Ruminations of the Soul

Working to End Violence Against Women and Children

2011-12-30T22:13:00.000-06:00

My friends, Sulaiman Nurridin and Ulester Douglas are still going strong and doing this very important work end violence against womena and children. Click below and see what Men Stopping Violence, a national training organization, based in Atlanta is doing to address this problem.

Q. What are you doing to challenge the pervasive violence against women and children in society?
Blessings! Rev. Qiyamah

http://www.youtube.com/watch?v=0_Gu37B2mEI&feature=player_embedded

An Update on Ghana

2011-12-30T13:25:00.002-06:00

Ghana has always had a special place in my heart ever since I spent six months there in 1996. It was a wonderful experience and one I treasure to this day. I hooked up with women's Non-Governmental Organizations (NGO's) while working with the United States Embassy and Consulate doing an internship. I met many wonderful people and I have always wanted to return. But that dream has not yet manifested.

I am associated with the village of Gomoa Achiase. If you are ever there here are the directions:

go through the Accra/Winnaba road. At the Winneba Round a bout take a right and go straight until you get to Agona Swedru. There you will turn let at the Chapel Squire and go straight. You are now on the road to Gomoa Achiase which is three miles away. This road is the old Cape Coast Road.

For an update on Ghana click on the word "Ghana" below to view an intersting video on Ghana.
Blessings! Rev. Qiyamah

Ghana

Holiday Movie Marathon #4 War Dance

2011-12-26T16:30:00.001-06:00

"In everything we do there must be good music to make life good. . .
"When I am singing I feel like things are exactly as they used to be."
"When I dance my problems vanish. The camp disappears. I am proud to be an Acholi"

words of children living in war zone Displacement Camp.

The movie, War Dance, takes place in the civil war torn Northern Uganda. It follows the lives of three young children who attend school in a refugee camp. They have all directly experienced the tragedy of war and "grown up having heard the sounds of gun shots since their birth". Music for them is an escape from the horrors of their country's civil war. It is therapy against the trauma inflicted by war. Most of the villagers of Patongo, the most remote and vulnerable, village to the attacks of the rebel forces have fled to the camps for safety. The children, enrolled in school, find hope through the rich tradition of song and dance. They come from a world in which many of them have seen their parents murdered, and relatives abducted and missing. Some of the children have been abducted from their families and forced to fight in the rebel army.

Nancy, a thirteen year old recalled the following, "The rebels cut my father into pieces with machetes and ordered my mother to bury the pieces...That night they came to the village...The rebels ordered my mother to go outside...They disappeared and we did not see them anymore. . . I gathered my siblings and took them into the bush. We never got to say goodbye to our mother. . . I am the one responsible for my three siblings.
After subsequently reuniting with her mother Nancy still has to care for her three siblings because her mother travels to the various camps to looking for work.

Four years after the murder of her father Nancy's mother takes her to the site where her father was murdered. The grave is marked by a cross embedded in the hard soil. "This is where your father is buried" Nancy's mother stated.

"Mommy, I want to lie down here with daddy... They should have killed me with my father" declared a distraught Nancy.
Children living in the war zone of Uganda have been left with a lot of scars and the music is a healing therapy for them.

Nancy prays this prayer at her fathers grave, "Dear God: You took him away from me. My brothers and sisters did not grow up to know father. You took him away. Maybe one day you will bring him back to me so I can see him one more time. .. Father I will keep you in my heart. I have nothing more to say."

Dominic, age thirteen asserts, "I've been living in the war zone my whole live...I love the xylophone. I feel better when I play. I was nine years old when I was abducted...We were shaking because we had no way out...They threatened to kill us if we looked at them. They tied us up and marched us into the bush...I was held prisoner for two weeks. I saw my brother beaten. I hope my brother is still alive. They may have killed him.. . I know God is not happy with me...One day we saw two men and a man in the field. We ordered them to lie down. The rebels ordered us to kill the farmer with his own hoe. Anyone crying would be killed... Three rebels told me I was really brave. The farmers had done nothing wrong.. . You are the first to know that I killed.

