Memory

At one time, I went to this one Dunkin Donuts just about every week. It was along Route 62 in Bedford, a stretch of winding state highway in suburban Boston choked by strip malls. From the Dunkins, you could see a faceless chain motel down the road one way, a fair sized shopping plaza across the road, another chain motel next to the shopping plaza, some smaller building with professional offices, a car wash. My sister had once been a chambermaid in one of the motels. In winter, when the trees had no leaves, you could glimpse the backs of small anonymous suburban houses. I don’t ever remember seeing any people around those houses.

I used to take my laundry to the laundromat in the shopping plaza. One end of the plaza was occupied by a high-tech company, made into offices and R&D space. On the other side of the laundromat sat a crummy Chinese restaurant, and on the other side of that sat a couple of big-box discount stores. I had no interest in the discount stores and the only reason to go into the Chinese restaurant was to sit at the bar and have one of those huge bright potent drinks with an umbrella, but I never felt the urge to get drunk while waiting for laundry. So I’d walk across Route 62 to the Dunkins.

This was always on Sunday night, because that’s when I liked to do my laundry. I’d sit there at the counter, nursing a decaf coffee, and maybe eating a chocolate honey-glazed doughnut. The waitress wasn’t ever talkative, and I’d usually be the only customer, so it was either read or stare across Route 62 at the shopping plaza. I’d sit there reading a novel, I was trying to read one great novel a week.

One Sunday, there were actually two other guys sitting at the counter when I walked in. They were staying at one of the motels while doing business at one of the high-tech firms nearby.We wound up talking. Actually, I wound up talking to one of the guys, because the other guy spoke nothing but Turkish.

“He really likes Dunkins coffee,” said the American guy. “Coffee is a big deal in Turkey. They grind it really fine and leave the grounds in the bottom, it’s like drinking sludge at the bottom of the cup. Mostly he hasn’t liked the coffee here in America. But he loves Dunkins coffee. We’ve been over here the past two nights.” He turned to the Turkish guy and said something. The Turkish grinned, reached under his stool, and showed me a pound of Dunkin’s coffee. The American guy said, “He likes it so much, he’s buying some to take back to Turkey with him.” After that, they went back to talking in Turkish.

That was the only conversation I ever had in that Dunkin Donuts. Not long after that, I was in the laundromat and some guy walked in, dumped a whole bunch of clothes into a washing machine, and then took off the rest of his clothes except his boxer shorts and stuffed all them into the washing machine, too. We were the only two people there at the time, which felt a little funny. About a month later, I moved into a rental share house with a washing machine and dryer, so I stopped going to the laundromat, and stopped going to Dunkins.

For years after that, I’d occasionally drive past that Dunkins. Somehow that Dunkins managed to encapsulate something about that year of my life and I’d feel this momentary twinge. Vague memories would drift barely up into consciousness as I drove by, but they’d disappear and I’d be quickly past it without ever stopping to go in again.

More on Theological BarCamp…

I ran into Chris Walton at a meeting today, and he wanted to know what the heck I was talking about in my post on porting BarCamp to religion. Obivously, creating a religious BarCamp isn’t as obvious to others as it is to me, so here’s a more explicit description:

It starts out with half a dozen people excited about creating new liberal religious theology, and excited about spreading that theology through new media like blogs and wikis and podcasts. These half dozen people plug into their social networks and get another dozen people who share this passion. A date is set, a Web site goes up, the words spreads through the blogosphere, people commit to showing up and their names are posted on the Web site. Everyone who attends will be both presenter and participant, and everyone who commits to attending is planning their presentation.

The actual event starts at (for example) eleven a.m. one Saturday. You walk into the site, and you see a whole bunch of blank schedules for the weekend. You write your presentation on the schedule. Since this event focusses on theology, five of the presentations are worship services (opening worship, vespers, evening worship, midnight worship, sunrise worship), times and places where the entire gathered community will embody theology together. You see other presentations: a book discussion, a scripture study, a workshop on embodied theology and dance, a workshop on blogging (bring your own computer), a workshop on producing podcasts, a panel discussion with a pagan and a Christian, an experiential outdoor workshop on ecological theology, several discussion groups on theological topics, a project to read aloud the entire Torah and record it, a group who will work on a liberal theology Wiki together, and so on.

