Songs that Save Us
Emma’s Revolution came to New Orleans and offered a workshop focused on singing and songwriting for social justice last weekend. I am still reeling a bit from process. Yesterday I caught myself humming a song and wondered “whose song am I singing?” With a flash of wonder, I realized that it was mine.
It wasn’t until that moment that I realized how shut up/shut down the songs within me have been.
We are endlessly adaptable, us human beings. We can adapt to racism, to endless war, to drone strikes and wire taps, to fracking and mountain top mining…We can adapt to deformed seafood and boil water alerts, to a school to prison pipeline and senior citizens choosing between heat or healthcare.
“That’s just the way it is,” we say. We forget that we have the power to resist. We forget that there are unsung songs within us. We forget that adaptability is essential for survival, but there’s more to life than surviving.
We must refuse to adapt to that which dehumanizes us, destroys our habitats and our hearts. We who would be whole and holy – who would thrive together as beloved community – must remember the songs within us. Remember the songs within us and sing them out loud together.
Let Us Take Care of Each Other
Source: Google Images Creative Commons
“I do believe we’re all connected. I do believe in positive energy. I do believe in the power of prayer. I do believe in putting good out into the world. And I believe in taking care of each other.”
Harvey Fierstein
Early this week, my youngest son came down with strep throat. Like most illnesses, it came at a rather inopportune time. We were out of town, a meeting was scheduled for that afternoon, and I had about a million other work obligations and chores that I should have been getting done.
But when my son awoke with a fever and complained of a sore throat on Monday morning, the schedule and to-do lists were thrown out the window. Adjustments were made. Plans were cancelled. Projects fell further down on the to-do list.
Instead of sticking to the plan and accomplishing what I had set out to do that day, I spent the day schlepping my kids to urgent care and the pharmacy, giving extra hugs, doling out medicine, and drying tears. Add a flat tire to the mix and the day just continued to unravel.
Throughout the day, one word kept coming to mind: unproductive.
I – like many others in our technology-driven, multitasking, busy-is-a-badge-of-honor society – tend to measure the value my day through the yardstick of productivity. How much did I accomplish during the day? How many items were crossed off the to-do list? How work obligations were met? How many projects moved forward?
We all have our own goals and dreams – not to mention our obligations and responsibilities – so we make our plans, write our lists, and schedule our days – and we should. Goals give us direction, helping us work to make things better. Schedules keep us on track, giving us a tool with which to allocate our time. Plans give our day and life purpose, creating a path to get from where we are to where we want to be.
But could it be that there is something more tucked away amongst all those plans and schedules and to-do lists? Could there be some quieter, calmer purpose hidden within all the busyness of our days and of our lives? Is purpose and achievement really meant to be measured by all that we accomplish in a day, in a lifetime? Or could our purpose actually be that we just take care of each other? Could our divine calling be something as humble, yet challenging, as taking care of each other in any way and whatever way we know how?
Does accomplishment lie in our own personal successes? Or does it lie in our ability to build someone else up so that they can achieve theirs? Does efficiency lie in a busy calendar, scheduled to the minute? Or does it lie in deeper relationships, a calmer mind, and knowing that we have made someone else’s day just a little bit better? Is productivity measured in the number of completed projects and tasks accomplished? Or can it be measured in back rubs and uplifted spirits?
I know myself well enough to know that I will always rely on my lists and my plans. I will always strive to be busy, to be doing more. And I will forever have projects, goals, and agendas. I will always strive to be productive.
As individuals and as religious communities, productivity is not only worthwhile and valuable, it is also essential. In order to grow and learn, to do better and be better, to build bridges and promote social justice, we need to continually strive to move forward, accomplish the impossible, and aspire for the unattainable.
But, at some point, the how becomes more important than the what. As the ever-wise Maya Angelou has said, “I’ve learned that people will forget what you said, people will forget what you did, but people will never forget how you made them feel.”