Rose - Rose's parents were murdered by the rebels. They had been abducted and beheaded and their heads placed in large cooking jars When Rose looked inside she discovered the heads of her parents to her horror.

When it comes time for the children to leave for Kampala for the National Music Competition that they have worked so hard for, Rose explains, "Nobody is helping me pack because they don't want me to go."

Rose's aunt had threatened to not let her go because then there would be no one to take care of the children while she was gone.

Rose is one of 200,000 children orphaned by the war.

If my mother could see me sing she would be so proud of me. Things would be different (if she were alive.) Rose's aunt treats her like a servant demanding she assume as many of the household responsibilities and care for her nieces and nephews as she can cram into a day. And she threatens to beat her when she does not move quickly enough. Rose says, "When I sleep I dream about my parents. Rose's one respite is music.

Kampala Music Festival

"I am excited to see what peace looks like. (remark from one of the children traveling to Kampala)

"These people think because we are in the war zone that we cannot do anything good. But we will show them we are giants."

In 2005 The children of the village of Patongo traveled to the capital city, Kampla, to take part in the prestigious Kampala Music Festival. For two days they traveled by truck and accompanied by armed guards through rebel infested territory. Over the next three days three hundred and fifteen participants competed for the prestigious grand prize along with numerous other distinctions including: best musician award; traditional dance award;

The simple prayer that was said to send off the children to Kampala was, "Almighty God, we pray for your servants. May you be with them. Guide them; protect them Until we meet again. Amen."

Some of the children from the South insulted the children from the village of Patongo. They called them murderers. They called them rebels. As they prepared for their performances they were reminded by the adults that have worked tirelessly to prepare them for the competition that, "mood - your mood is the most important thing."

Five thousand children competed and the Children of Patongo Village were awarded Best Musician Award and Best Traditional Dance Award. Some of the following comments followed:

"Patongo has exceeded every ones expectations. Even for themselves." (observer)

"We went on the stage and did the best. We danced so well...People were proud and wanted to come and dance but that was not allowed." (one of the children)

"In my heart, I am more than a child of war. I am a musician, I am the future of my tribe. I am talented!" (one of the children)

"Now people will not see me as the girl whose parents were killed but as the girl who won a trophy."

"Even though we are in a war zone we can do things of value."

"We won for our entire Acholi tribe!"

Outcome

The children returned home as heroes and sheroes. They all still live in the camp. Rose hopes to become a music teacher. Nancy was accepted at a Trade School and hopes to become a doctor. Dominic gave his new xylophone away to the school. He hopes to become a traveling musician.

This movie was a masterful example of the use of creative artistry that captures the tragedy of war while depicting the resiliency of the human spirit. I promise that you will not be able to watch this movie without weeping at both the tragic loss of innocence and the amazing ability of individuals to prevail in the face adversity.

For more information go to http://www.shineglobal.org/

Blessings! Rev. Qiyamah

Holiday Movie Marathon #3 The Help

2011-12-24T17:32:00.001-06:00

These are my sisters and mother - L-R Brenda Nance, Qiyamah A. Rahman, Jackie McMillan, Betty Holmes and Gwen Richardson. Elvina Whipple Vaughn, AKA Mom in the middle.

Reflections on Domestic Work and The Help
I recently went to see the movie The Help. However, before I go into any reflections about the movie I want to share little about my standpoint, that is, what my social loction is. Domestic work is not foreign to me. My first job at 14 was as a domestic working along side my mother for the Silvermans. Ms. Dorothy, Ms. Sally and Ms. Ida Silverman. They were all single middle aged sisters living together in Detroit. I think they may have even been the last hold outs in an all black neighborhood. Ironically, the Jewish family that we bought our house from in Detroit was purchased from the last Jewish family to depart from the street in 1962 which had in earlier years been all Jewish.

