Anti-intellectualism among Unitarian Universalists

Kim Hampton nails it in a post titled “Anti-intellectualism in Unitarian Universalism”:

“Why is it, for all of our supposed intellectualism on a wide range of subjects, most Unitarian Universalist show absolutely no curiosity regarding religion itself? Part of the reason Unitarian Universalist social justice work can be so haphazard is because most UUs don’t understand that the only way to sustain oneself in the work of social justice is to have a firm religious grounding.”

Examples of our anti-intellectualism are easy to find: fundamentalist humanists who refuse to engage in thoughtful dialogue with angry theists (and vice versa); those who reduce Unitarian Universalist thinking to thoughtless recitations of the “seven principles”; those who conflate politics of the U.S. Democratic party with Unitarian Universalist social justice; etc.

I think Hampton makes an especially good point about the anti-intellectualism that pervades Unitarian Universalist social justice work. Yes, Unitarian Universalists should be opposed to the current practice of ICE separating children from their parents. But on what grounds do we oppose this human rights violation? — do we ground our opposition in natural law arguments, or in arguments from the Western religious tradition? The answer makes a difference. Back in a 2002 General Assembly lecture (see below), Prof. Carole Fontaine argued that Unitarian Unviversalists occupy a unique niche in human rights work: we should be able to talk with both secular and scripturally-based human rights workers, and thus we should be able to build alliances between these two groups, potentially a very powerful coalition.

But we can’t get to that point unless we get over our anti-intellectualism, and start thinking seriously about who we are and what we can do. And so, right now as Unitarian Universalists we are wasting an opportunity with the humanitarian crisis of the separation of immigrants and their children: had we been more thoughtful and less anti-intellectual, we could on the one hand challenge the completely incorrect Biblical justifications offered for what ICE is doing, while offering a liberal religious denunciation of the ICE abuses; and on the other hand build more effective bridges between religious progressives and secular human rights workers.

More about Fontaine’s lecture…. Continue reading “Anti-intellectualism among Unitarian Universalists”

Immigration detentions

This week, we’ve seen widepsread outrage on social media about the detention of children by Immigration and Customs Enforcement (ICE). This outrage is a good thing. We should all be outraged.

But I would like to remind people what happened in 2007 when ICE raided the Michael Bianco plant, a defense contractor in New Bedford, Mass. There was a quick surge of outrage, which quickly subsided. And nothing changed in ICE.

Not only that, but the full story of what happened was lost in the noise of the outrage. I was in New Bedford in 2007, where I occasionally served as a chaplain for labor unions, and from union members I heard parts of the story which didn’t get much publicity. Here’s what I heard from union members and other activists in New Bedford:

Just before the raid, ICE contacted state social workers. ICE knew that many of the people they were planning to detain had children, and they wanted the social workers to come take care of the children. The social workers refused: first of all, they knew they didn’t have the resources to take care of children (and, from what I heard, ICE was not offering funding to care for the children adequately); second of all, the social workers did not want to be part of such a ridiculous and inhumane raid.

ICE made the raid anyway. Today, ICE continues to assert that they did nothing wrong. On the 10th anniversary of the raid, WBUR, a Boston radio station, interviewed Bruce Foucart, the ICE official in charge of the Michael Bianco raid, who claimed: “‘We worked with [the then Massachusetts Department of Social Services], we worked with public safety, we worked with the New Bedford Police Department, we worked with the New Bedford School Department officials,’ Foucart says. ‘Our concern was we did not want to have children coming home to empty houses.'” That is not what I heard from union members, who included workers with the Department of Social Services and the police: social workers said children were not adequately cared for. Besides, parents were separated from their children, which is simply inhumane. Despite what ICE said and says, the whole thing was a complete mess.

Worse yet — and these things were barely reported in the news media or in social media — it turned out that the unscrupulous management of the Michael Bianco took advantage of the vulnerability of these mostly Mayan immigrants — because yes, the management knew quite well that their workers did not have proper documentation — by forcing the workers to work two consecutive eight hour shifts each day. Management avoided alerting the state labor department by giving each worker two names. A worker would punch out from their first eight hour shift under one name, then punch back in again with a time card that had a different name. The union members from whom I heard this story pointed out the management of the Michael Bianco plant violated the law in several ways: they forced workers to work hours per week more than the maximum allowed under Massachusetts state law; the workers did not receive overtime pay; and the workers were cheated out of at least some of their base pay.

