from the consequences of racism. But for People of Color, it is a matter of life and death. This is a talk that must be talked, so that the walk, the work of AntiRacism may begin. 

The history and culture of the Seneca people, one of the six nations of the Haudenosaunee or Iroquois confederacy, should be of importance to any resident of Western New York who wants to understand the full story of our area. On Saturday, September 24th, Ganondagan, the Seneca Art & Culture Center located at Boughton Hill in Victor NY, is hosting a celebration of Haudenosaune culture, history and tradition. This is their annual Living History Event and an excellent way for visitors to immerse themselves in all the various aspects of the living culture of the Haudenosaunee people. From 10:00 a.m. - 4 p.m., there will be 18th century reenactors, Iroquois social dancing, storytelling, making cornhusk dolls and indigenous food from Iroquois Eatery. Admission is donation based. In addition to this special event, one can tour the ongoing exhibit at the Seneca Art and Culture Center as well as a reconstructed Longhouse.

To authentically celebrate Seneca culture, one should also know their history and the challenges they have faced including the Native American Boarding Schools. A bipartisan group of Congressional leaders calling on Congress to bring the Truth and Healing Commission on Indian Boarding School Policies Act (S.2907/HR5444) to the floor for discussion and passage. The purpose of this Act is for the U.S. to acknowledge the truth about what happened to hundreds of thousands of Native Children through these boarding schools. This Act will lead to a full inquiry into the damaging impact of the Indian Boarding Schools by documenting the evidence of the ongoing effects of intergenerational trauma in American Indian, Alaska Native, and Native Hawaiian communities. It would also examine how assimilative policies attempted to destroy native language and cultures. The Presbyterian Church established 21 of these schools, over 5% of the total. This is a challenge to white members of our churches to learn this history and support an honest reckoning. It is not only Canada that needs to enter into self-examination at this time because there are still schools open in the U.S. and the harm continues, too often unacknowledged.

For those interested in gaining a deeper understanding of the experience of all Native People since the arrival of European immigrants, a powerful on-line seminar is available. Google Toward Right Relations with Native People, or Friends Peace Teams, the Quaker group that sponsors the program. Look for the seminar “Roots of Injustice, Seeds of Change.” It is scheduled regularly and is participatory. The next seminar being offered is on November 12th. There are also other programs available.

One of the challenges of dealing with racism in our society is that people assume that racism is caused by negative attitudes towards people of other races. The “logic” goes that racism started because some White people hated People of Color, then racist ideas were formulated and then, based on that, racial discrimination occurred. The acceptance of this sequence, from ignorance/hate to racist ideas to discrimination, leads people to assume that the only necessary solution to racism is to stop the hate. Obviously, hate is destructive and must be stopped. But if racism is to be defeated, that will not be enough. Dr. Ibram Kendi, in Stamped from the Beginning, explains it well:

I was taught the popular folktale of racism: that ignorant and hateful people had produced racist ideas, and that these racist people had instituted racist policies. But when I learned the motives behind the production of many of American’s most influentially racist ideas it became quite obviously that this folktale, though sensible, was not based on a firm footing of historical evidence. Ignorance/hate leads to racist ideas leads to discrimination: this causal relationship is largely ahistorical. It has actually been the inverse relationship – racial discrimination led to racist ideas which led to ignorance and hate: this is the causal relationship driving American’s history of race relations.

It can be hard to give up the folktale of racism. It seems so obvious that hate is the key problem. Also, it means that if we don’t actively hate People of Color ourselves, we aren’t part of the problem. There is nothing for us to do but help those other people to adopt a new attitude.

But if we recognize that racism arises out of the desire to take advantage of another person or group, we will better understand how to fight it. Dr. Kendi is saying that racism is the result of people seeing some advantage in discriminating against People of Color. They then create the racist ideas to excuse their intent to take advantage. And then these racist ideas lead to hate. For example, we want free labor, so we claim a group is inferior so we can use them as slaves. We want to expand our territories so we claim the current owners are inferior so we can justify taking their land by any means.

This understanding of the roots of racism is vital if we are to fight racism. When we see what is truly behind racism, people wanting to benefit by taking advantage of others, we can truly address the root causes, and begin the work of AntiRacism. 

Once again Gardens of Buffalo Niagara has presented the East Side Garden Walk. The organizers of the event explain that the walk offers opportunities for residents to share not just their gardens, but also their stories of perseverance and to take control of the narrative of their community.

Participants toured all over the East Side, viewing lovely gardens, being welcomed by gracious hosts and discovering remnants of the beautiful Olmsted Park system (1895) such as the Martin Luther King Jr. Park.

In the early 19th century, the Erie Canal made Buffalo one of the richest cities on the frontier. Landscape architect Frederick Olmsted was hired to create a dramatic system of parks and parkways including the Humboldt Parkway which became known as one of the most beautiful parkways in the U.S. But the beauty of the city was not intended for all residents. Redlining (https://www.wkbw.com/news/national/two-americas/redlining-how-racial-discrimination-hobbled-black-homeownership-in-buffalo) forced most Black families to live east of Main Street where white-controlled banks refuse to lend money. Then, government agencies run by white residents destroyed the Humboldt Parkway, the jewel of Buffalo’s park system, to build a highway in a pit, the 33. They ruined the parkway and the neighborhood.

The residents on the East Side were stuck in place. With limited financing available, the housing could not be maintained. Even today Black residents that are fully employed and have paid off their home, can have trouble getting a home improvement loan.

So, residents of the East Side are working to reclaim the beauty that was so carelessly destroyed. For the Black and Latino residents, “gardening is an act of defiance,” says Christopher Maag of the Rochester Democrat and Chronicle.

In these circumstances, “gardening becomes a way to assert one’s humanity in dehumanizing conditions” says Kenneth Helphand in his book “Defiant Gardens.” These gardens are statements of beauty and pride in circumstances that do not encourage creativity and wonder. But these gardens do.

In addition to the Garden Walk, a Children’ Garden Festival was held. At this event, backpacks filled with school supplies were passed out to area children. In the aftermath of the 5/14 terrorism at the local Tops Market, this was a sign of caring and hope for the children in the neighborhood. Over 200 backpacks were distributed. Several of the churches in the Presbytery donated to this program.

This walk, and the festival, are an annual event and you are encouraged to attend next year (July 22-23, 2023) to celebrate the resiliency and strength of the residents of the East Side and the beauty that has been created there.

