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                <text>In Ecological Revolutions, Carolyn Merchant considers two major transformations in New England between 1600 and 1860.&#13;
&#13;
European colonization ravaged indigenous societies and land across the entire continental masses of the Americas. Indigenous nations warned Europeans that their aggression and mishandling of the land would cause a loss of knowledge and precipitate ecological disaster. &#13;
&#13;
The colonial revolution in human relations and ecology ran rampant until the nineteenth century. That is when New England's industrial production unleashed a vicious capitalist economy that would remake the continent a second time, relying on southern cotton grown mainly by enslaved Africans. Just like capturing indigenous land led to the Indian Wars, the contest over slave labor caused the Civil War.&#13;
&#13;
The primary indigenous principle was to love Mother Nature and care for the land in ways that would benefit the seventh generation. European Americans' massive resource extraction radically altered human relations and severely damaged the environment. Indigenous ways of relating intimately to the earth were dismissed, disrupted, and destroyed. Facing the resultant human vulnerability to the 6th mass extinction, we are reaping those consequences today.  The alienation of trans people from the land is one consequence needing repair. Indigenous people are returning to the land. Trans people also are trying to join urban gardens and are attending LGBTQ retreats in nature.&#13;
&#13;
BIPOC trans-spiritual practices are inspired by the ancient wisdom and ways of the indigenous nations. We thank them, their ancestors, and the Great Spirit.</text>
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&#13;
Roman Catholic&#13;
&#13;
California&#13;
&#13;
As a brother of the Holy Cross for nearly ten years, I hold this era of my life as life-affirming and very formative. Being a nurse, health-minister within a vowed men’s community whose focus is primarily education was challenging, yet liberating.&#13;
&#13;
Being a brother for me also included a bit of an anti-clerical stripe. Hanging this stole more like a choir or academic hood is more in keeping with my own worldview as a lay minister. To be honest, in the early 1970’s, we as brothers rarely every wore “the habit.” Our symbol of profession of vows is a silver medal of our patron Saint Joseph, or a simple band on the left finger. I have no cowl or cincture to offer. I do carry a profound love of silence, prayer, compassion, peace and justice. I respect my own sense of poverty, chastity (celibacy), and obedience to the Gospel while being a fully human, sexual being. My talents for healing health, and creating a healing environment, are all acts of personal prayer for me. I would like to think this was also true for those entrusted to my care.&#13;
&#13;
Being gay within a vowed life was a bit of a “double-closet.” Not wanting to have “outsiders” know that I was a brother who is gay, while selectively letting other brothers know that I was a gay brother. It was all too confusing and I spent enormous amounts of energy maintaining my own closet of isolation.&#13;
&#13;
Being “called” away from vowed life for many of the same reasons I originally had been called to enter the life was an insight to me. Having to reconcile myself as a gay human within an unjust system was painful, yet toxic to my own ideas of integrity and my sense of self. Seeking a new altered set of goals, and dreams is the stuff we are all called to be; an evolving self before God.&#13;
&#13;
As a gay man who is spiritual and a closet practicing Catholic, I have learned to adapt to the Roman Church without leaving my God, my beliefs, my faith, my identity, my integrity, and my baptismal birthright. At times this includes the need to transcend the earthly (human) Church in being an honest member of the Body of Christ.&#13;
&#13;
Many other eras have come my way. Together, I become. Might my wholesome needs be blessed in my holistic union of self. DignityUSA has been a refuge for me in ongoing development, a test ground for the intersection of experience and theory, and a call to balance amidst the need of justice for all.&#13;
&#13;
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&lt;p&gt;Macalester College&lt;br /&gt;Saint Paul, Minnesota&lt;/p&gt;</text>
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              <text>&lt;p&gt;In a denomination that has constitutionally banned the ordination of LGBT persons, Eily Marlow's own ordination was no small accomplishment.  An "out" lesbian, Eily spent years sharing her faith journey and call to ministry with her home congregation and pastors, and with key members of Milwaukee Presbytery, until she was received by the presbytery as a Candidate for Ministry.  She spent two more years methodically sharing her story and building support within the presbytery until finally, on Feb. 23, 2005, she was cleared for ordination.  It was a remarkable achievement both for Eily and for Milwaukee Presbytery, which handled her candidacy and the ensuing debate over her fitness for ministry with grace and decorum, knowing that charges could be filed against them at any time for having taken this action.&lt;/p&gt;
&lt;p&gt;At a post-ordination reception at Macalester College in St. Paul, MN, where she had been serving as an Associate Chaplain throughout her long ordeal, Eily was celebrated for the personal effort that made this possible, and for the impact it would have across the denomination.  Later, while talking with a few of her Presbyterian LGBT friends, Eily tearfully shared the mixed emotions she felt at her ordination: "I feel as though the presbytery finally was able to push me up and over the barbed wire fence.  I got torn up and bloodied in the process, but I got to other side.  The minute I landed there, though, I turned around and looked back through the fence and saw all of you there...  &lt;em&gt;I swear&lt;/em&gt; I will &lt;em&gt;never&lt;/em&gt; forget the privilege of being on this side, and I'll keep working to tear that fence down!"&lt;/p&gt;
&lt;p&gt;&lt;strong&gt;Martha Juillerat&lt;/strong&gt;&lt;br /&gt;Founder, Shower of Stoles Project&lt;br /&gt;2006&lt;/p&gt;</text>
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