Category: Arts & culture

Further adventures in livestreaming

The shelter-in-place order has made livestreaming our church’s worship services a little more complex. We just had a tech rehearsal with worship leaders and tech support people each in their own locations, using Zoom as our basic platform. We have learned a lot since we livestreamed last week! Here’s a summary of what is currently working for us:

(1) Before the rehearsal, whoever owns the Zoom account needs to log in to their Zoom account and go over the settings carefully (see the screenshot below to see where to find “Settings” when logged in to Zoom). The critical settings you need to be aware of are as follows:
(a) Do not allow “Join before host.” This is to prevent someone from hijacking the feed with inappropriate screensharing before you take control.
(b) UNtick “Participant video: Start meetings with participant video on.” You want participant videos off, partly to prevent distraction, but also to prevent trolls from putting inappropriate content on their video feed. (Zoom will allow participants to start their video feed again, so you’ll also need someone to monitor participant videos during the service; see below.)
(c) Tick “Mute participants upon entry.”
(d) Tick “Allow co-hosts,” for two reasons: First, you’re going to need 2-3 people to manage the video feeds; second, make all worship leaders co-hosts because that puts them at the top of the participant list so you can more easily find them when switching back and forth between worship leaders and musicians.
(e) Tick “Allow host to put attendee on hold.” Just in case.
(f) Under “Screen sharing,” make sure you select the option where only allow host(s) can share screens. This prevents so-called “Zoombombing,” where trolls put up inappropriate images on your Zoom feed.
(g) Tick “Disable desktop/screen for users.”
(e) Tick “Allow users to select original sound in their client settings.” This improves the audio quality of musicians enormously.

(2) Well before the service starts, make sure you have email addresses for all co-hosts and worship leaders. Cell phone numbers would be a good idea too. If something fails, it’s nice to have a backup communication method besides private chat within Zoom.

(3) Start the Zoom call at least 15 minutes before the stated start time for the worship service, and make sure your co-host(s) who are managing participants also log in early. You want to have at least two hosts managing participants before the stated start time, when you’ll have your big influx of participants log in. Have your worship leaders log in early as well, and assign them co-host status so they appear at the top of the participants list.

(4) During the worship service, you’ll want people in the following tech roles:
(a) One host to “Spotlight video” of whichever worship leader or musician is on.
(b) One or two hosts to manage the participants. If you have a really small service (say, 30 or fewer participants logged in), you might be able to combine this role with the previous role.
(c) One or two people to work on audience engagement; these people will be monitoring the chat. Specific tasks might include monitoring chat for joys and sorrows (we’re going to allow joys and sorrows in chat); pasting hymn/song lyrics into chat at the appropriate moment; watching for newcomers to the service and perhaps greeting them privately in chat; generally monitoring behavior.
(d) Optional: we’ll also have a few knowledgable people monitoring audio and video quality, and providing feedback and/or advice as needed.

(5) Send out a script ahead of time. Our script, which was the basic order of service, proved to be inadequate. The primary worship leader (the senior minister in our case) is going to send out a full script, and our music director is going to insert cues for the host who’s in charge of switching the video feeds.

(6) We did a brief postmortem to talk about what worked and what didn’t work, and of course we’re doing email follow-up as well.

One final point: While putting on a worship service is always a team effort, it becomes even more of a team effort when you’re livestreaming (especially when everyone has to watch from home), because the tech crew becomes an integral part of the worship team. I consider this a major benefit of livestreaming services: in these times, when we’re all feeling a little isolated and scared, being a part of a team effort can be quite comforting.

Copyright free hymns

For me, the biggest stumbling block for livestreaming worship services has always been copyright issues.

Especially troublesome are hymns.

Many of the most popular hymn tunes are protected by copyright. Even if a tune is in the public domain, the arrangement may be copyrighted (and it can be difficult to find out if the arrangement is, in fact, copyrighted). Even if the arrangement is copyrighted, some people will claim copyright for their typesetting of the hymn. If a hymn is protected in any way under copyright, you’re not supposed to photocopy or project or electronically disseminate the printed version of the hymn; if any part of the music is protected under copyright, you’re not supposed to broadcast audio of it. No, not even if you own hymnals with the hymn: owning a hymnal just allows you to use the hymn in an in-person event such as an in-person worship service.

