In our pursuit to transition the previous Church into the Cohanzick Longhouse Santuary, we have encountered unexpected obstacles, challenging our faith and the recognition of our cultural heritage. Why, in the past, has the transfer of this property occurred seamlessly between churches, yet now we face the burden of "conditional use" approval? Our petition stands not only for protecting our religious rights but for the essence of equality, justice, and the unchecked practice of our beliefs. Let us unite to overcome these challenges and ensure the Cohanzick Longhouse becomes a beacon of spiritual connection and cultural celebration within the embrace of the Cohanzick Nature Reserve.

Have you ever wondered what motives drive decisions affecting the essence of cultural sanctuaries and religious freedoms? Why do we find ourselves entangled in bureaucratic red tape and conflicting excuses when seeking to preserve and celebrate our ancestral traditions? These questions echo through the hearts of the local Indigenous community in New Jersey as we embark on a journey to secure the future of the Cohanzick Longhouse Sanctuary. This sacred space, nestled within the serene embrace of the Cohanzick Nature Reserve, seeks to honor the rich traditions of the local Indigenous Nation.  Together, we can pave the way for a sanctuary fostering conservation, unity, understanding, and preserving our sacred traditions for generations to come. 

Today with heavy hearts, not just as a religious nonprofit community facing an obstacle but as Native Americans whose fundamental rights are under threat. For many years, we sought a sacred place to connect with our ancestors, practice our traditions, and find solace in embracing our faith. However, we now face an unexpected and unnecessary hurdle that jeopardizes our ability to continue this vital tradition.

In an effort to open our doors, we requested a zoning verification to obtain a zoning determination for the continued use of an existing House of Worship, formerly used by the Morningstar Fellowship Church, to be used as the “Cohanzick Longhouse Indigenous Cohanzick Cultural Sanctuary” (“Sanctuary”). The proposed Sanctuary will be a sacred space within the Cohanzick Nature Reserve, dedicated to practicing the traditional spiritual and religious rituals of the Cohanzick community and as a center for communal gatherings and ceremonies, fostering a deep connection between nature and the spiritual beliefs of the Cohanzick descendants of the Indigenous Nation.

We were not proposing any change of use or modification to the existing building, nothing that would trigger Board Approval. The prior owner, Morningstar Fellowship Church acquired the property from another church, Living World Ministries and were allowed to continue to operate the “House of Worship” without an issue. Yet, to our attorney’s shock, the Township Planning Board attorney determined that we require a conditional use approval for our house of worship, Cohanzick Longhouse Sanctuary. While acknowledging our right to exist, this decision imposes an unnecessary burden and hinders our ability to practice our faith freely. It also disrespects our heritage and ignores the protections afforded to us under the American Indian Religious Freedom Act (AIRFA) of 1978 and the Religious Land Use and Institutionalized Persons Act of 2000 (RLUIPA RLUIPA provides that “[n]o government shall impose or implement a land use regulation in a manner that imposes a substantial burden on the religious exercise of a person, including a religious assembly or institution” unless the government demonstrates that the imposition of that burden is the least restrictive means of furthering a compelling governmental interest.” Additionally, under RLUIPA’s equal terms provision, “[n]o government shall impose or implement a land use regulation in a manner that treats a religious assembly or institution on less than equal terms with a nonreligious assembly or institution.” 42U.S.C. § 2000cc(b)(1).

By requiring that we receive “conditional use” approval while in the past the property was transferred from one church to another church without such requirement not only clearly violates the “equal terms” provision of RLUIPA, but also perpetuates the notion that we are not a recognized religious faith. Furthermore, the requirement of a “conditional use” imposes a substantial burden. Courts have found that a substantial burden may exist wheret he government’s “delegat[ion] of standardless discretion” in land use decisions causes a religious institution “delay, uncertainty, and expense.” Saints Constantine and Helen Greek Orthodox v. City of New Berlin, 396 F.3d at 901 (7th Cir. 2005).

A conditional use approval would cause delay, uncertainty and expenses. Under the Quinton Township Zoning Code (170-23 B Conditional uses in the PBR zoning district) a church or other place of worship or parish house is subject to the following special requirements:(a) The

location of access driveways, landscaping and site plan design shall be compatible with the neighborhood in which it is to be located.(b) No building or part thereof or any parking or loading area shall be located nearer than 50 feet to any street line or lot line.(c) A parish house, rectory or parsonage shall conform to the requirements for a single-family dwelling.(d) The minimum lot area shall be two acres. 