One day, my older sister and I joined my mother one Saturday to help her at the Silvermans. My sister and I at the time had very different dispositions, personalities and worldviews. My sister quit after the time and true to her words. She didn't want to be "nobody's maid" she informed my mother. I on the other hand was thrilled at the sight of the $10 bill that Ms. Dorothy put into my hand. The joy of having my own money was a feeling that I recall with great relish and I knew then that I wanted to earn my own money. My parents emphasized a strong work ethic and I learned from them never to shirk from work. However, in retrospect I admire my sister's independent spirit. On the other hand, even at the tender age of 14 I recognized the freedom that having my own money provided. I put it in my bank and saved it. During the summer one of my step siblings came to visit us and it "disappeared." I was pretty sure it was him. It was a bitter lesson I learned but evidently did not learn it well enough. Many years later I experienced other thefts. One occured while I was working at the desk as a library assistant in high school and had $5 stolen out of my purse. Years later when I was working in an office setting I had my entire paycheck stolen not once but twice. But I am digressing terribly but let me say this final thing, I continued to naively believe that others were as honest as I was. And so it took a while for me to establish appropriate boundaries and precautions.

Living so many years in the south I remember being in a meeting with UU ministers talking about the culture of the south. This was intended as a introduction for newly settled ministers in the south. Someone began to talk about their black maid who had raised them. I had heard these conversations before and they always sounded disingenuious because no one ever talked about the power dynamics and how that relationship often changed when they reached puberty. I finally said something to the effect that I appreciated the lifting up of the relationship but I wondered what it would have meant to the maid to be able to enter from the front door, to share just some of the amenities she witnessed but could never have and most important, what it would have meant to translate some of that "love" for the maid into action to change some of the laws that condemned them to 2nd class citizenship.

I have two stories to share, one is about my mother, Elvina Whipple Vaughn, a former domestic worker and the other is about Dorthy Bolden, a domestic worker and the founder and director of the Domestic Workers Union in Atlanta, GA. My mother was a domestic worker that worked long enough to help raise three young women who now have children of their own. My mother had two years of college at what is now Savannah State University in Savannah, GA. Because my father was abusive and controlling and did not want my mother to work around men. She was an excellent barber and cut my father and my five brothers hair. She could have become a master barber or any number of things. She is very intelligent. However, she would have had to work around men. Hence, domestic work was a safe option. My mother just retired about two years ago at 85. We were never able to convince her to stop working. Ironically, she was in Atlanta where she went every year around Thanksgiving and she would return to Detroit after the first of the year. This particular year they were having a snow storm while she was enjoying beautiful mild weather in Atlanta. She called her employers and informed them that she would not be returning. She had been employed with them for 43 years and had seen them through graduate school with the wife advancing from teacher to principal and having three daughters which my mother cared for. Each year around Thanksgiving time Mrs. Farber and her three daughers, all grown and married and some with children of their own, visit my mother and take her out for dinner.

I also think that my mother recognized what my father did not and that is "retirement" could signal a slow down that could be fatal. It was in my fathers case as he experienced a rapid decline in his health resulting in his demise shortly after retirement. My mom used to complain about how he followed her around completely bored and that she could not get anything done because he was constantly under foot. However, her retirement days are filled with cooking and caring for her home, shopping, visiting and traveling and a great deal of church work. She is a devout Christian and member of Greater St. Stephens Missionary Baptist Church in Detroit, MI. She also has a lot of friends. My father had neither hobbies or friends. Work was his life. And without it he did not have much of a life.

Testimonials about The Help
"Of course I had trepidations. Why do I have to play the mammy? But what do you do as an actor if one of the most multifaceted and rich roles you’ve ever been given is a maid in 1962 Mississippi? Do you not take the role because you feel like in some ways it’s not a good message to send to Black people? No. The message is the quality of the work. That is the greater message…As Black women, we’re always given these seemingly devastating experiences - experiences that could absolutely break us. But what the caterpillar calls the end of the world, the master calls the butterfly. What we do as Black women is take the worst situations and create from that point.
“— Viola Davis, Essence magazine August 2011 cover feature (via monkeyknifefight)

I’m deeply reflecting on this powerful quote from Viola Davis, a phenomenal actor AND beautiful woman. I saw the movie and was horrified not by her acting, which was superb. I was horrified with the film’s subtle and not-so subtle racism. Yes, I know the film takes place in 1962 Mississippi, and one could argue that the film was depicting the times. While some of that is true, what’s also true is that the film is racist and sexist.