To make matters still worse, the management of the Michael Bianco plant — the management of a U.S. defense contractor — got away with minimal penalties. A slap on the wrist. That’s all. ICE ruined the lives of the undocumented immigrants and their children, and the people who were really at fault were barely inconvenienced. And ICE learned that the outrage dies away pretty quickly, so they have continued making the same kinds of raids.

Yes, we should be angry at what ICE is doing right now. But please remember that this kind of thing has been going on for more than a decade now. I’ve heard a lot of people saying they want to do something to stop this human rights atrocity, and that’s great — but in the honesty of your own heart, please think back to March 6, 2007. Were you outraged at what happened in New Bedford? Did your outrage back then cause you to work to end the abuses of ICE?

And, as you answer in the honesty of your own heart, will your present outrage last long enough for you to do anything more than send a check to the ACLU? Will your present outrage extend beyond the commonly accepted narrative that the only place ICE commits abuses is along the Mexican border? — can your present outrage extend to ICE abuses in a down-and-out working class city in Massachusetts in 2007? — will your outrage be able to extend to ICE abuses that are happening in Iowa, North Carolina, and throughout the United States, most likely including where you live?

Now, here’s the most important thing I have to say:

Please remember that all injustices are linked. I assume you’re already working on another one of the pressing injustices of our times. Maybe you’re working for well-known campaigns like Black Lives Matter or #MeToo or global climate change. Or you might be working to address less well-known but equally important projects like ending domestic violence, or stopping toxics in the environment, or transgender rights, or nuclear nonproliferation, or literacy, or stopping elder abuse, or labor rights, or whatever. I would suggest that the most important thing for us to do is continue working on the injustices to which we are already committed. Continue that work, and find out how to make explicit connections between our present justice work, and the outrages that ICE is committing. This was the power in what Rev. Martin Luther King, Jr., was doing at the end of his life: making explicit the connections between racial justice, peace, and economic justice — making explicit the notion that all injustices are linked, and that working on one injustice helps the fight for justice everywhere.

It’s fine to feel outrage and anger and fear and discouragement, and all those other complicated emotions that we’re feeling now. But I’d suggest that we not let our present justice work slacken even one little bit. Mind you, if your community is subjected to one of these raids, then you may find yourself having to change your justice focus to immigration raids. But in any case, if your outrage over the border detentions causes you to lose momentum on your justice work, in other words if the outrage gets in the way of doing justice work, please let the outrage go. We need to find solace and support through our justice-making communities, through our congregations, wherever we can — get professional psychotherapy if you need it — but we don’t want to be consumed by outrage.

In fact, I’d suggest that instead of becoming obsessed with news media and social media accounts, you will feel better if you engage in any kind of justice work. Because all injustices are linked, you will be making a difference in the injustices that ICE is currently perpetrating.

Parama Pada Sopanam

I’ve written before about Moksha Patam, one version of the Indian board games from which the classic Snakes and Ladders game is derived. A few weeks ago, I decided to order the real thing — I ordered Parama Pada Sopanam, another version of Moksha Patam, from Kreeda Games in Chennai, India. Kreeda’s mission is to promote traditional Indian games, by “learning through play.”

I ordered two games for use in our religious education programs (plus one for my own use!), and they arrived today. I was more than pleased with the games. The cloth game board is beautifully designed. The traditional long dice are fascinating and satisfying to throw and use. The wooden pawns, though smaller than I would like, are a pleasant shape with good colors. The game box is made out of corrugated cardboard, which sounds cheap, but the bright printed designs on the box make it look exactly right. I liked the little cloth bag in which the pawns and dice are stored. And nothing in the game is made of plastic, which makes it all the more satisfying.

Kreeda’s games are aimed at modern families (and educational programs) who want to retain a connection to traditional games and culture. The best part of Kreeda’s version of Parama Pada Sopanam are the brief stories for each of mythological names of the “snakes.” If you land on a square where you are to slide down a snake, you can read aloud the brief story of that mythological figure. Thus, this game is not just fun, it is a way to become introduced to some traditional Indian myths.