So, at some point, while we’re busy making our plans and working toward our goals, as a beloved community and as persons of faith, I think we need to ask ourselves: How are we taking care of each other? Because that, my friends, is really the measuring stick that we should be using.
Finally back at home on Monday night, when I tucked my sick-but-on-the-mend son into bed, drawing up the soft covers and smoothing his tousled hair, I knew that by all objective measures my day had been highly unproductive. Yet, I also knew deep-down that I had accomplished more in that day than anything that I could have put on my to-do list.
Still later that night, my husband came home from his own busy, hectic, and stressful day, filled with his own important meetings, difficult clients, and an ever-growing to-do list. He spends workdays being productive (in the objective sense) and providing for the family (in the traditional sense). Nonetheless, when he walked in the door that night and hugged me long and hard, when he said “I’m sorry you had a rough day” and then listened attentively and sympathetically, when he smoothed my hair before I fell asleep, I knew in my heart, that those minutes were – by far – the most productive and purposeful things that he possibly could have accomplished in even the busiest of days.
So here is an item that we should all put on our to-do list, today and every day: Take care of each other.
It’s that simple. It’s that hard. It’s that important.
A version of this post originally appeared on the author’s website at www.christineorgan.com.
How Sisyphus Got It Right
I have participated in National Novel Writing Month three times now. I have never reached the goal of 50,000 words. Last year I came close, with 42,000. This year I’m not even close, having written only a bit over 10,000. The handy-dandy stats machine on the NaNoWriMo website tells me I’m averaging 760 words a day. The average needs to be more like 1500.
I could, if I chose, feel inadequate—I’m clearly failing at the goals. Yet, I intend to soldier on, in the very teeth of failure.
It occurs to me this has been my approach to life. And it’s not a bad one, come to that. I’m a minister, and I do a lot of funerals. Few are the lives that have an onward and upward plot arch. As a matter of fact, I haven’t seen any.
Each day, each week, people in my congregation work to bury the dead, comfort the grieving, visit the shut-ins, feed the hungry, house the homeless, and fix the systemic evils of our social system. Oh, and prepare for the next Sunday service, which comes along with surprising regularity. Each printed order of service is a victory over chaos.
As senior minister, I shake off all the mistakes we make along the way and try to figure out how we can manage to do better next time. My 
congregation never makes that 50,000 word count either. Sometimes we don’t break 10,000. But we soldier on, in the teeth of failure.
Keepin’ on keepin’ on is not a glitzy sort of spiritual practice. There’s no sizzle, as the cliche goes. Yet the mother with Alzheimer’s, the brother with brain cancer, the child who refuses to get it, all those need love and support. And typhoon victims need cash. And the order of service left out several names last week that will need to be included this week, with apology. Life is a victory over chaos.
So, today, I intend to crack that 11,000 word mark on my novel, after the memorial service at one pm. At that rate, the handy-dandy stats machine tells me, I’ll be done by January 3rd. How many orders of service will come and go by then? How many joys and sorrows?
January 3rd isn’t such a bad day to finish the first draft of my novel. Keepin’ on keepin’ on isn’t a sexy sort of spiritual practice, but it works. It works.
Anything I can do, We can do better…
“We think that honesty and living in truth are better ways to live than propaganda and denial and comforting stories.” –Tom Schade, “Religious Community is Not Enough: Unitarian Universalism’s purpose is much bigger than gathering with like-minded people for mutual support,” UU World Winter 2013.
Earlier this year the Board members of the Center for Ethical Living and Social Justice Renewal voted unanimously to attend an Undoing Racism training offered by the People’s Institute for Survival and Beyond. While most of the members of the Board consider themselves anti-racist, we are stretching into what it would take to intentionally shape the Center to be an anti-racist institution. A primarily interpersonal understanding of racism limits our collective ability to address institutional, internalized, and ideological racism. With support from the Unitarian Universalist Veatch Program at Shelter Rock, the entire Board registered for the November Regional Training in New Orleans.