Another Testimonial"I’m a great granddaughter, great-niece, and granddaughter of Black women who worked as domestics for racist and sexist White people both in the Jim Crow South and the (allegedly liberated) North. I am the daughter of a southern Black woman who spent 18-months (1964-1966) in Laurel, Mississippi working for SNCC (Student Non-Violent Coordinating Committee). Hardly any of the stories that I’ve heard, first-hand, throughout my life (and I’m in my 40s) from any of the aforementioned women or their friends, matched the portrayal of the Black women and their communities in The Help…

It’s hard out here for Black women actors in the Hollywood (or, Hollyweird, as Toni Cade Bambara used to call it) system. When one turns down a role based on their principles and dignity, another one will gladly accept that role. Ever since D.W. Griffith’s The Birth of Nation, one of the earlier cinematic “masterpieces,” Hollywood has been rooted in castigating, maligning, stereotyping, marginalizing, and dehumanizing people of African descent?

How do we stop this powerful system, which influences the world, from its ongoing cinematic racist, sexist, heterosexist/homophobic/transphobic, and classist assaults not only on communities of African descent, but also on Latina/o, Arab, Indigenous, Asian, Pacific Islander, Roma (Gypsy), Southwest Asian communities….? When does ENOUGH become ENOUGH?
(written by Aishah Shahidah Simmons, Producer and Director of No! The Rape Documentary - http://notherapedocumentary.com/)

I will add more testimonials over time. I plan to watch The Help a 2nd time when it comes to Netflix and revisit my review of the movie.

Blessings! Rev. Qiyamah

Holiday Movie Marathon # 2

2011-12-24T16:07:00.000-06:00

Jeinaba Diop Gai, a stunning Senegalese actress and superb dancer portrays Karmen Gei, a "gorgeous, sexy and exotically conceived" character in this latest cinematic version of Carmen, the classic opera by George Bizet. This new and striking modern adaptation set iin modern Dakar on the coast of West Africa gets a reinterpretation of Bizet's Carmen. It is the first movie musical produced in sub-Saharan Africa and fuses the throbbing and vibrant rhythms of West African dance and the "soaring melody of contemporary Senagalese pop, jazz and Afro-pop that showcases the vanguard jazz saxophone of the World Saxophone Quartet's David Murray". The movie is filled with lively Senegalese dancing and singing.

Karmen is an inmate in the infamous women's prison on Goree Island. Her lusty uninhibited dancing and sensual demeanor seduces the prison's warden, Angelique, played by Stephanie Biddle. Having been summoned to the warden's bed one night, Karmen seizes the opportunity to escape after engaging in passionate love making with the warden. After her escape, Karmen somehow ends up attending the society wedding of a miitary police, Colonel Lamine Diop (Magaye Adama Niang) and gets in a dancing showdown with the bride. She is arrested and Diop is attempting to escort her to jail when he is beguiled by Karmen's charms. Having boggled Karmen's capture and arrest Diop is incarcerated.

Eventually a complex love triangle evolves between Karmen, Angelique and Diop. "Both a femme fatale and a political martyr, Gai's gorgeous Amazon heroine may be the most magnetic, most beautful and bravest Carmen ever to grace a stage or screen(The San Francisco Bay Guardian).

If Karmen Gei, produced in 2001, is representative of Senegelese cinema I look forward to with anticipation to future productions of such quality.

Menu - I promised to share the menu that accompanies each movie that I am viewing during my Holiday Movie Marathon. I viewed Karmen Gei after dinner but I had a delightful repass consisting of French Vanilla ice cream (Bryers) and Armarula, a South African creame liquer made from the marula fruit. One day I was telling a South African how much I enjoyed Armarula and she said, "We sometimes have it with ice cream." So for this occasion I tried it and I must say it is delicious!

Blessings! Rev. Qiyamah

Holiday Movie Marathon #1

2011-12-23T20:23:00.002-06:00

Winter is right around the corner. But meanwhile, Chicago is holding back harsh temperatures and weather! I am enjoying my last winter in Chicago!

