In the Migrant Journey

The following prayer was written by Saulo Padilla, Director of the Office on Immigration Education for MCC U.S. Saulo came to Canada as a political refugee from Guatemala in the 1980s and is now a U.S. immigrant. He wrote this prayer as he participated in The Migrant Trail, a 75-mile walk along the U.S. /Mexico borderlands, intended to bear witness to those who have died along the trail in search of a better life in the U.S. We offer Saulo’s prayer in light of the tragic deaths of migrants in San Antonio this week.

I walk with my brothers and sisters in desolation.
Are you here God?
Please don’t be far.
I am afraid and my soul is trembling.
You cried in Gethsemane, come cry with me.

Walking on the highway with border patrol.
Many hunt for us and we are accused of breaking the law;
You have been persecuted,
come be our witness,
defend our cause.

Make known the roots of our suffering and the causes of our journey.
Make public that our intentions are in accord to your law.

Intercede for those who walk with us in this path.
Make their rights be known,
and their voices be heard.

Migrant shoes
Guide the feet of those who get lost.
You know the darkness.
Hold our hands.
In the dim night shine your light and direct our path.

Restore the lands of our ancestors.
Bring justice to our people.
Pour rain on their crops,
and give them peace to harvest their fruit.

Anxiety and fear are our companions in our journey;
replace them with peace and hope.

Nurture our spirits while we are far from home.
Be with our loved ones.
Do not let time erase the way back home,
so that we may not live in exile forever.

Crossing into Sesabe, Mexico and having a prayer service at a church there.
The desert is arid and thirst awaits us.
You know the desert.
You’ve been exiled.
Come walk with us,
and bring a fountain of justice into our lives.

Sow seeds of peace and justice in the hearts and minds of those who resist our journey.
Let us be seeds of peace and hope in our new home, this land of our exile. Amen.

God as advocate

Our MCC Ottawa Office has been engaged in advocacy since it was founded in 1975, but we still occasionally are asked why we are involved in speaking to government as a church-based relief, development and peacebuilding agency.  After all, the question often goes, doesn’t scripture admonish us to simply feed the hungry, clothe the naked or give water to those who thirst?

We as staff have developed a response to this question.  We have many reasons for justifying the work we are mandated to do, not the least of which is the role that advocacy plays in the Bible.  We point out how biblical characters like Moses, Esther, Daniel and John the Baptist spoke to the powers of their time, sometimes with a divine call to do so.  We lift up the words of prophets like Amos and Isaiah who denounced the evil practices of kings. We point to Jesus and how he challenged the religious authorities of his day.

Advocacy for justiceA new book gives us a deeper way of responding to the skeptics who believe that advocacy is beyond the realm of a Christian humanitarian agency.

The book is Advocating for Justice: An Evangelical Vision for Transforming Systems and Structures, written by Stephen Offutt and four other U.S. church leaders (one of them, Robb Davis, was executive director of Mennonite Central Committee for a short period of time). The book speaks to evangelicals suspicious of advocacy and seeks to persuade them that advocacy is as important as any other form of Christian ministry, whether evangelism, relief, service or development.

The book accepts – as would our Ottawa Office – that reasons to engage in advocacy include:  1) the fact that partners call for it, 2) that it can address root causes of suffering, and 3) that it can have a much more sweeping and lasting impact than, say, relief distribution. But the authors’ key argument is a theological one – namely, we are advocates because God is an advocate.

God advocates by speaking creation into being and regularly calling that creation to care for the poor and weak, the widows and orphans. God advocates through the “vivid brilliance” of Jesus, whose proclamation of the “kingdom” (a political term indeed!), and whose healing, teaching and sacrificing ministry reconciles the world to Godself.  God advocates through the Holy Spirit who is present with the believers and who empowers them to “bear witness to the life of Jesus applied to all facets of society, whether education, economics, or even politics” (70).  Advocate is a metaphor for God’s very triune nature.

Bev Shipley

L-R: Ted and Katherine Oswald (MCC Reps in Haiti), Member of Parliament Bev Shipley, Clare Maier (former Ottawa Office intern), Rebekah Sears (MCC Ottawa Office policy analyst).

Not only that! The authors argue that for Christians, as “image-bearers” of Christ, advocating to “the powers” is an essential part of being faithful disciples.  They also caution that any all such advocacy must reflect the basic Christian principles of humility, integrity and love for the other.

