The timbre of my voice rumbles at the back of my throat, and my mouth opens as a roar of laughter fills the space. Laughter is good for the soul. Too often, our brown bodies feel the tension of the world, and it dulls us. It quiets us, and its load weighs our shoulders down. Time and time again, the broken world shatters our being. So we must grip joy despite our pain because living in those joyous moments refuses pain the power of finality.

In a world that can be painful, Black joy is a sacred breath of insistence that flows through life. It is refreshing, breathtaking and enveloping, washing over us with peace, love and happiness. Its melody carries through the community, bringing people together and connecting them. It is love—love that protects us, and memories that give us strength. It is generations of praises that refuse to be silenced or erased. Black joy withstands. Black joy heals. It weaves through places of agony, bringing a balm of Gilead. It is quiet and audacious in our harsh world, turning struggle into beauty.

Far too often, we don’t celebrate and honor Black joy because it feels out of reach or fleeting. Its tempo is temporary. We put it off, telling ourselves we’ll get to it after finishing other tasks. Then it slips away, and life’s struggles weigh heavily, leaving us barely able to remember the last time we heard that sweet melody of peace. Sometimes we don’t even notice the absence of joy in life until it becomes blaringly urgent rather than a regular hush of our daily routines. Yet, when we recognize that we need sparks of happiness throughout our lives, to find the hope that keeps us pushing, the love that reminds us to care for ourselves, and quiet spaces that feed our souls, we realize joy is the marrow in our bones that gives us strength. Joy in Black bodies is essential. It shields us, protects us and gives us spaces to simply be. In those moments where pain and suffering are so tangible, we need these deep breaths of happiness to permeate our souls, swaying us to move past the hurt and twirl past the negativity.

In this state of being, we are free—free to be, free to thrive without looming pressures or expectations. It’s choosing tenderness and gentleness with oneself. In this space, our coiled locks spring freely and bounce in the wind, our faces feel the warmth of the sun, and our lives are fully lived.

Black joy is transformative and healing. Embrace it today. Lean into the delights of life and let it flow and form around you. Let it inspire you to be creative. Let it empower you to laugh loudly and often.

My mother had the most sumptuous deep dark chocolate skin, full lips, large African nose and big beautiful eyes. She had a unique sense of style and a calming way of being. She chose the best fragrances that finished the whole experience—touching all the senses. I remember watching people come to her as a child. Some wanted to drink from her wisdom. Some were struck by her confidence and beauty. Others just wanted to laugh at her clever, inviting jokes. She made them feel both seen and safe. She had a fair share of friends, family and fans.

I witnessed her taking the last of what she had and using it to care for multiple people. Even as she figured out how to be a daughter and caregiver to her mom while raising two girls, she helped other people—giving them a place to stay and healing them with her Black joy. She seemed unstoppable. She made a way out of no way.

I remember a time when she took in my two cousins who are around my age. It felt like fun to us. We were too young to appreciate the financial, physical or mental weight it brought with it. It was just fun-having two extra siblings. Watching the world continue to lean toward her, we felt invincible and blessed. She worked at Goodwill that year as a supervisor and, when Christmas rolled around, we got the best gifts. I still wonder how she did it. We still nostalgically think back to the “Goodwill Christmas” with fondness—not just for the gifts but for the time together.

Looking back, I think it had to be Black joy. It eclipsed the weight and heartache of the reality of a woman coming out of the pain of divorce and welcoming added responsibility. She emulated the example that her mother showed her as a young widow when her husband died leaving her alone with two small children. She embraced the possibility and crushed the seemingly insurmountable odds.

Black joy is God-breathed. It’s the mystical resilience of African ancestry. It’s the personification of hope. It seeps up from the ground beneath our feet. It pours down from the sky. It blows every way the wind goes and glides through the stillness of when the wind stops. It leaps in the darkness of night and in the brightness of day. It’s edified by all things because it extracts the good from all it encounters. It is unmistakable. It has nourished millions and has not been depleted by even a drop. Black joy is so immense and so powerful that it cannot be destroyed. It walks in the surreal balance of arrogance and humility from the power and promise of God.

It’s easy to be distracted by other things and forget the access we have to Black joy. Then we get glimpses to remind us. Like Venus Williams who was the oldest player in the Australian Open women’s singles. Or like the passing away of Claudette Colvin, who at the tender age of 15 defiantly refused to give up her seat on the bus nine months before Rosa Parks did. Or like the election of Yehiel Curry as presiding bishop, an African descent person serving in the whitest denomination in the United States.

Black joy is an undercurrent that makes the good times better and the hard times bearable. It’s infectious and cannot be imitated no matter how hard one tries. It is the laughter, joy, love and excitement of God showing up as amazing energy in people of African descent who tend to let it flow to anyone in reach. It’s the Vibranium (from Black Panther) of real life and explains the unmitigated gall of Black people to excel irrespective of circumstance. It’s the rhythm of the earth in step with the rhythm of God’s heartbeat. Can you feel it? Black joy.