The solution to this problem: copyright free hymns.

For the past few years, I’ve been collecting copyright free hymns and spiritual songs. I have huge disorganized files (both electronic and hard copy) of public domain tunes and texts and arrangements. I’ve pulled many songs from the great early African American collections, including Slave Songs of the U.S. (1868), the Fisk Jubilee Singers songbook (1873), and Cabin and Plantation Songs, assembled by the Hampton Institute (1901). Although most of the hymns I’ve found are Christian, I’ve also found some good hymns and songs with Buddhist, Jewish, Neo-Pagan, Ethical Culture, or secular content. All the hymns I’ve found would be suitable for use in a Unitarian Universalist worship service; indeed, many of them are public domain versions of hymns in our current hymnal that are protected by copyright in some way.

I’ve just put 24 of these copyright free hymns and spiritual songs in a Google Drive folder here.

I’ll put a list of the songs currently in the folder below. And I’ll be adding more copyright free hymns and spiritual songs as I find time to produce fair copies of the versions I have.

Update, 1/18/2022: I’ve more than doubled the number of hymns and spiritual songs in the Google Drive folder. List of the songs has been moved to a new blog post titled “More copyright-free hymns.”

Shelter in place

We got the shelter-in-place order from the San Mateo County Board of Health:

“Effective midnight tonight, the Health Officer of San Mateo County is requiring people to stay home except for essential needs. The intent of this order is to ensure the maximum number of people self-isolate in their places of residence to the maximum extent feasible. … This order is in effect until April 7. It may be extended depending on recommendations from public health officials.”

We’re allowed to go to the grocery store or the pharmacy, and we can go for walks outdoors if we stay away from other people, but that’s about it.

So Carol and I went up to the local grocery store at 5 p.m. We usually go shopping every day, but now we’d rather minimize our trips to the store, so we thought we’d pick up a few things. The store showed all the signs of panic buying — I call it panic buying because while there were no bags of rice on the shelves, there was plenty of bulk rice available. I also noticed that the only canned beans left on the shelf were good old B&M Baked Beans; Californians don’t really like New England style baked beans, not even when they’re panic-buying. In any case, we found plenty of food for our needs.

Then we went off so I could do my own panic buying. You see, the libraries closed a couple of days ago, and I’ve already finished the books I had taken out. I hate ebooks because they make my eyes tired. I hate Amazon. And if I don’t feed my reading addiction, things get ugly. So we went to our local Barnes and Noble, and I bought some books:

Yes, most of the books I got are junk — pulp fiction and cozy mysteries and science fiction magazines — but I got some serious books too. The book by Thomas Piketty should be dense enough to last me a while.

But … I don’t know … this may not be enough books … maybe I better rush down and buy more books before the bookstore closes….

Update, Friday, March 20: The Seminary Coop Bookstore in Chicago is offering free shipping to its book-deprived customers. Amazon doesn’t need your business right now! Feed your book addiction, and help keep one of the last independent coop bookstores in the U.S. alive. I just place an order with them, why don’t you? Below is an excerpt from the email they sent out:

Arguing that “religion” is an invalid category

For the past two or three decades, there have been scholars who have argued (fairly persuaively, in my view) that “religion” is not a particularly useful category. I’m currently working my way through Tim Fitzgerald’s book The Ideology of Religious Studies (Oxford Univ. Press, 2000), and Fitzgerald offers some compelling arguments why “religion” is not a useful category for academic study. For example:

“Claims … that religion is a phenomenon, or humans are religious beings, or all societies have religion(s), or religion is an aspect of society, or society is an aspect of religion imply a further proposition that ‘religion’ indicates some reality that is not already covered by ‘society’ and ‘culture,’ that religion is something over and above and additional to society and culture. Outside of a specific theological claim, this implication is, I believe, a fallacy. This is because there are virtually no situations now in the scholarly literature produced by religious studies writers where religion has any useful work to do as an analytical category pointing us to some distinctive aspect of human reality. The word ‘religion’ is now used to refer to so many different things that it has become virtually synonymous with ‘culture’ and ‘society’ in the broadest senses….” (p. 222)

I find a great deal to agree with in this statement. Having had some training the fine arts, I’m more inclined to think of ‘religion’ as part of one specific aspect of culture, the arts: a religious building combines architecture and installation art; religious services are performance art with music, or maybe they’re drama, improv, theatre games; ritual is conceptual art (or is conceptual art ritual? they’re hard to tell apart).