There is much more to commend this book.  For example, it identifies the important roles of local congregation, denomination, church-based NGOs and para-church organizations in advocacy. It also analyzes key Christian advocacy initiatives and their strengths and weaknesses.  More importantly, it identifies and challenges that which makes many evangelicals skeptical of advocacy: a highly individualistic view of the gospel.

What I found particularly interesting was the chapter that addresses challenges and tensions in faith-based advocacy.  Many of the issues addressed are ones that our office is confronted with regularly, such as, for example, the tension between integrating a faithful response to the advocacy request of our partners with the approval of our donors and supporters. Or, to get more specific,  how do we call for bold action on climate change (because that is our partners’ plea), when some of our donors resist the notion that climate change is human-induced?

For Christians who already embrace the notion of faith-based advocacy, the book will not be necessary. But for evangelicals and others who are still wary of the place of advocacy in the life of faith, it is a major contribution.

And for us in MCC’s Ottawa Office, it gives us new language to communicate why we do what we do. We advocate because God advocates.

By Esther Epp-Tiessen, Public Engagement Coordinator for the Ottawa Office. 

 

Searching for a reason to celebrate

This piece is another in our series of reflections on Canada 150. This one is written by Zacharie Leclair, administrative assistant for MCC Québec. Zacharie holds a Ph.D. in U.S. history and also serves on the Canadian Conference of Mennonite Brethren Churches Executive Board.

Celebrating the birth of the 150 year-old Canadian Confederation always feels awkward for inhabitants of a society that celebrated its 4th centennial not even a decade ago.

Even more incongruous, the very same year as Canada 150, Montreal is celebrating its 375th anniversary as a permanent and continued French settlement. Minimally, Québec’s attention is distracted, caught between two parties!

Aside from this chronological peculiarity, Québec also fosters a troubled relationship with its adhesion—never constitutionally formalized—to the Canadian Confederation.  And only adding to this complex past, the name of Canada itself has caused much confusion over the years as to the Québécois identity.

From Lucia Ferretti, “Le Canada: Toxique pour le Québec,” in Le Mouton Noir (14 mai 2017)

In fact, “Canadian” has primarily and specifically referred to the first French settlers of the Saint-Lawrence valley in the 17th and 18th centuries. After the takeover of New France by the British in 1763 and subsequent English migration to Québec, “Canadian” gradually came to designate both French and English inhabitants of Canada—hence the need to add the qualifier of “French” to Canadian. Then, mainly through the initiative of the Anglophone merchant class of Montréal, the province of Québec was incorporated into the confederation project.

Reacting against the hegemony of the English-speaking minority in Québec, a distinctive nationalist sentiment grew throughout the first half of the 20th century and led to the extensive—and sometimes lyrical!—use of the word “Québécois” to describe those previously known as “French Canadians.” The implication was clear: only the Francophone should be considered as legitimate and moral “owners” of the province (after all, British rights over Québec were won—illegitimately by modern international law standards—through conquest).

Yet this new designation also led to the abandonment of the sense of Canadian belonging and, not without irony, the repudiation of a pan-Canadian Francophone unity and solidarity. However, the term “Québécois” came to symbolize both the modernization and the coming of age of the Québec society as of the 1960s, when an exceptionally sudden social and nationalist upheaval called “Révolution Tranquille” (Quiet Revolution) took place. Increasingly, being a Québécois thus also meant a clear disconnection with the idea of identifying as Canadian.

Photo by Alain Chagnon, Fête de la Saint-Jean, Mont-Royal, 1976

Many Anglophone observers and columnists resent the fact that most French-speaking Québécois, although they appreciate the July 1 holiday, disregard Canada Day to concentrate instead on Québec’s national “fête” on June 24. Called La Saint-Jean-Baptiste, this festival is an ancient Catholic carnival now practically devoid of any religious content and meaning.

This tendency to dismiss Canadian nationalism is also a symptom of the Québécois’ own brand of nationalism. Instead of focusing on celebrating diversity and the mixing of peoples into the Canadian “compact”, the Québécois focus on the fact that their society remains a haven of French language in North America, possessing a culture of its own that has survived intense Anglophone presence, influence, and even assimilation efforts. In short, Québécois do not celebrate the same “mystic chords of memory,” to borrow Abraham Lincoln’s words, as English Canadians.

However, millennial Québécois no longer feel as bitter and reactionary toward the Anglophone and federalism as their parents and grandparents did during the so-called “Quiet Revolution.” Obviously the conditions that had once created the rising against the Anglo-Protestant domination has but completely vanished.

