Journal of NAIITS Volume 20(Kobo/電子書)

Kwe’ nitap (friends), pji’lasi (welcome),

In this, the 20th volume of the NAIITS journal, we find the continuing maturation of the work of NAIITS in abundant evidence. Herein there is a wealth of insight and perspective, reflecting some of the best of the global Indigenous community. Enjoy within these pages, a wealth of rich reflection and discernment as we explore the question, “What does it mean to be both Indigenous and an urban dweller?”

We begin with Māori scholar and NAIITS student, Melodie Bergquist-Turori. Beginning with a brief recounting of her family narrative, Melodie offers us a well constructed and very well presented paper that invites us to think of the spirituality and physicality of land and place in ways that provide authentic connection and relationship for Indigenous people living far away from their ancestral homelands in diaspora. As people in diaspora meet and engage with one another, recognizing in themselves, “the land within”, the response of the urban landscape is to be so spiritually and physically fertile as to be able to serve as a place of spiritual and cultural rebirth for Indigenous peoples whose ancestral womb might be thousands of kilometres away.

For many the idea that Indigenous people can connect to the land in an urban context is a bit oxymoronic. How does one identify with and become sustained by the land and soil through asphalt, steel, and concrete? David Skene, NAIITS PhD student and urban gardener, offers both a way forward, and a challenge to engage just such a journey. Narrating his urban context, one replete with land-based educational programs, gardens, and a maple sugar bush, David describes a way many Indigenous people in an urban setting are recovering the vigour of ancestral connection to the land.

Beyaja Notah, explores the emerging generation of “meaning makers” – those who are navigating how to understand both the worlds of their ancestors and the ones in which they now find themselves. How do they create and assign meaning to settings that would be so very foreign to their ancestors, perhaps as recent as their parents generation, and to do so in authentically Indigenous ways? Beyaja argues that such meaning making is just as significant and equally authentic, though clearly unimagined by those who came before.

Any exploration of Indigeneity in the urban context would be incomplete without an exploration of the roles of women in the city. Michelle Nieviadomy invites us skilfully and compellingly to move beyond the colonially imposed concept of the roles of Indigenous women that have created an environment of abuse, to embrace the historic centrality of women in Indigenous societies; beyond colonially authored vulnerability to a re-embrace of the “legacy of fire” Indigenous matriarchs rekindle. Hers is a role historically central for many, if not all, Indigenous societies.

In his usual and inimitable style, Vince Bantu takes us to the African continent and back again to examine the intersection of an African theology of the city and the contemporary realities of African-descended peoples. Vince purports that the city stands as both symbol of African identity, and somewhat ironically, as symbol of injustice.

Joe Stuurman, in his discussion of Indigenous art as a means of identity engagement in the city, suggests that art in the urban environment makes space for Indigenous Australians to assert both Indigenous and Christian identity in ways that theologies using words alone just will not do.

Pitiree Michail framing the importance of Indigenous languages for the retention and further shaping of culture and context in the urban environments of Australia for someone describing herself as a descendent of the “black soil.”

Joel Calabrese and his discussion of urban archaeology as a means of intersecting land, the sacred, and the city, uncovering the history of lands that have been in relationship with the people for countless generations.

Jeff Decontie explores theological education in a secular age, something that many elders are concerned about as Indigenous young people, in what some might describe as the final assault of colonization, shift from traditional understandings of the nature of the spiritual, to a more dualist stance often spoken of in the language of “Indigenous subjectivities”.

In a skillful weaving of the biblical story of Noah and the Great Flood, with Alanis Obomsawin’s Trick or Treaty, Andy Reimer views two worlds, through two narratives, being conjoined to answer the question, “If acts of remembrance are a precursor to salvation, will this also be the case when Indigenous peoples express the divine image and faithfully remember the treaties?”

Finally, Rangi Nicholson challenges the church to foster an authentic Treaty partnership in Aotearoa, New Zealand, as he explores the Gospel imperatives of love, justice and peace, reimagining the missional call of the church as transformational, not of individuals alone, but of national and ecclesial constitutions.

This is the twentieth volume in a twenty-four, soon to be twenty-five year, history of the work of NAIITS. Many years ago we dreamed of the days where many more story tellers would rise up to articulate the best of the Indigenous community’s understanding of what it means to follow Jesus in an Indigenous way, to tackle the challenges of the day, and to create a community of teaching and learning.

As we seek to follow the Jesus Way together, let’s celebrate how far we have come, while humbly acknowledging we have yet a long way to go to match the best of the ways of our ancestors.

Aq nmu’ltes! (until next time)

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