A dear brother in Christ recently reached out to me prior to a Christian gathering about the possibility of including a land acknowledgement during the program. Based on his email and my initial reaction, I think we both had immediate thoughts that this could cause some negative reaction by a few attendees. Nevertheless, I immediately felt my heart warm by his idea to reach out to include an Indigenous perspective in his approach, as well as his desire to embed a Scriptural lens to the endeavor.
Still, this was no simple task. Many within the general public have become exasperated with land acknowledgements and I have heard some groups refer to them as another spoke in the wheel of ‘societal wokeness’. Personally, I often find myself feeling frustrated with how land acknowledgements can seem performative and I question whether we have seen measurable results in shifting society’s understanding about the relationship Indigenous peoples have with the land and whether this leads to improving the disproportionate Indigenous experiences of poverty, poor health outcomes, and systemic barriers. In certain instances I have gently questioned invitations extended to me to bring a land acknowledgement as an Indigenous person - as someone who personally acknowledges the land regularly, I understand wanting to make space for Indigenous practice but I often asked who is to be doing this particular work in public? Who benefits and how so?
Coming to know my brother's heart posture over the years, I recognize that he was coming from a genuine place of being both committed to his faith and to this path of reconciliation God set before us. This invitation to examine land acknowledgements as both a Christian and Indigenous person caused me to set aside any minor criticisms I held. This led to conversations with God about how to approach the matter and what I learned in the process brought greater clarity and insight around other areas in my life where I was seeking God’s perspective.
While I spared my friend a lengthy email response, I unpacked my thought process here as there may be other Christians who have questions around how and why we might write a land acknowledgement.
Over the past decade and since the work done across this country through Canada's Truth and Reconciliation Commission, land acknowledgements became more and more widespread; however, I would point out that this practice of acknowledging the land or territory one is in, especially if it is not your own, is something that Indigenous peoples have practiced over centuries. Given the increased visibility of land acknowledgements, we have many examples where we can derive some common elements. These include:
Recognition of Indigenous Lands specific to Indigenous nations or communities.
Identifying the original on ongoing stewards of the land, including wherever possible the traditional names these groups refer to themselves as.
Acknowledging Indigenous sovereignty in that Indigenous peoples have rights and connections to the land that predate colonization.
Mentioning historical (and present) impacts of the colonial relationship between Indigenous and non-Indigenous peoples, displacement, treaties (or lack thereof), and ongoing struggles Indigenous people have over their rights and connection to the land.
Expressing a commitment to reconciliation, self-education on Indigenous issues and meaningful support for Indigenous groups and communities.
Although I said that I set my criticisms aside, this process caused me to reflect on what I see as some of the tensions between an Indigenous approach to acknowledging the land versus what seems to be commonly produced scripts by institutions or organizations. Personally speaking, a land acknowledgement is very much a relational and spiritual practice, so it can be awkward to move this practice into one that is merely a formulaic statement and into environments and spaces that are not meaningfully or intentionally connected to the land every day. Land acknowledgements for Indigenous peoples are integrated into prayer, greetings, and daily life - emphasizing gratitude, responsibility and reciprocity with the land where God has placed us. Further, this acknowledgement is about a deep, lived relationship with the land. It includes our creation stories, songs, or protocols specific to a place, region or territory. It is not just about stating names but about honouring the land and how we are connected to it. Finally, acknowledgement for Indigenous peoples implies active responsibility to take care of the land, uphold the spirit and intent of the treaties, and ensure the well-being of the future generations who will also come to rely on the land we live in.
In searching for a Christian framework in writing a land acknowledgement, I knew that it must carry a deep understanding of the earth according to God’s intentions. Throughout the Bible, God establishes the land as a witness, testifying to human actions, covenants and even injustices. In Deuteronomy 30:19, God tells the Israelites concerning His covenant “ I call heaven and earth to witness against you today, that have set before you life and death, blessing and curse, Therefore choose life, that you and your offspring may live.” Similarly in Joshua 24:27 we read: “See, this stone shall be a witness against us, for it has heard all the words of the Lord that he spoke to us. Therefore it shall be a witness against you, lest you deal falsely with your God.” In this passage, a physical object (a stone) is seen as having "heard" God's words, symbolizing how creation itself testifies to human commitments.
