Photographing butterflies

I took a break from curriculum development on Tuesday and drove down to Pinnacles National Park. Of course I looked at the incredible rock formations for which the park is famous. But as spectacular as the scenery was, the highlight of the trip was watching butterflies in Bear Gulch. In particular, I spent about ten minutes watching one Western Tiger Swallowtail visiting larkspur blossoms. I took a great many photographs of this one butterfly, getting as close as I could. With a photograph, you can capture narrow slices of time: the position the butterfly’s wings take as it balances on a flower; the way it clings to the flower with its legs and arches its head towards a blossom; the moment when the butterfly is just approaching the flower:

Papilio rutulus

But sometimes what sticks in your memory is not what you actually saw, but the photographs of what you saw. After I left Pinnacles, I drove to Elkhorn Slough National Estuarine Research Reserve. When I saw butterflies there, I made a point of trying to sketch them in my field notebook rather than just photograph them, like this common butterfly:

Vanessa atalanta

This sketch, as an end product, is not nearly as attractive as a photograph (and I did take a photograph of this insect as well) — it’s not as attractive, but I learned more about butterflies by making this sketch. By comparing my sketch to a field guide, by seeing what I left out, I learned what I don’t see when I look at butterflies. I suspect making less attractive sketches like this does more towards sharpening my powers of observation than does taking a great many very attractive photographs.

Fast food for gulls

I spent the afternoon and early evening hiking around Pescadero Marsh. At the beach near the end of Pescadero Creek, I saw many of the same animals I saw during my last trip here: Harbor Seals (Phoca vitulina): shells of the California Mussel (Mytilus californianus): the remains of Red Crabs (Cancer productus), Pacific Sand Crabs (Emerita analoga), and Eccentric Sand Dollar (Dendraster exentricus); Black Oystercatchers (Haematopus bachmani), etc.

Haematopus bachmani

Above: Black Oystercatchers on the rocks at Pescadero Beach

dead Emerita analoga being eaten by unidentified organisms

Above: The remains of a Pacific Sand Crab being eaten by unidentified smaller organisms

Walking around the marsh, I saw an even greater diversity of animals: warblers hiding in willow thickets, butterflies cruising in amongst the coastal scrub, raptors hunting over the marsh, huge nests made by wood rats. This is an area of ecotones, where several different plant communities meet one another: ocean comes up against beach; sandy beach comes up against coastal scrub; coastal scrub comes up against saltwater marsh; freshwater riparian corridor and marsh flows into saltwater marsh. I’m amazed by how many biomes, and organisms adapted to live specifically in those biomes, can be found within a short walk: I saw Arroyo Willow (Salix hinsiana) growing next to an ephemeral freshwater stream; fifteen minutes of slow walking brought me to Snowy Plovers (Charadrius alexandrius) who live and breed on sandy beaches above the high tide line.

And then there are the organisms who happily move from one biological community to another, exploiting the resources of all of them. Like gulls (Larus spp.) who fly everywhere, and eat everything. Everywhere I went, I saw gulls. As I walked north on the beach, I cam across two Western Gulls (Larus occidentalis), in beautiful fresh plumage, snacking on what remained of a Harbor Seal:

Larus occidentalis eating a dead Phoca vitulina; Larus delawarensis in the distance

I walked up to the dead Harbor Seal to have a look; the gulls, looking grumpy, gave way to my intrusion, watching me from a safe distance. The corpse didn’t stink, but there was no longer a head, and it looked like it had been lying there for a while. I guess gulls will eat just about anything.

20 years

Twenty years ago this month, I began working as a Director of Religious Education (DRE) in a Unitarian Universalist congregation. During the recession of the early 1990s, I had been working for a carpenter/cabinet-maker, so I had been supplementing my income with part-time work as a security guard at a lumber yard. Carol, my partner, saw an advertisement for a Director of Religious Education at a nearby Unitarian Universalist church. “You could do that,” she said. So I applied for the job, and since I was the only applicant, I got it.

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Above: Carol took this Polaroid photo of me sitting at my desk at my first DRE job. The computer in the left foreground is a Mac SE, and I have a lot more hair. It was a long time ago.

Over the past twenty years, I worked as a religious educator for sixteen years — full-time for six of those years, part-time for nine years — and as a full-time parish minister for four years. Since I was parish minister in a small congregation where I had often had to help out the very part-time DRE, I feel as though I’ve worked at least part-time in religious education for twenty continuous years.

