Covid-19 — More Frequently Asked Questions

Frequently Asked Questions about COVID-19

  “Shared expectations lead to predictability.”

01      Q: How can I protect myself if someone else gets groceries for me?

A: When you or others bring groceries to your home, leave them outside until you are ready to safely disinfect the items.  Remove each product from shopping bags and using a standard disinfectant, wipe or spray the outer surfaces of each plastic, metal or glass product container, leaving the surface appearing “wet” for at least 10 seconds.  Place on a clean disinfected surface.   Pour or dump items such as bread, cereal and crackers in properly cleaned storage containers, safely placing the wrappers and coverings aside.  Thoroughly wash all fruit and vegetables with soap and water for at least 20 seconds.  Valuable suggestions and methods to carry out these important procedures are discussed and demonstrated in this 13-minute video:

https://www.youtube.com/watch?time_continue=4&v=sjDuwc9KBps&feature=emb_logJPhttps://www.youtube.com/watch?time_continue=4&v=sjDuwc9KBps&feature=emb_logo

 02      Q: I sent my family and friends the 13-minute video on safely unpacking groceries.  My son tells me not to do this – it has been debunked.  He sent me back an Internet article saying the CDC does not recommend sanitizing groceries nor does the World Health Organization.  The FDA stated there is no evidence of human or animal food or food packaging being associated with transmission of the coronavirus.  Is this true?

A: It is true that neither the CDC nor the WHO specify groceries in its recommendations for sanitizing.  But that doesn’t mean they recommend not doing it!  They also haven’t specified sanitizing automobile steering wheels, computer keyboards, and tray tables.  But all of these are covered under the broad guideline defining the need to disinfect “surfaces.”  It is also true that the Food and Drug Administration (FDA) has not reported any studies of virus contamination of food.  But the absence of such studies doesn’t prove that food can’t be contaminated.

Following these conclusions that protective actions are not necessary can be quite dangerous.  Consider the following.  A cereal package was handled by a stocking clerk loading store shelves while coughing.  If we believe the scientific fact that this virus remains viable – can infect others – on cardboard for up to 24 hours, why would anyone assume that handling that carton a few hours later at home was safe?  Until proven otherwise, we have to assume that all surfaces can be contaminated by coronavirus-19.

03  Q: How long does coronavirus-19 remain infectious on different surfaces?

A: Many early reports answered this question with widely differing time intervals.  To clarify this scientifically, the National Institute of Health in March 2020 published the definitive answer:

  • “In aerosols for up to 3 hours”; (this refers to airborne particles)
  • “On copper for up to 4 hours”;
  • “On cardboard for up to 24 hours”;
  • “On plastic and stainless steel for up to up to 3 days.”
    • Per previous guidance – all “hard surfaces” are in this above group.)
  • In a related earlier study, similar coronavirus particles remained infectious for 2 years or more when frozen.

These data guides us in how best to schedule disinfecting surfaces.

04  Q: If you send out for prepared meals, should we worry that the delivered food may be contaminated with coronavirus-19 particles?

          A: The safest prepared food to order from others is likely cooked and “served hot” meals.  Have these delivered and left outside with no personal contact.  Remove cardboard or paper containers placing the meals on clean dishes and bring inside.  Wash hands or use hand sanitizer.  Using a microwave, reheat the food until steam is visible.  Heat destroys virus particles.  Cold meals including salads cannot be microwaved, washed with soap and water, or have disinfectant chemicals put on them.  Existing research doesn’t yet provide a definitive answer, but indications are the risk is probably quite low.

05  Q: How did authorities come up with 6 feet as the distance for “social- separation?”

A: We are asked to follow many guidelines, but are given minimal information why these rules were developed.  One leading way infection occurs is by hand contact with the virus on surfaces, then touching the face.  The other common way of transmission is direct contact with the virus suspended in the air.  There is a greater risk of infection when the virus particles are in greater concentration.  We hear that an infected person releases the virus when they exhale the virus “droplets” that come in contact with a healthy person’s mouth or nose.  The term “droplets” can be misleading – it implies visible specks of water that quickly drop to the ground.  A more accurate term is often used: “aerosol” transmission.  Breathe on a mirror, and the invisible aerosol mist appears as a visible patch of condensed moisture.

When anyone infected coughs or sneezes, a denser aerosol spray of microscopic virus particles is discharged over greater distance than when breathing normally.  They float in the air, and drift away becoming increasingly less concentrated over time and distance.  Consider this “thought experiment” (you don’t need to actually do this while shopping!)  Using a spray can of room air freshener, point it away from you and release a short split-second puff of spray.  Imaging walking forward and note how long you can go before you can’t smell the resulting spray.  Next, imagine spraying another short puff into your bent elbow.  Note how closer to you the scent remains – how aerosol particles are more confined in their density and spread.   Imagine that the distance you can smell the aerosol odor as the same distance that coronavirus-19 particles are spread in concentrations that enable them to infect you.

Many situations influence the concentration and spread of this aerosol.  Outdoors, especially when there is a breeze, these distances are nearer the source.  In a living room with the windows closed, they concentration may be farther away.  Rather than asking us to remember and calculate for each situation we may be in, authorities have agreed upon the distance of 6 feet separation as being uniformly safe for different situations.

 

 

Preemptive Radical Inclusion — UUS:E Virtual Sunday Service, April 5th, 2020

CB BealWatch UUS:E’s April 5th, 2020 virtual Sunday service with guest speaker, CB Beal on YouTube here.

Preemptive Radical Inclusion — UUS:E Virtual Sunday Service, April 5, 2020

Gathering Music (commences at 9:50 am)

Welcome, Announcements, and Introduction of Guest Speaker

Prelude “Gather the Spirit” (Jim Scott, ad. by Mary Bopp)

Chalice Lighting and Opening Words “I Will Not Die an Unlived Life” (Dawna Markova)

I will not die an unlived life.
I will not live in fear
Of falling or catching fire.
I choose to inhabit my days,
To allow my living to open me,
To make me less afraid,
More accessible
To loosen my heart
Until it becomes a wing,
A torch, a promise.
I choose to risk my significance;
To live so that which came to me as seed
Goes to the next as blossom
And that which came to me as blossom,
Goes on as fruit.

 Opening Hymn “We Would Be One” (Words by Samuel Anthony Wright, Music by Jean Sibelius)

We would be one as now we join in singing
our hymn of love, to pledge ourselves anew
to that high cause of greater understanding
of who we are, and what in us is true.
We would be one in living for each other
to show to all a new community.

We would be one in building for tomorrow
a nobler world than we have known today.
We would be one in searching for that meaning
which bends our hearts and points us on our way.
As one, we pledge ourselves to greater service,
with love and justice, strive to make us free.

Further Introductions  (Gina Campellone)

Story “There’s No Such Thing as a Dragon” (Jack Kent)

 Musical Meditation

Joys and Concerns

Musical Meditation

Offering 

This morning and throughout the week we’re dedicating our offering to Hartford Deportation Defense’s “Greater Hartford Immigration Fund.” Hartford Deportation Defense (HDD) is a group of Hartford-area neighbors who work to support families directly impacted by the US Government’s Immigration and Customs Enforcement deportation operations. HDD is led by immigrants and their allies, seeking to dismantle the deportation machine and resisting the mass criminalization of black and brown people. The Greater Hartford Immigration Fund, which helps pay the legal fees of families impacted by deportation proceedings, is also being used during the Covid19 pandemic to secure food for impacted families in the greater Hartford region, as well as to fund a network of impacted people who are producing face masks to share within the community. Thank you for your generosity. You can donate to the UUS:E Community Outreach Fund here.

