A change in emphasis

I just updated the tagline for this blog to read “A postmodern heretic’s explorations in eco-spirituality and ecojustice.” This small change was prompted by three things. First, I find myself wanting to focus more and more on these two topics. Second, I’m less interested in writing about Unitarian Universalist denominational politics, history, or other purely denominational concerns; or writing about religion more generally. Third, I think I’m moving in the direction of posting more visual images relating to eco-spirituality and ecojustice. I’ll try this new focus for a while and see how it goes. Your comments and feedback are welcome, as always.

Update, 6 August 2024: Nah, I changed my mind. Back to the old tag line.

“Moss camp”

I’m attending a week-long seminar on bryophytes at a natural history institute in coastal Maine — which I like to refer to as “moss camp.” We go out collecting for an hour or so, then spend the rest of the day in the lab trying to figure out what we’ve collected. I spend about equal amounts of time staring through a microscope, and poring through dichotomous keys.

Identifying bryophyts has proved to be challenging. To begin with, the dichotomous keys can be frustrating. They use terms like “complicate-bilobed” and phrases like “Leaves keeled and conduplicate.” Different dichotomous keys sometimes use different terms for exactly the same characteristic. Then there are taxa which are frustrating — to identify Sphagnum moss to species, our instructor told us to make slide preparations of a stem leaf, a branch leaf, the stem stripped of leaves, and a section of the stem; and then after an hour or so of staring through microscopes, three different keys gave three different answers because the taxonomy isn’t settled. Usually by mid-afternoon, the three of us in the class have to get up and walk out of the lab to clear our heads.

The beauty of the bryophytes makes up for the frustrations of taxonomy and morphology. It’s another whole world….

A largish moss on the lab table.
Hylocomium splendens
A microphotograph showing cells in a tiny leaf.
A folded leaf of Ptilidium pulcherrimum, showing cilia

Online journal: Urban Naturalist

Today I discovered a peer-reviewed journal, Urban Naturalist: Natural History Science of Urban Areas Worldwide (Eagle Hill Publications). This journal offers free and open access to all articles.

So far I’ve read two articles:

“Effect of the Edge on Eastern Cottontail Density: Urban Edges are Harder than Agricultural” studies Eastern Cottontail density in urban preserves in Mexico City, and concludes that this species of rabbit avoids the edges of urban preserves (perhaps due to noise, light, etc.). This effectively reduces the amount of land habitable by these rabbits in an urban preserve.

“The Bee (Hymenoptera: Apoidea) Fauna of a Transmission Right-of-Way in a
Highly Developed and Fragmented Landscape of Central New Jersey”
sampled bee populations in a power line right-of-way. The authors conclude that power line rights-of-way probably offer habitat for bees that would otherwise be lacking in a highly developed landscape. Unfortunately, 13% of the species found by the researchers were introduced or invasive bees. I was also struck by the observation that highways result in high bee mortality: “Roads can be substantial barriers to the movement of bees, and can cause high mortality that increases as roadway speed and traffic volume rises….”

As urban areas increasingly dominate our landscapes, obviously this kind of research is increasingly important. Since most of you reading this live in an urban or suburban area, it’s worth dipping into this journal to learn about some of the unforeseen effects our urbanized lifestyle has on other organisms…if we’re gonna feel guilty about eating meat, maybe we should also feel guilty about contributing to worldwide bee decline every time we drive on a highway.

Cyanotype…notes to myself

The past couple of weeks, I’ve been experimenting with cyanotype as a way to get people to look more closely at plants. This post is some notes to myself about cyanotype resources.

Cyanotype print of plant material.
Cyanotype of grasses and rushes (actual size 4 inches square)

Cyanotype in the classroom

Lawrence Hall of Science sells “Sunprint Kits” with 12 pieces of 4 inch square cyanotype paper and a clear acrylic overlay sheet. Cost buying direct from them is US$5.99 per kit (do not buy from Amazon where the price is higher).

Lawrence Hall of Science also sells refill packs of 12 sheets of cyanotype paper for US$3.99. The kits and refills are ideal for class use — inexpensive enough to allow people to experiment. You can also purchase kits and refills with 8-1/2 by 11 inch cyanotype paper from them. The larger sheets are more expensive (about US$1 per sheet), but if your class gets serious about cyanotypes the larger size allows for more possibilities.

Cyanotype supplies

Chemistry

Jacquard Products sells cyanotype sets — two plastic bottles with cyanotype chemicals that you fill with water, then mix the resulting solutions 1 to 1 when you’re ready to coat your paper. (I bought my set at an independent art supply store, but haven’t yet used it. You have to coat the paper in a low light setting, and dry the paper in darkness. I haven’t yet figured out a place where I can dry the paper.)

Kit for an alternative cyanotype process — this is a different chemistry, and supposed to be a superior process.

