NATIVE, Identity, Belonging & Rediscovering God by Kaitlin Curtice: A Review

Kaitlin Curtice

Kaitlin Curtice has written a beautifully honest book.


From the very beginning of NATIVE: Identity, Belonging, and Rediscovering God, she makes her intent clear. "We have to remember that physical places are spiritual places. We cannot disconnect the physical from the spiritual, because the spiritual is all around us."


Her deep respect for Creation undergirds everything she writes about in NATIVE. So is a desire to engage oppressed peoples. Curtice quotes Lisa Dougan, "Lasting change comes most assuredly when the oppressed are central agents in addressing the problems they face."


And Curtice is outstandingly to-the-point in her analysis of the challenges we face. "In Western thought, fear and a mentality of scarcity distort our reality. This makes everything an enemy, instead of reminding us that all creatures of the earth, all parts of creation, have roles and abilities that can be manifested to hurt or to heal."


She points to an inclusionary view of faith streams as a solution. "My faith is not a faith to be held over others or a faith that forces others into submission but an inclusive, universal faith constantly asking what the gift of Mystery truly is and how we can better care for the earth we live on, who constantly teaches us what it means to be humble."


There is a contrast offered, between Western (white) Christianity and Native, indigenous (Curtice is a member of the Potawatomi nation) belief. "My partner taught a Christian ethics class a few years ago at a small Christian college, and when they covered Genesis 1, a young man in the class commented that a main responsibility of people is to subdue the earth, as in, overpower and control it by any means necessary. This kind of idea, formed in the belly of toxic masculinity, is passed down generation to generation by Christians who are power hungry, who take advantage of the land and carry on the legacy of their ancestors to take what is not freely given."


As a very young girl, Curtice barely felt the pull between the world of her indigenous ancestors and the Christian church. "But what was happening under the surface was a slow and steady assimilation into Western American Christianity - what I now see as the mix of empire and God that permeates so many white American churches. The problem with the white evangelical church is that assimilation is subtle; when you walk through that sanctuary door, the assumption is that you participate, you oblige, and you don't cause a fuss."


"For so long, I was told to pray only the way the Baptists prayed, to see the world the way American Christians see the world. I was told that the white perspective is the only perspective, but now I have seen from the perspectives of so many. Prayer is a layered, complicated thing, and when we approach it that way, we enter into the mystery of what it is, of what it means to gather in community to choose sacredness around us. Duality, or living in a way that constantly propels us toward one extreme or the other, divides us by binary thinking and it steals our ability to enter into sacredness, making us into people who pray to get a reward, who pray because we are afraid we will be punished if we don't."


Ultimately, Curtice offers a broader view of faith. "If we are to believe that an inclusive love of God is real, we'd better start building a larger [communion] table. If we are truly to hold the space of all tribes and tongues - because the diversity of the world is included in the love of God - we'd better get to work breaking down systems of colonization wherever we find them."


"The problem," writes Curtice, "isn't that we search for the truth; the problem is that we

become obsessed with our belief that we hold the truth, and we destroy entire cultures in the process. This is the tension I experience every time I walk into a church."


What's important in breaking down incessant colonialism, according to Curtice, is the healing found in listening to the Earth, the stories of our ancestors and lamenting over the effects of systematic injustice. 


"The ancestors of Potawatomi people were people who watched...To be someone who watches is to be someone who pays attention... Those who keep watch are the ones that no one expects; they are the ones who come with stories to tell because they keep their ears tuned to the mysteries of this world, to the magic of God in her many subversive forms."


In the final chapters of NATIVE, Curtice blends her ideas together towards a solution "Even in an era of the white, American, evangelical church struggling to know itself and face its demons, we hold these institutions accountable for the harm they inflict - and we keep our own hearts soft in the process.. We watch, and then we work. We watch, and then we act... We must act because too many systems have kept oppression spinning endlessly, and if we cannot band together to stop it, no one will."


And this: "We cannot ignore the injustices of our time, but, together we must lean into honest conversations so that together we can move forward, toward healing, toward joy."

