A prayer for peace for Syria

Every September MCC provides a Peace Sunday Packet to Anabaptist-Mennonite congregations across Canada to assist them in marking Peace Sunday. This year’s packet consists of a collection of prayers for peace, submitted by MCC workers and partner organizations around the world. In anticipation of the International Day of Peace on Sept. 21, we share one of the prayers as our blog post this week. The full Peace Sunday Packet is available here.

War has been raging in Syria since 2011. Over 13.5 million people are in desperate need of humanitarian assistance, with 6.3 million internally displaced. Additionally, 5.5 million Syrian refugees have fled the country for safety in Turkey, Lebanon, Jordan, Iraq and Egypt. Indiscriminate violence and airstrikes have killed thousands of civilians, with an estimated 400,000 people killed since the start of the conflict. MCC has been providing food assistance, blankets, hygiene and relief kits, cash vouchers and training for social cohesion and inter-faith dialogue to local Syrian partners throughout the war.

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This prayer, shared with MCC in 2015, is from the Middle East Council of Churches (MECC). Founded in 1974, MECC is a fellowship of Evangelical/Protestant, Oriental Orthodox, Greek Orthodox and Catholic Church families. MCC has partnered with MECC in Syria for many years.

Prayer:

God of life,
Who cares for all creation and calls us to justice and peace,
May our security not come from arms, but from respect.
May our force not be of violence, but of love.
May our wealth not be in money, but in sharing.
May our path not be of ambition, but of justice.
May our victory not be from vengeance, but in forgiveness.
May our unity not be in the quest of power, but in vulnerable witness to do your will.
Open and confident, may we defend the dignity of all creation, sharing today and forever the bread of solidarity, justice and peace.
This we ask in the name of Jesus, your holy Son, our brother, who, as a victim of our violence, even from the heights of the cross, gave forgiveness to us all.
Amen

A Cry for Home — Why now?

Everyone needs a home — where families are safe and secure, where their basic needs are met, where they can come and go freely, and where they can imagine a future of justice and peace. But that is not the reality for Palestinians — or even for some Israelis.

This month MCC in Canada launches a special campaign on Palestine and Israel called “A Cry for Home.”

A Cry for Home logoIt is a multi-year initiative inviting MCC supporters to learn about, engage with and advocate for a just peace for Palestinians and Israelis. It is a call to respond to the cry of Palestinians and Israelis for a safe, secure, just and peaceful home.

Why this campaign at this time? After all, hasn’t MCC been addressing issues related to Palestine and Israel for years? There are several reasons we are embarking on this initiative now:

  • Because of the cry of our partners. We are responding because of the urgent plea of our partners — especially Palestinian Christian partners — for solidarity and for advocacy. MCC partners have for years been urging a bolder stance in calling for an end to occupation, oppression and injustice. Indeed, in the past six months, Palestinian Christian organizations have urged “costly solidarity” on the part of the global Christian church, insisting, “This is no time for shallow diplomacy Christians.”
  • Because of the increasingly desperate situation of Palestinians under Israeli occupation. The theft of land and the building of illegal settlements for Israeli Jews in the occupied West Bank continues apace, despite insistence from the international community that such activity stop. The demolition of Palestinian homes, schools and orchards goes on with impunity. The situation in Gaza is catastrophic, with the UN declaring that it will be unlivable by 2020 and perhaps even sooner. In the meantime, Palestinians and others who resist are increasingly bullied, silenced, imprisoned.
  • Because we care also about Israeli Jews. While the Palestinians suffer most in the current reality, we know that Israeli Jews are also harmed by the words, walls, and weapons that divide them from Palestinians. Like Palestinians, they long for homes and a homeland that is safe and secure. Like Palestinians, they suffer violence. Yet many of them live with a deep sense of fear and foreboding. We acknowledge that for many people, the fear is rooted in Christian persecution of Jews over the centuries. Yet, like many Israeli peacemakers, we believe that a peaceful future for both Israeli Jews and Palestinians will result from an end to the occupation, from the practice of justice, and from respect for international law.housesand_farm_0
  • Because of MCC’s long history. MCC has been active in Palestine and Israel since 1949, when the creation of the State of Israel made hundreds of thousands of Palestinians refugees in their own home. Our history and continuous presence, as well as partnership with Palestinians (since 1949) and with Israelis (since 1967), has given us insights into the ongoing conflict, as well as a special burden to help in supporting a resolution to the conflict. Throughout that history, partners have urged MCC not only to meet immediate needs with relief assistance and community development support, but to engage in advocacy to address the root causes of the current reality.
  • Because the topic is challenging. Over many decades, MCC’s work in Palestine and Israel — particularly, our advocacy for a just peace — has generated a diversity of opinions from our supporters and constituents. While many of MCC’s supporters resonate with our work and approach, some of them disagree with us when we critique the policies of the State of Israel and its actions toward Palestinians. With this campaign, we want to engage with these diverse perspectives — exploring questions together, dialoguing constructively, and building understanding.
  • Last, but definitely not least, because of our faith. Our Christian faith — and our commitment to Jesus — compels us to stand with the oppressed, lovingly speak truth to power, and actively seek a just peace in the land where Jesus walked. Jesus himself denounced injustice and proclaimed good news of liberation to those living under a yoke of oppression; we can do no less. More than that, our faith gives us hope that transformation and reconciliation are truly possible. We are inspired by the vision of the Holy Land as a place where all people — Israelis and Palestinians; Jews, Christians and Muslims — live with peace, justice and security, a land where “everyone sits under their own vine and fig tree and no one makes them afraid” (Micah 4:4).

Please join us in responding to the cry of Palestinians and Israelis for home.
Visit our campaign page for information on how to learn, engage, advocate, pray and give. And please sign up for regular campaign updates.

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

A prayer for peace for Myanmar

Every September MCC provides a Peace Sunday Packet to Anabaptist-Mennonite congregations across Canada to assist them in marking Peace Sunday. This year’s packet consists of a collection of prayers for peace, submitted by MCC workers and partner organizations around the world. We share one of the prayers as our blog post this week. The full Peace Sunday Packet is available here.

Located in Southeast Asia, near both India and China, Myanmar’s (Burma’s) modern history is marked by violence and colonialism. Myanmar gained independence in 1947, but colonization left the many ethnic groups and hill tribes within the country at odds with each other and the government, resulting in considerable ethnic tension which has fuelled protests and separatist rebellions. The MCC program in Myanmar focuses specifically on peacebuilding and trauma awareness through three local partner organizations who concentrate on grassroots peacebuilding initiatives.

PSP 2017Monica Scheifele, program assistant in the MCC Ottawa Office, wrote this prayer based on a prayer request list from Maung Maung Yin. Yin is the Director of the Peace Studies Centre at the Myanmar Institute of Theology, which has been an MCC partner since 2009. Director Yin worried his list of prayer requests was too long, but stated he was “greedy when it comes to peace.” He also used the phrase “in this very moment,” evoking a deep sense of longing and urgency.

 

 

Prayer:

In this very moment
We share Myanmar’s “greediness” for peace
with “too long lists” requiring a multitude of prayers.

In this very moment
When the people of Myanmar deeply desire peace,
We pray with them for the lasting peace they seek.

In this very moment
May they find genuine forgiveness among diverse religious and ethnic groups,
Leading to reconciliation between ethnic armed groups and the state military.

In this very moment
May there be peace and healing for those who have suffered 50 years of civil war,
In addition to the devastation of annual floods, fires, landslides and droughts.

In this very moment
We echo Myanmar’s prayers for their government, and the determined efforts of those working for a nationwide ceasefire agreement.

In this very moment
We pray for strength and wisdom for the continuing work of the Peace Studies Centre within Myanmar, and for all efforts for peace in the world.

In this very moment
We pray for peace.
Amen.