Offering Music “This is Me” (Keala Settle, performed by Carole Capen-Kargher)

Homily “Preemptive Radical Inclusion” (CB Beal)

Closing Hymn “Spirit of Life” (Carolyn McDade)

Spirit of Life, come unto me.
Sing in my heart all the stirrings of compassion,
Blow in the wind, rise in the sea;
move in the hand, giving life the shape of justice.
Roots hold me close; wings set me free:
Spirit of life, come to me, come to me.

Extinguishing the Chalice

Closing Circle

 Coffee Hour and Zoom chat

 

Deepening Connections — Virtual Worship, March 22, 2020

Dear ones: You can view the March 22 virtual service here.

For those who are interested, the story Gina read, Tom Percival’s Ruby Finds a Worry,” can by viewed here.

I mentioned a March 12th New Yorker article by Robin Wright which you can find here. (Thanks to Nancy Pappas for suggesting this article.)

I shared some suggestions for conversation questions from New York Times Style section  columnist Daniel Jones’ 2015 piece, “36 Questions that Lead to Love.” You can read that article here.  (Thanks to Beth Hudson-Hankins for suggesting this article.)

And here are the words to my prayer:

This is so hard. We are praying. We are praying that our prayers may do some good.

We are praying for health care workers. We are praying prayers of profound gratitude for their heroic efforts not only to address Covid19, but to respond to all the other health concerns that don’t go away simply because we’re living with a pandemic. We know they are already overworked, stretched thin, carrying their own fears and anxieties. We pray that they may stay strong, stay healthy, get the resources and rest they need to continue in their incredible, life-saving work.

We are praying for first responders. We are praying prayers of profound gratitude for their heroic efforts to respond to emergencies in the midst of a pandemic. We know they are already overworked, stretched thin, carrying their own fears and anxieties. We pray that they may stay strong, stay healthy, get the resources and rest they need to continue in their incredible, life-saving work.

We are praying for everyone whose work supports food production and food distribution, but most importantly we are praying for grocery store workers at Stop and Shop, Big Y, Shopright, Priceright, Highland Park Market, Whole Foods, Aldi, C-Town Supermarkets, IGA, Shaws, Price Chopper, BJ’s, Costco and all the rest. We have such gratitude for those workers keeping shelves stocked as best they can, cleaning, helping. We pray that they may stay strong, stay healthy, get the resources and rest they need to continue in their incredible, life-saving work.

We pray for all those who have lost jobs, who have had to close down businesses, who have had to lay off staff, who have lost regular income. We are praying for all those who are trying to figure out childcare now that their children are home from school. We pray that they may stay strong, stay healthy, get the resources and rest they need to continue making their way, day-to-day, finding solutions to perplexing problems.

We are praying for all those who are and will be sick with Covid19. We are praying for the families of those who have died.

We pray that our efforts at social distancing will help, will help limit community spread, will help “flatten the curve,” will help save lives.

We don’t know what impact our prayers may have, but we know that as we pray, we orient ourselves toward doing what we need to do for ourselves, our families, our neighborhoods, for the most vulnerable in our region. May our prayers center us, ground us, calm us, and enable us to endure this crisis with grace, dignity and love.

Amen and blessed be.

A Church That Matters: A Sermon for the Annual Appeal

Rev. Josh Pawelek

According to the Rev. Kelly Weisman Asprooth-Jackson, “In the church that doesn’t matter, no one has to ask for money, or even talk about it much; there is always enough to go around. There is always enough because no matter how much there is, there is always less to do with it than that. The vision always shrinks to under-match the means. So canvas season is always a breeze.”[1]

He’s kidding, except he’s not.

Every year there’s a moment when I panic about our annual appeal. Costs rise every year. The finance committee dutifully builds a budget that accounts for all the rising costs. They generate different versions of the budget—a conservative version that limits spending increases to a bare minimum; a mid-level version that may be a stretch, but funds our highest priority goals; and then an “everything budget” that funds everything we want to do, but which usually requires around a 10 percent increase in financial giving. At least for the past few years, the Policy Board has looked at these various proposals and, mindful that a 3% increase in giving is a very successful annual appeal for us, they nevertheless want to make sure that the everything budget is visible during the annual appeal, so that you will know what your financial generosity can make possible. This year that everything budget includes fully and sustainably funding our Membership Coordinator position (which we hope to rehire over the summer); paying full dues to the Greater Hartford Interfaith Action Alliance; funding a variety of building security measures; and paying salaries and benefits to our staff in line with Unitarian Universalist association recommendations. At the Policy Board meetings, we get really, really excited about what is possible. We want you to feel that same excitement.

Then I panic. How are we going to pull this off? People already make incredibly generous financial gifts; how can we keep asking for more? Most people’s income doesn’t increase three to ten percent every year, so how can we justify asking for increases? I worry you are going to think we’re out of touch with the fiscal realities of your lives.

But then, inevitably, I remember. This liberal religious, Unitarian Universalist congregation matters. And because this congregation matters, because we care deeply about it, the vision always expands, the possibilities always increase, opportunities always abound. Every year we imagine more than we can achieve—more social justice work and partnerships, more music and arts, more pastoral ministry, more spiritual growth, more outreach, more volunteerism, more youth and junior youth programming. We will always have an everything budget to reach for. We will always be visioning, dreaming and imaging beyond where we are precisely because this church matters. We will always be taking risks and experiencing some failure precisely because this church matters.

It’s never going to be easy, because none of you are here for a church that isn’t worth fighting over, a church that doesn’t inspire passion, a church that doesn’t touch your heart and move you to put your principles into action.

Our annual appeal has begun. Let’s thank the Stewardship Committee members. They run the annual appeal. Their purpose is to encourage generosity toward this congregation—not only financial generosity, but generosity in terms of commitment, spirit and love. Adam Bender chairs the committee. Members include Louisa Graver, Stan McMillen, Phil Sawyer and Larry Lunden. A great team! They organize the pledging potlucks. They organize and train the stewards who will reach out to many of you to ask for your financial pledge for the coming fiscal year. (As always, if a steward contacts you, please get back to them as soon as possible so they can meet with you.) Thank you Stewardship Committee. We deeply appreciate all the work you do on behalf of this church that matters.

We have big goals this year. As many of you know, we’ve made a big push over the last two years to hire a Membership Coordinator whose job is to oversee our membership ministry, including welcoming and nurturing visitors and fostering the engagement of current members and friends. Among the congregations in our denomination showing the greatest growth, the majority of them point to the presence of a membership professional as a primary reason for their growth. We filled the position last year. Unfortunately, it didn’t work out. That was very disappointing. We’ve taken lessons from that experience. All of us who’ve worked hard to establish this position still believe it is the right direction for UUS:E, especially in this era when congregations in all denominations are facing strong headwinds and declining membership. Your generous pledge to the annual appeal will help us hire a membership coordinator in the coming year and sustain the position until it becomes self-sustaining. I want to thank members of the Growth Strategy Team Carol Marion, Michelle Spadaccini, Nancy Pappas, Louisa Graver, and Edie Lacey for all the work they’ve done to imagine, create and bring this position into being. Friends: Your extra financial generosity can make this happen!

