The seventh and last reflection of the Seven Weeks for Water 2021 of the WCC’s Ecumenical Water Network is written by Andrew Schwartz.* In the following reflection during Holy Week, he is using a small town in the USA as a case study to emphasise how local communities can take small initiatives to “resurrect” the contaminated or “dead” groundwater to form life giving waters. Leaving us on a positive note, he ends by saying, “if Holy Week teaches us anything it’s that death is not final.”
There’s a town in the Central Valley of California named Allensworth. It’s a few hours from most anywhere and is easily missed in the web of state highways and wandering local roads that are bent this way and that by plots of almond groves.
The land is hard. Harder than it should be. Harder than it’s ever been. Decades of water-intensive farming by hedge fund managers and farmers who don’t have the moral imagination to look past tomorrow’s dollar have drained the land. So has climate change. When Col. Allensworth founded the town in 1908 as a place for Black Americans looking for a chance to be free and live well, it was on the banks of Lake Tulare. The black farmers are echoes in history now because of racist policies that drove them off the land. Lake Tulare, once the largest lake west of the Rockies, is barely a shadow of itself. The waters that used to reliably come down from the distant Sierras in the spring melt have slackened and the seasonal rains are barely a spit.
Unsustainable farming and climate change have caused the water tables to drop in the Central Valley which has caused the arsenic concentration in the soil to rise. Arsenic is a naturally occurring element, traces of which have little effect on our health. However, the levels in the soil in Allensworth have reached the point of poison which not only makes the water undrinkable but unsafe for cooking or bathing. In this pathetic water situation, the poor community residents must buy water for all needs. Most of the residents of Allensworth are Brown and Black. Most all of them are poor. That’s not an accident, of course. It never is. When land and the fruit it produces become commodities, the people who work it do too.
The last week of Lent is a paradox. It’s standing at the precipice knowing that death waits just a little bit further down the road. Even worse, knowing that the encounter with death is inevitable and irreversible, at least until it isn’t. 2020 was a year of death. The COVID-19 pandemic brought millions around the world to early deaths. But it also brought death to countless rituals and moments of community, and to dreams so hard-worked for that must be said goodbye to. It brought the death of reason for all too many, the death of security and even hope.
Hope is hard to find when death might be behind every breath, every hello, every I love you. But if Holy Week teaches us anything, it’s that death is not final. Death is the sister to dreams and dreams give birth to hope. We must not forget to dream. We must not forget that within God exist the seeds and waters of life that we cannot comprehend, and that the goodness will not be exhausted until justice is established in the Earth (Is. 42:4).
I’m reminded of the God who consistently makes a way out of no way. For whom death has no purchase. Who restores that which is broken and breathes life into a valley of bones? To me, it’s a mandate to dream of beauty. To dream of the act of creation and hope and healing and then to start working to make those dreams manifest.
In Allensworth, a collection of residents, scientists, environmentalists and people of goodwill have come together to heal. Amidst the rows of corporatized groves of almonds, this group is planting flowers and vegetables that heal and rehabilitate the land by drawing the arsenic into their roots and fibers. With each passing season of growth, harvest, decomposition, and growth again the soil becomes more healthy, more alive. As the soil is healed, the water heals too. Their effort is small but so is everything when it first begins. It will grow and, as it grows, the people and the land, and the water will find new life together.
Questions for discussion
Baptism is used to symbolize rebirth and new beginnings. What would it mean for us to baptize the land and the waters that sustain us and the ecosystems we live in?
Where do you see connections between pain in the natural world and pain in our society? How can healing one area help heal another?
Climate change disproportionately impacts marginalized communities. Who in your community is the most at risk from pollution or toxic sites and why are they in more danger than others?
Take time to learn about water usage in your area and how it affects the local ecosystem. Who is it managed by and how?
What can you plant in your yard or church yard that can help rejuvenate the soil and bring health to the land?
Learn who in your community or surrounding area is water insecure and dependent on bottled water for their daily needs. You can help them financially and by spreading awareness.
Have your water and soil tested to learn what is in it.
Today, the White House announced the members of the White House Environmental Justice Advisory Council. The advisory council will provide advice and recommendations to the Chair of the Council on Environmental Quality (CEQ) and the White House Environmental Justice Interagency Council on how to address current and historic environmental injustices, including recommendations for updating Executive Order 12898.
