Category: Arts & culture

Jokes from class today

The question of the day in today’s middle school class was “What’s your favorite joke?” This unleashed a spate of jokes. We all laughed (and groaned) a lot, and I realized that during the pandemic I don’t hear jokes much any more. Below are some of the jokes I can remember from today’s class; add more (clean ones preferred) in the comments.

Why is pi the loneliest number?
No one talks to him because he goes on forever.

A goat, a drum, and a snake fall off a cliff.
Baa, dump, tss.

What do you call a cow with no legs?
Ground beef.

Why did the whale cross the road?
The chicken was on a break.

What’s the stickiest Greek monster?
The Mino-tar. (thanks, Benjamin!)

Research on Zoom fatigue

An article published in the journal Technology, Mind, and Behavior, Jeremy N. Bailenson reviews existing research to try to understand why Zoom meetings can be so fatiguing. The article’s title, “Nonverbal Overload: A Theoretical Argument for the Causes of Zoom Fatigue,” summarizes what Bailenson perceives to be the primary cause of Zoom fatigue: it’s the nonverbal elements of Zoom that are so tiring. In the article’s abstract, Bailenson also states the limits of his paper:

“The arguments are based on academic theory and research, but also have yet to be directly tested in the context of Zoom, and require future experimentation to confirm.”

Bailenson outlines four “possible explanations of Zoom fatigue”:

“Excessive amounts of close-up eye gaze, cognitive load, increased self-evaluation from staring at video of oneself, and constraints on physical mobility. All are based on academic research, but readers should consider these claims to be arguments, not yet scientific findings.”

Bailenson then suggests small changes to the user interface of Zoom. Smaller default size of heads in the Zoom window reduce the load of “close-up eye gaze.” Cognitive load may be reduced by making audio-only calls the default. Using the “Hide Self” feature in Zoom does away with the problem of staring at one’s own video feed. Finally constraints of physical mobility can be handled by hardware solutions: “Use an external webcam and external keyboard that allows more flexibility and control over various seating arrangements.”

Note that Bailenson firmly states that all his suggestions need to be confirmed by further research. I already disagree with Bailenson on at least one point. I don’t use the “Hide Self” feature on Zoom because it’s too easy to go off camera; instead I prefer the user interface of Google Meet which shows a tiny thumbnail view of oneself, too small to see details, but just large enough so you can see if you’re going off camera. Bailenson also points out some interesting possibilities for further research. For example:

“Very few psychology studies on mediated interaction examine groups larger than two or three people, and future work should examine the psychological costs and benefits of video compared to audio in larger groups.”

As I think about Bailenson’s article, here are some changes in the way I use Zoom that I’ll implement for myself:

  • I’ll sit further away from my webcam, to reduce excessive close-up eye gaze
  • I’ll continue to use my remote keyboard, and my under-desk cycling machine, to reduce my fatigue by allowing more physical mobility for myself
  • When teaching small groups, I’ll use more screen sharing, which reduces apparent head size and provides another center of interest so participants don’t have to stare at me or each other

One big problem with any video platform, from my point of view as a religious educator, is that a lot of what I do is social-emotional learning. And a big chunk of social-emotional learning is about using nonverbal communication in a way that simply isn’t possible on video calls. So I’m also going to remain aware that videoconferencing has definite limitations, and I’m not going to expect it to do things it cannot do.

I’d love to hear your thoughts on improving our uses of videoconferencing.

A historical materialist looks at the “Jericho March”

There’s no doubt that today’s armed insurrection was driven by white supremacy. The well-publicized photo of a white man smiling as he carried a Confederate battle flag through the Capitol building makes that clear, if we hadn’t already figured it out.

There’s also no doubt that today’s treasonous actions were driven by the idolatrous heresy known as Christian nationalism. This New Religious Movement — maybe we should use the pejorative term, and call it a cult — followers of this cult of Christian nationalism believe that their god is somehow specially aligned with the United States.

The white supremacy, and the heretical idolatry, helped drive these white terrorists. But I think economic desperation is also driving the broader movement that thinks the election was stolen from their populist hero Donald Trump. There’s too much economic desperation, and that desperation is increasing as the pandemic drags on. There’s a growing number of people who can’t work from home, whose businesses have gone under, whose jobs have disappeared. The divide between the haves and the have-nots has been getting bigger for decades; the pandemic has accelerated this trend.

If we’re going to turn our country away from the treasonous armed terrorists, we absolutely have to address white supremacy. We absolutely have to address the idolatry of the cult known as Christian nationalism. And we also must deal with the economic desperation in the U.S.

Let’s hope today will be the end of Trump’s influence. But even if Trump goes away, the underlying problems will still be there. We have learned that white supremacy, idolatry, and economic desperation are a toxic mix, and we must address all three.

Using Jamulus to sing online in real time

The Bay Area Sacred Harp (BASH) singing community has been using Jamulus to sing together online, in four part harmony, in real time. The big problem with trying to sing online together is that the Internet has built-in “latency,” or lag time. Jamulus is free open source software that minimizes latency to allow people to make music together in real time.

Last night, we had eight singers logged in to our Jamulus server, including two singers from Southern California. And it finally felt like we’re getting the hang of how to do this.

We started experimenting with Jamulus back in June, and since mid-August we’ve been singing twice a month, so this is our seventh regular meeting. Singing online requires several adjustments on the part of singers. First you have to get used to the Jamulus platform, including watching your volume level, adjusting the volume levels of other singers, etc.

Beyond the technical learning curve, there’s also a musical learning curve. You have to get used to the fact that you have no visual cues, so instead of watching someone beating time you have to maintain a very sure sense of the tempo. You also have to get used to the fact that there’s more lag time than when singing in person; in person, you can rely on another singer by listening to them and following a split second behind, but singing online has just enough lag time that you have to be exactly on the beat (or even the tiniest bit ahead). In short, you have to be very confident of your part.

