Press Release–94 mile march against Dakota Access Pipeline

FOR IMMEDIATE RELEASE

Tuesday, August 28, 2:00 p.m. 

 

Contact: Jeff Kisling, jakislin@outlook.com or (765) 631-8197

Christine Nobiss, (319) 499-8039 or cnobiss@gmail.com

Ed Fallon, Bold Iowa, (515) 238-6404 or ed@boldiowa.com  

 

Indianola man to join 94-mile march against Dakota Access Pipeline

March unites Indigenous people, farmers, others in support of precedent-setting lawsuit

 

In an attempt to stop the flow of oil through the Dakota Access Pipeline in Iowa, Jeff Kisling of Indianola, will be one of nearly 50 Iowans and friends of Iowa marching from Des Moines to Fort Dodge, September 1-8, to bring awareness to the landowner/Sierra Club lawsuit scheduled to be heard by the Iowa Supreme Court on September 12.

 

The 90-mile First Nation – Farmer Climate Unity March, organized by Bold Iowa and Indigenous Iowa, unites Native people, farmers, environmentalists and other concerned individuals from a variety of backgrounds to highlight the historical and far-reaching implications of the lawsuit. 

 

The lawsuit, brought by nine landowners and the Iowa Sierra Club, alleges the Iowa Utilities Board (IUB) illegally granted eminent domain to install the Dakota Access Pipeline, which carries up to 500,000 barrels per day of toxic crude oil through the state.

 

“I’m marching because eminent domain was not used as intended and forced this pipeline through farms of Iowans who did not want it,” said Kisling. “And it is important to keep fossil fuel in the ground if we are going to have a chance of protecting our environment, so the pipeline isn’t needed.”

 

The March kicks off Saturday, September 1, at 9:00 a.m. with a press conference at the IUB’s office at 1375 E. Court Ave, in Des Moines. With overnight stops in Ankeny, Huxley, Ames, Boone, Pilot Mound, Dayton, and Otho, the March will finish in Fort Dodge on Saturday, September 8, with a rally and celebration at City Square Park, 424 Central Ave, at 1:30 p.m.

 

The March will be a self-contained community, with participants camping on farms or in parks each night. The March has its own “bathroom trailer,” complete with environmentally-friendly commodes and solar showers. Marchers will use a solar collector for much of their power needs. The “Veggie Thumper” bus will provide food, much of it purchased from Red Earth Farms at the Meskwaki settlement. Each evening, there will be a community dialogue facilitated by a Native American leader and an Iowa farmer.

 

Indigenous Iowa was founded by Christine Nobiss, Plains Cree-Salteaux from the Gordon First Nation. She is a decolonizer and also works with Seeding Sovereignty. One of the main goals of Indigenous Iowa is to raise awareness about the devastating effects that oil, gas, and coal have on the environment, particularly on Indigenous lands where government-backed corporate conglomerates practice predatory economics and exploit communities. Indigenous Iowa promotes the development and implementation of renewable energy through the worldview of Indigenous ideologies.

 

Bold Iowa builds rural-urban coalitions to fight climate change, prevent the abuse of eminent domain, promote non-industrial renewable energy, and protect Iowa’s soil, air and water.

 

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Risk and faith

Risk is the possibility of loss or injury.

I’ve been thinking a lot about risk and faith recently as I try to prepare to walk ninety miles next week as part of the First Nation-Farmer Climate Unity March.  I can no longer take for granted that my body can meet the challenge.

I am reminded of a similar position nearly thirty years ago when training to run in my first Indianapolis Mini-Marathon. I had been a regular runner, but usually didn’t run much more than 5 miles per day. Although the Mini is a half-marathon, that 13 miles was much further than I had run. I read in the runner’s training books that as long as you train up to running half the distance, you should be able to finish. So I did manage runs of about 8 miles on a couple of training runs.

I still remember how scared I was, lining up for my first Mini-Marathon. So many thoughts were racing through my mind. Would I have the physical stamina to finish? Would I run a smart race, i.e. could I manage my pace? The tendency is to run too fast at the beginning, leading to finishing poorly if at all. I had never run with 34,000 other runners! Would I be able to maintain hydration?

But as I looked around me, at the variety of runners, all ages, body shapes, facial expressions (from joy to terror),  I realized we were forming a instant community, and looking to each other for some support, and getting it. I heard people muttering assurances to their friends. ALL the comments were positive–no negative allowed. There were also huge crowds of supporters and onlookers, yelling encouragement. Bands provided music along the way which was so helpful.

Fortunately after the first couples of miles you enter the “zone”, which is difficult to explain. Its like you exit the physical reality, and you enter a higher consciousness. Its like being centered at (Quaker) meeting for worship, where the people sit together in silence to be open to what the Spirit is asking of them. It is interesting to listen to all the comments and yelling during the beginning of the race. But by about mile 6 we become more and more quiet, until for the last several miles all that is heard are feet striking the ground and strained breathing.