Opening worship is led by a neo-pagan. You go straight from there into lunch, and sit at the table table where people discuss the theological aspects of eating (one is vegan, one’s keeping kosher, one is macrobiotic, one is a hunter who eats what she kills, etc.). The afternoon starts with a workshop on blogging, and you get into a discussion on how Cascading Style Sheets can carry a theological message. You drop on the group doing the Wiki, learn how to edit a Wiki article, and actually contribute a paragraph about liberal theology. You drop into the blogger’s room, which has a T1 line and Wifi, and you do a quick update of your blog. You wind up in the outdoor workshop on ecological theology walking a labyrinth.

Off to Vespers, which is a Taize style worship led by a humanist. Dinner — you signed up to help clean up, and get into this intense theological discussion with a humanist while operating the dishwasher. More workshops and discussions. You had promised yourself that you’d go to bed early, but find yourself at midnight worship, because it is being led by the workshop called “Emergent Liberal PoMo Church,” with music supplied by the “Music-and-Theology Geeks” workshop. Lot of candles, a meditative video assembled in FinalCut during a workshop on video theology, the homily spoken over a meditative hip-hop soundtrack the music geeks put together in GarageBand (both audio and video put up during worship on the event’s Web site), then a swaying moody chant one of the musicians wrote during the scripture reading workshop. Somehow, all the theology you talked about during the day gets totally embodied for you during this worship service, or maybe it’s lack of sleep.

Anyway, you have to get up for the sunrise communion worship led by this guy Scott, and then after breakfast (eaten in silence, as decided by the community the night before), you lead your workshop on [fill in the blank], which is attended by five lay leaders, four ministers, three seminarians, two random geeks, and a denominational staffer. You run to the blogger’s room to do another quickie post. The whole thing ends with the host church’s worship service, the sermon preached by one of the conference attendees. After lunch, you go home to sleep — and to put into practice in your own religious community all the theological insights you gained over the course of the 24 hour un-conference. ((Did someone ask about child care? Yup, the children’s program, run by this guy Dan Harper, did their own theological workshops.))

There you have it. Maybe it’s not exactly BarCamp the way the technogeeks know it. But it’s one person’s vision for what a theological, embodied, geeky un-conference could look like. Totally open source. Totally participatory. Very rich theologically. Totally energizing. And we could make it happen if we wanted to.

Liberal religious tracts?

“The Internet is the tract publishing venue of the 21st century.” Thus spake Chris Walton, editor at UU World magazine and uuworld.org, as well as the author of the blog Philocrites. Chris was speaking to a meeting of ministers this morning at the Braintree, Mass., Unitarian Universalist church.

Unitarian and Universalist denominational organizations began as tract publishing organizations in the late 18th and early 19th centuries. The two organizations continued to focus on generating and disseminating ideas through the 19th C. and into the 20th C. “We’ve lost that momentum,” said Chris, over the past few decades. Today, we’re neither generating nor disseminating many religious ideas.

Chris also noted how the number of publishing venues for Unitarian Universalists has been dropping — UU World magazine, for example, is down to a quarterly schedule –and he urged us to find new ways to disseminate our liberal religious ideas. “Sometimes what you have to say has a much larger audience” than your local congregation, Chris asserted. The Internet could be a good vehicle for distributing this writing to a national or even international audience.

Chris summed up by saying that currently the religious right is focussing on ideas. But that’s not happening on the religious left, and it’s time we got back into the world of ideas.

A great, thought-provoking presentation. At lunch afterwards, I happened to wind up talking with two ministers about blogs, the Internet, and liberal religion. One of my lunch companions said that all this technology is fine and good, “But who’s our William F. Buckley of Unitarian Universalism?” — in other words, who’s the writer whom people will read, and who will excite people about religious liberalism today?

I said, “He’s got red hair and he’s sitting two tables over from us — it’s Chris Walton. He was in the right place at the right time with his blog, he’s a darned good writer, and he stays abreast of all the current debates about Unitarian Universalism. Because he’s at the center of things, people keep sending him their ideas, and so he becomes more at the center of things,” I continued, waxing eloquent. “I got introduced to his blog by a minister in her thirties who said, ‘Do you read Philocrites? I find it to be the one essential Unitarian Universalist publication I read.’ And I think she’s right, especially for people forty and under. It’s partly by luck and partly through skill, but whatever the reason, his is the one blog you have to read.”

It’s all true, and I’ll go further than that. If you’re looking for something to give to friends whom you think should be Unitarian Universalists, send them to Chris’s blog (www.philocrites.com). So far, it’s the best example of a 21st C. Unitarian Universalist tract.

