Earlier today I had the opportunity to participate in the Out of the Darkness community walk to raise awareness around depression and suicide and to promote good mental health. The local walk is sponsored by the Hampton Roads Survivors of Suicide Support Group. These walks take place around the country, and ours has been well-attended over the past few years.
After the opening program, the walk begins by having participants actually walk through the cranes in the picture. Here is a little background on the symbolism:
Shortly after the end of World War II, the folded origami cranes also came to symbolize a hope for peace through Sadako Sasaki and her unforgettable story of perseverance. Diagnosed with leukemia after being exposed to radiation after the bombing of Hiroshima, Sadako became determined to fold 1,000 cranes in hopes of recovering good health, happiness, and a world of eternal peace. Although she completed 644 before she died, her classmates folded the remaining 356 to honor her. A statue was raised in the Hiroshima Peace Park to commemorate her strong spirit.
Today this practice of folding 1,000 cranes represents a form of healing and hope during challenging times. After the events of September 11, as a gesture of support and healing, thousands of cranes were folded and linked together in chains and sent to fire and police stations, museums, and churches throughout New York City.
Traditionally, flocks of 1,000 cranes are offered at shrines or temples with prayer, based on the belief that the effort to fold such a large number will surely be rewarded. Chains are often given to someone suffering from illness, as a prayer for their recovery, as a wish for happiness, and as an expression of sympathy and peace.
My research team has gone for the last two years to recognize the difficulties faced by sexual minorities who are at greater risk for both depression and suicide.
We spoke afterwards about some of the challenges we face as Christians who conduct research in this area, particularly in light of the desire to help the church improve the climate for people sorting out sexual identity questions. I know there are those who would say that the church needs to change its doctrinal teaching in this area–that change in doctrine around sexual ethics is the only way climate will improve for sexual minorities. I understand that perspective.
At present, we face the challenge of providing resources to the Christian community that holds to a traditional Christian sexual ethic. How can those communities of faith improve the climate or atmosphere for those who are navigating sexual identity issues in their lives? What are the experiences of more conservative sexual minorities? What about Side B gay Christians and others who hold a similar worldview? What would they recommend to the local church? Those have been interesting and challenging questions to explore.