COVID-19 Impacts Farm & Meatprocessing Workers: An Interview With Marlena Graves

Farmworkers in California/Ventura County Star

Marlena Graves is a writer and advocate for farmworkers' rights. For over ten years she worked for immigration reform, including two years for the Farm Labor Organizing Committee.

The L.A. Times, in an article published on April 1, reported on the plight of farmworkers in California. There are over 400,000 of these workers, many of them immigrants. They have been deemed essential workers, but they can't afford to stop working anyway. Oftentimes they work without adequate protection against the COVID-19 virus. Many, especially those who are undocumented, work without health insurance. What are your thoughts about this situation?

For over a decade, I have worked for immigration reform and in the last two years, I worked for migrant farmworkers when I worked for the Farm Labor Organizing Committee (FLOC). I no longer work there, but I’ve been out in the fields with these farmworkers, talked to them in person. They plant and harvest our fruits and vegetables. Many others work in the meat-packing industry or on dairy farms. Others work at vineyards. In other countries, farmworkers harvest our coffee beans, tea, cocoa, and so much more. I’ve talked to farmworkers from around the world in person too. We do not eat without them. I think it is morally wrong that the people who harvest our food can't make enough money to feed their own families and are exposed to the virus. Christians who dismiss their situation are not pro-life but are actively promoting the culture of death. 

But don't take my word alone; James 5:4-6 says: Look! The wages you failed to pay the workers who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. You have condemned and murdered the innocent one, who was not opposing you.  

In the same L.A. Times article, it was noted that the United Farmworkers Union has advocated for employers to protect agricultural workers. Some are responding, but advocates worry that such protections won't filter down to each farmworker. Especially among large growers. Do you have any thoughts regarding possible solutions to this dilemma?

If the large farm growers let unions like the United Farm Workers and the Farm Labor Organizing Committee and others organize the workers, each worker would get what they need. The union organizers would make sure the farmworkers organize themselves and the farmworkers themselves, with the support of others, will make sure they all get and distribute these protections. They look out for one another. They are smart people. All they need is access, support, and to be allowed to do what they need to do to protect themselves.

Marlena Graves

Another point made by the L.A. Times reporter was that the very nature of agriculture involves contract and subcontracting work, which gets in the way of effective communication. Also, some workers only speak their

indigenous language. Again, any thoughts on this particular challenge?

It is true that many do speak indigenous languages and need translators. But they themselves will be motivated to spread the news once they have their own translators. The growers can make sure that they are communicating about the virus (unlike the one mentioned in the article). If the growers work with organizers on the ground, and the media, farmworkers will find out. Most of the farmworkers have phones. Could a special app be developed that communicates the information they need? It also may take organizers going from grower to grower to communicate and convening the growers in a large group and breaking it down from there. State governors can mandate such things, but it would go much faster if folks are organized on the ground and the public puts pressure on the farmers to communicate to the workers because we all care about them. Oppression of farm workers is a violation of their human rights. If we made it a civil rights issue because they are here harvesting our food, I think much more can be done. But then again, it’s one thing to have a law on the books and another to enforce it. America and Christians, in particular, are seldom, as a whole, at the forefront of acting righteously on behalf of the marginalized and the oppressed. Note that the words justice and righteousness are tied together as far as language goes. Meaning, if we are not acting justly, we are not acting righteously. I encourage readers to study up on it.

On April 9th the N.Y. Times ran an article highlighting the challenges of workers in meat processing plants. The jobs are mostly line-work, done in close proximity. The reporter noted that most of the individuals working these jobs are African-American, Latino and immigrants. While some processers are instituting safety measures to guard against the spread of COVID-19, union leaders say it's a case of too little, too late. In fact, one of the "hot spots" for COVID-19 cases in Georgia is a town near such a processing plant. Do you have any thoughts about this group of folks? 