Mind you, ordering a game from India is not exactly easy. The cost of shipping from India is more than the cost of the game; however, the game is inexpensive, so the overall cost is not prohibitive. The bank had a hard time when we wired money to Kreeda. And the U.S. staff of the international courier, DHL, proved less than competent in delivering the package: we saw the DHL truck drive right up to our house, then were notified that the driver could not find our house; when I called the national office in Arizona to straighten things out, the woman on the phone was less than polite, and wanted me to go pick up the package at their warehouse; and when the package finally arrived, one of the game boxes was partially crushed (which is OK by me, given that it will get wrecked anyway in our program, but it is annoying). If you decide to order a Kreeda game from India, be patient — and ask if you can pay Kreeda to pack the game in a sturdy box to prevent DHL from crushing it. What I really wish would happen is that someone in the States would import this game, and other games made by Kreeda — that would lower the cost, and make delivery easier.

I’m looking forward to playing this game with the early elementary children in our program. I expect the children in our program will have fun, and enjoy absorbing a little bit of one of the greatest cultures in the world.

Ecojustice Camp, year four

Friday was the last day of Ecojustice Camp. This is the fourth year our congregation has sponsored this camp, and each year has been more fun than the last (from the adult leader point of view).

On the plus side, the overnight camping trip went far more smoothly this year; we firmed up the curriculum and added some new camp songs that both campers and adults loved; and we were better about integrating age groups. For the finances, I’m still waiting for all expenses to be submitted but I’m projecting that we’ll run a modest surplus again this year (the surplus provides start-up funds for the following year).

On the negative side, camp took it out of me this year: camp typically means a ten-hour day for me, and my regular duties as a minister get piled on top of that; that’s usually not a problem for just one week, but this year I haven’t fully recovered from some health issues, so I’m pretty well tuckered out. Having said all that, I felt it was completely worth it — it wasn’t just the campers who had a great camp experience, we adults did too.

Above all, it feels like this kind of camp is critically important in today’s world. It’s important to teach kids to enjoy the outdoors, while not shying away from the intertwined issues of environmental justice, racism, sexism, consumerism, etc. I don’t think there’s much hope for the world unless we teach First World kids how to love Nature, and how to save it from ruin.

Above: 6 a.m hike on the Ecojustice Camp overnight. Not many of the campers got up to go on this hike, but those who did had a blast.

Arjuna’s Choice

A story from a series for liberal religious kids; this story comes from the Bhagavad Gita.

Once upon a time, two armies assembled at the Kuru Field. On one side was the army of Yudhishthira [Yut-ish-tir-ah], who was the nephew of Dhritarashtra [Dri-tah-rahsh-trah], the great blind King of the Kurus. On the other side was the army of Duryodhana [Dur-yo-tahn-ah], the eldest of Dhri-tarashtra’s hundred sons. Twenty years before, Dhritarashtra had decided to give his kingdom to his nephew Yudhishthira, instead of to his son Duryodhana; for he knew that Duryodhana was wicked and selfish.

———

As the battle was about to begin, great heroes, their bows and arrows at the ready, stood in their chariots behind their charioteers, who were busy controlling the horses pulling each chariot. Other great heroes also stood at the ready, armed with many different kinds of weapons, each of them skilled in war. (In those days, in that place, only men fought wars, so everyone there was a man.)

Ajuna was one of the heroes who stood in in chariots. His was a large and fine chariot, pulled by magnificent white horses who were driven by a skilled charioteer.

Suddenly, somewhere a warrior blew on a conch shell, making a loud and terrifying sound, to signal that the battle was to begin.

Other warriors took out their conch shells and blew them. Still other people beat on drums and cymbals, and blew loud horns. All this made an incredible noise which sounded over all the earth, up into the sky, making everyone’s heart beat faster.

Someone let loose an arrow, and other warriors responded by shooting their own arrows.

At exactly this moment Arjuna said to his charioteer, “Drive the chariot in between the two armies. I want to look at all these warriors standing eager for battle, those people I’m about to fight.”