In October, after three years of organizing, thirty-five congregations from across Hartford County founded the Greater Hartford Interfaith Action Alliance or GHIAA, a faith-based social justice organization. We come together across lines of faith, race, culture and geography, discern our common values, pool our resources, identify issues where our collective power will make a difference, and then exercise our power. Already we are having an impact. GHIAA has supported a group called the North End Power Team in their No More Slumlords campaign, which is successfully holding Hartford slumlords accountable for housing code violations, and which has also led the city of Hartford to update its housing codes for the first time in forty years. GHIAA is also currently engaged in the Clean Slate campaign, an effort to remove some misdemeanor and felony convictions from peoples’ records after incarceration so they can more fully enter back into regular life, find work, housing and educational opportunities. Many of you have already signed postcards in our lobby to your legislators and the governor urging them to support Clean Slate.

We’re also supporting legislation to repeal Connecticut’s welfare liens statutes. Currently our state and New York are the only two states that have mechanisms for clawing back public assistance money from people who’ve received it. This practice sends people who’ve made their way out of poverty right back into poverty—a classic example of balancing the state budget on the backs of poor people. It is unconscionable, immoral, cruel, and economically unwise. We’re going to end this practice.

GHIAA is also working in the areas of health care, gun violence, and education. Our UUS:E GHIAA core team will keep you informed of opportunities to get involved. If anyone wants to become part of our GHIAA core team, or if you want to work on one of GHIAA’s issue committees, please connect with me and I can point you in the right direction. But what does any of this have to do with our budget? UUS:E has been with GHIAA from the beginning, but we have not become a formal member. You will make that decision at our annual meeting in May. Membership comes with dues. We pay dues because it is our organization. In our everything budget, we pay dues of $5,000 to GHIAA. In the first few years we should be able to get some financial assistance from the Unitarian Universalist Association, but ultimately our dues are our expression of our commitment to a more just and equitable Greater Hartford region. Your extra generosity can make this happen!

Many of you know our congregation has been developing its emergency response plan in earnest for a number of years now. Along the way we’ve recognized there are many things we can do to make our building more secure. Some of you have noticed that we’ve begun installing a public address system using a series of wall units. There are many other upgrades we’d like to adopt, including a video surveillance system, reinforced glass around entry ways and more training opportunities. Our everything budget enables us to begin pursuing these upgrades in the coming year. Your extra generous gift to UUS:E can make this happen!

And yes, we want to treat our staff well. In our everything budget we bring our staff salaries in line with the midpoint of the annual UUA recommendations.

Like every year, there’s much we want to achieve. Why? Because this church matters. Many of you can envision more and more possibilities precisely because you love this church, and you want it to be the best, most effective, most meaningful, most loving church it can be.

But your generous donation to UUS:E is not just about these particular goals. These goals express something much deeper, much more profound and, frankly, much more urgent. Scholars of congregational vitality in the United States tell us organized religion is declining for a host of reasons—people are disillusioned with the church; they see hypocrisy and abuse; they see the church unable and unwilling to address problems in the larger society. We hear family life and kids’ schedules no longer mesh with a regular Sunday morning commitment. We hear the explosion of online entertainment, social media and gaming have greater appeal than church. I said a number of years ago I would no longer preach about the end of church, and I won’t. Suffice to say congregations in all denominations face headwinds.

But there’s a reason we’re still here. There is still a genius to the idea of the local congregation, and none of the headwinds negate that genius. At its best, your local congregation articulates and attempts to live by the values you hold dear; it welcomes you as you are, accompanies you on your life journey, holds you in your times of sorrow and grief, and celebrates with you in your times of joy and success. It helps you and your family mark your life transitions: birth, coming of age, marriage, death. Perhaps most importantly its gathers every week for worship—for holding up that which is worthy of our attention and commitment—and then sends us forth into the world ready to make a positive difference with our living. The local congregation is a powerful answer to the isolation and anxiety so many people feel today. It is a powerful answer to all the forces that divide people from people and weaken communities. And that is why, in Rev. Asprooth-Jackson’s words, “we get out of bed on Sunday morning, answer that email, make something for the [chocolate auction] and give our time and attention to a meeting every third Thursday.” That is why, “We still decide again and again to ask tough questions, take real risks, do the work that needs doing, and tell the truth.”[2] Local congregations of all kinds matter.

Having said that, for me there is a still greater genius at the core of the liberal and liberating church, including this Unitarian Universalist congregation. I was raised as a Unitarian Universalist and I have dedicated my life to our UU faith. I suspect the reasons I am here are consistent with the reasons you are here.

I am dedicated to the church that begins with the premise not that some are saved and some are damned, but that each human being has inherent worth and dignity.

I am dedicated to the church that refuses to contain its peoples’ spiritual lives within doctrines and dogmas but rather says “we trust you to freely and responsibly conduct your search for truth and meaning.”

I am dedicated to the church that teaches we are not separate from but rather exist in intimate relationship with the earth, that teaches the earth does not belong to us, rather we belong to it, and we are therefore called not just to care for the earth but to fight for its survival and well-bring.

I am dedicated to the church that understands the limits of its charity and therefore seeks to transform systems of injustice that create the need for charity in the first place.

I am dedicated to the church that seeks liberation for oppressed people not on its own but in accountable relationship to and in solidarity with oppressed people and their allies.

I am dedicated to the church that knows it doesn’t have all the answers, knows it isn’t perfect, knows change is inherent in our living, and therefore approaches the world from a position of humble questioning rather than unexamined or arrogant theological knowing.

I am dedicated to the church that is not threatened by science, but rather takes science seriously, respects scientific knowledge and methods, and is willing to modify its spiritual views in response to scientific discovery.

I am dedicated to the church whose members take responsibility for its well-being and rely on their own democratic processes to make thoughtful, hard decisions about their collective future.

I am dedicated to the church that makes room for a wide variety of spiritualties and theologies precisely because religion at its best does not limit people, but enables the expansion of thought, belief and practice.

I am dedicated to the church that teaches us not what to believe, but how to live.

I love this church and this faith. I make no apologies for that love. I hope and trust you love this church and this faith unapologetically. I hope and trust, when you contemplate your financial pledge for the coming fiscal year, you will keep in mind the genius of the liberal and liberating, Unitarian Universalist church, that you will recognize how sorely it is needed in today’s world, that you will remember this is a church that matters.

Amen and blessed be.

[1] Asprooth-Jackson, Kelly Weisman, ‘The Church that Doesn’t Matter” Bless the Imperfect: Meditations for Congregational Leaders (Boston: Skinner House Books, 2014) p. 26.

[2] Asprooth Jackson, “The Church that Doesn’t Matter,” p. 27.

Speak Up Storytelling Returns to UUS:E

Pity the Fool: Stories of Fools and Foolishness

Saturday, April 4, 2020 7:00 PM

Unitarian Universalist Society: East

153 West Vernon St. Manchester, CT

Tickets: $18. Purchase tickets here.

Or purchase tickets on the night of the show. For sliding scale, contact Josh Pawelek at minister@uuse.org or (860) 652-8961.