You also become acutely aware of how your bodily systems are working. I’ve always appreciated the courses I took in human anatomy and physiology, from which I’ve learned about exercise physiology, and can visualize things like the oxygen flowing into the lungs and crossing into the bloodstream, of how the electrical connections are firing in the heart, how the mitochondria are racing to supply enough ATP and trying to avoid switching to anaerobic respiration. Its like your consciousness is at the command of the Starship Enterprise, monitoring and adjusting systems.

I was very thankful to complete that first Mini-Marathon. The last three miles were pure torture–every stride was work and pain. My body definitely let me know there were parts that needed rest and repair, but we made it. In many ways subsequent races were easier, now that I knew what to expect. But there was never one that was actually easy.

Running became much more than physical exercise. When I decided I had to get rid of having a personal automobile for environmental and materialistic reasons over forty years ago, running became one of my main modes of transportation. Since I wore medical scrubs at work, I could take the city bus to work, then change into running clothes to run home. That meant I was running at least every work day. When I began this, I lived seven miles from the hospital. Each time I moved, the requirements were living on a city bus line, close to a grocery store, and closer to the hospital.

About five years ago I suddenly was no longer able to run, which was a major blow. I had to move to bicycling for my main transportation. And for the first time in 23 years, I had to miss running in the Mini-marathon.  Huge disappointment.

I realized that I hadn’t really believed in my own mortality, until this happened. Especially because of my rigorous physical training, I was probably even more surprised when my body began to age. I remember reading once, “all those fitness addicts are going to be surprised when one day they wake up dead for no reason.”

If you’ve been reading this blog lately, you know I’ve signed up to participate in the First-Nation Farmer Climate Unity March, which begins this weekend. This is a 94 mile walk to bring attention to the lawsuit that will be decided by the Iowa Supreme Court soon. The suit is about the improper use of eminent domain to force farmers to allow the Dakota Access Pipeline to be built on their property.

Now I find myself in a situation similar to facing my first Mini-Marathon some thirty years ago. This time I am even more unsure whether I will be able to complete the march. I was astonished to find it is more difficult to walk five miles than to run it!

I don’t know if I’m wiser, but I have learned some things over these years. One of the most difficult to learn, and that I have to keep re-learning, is that faith is not hoping what you want will occur, rather asking what the Spirit is asking of you. The Spirit has asked me to begin this journey, so I will. What happens next is in God’s hands. Perhaps I will be given a message, likely through my aching, physical body, that I will not finish the march.

We grow physically, emotionally, mentally, and spiritually when we push our limits. I believe we all have a lot of untapped potential. We don’t know what a limit is until we push up against it. If we push past it, all the better. It wasn’t a limit after all. How many times do we mistakenly believe in untested limits? How often do those turn out not to be limits at all?

I look forward to finding out what the Spirit has in mind for me and the rest of us as we march to Fort Dodge together.

climate march poster

fort dodge celebration

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As I March

As I march
my soles ground me
to Mother Earth,
where all our souls connect.

Searching for
the immediate, infinite now
where past and future meld
in a brilliant circle.

Seeking a path
through the chaotic future,
that presently I cannot see
but step faithfully into.

fort dodge celebration

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Being white as violence

Yesterday’s blog post, Violence/Nonviolence, was prompted by something I read recently. I hadn’t necessarily made the connections between a number of things such as suppressing voting rights, attacking the free press, etc. and violence. But I came to see that any injustice is an act of violence. And no justice means no peace.

An online discussion occurred when someone said white people are engaging in violence simply by living in a white supremacist society, such as the United States. Yesterday’s post was a chance for me to review what I have learned and believe about violence and nonviolence.

Nonviolence has been such an important part of me my whole life. I was born into a rural Iowa Quaker community, and attended Scattergood Friends School.  Became a draft resister and community organizer.

So I was surprised by the idea that despite all of that, my life as a white person in a white supremacist society meant I was participating in violence.

I have been frustrated by my attempts to get white people to even begin to understand systemic racism. No matter how carefully I try to frame it, as soon as racism or white supremacy is mentioned, the self-protective walls go up.

This reminds me of the trouble I’ve had over the past forty years to convince people to give up their personal automobiles, to reduce greenhouse gas emissions. I don’t think I’ve convinced one other person to give up their car. But that doesn’t mean I should have gone ahead and gotten a personal automobile. We are often unaware of changes certain individuals may have made as a result of our example. But I do often wonder if there wasn’t something else I could have done that would have resulted in less cars on the road. I also remind myself that what seems obvious to me might not be what God intends.

I think a lot about the phrase “you don’t know what it is that you don’t know.” As a teacher it was my responsibility to teach students what they don’t know. I needed to know what the students should know by the end of the course. Testing and/or interviews should establish what each student knows when the course begins. Then teaching is supposed to fill in the gaps of what the student did not yet know.