No, it’s not as good as singing in person. But because of the pandemic, singing in person simply isn’t possible. This is the best alternative; and really, given how good it feels to be able to sing with others, it’s a pretty good alternative.

I’ll continue after the jump with more technical details.

Continue reading “Using Jamulus to sing online in real time”

Flipgrid

This year, the Religious Education Association (REA) invited anyone who’s going to participate in their online annual meeting to post a video response on Flipgrid, answering the question, “Why REA?”

Of course I had to try it. I’m always a sucker for trying out new forms of social media, especially when they’re designed for educators. And Flipgrid advertises itself as a video making Web site that can be used from preK to PhD — how cool is that?

But then I logged in — you can log in using your Google account — and Flipgrid told me it only supports Google Chrome and Microsoft Edge. Seriously? no support for Firefox or Safari? Oh, right, it’s a Microsoft company. At least they allow video uploads, so I recorded a quick-and-dirty video and uploaded it. But I won’t be using Flipgrid with kids, because what about that kid who doesn’t have Chrome or Edge….

Aside from that fatal flaw, Flipgrid seems like it has potential. You as teacher can post a video, kids can respond to it, Flipgrid gives you a QR code that you can send to parents so they see the video responses. Although, uh oh, what about media releases to show videos of legal minors? Given the safety policies in our congregation, that’s another fatal flaw if I want to use it with kids.

Even though Microsoft has incorporated at least two fatal flaws in Flipgrid, the basic idea still has potential. And it still could work with adult programs.

Downside to decline

The report by the Unitarian Universalist Association’s Commission on Institutional Change puts it starkly: if Unitarian Universalists don’t figure out how to become less white, we will die out (because: demographics).

Fair enough. But we’re seeing rise of the “nones,” people who have no religious affiliation, and so maybe it’s time for organized religion to die. If it’s time for organized religion to die, why should we care?

In a recent article titled “White Christian America built a faith-based safety net. What happens when it’s gone?”, Religion News Service has an answer to this question:

“The growth of the so-called nones doesn’t mean that belief is disappearing, but ‘loosely organized spirituality’ among people who have few ties to each other lacks precisely the organization that can marshal thousands of key volunteers.

“‘They don’t congregate,’ [Brad] Fulton [associate professor of nonprofit management at Indiana University] said. ‘And that is the key thing.’

“Religious congregations, on the other hand, he said, ‘ask people to give once a week, week after week. They tell people about volunteer opportunities once a week, week after week. There is no other social institution like them.’

“In some ways, the infrastructure of religion matters more than the spiritual part. The so-called nones, at least for now, can’t replace that.

“‘There is some upside to organized religion that has very little to do with religion,’ he said. ‘They have a great mechanism to bring people together. It is really hard to identify an organized secular equivalent.'”

This is not far from what Unitarian theologian and sociologist James Luther Adams said in the mid-twentieth century: congregations function as voluntary associations. And congregations provide real and tangible benefits to society.

Another point worth noticing here: Fulton, a scholar of management, says that what congregations do — that no one else does — is to congregate, “week after week.” The loose networks created by social media (so far at least) don’t do this, so unfortunately we can’t expect social media networks like Black Lives Matter to fill this void.

How to make Halloween costumes for your stuffies

If you can’t go out trick-or-treating this year, or go to a Halloween party, how about making costumes for your stuffed animals? You could even hold a costume party for stuffies. Here’s a video with some idea on how to make easy, effective costumes for your stuffed animals:

Click on the image above to take you to the video on Youtube.

In the video, you’ll see Dr. Sharpie Ann get costumed as a queen (Queen of the Universe, of course), Packie the Dusky-footed Woodrat as a pirate, Possum as an angel, and Hedgehog as a cowboy.

Once you dress up your stuffies, take their photos and post them on social media.

The wild diversity of Christianity, part two

This second video in the two part series explores Christian diversity in the U.S. through Christian music, touching on everything from Christian K-pop to Primitive Baptist hymns to Mainline Protestant choral music to an AME Zion hymn choir — and more. The people who write, perform, and listen to this Christian music come from widely divergent religious perspectives, and very different cultures and ethnicities, and the musical diversity covered in this video should challenge anyone who thinks Christianity is a monolith.

(A disclaimer that will be obvious to my Unitarian Universalist readers: I’m looking at Christianity from the outside; Unitarian Universalism can no longer be considered a Christian religion, it is now quite firmly post-Christian — and whatever that means, it definitely isn’t Christian, though it is related historically.)

Click on the image above to go to the video on Youtube.

Below is the text I was looking at while making the video (but I deviated from the script more than once). The videos from the associated Youtube playlist are embedded below.

Questions that are implicit in the video: How do you define the boundaries of a religious tradition? What makes a piece of music Christian — Christian text, Christian performers, Christian context, Christian intent behind the music, Christian musical genre, or more than one of the above, or all of the above? What are the boundaries between culture and religion? — or are culture and religion somehow intertwined? How can we listen across religious and cultural boundaries? — what do we have in common, and how do we get past what we don’t have in common?

Continue reading “The wild diversity of Christianity, part two”

The wild diversity of Christianity

A short (5 min.) talk for an adult class in which I talk about some stereotypes of Christians, and then suggest listening to the wild diversity of Christian music as a way to get past the stereotypes to begin to understand something of the wild diversity of the Christian religion….

Click on the image above to take you to the video.

Below is the uncorrected text that I was reading from (I diverged from the text a bit, but this is most of it):

Continue reading “The wild diversity of Christianity”