Back by popular demand: Unitarian Universalist Society: East  Welcomes Speak Up Storytelling for a command performance and evening of amazing fun! Six brave souls will tell stories of fools and foolishness. Speak Up is a Hartford-based storytelling organization that seeks to promote the art of personal storytelling to a wide audience and foster and support a community of storytellers throughout Connecticut. Speak Up brings professional and amateur storytellers to the stage to share true stories from their lives. Speak Up founders and producers Matthew and Elysha Dicks work closely with storytellers to help them craft their stories for the stage, and they also teach storytelling workshops for storytellers and professionals at every level.

 

 

Enough With the Dystopias Already

Rev. Josh Pawelek

Dystopian Cityscape with Zombies, by Andre Thouin

“I think it’s okay to tell you that everything works out. That it’s okay. And it’s not easy all the time, not even here, because so much is broken, besides silence, but it is possible, it does feel possible. My friends and I feel possible all the time.”[1] A brief glimpse into a hopeful, however dystopian, post-capitalist future from Alexis Pauline Gumbs—queer black troublemaker, black feminist love evangelist, Afro-Caribbean grandchild, prayer-poet priestess, and time-traveling space cadet who lives and loves in Durham, North Carolina.[2] Her story, “Evidence,” appears in Octavia’s Brood, a 2015 collection of science fiction stories written by social justice movement activists.

There’s a soft spot in my heart for dystopian storytelling. Usually as the story begins, everything has changed. Governments have fallen due to climate catastrophes, pandemics or revolutions. Ruthless regimes, secret corporate cabals, zombies, or heartless machines rule the world. Protagonists struggle to survive, to overcome, or just to come to terms with their new reality. In Gumbs’ story the people have emerged out of a dystopian past in which “so much has been broken,” into a more healthy, creative, spiritually-grounded society. “My friends and I feel possible all the time.”

Writers of young adult mass market dystopian fiction sell millions of books which then become blockbuster movies. My son devours them: Suzanne Collins’ Hunger Games, James Dashner’s Maze Runner, Veronica Roth’s Divergent. I’ve recently started watching the The Handmaid’s Tale, based on Margaret Atwood’s groundbreaking 1985 novel. A few years ago I couldn’t put down her Oryx and Crake series. I found Cormac McCarthy’s The Road disturbing but riveting. As a child I read George Orwell’s 1984, Neville Shute’s On the Beach, and Richard Matheson’s I Am Legend, about a lone survivor of a zombie-producing pandemic which was the basis for the 1964 film, “The Last Man on Earth,” starring Vincent Price, the 1971 film, Omega Man, starring Charlton Heston, and the 2007 film, I Am Legend, starring Will Smith. (Speaking of Heston, let’s not forget Planet of the Apes.) I go back often to movies like the Wachowsky sisters’ The Matrix, Terry Gilliam’s Twelve Monkeys, Ridley Scott’s Blade Runner, and the Road Warrior films. I would be profoundly remiss if I did not mention one of the most influential books of our era, Octavia Butler’s The Parable of the Sower, which takes place in the midst of a collapsing California. Its main character, a teenager named Lauren Oya Olamina, crafts a nature-based theology called Earthseed. Butler is often regarded as the mother (and sometimes the grandmother) of Afrofuturism. [3]

You may not know all these references. Dystopian fiction may not be your thing, but it is wildly popular. Some fans love it purely as a form of escape. Others are genuinely intrigued with the philosophical questions the genre raises: how would human beings live under certain extreme conditions—a vastly altered climate, a brutally oppressive regime, a failing or failed modern world? And still others turn to this genre to ask: how should we live now? Given worsening climate conditions, increasing corporate power and wealth, the loss of traditional work due to automation, the rise of authoritarian regimes, how should we live now? What kinds of decisions should we make now? What new ethics should we promote now? What sorts of faith, theology and spirituality do we need now?

I call this sermon “Enough With the Dystopias Already.” In using this title I don’t mean to suggest that those of us who love dystopian fiction should stop consuming it. And I also don’t mean in any way to downplay or deny the very real dystopian experiences in many peoples’ lives. If you live under quarantine in the Hubei province of China, or on the quarantined Diamond Princess cruise ship docked near Tokyo, you are living, at least temporarily, in a kind of dystopia. If you live in an area of the world beset by war, or the direct impacts of climate change, you are living in a kind of dystopia. If your community is recovering from a devastating natural disaster, you are living right now in a kind of dystopia. If your community endures high poverty, high crime, failing schools, widespread opioid use, high unemployment or limited health care options you may experience your day-to-day reality as a kind of dystopia. I don’t mean to disregard any of this.

When I say “enough with the dystopias already,” I’m referring to a tendency I observe in myself and others to catastrophize in response to troubling news, to overstate the severity of a crisis; to follow, for example, the news of the corona virus, and to worry incessantly about it here in the United States, without first trying to understand the data that actually exist. For most people who contract the virus the symptoms are very mild. The death rate, though significant, is much lower than that of previous corona viruses, and the flu is still a much more deadly disease. There are globally accepted best practices for containing dangerous viruses which the vast majority of nations are implementing. I’m not saying we have nothing to worry about. I’m not saying it won’t get worse—I don’t know that. I’m saying that given what health officials know, we should be concerned and cautious, we should pay attention, but there’s no reason to panic.

Another example of catastrophic thinking results from our perceptions of political polarization. Yes, polarization is real. Yes, relationships are breaking down over politics in ways we haven’t seen for generations. Yes, there is an ever-hardening tendency among our political leaders to refuse compromise, to resist the solid, pragmatic ideas at the center and hold relentlessly to ideological positions at the margins. But are we coming undone at the seams? Are we descending into chaos? Should we be panicking? Should we be despairing?

Last Sunday’s New York Times opinion section featured an extended editorial by the conservative columnist Ross Douthat called “The Age of Decadence.” “Everyone,” he writes, “knows that we live in a time of constant acceleration, or vertiginous change, of transformation or looming disaster everywhere you look. Partisans are girding for civil war, robots are coming for our jobs, and the news feels like a multicar pileup every time you fire up Twitter.” There’s a lot of catastrophic thinking going on, predictions of dystopia, but in Douthat’s assessment, catastrophe is not imminent. “The truth of the first decades of the 21st century … is that we probably aren’t entering a 1930s-style crisis for Western liberalism or hurtling toward transhumanism or extinction.” He says we’re not living in a dystopian age, but rather an  age of decadence. That’s not good, but it’s not dire either. Our decadent economy, if lacking in innovation, if unjust and unfair in many ways, is still highly stable. “The United States is an extraordinarily wealthy country, its middle class prosperous beyond the dreams of centuries past, its welfare state effective at easing the pain of recessions.” Yes, we face profound challenges. Yes, we live amidst profound contradictions. But “The decadent society, unlike the full dystopia, allows those signs of contradiction to exist, which means that it’s always possible to imagine and work toward renewal and renaissance.” [4]

Douthat is saying “enough with the dystopias already!” Enough with catastrophic thinking. Our society is more stable than we realize, and that means we still have the capacity to address our most daunting crises. I say “enough with the dystopias already” because the more we catastrophize, the more paralyzed we become, the more we fail to identify and exercise our power for the sake of renewal and renaissance, the more we lose the spirit Alexis Pauline Gumbs raises up in her story: “My friends and I feel possible all the time.”