Key to the learning process is the student must be engaged. The problem in trying to teach most white people about racism is they immediately disengage as soon as something uncomfortable, to them, comes up. They feel threatened, and don’t want to believe anything related to racism applies to them.

Somehow we need to make a white person open to the idea that there are things they don’t know yet, and that is not a failing on their part.

The idea that simply being white is violence caught my attention and I began to wonder if this concept might be a way to get other white people to begin to understand white supremacy. This should be especially effective for people who believe in the concepts of nonviolence. Like Quakers.

This is a way to take the focus off of themselves as individuals. Which might allow white people to get past the usual barriers, so they can engage and learn. So they can begin to heal themselves and society.

If you are a white person, can you move yourself into the concept that there are things you don’t know about a lot of things? Can you put yourself back into school mode? Despite what we usually say, I think many of us enjoy opportunities to learn. I hope you can, but I want to leave you with one thought, one mistake to avoid. Do not look to those who are oppressed and wronged to teach you. It just adds insult to injury to expect a Black person to teach you as a White person about racism. To expect an Indigenous person to teach you how to stop abusing Mother Earth.

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Violence/Nonviolence

Recently I’ve been reading and thinking more about violence and nonviolence.

Reflecting on the recent first year anniversary of the white supremacy rally and deadly attacks in Charlottesville, North Carolina last year, I’m saddened to remember the violence on the part of the counter protestors who call themselves anti-fascists (Antifa), who believe in using violence against right wing protestors. As we saw, the right wing supporters, including the President, used the violence of Antifa at Charlettesville to deflect criticism of the violence of the white supremacists.

Engaging in any kind of violence surrenders the moral high ground, which is the heart of nonviolence. Training nonviolent techniques focuses on maintaining self control, especially in the face of verbal and/or physical attacks. In the video below, Nahko Bears talks to the youth at Standing Rock about this.

It will be important to work with Antifa groups to try to persuade them to stop their violent responses.


Nonviolent civil disobedience and direct action are fundamental tools used in the Poor People’s Campaign that I’ve been involved with this year. I’ve noticed a lot of different signs and banners during the Poor People’s Campaign events, many naming things I hadn’t been thinking of as violence. Which is one reason some friends say it is important to name the things we are talking about; poverty, voter suppression, racism, starving a child, separating children from their families, ecological destruction, global warming, denying healthcare, rotting infrastructure, attacking a free press, criminalizing rights of free speech and assembly, breaking treaties, poor public education, mass incarceration, state sanctioned violence, and on and on.


Last month I spent a little time with the kids attending Jr. Yearly Meeting to talk about peace. I’ve been trying  to engage our Yearly Meeting’s youth by finding out what their peace and social justice concerns are, and ideas they have about working on their concerns, in part because I am clerk of the Iowa Yearly Meeting (Conservative)’s Peace and Social Concerns Committee.  During that time, one of the kids taught me that “nonviolence meant there was zero percent chance of violence.” I was delighted to receive that definition even though I knew that was an oversimplification. It would be more accurate to say “(hopefully) zero percent chance of violence on my part,” but I thought the definition was pretty good, anyway. It would be irresponsible to not discuss the possibilities that violence against you might occur, and ways to respond/not respond if that happens.


Those of us who are going to march on the First Nation-Farmer Climate Unity March must agree to follow these guidelines:

Code of Nonviolence (First Nation-Farmer Climate Unity March):

  • There will be no cursing, no displays of anger, and no destruction of property. We will cooperate with police officers and other public officials.
  • We will act with love, openness, compassion, and respect toward all who we encounter and their surroundings. We will not be violent in our actions, words, or toward any person or property.
  • We will act fairly and honestly with people regardless of the situation or the role they play.
  • We will remain calm and aware at all times.
  • We will keep a clear state of mind and refrain from the use of alcohol or drugs, other than for medical purposes. We will not have any illegal drugs or alcohol with us while marching or while in camp.
  • We will carry no weapons.
  • We will seek dialogue with those who may disagree with us. We will maintain a spirit of openness, friendliness, and respect toward all with whom we engage.

The Keystone Pledge of Resistance is based on nonviolent direct actions. We spent a lot of time training local activists about nonviolence during our Keystone training sessions.

“I pledge, if necessary, to join others in my community, and engage in acts of dignified, peaceful civil disobedience that could result in my arrest in order to send the message to President Obama and his administration that they must reject the Keystone XL pipeline.”  Keystone Pledge of Resistance


Everyone who went to Standing Rock during the struggles to protect water, against TransCanada and the Dakota Access Pipeline was required to attend nonviolence training sessions.

