Archives For Canada

When I began researching the controversial Marlin Mine near my childhood home in the highlands of western Guatemala during grad school, I discovered it was just one of many mines throughout Latin America causing fierce debate about economic, social, and environmental impacts on local communities.

The Pulitzer Center on Crisis Reporting and the CBC (in Canada) have partnered on a project focusing on these mining conflicts, particularly in Panama and involving Canadian mining companies. The project is called The New Conquistadors, and features excellent videos and stories.

There’s also an interactive Google Map showing the locations of all the mining conflicts in Latin America over the past couple of decades. I’d urge you to spend some time clicking through the map and reading the brief summaries of each.

If you’d like to learn more about the important issue of mining and why indigenous people throughout Latin America react so strongly against it taking place on their land, here are some of my earlier posts:

April 23, 2012 – MCC’s work in Guatemala

October 19, 2011 – New report on economic & environmental impacts of mining

July 26, 2011 – Torture settlement in Peru and the need for mining reform

July 18, 2011 – What would Jesus do… about mining?

May 20, 2011 – A year after order to close, Marlin Mine going strong

March 17, 2011 – U.S. Congress discussing the Marlin Mine in Guatemala?

February 26, 2011 – An update on gold and my old hometown

[Image credit: CBC News]

A little over five years ago when I was living in Cambodia, Tim Amstutz introduced me to the music of Bruce Cockburn (pronounced “co-burn”). Since then, I’ve gotten acquainted with several of Cockburn’s earlier records, and a couple of his newer ones. There’s no one who makes music quite like he does, it seems to me. He started out as a Canadian folk musician, and first made a name for himself in 1979 with his hit song “Wondering Where The Lions Are.” In the 80s, his music took a global and political turn. As Wikipedia puts it,

These concerns became more evident in 1984, with Cockburn’s second US radio hit, “If I Had a Rocket Launcher” (No. 88 in the US) from the Stealing Fire album. He had written the song a year earlier, following a visit to Guatemalan refugee camps in Mexico that were attacked before and after his visit by Guatemalan military helicopters. His political activism continues to the present. Cockburn has travelled to many countries (such as Mozambique and Iraq), played many benefit concerts, and written many songs on a variety of political subjects ranging from the International Monetary Fund to land mines. His internationalist bent is reflected in the many world music influences in his music, including reggae and Latin music.

Certainly this isn’t the kind of subject matter that appeals to everyone, but in my experience his music resonates with a great number of us in international development and similar lines of work. His music isn’t just political though; it’s also deeply informed by the Christian story. While his lyrics contain words not often heard in church, and while this can be unsettling, you can’t really begin to understand what makes Cockburn tick without considering the role faith plays in his life.

Brian Walsh, a university chaplain and professor of theology of culture in Toronto, wonderfully explores the intersections of these themes in Kicking at the Darkness: Bruce Cockburn and the Christian Imagination (Brazos). It definitely helps to be acquainted with Cockburn’s music before reading it, as it’s more about his lyrics and over-arching themes than it is a biography.

What I found most intriguing, and most helpful, was Walsh’s focus on Cockburn’s worldview, and the extent to which it’s informed by his Christian imagination. Worldview, Walsh says, “tell(s) us both what the world is and what it ought to be.” He continues:

Worldviews answer ultimate questions… Everyone, I’m suggesting, answers, usually implicitly and seldom explicitly, at least four such questions. All great myths, all foundational stories, can be interpreted as answering these kinds of questions. First, Where are we? What is the nature of the world in which we find ourselves? Second, Who are we? What does it mean to be human? Third, What’s wrong? What is the source of brokenness, violence, hatred, and evil in life? Fourth, What’s the remedy? How do we find a path through this brokenness to healing? Where is the resolution to the evil in which we find ourselves?

These four questions are the “interpretive window” through which Walsh explores Cockburn’s body of work, and in doing so he points to some clues for rediscovering our place in a world that is broken, but that will one day be made new.

The title of the book comes from a lyric in “Lovers in a Dangerous Time,” and it’s both poetic and profoundly instructive, I think, for Christians living in between the times: “gotta kick at the darkness ’til it bleeds daylight.”

