Thursday, August 13, 2009
Tuesday, August 11, 2009
Re-doing my website - input?
I have to re-do my web site. I had been using GooglePages, which has been discontinued in favor of GoogleSites. Everything was supposed to migrate over, but hasn't; besides, Sites is structured very differently from Pages -- which is good in the long run, because it'll let me do more what I want, but challenging in the short term.
All of this really does mean re-doing my web site.
So I'm wondering what folks would like to see. What works for you about my current website, what doesn't? What would you like to see stay the way it is on the new site, what would you like to see change, and how?
(Knowing that some of what you dislike may be chalked up to the limitations of GooglePages, and that GoogleSites will have its own limitations I may not be able to work around.)
Thanks!
All of this really does mean re-doing my web site.
So I'm wondering what folks would like to see. What works for you about my current website, what doesn't? What would you like to see stay the way it is on the new site, what would you like to see change, and how?
(Knowing that some of what you dislike may be chalked up to the limitations of GooglePages, and that GoogleSites will have its own limitations I may not be able to work around.)
Thanks!
Saturday, August 8, 2009
Facebook account disabled
Anyone who's looking for me over there: my Facebook account has been disabled, with no warning. Grand.
I had just joined Twitter, though, @StasaMA.
I had just joined Twitter, though, @StasaMA.
Thursday, August 6, 2009
An Angry, Angry Woman � Self-Love: It's Just Another Lifestyle Change
An excellent post from MezzoSherri, speaking truth to patriarchal power.
An Angry, Angry Woman � Self-Love: It's Just Another Lifestyle Change: "I am haunted and infuriated by the premeditation indicated from Sodini’s choice to attack a women’s-only class at his own gym. Is it possible that part of the rage working through him was based in this assumptive loop that why would these women be gym members except to make themselves attractive for men, and with that as their purpose, then how dare they be unavailable to him?!?"
An Angry, Angry Woman � Self-Love: It's Just Another Lifestyle Change: "I am haunted and infuriated by the premeditation indicated from Sodini’s choice to attack a women’s-only class at his own gym. Is it possible that part of the rage working through him was based in this assumptive loop that why would these women be gym members except to make themselves attractive for men, and with that as their purpose, then how dare they be unavailable to him?!?"
Outward signs of inward grace (and truth, and transformation)
This weekend at Meeting for Worship with Attention to Business, my Monthly Meeting approved my membership, and later approved a revised letter of introduction and support for my ministry.
Wow.
I am still settling in to how this feels. Do I feel different? If so, how?
-----------
This has been, and continues to be, a powerful journey.
The experience of my entire membership process in this Meeting has been such a gift.
I feel known, loved, and respected in this Meeting, and yet the membership process has still been hard: challenging for me personally, and hard work for me, for my clearness committee, and for my Meeting.
But my Meeting has been right here with me, has met me with openness and grace, with openness to grace, with a commitment to Quaker process and to asking how we're led. With a commitment to talking about the elephants in the living room, about spiritual and thea/ological diversity, about the fact that I'm moving across the country soon. With a commitment to understanding, as much as another human being can, well enough to explain it to someone else: What do these words mean to you when you use them? What is your lived experience? How does the Spirit move in your life? With a commitment to asking, and seeking to answer, What other gifts that we don't know about yet do you bring to the Meeting? How can and does the Meeting support your spiritual life and spiritual growth? How might this work?
People keep telling me how much my openness, honesty, and forthrightness have helped this process, and that my membership request has been a gift for the Meeting. I have tried to help those who tell me that understand -- all my openness in the world would have meant nothing if the Meeting hadn't been able to meet me with its own openness. This is a gift, and a grace. It has sustained me and blessed me.
From the very beginning with my clearness committee, I felt their deep commitment to Quaker process and to coming to know me. I felt held. Over the course of our meetings, I was able to move to a place beyond fear of judgement -- not just here, but among other Friends. What a difference this has made in so many areas of my life!
When I read my clearness committee's report to the Oversight Committee, it was amazing. They got it. They understood.
And, they could explain it to other people.
That was powerful.
As the process continued to unfold, I moved from feeling held by my clearness committee, to feeling held by the Oversight Committee and the Clerk of the Meeting, to feeling held by my Meeting.
It was from this place that I went into my ministry at FGC Gathering. And the amazing and wonderful support from my Meeting -- the members of my ministry oversight committee, my elder for my ministry at Gathering, but also the way I felt held by my Meeting as a whole -- enabled me, first, to move beyond my previous limits as a workshop leader, and second, to meet a whole new slew of challenges I never could have anticipated. To be faithful and to stretch and grow beyond where I'd been before.
I was held.
I am reminded of something Ben Pink Dandelion said in his plenary talk at FGC Gathering: "How much have we changed, or allowed ourselves to be changed, by the Holy Spirit?"
To be engaged in a spiritual life means being open to transformation -- means being open to being changed by the Holy Spirit. To be engaged fully in a living Quakerism means being open to transformation and change.
To magic.
This year, I have been changed and transformed. It has not been an easy process, but it has been a joyful one -- each unfolding has brought greater expansion of my heart and spirit, deeper rootedness, more tenderness. Less contraction. More joy.
In my membership process, I have been transformed. In ways that have helped me be more faithfully myself.
In our Meeting, the proposed member stays in the room during the reading of their letter and the Oversight Committee's report. The second Meeting for Business, the proposed member then leaves the room during worship around their proposed membership.
It took a long time.
I understand that part of why is because a fair number of Friends stood and gave vocal ministry -- about their transformation and change, about faithfulness, about ways in which my proposed membership challenged them and why they now felt we had to approve it, about how issues around my membership are similar to other issues the Meeting has dealt with before with other memberships, about how issues around my membership are different than others the Meeting has dealt with... and, I think most of all, about the ways in which I've been as fully present as I could with the Meeting during my time here.
In the worship later in the day, around the revised letter of introduction and support for my ministry, there was some wordsmithing which made it a more powerful, more true letter.
One of the things that has kept coming back to me, in the days since Sunday, is the suggestion of one particular Friend. This is someone from whom I've never felt any disrespect or ill-feeling, and yet who has been completely open with me that my ministry and my language have made them uncomfortable.
At Yearly Meeting, which was between the first and second readings of my proposed membership, they sought me out to talk. And we had the kind of chewy conversation that feels like true community. It was wonderful.
In Business Meeting this weekend, when we were discussing the revisions to my letter, this Friend's suggestion -- that the word "faithfulness" be added to the description of me -- struck me right in the heart.
Home.
-----------
So, I'm a member of the Religious Society of Friends now. Do I feel different? If so, how?
I have been thinking about when Beloved Wife and I got married. We didn't feel much different at first, in part because it was true, our wedding was an outward sign of inward grace, of inward truth: our marriage.
But something did change pretty dramatically almost immediately: our relationship with our community. I still don't know quite how to put it all into words, but part of it is that now our relationship belonged to everyone who cares about us. We still bore primary responsibility, but our community -- our families, our spiritual communities, our friends, everyone who cares about us -- their own kind of responsibility was now explicit. Especially in the signing of our certificate.
Oversight's report recommending my membership spoke about my membership as an outward sign of an inward truth. If that's the case, how does the formal recognition change things?
I don't know entirely yet.
But I'm also reminded of something my F/friend Vonn said at FGC Gathering, during a long conversation about life and ministry. Vonn talked about how, when you get a minute of religious service from your Monthly and Yearly Meetings, it's amazing; your ministry no longer belongs just to you.
"Um, in a good way or a bad way?" I asked. (The thought made me nervous.)
"Oh, it's totally amazing," she breathed.
I feel owned. In a good way. Claimed. I belong to them. The ownership of this relationship definitely goes both ways.
In terms of ministry, they will help me, as they have all along, listen so that I may be faithful to the leadings of the Goddess.
This Meeting is home.
But I think I should ask that question again -- So, do I feel different? How? -- after my welcome dinner. :)
Wow.
I am still settling in to how this feels. Do I feel different? If so, how?
-----------
This has been, and continues to be, a powerful journey.
The experience of my entire membership process in this Meeting has been such a gift.
I feel known, loved, and respected in this Meeting, and yet the membership process has still been hard: challenging for me personally, and hard work for me, for my clearness committee, and for my Meeting.
