Imagination for Land-based Repair

An Overview of #churchlandback in Canada

Jul 04, 2024

We can only work toward what we can imagine. I want to turn our imaginations toward some real and practical examples of #churchlandback this week and in the coming weeks. None of these examples are meant to be models to be picked up and replicated in new locations. Each comes from the particularities of the relationships in each specific place. They can, however, feed our imaginations for beginning our own relational journeys toward land-based repair.

Over the next two months, I will provide you with various detailed examples of lands, particularly church properties, being returned to or reimagined with Indigenous Peoples as part of a reparations process.

Today, we will provide broad-stroke categories of where and how #churchlandback occurs. Let me say clearly that most of these projects in Canada are in the early stages. There is not what I would call a #churchlandback movement as of yet. Even where there is lots of enthusiasm, I am concerned that there is not as much practical action. So, allow me to say that I am writing on this in the hope that we will talk about it more and that more of our talk will lead to action.

Eight types of arrangements are emerging across Canada. We will discuss them in greater detail in the coming weeks, but below are the basic types of #churchlandback exchanges we are seeing.

A “tithe” on church property sales where a portion of the money made in the sale goes back to Indigenous Peoples. So far the money stays inside the denominational structure and goes to support Indigenous Ministries within that denomination.
Return of land and/or church buildings to host nations once the church has closed down.
Dying churches entering into agreements with local Indigenous groups for re-development projects. In many cases, this agreement might mean redeveloping the former building into housing with access retained in a multi-purpose space for church use.
Churches on reserves transferred from diocesan ownership to reserve ownership.
Portions of land returned to Indigenous Peoples. In this case, the church or denomination may retain the bulk of the property but return a portion that has historical significance to a nation.
Church property is being returned to Indigenous Peoples outright. In this case, the church is not necessarily closing. Perhaps this was land that a church had purchased for future development or for some other purpose, and it is returned, no strings attached.
Solidarity between churches and Indigenous Peoples in land claims.
Various forms of voluntary “lease payments” are made by churches to host nations.

As we explore these forms of #churchlandback, what questions do you have? Are there other examples you have heard about I should be aware of? How do you feel about these options? Are they what came to mind when you think about "#churchlandback? Why or why not?

I am really looking forward to this series, and I hope it can be a meaningful conversation and follow-up to our most read article so far, Legacy and Decline. If you haven’t read that article, check it out. If you know of someone who would be interested in this series, click the Share button below.

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