Our February ministry theme is resilience. Catastrophic thinking about dystopian futures weakens our resilience. As I started contemplating this notion over the past few weeks, I began noticing examples of people who are not paralyzed or polarized, but trying simply to use whatever power they have to make our communities more resilient. At a recent meeting of the Manchester Community Services Council, Manchester Fire Department Battalion Chief for Fire-Rescue-and Emergency Medical Services, Josh Beaulieu, spoke about Mobile Integrated Healthcare, a way municipalities and fire departments are adapting to changes in the health care landscape.[5] Given that the majority of 911 calls are not actual emergencies, can paramedics be trained to deliver health care services that keep people out of the emergency room when they don’t need to be there, or redirect them to more appropriate and less expensive health care resources? Might such training help reduce the number of non-emergency 911 calls? Might it reduce the number of emergency room visits and unnecessary hospital readmissions? Might it enable a city like Manchester to provide better service overall to elders, to people with mental illness, to people with living with addictions?

As Mr. Beaulieu started talking about changes in the health care landscape, my mind moved automatically in a catastrophic direction. The health care system is broken! We don’t have health care justice in our nation! We have big insurance, big pharma and hospitals prioritizing profits above actual health care!  I was about to raise my hand, but it suddenly dawned on me his presentation really wasn’t about that. Here was a local fire official, aware of gaps in the health care system that impact his department’s capacity to fulfill its mission, asking, very simply, how can we make this better? How can we close the health care gaps we encounter in our day-to-day response to 911 calls? He’s not fighting zombies. He’s not curing pandemics. He’s not solving the health care crisis. But he is intent on  adapting to changing circumstances for the sake of providing better care. He’s interested in what is possible. Such engagement creates greater community resilience.

I think similarly about how we respond to the climate crisis. Learning about climate change very easily leads to catastrophic thinking, and a feeling of helplessness. This isn’t wrong: we’re facing a very real, very urgent crisis, and the big things that clearly have to happen—the big reductions in carbon emissions, the big infrastructure transitions to renewable energy sources, and the requisite international agreements—seem so beyond the power of local communities to address. The challenge is not to become paralyzed or overwhelmed. There are still thousands of actions we can and must take both to prevent further global warming, but also to adapt to already inevitable changes. We still need to work at transforming our local culture to support local food production, recycling, conservation, sustainable design and development. I’ve recently been learning about the Freecycle Network, a grassroots, global network of people who give and get used stuff for free in their neighborhoods and towns. The point is to reuse items rather than throwing them into landfills.[6] Our UUS:E Sustainable Living Committee has just introduced a similar program called the Library of Things.[7] Our members and friends can now borrow tools and other items from each other in an effort to reduce consumption, resource depletion, and pollution as well as, we hope, foster an even deeper sense of community. It’s a small effort. It’s not winning the Hunger Games or resisting Big Brother. It won’t solve the climate crisis. But it is something we have the power to do here and now, one of thousands of adaptations necessary for living well in the midst of climate change. Such engagement creates greater community resilience.

One more quick story. A white supremacist organization recently plastered its stickers all over a local town. A member of our congregation witnessed this, and took it upon themselves to remove the stickers. No heroics. This person wasn’t solving the problem of white supremacy. But they also refused to succumb to fear or despair. They recognized they had the power to do something, and they did it. Such engagement creates greater community resilience.

In Alexis Pauline Gumbs’ story, “Evidence,” Alexis after capitalism writes an encouraging letter to her younger self, Alexis during capitalism: “It is on everyone’s mind and heart how to best support the genius that surrounds us all. How to shepherd each of us into the brilliance we come from even though our experience breaking each other apart through capitalism has left much healing to be done. We are more patient than we have ever been. And now that our time is divine and connected with everything, we have developed skills for how to recenter ourselves. We walk. We drink tea. We are still when we need to be. No one is impatient with someone else’s stillness. No one feels guilty for sitting still. Everybody is always learning how to grow.”[8]

Gumbs offers a wonderful vision of a future beloved community. She is also advising us how to live now: patient, centered, still and always learning how to grow; not solving every problem—life is still hard—but each of us slowly adapting to changing conditions. After all is said and done, I’m not sure there’s any other way to persevere through hard times. I’m not sure there’s any other way to transform our culture of decadence into a culture of vibrancy, sustainability and liberation. In this late winter season, let us be mindful of our capacity to grow, “to feel possible all the time.” Let’s hold the space for each of us to feel possible, to contribute what we can. And may this be the outward sign of our inward resilience.

Amen and blessed be.

 

[1] Alexis Pauline Gumbs, “Evidence” in Brown Adrienne Maree and Imarisha, Walidah, eds., Octavia’s Brood: Science Fiction Stories from Social Justice Movements (Oakland: AK Press and the Institute for Anarchist Studies, 2015) p. 40.

[2] Brown and Walidah, eds., Octavia’s Brood, p. 288.

[3] Interesting sidebar: In Butler’s sequel, 1998’s The Parable of the Talents, “a violent movement is being whipped up by a new Presidential candidate, Andrew Steele Jarret, a Texas senator and religious zealot who is running on a platform to ‘make American great again.’” See: Aguirre, Abbey, “Octavia Butler’s Prescient Vision of a Zealot Elected to ‘Make America Great Again,’” The New Yorker, July 26th, 2019.

[4] Douthat, Ross, The Age of Decadence, New York Times, Sunday, February 9, 2020. See: https://www.nytimes.com/2020/02/07/opinion/sunday/western-society-decadence.html.

[5] Mr. Beaulieu has an article about this on his Linked-In page. See “The Need to Adapt Fire-based EMS to Today’s Healthcare Environment” at

https://www.linkedin.com/pulse/need-adapt-fire-based-ems-todays-healthcare-joshua-beaulieu-mba-lp?articleId=6473040885041946624#comments-6473040885041946624&trk=public_profile_article_view.

[6] Check out the Freestyle Network at https://www.freecycle.org/.

[7] Participate in UUS:E’s Library of Things at http://uuse.org/SUSTAINABLE-LIVING/LOT/#.XkReCWhKjIU.

[8] Alexis Pauline Gumbs, “Evidence” in Brown Adrienne Maree and Imarisha, Walidah, Octavia’s Brood: Science Fiction Stories from Social Justice Movements (Oakland: AK Press and the Institute for Anarchist Studies, 2015) p. 40.

Roots Where None Ought to Be (Searching for Agua Santa)

Rev. Josh Pawelek

My clergy study group used to meet at the former, Catholic Our Lady of Peace retreat center in Narragansett, RI. The original building is an old stone mansion called Hazard Castle. On one side of the mansion is a seven-story stone tower which had fallen into disrepair and had been closed off to visitors many years prior. The first time I saw the tower, all of its windows were boarded up, but I was struck by the good-sized, healthy tree growing out through the boards of a second-floor window and reaching up three or four more stories. It was impressive—a tree growing out of a building.

Our Lady of Peace closed its doors in 2006 and later sold the property to a private school called Middlebridge.[1] The tower is still there, still boarded up. I can’t tell if the tree is still there. If they intend to restore the tower, it would make sense to remove the tree so its roots don’t cause further structural damage. What impressed me then, and what sticks in my mind twenty years later, is that tree, somehow planted, somehow thriving in the second floor of an old stone tower. Roots where none ought to be. Roots taking hold, reaching down through layers of human construction toward the earth, finding water and nutrients, finding what is required to sustain life.