 

The weak made strong – girls as agents of peace in South Sudan

By Candacia Greeman of South Sudan who is working as a teacher/teacher mentor with MCC at the Loreto Girls Secondary School. Candacia shares a powerful story of hope in advance of Africa Day on Thursday, May 25.  She also supplied the photographs.

It can be hard to have hope for South Sudan, and even harder to have hope in South Sudan. Daily news reports featuring the world’s newest country are filled with words like famine, civil war, rape and genocide. But that is not the whole story. In the midst of the political and economic turmoil facing the country, pockets of hope exist.

At the Loreto Girls Secondary School (LGSS) in Rumbek, a rural region in South Sudan, MCC is helping young women to promote peace in their communities through the Loreto Peace Club.  This is one of many peace clubs across Africa supported by MCC, and is based on the girls’ experience with the Peace Club Handbook produced by MCC Zambia.

These girls represent one of the most vulnerable populations in South Sudan. They are at-risk for early/forced marriage and pregnancy in a country where a girl is more likely to die in childbirth than she is to complete primary school. As the situation in the country deteriorates, these girls are more likely to be forced into marriage to improve the family’s economic condition through their dowries. In spite of these daunting odds, they are actively working for peace while pursuing a secondary education.

Peace Club member speaking to local women about conflict resolution

Peace Club member speaking to local women about conflict resolution

Some sources of conflict/trauma in my community are misunderstanding, revenge [killings], elopement of girls and tribalism. [Through peace club activities] I have learned about how to stay together, how to be generous, forgiveness and reconciliation. During this term, my brother and sister [who are older than me] quarreled at home and they even swore not to forgive each other. My sister decided to run away so I started with her, telling her the importance of forgiveness. Then I did the same with my brother. They listened and now they have forgiven each other. –  Elizabeth, LGSS student

While at school, the girls receive training in peace building, conflict resolution and trauma healing. Using this knowledge, they facilitate outreach events to the local community with a focus on women and children, groups that are usually excluded from decision-making during conflict. The peace club hosts an annual Peace Day celebration for local primary school children, an event filled with sports, dancing and music. For older students and adults, a solemn evening Peace Concert is held to reflect on the lives of those lost to conflict and to encourage discussions on peace in the community. The club also facilitates cultural presentations for the community that use drama, poetry, song and dance to explore topics such as revenge killings and blood feuds and forgiveness.

Peace Club members facilitate Listening Circle for other secondary school students

Peace Club members facilitate Listening Circle for other secondary school students

When someone was killed and it was not we who were responsible but our houses were burnt, I was there all alone. I am the only person in my family, everyone is dead except for my brother who takes care of me. [Through Listening Circles] I have learned how to open up. If you have stress, whatever has happened to you will not go away. Now that I have come here, for a while, the stress has gone away. It is forgotten. I also learned how to approach someone if I have stress, how to share. It [Listening Circles] has given me hope that somebody somewhere cares for me to invite me to come to this. It will help me to survive. After it [the burning of the homes] happened, the school gave us food but now they also give us help for our heads. – Mary, local woman from Rumbek

After a workshop on trauma healing in 2016, the Loreto Peace Club members were inspired to share the strategies they had learned with other members of the community. In response to an incident of inter-communal conflict, the club started Listening Circles,a rapid response trauma support resource. Listening Circles were held to help local women who had been forced to burn their own homes by armed groups, and to provide grief support for primary school children after the loss of their schoolmates. They comprise groups of 5-20 participants with 2-3 facilitators depending on the age and/or gender of the participants. Participants form a circle or semi-circle and are guided through a range of activities focused on trauma healing for 45-120 minutes.