In accordance with section 170-23B 12 of Quinton’s municipal code, the House of Worship conditional use would trigger a site plan approval and due to the size of the property, it would constitute a Major Site Plan. This would be a lengthy process that requires engineering, architectural, and environmental impact statements for a building that is not being altered in any way. With the Planning Board only meeting once a month, the application and hearing process would cause major delays that impede on our ability to worship. This has already taken effect. Due to our current situation, we are unable to exercise our religion by having ceremonies on winter solstice. Moreover, the “Conditional Use” approval is an expensive venture, where the following fees are instituted.

·       Preliminary Major Site Plan:  Application Fee: $750; Escrow Fee: $1,500, plus $200 per acre, provided that a minimum of $2,500 is deposited

·       Final Major Site Plan: Application Fee: $500; Escrow Fee: $1,000, plus $200 per acre, but not less than $1,500

·       Conditional Use: Application Fee: $300; Escrow Fee: $1000

 

Finally, there is uncertainty that we will be able to exercise our faith. Our faith is not a traditional “Judeo-Christian “ faith and without full recognition by the Township, there is a fear that traditional practices will trigger even more unnecessary restrictions and approvals. 

 

For the reasons stated above, we believe the Townships determination to require conditional use approval is unfair and unlawful.  Further, we have asked to meet with municipal officials in order to resolve this in a non-adversarial manner, to no avail.

We believe that this decision sets a dangerous precedent that undermines not only our religious freedom but also the federal protections guaranteed to us as Native Americans under AIRFA and RLUIPA. We are not a nuisance but a vibrant community with a rich history and a profound connection to this land. We deserve to be treated with the fairness and respect afforded to all faith communities.

Therefore, we humbly request your support in the following ways:

●      Raise awareness: Share our story with friends, families, and networks. Let them know about this injustice and the importance of upholding religious freedom and the rights of Native Americans.

●      Contact your representatives: Contact your local, state, and federal officials. Urge them to intervene and advocate on our behalf. Explain how this decision impacts our community, the fabric of religious liberty, and the legal protections enshrined in AIRFA and RLUIPA.

●      Join our cause: Attend meetings, send letters, sign petitions, or volunteer your time and expertise. Your voice and actions matter in this fight to protect our sacred space and our inherent rights.

Together, we can send a clear message to the township, and beyond our faith, it cannot be conditional, and our rights under AIRFA and RLUIPA cannot be ignored. We can stand united and ensure that our house of worship remains a beacon of faith, a testament to our heritage, and a symbol of the enduring strength of Native American traditions.

We stand at the threshold of the Longhouse, a sanctuary, and our spirit, like the roots of these trees, runs deep in this land.

Native American spiritual traditions encompass a vast and diverse array of beliefs and practices deeply rooted in the natural world and the interconnectedness of all living beings. Unlike the colonizing religions that dictate hierarchy and separation between humans and the divine, Native American spirituality embraces a harmonious coexistence with the earth and its inhabitants.

For the Local New Jersey Lenape people, cultural spirituality is integral to our daily lives, guiding our interactions with the natural world and our relationships with others. Our beliefs and practices are deeply rooted in the land, which we view as a sacred source of life and sustenance.

The recently acquired Cohanzick Nature Reserve and Longhouse Sanctuary physically manifest the local Lenape's spiritual heritage. This large, modern building will provide a sacred space for ceremonies, celebrations, and gatherings, fostering a deeper connection to our ancestral beliefs and practices. The surrounding 63 acres of blessed wooded land offer a tranquil setting for reflection, prayer, and communion with nature.

We will continue practicing traditional ceremonies within the Longhouse, such as the Green Corn Ceremony. Our rituals maintain balance and harmony within the community and the natural world. We can express gratitude for life's blessings and reaffirm the interconnectedness of all living beings.

The New Cohanzick Nature Reserve and Longhouse Sanctuary stands as a testament to the enduring power of Native American spirituality. It is a place where we local Lenape connect with our ancestors, honor our traditions, and find solace and guidance in a changing world. The sanctuary also serves as a beacon of hope for future generations, ensuring that the cultural and spiritual heritage of the Cohanzick Lenape will continue to thrive for many years to come.

Native American Advancement Corp, a religious conservation nonprofit organization, owns Cohanzick Reserve and Longhouse Sanctuary. The sanctuary will be used for the same continuous religious purposes as the former two church organizations that owned and operated the building.

This Longhouse is protected under the religious freedom of the land use provisions of the Religious Land Use and Institutionalized Persons Act of 2000 (RLUIPA), 42 U.S.C. §§ 2000cc, et seq., which protect individuals, houses of worship, and other religious institutions from discrimination in zoning and landmarking laws.