Our ministry theme for February is resilience. I offer this tree with roots where none ought to be as an image, a symbol, a declaration of resilience. I am here. I will not only survive, I will thrive.

I figured someone must’ve posted a photo of that tree online somewhere, but I couldn’t find one. I did, however, go hiking at Waconah Falls State Park in Dalton, MA over this past Thanksgiving weekend. On the rock ledges above the falls, trees plant themselves. Their roots creep over the rocks until they find cracks and fissures where they reach down into the soil beneath, down to where the water pools. A photo of one of these trees is on the front cover of your order of service. I assume this type of tree, and the type of tree on the Hazard Castle tower, have evolved over millennia to grow in this way, to plant themselves on rock surfaces. Perhaps they can survive with less water than other trees.[2] Perhaps, given the power of natural selection, this planting is nothing extraordinary. But that doesn’t lessen the power of the image for me. A tree with roots where none ought to be. Resilience.

This is metaphor for our spiritual lives. When life is hard, like rock, and that’s all you know in the moment, what do your roots reach for? When life is hard, like the floor of a rock tower room, like a rock ledge, and that’s all we know in the moment, we might think of resilience as our capacity to find the cracks and fissures in the hardness of life, to reach into them in search of the cool, refreshing, nourishing life-giving waters that pool in great reservoirs below the surface.

As I read through the standard dictionary definitions, I learn that resilience has something to do with rebounding from difficulty, bouncing back from hard times, returning to where we were before the crisis. There are many references to rubber bands returning to their natural state after being stretched. A resilient community rebuilds after the fire, the hurricane, the earthquake, mourns its dead, accounts for its losses, and slowly resumes its daily patterns. A resilient immune system enables us to fight off an illness and resume life as we knew it. As the world tracks the progress of the new corona virus emerging in Wuhan City in the Hubei Province of China, there is much discussion of resilience—who is most at risk, how best to treat the disease? What do we do as a global community to limit the spread of the virus so that it can run its course and we can return to life as we know it? That’s one understanding of resilience: recovering, returning—bending back into our regular shape.

This definition of resilience is fine, but it’s not sufficient for a spiritual exploration of resilience. It doesn’t speak to the spiritual dimension of our lives. Specifically, it doesn’t speak to the reality that we can’t always return to life as we knew it.

A loved-one begins losing their cognitive abilities, slides slowly into dementia. Life simply will not be the same.

A loved one dies. We may return in time to some semblance of normalcy, but life will never really be the same.

We age. I’m old enough to know that there comes a time in our lives when our bodies simply don’t do what they used to do. Despite our best efforts to stay healthy and strong, our bodies slowly, slowly, slowly break down and we can’t go back to the way life was.

This doesn’t mean we lack resilience.

I’m thinking of all those profoundly hard experiences, experiences that cause suffering—living with and treating cancer, living with chronic disease, mental illness, addiction, losing a job, losing a friend. We don’t return to life as we knew it. Sometimes even those things that bring us the most joy are also profoundly hard and push us beyond life as we knew it—raising children, and sometimes grandchildren; sustaining a marriage through challenging times; being true to the self you love even as that self is rejected because of homophobia or transphobia, sexism or racism. So often we can’t return to the life we knew. That life is gone. Certain features remain—we never change completely. But we can’t live the way we used to. Perhaps, in such moments, we are like a tree, on solid, cold, unforgiving rock. Can we now find the cracks and fissures, the often hidden, hard-to-find pathways to those reservoirs of sacred water below the surface? Spiritual resilience is our capacity to adapt to losing the life we knew and accepting life in new forms, on new terms.

Our friends at the Unitarian Universalist resource hub Soul Matters remind us that the word “resilience comes from the Latin re ‘back’ and saliens ‘the beginning, the starting point, the heart of the embryo.” This reminds me: the true starting point is not how we were living before our loved-one died. The true starting point is not how we were living before the diagnosis, before we realized we are aging, before whatever hard thing is happening in our lives. Those reservoirs below the surface? Those holy waters? They’ve always been there. Consider the the waters that sustain life on our planet. They’ve been feeding this earth and its creatures since life began. Our ancient singled-celled ancestors emerged in those waters as they gathered in pools along primordial shorelines. We each rode their gentle waves in our mother’s womb. When life becomes hard, resilience isn’t about getting back to where we were before the hardness; it’s about our ability to keep reaching for our holy waters, our agua santa, our spiritual resources which are, in fact, vast.

In her poem, “Aurelia: Moon Jellies,” tejana poet, Pat Mora, hints at this spiritual vastness as she describes a jelly fish floating gracefully beneath the ocean’s surface: Without brain or eye or heart, / Aurelia drift, / bodies transparent as embryos. / Tentacles trailing, / they ride unseen / currents, bathed by all they need / in agua santa, old sea, / depths where we begin.[3] The true starting point is not where we were before the hard thing entered our lives. The true starting point is the unseen current that has been carrying us, bathing us in all we need, all along.

When I contemplate the image of the tree on the rock ledge on the cover of your order of service, I imagine, though it sits on rock, it knows the holy water is there, knows it has to find the cracks and fissures, knows even once it finds the soft earth beneath the rock, it still must reach deep down to where the water lies in vast pools. There’s a lesson for us in this image. When the hard thing happens to us, it’s very rare that we begin our journey into it with acceptance and grace. More likely we react to the hard thing with strong emotion—sadness, anger, frustration, disbelief. Depending on what the hard thing is, we may simply feel overwhelmed, unsure of how to proceed, unsure of whom to tell, unsure of how to tell it. We may feel uprooted, disconnected, cut off, lost, adrift. Often the hard thing demands that we focus first on technicalities – arranging for a funeral, arranging for doctor appointments, meeting with a lawyer, re-arranging finances, moving. In the midst of strong emotion and dealing with technicalities, we easily become cut off from our spiritual resources. In such moments I commend to you the tree with roots where none ought to be. It knows water is there. It knows to reach. We know it too. Can we remember?

As we wrestle with the hard things in our lives, may we be like trees with roots where none ought to be. May we remember to reach. May we have moments of epiphany:

Oh yes, I remember now: self care. I need to take care of my body: exercising, stretching, sleeping, eating healthy food, and some comfort food. All this is holy water, agua santa for hard times.

Oh yes, I remember now: soul care. I need to care for my soul: surround myself with beautiful music, artwork, books, nature. All this is holy water, agua santa for hard times.

 Oh yes, I remember now: friendships. I need friends who will support me and care for me, people to whom I can name this hard thing, people whom I can ask for help when I need it, people who will spend time with me, engaged in the simple things that bring joy, the card game, the ice cream cone, the cup of tea, the new drama on TV. All this is holy water, agua santa for hard times.

 Oh yes, I remember now: community. I need to participate as best I can in community, to join with people who share common values, a common purpose, common goals. This, too, is holy water, agua santa for hard times.