If you are around Buffalo this weekend, make sure to check out the East Side Garden Walk Saturday or Sunday from 10 a.m. to 3 p.m. As the brochure for the event explains “The East Side of Buffalo is a resilient community of perseverance and beauty. In the spirit of hope and healing, East Side Garden Walk and its good neighbors extend a warm invitation to tour the natural living world surrounding us all.” Go to www.EastSideGardenWalk.com for a map and site descriptions. This is a wonderful way to show your support of the residents of the East Side and enjoy the beauty of God’s Creation.

For the next 4 weeks this column will be on hiatus. If you are new to the column you are encouraged to look into the archive of previous articles. Also, look out for the Resource list which will be coming to the Presbytery website shortly.

Enjoy your summer!

There are two opportunities in the coming days to learn more about the rich Seneca culture in our area. The Buffalo History Museum is presenting an exhibit called "Hodinöhsö:ni’ Resurgence: Marie Watt, Calling Back, Calling Forward.” This exhibit will be at the museum from July 13 until October 30th. It displays the work of renowned Seneca artist Marie Watt who is exploring the possibilities of Indigenous “resurgence,” the action of reestablishing indigenous power and presence. The center of the exhibit is a selection of Watt’s diverse beadworks, textile works and sculpture as well as important objects from Seneca history. The purpose of the exhibit is to challenge visitors to consider the contributions of indigenous communities and how to facilitate indigenous empowerment. While you are at the museum, you can also visit their permanent display of Seneca history and culture.

For those in the southern region of our Presbytery, there is another special event: the Marvin “Joe” Curry Veterans Powwow at Veteran’s Park in Salamanca. This Powwow is one of the largest in the northeast. On July 16-17, the Seneca nation invites area residents to “join us and immerse yourself in the artistry, elegance and strength that honors our ancestors.” This signature event celebrates native American culture through dance, drumming and vendors offering examples of Seneca craftsmanship. The Powwow has been held for over 30 years and honors Marvin “Joe” Curry, a member of the Seneca Nation of Indian’s Snipe Clan, who had a distinguished career in the military, including service in the Korean and Vietnam Wars. The Powwow vendors open at 10 a.m. and the Grand entrance begins at 12. The Grand Entrance is considered the highlight of the event. All are invited to opportunity to learn and celebrate Seneca culture. For more information go to senecapowwow.org.

The city of Buffalo has been through a very difficult time over the last few weeks. The celebrations on Juneteenth were a welcome change, though the tragedy of 5/14 was still being felt. Another event intended to witness the hope and resiliency of the East Side is the East Side Garden Walk. On July 23rd and 24th, from 10 to 3, gardens all over the East side are open to visits. The goal of Gardens Buffalo Niagara is to “create more vibrant and beautiful communities by sharing our gardens.” The organizers explain that in the spirit of hope and healing, the East Side Garden Walk is offering a warm invitation to all of us to tour the natural living world surrounding us by participating in the garden tour. A map, and more information, is available at https://www.gardensbuffaloniagara.com/esgw It is worth a visit just to see Martin Luther King Park, which is part of the original Olmstead Park system of Buffalo. This is a wonderful way to enjoy the beauty of summer as well as show support for this resilient community.

Another way to show support of this community, specifically its children, is to support the Children’s Garden Festival which is being held Saturday, July 23 from 3:30 to 7:30 p.m. At the festival the organizers will be distributing backpacks to the children of the East Side. Such a gift can be a visible sign of support and care to children who have been deeply traumatized. There are three ways to support the project.

• First – You can fill an entire backpack (the list is on the website given above) and drop it off at 79 Box Avenue, Buffalo, before, during or after the Walk, but if possible before 7/18. You can also drop it off at the headquarters in MLK park or People’s Park from 10-3 p.m. on 23rd.

• Second – Instead, just focus on collecting a single item with a group. Can you collect 50 marble notebooks for example (or more!) Again, drop off your donation before 7/18 at 79 Box Avenue if possible since they need to assemble the backpacks in this case.

• Third - If you are not in the area, or not able to participate in acquiring the items, consider making a tax deductible donation on line at EastSideGardenWalk.com. Donations made all month will go to the backpacks.

 Have you been unsure how to make a difference in response to the horrific events of 5/24? This is your chance.

There are 4 major actions being reviewed by the Race and Gender Justice Committee at the current GA. These actions focus on history, confession, and repair. Reading the reports and overtures are an education in themselves, since as usual the material for GA is well-researched and carefully presented. You can read the content of these actions on PC-biz (https://www.pc-biz.org/) by searching under their titles.

You will undoubtedly be hearing more about these items in the coming months when they are referred to the Presbyteries. The following three are the key items that will be most relevant for our Presbytery in our Anti-Racism work

RGJ – 10 Resolution on Race, Reparation Justice, and the USA. This resolution encourages the PCUSA to explore its history of race-based injustice and to look at how it might seek to repair and heal the damage done by unfair policies and actions. As part of that work, it is encouraging presbyteries to account for their own histories of race-based injustice, particularly when making choices about the disposition of properties. For this presbytery, it would be called to look at the legacy of the Thomas Indian School and unjust land treaties with the Haudenosaunee.

RGJ – 08 Offering an apology to African Americans for the sin of slavery and its legacy. This is an overture that the committee is considering. It will be sent to the Assembly for vote. This overture explores the injustices in the history of the church and ways that its current members can explore acts of healing and repair rooted in actions of repentance. This apology does not just refer to the history of enslavement, but the continued systemic injustices that have occurred since the end of slavery.

The Report of the Special Committee on Racism, Truth, and Reconciliation has also been considered by this committee and has been sent to the floor of the Assembly for discussion and approval. The report is framed to lift up the truth that Antiracism work is an act of worship.

Please keep the commissioners to General Assembly in your prayers as they consider these important items. It is a crucial time in the PCUSA as we acknowledge that the work of Anti-Racism is truly the work of the Church.

The AntiRacism Task Group has several programs planned for the near future and we wanted to share them with you so that you would know what was coming.

First, we will be completing our Resource List soon. It will include books, videos and study ideas. There will also be a list of possible presenters. The books will be annotated to explain their basic content and purpose. There are so many lists out there, we hoped that this resource would help people sort through the choices. Each book has been read by a member of the task group and is recommended by them.

Second, we will shortly begin to schedule visits to church sessions. These visits are intended to strengthen our network throughout the presbytery by providing us with information about individual church programs so that we can share ideas from church to church. We will also talk about what is planned in the future for our Presbytery and what resources are available for each church. Our intent is to help each other on this important journey.