But my Meeting has been right here with me, has met me with openness and grace, with openness to grace, with a commitment to Quaker process and to asking how we're led. With a commitment to talking about the elephants in the living room, about spiritual and thea/ological diversity, about the fact that I'm moving across the country soon. With a commitment to understanding, as much as another human being can, well enough to explain it to someone else: What do these words mean to you when you use them? What is your lived experience? How does the Spirit move in your life? With a commitment to asking, and seeking to answer, What other gifts that we don't know about yet do you bring to the Meeting? How can and does the Meeting support your spiritual life and spiritual growth? How might this work?
People keep telling me how much my openness, honesty, and forthrightness have helped this process, and that my membership request has been a gift for the Meeting. I have tried to help those who tell me that understand -- all my openness in the world would have meant nothing if the Meeting hadn't been able to meet me with its own openness. This is a gift, and a grace. It has sustained me and blessed me.
From the very beginning with my clearness committee, I felt their deep commitment to Quaker process and to coming to know me. I felt held. Over the course of our meetings, I was able to move to a place beyond fear of judgement -- not just here, but among other Friends. What a difference this has made in so many areas of my life!
When I read my clearness committee's report to the Oversight Committee, it was amazing. They got it. They understood.
And, they could explain it to other people.
That was powerful.
As the process continued to unfold, I moved from feeling held by my clearness committee, to feeling held by the Oversight Committee and the Clerk of the Meeting, to feeling held by my Meeting.
It was from this place that I went into my ministry at FGC Gathering. And the amazing and wonderful support from my Meeting -- the members of my ministry oversight committee, my elder for my ministry at Gathering, but also the way I felt held by my Meeting as a whole -- enabled me, first, to move beyond my previous limits as a workshop leader, and second, to meet a whole new slew of challenges I never could have anticipated. To be faithful and to stretch and grow beyond where I'd been before.
I was held.
I am reminded of something Ben Pink Dandelion said in his plenary talk at FGC Gathering: "How much have we changed, or allowed ourselves to be changed, by the Holy Spirit?"
To be engaged in a spiritual life means being open to transformation -- means being open to being changed by the Holy Spirit. To be engaged fully in a living Quakerism means being open to transformation and change.
To magic.
This year, I have been changed and transformed. It has not been an easy process, but it has been a joyful one -- each unfolding has brought greater expansion of my heart and spirit, deeper rootedness, more tenderness. Less contraction. More joy.
In my membership process, I have been transformed. In ways that have helped me be more faithfully myself.
In our Meeting, the proposed member stays in the room during the reading of their letter and the Oversight Committee's report. The second Meeting for Business, the proposed member then leaves the room during worship around their proposed membership.
It took a long time.
I understand that part of why is because a fair number of Friends stood and gave vocal ministry -- about their transformation and change, about faithfulness, about ways in which my proposed membership challenged them and why they now felt we had to approve it, about how issues around my membership are similar to other issues the Meeting has dealt with before with other memberships, about how issues around my membership are different than others the Meeting has dealt with... and, I think most of all, about the ways in which I've been as fully present as I could with the Meeting during my time here.
In the worship later in the day, around the revised letter of introduction and support for my ministry, there was some wordsmithing which made it a more powerful, more true letter.
One of the things that has kept coming back to me, in the days since Sunday, is the suggestion of one particular Friend. This is someone from whom I've never felt any disrespect or ill-feeling, and yet who has been completely open with me that my ministry and my language have made them uncomfortable.
At Yearly Meeting, which was between the first and second readings of my proposed membership, they sought me out to talk. And we had the kind of chewy conversation that feels like true community. It was wonderful.
In Business Meeting this weekend, when we were discussing the revisions to my letter, this Friend's suggestion -- that the word "faithfulness" be added to the description of me -- struck me right in the heart.
Home.
-----------
So, I'm a member of the Religious Society of Friends now. Do I feel different? If so, how?
I have been thinking about when Beloved Wife and I got married. We didn't feel much different at first, in part because it was true, our wedding was an outward sign of inward grace, of inward truth: our marriage.
But something did change pretty dramatically almost immediately: our relationship with our community. I still don't know quite how to put it all into words, but part of it is that now our relationship belonged to everyone who cares about us. We still bore primary responsibility, but our community -- our families, our spiritual communities, our friends, everyone who cares about us -- their own kind of responsibility was now explicit. Especially in the signing of our certificate.
Oversight's report recommending my membership spoke about my membership as an outward sign of an inward truth. If that's the case, how does the formal recognition change things?
I don't know entirely yet.
But I'm also reminded of something my F/friend Vonn said at FGC Gathering, during a long conversation about life and ministry. Vonn talked about how, when you get a minute of religious service from your Monthly and Yearly Meetings, it's amazing; your ministry no longer belongs just to you.
"Um, in a good way or a bad way?" I asked. (The thought made me nervous.)
"Oh, it's totally amazing," she breathed.
I feel owned. In a good way. Claimed. I belong to them. The ownership of this relationship definitely goes both ways.
In terms of ministry, they will help me, as they have all along, listen so that I may be faithful to the leadings of the Goddess.
This Meeting is home.
But I think I should ask that question again -- So, do I feel different? How? -- after my welcome dinner. :)
Sunday, August 2, 2009
Britain Yearly Meeting and marriage equality - go, BYM!
Blessed be! - sm
News release and background on Committed Relationships paper for YMG09
News release and background on Committed Relationships paper for YMG09
News Release
31 July 2009
Quakers consider committed relationships
Quakers in Britain today concluded a long and profound process of discernment about the way forward for Quaker marriage and approach to same sex partnerships.
The minute recording their decision is as follows:
Minute 25 Britain Yearly Meeting 31 July 2009
Further to minute 17, (attached) a session was held on Tuesday afternoon at which speakers shared personal experiences of the celebration and recognition of their committed relationships. These Friends had felt upheld by their meetings in these relationships but regretted that whereas there was a clear, visible path to celebration and recognition for opposite sex couples, the options available for couples of the same sex were not clear and could vary widely between meetings. Friends who feel theirs to be an ordinary and private rather than an exotic and public relationship have had to be visible pioneers to get their relationship acknowledged and recorded.
This open sharing of personal experience has moved us and added to our clear sense that, 22 years after the prospect was first raised at Meeting for Sufferings we are being led to treat same sex committed relationships in the same way as opposite sex marriages, reaffirming our central insight that marriage is the Lord’s work and we are but witnesses. The question of legal recognition by the state is secondary.
We therefore ask Meeting for Sufferings to take steps to put this leading into practice and to arrange for a draft revision of the relevant sections of Quaker faith and practice, so that same sex marriages can be prepared, celebrated, witnessed, recorded and reported to the state, as opposite sex marriages are. We also ask Meeting for Sufferings to engage with our governments to seek a change in the relevant laws so that same sex marriages notified in this way can be recognised as legally valid, without further process, in the same way as opposite sex marriages celebrated in our meetings. We will not at this time require our registering officers to act contrary to the law, but understand that the law does not preclude them from playing a central role in the celebration and recording of same sex marriages.
We have heard dissenting voices during the threshing process which has led to us this decision, and we have been reminded of the need for tenderness to those who are not with us who will find this change difficult. We also need to remember, including in our revision of Quaker faith and practice, those Friends who live singly, whether or not by choice.
We will need to explain our decision to other Christian bodies, other faith communities, and, indeed to other Yearly Meetings, and pray for a continuing loving dialogue, even with those who might disagree strongly with what we affirm as our discernment of God’s will for us at this time.
Following the decision, Martin Ward, clerk of Quakers Yearly Meeting said: “This minute is the result of a long period of consultation and what we call “threshing” in our local meetings, culminating in two gathered sessions of our Yearly Meeting. At these sessions, according to practice, we heard ministry arising out of silent worship which led us to discern the will of God for the Religious Society and record it in this minute.”
Ends
Media Information
Anne van Staveren
0207 663 1048
07958 009703
annev@quaker.org.uk
www.quaker.org.uk
For interviews and photographs during Yearly Meeting Gathering contact Anne van Staveren on 07958 009703. Media attendance is limited. The business sessions of Yearly Meeting Gathering are not open to the media. A background paper on Quakers and committed partnerships is available from annev@quaker.org.uk
Notes to the Editor:
• Quakers are known formally as The Religious Society of Friends.