Below is an amazing video of Nahko Bear performing solo at the Water Protectors Youth Concert at Standing Rock, Sept 8, 2016.  To put this in context, this was just 5 days after security forces used attack dogs against the water protectors.  He was speaking to these young people while they were in the middle of their nonviolent resistance.

He says the resounding message he hears during his travels is:

Remember that nonviolent direct action is the way to a successful revolution.  And that is a hard one, because they are so bad (chuckles).  When they come at us you just want to hit ’em, you know?  Just sit with that.  I know it’s tough.  They’re going to try to do everything they can to instigate you.  But remember what we’re here for.  We’re here to create peace for our Mother. We’re not here to create more violence.”

“When you’re feeling bad, when you’re feeling frustrated, put all your prayer into your palms, put them to the ground, put them back to the sky, honor the Father, the Mother, just know it will be alright.
Are you guys feeling proud, are you proud of yourselves?  Because the whole world is watching.  The whole world is watching.  So whatcha gonna do?  Gonna show love?  Are you gonna be smart?  You gonna think before you act?  Take care of each other?  Your gonna show ‘em what family does.  They don’t know what that’s like.
You gotta put down the weight, gotta get out of your way.
Get out of your way and just look around the corner at your real self and look at all the potential that this beautiful Earth and love has to offer you.”   Nahko Bear

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Resist not evil today

I’m thinking more about what resist not evil means today. Yesterday’s post related to what Henry Cadbury said during the time of Hitler:

“By hating Hitler and trying to fight back,” Cadbury said, “Jews are only increasing the severity of his policies against them.” He went on: “If Jews throughout the world try to instill into the minds of Hitler and his supporters recognition of the ideals for which the race stands, and if Jews appeal to the German sense of justice and the German national conscience, I am sure the problem will be solved more effectively and earlier than otherwise.” 

Looking back on those days, most people believe Hitler and the Nazi’s were only able to do what they did because the citizenry did not speak out against what was happening. It is assumed people remained silent for one of two reasons, or both. One being they feared the consequences. They saw what happened to those who did speak out, which included being ostracized, losing their jobs or businesses, and/or being imprisoned or sent to the death camps. The other reason was they did believe Jewish people were a threat and deserved to be punished.

Henry Cadbury believed the Jewish people should have appealed to the German sense of justice and national conscience. Then those Germans would have stood up for the Jewish people, and prevented the Nazis from acquiring power.  The death camps would not have happened.

Many probably think that is naive and could not have worked. But that is what nonviolence is about, connecting with those you are hoping to change. Listening deeply and being willing to change yourself. This is also what faith is about, believing in the presence of God today. Believing that as you listen closely you will be guided by the Inner Light. Believing somehow God will find a way. I think this is expressed well in the following, and applies to faith as well as hope:

“People often mistake hope for a feeling, but it’s not. It’s a mental discipline, an attentional practice that you can learn. Like any such discipline, it’s work that takes time, which you fail at, succeed, improve, fail at again, and build over years inside yourself.

Hope isn’t just looking at the positive things in this world, or expecting the best. That’s a fragile kind of cheerfulness, something that breaks under the weight of a normal human life. To practice hope is to face hard truths, harder truths than you can face without the practice of hope. You can’t navigate dark places without a light, and hope is that light for humanity’s dark places.Hope lets you study environmental destruction, war, genocide, exploitative relations between peoples. It lets you look into the darkest parts of human history, and even the callous entropy of a universe hell bent on heat death no matter what we do. When you are disciplined in hope, you can face these things because you have learned to put them in context, you have learned to swallow joy and grief together, and wait for peace.” IT IS BITTER TEA THAT INVOLVES YOU SO: A SERMON ON HOPE April 30, 2018 by Quinn Norton

There a many disturbing signs that the current Republican administration is trying to acquire similar power, moving steadily along an increasingly authoritarian path. The core supporters, like the Germans of the time of the Nazis, feel they are victims and are looking at President Trump as the leader who will help them get back what they feel has been taken from them. They want to see those who they feel are responsible for their worsening conditions, punished.  They applaud his destruction of the norms of our society.

Do we have the faith and courage to engage with Trump’s supporters? Can we find creative ways to get past the blind support they have for their leader?

One of the main divides today seems to be between those who live in urban areas versus those who live in rural parts of the country. One of the reasons I want to participate in the First Nation-Farmer Climate Unity March is that one of the goals is to try to bridge that divide.

“The First Nation – Farmer Climate Unity March will connect people from urban centers with rural residents to share stories and concerns regarding the abuse of eminent domain, climate change and a range of other issues. With the polarization in our country, it is more important than ever that these opportunities to meet and talk happen. Our  allies are eager to share stories that may be unfamiliar to people in rural communities. Similarly, we want to give people in the towns we walk through a chance to share their stories, not just about how climate change is affecting them but stories about challenges facing farmers and others who live and work in rural Iowa.”   http://boldiowa.com/2018-march-faq/

The following video is of the 2017 Climate Justice Unity March that is a powerful example of how this actually worked out.