Third, we are planning a book study group for the fall, which would be open to all members of the Presbytery.

Fourth, we are looking into starting an AntiRacism interest group that would probably meet before our regular Presbytery meetings. This would be a chance for people who are involved in AntiRacism work, interested in AntiRacism, or just have questions, to get together to share ideas and concerns.

Finally, we are exploring how to become more aware of local advocacy efforts so that we can publicize this information and increase the possibilities for involvement in this important work.

One example that was mentioned last week is:

On June 25th, at 11:00 a.m. you are invited to participate in STANDING TOGETHER AGAINST RACISM, a gathering of concerned Christians at the Tops on Jefferson Ave. in Buffalo. This will be a chance to pray together and stand united against racism.  We have been invited to this event by Rev. Cox from Elim Christian Fellowship and his fellow pastors. They believe that there is a need for clergy and Christians to show up, meet, build relationships, network, pray and simply love one another so that together we can stand united against racism. They believe that racism cannot end without relationships. The event will last until noon. All are welcome and clergy are encouraged to wear their color and/or stole. Also, people should feel free to bring words of support and prayers.

If you have ideas for programs or initiatives that would be of help to the Task Group, please do not hesitate to get in touch.

In the next few weeks there are several important opportunities for members of our Presbytery to witness their concern for those who were deeply affected by the tragic shooting at Tops on 5/14. All are encouraged to consider how they might stand with their neighbors (near or far) in the aftermath of this tragic event.

On June 17, at 10:00 a.m., the NYS Council of Churches is sponsoring a community conversation that will look at how we can “build together a diverse coalition to develop and carry out a coordinated long-term response in the wake of the mass shooting.” There will be reflections on: interpersonal and structural racism, food deserts in East Buffalo, ways to care for traumatized people, including children, and more. The sponsors of this community conversation include the Rev Corey Gibson of the Calvary Baptist Church, The Rev. Julian Cook of Macedonia Baptist Church, The Rev Denise Walden-Glenn and The Rev Jack Sullivan of VOICE Buffalo, Sigourney Cook of the King Urban Center and others. See the article above for more details and to register.

On June 25th, at 11:00 a.m. you are invited to participate in STANDING TOGETHER AGAINST RACISM, a gathering of concerned Christians at the Tops on Jefferson Ave. in Buffalo. This will be a chance to pray together and stand united against racism.  We have been invited to this event by Rev. Cox from Elim Christian Fellowship and his fellow pastors. They believe that there is a need for clergy and Christians to show up, meet, build relationships, network, pray and simply love one another so that together we can stand united against racism. They believe that racism cannot end without relationships. The event will last until noon. All are welcome and clergy are encouraged to wear their collar and/or stole. Also, people should feel free to bring words of support and prayers.

On July 24, 2022, at 4:00 p.m. the Buffalo Philharmonic Orchestra and BPO Diversity council will present A Concert for Healing. The concert is being provided in the spirit of comfort and healing for all of those affected by the recent tragedy in the Buffalo community. It is being held at the Johnnie B. Wiley Pavilion at 1100 Jefferson Ave. Buffalo. This free performance, conducted by Maestro JoAnn Falletta along with Assistant Conductor Jaman E. Dunn, will feature the full orchestra and vocalists Sirgourney Cook and Rev. Julian Armand Cook performing music that allows for moments of quiet reflection and celebrates the resiliency of the City of Good Neighbors. No tickets or reservations are required. See the article below for more details.

 For over a century, through the Native American Boarding School program, the U.S. government, with the support of numerous mainline Christian denominations,  sought to destroy Native American culture by separating Native American children from their families and forbidding them to acknowledge that culture in any way. The pain caused by this horrific policy is still felt in Native American Communities across the country.  

Finally, the Department of the Interior, under the leadership of a member of the Laguna Pueblo tribe, Secretary Deb Haaland is launching an investigation into these boarding schools and the tragic consequences of the program. Included in that study will be the school in Irving started by Presbyterians. To learn more about the consequences of the Native American Boarding schools go to the website for the National Native American Boarding School Healing Coalition at https://boardingschoolhealing.org 

It is important to note, however, that the boarding schools were not the end of the story or the cultures. For example, despite all that was done to eradicate it, the Seneca nation of the Haudenosaunee here in Western New York has survived and is lifting up it's rich culture in a myriad of ways to the benefit of everyone.   

On June 11, this Saturday, at the Onohsagwe:de' Cultural Center in Salamanca (82 West Hetzel Street), also known as the Seneca Iroquois National Museum, the Senecas are holding their 2022 Heritage Day from 10 am to 5 pm. In addition to Smoke Dance competitions there will be an artisan market (including pottery, beadwork and more) and a food market. Also, the museum is free and open to the public. This is a wonderful opportunity to learn about and/or celebrate the Seneca culture and honor its contributions to this area, and this nation.

One of the many tragic aspects of the shooting and murder that occurred at the Tops Market on Jefferson Ave in Buffalo is that the young man who came up to Buffalo knew exactly where to go to find a store that would be filled predominantly with African Americans. This is the result, of course, of racist, segregationist policies of regional leaders over many years.

But this is not the whole story of the area. The African American community has a powerful heritage in Buffalo, and they are working hard to lift up their history here, which deserves national recognition (and in fact has it.) To learn more, you are encouraged to go to the site for the Michigan Street African American Heritage Corridor (https://www.michiganstreetbuffalo.org/). There you can learn the history of this important area and an exciting vision for its future. Buffalo African American’s played an important role in the Niagara movement, hosted Frederick Douglas and Henry Highland Garnet (an abolitionist African-American presbyterian Pastor who was the first African American to preach before Congress) and is home to the Colored Musicians’ Club. As others try to silence those who are different from them, we, as Christians, need to be sure that all voices are lifted up and all stories are honored.

If you are from the Southern Tier, African American in Olean are also telling their story. Go to https://africanamericancenterforculturaldevelopment.org/olean/ to learn more.

Of course, we all need to do more than listen and learn, we need to act. Ways to respond concretely to the hate crime on Jefferson Ave are below.

Ways to show you care:

1. You can make a donation to one of these groups which all support the Black Community

   1. Black Love Resists Rust  which will provide mental health and food support https://donate-usa.keela.co/mental-health-and-food-support

   2. African Heritage Food Cooperative which is currently providing food to people in need because of the closure of the Tops. Go to their Facebook page or https://myahfc.com/

   3. VOICE Buffalo – They are providing short and long term help. For information about their response to the TOPS shooting, go to their Facebook page. The website is: https://www.voicebuffalo.org/  

2. United Way has a broad reach but they are taking money for the families of the victims and the community. Consider donating to their Buffalo Together – community Response Fund or their Buffalo 5/14 Survivors Fund. Go to https://www.uwbec.org/

3. The Buffalo Community Fridge at 257 East Ferry Street will be open all week and will accept fresh and non-perishable food donations.