Since then, Smithfield Foods closed down its meatpacking plant in Sioux Falls, SD too. I agree with the union leaders, however, I think companies and growers can always start now by using the best recommendations by the WHO and our CDC if they are to run a business. We should care because they are human beings made in the image of God, our brothers and sisters. But unfortunately, I see that we often only start caring when it affects us personally and economically.  So, my thought is to do what it takes to get them the medical care they need, and to help their children and families. We cannot be like the Priest and the Levite who pass by on the other side in the Parable of the Good Samaritan.

Do you have any further thoughts or considerations regarding America's agricultural workers, especially those involved in fieldwork (harvesting)?

Can I fill an encyclopedia? I am going refer those of us who claim to be Christians back to James 5:4. Look! The wages you failed to pay the workers who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. How we treat farm workers is also related to immigration and asylum seekers. It is the civil rights issue of our time. We can see that we will be judged by God if we continue to oppress them. Every single time we eat and drink we have to think about their situation and give them thanks and then work hard to see they receive justice. We can start by talking to them and asking them what they believe justice looks like. What do they need and want? A fair day’s pay for a fair day’s work to start—so they can feed their families as my former boss Baldemar Velasquez has said. They also have the right to medical care, time off, food, breaks, and a whole host of other human rights. Again, ask them. They have opinions, are brilliant, and can come up with creative solutions.

You can follow Marlena Graves on Twitter, she has written two books, A BEAUTIFUL DISASTER; and THE WAY UP IS DOWN, which is scheduled for release on July 14.

Part Two: Lamenting in the Time of Covid-19 with April Yamasaki, Viet Thanh Nguyen, Soong-Chan Rah and Rondell Travino

The Lament for Grief-Bravester

This is a continuation of a discussion of what it means to lament during a time like COVID-19. This week's writers are April Yamasaki, Viet Thanh Nguyen, Soong-Chan Ran and Rondell Trevino.

April Yamasaki

In the last three weeks, I've been invited to contribute to a special collection of COVID-19 meditations, a prayer book in response to the current pandemic, a newsletter of personal reflections on coping with physical distancing, and several other projects related to the current global crisis. All time-sensitive. All invitations to donate my time. Some of the invitations were phrased rather light-heartedly as if I might be bored at home and looking for something to do. Others recognized that I might not have the bandwidth for one more thing. 

I said no to most of them. Not because I don't care about the current crisis. Not because I don't want to help others get through this critical time. But right now, I have too much. I'm already producing sermons, compiling prayers, connecting with people in need by phone, text, email, and other ways. I'm completing writing assignments I've already committed to. I'm having to come to terms with speaking engagements postponed or canceled, the sudden loss of an editing contract, and the far greater concern for all that is happening in the world.

This then is my lament for those with too much to do and those with time on their hands: How long, O Lord, will we be distressed and restless and wondering what to do? How long, O Lord, will we try to cover fear by doing more and more? How long, O Lord, until we find our rest in you?

April Yamasaki is the author of Four Gifts: Seeking Self-care for Heart, Soul, Mind and Strength and other books on Christian living. She is resident author with a liturgical worship community and speaks widely in churches and other settings. You can follow her at aprilyamasaki.com and on Twitter @SacredPauses.

Viet Thanh Nguyen

A crisis often induces fear and hatred. Already we are seeing a racist blowback against Asians and Asian-Americans for the "Chinese Virus." But we have a choice:  Will we accept a world of division and scarcity, where we must fight over insufficient resources and opportunities, or imagine a future when our society is measured by how well it takes care of the ill, the poor, the aged and the different?

Taken from an opinion piece published in the New York Times on April 10. Viet Thanh Nguyen is a contributing opinion writer for the Times, is the author most recently of THE REFUGEES and is editor of THE DISPLACED: REFUGEE WRITERS ON REFUGEE LIVES. He teaches English at the University of Southern California.

Lamenting Machine/ISAN

Soong-Chan Rah

The following words were taken from an address Dr. Rah gave during the Civil Righteousness 2020 conference held in Kalamazoo, Michigan on March 13. 