Crossing the Divide

“An Iowa farmer reacts strongly but has a change of heart when climate activists march into his tiny town.

Disrespect is poisoning American society, jeopardizing informed debate and destabilizing democracy. This is a story about how two groups on either side of the political divide get caught up in a firestorm of disrespect, sparked by a Confederate flag and an attack video funded by a pipeline company. Then, almost miraculously, they find common ground. Their unlikely alliance shows how hard it is to change entrenched beliefs yet how important it is to try.”  http://boldiowa.com/crossing-the-divide/

climate march poster

 

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Resist not evil

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.  Matthew 5:39

My friend Lucy Duncan, of the American Friends Service Committee (AFSC) recently wrote, Civility Can Be Dangerous, in the Friends Journal, August 15, 2018. She responds to a New York Times article about a talk given by Henry Cadbury (founder of AFSC), June 14, 1934.

“By hating Hitler and trying to fight back,” Cadbury said, “Jews are only increasing the severity of his policies against them.” He went on: “If Jews throughout the world try to instill into the minds of Hitler and his supporters recognition of the ideals for which the race stands, and if Jews appeal to the German sense of justice and the German national conscience, I am sure the problem will be solved more effectively and earlier than otherwise.” Cadbury added, “Boycotts are simply war without bloodshed, and war in any form is not the way to right the wrongs being inflicted on the Jewish people.”

Part of Lucy’s article says “civility is no substitute for morality. Belief in peace doesn’t mean naively expecting everyone to get along. Being quiet and polite is often all that’s needed to perpetuate white supremacy. Standing up for peace means standing on the side of the oppressed, not throwing them into the lion’s mouth in the name of civility. And interrupting racist violence takes more than civil discourse: active disruption is needed in order for racism to be revealed and dismantled. What good is ineffective pacifism? My commitment to nonviolence is about saving lives.”

I hesitate to enter this debate because I see some truth in both what Henry Cadbury and Lucy Duncan said. But this reminded me of my struggle during the time of the Vietnam War. Whether to accept conscientious objector status or choose to not cooperate with the Selective Service System at all, that is to be a draft “resister”.

At this time I was part of the Friends Volunteer Service Mission (VSM), living in a low income neighborhood in inner city Indianapolis. This VSM unit was sponsored by the Second Friends Church in the neighborhood. When I shared the letter I planned to send to my draft board, explaining why I could not cooperate with the draft, the Church’s pastor, Nick Block, asked me, “what about resist not evil?” I am very glad he asked, because that led me to think deeply, and pray about how that applied to my decision to be a draft “resister.” Following is what I then added to the letter.

Most of us agree that conscription and war are unjust-evil. The question is, how do we deal with evil? ‘Resist not evil’—a phrase widely known but little understood and less obeyed. ‘Do not set yourself against one who wrongs you’ (NEB) is a better way to put it, I think. In setting ourselves against those who harm us, we look, to some extent, for some way to hurt, or at least hinder them. We look for the worst in others and play upon their weaknesses rather than looking for the best and trying to fortify it. Our task is to overcome evil by doing good.

The time we spend ‘resisting evil’ could be better spent in trying to find out where we can do better ourselves. You do not change others by opposing them—rather, by respecting and trying to understand and learn from them, you can both benefit and move nearer the truth. A life of example—showing the possibilities and fruits of a life lived in love and concern for others, is the only way to overcome evil.

I do not want my example to be alliance with evil. Thus, I cannot serve with the Selective Service System. However, I will not set myself against it. I will break my ties with Selective Service, and concentrate on the difficult task of working for peace in whatever way I can.  Jeff Kisling, Letter to my draft board, 1972

Lucy Duncan refers to Cadbury’s statement in terms of civility, naivety, passivity, and ineffective pacifism. Especially at the time of the Jewish concentration death camps, Cadbury’s statements do seem utterly inadequate. I disagree with his characterization of boycotts as “war without bloodshed.”

I was glad to be involved with Lucy’s training in bystander intervention this summer. What I took away from that is there are multiple ways to intervene and support those who are harassed and oppressed. These methods are not passive and might put you in a dangerous situation yourself. She also said not intervening will eventually lead to society as a whole being less safe. But none of those methods involved forcefully fighting against the aggressor.

As I tried to express in the letter to my draft board, I believe we should do everything we can to intervene in oppressive situations except to respond unlovingly to the oppressor.