Porting BarCamp to religion…

BoingBoing has a post on BarCamp, an overnight un-conference for techies where everybody’s a participant, where everybody has to make a presentation, and where everybody’s reponsible for getting their presentation up on the Web so that those couldn’t attend can still participate at a distance. Open registration happens on the Web, and the word goes out via the existing social networks of the seed group.

Me, I’d attend a BarCamp for religion geeks. Admittedly, they’d have to be religion geeks who are tech-savvy, because I’d want to stick with posting all presentations on the Web. But I can imagine 24 hours of presentations and networking about theology, and maybe technology used in religion — an intense dose of the kinds of discussions we already have in the Unitarian Universalist blogosphere.

No, I know it’s not realistic. My sense of religious liberals is that, generally speaking, we’re not tech-savvy enough, and that we’re generally unwilling to discuss theology. But if I were going to make techno-theological BarCamp happen here in the northeastern United States, my social network actually has quite a number of people who would fit right in: the usual bloggers; some people who have created very cool church Web sites; seminary students including one who also has an MBA from MIT; a couple of theologians; then assorted ministers and lay leaders who are into theology and not afraid of computers.

And if tehcno-theological BarCamp did happen, not only would it be very very fun but it might actually shake up the staid stodgy world of religious liberalism, injecting it with a saving dose of theological speculation and technological savvy. So I’m throwing the idea out there, expecting the idea will fall into a black hole, but you never know….

Later poston BarCamp and religion giving my personal vision for how BarCamp might combine technology and religion.

Memory

What you’re about to read is a mixture of memory, hearsay, fact, and speculation. Believe it at your own risk.

The first year I was out of college, I worked for the fine arts department of my alma mater, in exchange for a pitiful salary, a chance to work with the sculptor, and studio space with access to all the clay I could desire. The foundry master, the sculpture professor, a few others, and I used to go to Dunkin Donuts a few miles up the main drag. The waitress got to know us so well, even to the point of knowing where we’d sit, that when she saw us coming in she’d had our coffee and doughnuts at our places before we sat down. I’d get a coffee, sugar no cream, and a chocolate honey-glazed. I don’t remember what the other guys got.

This was back in the days when Dunkin Donuts was a place where you’d want to hang out. A big counter snaked through the center of the store with a space in the middle where the waitress worked, you sat on a stool facing the waitress and the counter on the other side. Think white patterned Formica countertops with metal edges, dark red vinyl stools. It was all very companionable. In my memory, the sun was always pouring in the floor-to-ceiling windows on the front and side of the place.

The Dunkins we frequented stayed open 24 hours a day. Seems like all Dunkins stayed open 24 hours a day back then. There was a regular crew of people who would start drifting in sometime after midnight, and stay through the wee hours of the morning. My friend Johnny H. was one of them — he was still in college, and he’d bring his books and sit there and study. I remember going in once late at night (as a sculptor’s apprentice, I kept really odd hours) and seeing them sitting around the counter. They were nearly all men. They all seemed to know each other. They each kept a pool of loose coins on the counter in front of them, and when they ordered another doughnut or cup of coffee the waitress would just slide out the right number of coins. It looked like a companionable scene, but I never stayed, I was always headed back to the studio to work.

Anyway, Johnny H. used to tell me stories about the different characters who were regulars. That’s what they called themselves, “regulars.” Maybe it was a pun on the way you order coffee at Dunkins: “Gimme a coffee please.” “Regular?” “No cream, just sugar.” I don’t know.

Johnny H. told me this one story about a memorable night at Dunkins:

The regulars all drifted in, chatting with each other and with the waitress. On this one night, conversation veered from the normal topics, and some of the regulars got to bragging about themselves and what they could do. One of them was a phone phreak, that is, he knew how to make long distance phone calls for free. He had a little black box, a gizmo that would fool AT&T (this was back in the days when telephone service was still pretty much a monopoly) into putting through your call without charging you. Then another one of the regulars said he had an Uzi submachine gun. “No you don’t!” “Oh yes I do!” “Prove it.” So he drove off, allegedly to get the Uzi submachine gun — a thoroughly illegal modified assault weapon — but nobody believed he would be back.

Some of the regulars, fascinated with the phone phreak’s little black box, went over to the pay phone in Dunkins and used it to make some prank long distance calls. Maybe things were getting a little out of hand at this point. Then the second braggart came back with his Uzi submachine gun. He really did have one. God knows where he got it. As Johnny H. put it when he told me this story, you really never knew with the regulars. Some of them were into some pretty strange stuff. Nowadays, I might call them “marginal” or something like that.