His charioteer drove the chariot out in between the two armies. The sound of the conch shells, the sounds of the drums and horns, was just dying away. The two armies are about to join in battle.

Arjuna stood in his chariot, alone in the middle of the field, all prepared to fight. As he looked across the field, he recognizes many of the people in the other army—uncles, teachers, cousins, and friends of his. He saw fathers who had sons in his army, and brothers who were about to fight brothers in his army.

Arjuna thought to himself: “Here are friends and relatives on either side of Kuru Field, about to try and kill each other. This does not make sense.”

Arjuna turned to his charioteer and said, “My mouth is dry and my mind is whirling. I feel that we are about to do a bad thing. What good can come of it if brothers kill brothers, if fathers kill their sons? I feel it would be better if did not fight at all, and simply let the other side kill me.”

Arjuna could not decide what to do next. Should he throw down his weapons and let the other side kill him? Should he go forward and kill his friends and relatives? He did not like either choice, yet he must do something.

And his charioteer turned around, and gave him an unexpected answer….

To Be Continued….

Source: Chapter 1, the Bhagavad Gita

Story book

Over the years on this blog, and on its predecessor, I’ve published a number of stories for liberal religious kids.

You can now locate these stories using the tag “story book”:
link to “story book” tag on this blog
link to “story book” tag on the old blog

Additional stories for liberal religious kids appear in thre curriculums I’ve written; some of these stories are revised versions of the stories found on my blog:
Greek Myths
From Long Ago
Beginnings

Denominational leaders shooting themselves in the foot

It was just over a year ago that my denomination was engulfed in conflict due to a denominational leader’s insensitive remarks. Looking back, I still feel embarrassed by that moment — not that anyone else in the world cares what my tiny denomination does, but still, no one likes having denominational stupidity on view for all the world to see.

With that in mind, and in a spirit of utter humility remembering all the other stupid things my denomination has done, it’s kind of a relief to read about another, much larger, denomination having its own moment of embarrassment. An article in Christianity Today (which I learned about from John Fea’s blog post) tells the story of Paige Patterson, one-time president of the Southern Baptist Convention (SBC) and current president of an SBC seminary, and Paul Pressler, an SBC layperson. Back in the 1980s, Patterson and Pressler were the architects of the “Conservative Resurgence” within the SBC. Now Pressler faces allegations of sexual assault, and Patterson allegedly assisted in a cover up.

It’s an ugly story, almost as ugly as our own Unitarian Universalist Forrest Church episode. And before you say that this sort of thing implies that we should do away with organized religion, may I remind you of the sexual misconduct of Jerry Sandusky and Bill Cosby, so if we’re going to do away with organized religion we also need to do away with organized sports and the entertainment industry. And sadly this kind of argument does lead many religious progressives to claim that we should do away with all organized institutions, because (so goes the reasoning) human institutions are the locus of the problem. As if we can separate individual human begins from society. As if human society without any organized institutions would put an end to sexual assault. So let’s just stop those silly arguments, shall we?

Instead, this story about Paige Patterson and the SBC offers a chance to reflect on the fact that we human beings screw up regularly. Instead of being shocked when human beings screw up, it is wiser to accept regular screw-ups as a fact of life, to acknowledge that any one of us can (and probably will) screw up, and to make sure we build into our human institutions processes for dealing with screw-ups. I suppose it seems more glamorous to get all indignant when other people screw up, and flood social media with that indignation — but while maintaining and strengthening institutional processes is far less glamorous, I promise you it’s more likely to bend the moral arc of the universe towards justice.

Bioregional quiz

In the Winter, 1981, issue, the editors of the magazine Coevolution Quarterly published “Where You At? A Bioregional Quiz,” developed by Leonard Charles, Jim Dodge, Lynn Milliman, and Vitoria Stockley (you can find this quiz online here). The quiz was later republished in the book Home: A Bioregional Reader (New Society, 1990). Since then, others have modified the quiz; most notably, in 2006 Kevin Kelly posted a revised version of this quiz titled “The Big Here” on his blog.