One of the differences between what we call “religion” and what we call “art” in our culture is that “art” is made by experts and bought and sold by rich people, whereas “religion” is co-created by a few experts and lots more non-experts, and it is (in many cases) self-funded and not consumed but participatory. If that’s the case, then when I look at the continuum from art (created by experts, consumed by rich people) to religion (co-created by non-experts, participatory-not-consumed), I want to be on the far left of the “religion” end of the continuum.

The obligatory COVID-19 blog post

Any blogger worth their salt now has to write a post about the novel COVID-19 virus, popularly known as coronavirus. I want to talk about the recommendations for handwashing issued by the Center for Disease Control (CDC).

Now, the CDC is recommending that we wash our hands frequently to avoid spreading infection from COVID-19 and other infectious diseases like the flu. I’m fine with that. According to the CDC, proper handwashing technique involves five steps. I’m fine with that, too. But in Step 3, the CDC instructs us to sing the “Happy Birthday” song twice so we make sure we wash for a full 20 seconds.

Ugh. I hate the “Happy Birthday” song. I don’t want to sing it once, let alone twice, let alone every time I wash my hands.

Fortunately, I have an alternative. Ginger, a UU religious educator in the Bay Area, found this, which was posted in a bathroom of a UU congregation:

Sign saying Wash, wash whoever you are...

“Wash, wash, whoever you are,
Wanderer, worshipper, lover of cleaning,
Rinsing the germs off is easy to do
Wash, yet again, wash.”
(with presumed apologies to Rumi and Coleman Barks)

If you sing “Wash, wash, whoever you are…” to Lynn Ungar’s tune in the UU hymnal Singing the Living Tradition (no. 188), at a reasonably quick tempo (about 144 bpm), it takes about 16-17 seconds to sing. Then you can repeat “Wash, yet again, wash” to make a full 20 seconds. Much better than the “Happy Birthday” song.

And there are still more songs you (and/or your children) can use to time your handwashing.

More than a decade ago, Dr. Robert Piper, retired professor of political science at UMass Dartmouth, demonstrated how you can sing the ABC song to time your handwashing. Since I trust retired professors of political science, that’s what I’ve been doing ever since.

Or, if you want to be religious, there’s a passage from sacred scripture that neatly fits the tune of the ABC Song (which is, by the way, a lovely folk tune immortalized by Mozart in K. 265) — I’m referring of course to the Mad Hatter’s poem in the holy writ of Alice’s Adventures in Wonderland:

“Twinkle, twinkle, little bat!
How I wonder where you’re at!
Up above the world you fly,
Like a tea tray in the sky.
Twinkle, twinkle, little bat!
How I wonder where you’re at!

So you see, if you too hate the “Happy Birthday” song, you (and/or your children) now have 3 other options to time handwashing: “Wash, wash, whoever you are”; the ABC song; and “Twinkle, twinkle, little bat.”

Update: (1:12 p.m.) Ginger found yet another UU handwashing song online, which also lasts about 20 seconds:

“Come wash your hands with me
Come wash your hands with me
Come wash your hands with me,
So we can know peace of mind.
And I’ll bring you soap,
When soap is hard to find,
And I’ll wash my hands with you
So we can help humankind.”

A Glee at Christmas

A little-known song for Christmas by Henry Lawes. This song, published in 1669, is a Christmas party song, with absolutely no religious content except the word “Christmas.”

’Tis Christmas now, ’tis Christmas now,
When Cato’s self would laugh,
And smoothing forth his wrinkled brow,
Gives liberty to Quaff,
To Dance, to Sing, to Sport and Play,
For ev’ry hour’s a holiday.

And for the Twelve days, let them pass
In mirth and jollity:
The Time doth call each Lad and Lass
That will be blithe and merry
Then Dance, and Sing, and Sport, and Play,
For ev’ry hour’s a holiday.

And from the Rising of the Sun
To th’Setting, cast off Cares;
’Tis time enough when Twelve is done
To think of our Affairs.
Then Dance, and Sing, and Sport, and Play,
For ev’ry hour’s a holiday.