Yet Québécois are still in search of a reason to celebrate the Confederation. Beyond the flags, the day off work, and the free music shows, what does it mean to highlight an event that, for people in this part of the country (not to mention the First Nations), may be remembered as painful?

Without an understanding of the historical roots of the Québécois’ mitigated reception of Canadian patriotism (including the old disregard of Canada Day), I fear no national anniversary will ever have any signification to anyone because there will be no truly united and sharing community to celebrate it.

From a Christian and a Québécois perspective, to “love your neighbor as yourself” should encompass knowing and loving the three founding nations of this country (the French, the English and the First Nations), and acknowledging the plight of those who at times were left behind.

 

Canada 150 – Two rivers

by Kerry Saner-Harvey, Mennonite Central Committee Manitoba Program Coordinator – Indigenous Neighbours. This is the second in a series of reflections on Canada 150.

For many it’s a time for celebration. Others lean towards lament. Either way, perhaps “Canada 150” can be for us an invitation to “re-imagine” our nation going forward in the next 150 years.

Historian and political scientist Benedict Anderson has suggested that nations are “imagined political communities” in which we hold in our minds a mental image of ourselves in kinship with a large number of people whom we have mostly never met. This mental image frames our identity in relation to each other, and thus we also make certain assumptions about how others in “our nation” see that relationship as well. In the case of a nation state like Canada, this also includes assumptions about our political history and relationship to the Land on which we reside.

RCAP_Logo_rev2016At a conference marking the 20th Anniversary of the Royal Commission on Aboriginal Peoples, Mark Dockstator from the First Nations University of Canada shared a provocative image of how European Settlers and Indigenous peoples have each imagined our histories.

Drawing upon the Two-Row Wampum from the Haudenosaunee legal tradition, he illustrated how each of us have imagined our history differently. In the almost universal Euro-Canadian paradigm up until 50 years ago, Indigenous peoples either didn’t exist at all or were imagined as “Indians” that needed to be assimilated into our historical stream or erased—essentially as “citizens minus.”

So, if I were to elaborate, while Indigenous peoples may have imagined themselves rowing their own canoe in their own river, if we Settlers perceived them at all it was to be brought aboard our steamship of civilization—or else tied on behind in some small broken-down canoe, pulled along in the wake of our river, if not already lost and forgotten somewhere downstream.

canoe on river

Unfortunately, we know that in many ways we are still taking away their paddles (or outboard motors) and dragging them along behind us.

Northern Stores and our welfare practices continue to create economic dependency. And northern mining and hydro development often care less about their consent than their compliance. I often hear that autonomy over Land remains one of the most important concerns for Indigenous communities today. Colonization is about taking away control and autonomy of a people, in whatever form that takes.

Around 1970, Dockstator suggests a significant number of Euro-Canadians began to perceive a diverging stream, as Canadian Settlers finally began to hear Indigenous claims to land and constitutional rights. Since then self-government and Nation-to-Nation negotiations not only emerged into our realm of possibilities, they began to slowly happen. We’ve begun to imagine a shift from “citizens minus” to “citizens plus” as we recognize much of the harms done and seek alternatives.

So, in our evolving Settler view of history, we look back on the last decades and see a new stream that has begun to diverge from our river. We now more broadly acknowledge that Indigenous peoples deserve to row in their own canoes. And this is significant.

But, as I think on this, I wonder if perhaps the Sepik Siawireal challenge for us Settler Canadians, looking back on the past 150 years, is to alter our perspective enough to re-imagine that Indigenous peoples have never really been traveling on our river in the first place.

Dockstator suggested that Indigenous peoples on Turtle Island have more or less always imagined themselves as sovereign. As far back as 1613, the original Two-Row Wampum (Tawagonshi) Treaty, the Haudenosaunee confederacy asserted that their Indigenous River should remain separate and parallel. Thomas King, in The Inconvenient Indian, reminds us that Aboriginal sovereignty is “a given”—and in fact has even been recognized in the U.S. and Canadian constitutions and Supreme Court decisions (194).

Perhaps we could look back across the field and see that the stream we thought has been branching from our river, has really been their own river all along. In other words, it never has been and still is not up to us to grant Indigenous peoples rights or sovereignty. To think this way is to recolonize history by assuming that we’ve been the ones to define the relationship since European contact. Rather, Indigenous Sovereignty is a continuous reality that we need to re-imagine for ourselves and to begin to act upon.