4. You can help deliver food to homes or neighborhood pop-ups by contacting https://linktr.ee/coloredgirlsbiketoo Buffalo Creek Academy will pick up groceries and deliver to the community around Tops. Call 716-217-2661

Yesterday, May 24th, the Presbytery approved the following action plan for the Presbytery:

 Presbytery wide Action Plan 2022/23

 SUPPORT individuals and churches in AntiRacism work (by August)

1. Develop a list of resources and self-study materials for individuals and groups listed at level of experience

2. List Action groups that are BIPOC led

3. List speakers and programs that are available for local churches

 ENCOURAGE AntiRacism work in the churches

1. Visit our churches over the next year: 

•    Where are you now on the journey?

•    What we have available for you

•    Introduce the Matthew 25 initiative

•    Discuss possible partnerships with BIPOC churches

•    Discuss the study of the church’s history of land ownership?

•    How can we offer further assistance?

1. Minute for Mission visits over the next year to churches simply to share commitment and why 

MODEL AntiRacism work at the Presbytery level

1. Host 3 or 4 “events” over the next year open to anyone in Presbytery.

2. Host/enable 3 Zoom book groups for those who cannot access such groups through their churches.

3. Join local BIPOC led action groups and consider a donation to the work.  Advertise activities on Presbytery website, Facebook page, and newsletter.

4. At the next Presbytery meeting include a major confessional event within or framing the service of worship for the church’s participation in White Supremacy and racism by omission and commission. (A template could be made accessible to our member churches)

More information will follow shortly as to how we will implement this plan. It is rooted in the recently published report from the GA Special Committee on Racism, Truth and Reconciliation. This excellent report is recommended reading for all who are seeking to understand how the church is called to pursue anti-racism work within the church and beyond. You can download a copy of the report here: https://pcusa.org/resource/report-scrtr-ga225/ 

If you are interested in any part of the plan, please contact the AntiRacism task group at csl12wickwire@gmail.com.

 As was explained last week, the Anti-Racism Task Group has recently received a copy of a report from the GA Special Committee on Racism, Truth and Reconciliation. This report is being circulated ahead of its consideration by the 2022 GA.  It comes out of 4 years of study and interviews carried out by the Special Committee within the PCUSA. Our task group had been working out how to introduce the report to the Presbytery, and building projects rooted in its suggestions. We had a plan…

And then all hell broke loose, literally, last Saturday.

So, what do we do now, how do we respond to what has happened, how do we move forward? It is clear that this was the work of a troubled young man, but this is far more than a mental health crisis. He accepted ideas, such as the White Supremacist Replacement Theory*, that are found easily on the internet and supported in numerous mainstream venues. So, these ideas clearly need to be confronted and refuted, actively. Silence is truly deadly.

We may feel some comfort to see how the city is coming together, sharing in prayer. But we must make sure we do not ignore the realities of the suffering that is present and will not be quickly healed. Whites need to listen to the voices that are speaking about the ongoing and real suffering that has been, and still is, experienced. Prayer is important, but it is not a replacement for action.

We commit to helping the victims, waiting to get past this. But as painful as it is to face, white people need to realize that after we have moved on, Black Americans will still live with the risk of white terrorist violence. White people need to refuse to simply move on, even though as White people we have that choice.

So again, what is a response that will be authentic and last past the next few days and weeks?

For white people, it is important to understand what is happening all around us (that we too often miss) if we are to help dismantle the racism that produces such manifestos, such violence and hate, and so much more. This will take reading, discussion and a lot of listening. And then we need to act on our understanding.

With this in mind, at the next Presbytery meeting, Council and the Anti-Racism Task Group will present the Report of the Special Committee on Racism, Truth and Reconciliation and a program of response to its conclusions. We are seeking to offer concrete goals for the Presbytery and its churches that will enable us to develop and carry out an effective Anti-Racism ministry.

For example, the Report speaks of how conversations are experienced differently according to race. They suggest that opportunities need to be created for careful listening to one another. So, opportunities will be created for such listening including presentations and study groups and more. White people too often do not act in helpful ways, no matter their good intentions, because they don’t understand the reality of people who are unlike them.

The Special Committee also points out that when education is the sole goal, anti-racism ministries get stalled. We are setting measurable goals for our work. We will be reaching out to help churches explore possible ministries of anti-racism. Education is essential, but it is not the end of the journey. Rather it is the guide for the journey of anti-racism.

In their report, the Special Committee challenges the church with the image of Isaiah 58, where the people of Israel put on a show of faithfulness but do not do the real work of faithfulness and justice. In the coming weeks, Council and the Anti-racism Task Group will offer a variety of ways for you to become involved in the work of Anti-Racism. We look forward to welcoming you to this work.  

*Replacement theory is a falsehood circulated that the Jewish people are attempting to replace whites with people of other races and ethnicities. See  https://www.vox.com/23076952/replacement-theory-white-supremacist-violence   

“Say their name!” was a common chant during the non-violent protests which followed the murders of George Floyd, Ahmaud Arbery, and Breonna Taylor. It is important that we say their name because these neighbors are more than statistics, more than victims. They had lives, real people, whose lives were stolen by hate. Their black lives matter. Please lift up in prayer the families of those who lost their lives to hate on May 14, 2022.

Roberta A. Drury  ... Margus D. Morrison  ... Andre Mackneil  ... Aaron Salter  ... Geraldine Talley  ... Celestine Chaney  ... Heyward Patterson  ... Katherine Massey  ... Pearl Young  ... Ruth Whitfield  ... ‘

Three people suffered injuries that have been deemed non-life threatening. Two of them are no longer in the hospital. Please lift them up in prayer as well.

Zaire Goodman … Jennifer Warrington … Christopher Braden 

The Anti-Racism Task Group joins with the whole Presbytery in its condemnation of the horrific hate crime that occurred at Jefferson Avenue Tops Market on Saturday, May 14. We pray for the families of the victims, and for the whole neighborhood that has endured yet another act of racial hatred and violence. And we will keep praying for them.