Click on the image below for a PDF of sheet music for this song. The melody in the sheet music is Lawes’ melody; Lawes outlined a bass line to be played on theorbo or bass-viol, and I changed the rhythms of this slightly to fit the lyrics so bass voices could sing this part.

Tymbnail of sheet music for "A Glee at Christmas"

Classical gender equality

The Daffodil Project aims to “champion gender equality in classical music.” In a blog post, Elizabeth de Brito writes:

“Mozart and Beethoven together make up just over one third of all classical performances…. Add the next 4 most played composers — Bach, Brahms, Schubert, Tchaikovsky — and they make up 78% of classical performances. Over 400 years and hundreds of amazing composers, but nearly 80% of all performances are of just 6 white male composers that all died over a century ago?!”

De Brito produces an online gender-balanced classical music program which in its first year had “409 composers including 204 female composers, 155 living composers, and 40 BAME composers/composers of colour.” The most played composer? — Florence Price.

And De Brito has hit on one of the main reasons why I don’t bother going to hear classical music concerts much any more — I’m so bored by hearing the same composers over and over again. I like “classical” music just fine, but I don’t want to hear Beethoven and Mozart again and again, I want to hear living composers, women composers, non-white composers….

Which brings me to Unitarian Universalist services that use mostly classical music: what would happen if half the music in our worship services was composed by women? or if we programmed more composers of African descent? and how about a Mexican composer? Life would be a lot more interesting.

The Golden Rule and political discourse

I just signed on to the “Golden Rule 2020 Pledge”:

“We all have an important role to play to help heal our nation, increase understanding of each other, and bridge our divisions. I stand with other Americans by joining Golden Rule 2020: A Call for Dignity and Respect in Politics. I commit to treat others with respect and dignity as I engage in political discourse and behavior throughout the 2020 campaign season.”

I’m tired of hearing Americans badmouth each other, just because we have differing political beliefs. That kind of behavior is not good for our country. It trashes the commons of our public discourse. More than that, I’m tired of hearing myself badmouth others just because I don’t happen to share their political beliefs. I don’t want to be that kind of person. If others want to engage in trash-talking, that is their choice — I don’t have to make the same choice.

Yes, it’s a bunch of Christians who started the Golden Rule Pledge. But, according to the Internet Encylcopedia of Philosophy (a peer-reviewed Web site), the Golden Rule predates Christianity, and transcends the particularities of Christian doctrine:

“The golden rule is closely associated with Christian ethics though its origins go further back and graces Asian culture as well. Normally we interpret the golden rule as telling us how to act. But in practice its greater role may be psychological, alerting us to everyday self-absorption, and the failure to consider our impacts on others. The rule reminds us also that we are peers to others who deserve comparable consideration. It suggests a general orientation toward others, an outlook for seeing our relations with them….This is a strongly egalitarian message.”

Note that the Golden Rule does not require us to follow such Christian precepts as loving others as you love yourself, or turning the other cheek. All that is required is recalling how we would like to be treated, then trying to treat others that way. If even a few of us do that some of the time, public discourse will become more civil. Equally importantly, from my point of view, trying to follow the Golden Rule is a way to try to be more like the person I aspire to be. Check it out, and see if you want to sign on, too.

#GoldenRule2020

Making your own burial shroud

A week-long event called “Reimagine End of Life” is taking place in San Francisco right now. As a part of this, Carol and Ms. M. will offer a workshop on Saturday called “It’s a Wrap: Design Your Own Burial Shroud.” The point of the workshop is not to make the actual shroud you’re going to be buried in, but to start thinking about a design for something that you’d like to be wrapped up in after you die.

Tonight, Carol and I decided to play around with some materials and try a few things out. So we went down to Joanne Fabric and got 3 yards of 90 inch-wide unbleached cotton muslin, and a couple dozen different colored fabric markers. We wrapped Carol up in the muslin to see how much cloth was needed, and discovered that 2 yards of 110 inch fabric worked. (But if I were to do this again, I’d use a 90 inch square. And if I were making one for myself — Carol’s five foot nine inches tall, but I’m six foot five — I’d probably want a 110 inch square of fabric.)

