#churchlandback Canada series
a "tithe" on church property sales
Welcome to the first of eight models of land-based reparations being explored/enacted by churches across Canada. Today, we look at the idea of a “tithe” on church property sales. A tithe is a ten percent payment typically associated with individuals paying that percentage to a religious institution. In this model, the script is flipped somewhat in that the church would pay ten percent of the sale of a church property to Indigenous people.
Where is this happening?
Perhaps the highest profile example comes from the diocese of New Westminister, British Columbia. In May of 2019 the diocese synod (a regional decision-making body) passed a resolution requesting that
the diocese provide for one-tenth of future property sales, and of sales retroactive to January 1, 2018, to go to Indigenous causes. The resolution asks that 5 per cent of these funds be returned “to the Indigenous Nations and communities including Métis and Inuit who are the ancestral caretakers of that land for use as they see fit”; that 2.5 per cent fund Indigenous ministries in the diocese; and that another 2.5 per cent go to the Indigenous Ministries department of the Anglican Church of Canada to support the planned self-determining Indigenous Anglican Church.1
This resolution in the Lower Mainland of British Columbia came in response to a suggestion by a Commission of the National Anglican Church in 2018. The Commission recommended that the sale of church properties be considered as one possible revenue source for various equity and justice issues related to the Indigenous Anglican church.2
Much attention was garnered by newspaper articles like, “Metro Vancouver Anglicans to direct millions to Indigenous efforts.” 3 In fact, the resolution asked that the diocese act retroactively to January of 2018. In that year we know that the diocese sales totalled $17.5 million. Public perception seems to be that this is happening and the coffers of Indigenous neighbours are being filled by the Anglican church’s tithe. The question is, what is the reality?
In the ensuing five years have Indigenous communities in fact been receiving “millions” of dollars from the sale of Anglican church buildings?
The details
There has been nothing in the news indicating what has come of this decision made five years ago, so I reached out to see if I could find out what has been happening. One important step that seems to have been missed in bringing the resolution forward was robust consultation with the Indigenous communities that would be impacted. Because that consultion had not been done the recommendation by Indigenous elders was to slow down, and build relationship. This, in fact, has been the direction that the dioces has taken, to strengthen relationships before a truly beneficial path can be pursued.
A couple of notes on this progress. First, I applaud the diocese of New Westminister for heeding the advice given. The work of repair must always be relational work. It is not for the appeasement of guilt, or to prove good intentions. The trouble is, sometimes settler institutions have very poor memories and our follow-through on past commitments are too readily abandoned. What is happening with the money from sales now? Are funds being set aside for later? Will the church community hold themselves accountable to the heart and substance of this commitment?
Evaluating
I want to offer here a framework for some future evaluation we will do on the models we will examine. As a part of the Calls to Action from the Truth and Reconciliation Commission on Indian Residential schools, churches were asked to utilize the United Nations Declaration on the Rights of Indigenous Peoples as the standard and framework for reconciliation. Since the work of reparations can be seen as an integral part of substantive effort toward reconciliation, the UN Declaration on the Rights of Indigenous Peoples ought to be the framework of evaluation. Although we will wait to evaluate all the models at once at the end of the series I wanted to introduce you to the principles to have in your mind as we begin to consider these models.
There are 46 articles of the Declaration, but they can be grouped into the following principles:
the right to self-determination
the right to participate in decision-making
the right to cultural and spiritual identity
the right to land and resources
the right to free, prior and informed consent
the right to be free from discrimination.
At this point, the tithe model is difficult to evaluate simply because it has not yet happened. So we will look briefly at some strengths and weaknesses based on the intentions set out and some of the steps that have been taken.
Strengths
The tithe model is a step that seeks to address root causes. Good repair work seeks to identify root harms and attempts to set those right. Recognizing that much of the church’s involvement in the colonial project resulted in the displacement of Indigenous Peoples from their land, this resolution seeks to address the issue of land and who benefits from it.
The resolution seeks to let Indigenous People decide how funding will be used.
It benefits people not only who are members of the church but also those upon whose lands the church has existed.
It is substantive and not merely symbolic.
I think another important strenth is that there was the courage to listen to Indigenous leadership and to re-allign actions with what was asked for.
Weaknesses
As seen above, consultation with Indigenous leadership happened after, not before, the resolution was put in place.
While this resolution addresses the theft of land, it does not actually return land. Would Indigenous Peoples prefer a return of land or a percentage of the proceeds of the sale of land?
What are the mechanisms in place to make sure that this intention materializes?
There is a lack of clarity about who exactly benefits from this model and how exactly those decisions are made.
How does this model lead to healing and a strengthening of relationships that have been damaged?
There is much about this model for us to wait and see about. Are you an Anglican in this or other diocese? Have you heard about this model? What are your thoughts and impressions? For those from other traditions, what are your thoughts on this type of model? In many ways this is “low hanging fruit.” Property sales are already happening and the question is, can these opportunities be leveraged for Indigenous justice as well. Particularily in a region like the Lower Mainland of British Columbia where property prices are extremely inflated is a 10% tithe justice or charity?
Next week we turn to a related question of returning land after a church has closed and will look at some agreements being made in Ontario around that question. Stay tuned!
Folkins, Tali, “Proposed New Westminster tithe could mean millions for Indigenous causes.” Anglican Journal, June 25, 2019, https://anglicanjournal.com/proposed-new-westminster-tithe-could-mean-millions-for-indigenous-causes/. Accessed July 10, 2024.
For more information on this Commission, see: https://anglicanjournal.com/cogs-to-appoint-commission-to-find-funds-for-indigenous-church/
Todd, Douglas, “Anglicans to Direct Millions to Indigenous Efforts.” Vancouver Sun May 30, 2019. https://vancouversun.com/news/local-news/metro-vancouver-anglicans-to-direct-millions-to-indigenous-efforts. Accessed July 10, 2024