The White House Environmental Justice Advisory Council (WHEJAC) was established by President Biden’sExecutive Order on Tackling the Climate Crisis at Home and Abroad to fulfill his and Vice President Harris’s commitment to confronting longstanding environmental injustices and to ensuring that historically marginalized and polluted, overburdened communities have greater input on federal policies and decisions.
“We know that we cannot achieve health justice, economic justice, racial justice, or educational justice without environmental justice. That is why President Biden and I are committed to addressing environmental injustice,” said Vice President Harris. “This historic White House Environmental Justice Advisory Council will ensure that our administration’s work is informed by the insights, expertise, and lived experience of environmental justice leaders from across the nation.”
The WHEJAC members will represent a diverse set of geographical regions and will serve in a voluntary capacity.
• LaTricea Adams, Michigan
• Susana Almanza, Texas
• Jade Begay, South Dakota
• Maria Belen-Power, Massachusetts
• Dr. Robert Bullard, Texas
• Tom Cormons, Virginia
• Andrea Delgado, Washington, D.C.
• Catherine Flowers, Alabama
• Jerome Foster, New York
• Kim Havey, Minnesota
• Angelo Logan, California
• Maria Lopez-Nunez, New Jersey
• Harold Mitchell, South Carolina
• Richard Moore, New Mexico
• Rachel Morello-Frosch, California
• Juan Parras, Texas
• Michele Roberts, Washington, D.C.
• Ruth Santiago, Puerto Rico
• Nicky Sheats, New Jersey
• Peggy Shepard, New York
• Carletta Tilousi, Arizona
• Vi Waghiyi, Alaska
• Kyle Whyte, Michigan
• Beverly Wright, Louisiana
• Hli Xyooj, Minnesota
• Miya Yoshitani, California
“This is a historic moment that environmental justice communities have been working toward for decades. President Biden and Vice President Harris are, for the first time ever, bringing the voices, perspectives, and expertise of environmental justice communities into a formal advisory role at the White House,” said Cecilia Martinez, Senior Director for Environmental Justice, CEQ. “The advisory council builds off the important work of EPA’s National Environmental Justice Advisory Council and will provide input and recommendations to senior leaders across government as this administration works to clean up toxic pollution, create good-paying, union jobs in all communities, and give every child in America the chance to grow up healthy.”
The Center for Earth Ethics is so excited about the Faith + Food Coalition Dialogue Series – we hosted a livestream conversation Friday, March 26th!
Check out our conversation with CEE Executive Director Karenna Gore, Sustainability and Global Affairs Program Director Andrew Schwartz, Original Caretakers Program Senior Fellow Mona Polacca and Director of Bhumi Global Gopal Patel on why we are convening faith groups to talk about food systems and the contributions of indigenous wisdom to solving these complex challenges.
Taking time out today to acknowledge this divine creation. Water.
Where is your water?
What is happening to your water?
Who is making decisions about your water?
Where is the water that you come from?
What is your identity in relationship with your water?
The Center for Earth Ethics welcomes Mona Polacca as Senior Fellow, Original Caretakers Program. Mona is an elder of the Hopi, Tewa, and Havasupai lineages from the Blue-Green Waters of the Grand Canyon and the Colorado River.
The Center for Earth Ethics is kicking off Earth Day by co-hosting a Faith Leaders cohort at the upcoming Climate Reality Leadership Corps Training happening April 22 – May 2. We are teaming with The Climate Reality Project to create specific sessions that will help faith leaders from across traditions integrate climate activism into their work. Registration is open until March 24th!
FAITH COHORT REGISTRATION INSTRUCTIONS:
Visit the Registration link at Climate Reality. To register to be part of the Faith Cohort please answer the following questions in the registration form as outlined below:
Do you currently volunteer or organize with any groups focused on climate change or environmental justice?Please answer “YES”
Organization Name:Please write “Center for Earth Ethics”
Email Jennifer Fei at [email protected] and let her know you’ve joined the Faith cohort. This will help us ensure that you are given access to all of the faith specific events and tables.
THIS IS OUR MOMENT FOR CHANGE. YOU CAN MAKE IT HAPPEN.
The Climate Reality Leadership Corps Virtual US Training will feature four days of two-hour live broadcasts, with additional on-demand viewing and interactive sessions available between April 22 and May 2.