Peace Club members facilitate Listening Circle for other secondary school students_2

With the knowledge I gained in the [trauma healing] training, I was able to help in conflict resolutions. For example, during my holidays, I was assigned as peace mobilizer in which I approached and talked to some elders about the long conflict between two clans of Pan-aguong and Pan-awur in Cueibet. With the knowledge I have gained I was able to convince the elders and the youth and now they are living in peace. What I was telling them were the dangers of revenge killing and dangers of conflict .I detailed to them until they all understood the fruit of living in peace. This was in January 2017.  – Jennifer, Loreto Peace Club member

The Loreto Peace Club members are selected for membership based on an interest in peace making or prior involvement in conflict at the school. During their participation in the club, many girls report on their personal growth and their efforts at peace building not only at school but in their home communities as well. Driven by the credo, Peace begins with me, the Loreto Peace Club members exemplify the strength and resilience of the South Sudanese people.

They are a source of hope for South Sudan, and a reason to hope in South Sudan.

Loreto Peace Club members

Loreto Peace Club members

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. 

Edna Hunsperger’s witness against war

This year MCC’s Peace Sunday Packet – a resource to help churches commemorate Peace Sunday – focuses on the theme Women as Peacebuilders. This reflection is written in the spirit of that theme.

Edna Hunsperger was a trailblazer. Most young women growing up in the 1930s in a rural (Old) Mennonite community in Ontario anticipated early marriage, child-bearing and life working on the family farm. But Edna wanted an education and she wanted to serve others. She persuaded her parents to allow her to enter nurses training in Kitchener-Waterloo. She graduated as a nurse in 1937, the first Mennonite from her community to do so.

Two years later Canada was at war and in a short time there was a call for nurses to enlist in the Royal Canadian Army Medical Corp. Several of Edna’s friends responded to the call. They encouraged her to do the same. But Edna identified with the nonresistant convictions of her church community and knew that she could not enlist. At the same time, she did not want to be called a “yellow belly” or a coward–charges often aimed at young Mennonite men who sought exemption from military service as conscientious objectors (COs).

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MCC workers in England 1945, L-R: Ellen Harder, Sam Goering, Edna Hunsperger, Peter Dyck, Elfrieda Klassen Dyck. Photo/Mennonite Archives of Ontario

An invitation from Mennonite Central Committee resolved Edna’s dilemma. In 1941 MCC had begun a war relief program in England, and it wanted two Canadian nurses to serve in convalescent homes. Almost as soon as she heard about this need from her minister, Edna said yes. She saw this opportunity as a way of meeting human need, while also serving her country. Arriving in England in 1942, she remained until the war ended, caring for seniors and children affected by the devastation of war.

Edna, and her companion Elfrieda Klassen, were the first two Canadian women to join MCC’s emerging international relief service program.  And they were on the forefront of women’s involvement in MCC service as a witness for peace.

MCC’s relief service program–later known as voluntary service or, simply, service–emerged as a direct result of the war and the alternate service required of Mennonite men who registered as conscientious objectors. Even before the war was over, some people began to suggest that service offered voluntarily through MCC should continue after conscription ended.  After all, if Mennonites said they were about preserving life rather than taking life, they needed to demonstrate this at all times. Indeed, engaging in service was a way of giving an authentic witness for peace–something which simply refusing to go to war could not do.[1]  One leader put it this way:

“If our nonresistance is something only on paper it has no real worth. Our task is not only to not shed blood, but to preserve life and to help those in need.”[2]

During the war, women in Canada and the U.S. were not required to do military or alternative service by the state as men were. Nevertheless, many felt an “inner compulsion” to share in expressing their own commitment to peace and to preserving life.[3]  From the outset of the war, women’s groups were actively engaged in sewing garments for relief purposes.  But many wanted to do more–they wanted to actually serve in contexts of suffering and need.