Photos of my time with the Friends Volunteer Service Mission (VSM) in Indianapolis in the early 1970’s:

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Breaking: Federal Court Overrules Trump and Calls For Full Environmental Review of Keystone XL in Nebraska

Yesterday I wrote about the Keystone XL Pipeline resistance. Later in the day, Promise to Protect published this press release:

“Lower Brule, SD — Today, a federal court ruled the State Department must conduct an environmental review of the Keystone XL pipeline route in Nebraska. Last November, the Nebraska Public Service Commission (PSC) approved a “Mainline Alternative” route for the pipeline through the state. Tribes and landowners have since challenged the PSC decision. The federal court ruling is a strong affirmation of their claims and an impediment to the TransCanada corporation pipeline.

In one of his first acts in office, President Trump revived the Keystone XL pipeline, previously scrapped by President Obama due to serious environmental, climate and legal concerns. Communities across the country have taken to the streets to protest the decision, and more than 17,000 people have signed the “Promise to Protect,” committing to action along the proposed route for Keystone XL if called upon by Indigenous leaders.” https://nokxlpromise.org/press-release/environmental-review-ruling-kxl/

Related story: https://www.reuters.com/article/us-usa-pipeline-court-keystone/judge-orders-keystone-xl-pipeline-review-in-setback-for-trump-idUSKBN1L10A5

Yesterday’s post included information about Promise to Protect, a way you can be involved in the present day Keystone resistance. You can sign the promise, as I did, here  https://nokxlpromise.org/#sign

This court ruling is great news. Even in this anti-environment Republican administration, the courts can be a check and balance.

Another court case, this one in Iowa, has the potential to stop the flow of oil in the Dakota Access Pipeline. Iowa landowners are challenging the misuse of eminent domain to force them to allow the pipeline to be constructed on their land.  One of the purposes of the First Nation-Farmer Climate Unity March is to call attention to this court case.

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Keystone XL Pipeline Resistance Continues

You are encouraged to help resist the Keystone XL Pipeline by submitting your comments to the U.S. State Department before August 29th.

Nationwide resistance to TransCanada’s Keystone XL Pipeline began when the Rainforest Action Network (RAN), CREDO, and The Other 98% developed the Keystone Pledge of Resistance, March 6, 2013.  This movement to stop the pipeline began by creating a website where opponents of the pipeline could sign the Pledge. Over 97,000 people signed.

“I pledge, if necessary, to join others in my community, and engage in acts of dignified, peaceful civil disobedience that could result in my arrest in order to send the message to President Obama and his administration that they must reject the Keystone XL pipeline.”

This website collected the contact information for those who signed the Pledge. People could also indicate whether they would be willing to be Action Leaders in their local communities. RAN then spent the summer of 2013 traveling to 25 cities to train local Action Leaders. I was trained in Des Moines, Iowa, but worked with other Action Leaders in Indianapolis. The training involved learning how to design a nonviolent direct action, and how to train local people about nonviolent civil disobedience, roles (media, police liaison, etc), and legal matters. In all, over 400 Action Leaders trained over 4,000 local activists. Many local events were held to raise public awareness about the environmental dangers posed by tar sands and the pipelines that transport that.

In November, 2015, at the request of the State Department, President Obama denied the permit to build the U.S. part of the pipeline. “America is now a global leader when it comes to taking serious action to fight climate change. And frankly, approving this project would have undercut that global leadership,” Obama said at the time.

President Trump reversed that decision via an Executive Order in March, 2017. But Nebraska had not approved a route for the pipeline.  In November, 2017, “Nebraska regulators approved the 280.5-mile alternative route for the Keystone XL, which will expand on the existing pipeline through Montana, South Dakota and Nebraska, days after the existing Keystone pipeline’s latest spill, a 210,000-gallon leak near Amherst, South Dakota.” The alternative route, rather than TransCanada’s preferred route, was approved. There were concerns about possible leaks along the preferred route, which would risk polluting the gigantic Ogallala Aquifer. Which means TransCanada will have to negotiate with landowners along the new route.

Resistance to the pipeline continues in many forms.

“Last weekend, Art and Helen Tanderup, who farm north of Neligh, Nebraska, deeded the 1.6-acre plot of native corn to the native inhabitants of the land, the Ponca.
 
Selling the land to the Ponca means that TransCanada will have to negotiate with a new landowner, one that has special legal status as a tribe — a tribe that is opposed to the pipeline. The plot becomes the only tribally owned plot of land on the XL pipeline route in the U.S.”  In possible roadblock for Keystone XL, pipeline opponents gift land to Ponca, By Paul Hammel / World-Herald Bureau,  Jun 15, 2018

There is now another call to resist the Keystone XL Pipeline. The Promise to Protect follows. You can sign the Promise here: https://nokxlpromise.org/#sign

November 20, 2017

Dear Friends,

Today brings renewed resolve. We have walked this path together before.

State authorities in Nebraska just approved a permit for the Keystone XL pipeline – but along a different path than the original route TransCanada wanted. We’re still determining exactly what this re-route means, but we know one thing for sure: this pipeline can’t be built.

