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SUMMER 2023
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What is Environmental Racism?
The Session at my church recently adopted a wedding policy stating that the congregation will host weddings based on the understanding that marriage is “a covenant relationship between two people.” Should we add pride flag stickers on our doors or the sign in front of the church to help people know we are LGBTQ+ affirming?
Answered by Katharine Sisk, Justice Ministries
Environmental racism describes how sys- temic racism in society results in Indig- enous and racialized communities being made vulnerable to the worst impacts of climate change and environmental degra- dation. In practice this looks like:
• disproportionate proximity and greater exposure of Indigenous and racialized communities to contamination and toxins, and environmentally hazardous activities
• policies that allow harmful con- tamination and differential rates of cleanup for Indigenous and racialized communities
• history of excluding Indigenous and racialized communities from main- stream environmental decision-mak- ing arenas
For context, here is a situation in Ontar- io: In the 1960s, a pulp and paper plant re- leased mercury into the headwaters of the Wabigoon river near Asubpeeschoseew- agong Netum Anishinabek (Grassy Nar- rows First Nation) and Wabaseemoong In- dependent Nations (Whitedog First Nation communities). The impact of this release has been well documented: an estimated ninety percent of Grassy Narrows’ popu- lation have neurological symptoms of mercury poisoning, including numbness in fingers and toes, seizures and cognitive delays, and the disaster is also connected to premature morbidity.
In his report to the Human Rights Coun-
cil, United Nations Special Rappor teur on
toxics and human rights, Baskut Tuncak, commented that, “There appears to be a pervasive trend of inaction by the Govern- ment [of Canada] in the face of existing health threats from decades-long histori- cal and current environmental injustices and the cumulative impacts of toxic ex- posure on indigenous peoples. The case of Grassy Narrows and Whitedog is em- blematic of indigenous communities be- ing denied truth, justice, remedies and accountability for decades. The failure to provide these communities with an effec- tive remedy for 50 years, still enduring the impacts of 10 tons of highly toxic mercury dumped in their rivers legally and without their consent, is a clear case of discrimi- nation and a gross violation of their human rights under the International Covenant on Civil and Political Rights.”
Dr. Ingrid Waldron, one of Canada’s foremost academics regarding environ- mental racism, examines and documents environmental racism in her book There’s Something in the Water, using case stud- ies in Nova Scotia. She also documents the long history of resistance by Black and Indigenous communities that have been targeted by environmental racism. Such resistance is the reason that Bill C-226, a National Strategy Respecting Environ- mental Racism and Environmental Justice Act was tabled in Parliament. Bill C-226 was being studied by the Senate as this was written.
For more information, watch For the Love of Creation’s webinar “Addressing Environmental Racism in Canada” online at youtu.be/3kl9JCgGOLE.
Answered by Carragh Erhardt, Sexuality and Inclusion Program Coordinator
Having clarity about which definition of marriage a congregation uses is impor- tant. Your congregation is to be com- mended for thinking about ways to let people in your neighbourhood know which definition of marriage the Ses- sion has decided upon. Intentionally and clearly communicating your policy is im- portant so that people in the congregation and neighbourhood know what to expect from your ministry.
First, it’s important to ensure that the wedding policy has been shared with members of your congregation and added to the congregation’s website.
Before displaying pride stickers or other related signage, it is essential for the Ses- sion to reflect on what else you have done to ensure that LGBTQI2+ people can trust the congregation will be respectful and ac- countable. When most LGBTQI2+ people see a pride flag or other affirming symbols on a church sign, they should expect that the ministry hosts same-sex weddings, and that the congregation is a place where they will not experience discrimination or harassment. Some denominations have a guided process that prepares congrega- tions and other ministries to be designated an affirming ministry. These processes typically involve 18 to 24 months of educa- tion, discernment and action.
While The Presbyterian Church in Can- ada does not currently have an affirming ministry designation process, we can learn from other denominations. As an example, Affirm United—an organization within The United Church of Canada—de- scribes affirming ministries as commu- nities of faith that publicly declare their commitment to inclusion and justice for people of all sexual orientations and gen- der identities. To become an affirming ministry, they require congregations to have: 1) a vision statement concerning the inclusion of people of all gender identities and sexual orientations in the life and work of their ministry; 2) a marriage policy in which couples of all gender combinations are treated equitably; and 3) a continuing plan of action. There are other steps in Affirm United’s process. However, these are the three main components I advise
Presbyterian congregations to ensure they have in place before describing their min- istry as affirming or displaying LGBTQI2+ pride symbols.
The Life and Mission Agency was di- rected by the General Assembly to produce resources that can assist ministries to fulfill decisions the church has made concern- ing sexuality over the last 30 years. These resources are available at presbyterian.ca/ sexuality, and the site will be updated as further resources are produced.
Carragh Erhardt, Sexuality and Inclu- sion Program Coordinator, is available to help ministries review policies and dis- cern steps toward LGBTQI2+ inclusion. Email cerhardt@presbyterian.ca or call 1-800-619-7301 ext. 278.