Wednesday, November 30, 2011
Lind recalls that his anger at being coerced in such a way actually forced him into silence during the service. In Mennonite tradition, Lind would, of course, be encouraged to use that silence to talk to God in his own words. Though most Catholics of my acquaintance have already discovered the power of such prayer.
Courtesy of and (c) St Vincent DePaul Parish, Chicago, IL.
- Otterman, Sharon, “Catholic Church Uses New Translation of Mass, Closer to the Original Latin,” The New York Times, New York section, 28 Nov 2011, p A17, A18.
- Robinson, Father Christopher, Vincent’s People, 27 Nov 2011, Parish bulletin, Chicago, IL, p 5.
- Robinson, Father Christopher, text of homily, 27 Nov 2011, Saint Vincent de Paul Roman Catholic Church, Chicago, IL.
Sunday, November 27, 2011
|Traditional Mennonite Fruit Pockets|
Tuesday, November 22, 2011
… I looked at the fingerglued on?yes it was stillresisting the comforting motionof the other fingersa fingergoing its ownway
nasty hand his. on my knee in his office where I need tofundraise for this project you see. and he waits until my malecolleague is out of reach and then sets me down in his den.pretends to flip over my page. he’s not interested inthe paper. finds a fancy for knees and thighs as his fingerslightly touch my knee. I breathe in out in out in out. I thinkour government should be hiring decent men. pretend notto notice, like a lady. …
… now I leave himour established routinesthe old withering awayI fashion new wineskinsof my ownloving leaving entirelyarriving at myselfand on this day death smellssweet
… your life givinghad a plana prerequisiteif I had knownI would not haveemergedwould not have accepted.
BreastsMy boyfriend read that poemabout breastsat Bible collegeit was by a Mennonite writerso my boyfriend read it in classamid snickersembarrassedI knew he was filledwith breastsin his heart and handsmy breastsbeautiful he saida Venus di Milobut I had armsand a headnow oh breastsonce perky and proudwomanhood has set inthe after thirty plungejugsno longer gobletsafraid I avert my eyestry to focus on anotherbody partthat may have fared betterbut alasmy breastswere my last strongholdof youthI wonderwill these breastslure men to my denah it doesn’t really matter.
The Congregationto the churchup the stairshe comes again and againquickshut the doorshold them tightagainst Johann Driedgerwhy does he come herewhy keep pushing againstour shunningour beliefsour Godhold the doors shutDreidger is pushingpuffingsaying let me inI will blow your housedown!
… I have become a god headthe head beckoned by Godto do his will to be inlove with the world themodern worldthe sins of the Mennonite fatherskeep piling upeven the snow cannot hide them.
… yes to the church to confront the Bishophis lack of understandingof biblical teachingto love each other in difference …… I will not be silencedin my oppositionwill not acceptno never accepttheir shunningI am of the Mennonite Churchof God
memy penis this what ismeant by the inspired writingof the Bible…… he wrote was he like metrying to find a way out of(into) the maze of the worldof himself …
This is a psalm of praiseto the homeless onesselahfrom Russiafrom Reinlandfrom Steinbachamen …… oh for a thousand tonguesyes in Winnipeg there are manyMennonite writersall tongues wagpraise to the writersfor they have tongues of fireand God has not delivered themunto their peopleinsteadHe has cradled themwith words fiery deepand so full of love for this homeselah …
Thursday, November 17, 2011
“We are not dreamers. We are the awakening from a dream that is turning into a nightmare.” Slavoj Žižek, Zuccotti (Liberty) Park, New York City, 10 Oct, 2011
Žižek's words were directed to Occupy Wall Street protesters in present-day New York City. Yet, they could just as easily be applied to the social upheavals of 16th Century Europe.
Tuesday, November 15, 2011
Nebraska farmers may not have prevented the Keystone XL pipeline from going through in the long run, but they are to be credited for bringing environmental and safety concerns regarding such mega projects to the forefront. Hopefully, future projects will be held more accountable for past safety records and for disclosing the full negative potential impact of future accidents to host communities.
An environmental action website (http://www.tarsandsaction.org/spread-the-word/key-facts-keystone-xl/) indicates that while Keystone estimated that it would have 1 incident in 7 years, that in fact, Keystone had 12 spills in 1 year.
Even 1 spill in 7 years is too many considering the potential damage to the heartland of America’s grain exporting region – and the permanent damage that could be done to the region’s giant aquifers. In Canada, many First Nations’ groups have questioned the moral ethic of placing such pipelines across historic First Nations’ lands – and the potential devastation that accidents could wreak on both present communities and historic cultures.
Many historic Russländer Mennonite and Hutterite communities could be directly impacted by accidents in these Keystone projects – including the Hillsboro-Newton, Kansas region, noted academic centers for both the Mennonite Brethren and former General Conference, the former south reserve in Manitoba, the Nebraska birthplace of the Evangelical Mennonite Brethren (former Petersgemeinde), the historic American settlements for the Kleine Gemeinde and many others. This region is the North American equivalent to Witmarsum; to the Swiss Emmentale; or to the Ukrainian Chortitza, Molotschna, and Borosenko communities.
Russian Mennonites and Hutterites settled in the region as refugees from Russia about 140 years ago (ca. 1874). In that time, even by Keystone’s best estimates, they would have sustained 20 emergency ruptures. However, if their current track record holds, this Russian Mennonite heartland would have sustained 1,680 such incidents.
Many good arguments exist for why this and other such pipelines should be built – but recent events in the Gulf of Mexico, along the Alaska Pipeline, on Montana’s Yellowstone River, and on an even greater scale, in Nigeria, indicate that impacted communities and cultures need to be better informed about emergency prevention and maintenance issues. Involved governments also need to become proactive rather than reactive to potential emergencies. Trust funds need to be established to repair expected damage and to compensate impacted communities. Fees and fines for realized accidents need be meaningful and preventative in their scope.
As an ethno-sociologist, I would also like to see monies set aside by the owners of these projects to help develop, preserve and protect the local histories and unique cultural identities of these often small communities and cultures – aboriginal, Anabaptist, rural and otherwise. Only in the maintenance of strong community and cultural ties will the resources be found to protect the local environment and culture against the ill-effects of pollution and potential accidents, and to establish the cooperative networks necessary to both monitor the projects and to respond effectively to each potential incident.
Canada’s First Nations and the farmers of Nebraska have taught us that we need to value, protect and maintain our personal ties to the land from which our families and cultures originate. It is a mutual, multi-generational obligation. It is an obligation that current generations need to take a bit more seriously.
We owe it to the past. We owe it to the future.
Keystone Pipeline Map courtesy of www.transcanada.com (14 Nov 2011), modified 14 Nov 2011).