During the training, you’ll join broadcast sessions with some of the world’s leading climate experts and activists – led by former Vice President Al Gore – along with breakout sessions designed to dive deeper into the most important climate topics of today. Sessions will focus on three key themes in the fight for an equitable and sustainable future:
Stopping fossil fuel expansion
Accelerating just climate solutions
Driving federal climate action in the US
The Virtual US Training offers the chance to connect with other activists just like you and join a global network of world changers making a real difference for the planet when it matters.There is no cost to attend and our flexible online format is designed to work with your schedule. This is our time and your year to make a difference.
*Note on Scheduling:
We will offer the Faith Cohort option during the weekday training schedule. If the weekday schedule does not work for you and you would like to participate in the weekend training schedule, please let us know. Feel free to email Jennifer Fei at jen[email protected]with any questions or to discuss your options for participating in the Faith Cohort.
Landmark and Transition Town Port Washington presentation with Karenna Gore, founder and director of The Center for Earth Ethics. Moderated by Hildur Palsdottir. This program is a part of a five-part Conversations from Main Street Climate Action Series with the goal of introducing community-centered climate solutions while also promoting individual action. Small changes to our daily routines can have lasting and impact on our environment and future.
March 18th tune in for CEE Advisor, Wes Gillingham of Catskill Mountain keeper!
Click the links below for more info and registration for these programs.
We know that access to sanitation – just like access to clean air and water – is so often divided along race and class lines. But while there’s never been more awareness that environmental racism pervades the US, there’s not enough research detailing how – making solutions hard to come by.
For that reason, we’re excited to announce that Union is supporting a critical environmental justice project focused on sanitation inequality – one that every one of us can take part in.
We are joining with the Guardian newspaper and the Center for Rural Enterprise and Environmental Justice in a project called “America’s Dirty Divide”. Led by the environmental justice pioneer and senior fellow at the Center for Earth Ethics Catherine Coleman Flowers, they have created this questionnaire to investigate how widespread this problem is. The project will investigate how many people in America do not have access to sanitation and sewage services – a problem endemic to many poorer communities and communities of color that has never been properly documented.
In particular, they’re looking for examples of sewage problems in homes or communities; poorly functioning septic systems; or poorly operating municipal sewage systems. Entire communities are living with sewage flowing into yards or homes, with terrible consequences for their health, economic stability, and dignity. Yet there is no sustained national effort to tackle this problem. (The Guardian’s first story since launching this project, about the town of Centreville, Illinois, is here.)
We would love your help in circulating the questionnaire to your contacts – clergy, other faith leaders, community activists, and anyone you think would be willing to respond or to take the questionnaire to their networks. The Guardian and CREEJ would also like to hear from you directly if you have experience with these issues, or familiarity with a community that you think they should look into.
If you have questions, suggestions, or ideas, please reach out to [email protected]. Thank you so much for taking the time to spread the word. It’s our hope that by exposing the scope of this issue, we’ll be able to catalyze efforts to address it.
This piece is re-published on International Women’s Day 2021 with gratitude to President Joseph R. Biden for his Proclamation on Irish-American Heritage Month, 2021 and a call for “all Americans to celebrate the achievements and contributions of Irish Americans to our Nation with appropriate ceremonies, activities, and programs. The story of the Irish the world over is one of people who have weathered their fair share of hard times, but have always come out strong on the other side.”
“We sing a song to Brigid
Brigid brings the spring
Awakens all the fields and flowers
And calls the birds to sing…”
In the rekindling of the sacred fires of early Christianity, a Celtic Christianity that was not afraid of earth based traditions, we pause at the cross quarter days of Imbolc to welcome Brigid – Goddess or Saint – as she brings spring back to the land.
Brigid (Brigit, Bhride,Brighid,Bríd) as Saint is Patroness of Ireland, she is also a triple Goddess figure of a pre-Christian time. She represents the aspects of Irish traditions and culture encompassing blacksmithing, animal husbandry, hospitality and justice. She holds the teachings of the elementals and of alchemy from the forging of iron and shaping of tools to the forging of words, philosophy and spirit into the prophetic bardic tradition of poetry.
It is worthy to note the perspective of the Brigidine Sisters, Catholic Sisters who to this day celebrate the qualities of Brigid as a woman ‘for our time’. She is emblematic of the call to care for the earth and a beacon in the work of justice and a guide for chaplaincy. From the Sisters: “A Life of Brigid” (Vita Brigitae), composed by Cogitosus about 650 AD, places great emphasis on Brigid’s faith, her healing powers, her hospitality, her generosity, her great skill with animals, and her compassion for the poor and the oppressed. Twenty three of the thirty two chapters tell of her extraordinary concern for the poor. Today that call for justice is strong.