Beloveds, it is not enough to send off one or two of a congregation’s more social justice-y members to a training and consider the work of anti-racism done. It isn’t even enough to go through a congregation-wide training – once. This system of inequity, so deeply in the bones of our country’s constitution that you can take white people out of leadership and have the system continue to provide a preferential option for whites, requires a diligent commitment to undo.
One white member of the Center’s Board was attending this training for the “umpteenth time” since beginning to attend in the 1980’s and was clear that she would keep coming back. What has been done to us as a nation is a powerful, hypnotic thing. It lets me think, as a white woman, “I worked hard for what I have” and not even begin to reflect on how hard my neighbors of color have worked to have not even half as much.
It is hard to express my gratitude to the members of the Center’s Board for showing up for the training, day after day, for an exercise in living in truth, unpacking and confronting propaganda and denial. And doing it together. While I have attended multiple-trainings as an individual, this is the first one I have attended as an intentional member of a collective – and I experienced this training profoundly differently than the ones before. Instead of getting stuck on my own abilities (and lack thereof), I was able to think about the resources and structures of the organization I was a part of – and this has sent me back into the world with energy and hope.
The strongly individualistic (white) values of this nation will not serve us in the task of undoing the structures of oppression. Dismantling systems of oppression is collective work, friends. Find your collective. It is not enough to be a lone crusader in the work of undoing racism. This position only enforces the structure of isolation, designed to prevent collective organizing. If this is your position, look around. You are not alone. All of our lives are diminished by the structures of racism.
Organize, beloveds. The work will not be done perfectly, but together, we can begin to heal that which is profoundly broken.
What — and who — is Remote?
“Remote” is different now. I spent the weekend driving from Washington D.C. to Blacksburg, Virginia, and back, with my family and a friend in the car. There were lots of beautiful trees, long stretches of uninterrupted, leaf-lined highway, and countless cows who appeared to be contentedly munching on hillsides of grass. At some point, we got into a discussion about what it means to live in “a remote area,” these days – what does that even mean, anymore? In these days of many modes of travel, of online chat groups and videoconferencing, what (and who) is actually remote?
Simultaneously, as we drove to-and-from Blacksburg, the ramifications of a massive typhoon that pummeled the Philippines on Friday evening began to be discerned. There are 98 million people who live on the 7,107 islands that make up the Philippines, and this was apparently the strongest, largest typhoon ever to make landfall in recorded human history. There is so much that we don’t yet know about the devastation that has occurred there, because communications are down throughout the country. I find myself stunned at the disaster and also angry about the lack of organized preparation that people in this regularly storm-struck area have had to live with. Please take the time to read the powerful statement by Philippines Lead Negotiator to the United Nations, Yeb Sano.
My family, friend and I were in Blacksburg to attend the installation service of a colleague and friend who has moved to Virginia from California to begin her ministry there. It was a beautiful service in an impressive, lovely facility, hosted by many, many kind and welcoming, friendly people. There were over 30 pies for the reception, spread out on a long table. One family that I talked with explained to me when I asked if they were from Blacksburg that “no one [they know] is from Blacksburg.” Another family I talked with shared that they thought 65-80% of the people in that congregation are associated either with Virginia Tech University right nearby or one of the other colleges in the surrounding region. People have sought out and found this place, and this community. They are connected. Our friend in the car observed that “though it felt like a long way to get there, and a long way to get back, while we were there it felt like we were right in the center of things.” While we were there, Blacksburg Virginia didn’t feel remote at all.
I try to imagine, even for a few moments, what it would be like to be in the Philippines today, to be struggling to find food for myself and my family if we had managed to survive the typhoon. The Philippines is the 7th most populated country in Asia. Every year, the people there are hit by storms. The government continues to struggle with corruption and the misuse of public funds. Consider some of the provocative questions posed by this article.