Next thing you know, the guys with the little black box decide they’re going to call the White House. By now, it’s maybe three in the morning. They call directory assistance or something to get the number. Someone answers the phone (I imagine it was a sleepy-eyed Secret Service agent). They say, hey we don’t like the President — remember, this would have been in the Reagan years, after the assassination attempt that put Reagan in the hospital and left James Brady in a wheelchair for life — and we’ve got an Uzi submachine gun here, and we’re going to kill the president. Then they hang up, and start to laugh. Then the guy with the Uzi walks out to put it in his car.

The Lower Merion Township police are waiting outside Dunkins, and they arrest him and the phone phreak. According to the way Johnny H. heard the story later, any time a call came in to the White House, it was automatically traced. Any threat against the life of the president was taken very seriously indeed. The call was just a joke to the guys who made it, but whoever answered the phone at the White House probably had the FBI on the line within seconds after they hung up, and the FBI called the local cops, who were there before the pranksters could walk out of Dunkins, still laughing. The phone phreak, said Johnny H. later, was back at Dunkins within days, minus his little black box, but they never saw the guy with the Uzi again.

Carol and I just walked up to our neighborhood Dunkins, which is open from four in the morning until midnight. Can I help you? asks the waitress, and I get a small decaf no cream no sugar and an old-fashioned. “Hey,” says Carol, “I don’t see those Dunkins doughnuts anymore.” She asks the waitress, don’t you have those plain doughnuts with the little handle on them? But the waitress clearly doesn’t know what Carol’s talking about.

These days the waitresses and waiters (really, they’re just cashiers now) at Dunkins hide behind big orange and brown cabinets. Who can blame them for hiding back there with all the crazies in the world? No more counters where the regulars can sit around facing each other and the waitress or waiter walks down the middle. Yes, there are a few tiny unsociable tables stuffed in the back corner of the place with those chairs that are designed to be uncomfortable so you won’t want to sit for long. Hardly the place where you’d want to spend much time. Starbucks has taken over that niche of the coffee market; you go into a Starbucks and you want to sit for hours and relax; but at Dunkins it’s obvious they want you in and out as quickly as possible.

Just as well. If I were a faceless corporate beancounter at Dunkins, I surely would not want a bunch of phone phreaks and the like sitting around in my stores, even if they did leave their piles of change in front of them, waiting to spend it, even if they were pretty interesting human beings. But I sit here eating my plain donughnut and drinking my small decaf no cream no sugar (always order a small at Dunkins because a large comes in a styrofoam cup that makes the coffee taste kinda funny), I do wonder what happened to Johnny H., if he still stays up through the night and into the early morning, if he still talks with all kinds of strange and wonderful people.

Thinking out loud

Still working on this week’s sermon, even though in general Friday serves as a my sabbath day. The title this week is “The Garden.” One of the texts is Genesis 1.27-28: “[27] So God created humankind in his image,/ in the image of God he created them;/ male and female he created them. [28] God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.'” And my topic, as you might have guessed, is ecotheology.

One of the theologians I have been consulting on this topic is Rosemary Radford Reuther, in her book Gaia and God: An Ecofeminist Theology of Earth Healing. She writes [my reading notes in square brackets]:

…I assume that there is no ready-made ecological spirituality and ethic in past traditions. The ecological crisis is new to human experience. [I.e., Ruether appears to admit the necessity of allowing ongoing revelation to humanity.] This does not mean that humans have not devestated their environment before. But as long as populations remained small and human technology weak, these devestations were remediable by migration, retreat from to-heavy urban centers, or adaptation of new techniques. [This challenges God’s command to “be fruitful and multiply” in gen. 1.28.] Nature appeared a huge inexhaustible source of life, and humans small…. The radical nature of this new face of ecological devestation means that all past human traditions are inadequate in the face of it. Whatever useful elements may exist in, for example, Native American or Taoist thought, must be reinterpreted to make them usable in the face of both scientific knowledge and the destructive power of the technology it has made possible.

So one of the challenges of an ecotheology is that we’re going to have to completely rework religious traditions. I’d say this is a task that we Unitarian Universalists should be able to handle, as a non-creedal people who have been pretty willing to rework religious tradition (at least in small ways). Ruether goes on:

…Each tradition is best explored by those who claim community in that tradition [and she means “tradition” more broadly than the narrow confines of, say, Unitarian Universalism]. This does not preclude conversions into other traditions or communication between them…. But the plumbing of each tradition, and its reinterpretation for today’s crises, is a profound task that needs to begin in the context of communities of accountability. Those people for whom Taoism or Pueblo Indian spirituality are their native traditions are those best suited to dig those roots and offer their fruits to the rest of us. Those without these roots should be cautious in claiming plants not our own, respectful of those who speak from within.