• Quakers were given the right to conduct marriages in England and Wales in 1753, but case law before that recognised the validity of Quaker marriages.
• Quakers began to call for a sexual morality based on the worth of relationships in 1963 with the publication of 'Towards a Quaker view of Sex'. Since then, Quakers have developed through tolerance to widespread acceptance of same sex partnerships, particularly since the formation of the now Quaker Lesbian and Gay Fellowship in 1973. Meeting for Sufferings minuted appreciation of gay and lesbian Quakers' contribution in 1988.
• There was no formal stage of 'recognising' same sex partnerships nationally as Quaker procedures allowed it to happen: there was nothing against it. The first meetings for commitment were in 1996. Since then, around twenty local meetings have celebrated same sex relationships through an official meeting for commitment.
• Following the Civil Partnership Act of December 2005, same sex couples in England, Wales and Scotland, who share Quaker beliefs may opt for a blessing or commitment ceremony after entering a civil partnership.
• The Civil Partnership Act allows same sex partnerships to be registered as civil partnerships in law, but such registrations cannot take place in the context of religious worship. Civil partnership is not recognised as marriage, although registered civil partners share almost the same legal rights and responsibilities as heterosexual couples.
• The total number of civil partnerships formed in the UK since the Civil Partnership Act came in December 2005 is 26,787. (Office for National Statistics)
• Minute 17 reads:
YEARLY MEETING
OF THE RELIGIOUS SOCIETY OF FRIENDS (QUAKERS) IN BRITAIN
AT THE YEARLY MEETING
HELD IN YORK DURING THE YEARLY MEETING GATHERING AT THE UNIVERSITY OF YORK
25 July – 1 August 2009
Minute 17: Committed relationships: introduction
The report ‘Exploring our attitudes to committed partnerships’ (pages 61-64 of Documents in advance) has been introduced to us through a personal account of one Friend’s experience of the varied committed relationships in his family and his Quaker community.
We receive minute S/08/11/3 of Meeting for Sufferings held 1 November 2008 on the recognition of partnerships under the auspices of Britain Yearly Meeting. In the light of our testimony to equality we are asked by Meeting for Sufferings to consider how we should celebrate and recognise committed relationships within our Quaker community and what revisions of Quaker faith & practice would follow from this to include same sex partnerships.
We have opportunity at an open session on Tuesday afternoon to hear speakers who will share their personal experiences of commitment, to be followed by response groups, and, on Wednesday evening, special interest groups. We will return to this matter on Thursday afternoon, and to the two requests which Meeting for Sufferings has put to us to:
i) Endorse the conclusions of the Quaker Life minute that it would not be right at this time either to lobby government for further changes in the law on committed partnerships nor to surrender our legal authority to conduct heterosexual marriages;
ii) Explore the issue and give broad guidance on how changes suggested in the Quaker life minute might be expressed in chapter 16 of Quaker faith & practice.
Monday, July 27, 2009
Pacific Northwest Quaker Women's Theology Conference.... and some other thoughts on Quaker community
Walk with Me: Elders, Mentors, and Friends
Pacific Northwest Quaker Women's Theology Conference
June 16 - 20, 2010
Seabeck Conference Center
--------------
I have heard bits of pieces about this group, this gathering, on and off for years. Since I didn't have much interaction with programmed Friends before, and since I didn't live out here, I thought it was neat, but I didn't feel much connection with it.
Assorted things have changed, and now I feel a live, electric connection.
One is my own ministry, particularly around Explicit Friends. (Click here for the background, and here for additional blog posts on this theme.)
Courageously Explicit
Three Friends walk into Meeting for Worship: a Christian, a Pagan, a Jew, and a Non-Theist. Each gives ministry from their own experience; they all experience gathered Worship. Come create the rest of the story: coming together, supporting each other, building community, helping each other be faithful, speaking explicitly.
I am certainly called to ministry among Pagan Quakers (and also Quaker Pagans). But I'm also called to ministry among Friends of different thea/ologies, to help us be in community together, to help us be faithful Friends together, to help us speak in the languages of our own experiences and listen to each other in our different languages -- coming together in our shared experience of and commitment to Quakerism.
Over the last two years, I'm coming to see that this includes Friends from different branches of Quakerism, not just within the unprogrammed tradition.
Another thing that changed was my feeling like I just couldn't understand programmed Friends, thanks to the 2007 Mid-Winter Gathering of Friends for Lesbian, Gay, Bisexual, Transgender, and Queer Concerns (FLGBTQC).
In 2007, our Mid-Winter Gathering was held in Greensboro, NC. There are seven different kinds of active Quakerism in that area. Wow. (I can remember, and talk at least a little about, five of them.) During our weekend together, I learned quite a bit about other kinds of Friends, and also about their points of view. There were programmed Friends with us that weekend, for whom I came to feel respect, affection, and kinship.
I even attended programmed Meeting for Worship.
Now, you've very likely heard or read me say that I'm allergic to programmed Quaker worship. To me, as soon as you introduce programming, you almost always introduce dogma and/or conflicting theaologies, and this prevents me from being in spiritual communion/spiritual community with the other folks present.
One of the things I love about unprogrammed worship in expectant waiting is that we so often come into spiritual communion with each other across that combination of differing and shared experiences of the Divine. That's part of the deep magic of Quakerism for me -- that place beyond words, beyond theaologies, in shared experience and communion.
So, I hate anything that spoils that. But I was willing to experiment, and I also felt like it was a way to show respect for Agnes and Willie Frye.
So I went to programmed worship.
It's still not my cup of tea... But it didn't feel like it wasn't Quaker.
That had been my fear: that it wouldn't "feel" Quaker to me, that it would feel like any other Christian, Protestant service, where there would be no space for me as a Friend who experiences the Divine through the Goddess, who is neither Christian nor Protestant.
So that opened up a small space inside of me: I had this experience of programmed worship, and while it's still not my cup of tea or my preferred form of worship, it still felt Quaker. It still felt like family.
Another thing that's changed is living in the Pacific Northwest, and in North Pacific Yearly Meeting, this last year. You know what? There are a lot more programmed Friends out here than in the Delaware Valley or southeastern Michigan. So, it's much harder to imagine them as incomprehensible.
Another thing is the Association of Bad Friends, a notion of Brent Bill's. (Click here for information about the ABF; click here for the Facebook group. Heh heh heh.) There are programmed Friends in the ABF, too. And you know what?, many of them are Bad Friends in the same ways that I am a Bad Friend. We laugh quite a lot at ourselves in our Association, and the ABF has gotten me into more dialogue with programmed Friends than almost, but not quite, anything else.
Back to living in the Pacific Northwest. In addition to there just being more programmed Friends around, the fact that there are more programmed Friends around leads to more experiences with individual people. There's a Friend from Freedom Friends Church in Salem, OR, sojourning in my Meeting in Seattle. I can sit next to her in worship in deep delight. What's more, I have found that Ashley's not incomprehensible to me, spiritually or personally. We don't know each other very well yet, but I can definitely say that we have become friends as well as Friends. I know I look forward to her company and grow spiritually through our friendship. I've met several other Friends from programmed churches, like Sarah. They're not incomprehensible to me, either, and I really look forward to getting to know them better.
North Pacific Yearly Meeting (NPYM)is an unaffiliated Yearly Meeting. It's an amazingly diverse Yearly Meeting, and there's a deep commitment to that diversity -- including theaological diversity. Wow. There are many reasons, current and historical, for our being unaffiliated, but part of it is out of respect for and commitment to that diversity.
(A year ago, that would have seemed pretty odd to me; I couldn't have imagined a YM with a preponderance of unprogrammed Meetings not wanting to affiliate with Friends General Conference (FGC). But I get it now. (We may yet affiliate with FGC; things are in discernment.))
When I went to NPYM Annual Sessions this year, I also got to see firsthand the deep respect between folks in our Yearly Meeting and Friends who were sojourning or visiting from Northwest Yearly Meeting -- a programmed Yearly Meeting which overlaps with us geographically. They are not strangers; they are beloved family.
Ashley and Sarah are co-clerks of next year's Pacific Northwest Women's Theology Conference. I know almost all the women on the planning committee; several of them are from my own Meeting.