Sometimes I wonder why I’ve stuck with it so long. Religious education is a low-status line of work. Educators who work with children are accorded lower status in our society, because working with children is “women’s work,” and ours is still a sexist society. And religious educators are sometimes looked down upon by schoolteachers and other educators, because we’re not “real” educators. In addition to being low-status work, religious educators get low pay, and the decline of organized religion means our pay is declining, too, mostly because our hours are being cut, or paid positions are being completely eliminated.

Continue reading “20 years”

UUA logo: our version

Carol and I have been playing around with the new UUA logo. Carol doesn’t like the way the flame in the new logo is disattached from the candle-chalice thingie. I don’t like the way the sides of the chalice-thingie act as walls which keep the flame from being seen from the sides.

Mind you, it’s way too easy to be a Monday morning quarterback. No logo can ever be perfect, and certainly the UUA logo is a pretty good design, and more than adequate. But it’s way too easy to play around with graphics on our laptops, and Carol and I had nothing better to do on a sleepy Saturday morning, so we spent half an hour revising the UUA’s logo. Here’s what I came up with:

UUA Logo Mash

Update: June 24, 2018: The above logo is now released under a Creative Commons license; please attribute to “A UU”.
Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.

Compare it to the official UUA logo below. See what I mean about the sides coming up around the flame in the official logo?

UUA Logo Official

(Now that I look at this again, I wish I had made the sides of my version even lower, but I’ve already wasted too much time playing with this.)

Jesus said something like (and I’m paraphrasing here): “Neither do people light a candle and put it inside a red and orange bushel basket, the walls of which extend halfway up the flame, so the people below us cannot see the flame.” Buddha supposedly said (another rough paraphrase): “Thousands of candles can be lit from a single candle, and the life of the candle will not be shortened; but if your candle is inside a red and orange chalice thinige, others will burn their fingers trying to light their candle from your candle.” The new UUA logo is a pretty accurate graphic representation of what our denomination is actually like; my revision of the logo represents the way I wish our denomination were.

Update, 3 hours later: Ah, what the heck, I might as well make the things the way I like it — here’s a version with even lower walls, and now it looks like the “U” is kinda lying back and the candle is standing up inside it:

Continue reading “UUA logo: our version”

Persimmon

The first time I visited California was in October, 1987. Everything about California was mind-blowing to a young guy like me who had, although I had been to Europe, had never been further west than Washington, D.C. It was my first experience of the Pacific Rim: the landscape of the Rim of Fire, the cultural encounter between east Asia and North America, the climate; even the sight of the sun setting in the Pacific Ocean was mind-blowing, for though I could have seen that sight from western Europe, watching the sun set into the endless Pacific was a very different experience than watching the sun set into the gray North Atlantic.

I stayed for a few days with my cousin Nancy in Oakland. She was the ideal host. She drove me up to Grizzly Peaks where I looked down with amazement on the city of Berkeley a thousand feet below me, and the bridges in San Francisco Bay beyond the city; I could not have imagined then that sixteen years later, that road would be part of my daily commute to work. She took me out to Cliff House to watch the sun set in the Pacific; she took me into Chinatown and Japantown; and she introduced me to locally-grown persimmons (Diospyros kaki).

Nancy had a few persimmons ripening in her kitchen. She found one that was ripe, cut it open, and showed me how you use a spoon to eat it. The combination of the jelly-like texture, the flavor, and the bright orange color were unlike any food I had ever eaten before. After I got back to Massachusetts, I found persimmons in the supermarket, but they never tasted as good as the ones I had eaten in California; they just weren’t worth buying.

Now here I am, living in California, and when I saw a sign in the local supermarket for “Locally Grown Persimmons” of course I bought some. I put them on the kitchen counter next to some late tomatoes that I had just picked in our garden. Nancy tells me that the Chinese word for tomato is xihongshi, meaning “western red persimmon,” and the two fruits do look remarkably alike from a certain angle (the tomato is the smaller one on the left):

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The problem with eating persimmons is that if you eat them before they are fully ripe, the high level of tannins will make your mouth feel furry on the inside. You can also get so-called fuyu persimmons, funny stubby little things that contain less tannin in them so you can eat them when they’re not quite ripe. If you’re impatient, as Carol is, perhaps it’s best to eat fuyu persimmons. I’m impatient, and I rarely wait quite long enough before I eat a persimmon; but I’ve come to appreciate the light astringency of a not-entirely ripe persimmon, and to enjoy the faint furry feeling that lingers in your mouth after you’ve eaten one.