So which tradition does Unitarian Universalism belong to? –and no, we aren’t deep or rich enough to claim to be our own tradition. It’s probably best to say we’re a post-Christian tradition, and while we might be post-Christian, we are post-Christian. But although Christianity is often equated with Western religion, that’s not at all true: we can’t forget the Jews; the neo-pagans have been helping us find the remnants of indigenous European traditions; there’s also a small but important secularist tradition that has to be included. Obviously most of our spiritual root system is in Protestant Christianity. But as a post-Christian spirituality, with individual members who are deeply embedded in Christian, Jewish, neo-pagan, and humanist spiritualities, we’re willing to acknowledge that our root system spreads a little more widely. We might be well-placed to mediate the conversation that will inevitably ensue between the different reinterpretations of Western spirituality.

I still don’t have a sermon, though, so I guess I better go back to Genesis 1.27-28 and see what I can do with it.

Seal

As I was crossing the swing bridge on Rt. 6 on a walk across to Fairhaven this afternoon, something caught my eye in the water to the north of the bridge. It turned out to be a harbor seal lolling in the water right next to the pilings that protect the bridge when has swung open to shipping. We have seen seals near the hurricane barrier, but this seal was in the middle of the busy part of the harbor. I watched it for awhile in the binoculars.

It stuck its nose up into the air, looking as if it were snuffing in a huge breath, then ducked under water. I thought it was gone, and walked on; but it surfaced again and seemed to look right at me with its big dark eyes. I watched it come up and go down a few more times, until it went under with a splash of its tail, disappearing behind some pilings. I walked on, thinking: New Bedford is lucky to have large wild mammals in the heart of the city.

Moby-Dick marathon, finis

I managed to catch much of the last hour of the Moby-Dick marathon. I walked in at 12:08, Chapter 134, “The Chase — Second Day”; Carol came in just after me. They saved the best readers for last, including a repeat appearance by Peter Whittemore, the great-great-grandson of Herman Melville. By my estimate, just over a hundred people in the room to hear the end of the book. Carol heard almost all of that last hour; I had to duck out for a phone call about tomorrow’s memorial service.

This year, thirteen people stayed for the full 25 hours, including people from New Bedford, Westport, Nantucket, and Centerville, Massachusetts; Connecticut; Washington, D.C.; Maryland; and Nevada.

The marathon ended at 1:03 EST, with these last words:

And I only am escaped alone to tell thee. JOB

The Drama’s Done. Why then here does any one step forth? – Because one did survive the wreck.

It so chanced, that after the Parsee’s disappearance, I was he whom the Fates ordained to take the place of Ahab’s bowsman, when that bowsman assumed the vacant post; the same, who, when on the last day the three men were tossed from out the rocking boat, was dropped astern. So. floating on the margin of the ensuing scene, and in full sight of it, when the half-spent suction of the sunk ship reached me, I was then, but slowly, drawn towards the closing vortex. When I reached it, it had subsided to a creamy pool. Round and round, then, and ever contracting towards the button-like black bubble at the axis of that slowly wheeling circle, like another ixion I did revolve. till gaining that vital centre, the black bubble upward burst; and now, liberated by reason of its cunning spring, and owing to its great buoyancy, rising with great force, the coffin like-buoy shot lengthwise from the sea, fell over, and floated by my side. Buoyed up by that coffin, for almost one whole day and night, I floated on a soft and dirge-like main. The unharming sharks, they glided by as if with padlocks on their mouths; the savage sea-hawks sailed with sheathed beaks. On the second day, a sail drew near, nearer, and picked me up at last. It was the devious-cruising Rachel, that in her retracing search after her missing children, only found another orphan.

Finis

I see in my copy of Moby-Dick the following written in pencil, in my writing, after the word “Finis”: July 4, 1984; that date, I guess, when I finished reading the whole of the book for the first time. It would have been marvelous to hear the whole of Moby-Dick read aloud this time; maybe next year.

Moby-Dick links:

Online Moby-Dick, marred by occasional typos but easy to navigate and search.

Moby-Dick marathon Web page on the site of the New Bedford Whaling Museum.