I remember a time when I was in a cabin in the woods in eastern Washington state, with no phone or internet access, and no one that I knew nearby. I had had a fight with my girlfriend at the time, and she had left with the car for the day. Physically, I was in a Swiss chalet-style lodge, in a beautiful place, by myself for a stretch of day — it still sounds to me like it should have been idyllic. Emotionally and psychologically however, I was stuck in an incredibly awful place, spiraling into depression, suicidal thoughts, anxiety, and fear. I look back on that day often, as a foundational experience in my understanding of what “remote” can actually look like. Years later, I am still processing the understanding that our physical surroundings are only a part of where we actually are, what we are actually experiencing.
There are so many other factors that make up what our experience of life actually looks like: First and foremost, are our basic human needs being met? And then: what is our community rubric like? What is our socio-economic structure and support system like? What is the quality of our neighborhood’s social culture, safety, “neighborhood watch”-type systems – how much do neighbors look out for each other? What has been invested in the maintenance of the homes (can they withstand major storms)? Did we choose to be in that place – do we have a sense of choice about it? Do we have a say in how our community is managed? Do we have the resources to tap into support networks that expand far beyond our geographic locale? And on and on and on. I would enjoy hearing your questions about what factors in to what we experience as “remote.” My sense is that it has changed very much in recent decades, but that our descriptions of what is “a remote area” and who is “remote” have yet to catch up.
Healing of Memories
At this time of year, we have many opportunities to join together with family and friends, to celebrate, to tell stories, to share memories. Because these holidays are most often colored in happy hues and we look forward to good food and fun-filled events with family and friends, it is easy to focus on happy memories, memories that we treasure and tell again year after year.
But memories are not always happy. Bad things happen. Sometimes these memories are of personal tragedies, while other times they are related to larger national or cultural struggles. What do we do about those memories?
I recently read Redeeming the Past: My Journey from Freedom Fighter to Healer, a new memoir by Fr. Michael Lapsley, an Anglican priest from New Zealand who was sent by his religious order to South Africa in the early 1970s. The book describes his early years in apartheid South Africa and his growing identification as a white man with the struggle against apartheid and the ANC. These activities soon got him evicted from the country, first to Lesotho and finally to Zimbabwe. His continued activism resulted in a letter bombing in 1990 that cost him his hands and one eye. It was these injuries that led to him considering how memories of the apartheid oppression continued to impact him and many in South Africa, even after Mandela had been released, the ANC was unbanned, apartheid was dismantled, and a new non-racial constitutional democracy established.
His own testimony before the Truth and Reconciliation Commission began his process of considering how one can heal such memories. The TRC had provided a forum where victims could be heard and believed… could be listened to. Stories spilled out… many of terrible abuse at the hands of the apartheid state, but others by the hands of the liberation movement. “Every story was given equal dignity, and both were seen as wrongs” (p.142). Building on his personal story and his work with the Trauma Centre in Cape Town, he began to see that political freedom was important but not enough. “As a people, we were, and in many ways still are, imprisoned by the memories of the past” (p. 117). Fr. Michael began to see that the TRC was just a beginning. What was needed was a parallel process that would allow all those affected by the long history of oppression in South Africa to work through those memories with others and to in fact heal them. He sought a way to “break the chain of history” that stretched back to the earliest history of the region. He realised that oppressed people who see themselves as victims frequently become victimizers of others, justifying their actions because of past wrongs. This vicious cycle had to stop, but how?
From these experiences has grown his life ministry –the Institute for the Healing of Memories .The Institute facilitates 3-day workshops during which participants tell their stories and listen to the stories of others. The hurts visited one on another are acknowledged and understood. Participants are often able to come to a place where memories as well as relationships can be healed, allowing the possibility of the healing of society at large. While located in South Africa, Fr. Michael has taken the workshop to many other parts of the world where memories also need to be healed after conflict and oppression.