The story of the Magdalene Laundries and Mother and Baby Homes sits as a stain for the Irish people. Irish Central reported in 2019, “The Magdalene Laundries, named after Mary Magdalene who was in earlier centuries characterized as a converted prostitute, existed from the early 1760s through the late 1990’s in Ireland, the UK, Australia, and the US. An estimated 30,000 women were confined.” The last laundry closed in 1996, just 25 years ago. The numbers of women and babies held was largely speculated but ultimately unknown as records of forced labor and imprisonment as well as records of pregnancies and forced, sometimes illegal, adoptions were not always kept. It has long been a sore reality of children now grown into adulthood not knowing their histories having been separated from their shamed mothers, some not even knowing their own birthdate.
The grievousness of this buried trauma came into painful focus when 796 children, most of them infants, were found in a mass grave on the grounds of the Mother and Baby home in Tuam that had been operated by an order of the Roman Catholic Church between 1925 and 1961. The bodies of the children were found conspicuously in the area of a sewage tank with no shrouds, no coffins. This horrible discovery begged the question, what else was hidden, what else was unknown about this terrible time in Irish history?
In 2015, a federal commission was formed to collect survivor testimony with the intention to produce a report of what happened principally between 1925 and 1998. When the report was to be completed and released in the fall of 2020 in the midst of Covid, a series of missteps began to occur. Survivor testimony was reported lost, portions of the report were leaked, motions were passed in government at a moment’s notice seemingly without regard for the survivors themselves. These events compounded other issues. In January of 2021 the Mother and Baby Homes Commission reported 57,000 children being moved through these homes and over 9,000 infant deaths, however, only 18 out of over 150 homes were included in the report and the recommendation by the Irish Human Rights Commission to apply a human rights framework to the Mother and Baby Homes investigation had been rejected.
The image given to the public was one of a desire to rush through to the completion of the investigation without response to areas of concern and without consultation from survivors, those whose stories of abuse would be summarized, assessed and filed away. While the government leader, Taoiseach Micheál Martin, offered an apology, for some it has not been enough to bring justice to the wounds of the past. In his remarks, Martin said, “One of the clearest messages of the testimonies in this report is how this treatment of women and children is something which was the direct result of how the State, and how we as a society acted.”
This statement inspired the daughter of a Mother and Baby Homes survivor, Laura Murphy, to write an extraordinary history as to what created the conditions that led to the mistreatment, humiliation and oppression of women and their children at the hands of both the church and state when from their collusion, ‘A terrible beauty was born’. In her declaration, “The Irish people were coercively controlled – indoctrinated – through instruments of shame and fear to behave in ways that were contrary to our nature. Muintir na hÉireann did not give informed consent.” “Mná na hÉireann (the women of Ireland) did not give informed consent”, “the people of Ireland did not give informed consent”, separating the actions of the church and state from the will of the people (‘we as a society’).
In this clarion call for justice, her words speak volumes to the loss of Brigid for the Irish and descendants worldwide and to the potential watershed of healing as we acknowledge and repair the trauma of colonization and the ‘perverse’ religious narrative that was adopted and continues to perpetuate harm.
Murphy writes, “Our society was the remnants of one invasion after another from the beginning of our history, the vestiges of a perpetual battle for the reclamation of sovereignty and the preservation of the spirit of our people and land. It was a miracle that we – a small, pillaged, broken nation – had any remaining energy or means to fight for and win our freedom. But we did. Irish women were pivotal in the winning of Irish independence. When Pádraic Pearse declared Irish independence, he addressed ‘Irishmen and Irishwomen’. The promise of our proclamation was ‘equality, happiness and prosperity for all men, women and children’. We were a war-weary, exhausted, divided and vulnerable society. Women and children were written out and the Roman Catholic Church was written in. This truth needs to be understood, acknowledged and acted upon. Survivors need real respect, redress and support, not just lip service. As part of this I am calling for a new national holiday to mark Brigid’s Day. It is time to honour Ireland’s women, past, present. and future.”
In these days when the call to justice, not just recapitulation, is bold and strong we must heed the wisdom of those who keep their hearts and minds close to what is truly being called for. Black Lives Matter and Land Back movements are among those pointing the way. Justice does not come from tolerance, but from equity. Justice comes when we tell the truth about our history. Reconciliation only comes after the Truth.