But we commit to do more. As a group, we re-commit to our work of anti-racism. And we challenge the whole Presbytery to commit as a body to the work of anti-racism so that we may root it out in our communities, churches, state, and country. Events such as this remind us too well of the truth of Edmund Burke’s words (based on Psalm 94.1-3): The only thing necessary for the triumph of evil is for good men (sic) to do nothing. We are not powerless in the face of tragedy. We can make a difference.

Statement from the Presbytery of Western New York on the events of Saturday, May 14:

The Presbytery of Western New York is shocked and saddened by the events that occurred at the Tops Friendly Market on Jefferson on Saturday, May 14th in our City of Good Neighbors, Buffalo, New York.  

We stand together with our faith community around Western New York in praying for the individuals who lost family and friends to this horrific event. We condemn hatred in all forms and, in this case, the hatred toward the black community through white supremacy.  

Isaiah 1:17 says;

“Learn to do good. Seek justice. Help the oppressed.

Defend the cause of orphans. Fight for the rights of widows”

We are called to love our neighbors as ourselves and during this time we must stand united against racism.

May God fill us with comfort, strength and hope during this difficult time.

In 2018, the General Assembly approved the creation of the Special Committee on Racism Truth and Reconciliation. The Committee was formed to conduct a listening campaign within the church and submit recommendations to the assembly, which they are doing in this year’s General Assembly. One of the many valuable parts of the report is its section of definitions. Obviously, it is essential that when members of a group are discussing challenging issues, there is a shared understanding of the words being used. Thus, for the reader to understand the report, it is important that they understand what the writer meant when using a specific word. Clearly, this is valuable for a Presbytery as well, as it carries out discussion about challenging issues. So, below are some of the definitions given in the report with the intent that they can create a common ground for our future discussions.

Race – a social construct based on skin color that is used to create hierarchies of oppression and benefits.

Racism – race-based prejudice + institutional power

Repair/Reparation Action – an orientation towards prioritizing the fixing of inequities caused by persistent racism through just reallocation of stolen resources

Reparations – specific acts of reparative action intended to restore intergenerational wealth taken by discrimination, often through the power of the government

White Supremacy – a system of beliefs and attitudes that subtly or explicitly place higher esteem on those racialized as White and then continues to grant advantages

White/Whiteness/People Racialized as White – accorded certain benefits, privileges, and advantages based on the color of their skin because of un-dismantled White Supremacy that seeks to create social hierarchies by race. We capitalize “White” to emphasize that Whiteness is a particular phenomenon with a specific function.

(Micro)aggressions – (micro)aggressions are words and behaviors, intentional or unintentional, that dehumanize marginalized groups of people, often excused as innocent or well-intended. We recognize that continuous subjection of pain is trivialized by calling these harms “micro”aggressions.

Beloved Community – God’s call to share life in freedom and justice together as a family, referenced as kin-dom of God.

If these definitions are new to you, consider doing some reading about these issues. “Waking Up White” by Debbie Irving, “White Fragility” by Robin DeAngelo or “How to be an Anti-racist” by Ibram Kendi are places to start.

Carolyn B. Helsel suggests that another myth about racism comes from White Christians: “Racism is not our problem.” Many white Christians say that they are good, kind people desiring no harm for anyone. But, in a recent PC(USA) committee report on Racism, Truth and Reconciliation, the authors state: “The PCUSA cannot move forward without looking back and cannot tell its story apart from White Supremacy.” (Access the report here https://pcusa.org/resource/report-scrtr-ga225/) In the past, the report explains, our denomination provided theological justification for slavery and the Doctrine of Discovery. Our church buildings (some built with, funded by or endowed from slave labor) inhabit stolen land. Our polity, structures and liturgies privilege long-held power and institutionalize the elevation of White voices.  It is hard to read such statements. But, Christians resisting the truth is nothing new. 1 John 1.8 says it well: When we say we have no sin, we deceive ourselves, and the truth is not in us.” A valuable resource to find the truth is Robert P. Jones, White Too Long.

Another myth is: “Racism will end as we have more and more interracial relationships in our churches.” Helsel explains: “While it is important for our congregations to become more diverse, it will not be enough to end racism…Even within multicultural faith communities, racism has opportunities to operate. Sociologist Korie Edwards conducted a study of a multiracial congregation to see how whites and people of color negotiated their relationships in the church community. Edwards found that whites continued to remain dominant in power positions in the church, even when their percentage of overall membership declined to the point of being a minority within the church. In other words, racism exists even in multicultural contexts, and it is important to keep talking about it even when we have made significant progress in becoming a more integrated church and society. White people need to continue to examine their own racism and how it may be at work even when they have a lot of interracial relationships.”

Perhaps the most harmful myth believed by white people is: “Racism is not something that impacts my friends of color.” But, just because a person does not hear stories of discrimination from their friends, does not mean it is not happening. There can be many reasons BIPOC do not share these experiences, including their concern that the white person will resist hearing the truth, or that sharing the account could be difficult.

These myths have caused many people tremendous pain. Let us remember Jesus’ words in John 8.32: the truth will set us free, and commit to seeking that truth in all things.

As was explained last week, Carolyn B. Helsel wrote an article for Christian Century magazine in 2019 entitled: “Ten Myths about Racism.” Last week we considered the myths: Racism is about hateful actions and words as well as Racism has to do with intentions.

Myth: “Racism is irrational.” This myth assumes that racism does not make sense, since it is based on the false idea that one race is superior to another. The myth assumes that once white people confront this, racism will no longer exist. But, this is based on the false assumption that white against black racism was created out of the belief that the white race was superior to the black race. It is clearly documented, however, that the idea of the superiority of whites was actually created to excuse the enslavement of Africans. Those who enslaved Africans did not do it because they believed that Africans were inferior. They did it because it made them money. To say that the superiority of whites made the enslavement acceptable, which just happened to create wealth, is putting the cart before the horse. The White Europeans, and then White Americans, who created the trans-Atlantic slave trade did so for financial gain. To justify it, they created the idea of the inferiority. For example, White history did not, and does not, discuss the dynamic, sophisticated empires and kingdoms of Africa because it would contradict this narrative of inferiority.

Today, one could say that racism continues to be “rational” for the same reason. As Helsel says, “Sometimes we white people operate out of a rationality of common sense that includes what serves our best interests…If developers want to build apartment in our neighborhood that will increase the availability of low income housing, giving more people access to these great schools, it may seem…rational to want to protest such development. After all, you do not want your children’s schools overcrowded, and maybe you fear the value of your home declining. These responses may all seem rational, but at the same time they perpetuate a system of racial exclusion. The way racism perpetuates itself is often through these subtle avenues. We fail to consider how our prejudices operate to preserve our own self-interests. “ In other words, one could say that it is “rational” for white people to be racist because it benefits them. But as Christians, this is clearly not an option. Racism for Christians is not just irrational, it is sinful. To put our self-interest not just ahead of others, but to their disadvantage, is simply not Christian.