And almost everyone I know who's involved has asked me if there's any way I can come back out to WA next year for it. I aim to find a way.
These folks are not strangers. These women are my beloved sisters.
I don't understand it completely yet, but I have a leading here.
And I invite other women from the unprogrammed Quaker tradition along for the ride.
Thursday, July 23, 2009
An Overview of Modern Paganism in the US, University Friends Meeting Adult Religious Education, July 12, 2009
I was asked to give a presentation at the Adult Religious Education hour at University Friends Meeting on Paganism in general. This is in no way a comprehensive discussion of modern Paganism in the US. I have written this from my notes for that talk and from my recollection of it. An hour's time for presentation and discussion was, of course, too little for what I wanted to cover; and I had already cut quite a lot from my plan. The presentation went well, and the discussion was warm and rich.
I am deeply grateful to the International Pagan Pride Project for their existence, their work, and the resources they've made available over the years. I have been very privileged to be involved with the Mid-Atlantic Pagan Pride Project.
- sm
We began with worship. I introduced myself and my talk. There were between 15 and 20 people attending.
Exercise: Tree of Life; Connecting with the Air, Fire, Water, Earth, and Goddess
I led the group through a Tree of Life meditation to ground and center, followed by an exercise to connect even more consciously with the elements and the Goddess. After the Tree of Life, I asked Friends to pay attention to their breath and their breathing; then to the air around us and the wind; to notice how it's all the same. I asked Friends to move a body part, any body part, and think about the energy, the firing of our neurons, required for that; about the food required for our energy; about the Sun needed to grow our food. We repeated this with water and earth.
Then I asked Friends, when they were ready, to open their eyes and look into the eyes of another person, and recognize and honor that of God, the Goddess-within, the Air, Fire, Water, Earth, and Spirit in that other person. (There were lots of smiles during this part, which I loved.)
What is a Pagan?
I passed out handout packets. We started with the Pagan Pride Project's "What is a Pagan?" and "Definition"; I walked folks through the main points, and added details from my own experience.
Paganism main points
The handouts I used here are Ceclyna and Dagonet Dewr's "Neo-Paganism -- the Divine in All Creation" and the Pagan Educational Network's "Paganism." Again, I highlighted some main points, adding details from my own experience.
Witchcraft
I wanted to talk about Witchcraft, as a specific example of one kind of Paganism, and as a kind folks in the Meeting were likely to have heard about (or have had experience with). I chose Reclaiming Tradition because there are active Reclaiming groups in the Seattle area, as well as active groups of Radical Faeries. I also chose Roses, Too! Tradition, since I knew folks in the Meeting may have been reading about it, and because I could talk about it intimately and intelligently. :)
Reclaiming Witchcraft - main points
From the Reclaiming Principles of Unity:
"The values of the Reclaiming tradition stem from our understanding that the Earth is alive and all of life is sacred and interconnected. We see the Goddess as immanent in the Earth's cycles of birth, growth, death, decay and regeneration. Our practice arises from a deep, spiritual commitment to the Earth, to healing and to the linking of magic with political action.
"Each of us embodies the divine. Our ultimate spiritual authority is within, and we need no other person to interpret the sacred to us. We foster the questioning attitude, and honor intellectual, spiritual and creative freedom.
"...We know that everyone can do the life-changing, world-renewing work of magic, the art of changing consciousness at will. We strive to teach and practice in ways that foster personal and collective empowerment, to model shared power and to open leadership roles to all. We make decisions by consensus, and balance individual autonomy with social responsibility."
Roses, Too! Tradition - main points
From Roses, Too! "Who We Are - About Roses, Too!":
"Roses, Too! Tradition is a tradition of eclectic feminist Witchcraft. We hold Sabbat potlucks and semi-open ritual, usually on the Saturday (or Sunday) closest to the holiday. Our spiritual backgrounds are diverse: Quaker, Pagan, Jewish, Episcopalian, Congregationalist, Catholic, Atheist, and more. As Witches, some of the values we share are:
"Imagine a Woman" and "The Declaration of the Four Sacred Things"
I handed out Patricia Reilly's "Imagine a Woman" as an example of something that might be used in Goddess circles.
I also handed out Starhawk's "Declaration of the Four Sacred Things" as an example of something from Earth-centered tradition, that reaches across thea/ologies.
Why Pagan Pride?
I handed out the Pagan Pride Project's "Why Pagan Pride?," and talked about the discrimination I face every day as a Witch. This is a Meeting community that understands LGBTQ oppression and discrimination, so relating it to my experience as a lesbian, and the way PPP relates it to queer oppression and discrimination, made sense to them.
I also talked a little about being not just a religious minority, but a non-Abrahamic religious minority. For example, as someone who's part Jewish, sometimes members of the dominant religion in the US tell me they can relate to me because their God the Father is the same as the God of their Old Testament. But as a Witch, as someone who works with the Goddess, I'm just a heretic to them (whereas, as a Jew, I just haven't progressed to Christianity yet).
Working with children, teenagers, or young adults
I asked how many people teach or work with children, teenagers, or young adults, in their professional work, their work in the Meeting, or elsewhere. Many hands went up. I called their attention to the handout "You Have a Pagan Student in Your School - A Guide for Educators," which was part of their packet.
Q&A and discussion
I started this with the question for the group: "If, to you, the Divine is immanent, is present in the world, is something you can experience directly, what are some things you would believe? What are some ways you would act?"
Discussion was warm and rich, with many Friends bringing their own experience to each others' questions.
----------------------------
Books I mentioned during discussion
Based on our conversation, there were four books I mentioned:
If you decide to purchase any of these books, please do so from the publisher or from an independent bookseller. To find one near you, click here.
----------------------------
Handouts
Here are the handouts I used:
I am deeply grateful to the International Pagan Pride Project for their existence, their work, and the resources they've made available over the years. I have been very privileged to be involved with the Mid-Atlantic Pagan Pride Project.
- sm
An Overview of Modern Paganism in the US
University Friends Meeting Adult Religious Education, July 12, 2009
University Friends Meeting Adult Religious Education, July 12, 2009
We began with worship. I introduced myself and my talk. There were between 15 and 20 people attending.
Exercise: Tree of Life; Connecting with the Air, Fire, Water, Earth, and Goddess
I led the group through a Tree of Life meditation to ground and center, followed by an exercise to connect even more consciously with the elements and the Goddess. After the Tree of Life, I asked Friends to pay attention to their breath and their breathing; then to the air around us and the wind; to notice how it's all the same. I asked Friends to move a body part, any body part, and think about the energy, the firing of our neurons, required for that; about the food required for our energy; about the Sun needed to grow our food. We repeated this with water and earth.
Then I asked Friends, when they were ready, to open their eyes and look into the eyes of another person, and recognize and honor that of God, the Goddess-within, the Air, Fire, Water, Earth, and Spirit in that other person. (There were lots of smiles during this part, which I loved.)
What is a Pagan?
I passed out handout packets. We started with the Pagan Pride Project's "What is a Pagan?" and "Definition"; I walked folks through the main points, and added details from my own experience.
- The Pagan Pride Project has a set of definitions they have worked out to help begin to answer this question.
- Many people consider anyone who is not part of an Abrahamic religion to be Pagan, and any religion which is not Abrahamic to be Pagan.
- While I know and have worked with people who fit almost all of PPP’s categories, I am most familiar with and can talk most intelligently about their last two: religion and spirituality that focus on the Divine Feminine and on the Earth. (My personal area is feminist Witchcraft & eco-feminsm.)
- (There is information about some of the other categories on the PPP’s website, as I have noted on your handout.)
Paganism main points
The handouts I used here are Ceclyna and Dagonet Dewr's "Neo-Paganism -- the Divine in All Creation" and the Pagan Educational Network's "Paganism." Again, I highlighted some main points, adding details from my own experience.
- “The Divine is in all creation and everything has Divinity within”
- The interconnectedness of all life, of all beings
- This is why many Pagans are environmentalists
- An est’d 500,000 to 2.5 million Pagans in the US; why it's hard to get accurate numbers.