ELCA Indigenous Ministries and Tribal Relations is a program team of ELCA Ministries of Diverse Cultures and Communities, which focuses on fostering relationships rooted in mutual respect, spiritual solidarity and cultural understanding. For November, the team is asking the church, its congregations, its members and its affiliated ministries to seek ways in which to observe Native American Heritage Month. Here are two possible ways that you might participate.

Vine Deloria Jr. Theological Symposium | Nov. 10-12

Hosted by the Lutheran School of Theology at Chicago (LSTC) in partnership with Indigenous Ministries and Tribal Relations, the annual Vine Deloria Jr. Theological Symposium honors the renowned Indigenous scholar, activist, theologian and LSTC alum, who died in 2005 at age 72. For the 15th annual symposium, community leaders, students and faith leaders will gather to discuss Indigenous justice, theology and decolonization under this year’s theme, “Challenged and Transformed: A Vision for the Church.”

Throughout his life, Deloria routinely challenged systems of power—the church, the U.S. government, anthropological scientists—to acknowledge the validity of (and pursue justice for) all Indigenous peoples. He tirelessly advocated for Indigenous representation, access, acknowledgement and acceptance. This year’s educational celebration of his legacy will begin with a lecture by Robert Two Bulls, an enrolled member of the Oglala Lakota Oyate who serves the Episcopal Church as missioner for the Department of Indian Work.

Manuel Retamoza, a citizen of the Cherokee Nation and a pastor of both St. Andrew Lutheran Church and the Border Church in San Diego, serves as a planning team member for the symposium. Retamoza, who has previously preached and presented at the symposium, was asked what his hopes are for attendees of this annual event. “I want the attendees to hear how Vine’s words continue to resonate in our culture and within the Christian Church,” he said. “I hope that attendees will leave with a deeper understanding of the complex intersections between the Christian faith, justice and Indigenous rights. I pray that the discussions will inspire a renewed commitment to solidarity, advocacy and action. As Christians, we are called to love our neighbors and seek justice; I hope that this symposium will challenge attendees to consider how they can live out these values in their own lives and communities.”

All are welcome to attend the symposium, which will include a lecture, two panel presentations and a special chapel service, either online or in person. No registration is required. Visit the official event webpage on the LSTC website for more information and links to the Zoom sessions.

National Day of Mourning | Nov. 27

The National Day of Mourning started as a protest demonstration in 1970, in Patuxet (currently known as Plymouth, Mass.), after Wamsutta Frank James of the Wampanoag people, who had been invited to speak at a Thanksgiving celebration, was prohibited from speaking on the continued effects of colonial settlement. Today groups such as United American Indians of New England (UAINE) commemorate that incident by hosting events, activities and demonstrations every fourth Thursday in November to call attention to the ongoing oppression, genocide and struggles faced by Indigenous peoples. The National Day of Mourning offers an alternative Thanksgiving story rooted in truth and shared annually for the sake of increased public education, sustainable remembrance and continuing demands for justice.

On Nov. 27, all are invited to join Jennifer De Leon, ELCA director for racial justice, and other ELCA leaders on Cole’s Hill in Patuxet for a public demonstration. De Leon, in partnership with ELCA Indigenous Ministries and Tribal Relations, has spearheaded many November trips to the National Day of Mourning events hosted by UAINE, which have included participation by synodical bishops, ELCA staff, leaders of affiliate ministries and members of local congregations. In a recent interview with Justice Nichols, program coordinator for Indigenous Ministries and Tribal Relations, De Leon said: “While the focus is on lifting up the ongoing impact of colonization and the theft of Native land on Native peoples today, all forms of oppression were acknowledged—such as the attacks on immigrants and the war on Gaza.”

Nichols also spoke with Phoebe Morad, executive director for Lutherans Restoring Creation. Morad grew up near Patuxet and learned from her Indigenous neighbors that she could show up to National Day of Mourning events and provide support as an uninvited Christian. Morad emphasized the importance of taking accountability through participating in the events every year and actively listening to every speaker. She recounted being present when the granddaughter of Aquinnah Wampanoag activist Wamsutta Frank James read the letter he had attempted to share on that first Day of Mourning. She was also present to witness another young woman, a Palestinian American, “as she conveyed the violent assault on the Indigenous people of her home country,” reminding those gathered that colonialism continues to wreak havoc on the world.

Morad stressed the importance of demonstrating publicly on behalf of the most vulnerable when overindulgence is standard practice and not even your employer expects you to show up. She knows how much showing up over the years helped her to grow as a person, especially in the month of November. “To reflect on these truths on any other, more convenient day, I believe, misses the point,” she said. “The dissonance made every word, every step of the subsequent march together more impactful … especially when I connected later with my extended family around the dining room table.”

To stand in solidarity with Indigenous peoples and further support the Truth and Healing Movement efforts of the Indigenous Ministries and Tribal Relations team, join De Leon, Morad and other ELCA members on Nov. 27 in Patuxet for the annual demonstration.