Perhaps we might even consider that our right to paddle in our river here actually emerged from the graciousness offered to us through the sacred Indigenous legal tradition of the treaties.

Of course, this is just about shifting our own Canadian Settler imaginations. The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) reminds us it is Indigenous peoples’ right to journey their own river in whatever canoe or speedboat or cruise-liner they wish to travel in.

In an ever shifting political landscape, we all need to navigate carefully, but if we are willing to be intentional and creative in recognizing the two rivers flowing independently, we will hopefully find a way to reconciliation and peace in the generations to come.

What’s fair about fair trade?

This weekend I will be celebrating World Fair Trade Day on May 13 and Mother’s Day on May 14. The combination seems very appropriate, as it was my mother who introduced me to the world of fair trade over 40 years ago.

In fact, the woman who started the fair trade movement in North America was also a mother.

Edna Ruth Byler

Edna Ruth Byler

Edna Ruth Byler was an MCC volunteer and mother of two who, while accompanying her husband Joe Byler on a trip to Puerto Rico in 1946, visited a Mennonite Central Committee project that taught women living in poverty to sew.

Recognizing the need for a new market for their beautiful lace products, Edna Ruth agreed to purchase some of their work to sell back in the United States, using the money from those sales to buy more products. Eventually, her work grew into Ten Thousand Villages, which is now the oldest and largest fair trade retailer in North America.

In some ways, it feels like fair trade has always been a part of my life, as for many years my mother sold fairly traded products out of our home. This was a time when SELFHELP Crafts of the World, now known as Ten Thousand Villages, was just becoming established in Canada, and there were few stores and festival sales, so the organization depended in large part on volunteers who sold product out of their homes. People would invite neighours, friends, family, and acquaintances to their house to learn about fair trade and to buy a gift.

My mother explained to me that selling the jewellery, cards, baskets, wooden boxes, ornaments, candle holders, tablecloths, napkins and other items handcrafted by people from countries around the world—and stored in our guest room—would help children in those countries go to school.

As someone who loved school, I couldn’t imagine a life without that opportunity. When the boxes were opened for people to shop, the guest room was transformed into a magical place where beautiful items were passed around and interesting stories were shared.

Ten Thousand Villages logoThanks to the creativity, initiative, and hard work of Edna Ruth Byler, the option to buy fair trade handicrafts has been available to North Americans for over 70 years. And today there are far more fair trade products, including food and clothing, available than ever before across North America and Europe.

I sometimes wonder, though, how most of us understand the concept of fair trade. What makes it fair and why isn’t all trade fair?

Fair trade is a both movement and a business model. It is defined as trade in which fair prices are paid to producers in developing countries—fair prices that adequately reimburse producers for the cost of materials and time spent making or growing the product.

The ten principles of fair trade focus on dialogue and building long-term relationships. They talk about transparency, accountability, capacity building, respect for the rights of women and children, safe working conditions, and environmental sustainability. In comparison, other trade and business models seem to be mainly about the rights of corporations and are concerned more with profits than people.

Rabeya Akter, Shuktara Handmade Paper Project, Bangladesh

Rabeya Akter at Shuktara Handmade Paper Project in Feni, Bangladesh.

However, people are at the heart of fair trade, and most of the producers or makers that Ten Thousand Villages works with are women, many of them mothers.

For those mothers, employment with a fair trade organization means income for regular meals, sturdier homes, school fees for some or all of their children, and access to medicines if someone falls ill. Flexible hours also mean mothers can be home with their children rather than spending twelve or more hours a day working outside the home. Women are provided with training opportunities, encouraged to participate in savings programs, and be financially independent.

This weekend, as we celebrate our mothers and the ways they have shaped us, we can also help to shape a better world through our consumer choices. Indeed, economic practices that place people first are a powerful way to change the world.

by Monica Scheifele, Program Assistant for the Ottawa Office. 

We’ve got to be bold: Lessons from globally-renowned peacebuilders

What is Canada’s legacy?

Across the country in 2017, especially in Ottawa, this question seems unavoidable – everyone is talking about legacy. As we near the celebrations of Canada’s 150th birthday, people are asking, what is our current legacy? What will future generations of Canadians say in 50, 100, or 150 years? We can’t escape it – on the barriers around construction sites, in city parks and at government events we see the signs: “Canada 150.”

By the time it’s over, 2017 will no doubt be a year of unending festivals, cheesy punch lines, and romanticized political speeches, glossing over complex and often disturbing elements of our history.

