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by Sarah Augustine (Author), Sheri Hostetler (Author), Patty Krawec (Foreword by)
Will we choose life for our children and the future of our planet?
Everywhere we look, we see signs that all is not right with our earth: Extreme weather patterns wreak havoc. Pollutants sour soils and waterways. Fires and floods ravage land and communities. Climate change is just a symptom of a larger ecological crisis. If we want change, the solutions can't come through the same systems that created those problems. Ecological justice requires us to challenge our assumptions about creation and our relationship to it. It requires decolonization. We must turn to the leadership of Indigenous communities who struggle for all life as land and water protectors, and we must call on people of faith to join them--to confront climate change and resource extraction and choose life for our children and the future of our planet. This book offers hope for a better future alongside concrete actions for joining with Indigenous Peoples to protect life and negotiate with decision-makers for sustainable change that follows Jesus.Back Jacket
Will we choose life for our children and the future of our planet?
Everywhere we look, we see signs that all is not right with our earth--extreme temperatures and weather patterns wreak havoc, pollutants sour soils and waterways, and fires and floods ravage land and communities. Climate change is just a symptom of a larger ecological crisis. If we want change, we must realize that the solutions to the problems we face can't come through the same systems that created those problems in the first place.Ecological justice requires that we challenge our assumptions about creation and our relationship to it. It requires decolonization. We must turn to the leadership of Indigenous communities who struggle for all life as land and water protectors, and must call on people of faith to join them. This book offers hope for a better future alongside concrete actions for joining with Indigenous Peoples to protect life and negotiate with decision-makers for sustainable change that follows Jesus. In these pages, readers are called to confront climate change and choose life for our children and the future of our planet.
Author Biography
Sarah Augustine, who is a Pueblo (Tewa) descendant, is cofounder and executive director of the Dismantling the Doctrine of Discovery Coalition. She is also the cofounder of Suriname Indigenous Health Fund (SIHF), where she has worked in relationship with vulnerable Indigenous Peoples since 2005. She has represented the interests of Indigenous community partners to their own governments, the Inter-American development bank, the United Nations, the Organization of American States Inter-American Commission on Human Rights, and the World Health Organization, among others. She cohosts the Dismantling the Doctrine of Discovery podcast with Sheri Hostetler and is the author of The Land Is Not Empty. She serves in a leadership role on multiple boards and commissions to enable vulnerable peoples in Washington State to speak for themselves in advocating for structural change. She and her husband Dan Peplow and their son live in the Yakima Valley of Washington.
Sheri Hostetler cofounded the Dismantling the Doctrine of Discovery Coalition in 2014 and continues to serve on the steering committee. She is the cohost of the Dismantling the Doctrine of Discovery podcast with Sarah Augustine. She was also one of the founders of what is now called Inclusive Mennonite Pastors, a coalition of pastoral leaders seeking LGBTQ+ justice in the church. She has been the lead pastor of First Mennonite Church of San Francisco since 2000. Her writing has appeared in Anabaptist World, Mennonite Quarterly Review, Leader magazine, and more, and her poems appear in A Cappella: Mennonite Voices in Poetry. She is a graduate of Bluffton College and the Episcopal Divinity School. She is trained as a spiritual director and a permaculturist, and lives with her husband Jerome Baggett and their son Patrick on an island in the San Francisco Bay. She comes from a long line of Amish and Mennonite settler farmers.