Our allies in Nebraska will challenge this decision, and they’re confident the pipeline will never get built. But the rest of us are out of agencies or governments to appeal to–instead, we’ve got to rely on each other. Together we’ve stopped them for many years, and we are going to keep stopping them. But we need everyone’s help. We need you to take a stand no matter what land you live or work on. The struggle to save Mother Earth begins with you.

In fact, we need everyone’s help to do something hard: sign up today to commit to creative peaceful resistance along the pipeline route when called upon by frontline leaders, likely next spring. When the time to resist comes, you’ll get an invite from leaders along the route–in particular the leaders from the Dakotas. If you can’t come to the upper Midwest to help, we still need you, and there will be other ways to engage from where you live.

We — Indigenous leaders, farmers and ranchers, students, scientists, faith leaders, and more — will make a series of peaceful stands along the proposed pipeline route;  resolute displays of our continuing opposition to a plan that endangers the waters of the Midwest and the climate of our one earth. Water is life; climate is life–those will be our rallying cries against a project that will endanger both.

We know asking you to travel is asking a lot. The pipeline route is far away from where most people live. But the Indigenous people, farmers and ranchers of the region have fought this good fight for years now and we owe it to them to be there at the critical moment, when they ask us to be. And a concerted stand here will make other fossil fuel companies think that much harder about their own expansion plans.

We don’t know exactly what this creative resistance will look like—though we’ve seen beautiful examples in recent months, like people building solar farms in the right-of-way of the pipeline with Solar XL. All of us, too, remember the inspiring beauty and powerful resistance of the Standing Rock encampment a year ago. We saw the power of over 400 tribes who stood with Standing Rock for their inherent, moral and legal right to sovereignty, and the divestment of finances from banks supporting the project.

But we also remember how hard the authorities, and the company, worked at Standing Rock to provoke violence: the agents provocateurs and rumor-mongering, the sound cannons and fire hoses in freezing temperatures, the dogs sicced on peaceful protesters. Documents uncovered in the months since make it clear that their strategy was to produce a violent response from activists that would justify both a crackdown and their pipeline. This practice continues now with SLAPP lawsuits to discourage us from fighting back. So in order to make their jobs harder this will be an entirely peaceful operation. We will not let our anger drive us. We are:

  1. Asking that everyone who’s planning to come sign up in advance to show your commitment and support –and of course the more people who are signed up, the more chance TransCanada will decide it’s not worth the hassle and simply pull the plug. Your commitment today will not only help in the planning of these actions, but it will show TransCanada what real resistance looks like.
  2. Respecting the leadership of Indigenous peoples, farmers, and ranchers in the action, and the plans and strategies of the front lines and their allies who have made promises to protect the land, water, and climate. It is important to  understand the risks that tribes take in defending  treaty rights — all must respect their priorities and join in their public outcry for long needed respect for the inherent, moral and legal right to be caretakers of the land, air and water.
  3. Announcing in advance that this will be an entirely peaceful operation, at least on our end. We’re aware of the pain caused by TransCanada’s aggression: the damage to tribal sovereignty, to landowner rights, and to the future. That pain naturally gives rise to anger—but if you can’t channel that anger into peaceful protest, this is not the gathering for you. We root our opposition in love. Obviously this doesn’t mean the fossil fuel industry won’t push back—there’s a real risk of being arrested if you engage in this creative resistance. But we will not let our anger drive us.
  4. Requiring that everyone who come attend a training beforehand and once you arrive. These training sessions will make sure not only that people are prepared for the actions, but that you’re able to find the place you’re most needed on any given day. (We’d also ask that you arrive with the things you need to keep yourself fed and sheltered while you’re in action).

For many years the tribes, indigenous leaders, farmers, ranchers, and allies everywhere have kept this pipeline at bay, which means that each day for many years, 800,000 barrels of the dirtiest oil on earth has stayed below ground. That has been a great achievement. We honestly don’t know if we can hold the line against Keystone XL forever—but we know that we have a chance, and that if we make a stand now it will improve our odds in a thousand other similar fights happening now and in the years ahead.

One key fossil fuel executive paid us all the ultimate tribute recently, when he lamented the “Keystone-ization of every pipeline project that’s out there.”  But the industry believes that with the inauguration of Mr. Trump, the obstacles in their path had disappeared. They are unaware of the rising tide of indigenous unity and the strong alliances with ranchers, farmers and the climate justice movement which grew stronger at Standing Rock. When the president approved the federal permits for KXL last winter, he asked TransCanada executives when construction would start: Our job is to make sure the answer is, no time soon.

Please join us.

Posted in civil disobedience, climate change, Indigenous, Uncategorized | Tagged , | Leave a comment

Quakers and the 1968 Poor People’s Campaign

Some Friends and I have been involved in this year’s launch of the Poor People’s Campaign. I have been wondering about Quaker’s involvement in the 1968 Poor People’s Campaign. I knew Quaker Bayard Rustin had been involved in the 1963 March on Washington, but didn’t know if he was involved in the 1968 Campaign.