I’m grateful that Cockburn has been kicking at the darkness for so long, and I hope he keeps kicking. Here’s a video of his song “Pacing the Cage,” another song for these times of darkness, but in hopeful anticipation of the age to come:

[Photo credit: ReverbNation.com]

1. The people and the Black Book
This week we North Americans commemorated Columbus Day. I remember when this day came around in 1992, the quincentennial of Columbus’s landing in the “New World.” We were living among indigenous Mayan neighbors, and I remember learning, however vaguely, that not everyone considers Columbus a hero. Here’s a hauntingly beautiful and gripping piece written by Mark Buchanan, a Canadian pastor and wonderful writer. In it he tells of his First Nations neighbors and of the soul-searching required of Christians in light of the history we share:

The Tswassens have a prophecy 500 years old. One of their ancient holy men foretold that a people pale as birch would one day come from across the great water in large canoes. They would bring with them a Black Book. The Black Book was Truth, end to end, a gift of inestimable good. The people lived for many years awaiting the prophecy’s fulfillment. And then one day it happened. The big canoes— bigger than the Tswassens ever imagined—arrived. They teemed with people pale as birch. And, yes, they brought with them a Black Book. Then the killings started. The Tswassens became an obstacle to the pale men, and the pale men slaughtered them, and those they didn’t slaughter they enslaved. This is part of my history.

2. Read the Bible, become a… what??
LifeWay Research, an offshoot of the Southern Baptist Convention, has some interesting findings in a new study examining what happens to people who read the Bible:

Frequent Bible reading has some predictable effects on the reader. It increases opposition to abortion as well as homosexual marriage and unions. It boosts a belief that science helps reveal God’s glory. It diminishes hopes that science will eventually solve humanity’s problems. But unlike some other religious practices, reading the Bible more often has some liberalizing effects—or at least makes the reader more prone to agree with liberals on certain issues… Some of the most interesting findings relate to moral attitudes. “How important is it,” the survey asked, “to actively seek social and economic justice in order to be a good person?” Again, as would be expected, those with more liberal political leanings were more likely to say it’s very or somewhat important. And those who read the Bible more often were more likely to agree.

3. Bob Lupton on ‘Toxic Charity’
Grad school was a great time. I learned a lot and enjoyed most of it. But some books were more enjoyable than others. One of the best, most refreshingly different books I read during that year and a half was a slim volume from Robert Lupton called Theirs is the Kingdom: Celebrating the Gospel in Urban America. I was about to tell you it’s out of print, but apparently it was re-released just this week! Anyway, Lupton released a new book this week also, called Toxic Charity: How Churches and Charities Hurt Those They Help (And How to Reverse It). Here’s an interview he did with the Religion News Service, published in the Washington Post. Read it for a taste of his perspective on why charity can become toxic.

4. Topography of faith
USA Today published an interesting infographic on the “topography of faith,” based on findings from the Pew Forum on Religion & Public Life. You can see the religious breakdown of each state by passing your cursor over each one. The religious demographics of some states may surprise you.

5. Social media’s role in US foreign policy in Latin America
Liz Harper has an interesting post at the Americas Quarterly blog about the potential for US diplomacy in Latin America using social media:

Because governments that embrace new media technology are shown to be more responsive to their citizens and more transparent, the report argues, the U.S. has an interest in Latin America’s technological development… As Latin America is one of the fastest growing export markets for the United States, it makes sense for the U.S. to help encourage tech companies, like Google, Facebook and Twitter, to become more active in the region. The U.S. strategic interest in playing a “matchmaker” of sorts between the region and private companies is to promote Internet freedom and to ultimately use improved technological connectivity to advance our broader regional objectives, such as strengthening democratic values.

Of course, the proliferation of social media has been instrumental in the pro-democracy movement in the Middle East. But as observers of that case might suggest, giving ordinary citizens in Latin America their own voice through social media doesn’t guarantee  that we will like what they have to say. It cuts both ways, I suppose.

Repaso is intended as a thought-provoking compilation of news and commentary from the past week related to the intersections of faith, development, justice and peace. As always, I welcome your thoughts on any of the links and ideas in this roundup!

Art by Brian Mede

A couple of weeks ago, an acquaintance through Twitter asked if I’d take a look at an article he’d written and give him my feedback. The piece is called “Justice like a River: Why development needs justice” and was published in Policy in Public, a journal from Cardus, a Canadian think tank dedicated to the Christian faith and the common good. The author is Jamie McIntosh, founder and executive director of IJM Canada, partner of the US-based International Justice Mission.

Not only was Jamie kind enough to ask for my thoughts, he emphasized that he wanted my honest feedback — be it good, bad, or ugly. So I hope that neither he nor you, the reader, are too disappointed when I say that I loved the article.

He makes the compelling case, as the subtitle says, that development needs justice. For international development initiatives to take root and bear lasting fruit, countries need functional justice systems that work for everyone — and especially for the poor.“People cannot flourish, economically or otherwise, in the face of pervasive injustice,” he writes. “A failed justice system precludes any kind of sustainable development.” This doesn’t replace the need for development initiatives, he says, but “functioning justice systems are an inseparable companion to development.”