In 1943 a group of Mennonite women in the U.S.–calling themselves “CO girls” — requested MCC establish service units for them at psychiatric institutions, as it had for men.[4] MCC did so, with some reluctance.[5] This initial experiment evolved into MCC’s summer service and voluntary service programs, which expanded rapidly across the U.S. and Canada.  At the same time, a growing number of women joined the relief service program overseas, caring for victims of war, poverty and disaster in many parts of the world.  Indeed, in the first decades of MCC’s service program, almost twice as many Canadian women served as men: 604 to 341.  Moreover, in 1950 alone, a full 40 percent of all MCC’s U.S. and Canadian service workers overseas were single women, twice as men as single men.[6]

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Edna Hunsperger worked for the Victoria Order of Nurses after the war. Photo/Mennonite Archives of Ontario

Historians have offered a variety of reasons why women chose to join MCC service in such significant ways.[7]  There isn’t room here to explore those. Suffice it to say that in response to the conflagration of the Second World War, many Mennonite women eagerly embraced MCC service as their way of resisting war and embodying peace. That contribution has not been adequately recognized.

Times have changed since Edna Hunsperger left for England in 1942. Canada has not had conscription since the Second World War, and so pacifist Christians have not been forced to uphold their convictions in a wartime context for decades.

 Additionally, within MCC the strong link between service and peace–the idea that one engages in loving service as a way of resisting war and embodying peace–has waned. Peacebuilding has taken on different and more specific meanings today. Moreover, the opportunities for service–that is, giving several years of one’s life to tending to human need with little to no financial reward–are no longer there as they were in the post-war decades.  MCC is also more conscious of the downside of service:  service can, for example, feed impulses that are colonial and paternalistic and build on a foundation of white privilege.

There are some good reasons for the shifts.

And yet, despite the changes, Edna’s question is still worth asking, especially in the context of Remembrance Day:  “If my friends and neighbours are prepared to do military service to defend the country, what will I do to witness to another way?”

By Esther Epp-Tiessen, public engagement coordinator for the Ottawa Office

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[1] A 1945 MCC document put it this way, “The peace doctrine of the church requires a program of active relief work to be properly understood.” M.C Lehman, The History and Principles of Mennonite Relief Work: An Introduction. (Akron, PA: Mennonite Central Committee, 1945), 38.

[2] David Toews, as quoted in Esther Epp-Tiessen, Mennonite Central Committee in Canada: A History (Winnipeg: CMU Press, 2013), 48.

[3] Harvey Taves used the phrased “inner compulsion” to describe women’s commitment to MCC’s relief program.  See Lucille Marr, The transforming power of a century: Mennonite Central Committee and its Evolution in Ontario (Kitchener, ON: Pandora Press, 2003), 99.

[4] In the U.S., MCC administered the Civilian Public Service program; in Canada the federal government operated the Alternative Service Work program.

[5] Rachel Waltner Goossen, Women against the Good War: Conscientious Objection and Gender on the American Home Front, 1941-1947 ( Chapel Hill, NC: University of North Carolina Pres, 1997), 101-111.

[6] Epp-Tiessen, 63.

[7] See for example, Waltner Goossen; also Beth Graybill, “Writing Women into MCC’s History,” in Alain Epp Weaver, ed., A Table of Sharing: Mennonite Central Committee and the Expanding Networks of Mennonite Identity (Telford, PA: Cascadia Press, 2011): 239-257.

Muskrat Falls: An opportunity for respect and reconciliation

This week’s writers are Dianne and Marty Climenhage, MCC representatives in Labrador.

June 27, 2016 was an historic day in Labrador. It marked the first time that all three Indigenous groups–Innu Nation, Nunatsiavut Government representing Northern Inuit and NunatuKavut Government representing Southern Inuit–stood together publicly and asked for a halt to Nalcor Corporation’s Lower Churchill Hydroelectric Project (Muskrat Falls).

It has been our privilege, as MCC workers in Labrador, to stand with Indigenous partners in their call for respect for their land and their lives.

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Sign at the blockade. MCC photo/Dianne Climenhage

Since 2011, “land protectors” have been warning the public about the potential risks of moving forward with a project of this magnitude. In 2013, the project began with an estimated price tag of $6.2 billion and was expected to go online in 2017. Due to delays, miscalculations and changes in management, the project is now not expected to go online before 2019 and with an estimated total cost of $11.4 billion in an already financially unstable province.