Learn more

Details for both of these events will be shared on the ELCA’s Truth and Healing Movement webpage. For more information, please contact Vance Blackfox (vance.blackfox@elca.org), director of ELCA Indigenous Ministries and Tribal Relations.

Rodny Said, a pastor of the Evangelical Lutheran Church in Jordan and the Holy Land (ELCJHL), leads a children’s sermon at the Church of Hope in Ramallah. Photos: ELCJHL

Said leads a bible study with youth during a youth retreat in Jordan.

Sani Ibrahim Azar, bishop of the ELCJHL, delivers a sermon at the Church of Hope.

Two spouses living in two places—kept apart by two kinds of government ID.

It may sound like Romeo and Juliet, but that was life for Rodny Said, a pastor of the Evangelical Lutheran Church in Jordan and the Holy Land (ELCJHL).

With a Jerusalem ID, Said could cross the checkpoints between his East Jerusalem home and his congregation, the Lutheran Church of Hope in Ramallah. His wife lived with her parents because she couldn’t enter East Jerusalem with her Palestinian ID.

“We started the process of reunification, as the Israeli government calls it,” he explained during an Advent Pilgrimage 2024 webinar, “but it can take years for a person from East Jerusalem and a person from the West Bank to live together.”

Fortunately, Said’s wife received her permit shortly after the webinar, and the couple can now live and travel together between the two communities.

The webinar series was a program of Sumud, the ELCA’s initiative for justice in Palestine and Israel. Previously the ministry was known as Peace Not Walls, named after the 440-mile barrier wall that the Israeli government was building to separate Palestine from Israel. The wall is complete today.

“To us, sumud means to in our country and continue bearing witness.”

Sumud, an Arabic word meaning “steadfast,” conveys the determination it takes to be a Palestinian Christian. “Palestinians struggle to get to work, to universities, to churches and schools,” Said noted in the webinar. Since the onset of the Gaza War in 2023, many lost their jobs because they are no longer allowed to work in Israel. Many families are separated even though they live just a few blocks apart.

Life has gotten so difficult that the number of Christian families—already only 1% of the West Bank population—who are leaving is increasing. “They don’t see a future,” he said.

Emigration “means more pressure on us as a Christian community,” Said noted—especially for the ELCJHL, whose six congregations and four schools are supported by only 2,000 members.

“I think the easiest way is to leave,” Said added, “and the hard and painful way is to stay.”

Staying put, enduring and never giving up hope—that’s sumud. Through the initiative, the ELCA seeks to accompany Palestinians in their daily lives and advocate for peace with justice in Palestine and Israel.

Creating possibilities

For Maddi Froiland, program director for Sumud, a prime goal is making ELCA members more aware of what life under occupation is like.

As someone who spent four years in East Jerusalem and the West Bank—one as a Young Adult in Global Mission (YAGM) volunteer and three years as communications officer for the ELCJHL—Froiland watched Christians live out Luke 6:31 (“Do to others as you would have them do to you”) even with soldiers who had arrested their sons. “The experience,” she said, “made me redefine what it means to be a Christian.”

Froiland said Sumud’s webinar series drew over 100 viewers who heard ELCJHL pastors and youth group members share stories of “resistance through existence” by living and worshiping together under occupation. Attendees heard their main message: Christians living in the Holy Land need to know someone is listening to and supporting them.

The Sumud initiative, Froiland said, “underscores that justice in Israel and Palestine means everyone has dignity and human rights. Right now the people who are lacking human rights are our Palestinian partners.”

Froiland is building synod-level networks of Palestinian Christians, YAGM alumni and others who can share their experiences in the region. “These networks will build communities that are both aware of the context of our siblings in the ELCJHL and are empowered through their faith to advocate for justice in Palestine and Israel,” she said.

A new ceasefire currently being negotiated between Israel and Hamas could open the door for healing and recovery from a war marked by violence and displacement. The ELCA supports that process through Sumud, Lutheran Disaster Response, the ELCA Middle East and North Africa desk, and deployed personnel in the region. Witness in Society, the ELCA’s public advocacy team, continues to advocate for a negotiated resolution to the Israeli occupation of Palestine and to ongoing acts of violence.

On the ground, the ELCJHL creates possibilities for Palestinian Christians. “We do this through offering quality education for our youth, diaconal ministry for the vulnerable, environmental ministry for God’s creation, gender justice ministry and supporting our youth,” said Sani Ibrahim Azar, bishop of the ELCJHL.

“To us, sumud means to stay in our country and continue bearing witness as the Indigenous Christians of this land. This important and meaningful Arabic word … gives us strength—that we are not alone, we have our partners, our brothers and sisters, who will be steadfast in accompanying us.”

Anne Basye
Basye, a freelance writer living in Mount Vernon, Wash., is the author of Sustaining Simplicity: A Journal (ELCA, 2007).

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