Carol lay on the cloth diagonally. I flipped up the corner down by her feet first, folded over one side then the other side, and finally flipped the top corner down over her face. After flipping the corners back down, I used a pencil to make faint lines about where I folded the fabric; then when I started drawing, I knew about where to draw the designs.

Carol wanted to draw a face, but I said that would be far too difficult. Instead, she let me draw an abstract design within an oval shape:

Next I drew a design on the final flap of fabric that would be folded over her body. Ultimately, I suppose you could draw designs over the entire piece of fabric. But most of what would be exposed would be those two flaps of fabric, as you can see in the photograph below:

(That took me about an hour. But I have excellent hand skills, and years of training and experience in making art; someone with less experience could easily take two hours to get that far.)

To complete the shroud shown in the photo, I’d use fabric paint to fill in the design — perhaps a light wash inside the drawing at the head, with a dark bold color outside it; and then a light wash inside and around the swirls in the part over the body. If I wanted a more carefully crafted shroud, I’d get another piece of fabric and hem all the edges, and repaint the design on the hemmed fabric.

Really, though, for me this isn’t about coming up with a carefully-crafted final product. It was very pleasant working with these materials, and it was a chance to reflect on — not on death so much as to reflect on the entire life cycle.

Cost: 90 inch cotton muslin is about US$8 a yard. A nice set of fabric markers is going to set you back $20-35. If you want to use paints, that will cost you about $3 per color (for good-but-not-expensive paints). If you want to try stamping or printing with dyes, expect to pay about $45 for a starter kit.

Registration is closed on the workshop, but if you contact Carol directly ASAP, she might be able to get you in.

Update: 1/13/22 — There are now two requests for this post in come other format (see comments). So I made a PDF version which should be easy to download. Just click on the link above, or the preview below.

Religious freedom and colonialism

The latest Religious Studies Podcast is a very interesting interview with Tisa Wenger, author of a new book, “Religious Freedom: The Contested History of an American Ideal.” (If you’re like me and prefer reading to listening, there’s also a full transcript to read.) In the interview, Wenger explains how Native American people redefined what they did as religion in order to use U.S. guarantees of religious freedom to protect indigenous traditions:

“[In the United States] you see U.S. government officials with the Bureau of Indian Affairs (BIA) delegitimizing indigenous traditions by categorizing them as superstitious, heathenish, pagan. And indigenous people, who in their own languages and ways of structuring — they had their own ways of structuring their societies — but those ways of structuring their societies didn’t really include anything equivalent to the category of religion as Americans understood it at the time. But they [Native Americans] start to conceive of those traditions as religion in order to argue back against the categorization of themselves as heathen, savage, pagan, etc. So this is why I title my first book ‘We Have a Religion’: this was a quote from a Pueblo Indian petition to the superintendent of Indian Affairs, saying, ‘We also have a religion … And you can’t ban it, because of the First Amendment to the U.S. Constitution.'”

Wenger also touches briefly on how something similar happened in British India, as Hinduism came to be defined as a religion:

“The construction of Hinduism as a ‘world religion’ is happening in conjunction with [British] colonial history. Both by Indian intellectuals and by British, for somewhat different ends. But it serves both of their interests to construct Hinduism as a world religion.”

I’ve been thinking recently about the interaction between the concept of religious freedom on the one hand, and religion on the other hand. I’m one of those who doesn’t see religion as a thing that can be easily defined; instead, I’m one of those who sees religion as a social construction with definitions that vary over time. Wenger’s research helps me better understand how a colonial power like the United States used religion in varying ways to help dominate Native American peoples; and, conversely, how Native Americans in turn used religion to maintain their own cultural autonomy.

Clearly, Wenger’s work also looks at the interactions between race and religion. In a response to the interview with Wenger, “The Politics of Religious Freedom and the Criminalization of Blackness,” Alexander Rocklin examines the way Afro-Caribbean religions have been stigmatized, and defined as not being religions so that religious freedom does not apply to them (in much the same way that certain Native American religions have been defined as not being religions so that they can be outlawed). Rocklin writes:

“The denial of the status of religion became a dehumanizing justification for the enslavement, colonization, and repression of peoples of African descent around the globe, a denial that still haunts the category of religion.”

The link between the category of religion and colonialism is well known, but what’s new here is the detail these two scholars offer about specific religious traditions and their battle for religious freedom with colonial powers. Fascinating reading.