- Many Pagan traditions emphasize personal and direct experience of the Divine, often as the Goddess and the God; some focus primarily on the Goddess
- Many traditions focus on natural occurrences such as the cycle of the seasons (ie, The Wheel of the Year), moon phases, and births, deaths, and other stages of life (coming of age, first menstruation, menopause/croning)
- Personal responsibility comes with direct experience of the Divine → Can’t hide behind what a charismatic leader tells you to do or not to do, to believe or not to believe
- Like Quakerism, no dogma
- There are Pagans from all walks of life; Paganism cuts across race and class
- “Disorganized religion” → coherent, but not structured
- How many Pagans talk about discovering Paganism in similar ways to how lesbian, gay, bisexual, transgender, and queer people talk about coming out -- "Oh, my gosh, there's a word for what I am," "There are other people like me," "There's a word for my experience," etc.
Witchcraft
I wanted to talk about Witchcraft, as a specific example of one kind of Paganism, and as a kind folks in the Meeting were likely to have heard about (or have had experience with). I chose Reclaiming Tradition because there are active Reclaiming groups in the Seattle area, as well as active groups of Radical Faeries. I also chose Roses, Too! Tradition, since I knew folks in the Meeting may have been reading about it, and because I could talk about it intimately and intelligently. :)
Reclaiming Witchcraft - main points
From the Reclaiming Principles of Unity:
"The values of the Reclaiming tradition stem from our understanding that the Earth is alive and all of life is sacred and interconnected. We see the Goddess as immanent in the Earth's cycles of birth, growth, death, decay and regeneration. Our practice arises from a deep, spiritual commitment to the Earth, to healing and to the linking of magic with political action.
"Each of us embodies the divine. Our ultimate spiritual authority is within, and we need no other person to interpret the sacred to us. We foster the questioning attitude, and honor intellectual, spiritual and creative freedom.
"...We know that everyone can do the life-changing, world-renewing work of magic, the art of changing consciousness at will. We strive to teach and practice in ways that foster personal and collective empowerment, to model shared power and to open leadership roles to all. We make decisions by consensus, and balance individual autonomy with social responsibility."
Roses, Too! Tradition - main points
From Roses, Too! "Who We Are - About Roses, Too!":
"Roses, Too! Tradition is a tradition of eclectic feminist Witchcraft. We hold Sabbat potlucks and semi-open ritual, usually on the Saturday (or Sunday) closest to the holiday. Our spiritual backgrounds are diverse: Quaker, Pagan, Jewish, Episcopalian, Congregationalist, Catholic, Atheist, and more. As Witches, some of the values we share are:
- Respect and love for the Earth, for all living things, as the embodiment of That-Which-Is-Sacred – as the Goddess.
- The courage and honesty to do hard spiritual and emotional work.
- The compassion to support and bear witness to each other's work.
- A commitment to justice and to non-violent political activism.
- An understanding of magic as a way to create personal, political, and cultural change.
- The recognition of the importance of play, silliness, and fun in what we do."
"Imagine a Woman" and "The Declaration of the Four Sacred Things"
I handed out Patricia Reilly's "Imagine a Woman" as an example of something that might be used in Goddess circles.
I also handed out Starhawk's "Declaration of the Four Sacred Things" as an example of something from Earth-centered tradition, that reaches across thea/ologies.
Why Pagan Pride?
I handed out the Pagan Pride Project's "Why Pagan Pride?," and talked about the discrimination I face every day as a Witch. This is a Meeting community that understands LGBTQ oppression and discrimination, so relating it to my experience as a lesbian, and the way PPP relates it to queer oppression and discrimination, made sense to them.
I also talked a little about being not just a religious minority, but a non-Abrahamic religious minority. For example, as someone who's part Jewish, sometimes members of the dominant religion in the US tell me they can relate to me because their God the Father is the same as the God of their Old Testament. But as a Witch, as someone who works with the Goddess, I'm just a heretic to them (whereas, as a Jew, I just haven't progressed to Christianity yet).
Working with children, teenagers, or young adults
I asked how many people teach or work with children, teenagers, or young adults, in their professional work, their work in the Meeting, or elsewhere. Many hands went up. I called their attention to the handout "You Have a Pagan Student in Your School - A Guide for Educators," which was part of their packet.
Q&A and discussion
I started this with the question for the group: "If, to you, the Divine is immanent, is present in the world, is something you can experience directly, what are some things you would believe? What are some ways you would act?"
Discussion was warm and rich, with many Friends bringing their own experience to each others' questions.
----------------------------
Books I mentioned during discussion
Based on our conversation, there were four books I mentioned:
- Mitford, Jessica. The American Way of Death Revisited. New York: Vintage Books, 1998. Anyone who will ever be involved with a relative's death, or planning a funeral or memorial, should read this book. Yes, that's all of us. - sm
If you decide to purchase any of these books, please do so from the publisher or from an independent bookseller. To find one near you, click here.
----------------------------
Handouts
Here are the handouts I used:
- The Pagan Pride Project's "What is a Pagan?" and "Definition": http://paganpride.org/who/who.html
- Resources from the Pagan Pride Project: http://paganpride.org/resources/resources.html
- "Why Pagan Pride?": http://paganpride.org/what/why.html
- "Neo-Paganism -- The Divine in All Creation," by Ceclyna and Dagonet Dewr of the PPP: http://paganpride.org/resources/neopaganinfo.html
- The Pagan Educational Network's "Paganism": http://paganpride.org/resources/neopaganinfo.html
- "The Reclaiming Tradition," from Covenant of the Goddess: http://www.cog.org/wicca/trads/reclaiming.html
- Roses, Too! Tradition - "About Roses, Too!": http://smorganappel.googlepages.com/roses%2Ctoo!tradition2
- Patricia Lynn Reilly's "Imagine a Woman": http://www.imagineawoman.com/1.html
- Starhawk's "The Declaration of the Four Sacred Things": http://www.starhawk.org/writings/fifth-sacred-thing.html
- The Pagan Pride Project's "You Have a Pagan Student in Your School -- a Guide for Educators": http://paganpride.org/resources/paganstudent.html
Tuesday, July 21, 2009
Just back from Yearly Meeting
I just returned tonight from a trip to Missoula, MT for North Pacific Yearly Meeting's Annual Sessions. It was a really good experience; I'm so glad I went.
No liveblogging for me while there, although I know someone else who managed to... :)
No liveblogging for me while there, although I know someone else who managed to... :)
Saturday, July 11, 2009
Shabbat with Jewish Friends
I did something new last Friday evening... I went to Shabbat with other Jewish Quakers.
I've been on the Jewish Friends list-serv for a while, and for several years have had vague -- sometimes, even specific -- plans to go to Shabbat hosted by Jewish Friends at FGC Gathering. It never worked out. I am usually exhausted by Friday night, and often go back to my dorm and go to bed after the Friday plenary. Several years, I've had conflicts I couldn't get around -- committees, meetings, etc. -- that foiled my intentions. When I've had mobility limitations, it's been hard to get golf cart rides that late, especially if we were far away from where the plenaries were.
And, I've always felt a little shy about it.
So, we come to this summer's Gathering. I was over-booked going in, and knew it and accepted it, because I was led to do what I was doing. On the other hand, I hadn't had bronchitis when I agreed to all that; so I just accepted an extra level of needing to take care of myself and not exhaust myself. I figured I would not make it to many things I wanted to do this year, including any Jewish Friends events at all.
One Jewish Friend whom I knew from the list, but hadn't met before, talked to me in the dining hall one afternoon and really, really encouraged me to come to Shabbat, just to meet other folks on the list, just for fellowship, if nothing else.
And it wasn't, actually, someone else's pressure on me to add one more thing to my plate: it came across, very clearly, as an invitation to do something nice for myself.
I still felt very shy about it. I'm fairly comfortable on the email list. But Shabbat... My family wasn't religiously observant when it came to Judaism; I was raised culturally half-Jewish. The only time in my life that I can think of when I've done Shabbat was last December, when we were visiting my cousins over the holidays. Oy.
And then my week got really, really hard, with Bonnie's death, and everything else...
I wasn't sure I was doing any evening activities Friday. But Nikki Giovanni was the plenary speaker; and then FLGBTQC's postponed auction was after the plenary, and I needed to be there, with my community.
And Shabbat this year was in the same building as the evening plenary, and next door to the building where the auction was. So, I went.
It was lovely.
I even ended up saying kiddush, the blessing over the wine (sparkling grape juice, in our case, and to my relief).
