Doctrine of Discovery Discussion Guide
This discussion guide was developed by Christy L. Oxendine based on Dismantling Racism webinar segment by Dr. Lisa Dellinger (Chickasaw and Mexican). The video segment is incorporated as part of the small group discussion.
Opening Prayer
Creator, we come to you with open hearts, minds, and spirits. We come knowing that historical truths are hard. We will feel pain, discomfort, and guilt, but we also remind ourselves that we must not stay in those places. We understand that the knowledge and words we are hearing bear witness to doctrine and decisions made by early Christian leaders, yet are still enacted today. The discussions we are having today move us, our church, and our community closer to wholeness. We understand that these truths are needed in the continued healing process of generational harm caused to Indigenous communities and that what we are starting (continuing) today are only seeds that have to be watered and tended to if restoration is to happen. Amen
Video
https://www.umc.org/en/content/doctrine-of-discovery-dismantling-racism-panel-discussion-11-18-2020
Guided discussion questions
Doctrine of Discovery (brief introduction):
This is the idea that Columbus “discovered” the land and that he solely defined what was to take place with the land. This “discover” then was used to extract Indigenous peoples from their land. Indigenous communities had thriving societies prior to contact with european[1]settlers, but this history has been erased or only discussed as a small part of the history of America. The shift in cities and states to remove Columbus Day and replace it with an official Indigenous Peoples Day is a move that disrupts this Doctrine of Discovery. It is a question of how can someone discover something that is already there and thriving?
One:
Where are you and your group when it comes to the history of the crusaders, Indian Boarding Schools, and the history of Native American genocide in our country? What have you heard, what is your understanding of Christian history? (This is important so that everyone knows where everyone else is and will not feel alone)
Two (in relation to the video):
What is new, what have you heard before, what struck you from Dr. Dellinger’s presentation?
Defining settler colonialism:
Decolonization is not a metaphor (article) Eve Tuck and K.Wayne Yang (Decolonization: Indigeneity, Education & Society Vol. 1, No. 1, 2012, pp. 1-40)
Different from other forms of colonialism and the purpose is to make a new home on land already occupied with the sole purpose of what is the settlers’ best interest (Tuck and Yang, p. 5)
“Within settler colonialism, the most important concern is land/water/air/subterranean earth (land). Land is what is most valuable, contested, required. This is both because the settlers make Indigenous land their new home and source of capital, and also because the disruption of Indigenous relationships to land represents a profound epistemic [ways of knowing], ontological [ways of being], cosmological [spiritual] violence. This violence is not temporally contained in the arrival of the settler but is reasserted each day of occupation.” (Tuck and Yang, p. 5)
“Settler colonialism is a structure and not an event” (Patrick Wolfe, 1999-Settler colonialism and the elimination of the native, as cited in Tuck and Yang, p.5)
Three:
What does this mean for how the land for our church property, schools, colleges and universities, local and government businesses, and the land we own or rent were acquired?
Four:
Why is this understanding of history and violence against Indigenous communities important to the work that we do as Christians?
Doctrine of Discovery:
“European nations acquired title to the lands they “discovered” and Indigenous inhabitants lost their natural right to that land after Europeans had arrived and claimed it.” (quoted from Buying American from the Indians in An Indigenous Peoples’ History of the United States, pg. 198)
Author continues…
“under this legal cover for theft, Euro-American wars of conquest and settler colonialism devastated Indigenous nations and communities, ripping their territories away from then and transforming the land into private property, real estate.” Most of that land ended up in the hands of land speculators and agribusiness operators, many of which, up to the mid-nineteenth century, were plantations worked by another form of private property, enslaved Africans.” (p. 198)
Five:
What history do we know about where we are geographically, the lands our church sits on, and the Indigenous history (past and present) of our location?
Six:
What does it mean for us to acknowledge this history from a local, regional, and national perspective, and how can we actively work on being in relationship with Indigenous communities (not as a Christian savior), but in true relation? What does true relation mean? What would that look like for us?
Brief Facilitation Notes:
Definitions above serve as notes for the facilitator; these are meant to be read aloud or individually with time for individuals to process and maybe write a couple of notes about their first thoughts and the impact of this knowledge on them and the reality for Indigenous communities.
Reiterate that each Tribe/Nation is different, and everyone within the Tribe/Nation is different--as Dr. Dellinger stated, there are over 570 federally recognized U.S. tribes; there are also state-recognized tribes. Guidelines and policies defining these tribes are government-controlled and have identity parameters placed on Indigenous communities.
There is a direct connection with Indigenous education, Christian involvement, and attempts at cultural extraction of Indigenous communities (The term cultural extraction means to extract one’s culture, which was the agenda of schools and missionary involvement. Missionaries and crusaders were involved in the cultural extraction of indigenous communities and believed that Christian morality equated to Americanism. This can be an area that members in your group may want to do more exploration. Resources below can expand this and provide context beyond the scope of this piece.)
Brainstorm with the group what it would mean to research and know this history, how we would gather this, what can we do with the information, and how would it make us better neighbors? (The additional resources can be a place to start.)
Closing prayer
Creator, take away the sting of guilt that may come with unknown history and replace it with the quest to learn more, to unlearn more, to engage more, and to share knowledge more. Help us as we learn and find ways to show up for Indigenous communities together. Knowing that we are not saviors, but we can begin or continue to build good relations that honors the stewards of the land we reside on. We must contribute to the ongoing healing that is needed in our country and world, and that starts here and now. We thank you for this time together and the knowledge shared. We know our work is only beginning. Amen
Additional resources
Books:
Red Pedagogy: Native American Social and Political Thought (10th Anniversary Edition) by Sandy Grande (Chapter Two specifically discussing the “moral visions” of missionaries and school leaders)
An Indigenous Peoples’ History of the United States by Roxanne Dunbar-Ortiz (the whole book is helpful, chapter 11 is titled, “The Doctrine of Discovery”)
An Indigenous Peoples’ History of the United States for Young People by Debbie Reese and Jean Mendoza
Education for Extinction: American Indians and the Boarding School Experience, 1875-1928 by David Wallace Adams
Education for Empire: American Schools, Race, and the Paths of Good Citizenship by Clif Stratton
Podcasts:
This Land (Apple Podcasts, Spotify, and Stitcher)
All My Relations (https://www.allmyrelationspodcast.com/and wherever individuals listen to podcasts (it is available across all apps and online)
Online Resources
www.landgrabu.org
[1]The author is intentionally using lowercase in order to not center whiteness in research and her writing (critical scholarship).