Reflections on race, evangelism and service

This past week we were the resource people for the Cheyenne Mennonite churches on the Northern Cheyenne Reservation in Montana. We were greeted warmly, hosted graciously, and fed well. This was a time of renewal for the “Seeds.” We worked in pairs and split up the days; this allowed ample time for us to swim, mingle, nap, or prepare for our sessions.

This past week also forced us to confront the issue of race in new ways. Just as a brief example, I probably won’t ever use the term “ethnic Mennonite” again, or at least never in the same way. In the past, when I used the term, I meant white, European descended Mennonites. However, as we had pointed out to us, these churches were over 100 years old, and some of the little kids were fourth and fifth generation Mennonite. One person asked insightfully, “How long do we have to be Mennonite until we’re ethnically Mennonite?”

But the issue is more than a question of what makes an “ethnic Mennonite.” It is about race, it’s about evangelism, and it’s about flawed understandings of service.

I could talk about the 77% unemployment rate on the reservation and the utter lack of jobs. I could talk about how the Cheyenne people have been systematically punished for their resistance to the settling of white Americans over 120 years ago…how they were sent to Oklahoma against their wishes, how they were killed by the military when they tried to return home, or how they were stripped of their language and culture at government run boarding schools, or how they still struggle to retain their culture as a result of their experiences in boarding schools…I could also mention that the government placed the Cheyenne reservation right next to the Crow reservation in Montana. The Crow and the Cheyenne had long been enemies, and they were intentionally placed next to each other with the hopes that they would destroy each other.

I could also mention the very mixed history of missionaries on the reservation. Most missionaries were not sensitive to the needs of the culture. Often Christianity was used as a vehicle for stripping the Cheyenne of their rich history and culture. Many times missionaries brought in denominational battles that had little to do with the reservation life; theological disagreements about the Holy Spirit, the nature of Communion, etc. Mennonites, Catholics, Pentecostals, Lutherans all worked against each other, and families were split apart over their choice of religious identity. Things have improved quite a bit, but still there are problems with Christians working against each other.

In this case, Mennonite missionaries to the Cheyenne were fairly sensitive and thoughtful. They learned the culture and language, worked to translate the Scriptures, and allowed the Cheyenne to creatively combine Cheyenne spirituality with the white American spirituality of the missionaries.

I could talk about how white missionaries still come to the reservation and try to start churches without doing any sort of planning or research into the needs or the viability of another congregation, or how these new churches only poach members from existing churches. I could also talk about how white youth groups still come and want to “serve” the Cheyenne, rather than “serve with” them. “It’s as if people don’t think we’re capable of painting our houses or organizing our own Bible schools. Sure, we appreciate the help, but you need to work with us, not for us. You need to get to know us as equals in Christ,” said one person.

Some of this was new to us, some wasn’t. But all of it became very real as we heard personal stories that made this abstract knowledge a reality. Sometimes the stories of damage done by well-intentioned missionaries made me want to cry.

At times the week was painful-but it’s important to know Cheyenne history, because many of the problems on the reservation are directly related to the policies of whites (bigoted or well-intentioned.) This history is also my history. It’s important and necessary to recognize past sins, but I suppose it’s not a great idea to live in the past. So instead, I’ll make a few closing comments on forgiveness, service, and grace.

One frustrating part of the week was the final day or two, when the Family Camp was surprised with several (white) youth groups and a YWAM group from Wyoming. For the “Seeds” group, it threw us off a little bit, for a number of reasons. It completely changed the dynamics of the group we were presenting to. It changed from an inter-generational Cheyenne Mennonite majority to a white-high-school non-denominational majority. Very different audience, with very different religious beliefs.

Confession:

The “Seeds” response to this sudden change was not always very Christian.

We had worked hard to get to know the people from the Cheyenne churches all week, and we resented how they suddenly appeared and took over. To us, it seemed like the groups took over the main tent where we were presenting and pushed the Cheyenne to the periphery; it seemed like the groups dominated the “Share and Prayer” time; overall, it seemed like the groups completely took over.

Cheyenne culture appreciates silence, handles conflict indirectly and people are often slow to speak, whereas white culture tends to be more direct and quicker to speak. After being sensitized to the damage that well-intentioned white Christians have done to the Cheyenne over the years, our group cringed at the sudden influx of people who were largely unaware of Cheyenne history, culture, and the specific spiritual struggles faced by the Cheyenne Mennonite community.

And yet, the Cheyenne welcomed them. They fed all the groups, clapped appreciatively for the skits, generally welcomed the different groups to camp.

As I reflect back on this experience, I’m not exactly sure what to say. I’m humbled by the hospitality that the members of Ashland Christian Fellowship, White River Cheyenne Mennonite Church, and Lame Deer Mennonite Church showed us. Their response to the sudden arrival of three different groups of well-intentioned service groups-in spite of the Cheyenne’s decidedly mixed history with white missionaries-was a sharp contrast to my bitter thoughts. Despite the very real and persistent struggles they face, they have truly experienced the grace and power of the resurrected Christ.

A recent MCUSA national conference’s theme was “Can’t Keep Quiet,” a noble theme as Mennonites often find it hard to talk about their faith. But perhaps there are times when white Mennonites should just “keep quiet” and listen to the experiences and wisdom of other Christians. As white Mennonites argue intensely over things like styles of worship, women in leadership, and homosexuality, I hope we can keep quiet long enough to learn from the Cheyenne.
-Matt