I need not have been shy. I belonged.
And it was so good to be with my people.
And when I left, I went to the FLGBTQC auction, to be with more of my people.
Brucha at elilah
elohaynu malkat ha’olam
borayt p’ree hagafen.
Blessed are You, Goddess, our Goddess, Queen of the Universe, Creator of the fruit of the vine.
B’rucha at Shekhinah
b’tocheynu ruach ha’olam
borayt p’ri hagafen.
Blessed are you, Shekhinah, who brings forth the fruit of the vine.
So, this Friday at sundown... Shabbat shalom, and blessed be.
I've been on the Jewish Friends list-serv for a while, and for several years have had vague -- sometimes, even specific -- plans to go to Shabbat hosted by Jewish Friends at FGC Gathering. It never worked out. I am usually exhausted by Friday night, and often go back to my dorm and go to bed after the Friday plenary. Several years, I've had conflicts I couldn't get around -- committees, meetings, etc. -- that foiled my intentions. When I've had mobility limitations, it's been hard to get golf cart rides that late, especially if we were far away from where the plenaries were.
And, I've always felt a little shy about it.
So, we come to this summer's Gathering. I was over-booked going in, and knew it and accepted it, because I was led to do what I was doing. On the other hand, I hadn't had bronchitis when I agreed to all that; so I just accepted an extra level of needing to take care of myself and not exhaust myself. I figured I would not make it to many things I wanted to do this year, including any Jewish Friends events at all.
One Jewish Friend whom I knew from the list, but hadn't met before, talked to me in the dining hall one afternoon and really, really encouraged me to come to Shabbat, just to meet other folks on the list, just for fellowship, if nothing else.
And it wasn't, actually, someone else's pressure on me to add one more thing to my plate: it came across, very clearly, as an invitation to do something nice for myself.
I still felt very shy about it. I'm fairly comfortable on the email list. But Shabbat... My family wasn't religiously observant when it came to Judaism; I was raised culturally half-Jewish. The only time in my life that I can think of when I've done Shabbat was last December, when we were visiting my cousins over the holidays. Oy.
And then my week got really, really hard, with Bonnie's death, and everything else...
I wasn't sure I was doing any evening activities Friday. But Nikki Giovanni was the plenary speaker; and then FLGBTQC's postponed auction was after the plenary, and I needed to be there, with my community.
And Shabbat this year was in the same building as the evening plenary, and next door to the building where the auction was. So, I went.
It was lovely.
I even ended up saying kiddush, the blessing over the wine (sparkling grape juice, in our case, and to my relief).
I need not have been shy. I belonged.
And it was so good to be with my people.
And when I left, I went to the FLGBTQC auction, to be with more of my people.
Brucha at elilah
elohaynu malkat ha’olam
borayt p’ree hagafen.
Blessed are You, Goddess, our Goddess, Queen of the Universe, Creator of the fruit of the vine.
B’rucha at Shekhinah
b’tocheynu ruach ha’olam
borayt p’ri hagafen.
Blessed are you, Shekhinah, who brings forth the fruit of the vine.
So, this Friday at sundown... Shabbat shalom, and blessed be.
Friday, July 10, 2009
Spiritual purposes of ordinary/everyday ritual and special/set-apart ritual
This is a paper I wrote for a class at Cherry Hill Seminary on Ritual Theory. In it, I explore some of the purposes of both ordinary/everyday ritual and special/set-apart ritual, with examples from unprogrammed Quakerism, feminist Witchcraft and Paganism, and Judaism. - sm
Is ritual – especially religious or spiritual ritual – something that is ordinary and everyday, or something that is set-apart and special? Or is it both?
When ritual is ordinary/everyday, what spiritual needs does it meet? When it is set-apart/special, what spiritual needs does it meet? What needs do we meet when we bring the ordinary/everyday and the set-apart together in a both/and space?
The place to start might be the question, What spiritual purpose does ritual serve? In an earlier paper, I identified ritual as an avenue for: magic (transformation and change); conservation and stability; expression; inquiry; and encountering Mystery. The next questions might be, How do ordinary/everyday ritual and set-apart/special ritual effect each of these?
Read more...
Is ritual – especially religious or spiritual ritual – something that is ordinary and everyday, or something that is set-apart and special? Or is it both?
When ritual is ordinary/everyday, what spiritual needs does it meet? When it is set-apart/special, what spiritual needs does it meet? What needs do we meet when we bring the ordinary/everyday and the set-apart together in a both/and space?
The place to start might be the question, What spiritual purpose does ritual serve? In an earlier paper, I identified ritual as an avenue for: magic (transformation and change); conservation and stability; expression; inquiry; and encountering Mystery. The next questions might be, How do ordinary/everyday ritual and set-apart/special ritual effect each of these?
Read more...
Printable version of my "Four Doors to Meeting for Worship" presentation
Back in March, I posted about my Adult Religious Education presentation at my Meeting on William Taber's "Four Doors to Meeting for Worship." There's now a printable version of this available here.
Thursday, July 9, 2009
Bonnie Tinker's memorial scheduled
July 25th
11 am
First Congregational Church
1126 SW Park Ave.
Portland, OR
11 am
First Congregational Church
1126 SW Park Ave.
Portland, OR
A Silly Poor Gospel: Six of Sixty - Number 5
Go, Peggy. !
Read more...
A Silly Poor Gospel: Six of Sixty - Number 5:
Hell's Freezing Over
So there I was ...
sitting at a lunch table with a group of insightful, visionary, powerful, spiritual women. We were talking about what it would take for our corner of the Body of Christ to embrace an application of our professed testimony of equality. Specifically, what it would take for the spiritual sea to change enough to make gender identity and sexual orientation non-obstacles to membership and ministry.
“What if we just opened that door and walked through it and let them watch? – Maybe they’d follow.” I proposed.
“Yeah, when Hell freezes over!” said one of my sisters.
That phrase haunted me for a while after that. It rattled around in my heart like a marble in a glass milk bottle. Then the bottle broke, and it was spilt milk all over, but I had a jagged glass epiphany.
Read more...
Wednesday, July 8, 2009
Tuesday, July 7, 2009
Bonnie Tinker
I don't know that I want to write much about Bonnie Tinker's death yet. But I do want to acknowledge here that it happened. I am deeply grateful to have been with Friends when we learned, and to the folks at VA Tech for their support. I am grateful the members of Bonnie's family who were there and who came had the support of Friends and friends.
There are plenty of places where folks can read the facts, what's known so far about Bonnie's death, including some things I posted at my links page (click here). And I do want to share what is mostly a lovely video (the music and all at the end are somewhat jarring).
A lot of people are affected by Bonnie's death. Thank you for holding them in the Light.
There are plenty of places where folks can read the facts, what's known so far about Bonnie's death, including some things I posted at my links page (click here). And I do want to share what is mostly a lovely video (the music and all at the end are somewhat jarring).
A lot of people are affected by Bonnie's death. Thank you for holding them in the Light.
Monday, July 6, 2009
Peterson Toscano: "Jesus Loves You! But I've Heard Rumors"
I am FB friends with Peterson (am I name-dropping?), and I just loved this series of status updates when they appeared. And I loved the comment threads that followed. Because Peterson has such a wide range of friends with such a wide range of takes on what he posted, the comment threads were sometimes just as funny, thought-provoking, and illuminating as the status updates themselves.
In his blog post, "Jesus Loves You! But I've Heard Rumors," explaining this whole process, Peterson writes:
Check it out... and I hope you get as much out of them as I did. :)
In his blog post, "Jesus Loves You! But I've Heard Rumors," explaining this whole process, Peterson writes:
On May 25, soon after I arrived in the England for what would be a six week tour that included Northern Ireland, Wales and Sweden, I began a series of Twitter messages that began “Jesus Loves You!” My hope was to do one a day for 31 days, and I did it! My Twitter is attached to my Facebook status and to this blog, so LOTS of people got to see the updates and especially over on Facebook many people commented adding their thoughts.
Check it out... and I hope you get as much out of them as I did. :)
Friday, June 19, 2009
The growth of political violence in the United States
I have been working on this entry for several days. Today I learned of the murders of most of the members of the Flores family in a home invasion by members of an anti-immmigration vigilante group. - sm
When I was an undergraduate, in the late 80s and early 90s, I rather unexpectedly did a lot of research on terrorism.