 Oh yes, I remember now: prayer. I need to still my mind, calm my mind, center my mind, so that I can encounter the sacred, that reality larger than myself that nourishes me, sustains me, reminds me I am not alone. I need to reach for, to invite, to welcome, to embrace the sacred. This is agua santa

Then, finally, once my roots where none ought to be have found the cracks and fissures, have reached deep into the earth, have touched the holy water, then I need patience. Hard things are hard in part because they take time. We read to you earlier “A Center,” from the Chinese-American poet and novelist, Jin Xuefei, known as Ha Jin: You must hold your quiet center, / where you do what only you can do…. / Don’t move even if earth and heaven quake. / If others think you are insignificant, that’s because you haven’t held on long enough. / As long as you stay put year after year, / eventually you will find a world / beginning to revolve around you.[4]

He is not advising us to cling futilely to things that don’t matter, or to obstinately refuse to let go of attachments that cause needless suffering. He’s offering insight  into resilience. Find your quiet center, and wait. He’s advising us to stay rooted. He’s reminding us that our persistence, our perseverance, our patience, help us stay rooted, help slowly strengthen the connections between ourselves and those agua santa reservoirs below. He’s reminding us that it is not only we who adapt to life’s hardness, but that as we root ourselves, life’s hardness adapts to us.

****

Now, speaking of patience, I want to change the subject, although I am still speaking about resilience. I want to offer an update. As some of you are aware, though I know not all of you are aware, our experience of providing sanctuary to an asylum seeker last year was not easy. Disagreements over how best to approach various challenges resulted in conflict, and we are now working with two facilitators from the Unitarian Universalist Association to help us address this conflict well. While it would be unfair to those involved in the reconciliation process for me to share details of that process, in part because we need to honor confidentiality, I want all of you to rest assured that a reconciliation process is underway. Though it is hard, the people involved are engaging with openness, grace and integrity.

Second, though it is hard, my impression is that everyone involved understands that reconciliation takes time. In those who are participating I observe patience, rootedness, and a deep commitment to this congregation. In short, I see incredible community resilience and it warms my heart.

Finally, I previously had said that while we need to honor confidentiality, this conflict is not a secret. I am willing to meet with anyone who would like to know more. I am still willing to do that, however, one of the goals of this process is for those involved to be able to tell one story about why disagreements became so difficult to manage. I am recognizing that, for the sake of the integrity of the reconciliation process, it is better for me not to tell my version of the story, but rather to let the collective story emerge. We’re not there yet. We’re in an in-between space. We’re a tree on hard ground whose roots are seeking the agua santa reservoir below the surface. We will find it. We will tell a common story. Of that I am certain. I thank all of you for your patience. It is yet another sign of our community resilience.

Amen and blessed be.         

 

 

[1] Snizek, Rick, “Diocese Sells Former Retreat Center,” Rhode Island Catholic, April 29th, 2012. See: https://www.thericatholic.com/stories/diocese-sells-former-retreat-center,4943.

[2] After preaching this sermon, a congregant pointed me toward Robin Wall Kimmerer’s Gathering Moss: A Natural and Cultural History of Mosses, for insight into the role of moss in enabling such trees to grow on rock surfaces. See: https://www.amazon.com/Gathering-Moss-Natural-Cultural-History/dp/0870714996.

[3] Mora, Pat, “Aurelia: Moon Jellies,” Agua Santa / Holy Water (Boston: Beacon Press, 1995) p. 19.

[4] Ha Jin, “A Center.” See: https://www.poetryfoundation.org/poems/152066/a-center.

This Event Has Been Cancelled

Fragility and the Struggle for Beloved Community

Rev. Josh Pawelek

“Amazing Grace, how sweet the sound, that saved a wretch like me?” There is a wretchedness in our nation, in our faith, and in us. White supremacy. Nobody—at least no American—lives untouched by it. To confront it where it lives in us and the institutions we love, we need amazing grace—if not the grace of an all-loving God reaching in and transforming our lives, then in the very least the grace each of us is capable of, the grace we find when we approach our living with humility, integrity and love. We need amazing grace.

We need it because the conversation about race and racism in the United States is changing dramatically.

A potent example: This past August, the New York Times launched its “1619” project with these words:

“1619. It’s not a year that most Americans know as a notable date in our country’s history. Those who do are at most a tiny fraction of those who can tell you that 1776 is the year of our nation’s birth. What if, however, we were to tell you that this fact, which is taught in our schools and unanimously celebrated every Fourth of July, is wrong, and that the country’s true birth date, the moment that its defining contradictions first came into the world, was in late August of 1619 … when a ship arrived at Point Comfort in the British colony of Virginia, bearing a cargo of 20 to 30 enslaved Africans. Their arrival inaugurated a barbaric system of chattel slavery that would last for the next 250 years. This is sometimes referred to as the country’s original sin, but it is more than that: It is the country’s very origin. Out of slavery—and the anti-black racism it required [and I would add racism against indigenous, Native American people as well]—grew nearly everything that has truly made America exceptional: its economic might, its industrial power, its electoral system, diet and popular music, the inequities of its public health and education, its astonishing penchant for violence, its income inequality, the example it sets to the world as a land of freedom and equality, its slang, its legal system and the endemic racial fears and hatreds that continue to plague it to this day…. The goal of the 1619 Project … is to reframe American history by considering what it would mean to regard 1619 as our nation’s birth year.”[1]

This is not new. The 1619 thesis has been with us for generations. But I believe this is the first time such a widely-read, mainstream, albeit liberal, newspaper has asserted it with such conviction. I don’t think the Times could have made this claim so successfully even ten years ago. The conversation about race and racism is changing dramatically. This includes an evolving understanding of the nature of white supremacy, not as the values and actions of white supremacists, but as the culture of virtually any historically white institution, a culture that centers white voices, white leadership, white employees, white history, without ever taking substantice measures to become truly antiracist and multicultural.

I can’t say definitively what is driving this change in the conversation. The drivers are complex. But I want to name a set of events from the last decade that stand out to me as pivotal. If they themselves aren’t driving the change, they certainly accompany it very closely.

First, November 2008 and then again in 2012, the nation elected Barack Obama as United States president—the first mixed-race, African American, person of color president.

Second, February 26th, 2012, community watch volunteer George Zimmerman fatally shot black teenager Trayvon Martin in Sanford, Florida, and was eventually acquitted of murder charges. In response, three activists/organizers, Alicia GarzaPatrisse Cullors, and Opal Tometi, originated the Black Lives Matter social media hashtag.

Third, August 9th, 2014, Ferguson, MO police officer Darren Wilson fatally shot black teenager, Michael Brown. This led to the Ferguson Uprising. Black Lives Matter exploded into the American consciousness. Police violence against black and brown people and police militarization was exposed in a new way. Other victims of police violence became household names gained national recognition: Eric Garner, Tamir Rice, Freddy Gray, Sandra Bland, Philando Castille, Alton Sterling, to name just a few.

Spring, 2016, Native American activists and their allies from across North America began massive protests at the Standing Rock reservation against the Dakota Access Pipeline because it poses too great a threat to water resources and to Native American cultural and sacred sites. The protests highlighted anew the phenomenon of environmental racism and the longstanding mistreatment and abuse of indigenous people.

November 2016, the nation elected Donald Trump as president. Notable for my purposes this morning is the way he deploys racist stereotypes and dog whistles to cast his vision for the country, including bigoted comments about Mexican and central American immigrants and the promotion of policies such as family separation; Islamophobic comments and policies—the idea of a Muslim ban; even his campaign slogan, “Make America Great Again,” was/is a coded appeal to white fears of a more multicultural and egalitarian nation. He learned and deployed rhetoric from far right, alt-right, and white supremacist leaders and publications, which, whether he intended it or not, fired up white nationalism and Anti-Semitism in the United States. One result of this firing up was the August 2017 “Unite the Right” rally in Charlottesville, VA, during which a white nationalist drove his car into a group of counter-protestors, killing a young activist, Heather Heyer.