Paper

Finding paper that’s good for cyanotype can be a c allenge, since not only must the paper stand up well to repeated wetting, but the pH of the paper is also important. Christina’s Anderson’s 2018 article on paper choices is probably dated by now (paper companies change things over time), but worth reading. Freestyle Photography sells Hahnemuhle Platinum Rag, which both Anderson and Annettee Golaz (see below) mention as one of the best heavy papers for cyanotype. Dick Blick sells Hahnemuhle Sumi-e, which both Anderson Golaz say is an excellent lightweight paper.

Cyanotype books

Be warned: many of the books on cyanotype available online are self-published. But here are two books from a reputable publisher.

Cyanotype Toning: Using Botanicals To Tone Blueprints Naturally by Annette Golaz (Routledge, 2021), part of Routledge’s Contemporary Practices in Alternative Process Photography series, is an excellent introduction to toning cyanotype. It also contains an entire chapter on the basic cyanotype process. It’s expensive — US$66.99 — but for me it was worth the price.

I haven’t yet seen Cyanotype: The Blueprint in Contemporary Practice by Christina Anderson (Focal Press, 2019), but Annette Golaz refers to it repeatedly in her book.

Cyanotype websites

Many of the cyanotype websites appear to be “AI”-generated slime. Others are too basic (“Expose the cyanotype paper, put it water, look at the result!”). But I found these websites to be well worth visiting:

Cyanotype by Angela Chalmers, a PDF, gives instructions on making cyanotype photograms using plants. Great ideas, and the author’s photograms are gorgeous.

“How To Make Cyanotypes of Flowers” on the Nature TTL website includes very useful instructions on a specific form of wet cyanotype process.

A digitized version of Anna Atkins’s book of botanical cyanotypes is online at London’s Natural History Museum website. A scholarly article with an analysis of Atkins’s book from the point of view literary analysis can be found here.

Atlas Obscura has samples of a 12 year old’s botanical cyanotypes here. Interesting for educators to look at.

Jacquard has a guide on toning cyanotypes to produce different colors here.

Vinegar-developed cyanotypes on the Alternative Photography website describes how to develop in vinegar so that your cyanotypes are less contrast-y. Alternative Photography has other articles on cyanotype, which I haven’t had time to explore yet.

Noted with minimal comment

The following sentence by J. M. Berger has been widely quoted: “If you believe that only ‘the other guys’ can produce extremists and that your own identity group cannot, you may be an extremist yourself.”

The original context of the quote provides more nuance:

“In the United States, the term extremist is frequently hurled, shorn of context, across racial and partisan divides. Many in the wider West contend that the entire religion of Islam is inherently extreme, arguing for policies that range from the curtailment of civil rights to mass internment. Within Islam itself, furious debates rage about which sect, movement, or nation is normative and which is extremist. These debates influence the study of extremism. There are perhaps three times as many academic studies referencing jihadism as there are referencing white nationalism. Pseudo-intellectuals, some in positions of political power, have argued that white nationalism is far less important than jihadism, despite the fact that white nationalism has a far longer and more deadly history. And they have shaped policies accordingly. If you believe that only ‘the other guys’ can produce extremists and that your own identity group cannot, you may be an extremist yourself. History provides ample evidence that extremism is part of the human condition and not the exclusive province of any single race, religion, or nation. Not all violence is extremism, nor are all of humanity’s countless wars, conflicts, and atrocities. Many cases are ambiguous, but some clearly align with our modern understanding of the word. The diversity and ubiquity of the problem can be seen in a review of historical outbreaks of significant violence driven by ideological belief.”

— from the book Extremism by J. M. Berger (Cambridge, Mass.: MIT Press, 2018), p. 2.

A quirky timeline of UU history

Because Yvonne asked me to, I put together a timeline of UU history. Instead of focusing on White male ministers from wealthy urban areas, my timeline includes people and events from outside the mainstream of UU history.

Unitarians and Universalists in the United States

1773 Caleb Rich (White) becomes minister of a new church in Warwick, Mass., that has a universalist theology.

1775 John Murray (White), Universalist minister, serves as a chaplain in the Revolutionary army.

1779 The Independent Christian Church (Universalist) organized in Gloucester, Mass., one of the earliest Universalist congregations in the U.S.

1785 King’s Chapel is the first Unitarian congregation in the U.S.

c. 1795 The scientist Joseph Priestley (White) holds Unitarian services in Northumberland, Penna.

c. 1795 Prince (no last name), a Black man, joins the church in New Bedford, Mass., as a full member.

1838 Nathan Johnson, a Black Universalist in New Bedford, Mass., shelters Frederick Douglass on the latter’s first night of freedom

1859 Elizabeth Palmer Peabody, a White Unitarian, opens the first kindergarten in the U.S.

1860 Samuel Jackson, a Black Baptist minister, asks to bring his entire congregation into the American Unitarian Association, but because he and his congregation are Black, he is ignored.