At UMBC, I started to understand not only what a loaded word "terrorism" is, but how culturally programmed. The professors who team-taught my political science class in Third World Politics challenged us to pay attention whenever we heard or read the word "terrorism" being used -- to notice who was using it, and whom they were describing. In addition, they challenged us to replace the term "terrorism" with the term "political violence" whenever we read it or heard it, and see what that did to our thinking and perceptions.
When I got back to Bryn Mawr, I took social psychology with Clark McCauley, one of whose specialties is the study of terrorism/political violence. Also an eye-opening experience.
You have to understand, this was before September 11, 2001. The majority of what Americans called "terrorism" back then was divided into two kinds: "terrorism from above," or state-sponsored terrorism, and "terrorism from below," or guerilla warfare/terrorism. The places Americans talked about this happening in were in the "First World" and the "Third World" -- the Middle East, Africa, Europe, South and Central America. Not the US -- not yet.
But my point is that we talked about both kinds. The political violence of guerrilla groups in Lebanon, Nicaragua, Iran, El Salvador, and the Occupied Palestinian Territories populated the news, as terrorism-from-below. But state-sponsored political violence -- particularly from repressive regimes and military governments such as the Soviet Union, East Germany, and El Salvador -- was recognized as terrorism-from-above back then. The massacre in Tiananmen Square made huge news in the West. The terrorism of the Soviet Union was still active in the news through the late 80s. Even the shootings at Kent State were still understood as state-sponsored terrorism. I could go on.
Nowadays, when we talk about "terrorism," we talk primarily about violence-from-below, rather than about state-sponsored terrorism. And we very often talk about religious extremists. But they're usually people who are either far away or from far away, whose skin is not white, and who are not Christians.
We rarely talk about people right here in the US whose political violence should rightly be called terrorism -- especially not if they are are white, right-wing, or supposedly Christian.
In the summer of 1992, I worked with McCauley doing preliminary research that was part of a larger project of his, on the question of what helps prevent violence-from-below in political movements. Many political movements start out espousing non-violence, but many of them come to resort to violent tactics -- against first property, and then people. What makes that change acceptable to some groups but not others? What factors protect or insulate a movement against that change?
He wanted me to study a group that, unlike the New Left and the environmental movement, was still non-violent, and had an unprecedented paper trail -- the ecofeminist movement.
(I pretty much said to him: I'm a feminist, and I'm a Witch, and you want me to spend three months reading eco-feminism and related material, writing about it, and talking with you about it. Twist. My. Arm.)
So I read a lot of primary materials from the New Left, the anti-nuclear movement, different aspects of the environmental movement, the women's spirituality movement, and eco-feminism.
The ecofeminist movement, it turned out, didn't meet all of the requirements for McCauley's larger project -- for one thing, a great many of the movers and shakers of the ecofeminist movement had been previously involved in the New Left, and many ecofeminists were part of the anti-nuclear movement.
(Reading Robin Morgan's accounts of her time in the New Left was... illustrative. Interestingly, she also went on to write about terrorism and political violence.)
But, the ecofeminist movement did provide some useful insights. As, in a way, did the New Left, by contrast.
In all the material I read, one thing stood out over and over as a protective against the development of violence in a political movement:
Refusing to dehumanize the enemy.
Not only did the eco-feminist movement consistently refuse to demonize the enemy, its adherents insisted on finding ways to see opponents as human, as real people -- and even as an embodiment of the Divine. It could be something as simple as going around a circle at the end of the day in an action, each participant naming something that emphasized the human quality of someone with whom they'd come into conflict that day. It could be making sure to address a police officer or soldier by name, not merely title or rank. It could be making a practice of asking opponents about their families. It often included ritual and magic, and could be as intimate and formal as taking time in circle to name "enemies" and affirm, "Sergeant Jones, thou art God," "Jane Smith, thou art Goddess," as well as naming allies and those present, affirming, "Sara, thou art Goddess," "Tom, thou art God."
Why am I writing about this now?
A Friend of mine shared a link to an interview with David Neiwert about violence in political movements and about his new book, The Eliminationists: How Hate Talk Radicalized the American Right. (Click here for publisher's web site.)
Neiwert discusses recent terrorism in the United States: in the wake of the suppression of a Department of Homeland Security report warning about a potential upsurge of right-wing political violence, we have the assassination of an abortion provider, the uncovering of a plot to assassinate President Obama, and a killing at the Holocaust Museum. [And now, the murder of a family of Hispanic immigrants.]
And Neiwert also talks about the factors that encourage that political violence/terrorism, and some ways to resist it.
As I've been reading the interview, I've found myself saying to myself, Yes, yes, yes.
Some things that have stood out to me:
This is one reason I react strongly whenever I hear anyone refer to cops as "pigs." I grew up in a large city that had problems with police violence; it's not naivete on my part. I've also worked with amazing people in law enforcement during my humanitarian work. But calling cops "pigs" -- or calling union-busters, or even anti-choice murderers or anti-immigrant murderers "pigs" -- is not okay with me, because it's dehumanization. Seeing cops, even security guards, as "pigs" is part of what sent the New Left down the slippery slope from non-violence to violence. Dehumanization opens a door in the psyche to violence.
I am reminded of the collective response of the San Francisco gay community on the night of the murders of Harvey Milk and George Moscone, and of Holly Near's song "Gentle Angry People":
I am reminded of my peace witness trip to the Middle East. I am reminded of successful reconciliation work I've witnessed and learned of, in the US and abroad, between family members, political enemies, and survivors and perpetrators of violence.
Neiwert talks about the importance of engagement, of not demonizing the enemy -- and of not heroizing one's self:
The kind of engagement that Neiwert and other activists for peace, justice, and non-violence are talking about is hard work. It requires a particular combination, of an open heart and self-protection, and that does not necessarily come easily.
But it can be learned, it can be supported, it can be done -- and it can create change.
What are we going to do -- you, and I -- to contribute towards this kind of engagement, this kind of change?
How are we creating magic?
How are we nourishing openings to grace?
How are we nourishing That-of-God and That-of-the-Goddess in each other?
What are we doing to prevent violence?
When I was an undergraduate, in the late 80s and early 90s, I rather unexpectedly did a lot of research on terrorism.
At UMBC, I started to understand not only what a loaded word "terrorism" is, but how culturally programmed. The professors who team-taught my political science class in Third World Politics challenged us to pay attention whenever we heard or read the word "terrorism" being used -- to notice who was using it, and whom they were describing. In addition, they challenged us to replace the term "terrorism" with the term "political violence" whenever we read it or heard it, and see what that did to our thinking and perceptions.
When I got back to Bryn Mawr, I took social psychology with Clark McCauley, one of whose specialties is the study of terrorism/political violence. Also an eye-opening experience.
You have to understand, this was before September 11, 2001. The majority of what Americans called "terrorism" back then was divided into two kinds: "terrorism from above," or state-sponsored terrorism, and "terrorism from below," or guerilla warfare/terrorism. The places Americans talked about this happening in were in the "First World" and the "Third World" -- the Middle East, Africa, Europe, South and Central America. Not the US -- not yet.
But my point is that we talked about both kinds. The political violence of guerrilla groups in Lebanon, Nicaragua, Iran, El Salvador, and the Occupied Palestinian Territories populated the news, as terrorism-from-below. But state-sponsored political violence -- particularly from repressive regimes and military governments such as the Soviet Union, East Germany, and El Salvador -- was recognized as terrorism-from-above back then. The massacre in Tiananmen Square made huge news in the West. The terrorism of the Soviet Union was still active in the news through the late 80s. Even the shootings at Kent State were still understood as state-sponsored terrorism. I could go on.
Nowadays, when we talk about "terrorism," we talk primarily about violence-from-below, rather than about state-sponsored terrorism. And we very often talk about religious extremists. But they're usually people who are either far away or from far away, whose skin is not white, and who are not Christians.
We rarely talk about people right here in the US whose political violence should rightly be called terrorism -- especially not if they are are white, right-wing, or supposedly Christian.
In the summer of 1992, I worked with McCauley doing preliminary research that was part of a larger project of his, on the question of what helps prevent violence-from-below in political movements. Many political movements start out espousing non-violence, but many of them come to resort to violent tactics -- against first property, and then people. What makes that change acceptable to some groups but not others? What factors protect or insulate a movement against that change?