In 2019, Carolyn B. Helsel, who teaches preaching at Austin Presbyterian Theological Seminary, wrote an article for Christian Century magazine entitled: “Ten myths about Racism.” In her opening, she explains the purpose of the article. She believes that predominantly white churches may be reluctant to talk about racism because they don’t want to say the wrong thing, or that they may feel there is no need to do so because they don’t hear members saying overtly racist things. By presenting and discussing the myths she presents in the article, she hopes to encourage dialogue and to help people better understand the complexity of the issue of racism. The article is based on her book: Preaching about Racism, published by Chalice Press. This week we will look at two of the 10 myths she discusses.

Myth: “Racism is about hateful actions and words” – Helsel points out that if racism was just about mean actions and words, then many white Christians  might easily dismiss the idea that they  could be racist. After all, don’t Christians speak kindly of others and avoid speaking in hateful ways?  But, she points out, the problem is that white people may not be able to judge whether they are racist, whether they carry racist beliefs, or say racist things. They may not be aware of their own biases. Also, she reminds white people that racism is much more than saying racist things. It is also found in differences in pay, housing availability, mortgage lending, education, policing and incarceration which go beyond personal behavior and choices.

Myth: “Racism has to do with intentions” – As Helsel says, “If we have no intention of offending someone else and no consciousness of racial bias, then we may feel resentful for being accused of racism.” A Christian might say that if one is doing good deeds, how could one be racist? Helsel points out that white people can do great harm to others not just by their intentions but by their “inattentions.” If white people ignore how others are harmed by the systems of racism, if white people refuse to acknowledge that harm, they participate in it. It is not a matter of being crippled by guilt but accepting that there is much to learn about the realities of racism and that, as Christians, we are all called to do something about it.

Consider whether either of these myths have influenced your thinking and how you might move beyond them. Also, can you find some way to help others understand that these are unhelpful myths?

To understand the work of Anti-Racism and to be authentic in it, it is vital that one have a full and accurate understanding of the history of the United States and the experiences of all of its people. There are white people who would claim that there is nothing significantly wrong with how the history of the United States is taught in our school. They would argue that the enslavement of Black people is discussed and that once the enslaved were freed, and allowed to become citizens, their story is simply part of the general narrative that is currently taught. But the truth is that the experience of White Americans that is taught in our schools is very different from that of Black Americans.  And if the truth of the Black American experience is not accurately understood, a White person cannot understand the issues being presented today by Anti-racism scholars and activists, both Black and White.

For example, some argue that enslavement of Black Africans was simply typical of the times (17-19th century). But research has proven that the theories of the racial inferiority of Africans were created to justify enslavement for economic gain. Did you know that Reconstruction failed, not because Black Americans didn’t have the skills to prosper after slavery, but because Southern White Democrats used all of their political power to stop their progress? Jim Crow laws were the result. Also, there were over 4,000 lynchings from the end of Reconstruction until the 1950’s yet it was not until the 21st century that this country could finally pass an Anti-lynching bill. Did you know that the vast majority of Black GI’s did not receive the benefits of the GI bill? Are you aware of how red-lining limited further limited the economic advancement of Black American families?

To understand American history, we need to understand the history of all Americans. This doesn’t just mean adding the experiences of Black Americans, their achievements and their incredible perseverance. This means also understanding the actions of White Americans and how that affected the experiences of other Americans. This, of course, includes Asian Americans, Native Americans or Indigenous People, Latinos and more. To understand American History, we must know the full story. Today, we will start with the African American story.

There are numerous resources to help, but the easiest is perhaps You-Tube. There are several series on You-tube. One is Crash Course Black History. You are encouraged to start with the preview to the series: https://www.youtube.com/watch?v=S72vvfBTQws and go from there. There are also videos put together by Dr. Henry Louis Gates all of which are helpful. Take some time to begin to learn this history, because it is the history of all Americans.

 Much is being written about Critical Race Theory from many perspectives and in many contexts. Using the New York State Assembly Bill A8579 as a framework for a discussion offers only some of the discussion points, but certainly some of the most relevant for Christians living in New York State. So, to close this series, it seems appropriate to lift up the other main points of the legislation. In summary, the legislation says that the following cannot be taught in schools, in other words that CRT supports these beliefs: 1-That one race is superior to another 2-That any race is inherently racist 3-That anyone should be treated adversely because of race 4-That any race should be treated without respect 5-That moral character is determined by race 6-That any race should feel discomfort or guilt 7-That the concepts of meritocracy or a hard work ethic are racist.

There is great irony here. Point 1: CRT does not say that Black, Indigenous, and People of Color (BIPOC) are superior to White people. It says that there is evidence in our nation’s institutions and legislation that Whites think that they are superior. So, CRT would actually agree that 1 should not be taught in schools: no race is superior to another. Point 2: Since the creation of the labels of White and Black (and more) comes out of a specific historical moment* to oppress non-whites (not scientific research as many assume), by definition one could say that the label White is inherently racist. But CRT does not claim that all White people have to be racist. Point 3 and 4: The supporters of CRT absolutely agree that no one should be treated adversely or without respect because of race, BIPOC or White. These points, however do beg the question whether White people actually feel that BIPOC people are treating White people adversely or without respect because they are fighting against the racism they are experiencing. Point 5: CRT does not suggest that being White means that one is immoral. Racism is immoral. Point 6: One would hope that any race that has allowed/supported/perpetrated racism for several hundred years would feel some discomfort or guilt. Certainly, White Christians should admit to the sin of this racism. Point 7: This statement is rooted in a denial of White Privilege as well as the racism that BIPOC people face. It implies that if BIPOC people just worked harder, they would not be experiencing the financial inequalities they currently face. This is in fact a denial of the very fact of racism.

  *William Berkeley’s response to Bacon’s Rebellion in 1681 in Jamestown VA

In the fall of 2020, Covid had closed us down and we were starting to become aware of the differences in how we were being affected by the pandemic depending on the color of our skin. In addition, the Black Lives Matter movement was gaining momentum with the deaths of Breonna Taylor and George Floyd the previous spring.

