by Luke Winslow
It felt like the Puget Sound hadn’t seen the sun since November. It might’ve come out for a few minutes here and there this winter, but my curiosity in visiting a completely different bioregion for the Bartimeus Kinsler Institute was matched by a readiness for immediate sunburns the moment I arrived in Southern California. I’m grateful for the flexibility of an academic schedule—a few months away from finishing my master’s work at The Seattle School of Theology and Psychology—to have this weeklong Institute nicely timed with spring break. Driving through occupied Duwamish, Puyallup, Nisqually, and others’ territory to leave my adopted watershed after an Ash Wednesday service, I felt a twinge of vulnerability. Read More
by Sarah Thompson and Cherice Bock
In a recent post, Sarah Thompson shared about her understanding of the theology of waste that grips much of the church in the United States: a theology that sees this world, its people, and its resources as disposable, and that has a hard time dealing with physical and emotional crap (waste, trauma, colonialism, racism, etc.). Thompson connects the idea of learning to deal with our physical waste with learning to deal with our emotional and spiritual waste. In this week’s post, she discusses what challenges to this theology of waste look like in environmental activism. We particularly discussed her recent work as the director of Christian Peacemaker Teams (CPT), and we also discussed the work required of white environmentalists in order to deal with the theology of waste spread by the combination of Christianity and Western imperialism.
CB: How do you think Christians can actively challenge the theology of waste you’re outlining? I know you recently worked for CPT, so I would love to hear more about how you see their work relating to helping people deal with their crap. Read More
We want to get to know one another’s watersheds and the watershed discipleship work people are doing in their regions. We would love to hear from you! A new series called “watershed snapshots” will appear on this blog in coming months and you are welcome to contribute. Here are some ideas and questions to get you going. Read More
Who am I?
I am fierce and gentle.
I am life and death.
I am ancient and new.
I am solid and fluid and gas.
I am in you and around you.
I am above you and below you.
I am the snow and the rain,
The creek, the stream,
the river, and the sea. Read More
by Sarah Thompson and Cherice Bock
Sarah Thompson contributed an excellent chapter to Watershed Discipleship: Reinhabiting Bioregional Faith & Practice entitled, “An Ecological Beloved Community: An Interview with Na’Taki Osborne Jelks of the West Atlanta Watershed Alliance.” I loved reading their thoughts and conversation focused around the question, “What might it mean to be in solidarity with struggles in other watersheds to build the ecological Beloved Community?” (102). Recognizing that “injustice anywhere is a threat to justice everywhere” (Martin Luther King, Jr. in “Letter from Birmingham City Jail”), Osborne Jelks and Thompson discussed the concept of SSDP: “Same Struggle, Different Place,” between the communities with whom they work. Osborne Jelks has been working with the West Atlanta Watershed Alliance (WAWA) to advocate for the predominantly African American community living in a region of northwest Atlanta where a sewage overflow system results in raw sewage running through a creek in residents’ backyards. Learning about WAWA’s activism and successes is an inspiring read, and covers some important ground regarding the intersection between racism and environmental degradation.
I also wanted to learn more about Sarah Thompson. She shares a bit of her story in the chapter, and what she shared made me want to learn more about her own work, and the directions she would like to go with watershed discipleship. Until recently, Thompson worked as executive director for Christian Peacemaker Teams, so I was particularly interested in hearing her insights about the connections between nonviolent direct action, international conflict, civil rights, environmental justice, and faith. Read More
by Sam Greenlee
A couple of years ago, when we were trying to find a home to buy, we hoped to purchase a fixer-upper that would require us to take on less debt. There were plenty available, or so it seemed.
Time and time again our offers lost out to investors who had cash in hand and were looking to make a profit by flipping or renting out the homes. We often lost to investors who were actually making offers lower than our own, because their cash offers didn’t carry the risk of the loan falling through in the escrow process.
While we love the home where we eventually ended up, we found that we had to purchase a home that was near the top of what we could possibly afford. It didn’t have much left to be done and so there wasn’t a sure profit left to be squeezed out of it by investors. Read More
This Tuesday is Mardi Gras or “Fat Tuesday,” the last day before Lent (the season of fasting and prayer leading up to Easter on the Christian calendar). On Mardi Gras, many people gather for big events called Carnival: eating, dancing, and making merry. Historically, this Christian festival provides a means to purge perishable items before Lent while also allowing space for a rebellious mockery of existing orders. This practice of over-the-top excess right before weeks of self-denial may seem to encourage the unhealthy cycle of binging and purging in Western culture, rather than a more sustainable equilibrium of “enough.” However, with the historical context of Carnival in mind, we can see it as a celebration of community vitality, which often must take the shape of a defiant rebellion against the unhealthy constraints of a repressive church hierarchy. With this lens in mind, how can we approach Mardi Gras as a practice of watershed discipleship? Read More