He wanted me to study a group that, unlike the New Left and the environmental movement, was still non-violent, and had an unprecedented paper trail -- the ecofeminist movement.
(I pretty much said to him: I'm a feminist, and I'm a Witch, and you want me to spend three months reading eco-feminism and related material, writing about it, and talking with you about it. Twist. My. Arm.)
So I read a lot of primary materials from the New Left, the anti-nuclear movement, different aspects of the environmental movement, the women's spirituality movement, and eco-feminism.
The ecofeminist movement, it turned out, didn't meet all of the requirements for McCauley's larger project -- for one thing, a great many of the movers and shakers of the ecofeminist movement had been previously involved in the New Left, and many ecofeminists were part of the anti-nuclear movement.
(Reading Robin Morgan's accounts of her time in the New Left was... illustrative. Interestingly, she also went on to write about terrorism and political violence.)
But, the ecofeminist movement did provide some useful insights. As, in a way, did the New Left, by contrast.
In all the material I read, one thing stood out over and over as a protective against the development of violence in a political movement:
Refusing to dehumanize the enemy.
Not only did the eco-feminist movement consistently refuse to demonize the enemy, its adherents insisted on finding ways to see opponents as human, as real people -- and even as an embodiment of the Divine. It could be something as simple as going around a circle at the end of the day in an action, each participant naming something that emphasized the human quality of someone with whom they'd come into conflict that day. It could be making sure to address a police officer or soldier by name, not merely title or rank. It could be making a practice of asking opponents about their families. It often included ritual and magic, and could be as intimate and formal as taking time in circle to name "enemies" and affirm, "Sergeant Jones, thou art God," "Jane Smith, thou art Goddess," as well as naming allies and those present, affirming, "Sara, thou art Goddess," "Tom, thou art God."
Why am I writing about this now?
A Friend of mine shared a link to an interview with David Neiwert about violence in political movements and about his new book, The Eliminationists: How Hate Talk Radicalized the American Right. (Click here for publisher's web site.)
Neiwert discusses recent terrorism in the United States: in the wake of the suppression of a Department of Homeland Security report warning about a potential upsurge of right-wing political violence, we have the assassination of an abortion provider, the uncovering of a plot to assassinate President Obama, and a killing at the Holocaust Museum. [And now, the murder of a family of Hispanic immigrants.]
And Neiwert also talks about the factors that encourage that political violence/terrorism, and some ways to resist it.
As I've been reading the interview, I've found myself saying to myself, Yes, yes, yes.
Some things that have stood out to me:
Joshua Holland: There is a lot of ugly discourse in this country, and there always has been. What makes eliminationist rhetoric different from the kind of run-of-the-mill nasty stuff that we see on all sides of the political spectrum?Something I saw over and over in my research for McCauley's project was that when groups start seeing opponents or members of other groups as not-human, that's when violence becomes acceptable. And starting to lump opponents together into groups, rather than seeing individuals, contributes to this.
David Neiwert: Right -- there is a lot of hateful rhetoric that floats around on both sides. What's unique about eliminationist rhetoric is that it talks about eliminating whole blocs of people from the body politic, whereas most of the hateful rhetoric, in the case of people on the left, is directed at an individual -- George Bush or Dick Cheney and various characters on the right. That's one of the key differences -- when right-wing people talk hatefully, it often is directed at entire groups of people: Latinos, African Americans, gays and lesbians or liberals.
JH: People they deem to be inferior.
DN: Deemed inferior, or not even human. That is a critical aspect of eliminationist rhetoric. It often depicts the opposition as subhuman -- comparing them with vermin, diseases or carriers of diseases. I think for me the classic historical expression of eliminationism in America was Col. [John] Chivington's remarks prior to the Sand Creek Massacre, where he urged the white Colorado militiamen to kill all the Indians they encountered, including women and children. He said, "nits make lice." That to me is pretty much a classic eliminationist statement.
This is one reason I react strongly whenever I hear anyone refer to cops as "pigs." I grew up in a large city that had problems with police violence; it's not naivete on my part. I've also worked with amazing people in law enforcement during my humanitarian work. But calling cops "pigs" -- or calling union-busters, or even anti-choice murderers or anti-immigrant murderers "pigs" -- is not okay with me, because it's dehumanization. Seeing cops, even security guards, as "pigs" is part of what sent the New Left down the slippery slope from non-violence to violence. Dehumanization opens a door in the psyche to violence.
One of the things that I learned while studying hate crimes is that the vast majority of hate crimes are committed by ordinary people, not by members of hate groups. Yet it's also the case that the vast majority of hate crimes are accompanied by hate-group rhetoric. So in a lot of ways hate crimes are a manifestation of the way right-wing extremism has permeated the broader culture. But more than that, these ordinary people also believe -- and I might add this includes the white supremacists -- that what they are doing reflects the secret desires, the unspoken wishes of the community that they believe they are defending.I am reminded of the power of collective action. I am reminded of a recent article in the New York Times, "At Last, Facing Down Bullies (And Their Enablers)," which talks about the pioneering and successful work of Dr. Dan Olweus in mobilizing bystanders to counteract and prevent bullying.
When you stand up to them, when you engage in the act of standing up to them, that knocks that plank right out from under them, because when the community stands up and says, "No, these are not our values, this is not what we believe in, what you are doing is wrong," that takes that belief away.
I am reminded of the collective response of the San Francisco gay community on the night of the murders of Harvey Milk and George Moscone, and of Holly Near's song "Gentle Angry People":
We are a gentle, angry people
And we are singing, singing for our lives...
I am reminded of my peace witness trip to the Middle East. I am reminded of successful reconciliation work I've witnessed and learned of, in the US and abroad, between family members, political enemies, and survivors and perpetrators of violence.
Neiwert talks about the importance of engagement, of not demonizing the enemy -- and of not heroizing one's self:
So when we engage them, I think it is fundamentally important that we try not to see ourselves as heroes, that we don't turn them into the enemy but rather people like us, human beings who have frailties and have flaws and engage them in a real way, because that is how we are going to pull them over.
We are not going to change people's minds by pointing at them and calling them bad people. We are going to change people's minds by taking care to honestly engage them as one human being to another. That is the only way I think that we really can succeed.
The kind of engagement that Neiwert and other activists for peace, justice, and non-violence are talking about is hard work. It requires a particular combination, of an open heart and self-protection, and that does not necessarily come easily.
But it can be learned, it can be supported, it can be done -- and it can create change.
What are we going to do -- you, and I -- to contribute towards this kind of engagement, this kind of change?
How are we creating magic?
How are we nourishing openings to grace?
How are we nourishing That-of-God and That-of-the-Goddess in each other?
What are we doing to prevent violence?
Wednesday, June 17, 2009
Social Media at FGC Gathering
From FGC today:
SOCIAL MEDIA AT THE GATHERING: Planning to Twitter? Use hash tag #fgc09. Blogging? Tag your posts FGC09. See posts and tweets at www.fgcgathering.org.
Monday, June 15, 2009
Sacred duty or littering?
Imagine trying to prevent death by giving water to someone who's been trekking across the desert. Imagine facing up to a year in prison and a $10,000 fine for it.
CPTnetClick here for more information.
15 June 2009
BORDERLANDS: CPT reservist and other volunteers leaving water for migrants face littering charges.
by John Heid
"I was thirsty and you gave me drink.” (Mt 25:35)
Tucson, Arizona On 1 June 2009, CPT Reservist John Heid and two other companions placed three-dozen gallons of water on an active migrant trail in Buenos Aires National Wildlife Refuge (BANWR), southwest of Tucson, Arizona. The three were confronted by a Fish and Wildlife officer, escorted out of the area, and face possible prosecution for littering...
Also on 1 June, a volunteer from No More Deaths faced criminal misdemeanor charges of "knowingly littering" in U.S. District Court in Tucson. He had placed containers of water on an active migrant trail in BANWR last December. (See www.nomoredeaths.org.) On 3 June, a jury found the No More Deaths volunteer guilty of the misdemeanor "knowingly littering.” He faces one year in prison and a $10,000 fine. Sentencing will occur on 11 August 2009.
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