He gives specific examples of how dysfunctional justice systems rob the poor and in so doing, rob the country of its potential.

  • Bonded laborers are unable to benefit from any development initiatives, because they lack basic freedoms. On top of the devastating toll that bonded labor takes on people and families enslaved, the exploitative practice also serves to stunt the economy due to unpaid labor and diminishes the country’s tax base.
  • Without protection from land grabbing in parts of Africa, women — and especially widows — are tremendously vulnerable to exploitation. Among other things, this drastically lowers agricultural output, as women in Africa are often responsible for farming.
  • Finally, when women and girls do not fear for their safety, they can better ensure they can avoid contracting HIV/AIDS from men who know they can otherwise get away with raping them or sexually assaulting them.

The challenge, of course, lies not in passing laws to protect the poor. Rather, the problem is that good laws often go unenforced. So IJM helps equip local law enforcement and court systems to work effectively and fairly in ways that serve the most vulnerable. It’s very important work. And it reminds me of something I’ve heard recently from a couple of people I really respect, who describe how NGOs, for all the good they do, can sometimes make matters worse for the long term well-being of a developing country by working around corrupt or inept governments, rather than working to reform them. In other words, it’s easy to pay a fine and get on with your child health program; it’s much more difficult to work to reform structures so that bribes don’t get in the way of such things. Paul Farmer of Partners in Health said it in reference to Haiti on NPR’s Fresh Air and Kurt ver Beek of Association for a more Just Society said it related to his work in Honduras during this TV interview (scroll to the bottom to find it).

It’s obvious that I think the article is excellent, and that it’s representative of the very important work that IJM does around the world.

Here, then, is my attempt at critique.

First, a clarification. Jamie writes, “Helping to build effective public justice systems in the developing world must be part of the development agenda of multilateral institutions, non-governmental organizations, and national foreign aid programs” (emphasis mine). If he means that these institutions and organizations need to recognize the importance of good public justice systems, I agree. Likewise, if he’s saying they ought to learn from and partner with those committed to strengthening public justice systems, we’re in agreement. But I don’t think that every organization necessarily needs to make this part of their respective agendas. NGOs would be wise to ensure that they don’t undermine what others like IJM are doing, but there’s room for mutually enriching specialization. No one would say that IJM must make microfinance part of its agenda, I don’t think, or that IJM must respond with humanitarian assistance after a hurricane. And I am fairly certain that Jamie would agree with all of this, though that line is a bit misleading, at least to my mind.

Second, and lastly, a question. Or, perhaps, a possibility. Jamie founded IJM Canada, he writes, in order to mobilize the country “to help ensure the protection of the global poor through functional justice systems.” As readers of this blog are aware, I’ve written a great deal about what Canadian mining companies are doing throughout the Americas and around the world. A lot of it undermines “the protection of the global poor” by working closely with governments so eager for foreign investment that they disregard the rights of some of its very poorest: indigenous people living in rural areas. Though IJM has done some work on land rights, to my knowledge it has yet to tackle the enormous and related issue of mining companies that operate, in many regards, above the law.

Maybe it’s not IJM’s job to take on yet another justice issue. That’s quite possible. But on the other hand, maybe IJM is uniquely poised to work with governments to ensure that in their quest for economic prosperity, they don’t push true development and true justice out of the reach of the poor.

Photo courtesy Oxfam America

It has now been one full year since the Inter-American Commission on Human Rights (IACHR) ordered the Marlin mine in Guatemala closed because of environmental and human rights abuses (see PM 260-07 here). The ruling is legally binding, as Guatemala is a member of the Organization of American States, but the company has nonetheless decided against compliance, as has the Guatemalan government.

To mark the anniversary of the ruling, Oxfam America has launched a Facebook campaign, urging people to dedicate their status for a day to the indigenous people of Guatemala. Oxfam also has a good write-up at its Politics of Poverty blog:

Opposition to mining is increasing in Guatemala, in part because of what has occurred at Marlin. So what happens there is critical for the future of industry in the country. If the Guatemala government were to implement the IACHR’s ruling and suspend operations at the Marlin Mine (something that we’re calling for here), it would set an important precedent for these kinds of large-scale extractive industries projects. It could create a “time-out” and allow for the establishment of a real dialogue involving key members of the local community — including the mine’s critics — to work out a plan for protecting the long-term interests of the communities who live there. After all, they will still be there long after the gold is gone.

The mining company’s shareholders, for their part, voted on Wednesday against a resolution to suspend operations at the mine for these very same reasons, so the mine remains fully operational, in open violation of international law.