There is much to learn from the history of the Irish and Irish American people’s experience having been colonized on their own soil by the British; then emigrating, persecuted and punished; then assimilated into ‘American’ and other westernized cultures. Similar to other colonized peoples such as those indigenous to “the Americas” and “Australia”, the Irish, despite being white bodied, were also subject to beatings and humiliation in their post-colonial schools if caught speaking their native language. Their skulls were measured, some on their heads and some stolen from graves, by British researchers in an attempt to prove the Irish as the ‘missing link’ in evolution between monkeys and black bodied people.
When the British came to Ireland they burned the trees to enforce their domination. It destroyed the shelter in which the Irish could hide from their colonizers and simultaneously destroyed a cultural connection to the land, terrorizing a free people away from their language and traditions which were rooted in the forests. For the Irish, their first laws and language emerged from the trees. Brehon Laws were passed to wisdom keepers by oral tradition until the monastic scribes wrote down what they could to preserve them. The Irish language formed from the Proto-CelticOgham alphabet where each letter was representative of a species of tree. This system of law and language for many is interwoven with their living indigenous forms of timekeeping which align seasonal, agricultural and archetypal calendars.
Image by Yuri Leitch, author, The Ogham Grove
When the Irish came to the shores of Turtle Island they were leaving under duress fleeing famine and persecution at home. As descendants of Irish immigrants in the Americas many of us learned a skeletal version of the story of the potato famine. As has been done with other genocides and actions against marginalized peoples, much was erased from our school books. Most of us were not taught how the English sent food that was growing in the nearly barren soil back to England, starving the poor and the hungry people native to the land all while burning their houses and their forests. Some report the most sacred Oaks were cut and used to build the stately homes of the oppressors.
We know that this was not the only instance of colonization enforced through the desacralization of trees as the British had also applied a similar tactic at home. Hawthorne trees, for example, are sacred to the Celts and pre-Celtic nations of many European lands. You will find them commonly beside sacred sites, especially holy wells, as one of the designated ‘guardians’ of these sacred openings into the womb of the Mother. The English co-opted use of the Hawthornes from their place in indigenous culture and turned them into shrubbery used to demarcate property – another design of the dominator culture to enforce ‘ownership’ of the land – a concept both foreign to original peoples. What we understand from this is that for colonization to take root and to thrive it is necessary to cut the relationship between the land and the people. And it is only by the enforcement of this disembodiment can the dominator maintain control.
During the time of the Great Famine many Irish departed for foreign lands from a place called the Bridge of Tears in the north of the republic near Donegal so named because it was the place where families said goodbye to loved ones making far-away journeys. Those leaving did not know if they would ever be returning home – those staying behind not knowing if they would ever see their loved ones again. Some left for the likes of Australia or South Africa, others to Nova Scotia where Irish communities still exist, some co-mingled with Native American populations like the Mic Maq on Cape Breton. Some came through the gates of the ‘New World’. Into the twentieth century they may have faced the signs of racism “No Blacks, No Dogs, No Irish”, or in London ‘to let’ signs reading “No Coloured, No Irish, No Children.”
Patrick became the Saint they carried with them – a Roma-British missionary from a wealthy family credited with the arrival of Christianity to Ireland and driving out the snakes. Patrick himself was brought to Ireland initially as a child under capture and ‘found God’. When he returned to Ireland as an adult he challenged the Druids – and drove the earth based traditions into the ground – a story told in the allegory of driving out the ‘snakes’. Brigid herself – Irish patroness, symbol of justice, love for the stranger, care for the earth and all her creatures was largely forgotten. While some describe Patrick as a figure who embraced the old world and the new, one can read the Catholic encyclopedia’s full story on Patrick’s battle against the Druids onlinehere. The success of replacing Bhride with Patrick is evidenced easily by the popular parades each March 17th in the US, Ireland and all around the world. It is also noted by oral tradition keepers like John Willmont of Carrowcrory Gardens, stories of more subtle but enduring maneuvers, such as the renaming of holy wells to shift their dedications from Brigid to Patrick changing the course of local traditions and veneration.
Why is this important especially in these times?