Finally, winter, 2017, within our own denomination, we learned of allegations of racist hiring patterns at our denominational headquarters. The call went out from Black Lives of UU and other non-black People of Color leaders for congregations to engage in a White Supremacy Teach-in. More than 700 congregations responded in some way to that call. As one who has been engaged in UU antiracism efforts since the mid-1990s, the idea that 700 congregations would be willing to explore our own white supremacy culture felt like a quantum leap. I don’t think it would or could have happened a decade ago. If nothing else, it was a sure sign that the conversation on race and racism is also changing dramatically within our faith.

This changing conversation feels to me like progress toward the Kingian vision of beloved community. There’s no way to build an antiracist, multicultural beloved community, either in our country or in our congregations, without a willingness to speak the truth not only about our nation’s white supremacy origins, but about how white supremacy culture continues to shape the institutions we love.

In the near term, the conversation remains incredibly challenging, painful, fraught. Every movement forward generates backlash. White supremacists rallied in Charlottesville precisely because city leaders were engaging in the conversation about white supremacy culture, removing the stature of Confederate general Robert E. Lee, and changing the name of a city park from Lee Park to Emancipation Park. One can argue the election of Donald Trump was itself backlash by a significant segment of the population against Barack Obama’s eight-year presidency.

There has been backlash within Unitarian Universalism. Our national leadership has been courageous and very clear about the imperatives of exploring, confronting and transforming our own white supremacy culture. We’re now encountering negative reaction to that vision. For example, we’re hearing the charge that confronting white supremacy culture is the new UU orthodoxy. Those who, for whatever reason, don’t want to engage in this work, are saying they no longer recognize their faith. The church that stands against orthodoxy seems to have a new orthodoxy. On one level, I understand this. One comes to worship on Sunday morning and the minister is talking about confronting our own white supremacy culture. There’s a risk, especially for white people, that this message will be taken as an indictment of one’s character. The minister is calling me a racist, a white supremacist. That’s actually not what’s happening, but if that’s how a person hears the message, it creates cognitive and emotional dissonance. Nobody wants to be called a racist. In that sense, the backlash is understandable.

The charge of new orthodoxy is familiar. When we launched the UUA’s Journey Toward Wholeness antiracism initiative in 1997, critics called antiracism the new orthodoxy. We’ve heard this particular bit of backlash before. But let’s be clear: the real orthodoxy in this conversation is white supremacy. Those who resist white supremacy are subverting orthodoxy, not establishing it.

As historically and still largely white faith communities, our people and our congregations need to be much less concerned about the charge of racism, and much more concerned that racism exists, that it is pervasive, that we are all implicated, that unless we are figuring out how to use our collective resources to interrupt it we are actually enabling it. Moreover, our first and second principles— the inherent worth and dignity of every person and justice, equity and compassion in human relations—still call us to confront and transform it. For that we need amazing grace.

I read to you earlier from Rev. Nancy McDonald Ladd’s 2019 book, After the Good News: Progressive Faith Beyond Optimism. She tells the story of overhearing a white woman express her discomfort with the lyrics of the black national anthem, “Lift Every Voice and Sing.” “We have come, treading our path through the blood of the slaughtered.”[2] “That song, she said—so ghastly.”[3] Rev. Ladd, who is also white, didn’t engage. She didn’t interrupt the conversation. She owns that she could have interrupted, that it is a white privilege to walk away. As she reflects on the incident, she says “the people declare words of slaughter and blood and power because such words, in the context of history, are the only words that are true. I walked away and did not say out loud that people of color are under no obligation to tone it down so that white people can feel more comfortable and less inconvenienced by the presence of a gripping, ghastly truth like white supremacy.”[4]

She confesses it was not the first time she has remained silent, and it likely won’t be the last Of course, she is speaking for the vast majority of us. This begs the question: Why, given what we know, do we still disengage, hold back, remain silent? Why does actual institutional change come so slowly? Why is there so much resistance in us individually and collectively? I have found the concept of white fragility to be extraordinarily helpful in answering this question and understanding the emotional glue that holds white supremacy culture in place. In her 2018 Beacon Press book, White Fragility, white antiracism educator, Robin DiAngelo describes white fragility as a set of reactions white people often have in response to racial stress. In short, most white people think of themselves as good, moral people. Most white people think of racists as bad, immoral people. Most white people don’t see themselves as somehow connected to racism. So any time something happens that reveals racial ignorance or bias, or any conversation that looks more deeply at history and implicates white people as the long-term, beneficiaries of racism, or any time the minister preaches a sermon on confronting white supremacy culture, white people may experience racial stress. White fragility attempts to manage that stress, often coming in the form of denial or dismissal. The women who objects to the ghastliness of the lyrics in Rev. Ladd’s story is manifesting a form of white fragility, an unwillingness to look too closely at the painful truth of white supremacy.

White fragility generates a range of feelings: guilt and shame, anger or outrage. Perhaps at its heart is a desire to stay comfortable. Rev. Ladd’s decision not to engage was also a form of white fragility—not wanting the discomfort of having that difficult encounter. Instead of allowing for deep listening, self-reflection, learning, and engagement, white fragility shuts down redirects, overpowers or flees from the conversation. In this sense, it is the emotional glue that holds white supremacy culture in place. Want to learn more? Our Social Justice / Anti-Oppression Committee is holding a discussion of DiAngelo’s book on Thursday evening, January 30th. All are welcome.

What feels important to say now is that there is an alternative to white fragility. We might call it grace. If white fragility is defensive in response to intimations of racism, grace is curious, open, willing to go deeper. If white fragility is angry, grace is humble. If white fragility is convinced of its own purity, grace understands nobody and no institution is exempt from racism. If white fragility is withdrawn, grace is engaged. If white fragility seeks comfort, grace recognizes that genuine progress is inherently and inevitably uncomfortable.[5]

The conversation on race and racism in the United States and in Unitarian Universalism is changing dramatically. I want to give a shout out to our UUS:E policy board and, in particular, our president Rob Stolzman, for taking this conversation seriously. They’re asking how we can be sure our policies commit us to hiring a diverse staff over time. They’re asking how we can focus our current staff on the work of building an antiracist, multicultural membership. They’re asking, with grace, how we can become more skilled at confronting our own white supremacy culture.

The conversation is changing. I urge all of us, however we encounter it, not to resist, but with amazing grace, to welcome and embrace it.

Amen and blessed be.

[1] Silverstein, Jake, “Editor’s Note,” New York Times Magazine, August 18, 2019, pp. 4-5.

[2] Johnson, James Weldon, “Lift Every Voice and Sing,” Singing the Living Tradition (Boston: UUA and Beacon Press, 1993) #149.

[3] Ladd, Nancy McDonald, After the Good News: Progressive Faith Beyond Optimism (Boston: Skinner House, 2019) p. 117.

[4] Ladd, After the Good News, pp. 117-118.

[5] In this section I am borrowing content from Robin D’Angelo’s chapter about what a transformed racial paradigm might look like. DiAngelo, Robin,White Fragility: Why It’s So Hard For White People to Talk about Racism (Boston: Beacon Press, 2018) pp. 141-143.