Cultural and spiritual aspects of the organization are to practice our religion at the New Cohanzick Reserve and Longhouse Sanctuary and address the wrongdoings done to the local Lenape, which is part of a long and tragic history of persecution of Native Americans. For centuries, Native Americans have been subjected to genocide, forced assimilation, cultural erasure, the loss of land, and homeownership. This Longhouse allows for the same rights as all other Americans: the freedom to practice our religion without fear of discrimination. 

Central to Native American cultural spirituality is the concept of a supreme being, often referred to as the Great Spirit or Creator. This entity is not seen as a distant, judgmental figure but as an immanent presence permeating all creation. This deep connection to the divine is reflected in the reverence for nature, as Native Americans believe that all aspects of the natural world possess spiritual qualities and are interconnected.

In contrast to colonizing religions that emphasized individual salvation and linear time, Native American spirituality strongly emphasizes community and cyclical time. Ceremonies and celebrations are not merely acts of worship but expressions of gratitude and reaffirmation of the interconnected web of life. These rituals maintain balance and harmony within the community and the natural world.

Native American spirituality is not confined to a set of dogmas or scriptures. It is a lived experience passed down through generations through oral traditions, ceremonies, and practices. This continuous transmission of knowledge ensures that the spiritual heritage of Native Americans remains vibrant and relevant, even in the face of cultural assimilation and societal pressures.

Native American spiritual traditions offer a profound and holistic worldview, emphasizing harmony with nature, interconnectedness, and a cyclical concept of time. It is a living tradition that continues to shape the lives of Native Americans today, providing guidance and a deep connection to the spirit of the land.

As a Native American citizen of the Nanticoke Lenni Lenape Nation, we have always supported our heritage and cultural faith. Our ancestors have practiced our cultural religion for centuries, integral to our identity. We finally rise above the experience of discrimination in the United States. This country is founded on the principles of freedom and equality. 

We are elated to have the New Cohanzick Nature Reserve and Longhouse Sanctuary as a place of worship. Native American Advancement Corp is a religious conservation nonprofit organization that owns the sanctuary, and it will be used for the same religious purposes as the former two churches that owned and operated the building and land.

We are excited to be protected by religious freedom under the American Indian Religious Freedom Act (AIRFA) 1978. This landmark legislation was enacted to protect the inherent sovereignty of Native Americans and our right to practice our traditional religions. It explicitly prohibits the government from interfering with or denying access to sacred sites, customary practices, or religious possessions of Native American people.

The New Cohanzick Reserve and Longhouse Sanctuary as places of worship directly contravene the provisions of AIRFA. The sanctuary serves as a sacred space for the local Lenape to practice our traditional ceremonies, connect with our ancestors, and honor our cultural and spiritual heritage. 

We demonstrate the deep connection between Native American culture, spirituality, and the natural world. The New Cohanzick Longhouse Sanctuary is not merely a building; it embodies the local Lenape's spiritual beliefs and relationship with the land. By recognizing the sanctuary, the local Lenape has the right to practice our religion, consistent with our cultural traditions.

This experience has been exciting for me. It has brought back many memories of the 70s and 80s, when Native Americans fought for religious freedom. Those days were a transforming time of change and acceptance.

Native American culture, spiritualism, and religious practices are all inextricably intertwined, forming a harmonious tapestry deeply rooted in the reverence for nature. Our beliefs are not confined to doctrines or scriptures but manifest in our daily lives, guiding our interactions with the natural world and our relationships with others. 

The land is not merely a physical environment but a sacred source of life, sustenance, and spiritual guidance. Ceremonies, celebrations, and gatherings serve as expressions of gratitude, reaffirming interconnectedness and conduits for maintaining balance within the community and the natural world. 

The local Lenape people's pursuit of religious freedom to practice our ancestral traditions at the New Cohanzick Nature Reserve and Longhouse Sanctuary highlights the enduring power of Native American cultural spirituality and the importance of safeguarding religious freedom for all.

This sanctuary results from our determination, our continued fighting for our religious freedom, and many's refusal to be silenced.

We call on all people of good conscience to stand with us in this celebration. We must all lift our voices to the creator with great sounds of joy.

Together, we made a difference. We ensured the United States is truly a country of freedom and equality for all.

We are a living testament to the unfinished business of America. We no longer have a blind eye to justice and its callous disregard for our faith that once carved open a deep wound in our soul. The wound echoes the cries of generations past, the forced assimilation, the stolen land, and the whispers of "savage" and "pagan." The new sanctuary isn't just about a building; it's the very existence, our right to walk this earth with the same spiritual dignity as any other.

We are no longer marginalized for being the "other" in our land. Our beliefs are no longer dismissed as primitive relics, and our ceremonies are deemed worthy of legal protection. We no longer suffer the indifference, the apathy that allowed discrimination to fester like an open sore.