The three persimmons I bought have been sitting on the kitchen counter for two whole days now, tempting me. I kept feeling them gently: were they soft all the way down to the stem? Did they feel as though they would collapse in my hand if I picked them up? Finally I decided that one of them was ripe enough to eat. I cut off the end, and scooped out some of the fruit:

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Oh, it was good! — I couldn’t believe that I had actually waited long enough for my first persimmon of the season to ripen fully! I ate the whole thing in about five seconds. And then, sure enough, I started to feel that faint furry sensation on the inside of my mouth. It was a very faint sensation, and not unpleasant, but it was enough to remind me that once again I had been too impatient.

Online petition regarding clergy sexual misconduct

The First Unitarian Universalist Church of Nashville’s “Safety Net” has started an online petition at Change.org, asking that all candidates for the UUA Board and for Moderator to open up a conversation about clergy sexual misconduct in U.S. Unitarian Universalist congregations:

We, the undersigned, are asking the candidates for UUA Moderator and Board of Trustees to publicly indicate their willingness to start a new national conversation on clergy misconduct in the UUA, and to ensure that survivors of misconduct have a real voice in that conversation. We ask them to commit to using the powers of the Board to take ownership of the recommendations of the Safe Congregation Panel, to update them as needed, and to hold the staff accountable for implementing them fully. And we ask them to investigate the accountability relationship between the Board and Ministerial Fellowship Committee, with an eye toward balancing the need to protect institutional interests with a pastoral responsibility to care for victims of misconduct.

I signed it. You bet I did. They provide a space for comments when you “sign,” and here’s what I wrote: “As someone who has served as both parish minister and religious educator in congregations suffering from past clergy sexual misconduct, I have seen the effects such misconduct has on both adults and legal minors. I have also seen first hand a high level of denial about the seriousness of clergy sexual misconduct on the part of UUA leaders. It’s way past time the UUA addressed this more fully.”

Mind you, I have my doubts whether such petitions effect much change. I also have grave doubts about whether the culture at the UUA, or in many local congregations, is going to change; Unitarian Universalists have a tendency to want to solve other people’s problems before trying to address their own problems; we’re great at sending money overseas or working on immigration problems here in the U.S., but we’ve been very unwilling to tackle problems that occur in our own homes and hearts, problems like domestic violence, racism, classism, the overconsumption that goes with upper middle class lifestyles, and so on.

But in spite of my doubts, I signed the petition. It’s easy for me to sign this petition; I’m a minister, I have a vested interest in cleaning up my profession. Now it would be nice if lots of respectable laypeople, good solid institutionalists — people who are pillars of our local congregations, people of impeccable morals — it would be good if many such people also signed the petition.

How to take your Sunday school back to the year 29

Every couple of years, we run a five-week Sunday school program called “Judean Village,” in which we travel back to the year 29 to be in a predominantly Jewish village in the Roman-controlled territory of Judea.

The Judean Village program has us travel back in time during Sunday school. We gather in the village square, where the artisans and shopkeepers of the village (i.e., the Sunday school teachers) exchange gossip and rumors — gossip about what the hated tax collector has been up to this week, what the Roman overlords are doing, etc. — and rumors about the wandering rabbi named Jesus of Nazareth who is rumored to actually sit down to share meals with tax collectors (horrors!), who is rumored to be healing people and even raising them from the dead, and who may or may not be planning a revolution that will drive the Romans out of Judea and reestablish Jewish rule. The artisans and shopkeepers are all wearing long tunics with rope belts and head cloths (available from www.christiancostumes.com). We supplemented the costumes we purchased with ones made by volunteers in the program.

The village song leader comes by, and teaches the villagers a song: Continue reading “How to take your Sunday school back to the year 29”

Summer Sunday school: Blob Tag and Jataka tales

From my teaching diary; as usual, children’s names are fictitious.

We’ve been getting 8 to 12 children in grades K-6 in our summer Sunday school class — a nice group size that allows children of different ages to get to know each other. Such a small group size makes it easy to change your plans at the last minute, too. At 9:25, five minutes before heading in to the worship service, Edie, my co-teacher, and I revised our plan. We were supposed to take a walk to the nearby city park, but neither one of us felt like dealing with the hassle of getting permission slips signed.

“Let’s stay here,” said Edie. “We can play giant Jenga.” Last winter, the middle school group had made a game based on Jenga (a trademarked game invented by Leslie Scott), using two-by-fours for the blocks. The middle school kids had played this game on the patio during social hour, and the younger kids were fascinated by it.