As much as I like the original version of the quiz, some of the questions are specific only to certain bioregions, such as “What spring wildflower is consistently among the first to bloom where you live?” — if you live in a region where flowers bloom year-round, there is no good answer to that question. And some of the questions are maybe too difficult, such as “Name five grasses in your area” — I’ve been trying to learn how to identify grasses down to the species level, and it’s very challenging. A couple more things bother me about the quiz. First, the quiz focuses too much on book knowledge; you are merely asked to “Name five resident and five migratory birds,” you are not asked to identify them in the field. Second, the quiz ignores whole clades of organisms that would have been familiar to indigenous peoples, such as invertebrates and non-vascular plants.

So I’ve been thinking about how to revise the quiz. I wanted to create a quiz that would prompt me to learn more about my watershed, and to encourage me to get outdoors and explore that watershed. The first draft of my quiz appears below. How many answers did you get? What did I leave off that I should have included?

Continue reading “Bioregional quiz”

Mindfulness and the elite

From my files: Three years ago, the New York Times Magazine published an article by Virginia Heffernan on the craze for mindfulness (“Mind the Gap,” 19 April 2015, pp. 13-15). Citing a Time magazine cover story that called the craze a “revolution,” Heffernan comments:

“If it’s a revolution, it’s not a grass-roots one. Although mindfulness teachers regularly offer the practice in disenfranchised communities in the United States and abroad, the powerful have really made mindfulness their own, exacting from the delicate idea concrete promises of longer lives and greater productivity. In January [2015], during the World Economic Forum in Davos, Switzerland, [mindfulness popularizer Jon] Kabat-Zinn led executives and 1 percenters in a mindfulness meditation meant to promote general well-being.” But, notes Heffernan, “what commercial mindfulness may have lost from the most rigorous Buddhist tenets it replaced: the implication that suffering cannot be escaped but must be faced.”

Three years on, mindfulness is even more firmly entrenched among the elites. I recognize that there are serious Buddhist practitioners out there who teach authentic Buddhist mindfulness practices, and I also recognize that there are those who use mindfulness-stripped-of-Buddhism for benign ends. But when I think about how the 1 percenters have adopted mindfulness, I am curious about how it became so widespread among the “cultured despisers of religion.” Is the ongoing craze for mindfulness an example of how consumer capitalism can strip all the authentic weirdness out of religion, turning authentic religious practices into “opiates for the masses”? Or is mindfulness similar to the Christian “Prosperity Gospel,” that is, authentic religious teachings co-opted to promote consumer capitalism? except where the Prosperity Gospel is used to control lower middle class suckers, Prosperity Mindfulness is to control professional class suckers.

I am also curious whether authentic Buddhist mindfulness will survive being co-opted by the 1 percenters and consumer capitalism. What Heffernan calls “commercial mindfulness” really is nothing but an opiate: a pill that numbs us to the stress and horror and absurdity of an increasingly unjust economic system, but doesn’t actually cure the underlying illness of injustice.

To paraphrase Morpheus in the movie The Matrix: “If you swallow the blue pill of mindfulness, you wake up in your bed and believe whatever you want to believe; but if you take the red pill of skepticism, you can see the wool that has been pulled over your eyes to blind you from the truth….”

Amar Chitra Katha

Someone in our congregation lent me a copy of a comic book biography of the life of Guru Nanak, the founder of Sikhism. Aimed at middle readers, I think it would work for older kids (and adults) too — a concise, easy-to-understand summary of Guru Nanak’s life and principles.

That comic book is published by Amar Chitra Katha, a publisher with over 400 comic books on hand, with titles like “Guru Nanak,” “Buddha,” “Buddhist Tales” and “More Buddhist Tales,” “Kalidasa,” and “Rabindranath Tagore” (the Nobel prize winning poet much beloved of mid-twentieth century Unitarians).

The one I really want to get is the forthcoming title “Valiki’s Ramayana,” a 960 page graphic novel treatment of the Ramayana. Most of us in the West know far too little about this major Indian religious work — and most of us aren’t going to read the full Ramayana, so I’d love to structure an adult education course around this graphic novel.

Amar Chitra Katha has lots of comics that would work great for children and youth, too. They have a U.S. branch, so the prices are pretty reasonable.