1863 Olympia Brown, a White woman, ordained by the Universalist General Conference. She was the first woman to be ordained by a denomination (rather than just a congregation) in the U.S.

1876-1878 The U.S. government invites Protestant denominations to manage American Indian reservations; the Unitarians take charge of Ute tribes in Colorado.

1883 Poet William Carlos Williams, a Hispanic Unitarian, is born.

1887 First Unitarian service is held in the Khasi Hills of India, led by Kissor Singh (South Asian).

1895 Eliza Tupper Wilkes, a White Universalist minister, is the first woman to preach in Stanford University’s nondenominational chapel

1917 Adeniran Adedeji Isola (Black) founds the Unitarian Brotherhood Church (Ijo Isokan Gbogbo Eda) in Lagos, Nigeria.

1918 Unitarian minister William Short Jr. is arrested for draft evasion, because he’s doing peace activism; when he appeals to the American Unitarian Association to confirm that he’s a minister, they throw him under the bus.

1922 Abigail Eliot (White), an LGBTQ Unitarian educator, brings the nursery school concept to the U.S.

1923 The first Flower Celebration is led by Norbert and Maja Capek, ministers at the Unitarian church in Prague, Czechoslovakia. This ritual is later wrongly called a “flower communion.”

1930s Probably a third of all Unitarian and Universalist churches close due to the Great Depression.

1932 Poet Sylvia Plath, a White Unitarian, is born.

1937 Unitarians and Universalists cooperate to create a new hymnal.

1937 The American Unitarian Association grows concerned that Leila Thompson, an ordained Unitarian minister, is running for city council in Berkeley, Calif., as a Socialist.

1942 Unitarian minister Norbert Capek dies in the Auschwitz concentration camp.

1947 Stephen Fritchman, a White minister, is forced out of his job editing the denominational magazine due to accusations that he is Communist.

1950s (date uncertain) UU ministers officiated at some of the earliest UU same sex weddings.

1956 Christopher Moore, a White minister at First Unitarian in Chicago, founds the Chicago Children’s Chorus, an interracial chorus which rapidly became one of the best children’s choruses in the U.S.

1950s Religious liberals in the Philippines affiliate with the Universalist Church of America.

1961 The UUA bylaws have six principles.

1961 Unitarians and Universalists consolidate into one denomination.

1965 Year with highest Unitarian Universalist membership in the U.S.

1965-1970 Unitarian Universalism loses half its Black members during the Black empowerment controversy.

1977 Ysaye Maria Barnwell founds the Jubilee Singers, a gospel choir, at All Souls UU church in Washington, D.C., the first Black-led UU gospel choir.

1977 First Unitarian of Los Angeles publishes the first Unitarian hymnal with Black and working class music in it.

1980 The first Water Ritual takes place at a feminist gathering of women. Later, it was wrongly called a “Water Communion.”

1985 The UUA adopts new non-sexist bylaws with seven principles.

2004 Unitarian Universalist Association of Uganda is formed.

2005 Last year of growth in U.S. Unitarian Universalism.

2008 Carleton Pearson, a Black Pentecostal minister who became a Universalist, brings his congregation to the Unitarian Universalist church in Tulsa, Oklahoma.

Barred Owl

We’ve been hearing Barred Owls at night near where we’re camping. Late this afternoon, I heard a juvenile owl out in the conservation land behind the campsite. I followed it as best I could, hoping to see a baby owl. Then I heard one of the adults calling not too far away, and suddenly I became aware of two eyes staring at me.

An owl! I managed to get this photo before the own flew away.

An owl sitting in a tree behind some leaves.

Kids, mental health, and social media

Last year, Dr. Vivek Murthy, the U.S. Surgeon General, issued an advisory report on social media and the mental health of kids:

“The current body of evidence indicates that while social media may
have benefits for some children and adolescents, there are ample indicators
that social media can also have a profound risk of harm to the mental health
and well-being of children and adolescents….” — Social Media and Youth Mental Health (U.S. Surgeon General’s Office, 2023)

Since then, Dr. Murthy has called on Congress to place health warning labels on social media sites.

This is not just a public health concern. It’s also a religious concern, or should be. In a recent opinion piece, Rabbi Jeffrey Salkin writes:

“A religious temperament might mean questioning our utter reliance on such technology: creating islands of time, like the Sabbath or Sunday, when we would liberate ourselves from technology and being more self-aware of how we use our tools, which have become our toys…. That [old] rabbinic statement that has become a cliche: ‘Whoever saves one life, it is as if they have saved the entire world.’ If regulating access to social media will save the life of one kid, it will be worth it.”

We now know that social media has serious adverse effects on adolescent and pre-adolescent health. So let’s do something about it.