“Do you want a story?” I said. I had just gotten an old story book, More Jataka Tales by Ellen C. Babbit (1923), and there was one story I wanted to tell to children. Continue reading “Summer Sunday school: Blob Tag and Jataka tales”

A portrait of the minister as a misconductor

Recently I received an unsolicited book in the mail. As a minister and as a blogger, I sometimes receive unsolicited books in the mail, usually on topics in which I have no interest, and I generally toss them straight into the recycling bin. Upon opening the envelope, I read the title of the book, Being Alive and Having To Die: The Spiritual Odyssey of Forrest Church, and having no interest in Forrest Church I headed for the recycling bin. But before I tossed the book, I thought to myself, “I wonder if the author dared tackle Church’s sexual misconduct?” The author did dare, so I decided to read on.

Dan Cryer, the author of Being Alive and Having To Die, portrays Forrest Church as having come from privilege. The son of Frank Church, a prominent U.S. Senator, Forrest Church could trace his ancestry back to the Mayflower through both his mother and his father. He grew up in large part near Washington, D.C., in a county with the highest per-capita income in the country. His father went to Stanford University, and that’s where Forrest received his undergraduate degree. Although he was estranged from his father during the late 1960s, as were so many upper middle class young men of his generation, he once avoided arrest because U.S. Forest Service troopers liked his father’s pro-conservation initiatives in the Senate. Forrest Church continued following his father’s footsteps: his father had gone to Harvard Law School, and after a year at Pacific School of Religion Forrest transferred to Harvard Divinity School.

He married Amy Furth when they were both undergraduates at Stanford. Cryer’s descriptions of their marriage makes Forrest Church sound like a male chauvinist pig, e.g., “…the young husband did have a bad habit of wounding Amy by making important decisions without consulting her” (p. 65). Beginning in 1976, Church began having affairs with other women, although he himself “declined to characterize these as ‘affairs'” (p. 188). After he was called to the prestigious pulpit of All Souls Unitarian in New York (in “that nation’s wealthiest ZIP code”[p. 110]) in 1978, the affairs continued, though not with members of the congregation. By 1991, the marriage of Amy and Forrest Church “had been shaky for a long time” (p. 187). It was in that year that the whole thing blew up. Continue reading “A portrait of the minister as a misconductor”

Neuroscience and religious education

Outline of an informal talk given July 10, 2011, at Ferry Beach Religious Education Week, held at the Universalist conference center in Saco, Maine.

Welcome to this porch chat on neuroscience and religious education. What I’d like to do in this porch chat is this — First, find out what you know about neuroscience as it applies to religious education. Second, to tell you a little bit about what I have been learning about the exciting new developments in this area. And third, to talk about ways we can all continue our own education in this area.

(1) Let’s begin with what you know about neuroscience and religious education. And before you say “nothing,” I suspect at least some of you know something about Howard Gardner’s theory of multiple intelligences. How many of you have run into multiple intelligences work before?

What you may not realize (or may forget) is that Gardner drew upon new scientific insights in the way brain works to develop this theory. According to a paper by the Multiple Intelligences Institute, “to determine and articulate these separate faculties, or intelligences, Gardner turned to the various discrete disciplinary lenses in his initial investigations, including psychology, neurology, biology, sociology, anthropology, and the arts and humanities.” [p. 6] So Gardner represents one attempt to apply scientific insights into the brain to educational practice.

So now let me ask: what (if anything) do you know about neuroscience and religious education?

[summary of some of the responses]

  • the brain’s plasticity
  • answering the question: is there a genetic quality to empathy?
  • the god gene
  • how like things like mediation, music, etc., can change the brain
  • kids who have deficits with empathy
  • you can make new neural pathways
  • visualing brain pathways through brain imaging

(2) Now let me tell you a little bit about what I’ve been learning about how to apply scientific understandings of the brain to religious education.

I’d like to begin by reading you a paragraph from a 2000 report by the National Academy of Sciences titled “How People Learn: Brain, Mind, Experience, and School.” (You can download a free PDF of this book here.) I was introduced to this book by Joe Chee, a teacher educator and UU who is currently pursuing a Ph.D. in education and technology; Joe recommended this as a great introduction to the topic. And right at the beginning of this book, the authors tell us why we should care about the topic:

The revolution in the study of the mind that has occurred in the last three or four decades has important implications for education. As we illustrate [in this book], a new theory of learning is coming into focus that leads to very different approaches to the design of curriculum, teaching, and assessment than those often found in schools today. Equally important, the growth of interdisciplinary inquiries and new kinds of scientific collaborations have begun to make the path from basic research to educational practice somewhat more visible, if not yet easy to travel. Thirty years ago, educators paid little attention to the work of cognitive scientists, and researchers in the nascent field of cognitive science worked far removed from classrooms. Today, cognitive researchers are spending more time working with teachers, testing and refining their theories in real classrooms where they can see how different settings and classroom interactions influence applications of their theories.

Continue reading “Neuroscience and religious education”