But beyond the fluff of “Canada 150” celebrations there is a real opportunity to build a legacy of leadership and peace in Canada and around the world. A legacy built on actions, not just words.

This was the challenge for Canada a few weeks ago from Nobel Peace Prize Laureate and founder of the Gbowee Peace Foundation Africa, Leymah Gbowee of Liberia. She was joined by fellow global renowned peacebuilder and human rights activist Yanar Mohammed, co-founder and President of the Organization for Women’s Freedom in Iraq.

On April 12 I had the privilege of attending an event where Parliamentary Secretary for Foreign Affairs Matt DeCourcey and NDP Critic for Foreign Affairs Héne Laverdière joined Leymah and Yanar to discuss innovation in Canada’s development programming. The two global peacebuilders challenged Canada to be a leader when it comes to international assistance – funding and partnering with innovative grassroots organizations and individuals to promote peace and justice from the ground up.

Earlier that same day Nobel Peace Prize Laureate Malala Yousafzai had addressed Canadian Parliament upon receiving honourary Canadian citizenship. She praised some of Canada’s humanitarian commitments of recent years, all while challenging Canada to be a leader in supporting education for girls and young women as a means to promote development, peace, and a better world for all: “If Canada leads, the world will follow,” Malala said.

Leymah grabbed onto Malala’s message, challenging the Canadian government to put its money and resources where its mouth is. For Leymah and Yanar, this means funding grassroots women’s and human rights organizations. “There are 10,000 Malalas out there…we just need to find them!” Leymah said. The point that both women emphasized is that these grassroots peace, community development, and human rights organizations are showcasing innovation and action, getting things done.

It’s a common misconception that local organizations are sitting around, waiting for funding from Western governments and civil society organizations. But this is definitely not the case. People are always looking for ways to better their local communities and are doing so every day, in difficult circumstances and with few resources. What outside funding of these local initiatives does enable is for local champions and actors to expand their impact. At MCC we seek to partner with local organizations for the same reasons, and together support great work being done within communities around the world.

But where does the Government of Canada stand on funding local partners? That’s a good question!

Last spring and summer, MCC, along with dozens of other organizations and individuals, participated in the International Assistance Review, spearheaded by Global Affairs Canada and the Hon Marie-Claude Bibeau, Minister of International Development. While the government has published some of the major feedback from the review, after almost a year there has yet to be any official policy tabled.

And what does Budget 2017 say about Canada’s commitment to international assistance? Not much! No new spending money has been allocated for Canada’s international assistance. The programming priorities can still shift, but by not increasing the overall spending Canada is taking zero steps in 2017 to move toward the internationally-recognized goal of 0.7% spending on Official Development Assistance. Yet in pre-budget consultations, the Standing Committee on Foreign Affairs and International Development identified this as a goal to be reached by 2030. Instead, Canada is staying at about 0.26% spending for international assistance, which is not much higher than our all-time low.

Meanwhile, Finance Minister Bill Morneau hopes that organizations and groups will “do more with less,” as the government is focusing on increasing Foreign Direct Investment private sector initiatives, rather than investing more in grassroots peace and development organizations.

So, what does that mean? What should the direction of Canadian assistance funding be?

In the spirit of Canada 150, Leymah directed her comments to Parliamentary Secretary DeCourcey, sighting a joint Match International/Nobel Women’s Initiative campaign that challenges Canada to mark this historic year by making 150 new contributions to 150 small grassroots peace, development or human rights women’s organization around the world.

While genuine consultation and working with the grassroots communities takes time and flexibility, and it can be messy, the results speak for themselves: change and action from the ground up!

They urged the government to make Canada 150 count for something tangible.

Leymah and Yanar both see this year as the moment to speak out and act for the future. “A new legacy is waiting…It can be grabbed now, or by a future government!” Yanar challenged.

Now is the time: turn words into something tangible. Let’s make a new legacy of action!

Rebekah Sears is the Policy Analyst for MCC Ottawa. 

Swords into ploughshares

When Ernie Regehr and Murray Thomson started Project Ploughshares in 1976, their initiative was only supposed to last six months.

Just over forty years and many awards and accomplishments later, Ploughshares stands as one of the leading peace research organizations in Canada.

How did it all begin?

The seeds of Ploughshares were first sown four decades ago when two groups of people, each working separately on a common concern, came together.