In a time of great upheaval, and in the US, in the wake of the murder of George Floyd and a wholly unacceptable number of black brothers and sisters in the United States, white descendants of immigrants (and sometimes of the original colonizers themselves) have been asked or rather tasked with a sometimes uncomfortable demand – to go back and wrestle with the truth of our own heritage and the sins committed both by and against our ancestors. We are tasked with undoing the inculturation of white supremacy – of all forms of supremacy – to relieve our black, brown, yellow and red brothers and sisters of the burden white supremacy has placed on them. To relieve the burden the doctrine of domination has wrought upon the earth. There is no question that in addition to the burdens placed upon our colonized ancestors, there was a moment when the old world’s stories were put to the side to rise within the new society where one’s ability to conform and willingness to compete, paved the way for acceptance and material success. But now what?
White bodied people in the US are instructed not to culturally appropriate from the traditions of others in our ‘melting pot’ of diversity but what, if anything, does that leave? With churches seeing record numbers of losses in membership and systems of privilege, capitalism, and patriarchy under fire for abuse, where does that leave so many people? On defense? With shame? An unending apology? Reparations? – yes. But if we can look at the shame that is exposed and make that sincere apology we can begin to make equitable amends and to retrieve our own cultural and spiritual identities.
So this year, we can begin. Begin by honoring the ways of your ancestors. Begin making relations with the land you are on and the waters where you reside, but also, begin to research, to study, to understand, and even to practice what it was that your ancestors did to offer their gratitude, to pray, to connect to the earth. To honor the cycles and the seasons – just begin.
As social justice innovator Sonya Renee Taylor offers, there are some questions to ask, and a quest to fulfill:
“White people cannot escape the violences of whiteness without reckoning with their history. Without reckoning with their ancestors…The history of whiteness is a trauma on the whole world, and every day people of color have to deal with the trauma of whiteness. The problem is white people have been trying not to deal with the trauma of whiteness in their own lives.
And the only way to do that is to actually go back and heal –
To heal the relationship with your ancestors
To grieve the loss of their humanity through their violent acts
To learn what it was that it made them
To seek who they were before they became white
To see what can be salvaged from that place that is within your own culture
and to account for that which was done in harm to gain power.
That’s the only way to move from whiteness…
It is in the cultural mindset of whiteness to figure out how to not have to sit in the discomfort of that history. Be clear I’m talking about an indoctrination in whiteness (not the color of your skin). You actually have to become really clear about how whiteness operates as a system and where it operates as a system. And then the work is to not only remove it from yourself, but to remove it from the systems and structures in the world where it continues to wreak harm.”
Not the both / and that asks us to give equal airtime to the oppressors and the oppressed. This is the both / and of both dismantling the broken system of white supremacy – and beginning to sow new roots in the culture and traditions we have been uprooted from.
Just for today, just for now, remember and recognize that your people, wherever your ancestors are from, were connected to the earth. No matter how far back you have to go to find it. They prayed with the fire and the water. The forests were sacred. They still are: a realization and a revelation of our time on Earth “When we come to it,” as Maya Angelou says again and again as a mantra of awakening in ‘A Brave and Startling Truth’.
As President Biden writes in his address for this month of Irish-American History, ”Everything between us runs deep: literature, poetry, sadness, joy, and, most of all, resilience. Through every trial and tempest, we never stop dreaming.” In beautiful confluence with International Women’s Day and Women’s History Month, let us join in a chorus for Brigid to raise her into our consciousness again with the goal to bring forth justice.
Lady, from winters dark,
Star of Imbolc, rise
Dance around our threshold,
Scattering warm laughter,
Seeds of hospitality, forgiveness!
Return again to the folk;
You the spring we yearn for!
Walk to a well, a river, a stream and tend to the waters in reverence. Return among the trees. Be a Brigid of hospitality to a friend, a family member, or a stranger who needs it. Do the work of justice on the inside. Let that guide you in the work of justice without. Be in community. Take care of one another. Alchemize – metal into fire, words into inspirations, poetry into action.
Support the establishment of Brigid’s Day as a National Holiday in Ireland beginning in 2022 and for Irish Americans to stand in solidarity with our kin. #BrigidsDay2022.
You can learn more by watching Ms. Murphy’s Feb 26, 2021 interview with Carrie Ford onOne Boat International Chaplaincy for Covid Times. “The Friday Conversation with activist Laura Murphy discloses a terrible history of shame, cover – ups, lost lives, workhouse conditions, silencing, traumatised lives, and over 9000 documented infant deaths in the recent revelations of the twentieth century experiment of social control exercised by the Catholic Church and State in the first century of the Republic of Ireland. And opens up a pathway for healing and hope.”
**This piece was researched and compiled in cooperation with Karen Minchin, Bean Feasa.