In this powerful conclusion to our two-part interview with Esther Leung Kong, we tackle the systemic silences surrounding Canadian history and the ongoing journey of Truth and Reconciliation. Daniel dives deep with Esther into the history behind the 2008 government apology to residential school survivors, unpacking how grassroots Indigenous activism forced structural accountability. Esther shares her groundbreaking community project: translating the Truth and Reconciliation Commission’s 94 Calls to Action into Traditional and Simplified Chinese, complete with full Cantonese and Mandarin audio recordings on YouTube. By removing the language barrier, Esther challenges Chinese immigrant churches to move beyond excuses, listen deeply, and dismantle the “savior complex” in favor of true humility and right relationships.

The conversation deepens as Daniel and Esther reflect on the surprising overlaps between Indigenous wisdom and biblical theology. From examining the First Nations Version of the New Testament—where “sin” is reframed as “bad hearts and broken ways”—to comparing the Potawatomi practice of honourable harvesting with the Year of Jubilee in Leviticus, this episode invites listeners to rethink faith through a holistic lens. Esther also opens up about her family’s experience with war trauma in Hong Kong, demonstrating how immigrants can leverage their own intergenerational stories to cultivate empathy for Indigenous communities facing the legacy of the Sixties and Millennium Scoop and ongoing child welfare crises. It’s a compelling, practical, and deeply moving call to live as faithful stewards on Turtle Island.

Esther Leung-Kong is the author of the bilingual children’s book Wonderfully Made 奇妙的傑作. She was born in Hong Kong and immigrated to Turtle Island (Vancouver, Canada) when she was 9 years old. As a bicultural adult, she writes, speaks, plays music and sings in both Chinese and English. A mother of three, Esther’s passions include advocating for justice & compassion both locally and globally, leadership development for young people and inspiring others through music. Esther has a Master’s degree in Cross-Cultural Ministries and a Bachelor of Arts with a music major, specifically in classical piano and voice training. She can play the piano, guitar, flute, and drums and hopes to learn the Chinese instrument Erhu one day. Since 1998, Esther has been serving alongside and building relationships with families in the Indigenous community in Vancouver. She has been raising awareness among the Chinese immigrant community about the colonial history and treatment of Indigenous people, especially the Indian Residential School System.

Glossary of Terms

* 94 Calls to Action: The actionable recommendations issued in 2015 by the Truth and Reconciliation Commission of Canada to redress the legacy of residential schools and advance reconciliation across all sectors of society.

* Sixties Scoop: A historical practice in Canada (stretching into the late 20th century) where Indigenous children were systematically taken from their families and communities by child welfare authorities and placed in non-Indigenous foster homes.

* First Nations Version (FNV): A dynamic equivalence translation of the New Testament created by Indigenous translators that uses culturally resonant English phrasing and concepts to reflect Indigenous oral traditions.

* Gift Economy: An economic model grounded in Indigenous practices where goods and services are shared without explicit agreement for immediate or future rewards, prioritizing relationship and mutual flourishing over consumerism.

* Kintsugi (金継ぎ): The Japanese art of repairing broken pottery with gold lacquer, highlighting the cracks rather than disguising them; used metaphorically to describe spiritual healing, wholeness, and liberation.

* Intergenerational Trauma: Trauma experienced by one generation that is passed down to subsequent generations through psychological, environmental, and behavioral impacts.

Small Group Discussion Questions

* Overcoming Barriers to Learning: Esther’s team spent years translating the 94 Calls to Action into multiple dialects of Chinese so immigrant communities couldn’t use language as an excuse to avoid engagement. What cultural, structural, or linguistic barriers exist in your own faith community that keep people from engaging with local issues of justice?

* Reframing Theological Language: Daniel and Esther discussed how the First Nations Version translates terms like “sin” into “bad hearts and broken ways” and “salvation” into “liberation and wholeness.” How does shifting away from legalistic or weaponized terminology toward a holistic view of restoration change how you understand Jesus’s ministry?

* Connecting Shared Traumas with Empathy: Esther used her family’s history of displacement in Hong Kong and intergenerational mental health struggles to build empathetic bridges with Indigenous friends. How can reflecting on your own ancestral or family history help you cultivate deeper empathy for other marginalized groups rather than adopting a “saviour complex”?

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