Ernie Regehr—witnessing the links between militarism and under-development while working in southern Africa—teamed up with Murray Thomson (then-Director of CUSO) in 1976 to create a Working Group called “Ploughshares.” With the help of a bit of seed money and support (from CUSO, Canadian Friends Service Committee, Conrad Grebel University College, and Mennonite Central Committee), they studied the role of the international arms trade in impeding social and economic progress in developing countries.

Meanwhile, that same year, John Foster of the United Church had also convened a Working Group called “Canadian Defence Alternatives,” which aimed to educate the public on the increasing militarization of national security policy in Canada.

When these two groups merged together, Project Ploughshares was born.

10_LPK_TheLittlePeacekeeper_01-035-300x400

“Let us beat our swords into ploughshares,” by Evgeny Vuchetich (for the UN, 1959).

Emerging as the ecumenical voice on defence policy and disarmament, Ploughshares—formally established as a division of the Canadian Council of Churches—provided a critical assessment of the expansion of the Canadian arms industry, the nuclear arms race, and the impact of the world’s massive and growing stock of “swords” on security and development.

Not surprisingly, calling for the transformation of “swords into ploughshares” (Isaiah 2:4) was not an easy sell with political decision-makers.

As staff wrote in the very first issue of the The Ploughshares Monitor (which hit the shelves in April of 1977),

It is a common assertion of federal politicians and government officials that there is “no constituency” for peace issues. Public interest in the arms race, nuclear proliferation, and related issues is said to be minimal, making it difficult to place these items on the national political agenda. However, people with an active concern about these issues know otherwise. There is a “peace constituency” out there….

Over the decades, Ploughshares has proven that the peace constituency is alive and well!

Our office copy of the very first Ploughshares Monitor (Vol. 1, No.1)!

Serving as the focal point for broader church and civil society participation, they have shaped public policy conversations on some of the most complex international security challenges—from nuclear disarmament and nonproliferation, to conventional arms control, weaponization of space, reduction of armed violence, and more.

Some of this work has focused on mobilizing Canadians to act for peace.

In the 1980s, for instance, during a time of deep public anxiety about the Cold War, Ploughshares not only led a high-level church leaders’ delegation to meet with Prime Minister Pierre Trudeau on nuclear disarmament, but they organized Canadians to send two million postcards to MPs, urging them to oppose the modernization of nuclear arsenals.

Later, in the lead-up to the 2003 war on Iraq, Ploughshares co-wrote Prepare for Peace in Iraq, a statement endorsed by 40,000 Canadians, which helped influence the government’s decision not to participate in the “coalition of the willing.”

Other elements of Ploughshares’ work may have been less visible to the broader public, but have played a significant role in furthering various agendas of the global disarmament community.

indexIn 1986, for example, they created the only database on Canadian military production and exports, still used by international organizations researching the global arms industry.

Since 1987, they’ve published the annual (and popular!) Armed Conflicts Report, which monitors the number and nature of conflicts worldwide.

And in 2003, they initiated the annual Space Security Index project, the first and only comprehensive and integrated assessment of space security.

In addition to providing technical expertise, Ploughshares has co-founded some important coalitions (the International Action Network on Small Arms, Mines Action Canada, etc.) and provided thoughtful leadership on others (like Control Arms Coalition). This civil society collaboration has been particularly important in the development of a convention like the Arms Trade Treaty (ATT).

Since the 1990s, Ploughshares, in partnership with other NGOs, actively and persistently promoted a treaty to regulate the trade and transfer of conventional weapons. In 2013, this decades-long endeavor finally paid off when, after rigorous negotiations, the UN adopted the ATT—a monumental achievement for the disarmament community.

Over the last number of years, they’ve weighed-in on many important public debates: in 2010, they critiqued the planned Joint Strike Fighter Jet program, long before it became top political news; this last year they’ve questioned the government’s $15 billion Saudi arms deal through innumerable op-eds and interviews; and, most recently, they’ve called out Canada—once a disarmament champion—for its absence at UN negotiations to create a worldwide nuclear ban.

IMG_1257WEB

Ploughshares staff, past and present (photograph by Emilia Zibaei–at the 40th anniversary celebration; from the Ploughshares website)

As new staff have come on board, Ploughshares has been able to delve more deeply into research on fully autonomous weapons systems, and to expand into new areas such as refugees and forced migration.

Known for its credible research, precise analysis, and long-term commitment to advancing policies for peace, Project Ploughshares as consistently punched well above its weight.

Where will the next 40 years lead?

Jenn Wiebe is Director of the MCC Ottawa Office and serves on the Governing Committee of Project Ploughshares