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.
Category: Arts & culture
A pastoral concern
Mike Cassidy writes the “Silicon Valley Dispatches” column for the San Jose Mercury News. He is feeling a wee bit cynical these days. With unemployment still high, Cassidy is wondering how the recent federal deficit reduction actions by Congress are going to promote job creation by American corporations:
It’s not a lack of money that is holding companies back from hiring. Collectively, corporations for months have been sitting on record levels of cash, reaching about $1.9 trillion today. Remember the recent headlines about Apple (AAPL) having more cash than the U.S. government?
And profits are up widely. The Wall Street Journal’s David Wessel was on the radio recently citing an analyst’s report that found that the first 100 of the S&P 500 to report quarterly earnings saw profit increases averaging 12 percent. Meantime, Wessel’s own paper was reporting on a new wave of layoffs at American companies.
So if you think further fattening corporate coffers with tax breaks will spur hiring, think again. — “Politicians and corporations are playing us for fools”
As someone who’s working in Silicon Valley, and as someone who knows a lot of people who are out of work or in danger of losing their jobs, I’m with Cassidy on this one. We have some of the richest companies in the world here in the Valley, and we saw 10.5% unemployment in June in the San Jose-Sunnyvale-Santa Clara metropolitan statistical area, which means some 94,300 people classified as unemployed (that doesn’t count the underemployed, or the people who have given up looking for work).
Speaking as a minister, I wish Congress and the president and CEOs would realize this isn’t about getting political points or pleasing shareholders.
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.
Creativity and maintenance
Finally, after years of cudgeling my brains, I’ve managed to track down a quote by Gary Snyder on the relationship between creativity and maintenance. It comes from a 1973 interview, which was then reprinted in Lookout: A Selection of Writings:
I like to sharpen my chain saw. I like to keep all my knives sharp. I like to change the oil in my truck.
Creativity and maintenance go hand in hand. And in a mature ecosystem as much energy goes to maintenance as goes to creativity. Maturity, sanity, and diversity go together, and with that goes stability. I would wish that we could in time emerge from traumatized social situations and have six or seven hundred years of relative stability and peace. Then look at the kind of poetry we could write! Creativity is not at its best when it’s a by-product of turbulence.
The concept in this quote, as you can see, could be applied to the current state of the U.S. economy, or to the adoption of new media by creative persons and by religious groups. But I think I’m going to use the concept in this quote for tomorrow’s sermon on spirituality and work.
Religion in the deficit debate
As I watch the deficit battle in Washington with fascinated horror, I can’t help but noticing the threads of religion that run through it:
Barack Obama is a self-avowed quasi-Niebuhrian pragmatist who has come out of the mainline Protestant tradition. Like so many mainliners these days, he has distanced himself from organized religion; part of that mainline pragmatism is to stick to religion only when it doesn’t get in the way. He doesn’t seem to be drawn or driven by any particular transcendent moral or ethical ideals. You will also notice that he doesn’t go to religious services on a regular basis.
There are at least two religious types within the Tea Partiers. First, there are the followers of the Prosperity Gospel. Generally speaking, the Prosperity Gospel holds that religious success (salvation) is tied to material success; in one common American form, it ties in with residual American Calvinism, and holds that the wealthy are the elect, and those without money are hellbound without possibility of salvation. Whatever the specific form of Prosperity Gospel, if you’re not wealthy, you are morally culpable, you need to pray harder, and the government should not help you out.
Second, you can find the libertarian atheists among (or at least allied with) the Tea Partiers. These are often people who follow the fundamentalist atheism of Ayn Rand and her cohorts. This often takes the form of deifying the individual human, and rejecting as anathema any coordinated effort to help out the poor and unfortunate, who are not deified. The fundamentalist Randian atheists reject any call to a higher moral authority out of hand; sometimes, they’re hard to distinguish from the quasi-Niebuhrian pragmatism of Barack Obama and his cronies.
Ordinary Christian evangelicalism, committed to its own high principles around various social issues, continues to affirm that the churches can and should play a major role in delivering social services. They find themselves allied with the Tea Party’s efforts to de-fund government as much as possible. Catholics who are aligned with their religion’s hierarchy are in much the same position. However, both the Christian evangelicals and the Catholics are committed to government intervention in social issues like marriage and abortion, and many Christian evangelicals and most Catholics remain committed to letting the government fight poverty, out of their Christian commitment to helping the poor; at some point, they will have to confront the vast gulf between themselves on the one hand, and the Prosperity Gospelers and Randian atheists on the other hand. (My guess is that many of them will jump the gulf and join the Prosperity Gospelers or the fundamentalist Randian atheists.)