But know this: we have not been silenced. We have not been erased. Our voice rises above the ignorance, our drumbeat a steady reminder of the justice we have. We are citizens, not relics of a bygone era. We are the Lenape, and our spirit, like the land we revere, is not broken. We have our sanctuary, we have our justice, and we have your blessings.

We are Nanticoke Lenape, and our ancestors are buried in this soil that we now own as the Native American Advancement Corp. We are a nonprofit religious and conservation organization. 

We accept your acknowledgment of our cultural spiritualism as a religion. Colonization once took all the fruit and discarded and disrespected the seed so it did not fall on fertile ground. But little did they realize, the seed may have been dried, the seed may have been old, the seed may have been lifeless and useless to them, but the seed is our spark of life. 

Our seed carries the DNA of life before it. Our seed vibrates with history and memories of times of old. We are the seed. We are planted in the fertile soil of our ancestors. We have sparked with our life once again. We have drunk the water that flowed through the bones of our people that lie within the soil of the Cohanzick Nature Reserve, and we have now begun to grow. 

We have faced the sun. Our cultural spiritualism will grow; we are deeply rooted in the soil and surrounded by the roots of thousands of years of ancestral blessings.

Our ancestors once walked these lands and are buried here, and we Lenape still walk them today; this not just as Nanticoke Lenape, but as the living seed of our ancestors' dreams. We are the fruit of our prayers, nurtured by the blood they spilled defending this sacred ground.

Our cultural ways are a religion, and our spirits are worthy of respect. We now own this soil, this very Cohanzick Reserve and Longhouse where our ancestors sleep, the roots that bind us to it. We are picking the pawpaw, not just discarding the core but planting the seed that holds the promise of life.

We are not fallen fruit, bruised, and forgotten. We are the seed, dried and ancient, yes, but holding within us the memory of a thousand suns. We vibrate with the echoes of the past, with the chants and drums of loved ones and mothers' lullabies. We are the spark that refuses to be extinguished.

We are no longer buried and have the right to pray to the spirits who have guarded us for millennia. Our roots run deep, deeper than foundations, deeper than greed. We are nourished by the earth that holds our ancestors by the water that remembers our tears and laughter.

For we are the seed, and we have begun to sprout. We are a living testament to the enduring spirit of our people. We are the Cohanzick Nature Reserve and Longhouse Sanctuary, rising from the ashes, reclaiming our birthright, and reminding the world that our story is far from over.

We will grow taller and stronger, our branches reaching towards the heavens, a testament to the resilience of the human spirit and the Lenape who have always been, and always will be, rooted in this land.

This Longhouse is reparations for the injustices. They cut our hair only after we told them that our hair holds our ancestors' DNA, holds our life's memories, and acts to us as tentacles of warning, wisdom, and faith. They stole our children, placed them in religious boarding schools, and cut our hair. Until recently, they continued to resonate with the words of Bishop Grandin on religious residential schools in 1875: "We instill in them a pronounced distaste for the native life so that they will be humiliated when reminded of our origins. When they graduate from our institutions, the children have lost everything Native except our blood." Grandin was a Roman Catholic priest and bishop labeled a key architect of the Indian residential school system. His teachings are recognized by the contemporary mainstream, which only since 2021 has been considered an instrument of cultural, spiritual, and religious genocide.

The Cohanzick Longhouse Sanctuary represents us growing our sacred locks and the stories woven within each strand, ancestral threads that held our memories, warnings, and wisdom. No longer the anguish of the snip of shears, a sickening echo of Grandin's hateful words. "Humiliate them," he'd hissed, a serpent in a priest's clothing. "Strip them bare, leave only our blood, and call it civilization."

Our rights to religious freedom, no longer as they stole our children, our laughter choked by our hymns and scalpels. They severed our connection to the earth, our spirits tethered to the pews instead of the whispering pines. Generations bled our heritage onto dormitory floors, our cries swallowed by hymns of a god who never answered. We have restitution today!

We are the same, no longer listening to the condescending whispers of intolerance and unacceptance. We are no longer the "other," the heathens, the savages. We believe in the whispers of the wind and the council of the elders. We no longer accept them wearing our sacred feathers as costumes, our languages on coffee mugs, and our stories as trinkets in your museums. We now bless them with the scent of our sage and the pulse of our drums within our sacred Longhouse.

We are the echoes of Grandin's victims, the thunder in our stolen silence. We are the untamed spirits, the uncut hair, the living memory of cultural religion, one with nature that they tried to bury. Our voices are heard. We are visible. We rose, strand by defiant strand until you listened to our echoing voice through the sacred oak trees, a song woven from stolen memories and the unyielding resilience of a people who have never truly been broken.