So my question in reading Fr. Michael’s memoir is, how might healing of memories be applied in our individual lives? All too often a victim’s stories seem to elicit the response from the “listener” of a similar experience (often with the implication that the listener’s experience was more difficult). Such “pity parties” often devolve into “my oppression is worse than your oppression.”
What might happen if I were to really listen to what the other person has to share, really listen. What might I learn? How might my attentive listening affect the speaker? What might the outcome be if we all were able to share our stories, our memories, in an accepting environment. What would happen if we each actually tried to hear each other?
Morality: It’s About Hopping Out of That Tree
We all make a decision every day, consciously or unconsciously: Am I going to cooperate today? Perhaps the question is cooperation with a partner. Or the kids. Or a neighbor. Or the people at school or work. Are we going to “go along to get along,” as the old saying goes? How much of ourselves are we going to give away? Because it feels like that sometimes, doesn’t it? That cooperation is giving parts of yourself away?
Dr. Joshua D. Greene is a cognitive neuroscientist and philosopher and director of Harvard’s Moral Cognition Laboratory. Greene has been doing some fascinating work that he describes on the website The Edge.com and he has just published a book, Moral Tribes: Emotion, Reason, and the Gap Between Us and Them.
I think that Greene succinctly sums up a central aspect of what morality means. Greene says, “Morality is fundamentally about the problem of cooperation.”
I think Professor Greene is onto something here. This idea clarifies a lot of things that get muddied up when we start reading books on morality and ethics: “Morality is fundamentally about the problem of cooperation.” The thesis of his new book is that there are two types of human interactions that we do: “me versus us” and “us versus them.”
My examples about getting up in the morning and deciding to cooperate with others (or not) focuses on the individual cooperating with a group. But groups cooperate or not as well, and in those cases, too, I think the formula holds: morality is about cooperation.
We saw a failure to cooperate recently in the Washington budget brouhaha. We see it in Egypt. We see it in Syria. We see it in spying on foreign leaders. We see it in drone strikes. Figuring out what’s moral and what’s not moral is not difficult: “Morality is fundamentally about the problem of cooperation.”
Except . . . Professor Greene does insert that little word “problem.” Greene puts it this way:
Each moral tribe has its own sense of what’s right or wrong—a sense of how people ought to get along with each other and treat each other—but the common senses of the different tribes are different. That’s the fundamental moral problem. http://wisdomresearch.org/Arete/Greene.aspx
It’s hard to cooperate with a group that sees things differently. For example, I don’t like a group that would cut funding for food stamps. I don’t like a group that would spy on foreign allies. I don’t like a group that sees “god” differently from the way I do. The list of groups I don’t like goes on and on! (And it may well be that THEY don’t like me either! Maybe they even want to hurt me!) And the perimeters of the groups expand and contract and shift constantly. I don’t think I want to cooperate at all!
Here’s a novel idea: let’s kill everybody we don’t agree with! Well . . . that’s a problem, isn’t it? That’s not such a novel idea, unfortunately.
Greene likens our moral thinking to a camera with two modes: a point-and-shoot, auto-focus mode and a manual mode, in which all the settings have to be consciously manipulated (you know, focus, f-stops).
“Bomb everybody different from us” is the auto-focus, point-and-shoot mode. It’s automatic. It’s gut. And, it’s immoral. It’s a failure to cooperate. The more remote the other group is from us, the more likely we are to react in the point-and-shoot mode.
A key finding in the research done at the Moral Cognition Laboratory is that we have no specific area of the brain that controls moral decision making. When people are asked moral questions, at least three areas of the brain light up. And they are the same three areas that light up when we are asked questions about buying things. Economic decisions.
Several systems work together, evaluating the probability of success and the diminishing returns we are likely to reap. So it appears that our moral reasoning has something to do with our acquisition of food back in our hunter and gather days.