Prior to the start of the project, only one of the three Indigenous groups in Labrador were consulted. The Innu Nation signed an Impact Benefit Agreement, allowing construction with conditions. NunatuKavut and Nunatsiavut were not given the opportunity for involvement on decisions that directly affect their traditional territories.

There are two issues that the Indigenous leaders are calling on Nalcor and the government to consider before moving forward with initial flooding of the reservoir.  First, the rise in methyl mercury levels in the Churchill River system has been reported by Nalcor to increase to the point where consumption warnings are put in place for a minimum of 15 years.  An estimated 2,000 Indigenous people rely on the Churchill River system for their food supply. Fishing and hunting are not only traditional ways of life that must be protected, they can mean the difference between life and death in Labrador. An independent study by Harvard University indicates that if organic material is not removed, methyl mercury levels could increase anywhere from 25%-200% downstream, depending on conditions in the river. This would have devastating results, poisoning the food chain for generations in food insecure northern communities.

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Muskrat Falls will disappear when the flooding begins. MCC photo/Dianne Climenhage

The second concern is the North Spur. This is a natural barrier that will be used as a wall for the reservoir. The North Spur is made up of layers of sand and marine clay, also known as quick clay. Nalcor has used stabilization methods to reinforce the spur, but there is no precedent for building on marine clay. It is, “moving and alive” according to dam safety expert Jim Gordon. Experts from Quebec, Newfoundland and Labrador and Sweden have all cautioned there is a high likelihood of a North Spur breech and collapse.  This would have devastating effects for communities downstream: lower Happy Valley and Mud Lake.  Mud Lake is an island community in the Churchill River with the only access being boat or skidoo, which would not allow enough time for evacuation according to Nalcor’s emergency timeline.

The provincial government has issued permits to Nalcor allowing initial flooding, up to 25% of the reservoir, to begin any time after October 15, 2016. On that day, protesters from Innu Nation, Nunatsiavut, NunatuKavut and settlers all descended on the main gate of the Muskrat Falls Project in a desperate attempt to halt the flooding of the reservoir until organic matter is cleared. They successfully blocked workers from entering the site over the weekend and on Monday, October 17, nine protesters were arrested for defying a Nalcor court injunction. There are currently 4 people on hunger strikes from Nunatsiavut and NunatuKavut. Three of them–Billy Gauthier, Delilah Saunders and Jerry Kohlmeister–traveled to Ottawa to take part in a rally at the Human Rights Monument on Sunday. On Monday they planned meetings with Amnesty International representatives, Indigenous and government officials.

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Brooklyn Woolfrey Allen drumming for Elders at the blockade.  Photo courtesy Jenny Gear

The number of land protectors has increased on site, communities across the country have held solidarity rallies, and Amnesty International and Idle No More have issued statements, all asking the Federal Government to step in and use this case as an example of how they will implement United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and work toward true reconciliation with Indigenous peoples.

In May 2016, Canada officially adopted UNDRIP. The federal government announced “unqualified support” of the document that ensures Indigenous rights are considered in every decision they make. True Nation to Nation relationships can only be built if the federal government follows through on what it promised.  Now is its chance.

Shirley Flowers, a member of Nunatsiavut and a partner of MCC, has been holding an almost daily vigil, at times alone, at the Muskrat Falls gate since June of this year.  She sees the risks to her own way of life and the consequences of non-action for her children, grandchildren and generations that follow. Shirley says, “If the calls to action from the Truth and Reconciliation Commission are not respected and followed, then the whole process is tokenism.”

Just as this blog post was prepared for publication, Newfoundland and Labrador Provincial Government came to an agreement with all three Indigenous Governments and a plan for moving forward together. Though concerns regarding methyl mercury and the North Spur remain, UNDRIP has been considered in the agreement, and Indigenous leadership and knowledge with be part of the process.