As a white southern woman, I was starting to become aware that it wasn’t racist groups such as the Klan or Proud Boys, or Blacks themselves by making the wrong choices that were keeping Blacks on the lower socio-economic level, but rather systemic racism. When I learned of the WNY Presbytery’s newly formed Anti-Racism group, I joined to try and educate myself. I was also looking for something constructive to do with the turmoil of feelings I was having.

I struggled with how I could have been duped all my life into believing that Blacks were just not trying hard enough to change their circumstances. The more issues that came to light due to the pandemic, the more guilty-feeling and angry I became. Realizing I had a part in all of these problems, whether knowingly or not, I started thinking about experiences I had growing up first in Savannah, and then as a teen and young adult in Atlanta. I began to see them in a whole new light.

In Savannah in the late 1950s at age 5 or 6 I learned to swim at our neighborhood pool. We would take swimming lessons Monday through Friday the first week the pool was open for the summer and at the end of the week you could swim. Through my elementary school years, early 1960s, we had swim meets at this pool with other communities and we could ride our bikes to the pool all summer long. It was a big part of our lives as kids. It was right next door to our community building where during the school year I took dance classes on Saturday morning and had Girl Scouts during the week. There were community parties and dinners in the facility too.

As we started our work on the WNY Presbytery task force and through reading I began doing, I learned the meaning of “zero sum” as applied to race equity. In particular the issue of Blacks being allowed to swim in community pools meant for whites only. I began thinking again about all of the rich experiences I had had as a kid in Savannah. In the 1960s as we became desegregated many white communities apparently filled in their pools rather than share them with Black community members. I Googled the neighborhood I grew up in Savannah and sure enough, there was a large green space where the community pool had been. What an eye-opener that was!

I think it may be too easy to sweep our systemic racism back under the carpet as things begin to return to pre-pandemic times. I don’t want to become complacent or complicit in how we treat our non-white brothers and sisters going forward. We are all created equal and made in the image of God! 

Patricia Estill, Clarence Presbyterian Church

The various reasons commonly given by anti-CRT activists are well catalogued in New York State Assembly Bill A8579, and may also be listed in pending rule changes in your own school boards. Last week we discussed two of these. There are more.

For example, the New York bill says that no one should be told that they “by virtue of their race or sex, bear responsibility for actions committed in the past by other members of the same race or sex.” They are arguing slavery ended in 1863 (and any further issues were resolved in the 60’s with the Civil Rights legislation). Slavery is over and wasn’t our fault.

First, racism is simply not a thing of the past, it’s not over. It is still part of who we are as a nation.* There are simply too many voices asserting that racism is still actively at work in the systems of American Society for a person of faith to readily accept that it is a thing of the past, a matter only of history. White Christians are called by their faith to listen to their BIPOC (Black, Indigenous, People of Color) sisters and brothers in Christ, (and many White siblings in Christ) who say that systemic racism is alive and well. As part of the Body of Christ, white Christians need to listen to BIPOC people who say that they continue to experience racism. The truth is that it is difficult for White Americans to judge the presence of racism on their own. (That is because of White Privilege – an earlier newsletter article available in the newsletter archive.) So White Christians must read, listen, and look carefully at what is going on around them before they declare that there is no longer racism. Racism isn’t the past, it is now. And it must be talked about, including in our schools, so that it can be addressed.

Secondly, even if one claims that they are not responsible for the racism in our society, past and or present, this argument is not relevant for a Christian. First, neither the Old Testament prophets, nor Jesus, said that Christians only have to stand for justice when we were the source of the injustice. As followers of Jesus, if we see injustice, whatever the cause, we are to act. So, when Critical Race Theory supports the idea that there is systemic racism, Christians are called to take it seriously, and not deny it or dismiss it because it is an uncomfortable or unpopular idea.

* Consider the Voting Rights Act of 1965. Would the writers of that legislation ever have imagined that in 2015 the protection they tried to guarantee would be removed by the Supreme Court leading to the crisis in fair access to voting we face today?

One argument used to support anti-CRT legislation is that this material is unpatriotic because it distorts our history and defames the amazing success of our nation by focusing on one aspect of our history, that of slavery and racial tension, over others.

So as a person of faith, how does one respond? Citizens of the United States understandably want to have pride in their nation. As a Christian, however, it is more complicated. Every Sunday, as Christians, we confess our failures. But we know that this does not negate the good we do. It is simply part of our journey of faith to recognize how we fall short of God’s intent for us. So, as Christians, we do not fear naming the ways our country has fallen short because we know that speaking truth is the best way to improve and grow stronger. Speaking truth in love (Eph 4.15) should be a guide for all Christians.

It is also argued that such teaching would disturb or upset children in our schools. The NY State Assembly Bill AA8579, which opposes CRT being taught in schools, says that no teacher should teach anything that would mean that “any individual should feel discomfort, guilt, anguish or any other form of psychological distress on account of his or her race or sex.”

So, those opposed to talking about racism in schools suggest that it will upset children because they might feel guilt. But what children are they talking about? Clearly, white children. What of BIPOC (Black, Indigenous, People of Color) children? Don’t they experience anguish and discomfort as a result of the racism they encounter in their daily lives? The legislation that protects white children means BIPOC children’s experiences are not addressed. Are their feelings not as important as the feelings of white children? If we are to love our neighbor as ourselves, should we not be concerned about the discomfort and anguish of all children and find ways to help them all? And that can’t happen if racism is not discussed with them.

* In one short column, obviously, the full breadth of arguments for and against this kind of legislation cannot be presented. This is intended as an introduction only.

There has been a tremendous amount of discussion in recent months about CRT or Critical Race Theory. It has become a contentious issue, often dividing people along political lines. But the issues around CRT are of importance to all Christians. So, as difficult as it is to discuss them, discuss them we must.

Critical Race Theory was introduced in the mid-1970’s by legal scholars who were confused by the slow progress of African Americans following the achievements in Civil Rights in the 1960’s. They came to believe that racism was more deeply embedded in American culture than was previously recognized. In other words, they theorized, racism was not just prejudices being expressed by one person towards another. Racism was systemic, embedded in the law, education, health care and more. They realized that BIPOC (Black, Indigenous, People of Color) people were experiencing institutionalized inequalities every day. This is CRT.

For years, this theory was discussed primarily in law schools in scholarly debates. But, in time, experts in other fields began to recognize the undeniable reality of systemic racism. The explosion of new research has revealed many painful stories, facts previously ignored, and a narrative about this country that is hard for some white people to hear.