Imagine you are hiding in a tree. Naked. No weapons. And there’s a dead rabbit right over there and you’re hungry—do you hop down out of the protective environment and take a chance?
One of the basic calculations concerning food for a hunter gatherer is, How dangerous is this to me? What’s the profit and what’s the loss?
(We have to be very careful when we get into explanations based on evolution. Neuroscientists can clearly see brain functions in these experiments, but the “why” is much more difficult to discover.)
We all know that watching someone die in our arms feels different than hearing about a death on the telephone. Or reading about it in the newspaper. Or seeing it on television.
Distant things—and distant groups—are much more difficult to care about. We always knew this; now we know it’s in our wiring. How to get around this flaw in a shrinking world is the challenge humanity will or will not solve. Religions and philosophies have been working on it for a while now . . . like, oh, seven thousand years, at least.
Still, it’s all about hopping down out of that tree and saying, “Hello.”
Messy & Beloved? Yes.
Beloved Community is ever on my mind lately, both who we are and who we can be. My meditations are guiding me toward increasing clarity about my vision of Beloved Community – it cannot be a state of perfection. Because humans are essential elements in Beloved Community, it is/will be cluttered and messy if it is to be realized.
In my favorite writing book, author Anne Lamott describes clutter and mess as something that shows us “that life is being lived… Perfectionism is a mean, frozen form of idealism, while messes are the artist’s true friend. What people somehow forgot to mention when we were children was that we need to make messes in order to find out who we are and why we are here.”
Dear ones – We can make some messes. I look at the news and at my calendar and I am clear – messes abound.
So we must not let the perfect be the enemy of the good, of the promise of Beloved Community.
Let us understand that we are loved and beloved now – right now – not just when we finally get it all together – but always, every day. Let this knowledge rest deep in our bones and allow us to love each other the way the Rev. Dr. King called us to – “love in action, agapic love not discriminating between worthy and unworthy people, or any qualities people possess.”
Letting go of the perfect, we find love-for ourselves and for each other. Messy, yes. And real.
_______________________
Bird by Bird: Some Instructions on Writing and Life, 1994.
“An Experiment in Love,” 1958.
A Garden Prayer
That shrimp plant
so determined to be seen
poking through the ginger and the fig
like a four year old
waving skinny arms and red cheeks
to those towering above
That shrimp plant
grown from cuttings of a friend
who no longer lives in this country
from a house
that has since burned down
That shrimp plant
breaks at its knobby knees and elbows
when the wind blows too hard
drops to the ground
and grows again
Universe
today I pray
please
please grant us the resilience
of that shrimp plant
Who does your heart break for?
Last month I had the joy of participating in the first Life on Fire un-conference (https://www.facebook.com/LifeOnFireTribe).
I was drawn to the gathering by the questions being asked, as well as by the beloveds who were convening us.
• Do you want to transform the world into the beloved community?
• Do you want to live a committed life that takes you to third places, abandoned places, and secular places?
• Do you believe in radical integrity?
• Do you want to live as if you are who you say you are?
• Do you know who your heart breaks for?
Do you know who your heart breaks for?
I know who my heart breaks for. My heart breaks for the neighbor who has nothing and the neighbor who lives in fear that what he has will be taken from him.
My heart breaks for the creatures of the disappearing wetlands and for the communities destroyed because the wetlands are no longer there to protect them.
My heart breaks for the transgender woman who has no shelter to accept her in New Orleans as a woman “because she hasn’t had the operation yet” and for the shelter director whose compassion has been destroyed by the unceasing need that shows up on her doorstep every day.
My heart breaks for everyone dehumanized and treated as less than by the evil of oppression, and for those so blinded by their own hate that they do not realize they have given up their own humanity in the process of denying it to others.
Who does your heart break for, beloveds?
When we find what breaks our hearts open, we can begin to live with a sense of purpose, with a mission, as a compassionate community of faith.