What is most striking to me is that so many theological groups are missing from the public coverage of the debate. Where, for example, are the mainline Protestants who have been influenced by the various liberation theologies (the feminist, black, GLBT, etc., liberation theologies)? Also missing from public coverage is any mention of the various groups doing ecological theology, including liberal Christians, humanists, and Neo-Pagans.
Religious liberals have been left out of the debate? — this should not be a great surprise. Most religious liberals and religious moderates long ago decided that they would keep their religion out of any discussions of public policy. And having once ceded the public square to fundamentalists, religious conservatives, and religious nutcases (i.e., the Prosperity Gospelers, etc.), we’re finding it very difficult to get back in.
Preliminary review of Google+
My sister Abby and I did some experimenting with Google+ last night. Its real strength appears to be the way it has both integrated and implemented various online communications tools together. It integrates email, microblogging, social networking, chat, videoconferencing, etc., in the same interface.
And each of these online communications tools has been implemented reasonably well. You can send a message directly from Google+ to any email account using a simple, straightforward procees. Microblogging from Google+ is as easy as Twitter (though I haven’t yet figured out how to do it from my phone). The social networking feature seems better designed than Facebook or MySpace, and presumably draws on Google’s extensive experience running Orkut (which has never been popular here in the U.S., but is hugely popular in Brazil). Abby says the chat feature is identical with Google Talk, which she has been using for some time; in addition to chatting via text, you can also use video chat. The videoconferencing tool, called Hangouts, allows up to ten persons at once, although we were only able to test it with the two of us.
Some people are claiming that Google+ is going to kill off Facebook. But I’m not convinced that they are aiming at the same market. I can immediately imagine how I might use Google+ at work, whereas I can’t imagine using Facebook at work except for the most rudimentary communication. Google+ is not primarily a social networking tool; it is an online communications tool.
At this point, I can say that I like Google+ pretty well. I’m already thinking of ways I can use it at work (interoffice communication, online committee meetings and small group ministries, interoffice communication, text-based discussions about sermon topics, etc.). It’s good enough that I’m willing to invest some time in experimenting with it. But I’m not yet willing to say it is the best most awesomest online communications tool ever. Ask me again in a month, and I’ll have a better answer for you.
Happy birthday, or, Vanitas
This gravestone, commemorating John Safford who died in 1782, stands in the old burying ground off the town common in Harvard, Massachusetts. The poetry at the bottom is two verses from Isaac Watts’s metrical version of Psalm 39:3, part three. As rendered by the gravestone carver, it reads as follows:
Crush’d as a moth beneath thy hands
We moulder to the dust;
Our feeble pou’rs can ne’er withstand
And all our beuty’s lost.
This mortal life decays apace
How soon the bubble’s broke
Adam and all his numerous Race
Are vanity and smoke.
“Murdoch is worse than Hearst”
Over in the U.K., Metropolitan Police head Sir Paul Stephenson resigned yesterday, and Met Police Assistant Commissioner John Yates has just announced that he too is resigning. I’m watching a live press conference on the BBC Web site with Boris Johnson, the Mayor of London. The press are asking very pointed questions, like sharks circling bloody meat. “Do you regret being so whole-heartedly in support of the Murdochs?” “Er, well, in light of what New of the World … democracy … we’ve begun … nothing has been proved, by the way, against any of these officers … blah blah blah.” “It is a question of your judgement that is in question as well here, as mayor of London.” “I gave an answer based on what I knew then … blah blah blah [defensive coverage of his rear end]….” “Do you apologize mocking the people who brought this up, those people who were right all along?’ No he doesn’t, next question please.
I asked Dad yesterday about this Murdoch phone hacking mess. Dad’s father was a newspaperman, so Dad has been watching the news business for a long time. Dad’s answer: “Murdoch is worse that Hearst.” That’s really bad. So it’s looking like British democracy is owned by the rich corporations just as is American democracy, which is a chilling thought.
Podcast on composting toilets
The “Sustainable World Radio” podcast recently interviewed my partner Carol about composting toilets. here’s part one of the interview, and here’s part two.
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.