Forty percent of the Psalms are of lament over suffering. But only twenty percent of modern [American Christian] worship songs typically are about suffering and lament. And only five percent of the top one hundred [American Christian] worship songs typically are about suffering and lament. We skip over lament to get to the celebration. That short-changes our theology.

What are counter-narratives to racism? Lament, not conferences. LAment is a way to enter into a solution.

Widows, orphans, the lame and the blind. They are the authors of lamentations. Sometimes we don't need to hear from the experts. We need to hear from those who have struggled the most. Real power doesn't come from the experts, but from the stories of those who are struggling. We need to ask: What are the stories that we aren't hearing? My challenge to you is... seek the voices that have been silenced.

Dr. Soong-Chan Rah is a professor of Evangelism and Church Growth at North Park University in Chicago He is an expert in church growth and multi-cultural congregations.

Rondell Trevino

Rondell's grandmother died on the Thursday before Easter. She died in a hospital, of Covid-19, hooked up to a ventilator. Because of the circumstances, family members were not allowed to be with her. But they had a chance to say their goodbyes over the phone.

"She just loved people more than herself," Rondell said. "My grandma left a long legacy of faith and courage in the midst of circumstances...She was just a pillar" Rondell told a reporter that his grandmother was "an amazing mother and a vibrant individual." 

Rondell Trevino is a pastor and Director of The Immigration Coalition. The quotes above were taken from an article published in the Memphis Commercial Appeal. 

If you would like to read the frist collection of writers on what it means to lament during a time like Covid-19, click here.

The Future of the Brown Church in American, With Eliza Cortes Bast, Coordinator Local Missional Engagement RCA

Eliza Cortes Bast

Eliza Cortes Bast is Coordinator of Local Missional Engagement (LME) for the Reformed Church in America (RCA).  
Eliza is a fierce and honest follower of Jesus. She is a pastor, and denominational executive, dedicated to helping churches think missionally. She lives into her passion by connecting people, advocating for the community, and helping organizations think strategically so they can be healthy, vibrant, and sustainable. Eliza lives in Michigan with her husband EJ, and their two boys. Her loves include her home country Puerto Rico, her interracial marriage, a good steak, salsa dancing, writing, and empowering emerging leaders.


Maybe we could begin by telling us a bit about your personal background. Are you from Michigan? What was your spiritual formation like? Are you a member of the Reformed Church in America (RCA)? How long have you worked for the RCA?

I am Puerto Rican by heritage, but was born and mostly raised in Michigan.  I served as a member of a pastoral team and an executive director of a community center as part of a Reformed Church for 7 years.  I have been on staff with the denominational offices as an executive in my two coordinator roles - Local Missional Engagement and Special Projects.  I have been on staff at the RCA for four years.

I absolutely love the local church.  I have been a part of the Churches of God, the RCA, and the non-denominational church movements.  I owe my spiritual formation to each of these spaces, as well as being in a home with a mom who fervently prayed.  She actively worked to make our townhouse a place where kids in our Section 8 housing complex felt known, felt safe, and felt cared for.

You are the Coordinator for Local Missional Engagement and Special Projects. Could you give us some examples of what Local Missional Engagement and Special Projects may be working on?

Right now, we are actively producing resources on how to be missional in spaces where we are physically disconnected.  For the first time, we have a narrative that is the same for our churches regardless of the context - rural, suburban, and urban.  People are separated, they are fearful, and are anxious.  Providing resources on how to be missional in this current cultural moment has been priority one.  

In my work with Special Projects, we largely pursue opportunities that are helping the local church, and the denomination, "see around the corner".  How can be more nimble, agile, and responsive, to how the Spirit of God is moving and how our culture is shifting and adapting?  Right now, I'm steering work around innovation, and creating adaptive environments for the 21st Century church.

What attracts you to this type of work?