So, what do we do with this information? Some deny it is true; some say it is too hard to deal with, and many prefer to just ignore the whole issue. And then there is the related debate about whether such ideas belong in our schools. And, what is a Christian to do? Do we have any role to play in this discussion? Or can we stay out of it because it is too political? Rev. Rick Ufford-Chase, former moderator of the PCUSA, has written an excellent letter about the importance of discussing CRT, which is available here.

Every major mainline denomination in the United States has declared that racism is a problem in the U.S. and is systemic. They have also called it a sin. It is not a political issue for Christians, it is an issue of justice, since racism denies our shared creatureliness. So, if we must enter into this debate, how should we do this? That is for next week.

 One street, with so much history. In 1816, of the 400 Buffalo residents, 16 were African Americans, 9 of whom were enslaved (a reminder that enslavement was not confined to the southern states). But, by 1828, there were 60 Black residents and amazing things were soon accomplished. The Vine Street African Methodist Episcopal Church (on Michigan Street) was established in 1831 and Michigan Street Baptist Church in 1836 (its first building was constructed in 1844-45 in large part by members). These churches, however, were not just symbols of security for their members. They felt called to stand against the sin of enslavement.

In 1842, Michigan Street Baptist Church passed a resolution that condemned slavery saying it was “opposed to the spirit of the Gospel.” Over the years, they helped hundreds of the enslaved as a stop on the Underground Railroad.

In 1843, Vine Street AME church hosted the National Negro Convention where Presbyterian minister Henry Highland Garnet (a Presbyterian minister) and Frederick Douglas debated whether force was the right way to overthrow the institution of slavery, a significant moment in the Abolition Movement.

In 1901, a member of Michigan Street Baptist Church, Mary Talbert, led a protest against two exhibits at the Pan American Exhibit: Darkest Africa and Old Plantation because they included demeaning (and inaccurate) portrayals. Then, in 1905, Ms. Talbert and her husband William offered their home to W.E.B. DuBois for the first meeting of the Niagara Movement Conference, the forerunner of the NAACP. Ms. Talbert, with her church’s support, later became the chair of the national NCAACP Anti-Lynching Committee, which worked for the passage of the Dyer Anti-Lynching Bill, which tragically failed to pass the Senate.

Ms. Talbert once said, “It should not be necessary to struggle forever against popular prejudice.” Yet, the struggle continues.

I grew up in Alabama being naive about racism. My elementary school was all white. In Middle & High School, the schools were integrated. My close friends were both white and Black individuals and it made no difference to me. I never thought that people would be treated differently just because of skin tone. It never occurred to me that racism was an issue, or for that matter that any -isms such as sexism, ableism, ageism, or even homophobia existed as major problems.

By the time I was in High School, the word racism was more apparent to me. Especially when the KKK protested at the Southern Christian Leadership Conference several times in the streets of downtown Decatur.

Years later, I would see racism & violence in a much closer way. Being with friends at a local bar, a drunk white man asked my friends why they were hanging out with black boys. Then things escalated from there. Cops were called.

 I moved up North in 1992. I assumed that racism wasn’t an issue in the Liberal North. But we all know what assuming does. I was wrong! In church members' homes, racism is alive & well. Racism in the North is more a secret than in the South. But racism is prevalent no matter where you are in the world.

 Fast forward to joining the Anti-Racism task group with the goal to educate myself about white privilege & how I could challenge myself not to be silent about racism. I’ve realized that we as white, privileged individuals cannot rely on BIPOC (Black, Indigenous People of Color) individuals to be constantly teaching and educating us when we should be the ones stepping up, reading, reflecting, and uplifting marginalized voices such as theirs.

My prayer is that I will continue to learn and have the courage to stand with my siblings of color to fight against racism & injustice. 

-Rev. Laura Norris-Buisch
Pastor of Riverside Presbyterian Church
Stated Clerk of the Presbytery of WNY

To be anti-racist is to be an authentic part of the community of God, where everyone is recognized as carrying God’s image. But, what can we do to help build this community?

First, we need to be aware of our prejudices, biases, and stereotypes. Do we make assumptions about those who are different than us? Do we expect certain behavior from someone because of how they look? We need to examine our assumptions. How stereotyped are they?

Second, learn about the effects of racism in our society. White people might like to assume that there has been so much change since the 60’s that the average white person just doesn’t need to concern themselves with racism. If that is your belief, you are encouraged to do some reading to understand the reality of racism is today’s society and the damage it is doing. So You Want to Talk About Race by Ijeoma Oluo or The Sum of Us: what racism costs everyone and how we can prosper together  by Heather McGhee are places to start.

Third, we all need to examine our privilege. Yes, we may be tired of hearing about privilege, but it is real. There are articles about White Privilege in the archived Presbytery newsletters. Or google: White Privilege: unpacking the invisible knapsack by Peggy MacIntosh.

Fourth, take some time to learn the stories of those who have not been included in most American History classes. For example, watch the PBS program “Slavery by Another Name” to learn some of the realities of Jim Crow or ”Reconstruction.” Learn the story of the Underground Railroad in our area at the museum in Niagara Falls or visit the Onöhsagwë:de’ Cultural Center in Salamanca to learn about the Seneca people of Western New York who have two churches in our Presbytery.

So where did Black History Month come from? It started as Negro History Week and was the brainchild of Dr. Carter Woodson. During his graduate studies, he realized that many official school curriculums contained anti-black material that led, in part, to the inequities experienced by African Americans. Contributions of African Americans in the history of the United States, he said were seen as “negligible.” As a result, he committed himself to accurate and in-depth research in the field of African American life, culture and history. He established Negro History Week in 1926.

It is important to note, however, that though he called this special week Negro History Week, he was very clear that Negro History was American History. He said, “We should emphasize not Negro History, but the Negro in History.” To Woodson, Black History is American History.

His idea of Negro History Week was adopted by many mayors of major cities throughout the country who would annually designate the second week of February as Black History Week. Then in 1976, President Gerald Ford designated February as Black History Month, as has every president since.

If you haven’t looked up the special Black History Month programs at the Michigan Street African American Heritage Corridor, check out their website. Another excellent resource is the website for the Smithsonian’s National Museum of African American History and Culture. They have their own Black History Month series as well as their regular programs. Under “Explore” there is “Stories” (look for one on Joe Lewis, for example) and “Curator Chats” on such topics as Blacks in WWI. Under “Learn” there is also a special program on “Talk about Race” for those wishing to explore their understanding of racism in America. There are so many opportunities to grow in understanding of a part of American history that is certainly not “negligible.”