Orisa devotion: sources for religious education

A number of scholars consider Yoruba religions, also known as Orisa devotion, to be a world religion. For example, Stephen Prothero counts Yoruba religions as a major world religion in his book God Is Not One: The Eight Rival Religions that Run the World, and Why Their Differences Matter. The scholarly essays in Òrìsà Devotion as World Religion: The Globalization of Yorùbá Religious Culture, ed. Jacob K. Olupona and Terry Rey (Madison: Univ. of Wisconsin Press, 2008), also make the case that Yoruba religions are a world religion. Yoruba religions include some indigenous African religious traditions as well as religious traditions of the African diaspora including Santeria, Vodoun, Candomble, etc.

Because of their importance, I’ve been searching for ways to present Yoruba religions to children in Sunday school. I have plenty of resources for presenting Islam, Christianity, Hinduism, Buddhism, and Judaism — and (to a lesser extent) Daoism and Confucianism. But most of the books I’ve found on Yoruba religions are heavily academic, and concerned with matters that would not interest children all that much. What I really want is stories from Yoruba religious traditions; I have stories from Islamic sources, stories from the Christian scriptures, stories from the Hebrew Bible, etc. — but I’ve been having a hard time finding stories from Yoruba religions.

Recently, however, I came across a Web site that provides some of what I want. The Web site is titled Awonifa: Study the Teachings of Orunmila; authorship of the site is credited to Awo Ni Ifabité. Of particular interest for my purposes is the page on this site titled The Orishas, with links to fifty-eight stories that are more or less suitable for use with school-aged children. (Elsewhere on the site are twenty-one stories taken from yoruba folklore.)

My only problem: I have no idea how reliable this Web site is; none of the stories has a citation or source or attribution. Looking at other parts of the site that cover material that I can check against other sources, I’d say the site appears to be fairly reliable; so I’ll probably use some of these stories in Sunday school classes this year, though I will do so very cautiously.

Hindu resource

The Association of Grandparents of Indian Immigrants (AGII) is a nonprofit that is “dedicated to the production of audiovisual materials for the families of Indian Immigrants.” Not only is AGII an interesting example of an attempt at identity formation for non-white families; not only does AGII draw on a faith tradition for identity formation; they also offer some excellent online text-based stories on the Indian and Hindu tradition: Kidz Korner: Stories from Indian Mythology.

Blogs as books

I stumbled on the Web site BlogBooker, which will create a PDF file from your WordPress, Blogger, or LiveJournal blog. From there, of course, you can publish that PDF file as a book using one of the online print on demand publishers like LuLu.com, or you can just treat it as an e-book. BlogBooker could be a useful tool if you had, say, a blog for a class (online or face-to-face class) that you wanted to save as a final project — and right now I’m thinking about ways of doing online religious education, so this may be one of the tools I make use of.

“The problem of retention in Unitarian Universalism”

Here’s a link to an important paper by Rev. Christana Wille-McKnight on how few of our Unitarian Universalist children and youth we retain once they grow up — “The problem of retention in Unitarian Universalism.” Here’s the first paragraph of the paper, to get you interested:

Over the last 40 years, Unitarian Universalism has emerged as a transformative movement in the United States. Our denomination has become a haven for people from a variety of faith backgrounds, well regarded for its acceptance of people regardless of race, creed, ethnicity, sexual orientation or physical or mental ability. Despite our success in welcoming people from other faiths into the Unitarian Universalist fold, we have not been as successful retaining as adult members people who have been raised from childhood as Unitarian Universalists. The cost of losing so many of the adult children that are raised in our faith is staggering….

This is for participants in the Renaissance module on ministry with youth that I am co-leading with Betty-Jeanne Rueters-Ward at Ferry Beach this week. Christana is now working on a UU church start in Norton, Massachusetts.

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”

The last of my general assembly reporting

A few last posts by me on the uuworld.org GA blog:

Scholars of color assess UU history, report on brief talks by Rev. Mark Morrison-Reed, Rev. Monica Cummings, and Rev. Patricia Jimenez.
Music and cultural change in UUism, interviews with UU musicians Nick Page and Jeannie Gagne.
Commission on Appraisal continues study of ministry and authority, covering the Commission on Appraisal’s report to GA, and brief interview with Megan Dowdell of the Commission.
Moderator’s report: All of us working together, covering Gini Courter’s report to GA.

As before, comment here, or comment on the posts themselves.

(Earlier links to my reporting are here, and here.)

Chalice edge matching puzzle

Most children’s programs in congregations are pretty touchy-feely, which means that kids (and adults) who love logical/mathematical thinking can feel a little left out. So here’s an edge matching puzzle, with obligatory flaming chalice designs so it can masquerade as religiously educational, which can be fun for both children and adults (since this type of puzzle is NP-complete, there is no fast and easy solution). The image below links to a PDF, with instructions for cutting out the nine puzzle pieces and solving the puzzle.

PDF of Chalice Edge Matching Puzzle, 13 May 2011

P.S. No, I’m not going to give you the solution, because I know you don’t really want it.

Visiting a Judean village, and “Act out the story!”

A couple of interesting things came up while I was teaching Sunday school yesterday.

1. At the 9:30 service, we’re doing a program based on the old Marketplace 29 A.D. curriculum by Betty Goetz; we’re calling our version “Judean Village 29 C.E.” The idea is that we have gone back in time to a Judean village in the year 29. The adult leaders are mostly “shopkeepers,” or artisans: we have a potter, a scribe, a candymaker, a baker, a musical instrument maker, a spice and herb shop, a maker of fishing nets, and a trainer of athletes. Not all shopkeepers are present each week; sometimes they’re off visiting another village, or visiting the nearby city of Jerusalem. There’s also a tax collector and a Roman soldier who roam around our village, shaking down the villagers for taxes. All the adults are in costume, which makes it a little easier to pretend we’re actually back in the year 29. Continue reading “Visiting a Judean village, and “Act out the story!””