I believe in the power of God expressed through ordinary individuals.  And this is the local church.  It's everyday people going about their lives, with the rich deposit of good news inside of them.  What does it look like for that person's gifts to be valued and affirmed?  What does it look like to walk alongside of that person as they experience healing and wholeness?  What does it look like to invest in that person and call out their purpose in such ways that they feel empowered and equipped to do whatever God has designed them to do?  And then imagine doing that for a community, for a neighborhood.  The church can stand as a mediator for that - a hands-on, high touch, sharing of life that helps a person or community experience the liberating justice of living into their God-given purpose.

You recently spoke at a Civil Righteousness Conference in Kalamazoo, MI., with a co-worker (Eduardo Rodriguez) about the Browning of America. What motivated you to speak at this Conference? 

The hosting organization, Jesus Loves Kzoo, is close to my heart.  Part of their DNA is the unity of the church around race and ethnicity.  The Civil Righteousness movement, and its call to a church that is representative of the racial and ethnic diversity that I believe is God's heart, is important work.  However, in many of these Christian spaces, the conversation around race tends to centralize around African American and Caucasian tensions.  Those are valid.  Yet the conversation around Hispanics, Latinos, and Latinas in America is coming to the church's doorstep, regardless of what they believe about immigration, refugess, etc.  The US is becoming more "brown" - particularly with the advent of second and third generation Hispanics born in the US, American citizens.  Many of our church communities were not ready, or are struggling to see what a gift this is to the church.

According to the Pew Research Center, from 2008 to 2018 Latinos accounted for 52% of all the population growth within the US. What are the ramifications of this growth for RCA and for the church in America, in general?  

I can't speak for the entire RCA.  What I can say, for churches in general, is that we have to start re-thinking what it means to share pews and share community work with our Latin brothers and sisters.  There are a lot of assumptions out there that are potentially harmful to Latin communities.  The assumption that we are uneducated, especially theologically, is especially harmful.  That somehow if we were better educated we would conform to a very anglicized way of doing church is antithetical to the gospel.  Or, we may be invited into spaces where deeply seeded prejudices exist, and we're asked to be spiritually and personally vulnerable with a church community that does not really know or love us.

The Brookings Institute reported on the US Census in January 2019 stating that for the first time, according to the US Census figures, non-whites under the age of 15 made up less than half (49.4%) of the U.S. population for this age group. What does this say about the future of growth for the RCA, and the church in America? 

For every church community, it means re-thinking the way we approach ministry and mission.  It means creating resources in dual languages.  It means youth group leaders can't just send home resources in English to parents.  It means that we have to become cultural anthropologists, students of Generation Z.  They will expect, maybe even demand, a less homogenized experience than what most of us experience on a Sunday morning.  Or at coffee hour.  They will scrutinize the relationships of leaders, even the makeup of the leadership teams, to see if they reflect the current reality of their own experience.  If we give ourselves a pass, and don't do the deep work of building multi-racial and multi-ethnic friendships and networks, we will be dismissed.

If there were one piece of advice you'd like to pass along regarding how mission engagement and special programs are changing, what would it be?

The world is so fluid.  Everything is changing so quickly.  In light of that, the one thing that I see appreciated across every generation group is consistency.  What do you actually believe?  And are you practicing that?  In my office, I often repeat the mantra that "Clarity is kindness".  Our treasured, historic institutions have been crumbling under the weight of a rapidly changing world.  People will self select whether they want to be part of your tribe.  They cannot do that if you are unclear.

What's the most important part of your work? What excites you?

I am excited when people are experiencing pure joy.  In my work, that manifests when teams pull together to pull off what felt like an outlandish idea.  It feels like the person who felt they had zero gifts to bring to the table, gets to the mic and delivers the instructions for a food drive and closes in prayer.  It looks like diversity sitting at the table and laughing together over a meal, and then stopping to pray together, hands held.  It also looks like the hungry being fed, the lonely being connected, and the poor finding what they need.  It looks like healing, wholeness, wild imagination, and stories restored.

I know I've done my work when people realize that they have a creative God who has blessed them with something to give and bless others with.  That can be imagination, humor, wisdom, compassion, strength.  It brings me to tears with gratitude. 

 I will always be excited about people.  And people discovering that God loves them, and made them.