I am reminded of Cree Elder Eugene Arcand who, when discussing the concept of treaties, explained to me that non-Indigenous peoples often view the treaties as agreements that are just between two parties, but there is evidence of how Indigenous people wrote into the treaties the concept of the land because it was always understood by Indigenous peoples that God is also party to these agreements. Both Indigenous and Biblical views demonstrate that the land is not simply inanimate property - it is an entity standing in for God as a witness to human action.
The Bible shows us that the land is more than just a physical space - this aligns with many Indigenous teachings that see land as having memory and a role in moral accountability. We see this in Isaiah 24:4-6 where it says: “The earth mourns and withers; the world languishes and withers; the highest people of the earth languish. The earth lies defiled under its inhabitants; for they have transgressed the laws, violated the statutes, broken the everlasting covenant.” Here the Bible confirms that the land itself is affected by human wrongdoing, symbolizing a broken relationship between creation and humanity. Habakkuk 2:11 gives us further insight to this concept: “For the stone will cry out from the wall, and the beam from the woodwork respond.” And again when Jesus says “I tell you that, if these should hold their peace, the stones would immediately cry out” (Luke 19:40). Objects that we consider inanimate bear witness to oppression and wrong doing, and without hesitation adhere to the spiritual laws and principles of God.
If we are to write a land acknowledgement from a Christian perspective, then we must incorporate the significance of the land as a witness which calls us to consider covenants, justice, reconciliation and stewardship. A biblically rooted land acknowledgment should recognize that the land bears witness to both the beauty of God’s Creation and the harm caused by broken relationships—between Indigenous and non-Indigenous peoples, as well as between humanity and Creation itself. We, therefore. have an even greater responsibility than secular groups or organizations to incorporate the following:
The Land as a Witness where the land itself testifies to human actions, both faithfulness and injustice (Deuteronomy 30:19, Isaiah 24:4-6).
Justice and Repentance as the Bible calls for righting past wrongs and restoring justice (Micah 6:8, Luke 4:18-19).
Reconciliation and Relationship as true peace, or shalom, involves restoring broken relationships, not just between people, but also with the land (Colossians 1:19-20, 2 Corinthians 5:18-19).
Stewardship and Responsibility which underscores biblical principles of the earth belonging to God, and humans are called to care for it in a way that honors its inhabitants (Psalm 24:1, Genesis 2:15).
Finally, to avoid land acknowledgements from becoming a performative gesture, it is important that we make it personal - taking time to reflect with God where you are in this relationship with the land and with others. Other beneficial actions would include reaching out to Indigenous Elders or Believers to discuss how to be respectful to Indigenous perspectives. Moreover, examining where you can pair your words with action - like supporting Indigenous-led initiatives, advocating for land return, or engaging in improving your awareness of Indigenous issues - ensures your acknowledgement is held on a personal level. I would also encourage Believers to talk with God about how they can incorporate the spiritual component of the land acknowledgement in ways that align with their own spiritual practice - this might include adding a moment of silence to reflect on how to pursue reconciliation and right relationship with the original stewards of the land, a prayer of repentance for past harms inflicted on others or the land, or a blessing over the land/territory you are in.
SAMPLE LAND ACKNOWLEDGEMENT FOR BELIEVERS IN THE TERRITORY KNOWN AS TREATY ONE:
As followers of Christ, we acknowledge that the land on which we gather is part of God’s creation and has witnessed the relationships — both broken and restored — between Indigenous and non-Indigenous peoples. We recognize that this land now known as Treaty One is home to the Anishinaabeg, Anishininewuk, Dakota Oyate, Denesuline and Nehethowuk Nations, and is the traditional homeland of the Red River Métis. We recognize their stewardship over thousands of years reflects God’s call to care for creation.
With remorse, we confess the harm caused by colonization, which disrupted relationships and brought injustice in different forms. Yet, we believe that God calls us to seek reconciliation, to ‘act justly, love mercy, and walk humbly’ (Micah 6:8). We commit to listening, learning, and working alongside Indigenous communities for healing and justice, trusting that Christ is making all things new (Revelation 21:5).
May the land continue to bear witness — not just to past wrongs, but to the hope of restored relationships, justice, and peace. We pray for God's wisdom in how to do so, not just for ourselves, but for the future generations who will also live on these lands.
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