I have just learned that during the 1968 sessions of Philadelphia Yearly Meeting, “Friends were reminded that they have a deep responsibility to face up to the problems of prejudice and racial violence in themselves, their Meetings and communities. ‘We cannot be content unless we begin to change the social order.'” Proceedings of Philadelphia Yearly Meeting, 1968.

“A sense of urgency seized the Yearly Meeting as it expressed its wholehearted intention of supporting the non-violent Poor People’s Campaign for Jobs and Income, which the Reverend Martin Luther King, Jr., was planning to hold in Washington in June. He hoped the Campaign would move those in power to proceed more energetically toward eliminating hunger and poverty, ‘to redeem the soul of American.'” A Procession of Friends, Quakers in America by Daisy Newman, Doubleday & Company, Inc., Garden City, N.Y. pp 380-381.

Reverend Martin Luther King, Jr, was assassinated April 4, 1968.

The following relates to the Friends General Conference held at Cape May, New Jersey, June 21 – 28, 1968.

“At Cape May, a few Friends urged the whole General Conference to adjourn to Washington and join the demonstrators [Poor People’s Campaign]. After prayerful consideration, Friends decided that it was their responsibility to remain and search for long-range ways in which the Society of Friends could serve.”

“The Associate Executive Secretary, Stephen G. Cary, was not present. He was serving a sentence of fourteen days in a District of Columbia jail for demonstrating with the Poor People.”

“In his statement to the Judge of the Court of General Sessions, Stephen Cary had said, ‘Your Honor, I want to say first of all that I respect the law and do not take casually a decision to violate it…There are two reasons that compel my conscience…I consider it absolutely intolerable that in this rich country of ours any child…should have to go to bed hungry…the Congress can talk righteously about refusing to be coerced, but the fact remains that it is wicked and wrong that food stamps are not made available without charge to those who have no funds to pay for them. The rich are subsidized with crop payments; the rich can coerce Congress with their lobbies; our nation can pour thirty billion dollars a year into destroying a poor peasant culture ten thousand miles away but the poor in American must continue to starve…I believe that the options are running out for our country…We who are white and affluent must therefore either stand behind responsible leadership who crusade for change in peaceful, non-violent ways, or we shall shortly be confronted with irresponsible leadership, who crusade for change with revolutionary violence. When this happens–and if we fail now I deeply believe that it will–our choice will be between repression and insurrection, and neither of these is to me a viable option for a free society.’” Friends Journal, Dec. 15, 1968

“At Cape May, youth was demanding attention. It pressed the Conference to take corporate action in support of the campaign. This resulted in ‘a called meeting for worship, petition and witness on Friday, June 28, 1968, in Washington, D.C….to bring about a shift in priorities of  American resources–to reduce drastically war and military expenditures and increase funds to meet human needs; a public vigil adjacent to the Capitol grounds; and a meeting for worship and petition on the Capitol grounds.’ This last was illegal, and Friends knew that anyone who participated in it was subject to arrest.”

“In Washington, on the day of the vigil, 250 Friends gathered across the street from the Capitol grounds. Thirty-five crossed to a terrace of the Capitol to hold a Meeting for Worship, near some members of the Southern Christian Leadership Conference, who were singing and praying. The Blacks were arrested. The Quakers were disregarded, although they were breaking the same law. Feeling that they were getting preferential treatment, the Quakers joined the Black group. Then the police arrested them, too. Charged with unlawful assembly, Friends were given sentences of from three to fourteen days in jail.”

“Two weeks later, eighty people, sponsored by A Quaker Action Group and the Young Friends of North America, each carried a loaf of bread and an explanatory letter to 435 congressmen in support of a proposed amendment that would eliminate the ceiling on Food Stamp funds.”

“How,”these concerned young people had asked one another, “are we going to present a small picture to dramatize the issue of abundance and hunger, of large farm subsidies and small welfare payments, of rich and poor people, of the need for substantial Congressional action…How can we encourage people to work on Congress for legislation to end hunger? So we carried bread and a letter to tell these things, hoping that the story of Jesus sharing five loaves with the multitude could be repeated.” The loaves had been baked by members of Friends Meetings and Washington churches. One loaf had a note attached. “I hope this tastes good–it is the first bread I have baked.”

“The congressmen liked the bread. But poor people still didn’t have enough to eat.”

A Procession of Friends, Quakers in America by Daisy Newman, Doubleday & Company, Inc., Garden City, N.Y. pp 381-384

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Posted in Black Lives, climate change, Indigenous, peace, Poor Peoples Campaign, Quaker Meetings, race, Uncategorized | Leave a comment