Due to an error with my airline reservation I am unexpectedly spending the holiday weekend in Chicago. My plans were to be in Atlanta, GA from December 21 to 30. I know that I would never make a reservation for March 21 to 30 but Orbitz was not convinced and attributed the error to me. Whether that is the case or not I have learned from this experience to carefully review ones itinerary upon receipt from the travel agency. I usually do that right before I hit the "submit" to "charge" my credit card. So I don't know what happened. Because I distinctly remember doing so!

So in the spirit of creativity (and survival) I am working to put together an itinerary on short notice for this weekend. The weekend will include a movie marathon of videos with menus and reviews featured on my blog. In addition, I expect to attend 7am worship at Trinity United Church of Christ, where the Rev. Otis Moss III is pastor and then 10 am worship at First Unitarian Church of Chicago. Worship will be followed by a potluck dinner at First Unitarian Church. My housing cooperative, Covenantal Community Housing Cooperative will feature its usual 6pm Sunday potluck. So I have a few things in place!

I enjoyed Unwanted Woman, my first movie, while feasting on glazed fresh carrots, stir fried rice, salad and Moscoto, a sweet white wine. Unwanted Woman, directed by a female, Tahmineh Milani, focuses on the struggles of women in modern day Iran. Sima, mother and school teacher, is the main character. She is married to Ahmad who is unfaithful and apparently immature as demonstrated in his blatantly flirtatious behavior with Saba. Keep in mind this is modern day Iran and Ahmad's behavior while tolerated as the norm in other countries is policed in Iran. Males are not to be seen cavorting with women in public that are not their legal wives. Sima accompanies Ahmad on a trip when she discovers the trip is a rouse so that he and his lady friend, Saba can rendezvous. Sima's endures blatant emotional abuse such as infidelity and hints at physical abuse. We also are witness to scenes when Ahmad physically strikes Sima. An example of the emotional abuse is his promise to Saba to leave Sima on the side of the road so that he and Saba can proceed on their trip together. However, Sima experiences a break through, although Ahmad perceives it as a break down, when she acts totally out of character and takes great risk to help a stranger avoid police capture. The stranger, is wanted for the murder of his wife and cousin which he commits believing his wife was unfaithful. In a conversation with Rahim we gain glimpses of Sima's compassion and motivations for helping Rahim. Sima drives him out of the city to avoid arrest and later convinces her husband to take a detour to pick Rahim up. One would not expect Sima to be so sympathetic to a batterer and murderer. However, she admires his ability to do what she is unable to do, that is, eliminate his unfaithful wife and lover. By the conclusion of the story we see that everyone is a victim of a male dominated society. Ahmad, Sima's unfaithful husband was forced to marry at twenty and bemoans the loss of his freedom and the adult responsibilities of becoming a husband and father. Sima is drowning in an unhappy marriage and living with a husband that does not love her or respect her. At one point he refers to her as a "worthless cow" although she is both beautiful, intelligent and a devoted wife and mother. Saba, the girlfriend, was sold by her husband to a pimp for five years to support his opium habit and subsequently, has attempted suicide ten times. And finally, Rahim, the jealous husband who commits homicide because of his obsessive belief that his wife is cheating on him with his cousin discovers that he may have acted in haste and commits suicide in the end.

At times the movie's subtitles were difficult to read because they were in white and they sometimes flashed across the screen too fast. However, the movie's acting and plot are solid and provide an excellent portrayal of some hard hitting social issues like patriarchy, male violence, gender roles, double standards, and arranged marriages. I recommend the film and using a 1 to 5 scale with 5 being excellent I give it a 4 and a half.

Stay tuned for the next movie review in my weekend movie marathon!

Holiday Blessings! Rev. Qiyamah

Bordertown

2011-12-10T15:50:00.001-06:00

I am a movie buff. I was probably one of the few individuals that did not voice any complaints when Netflix imposed their drastic rate increase. My monthly fee of $11.99 was raised to $17.99 a month. Currently the average cost of a movie is about $10. I view as many aa 15-20 a month so I get the better deal. My current plan permits unlimited instantly available movies via internet and includes one-at-a-time video through the mail. I order, receive it, view it and send it back immediately. I have a que of 100 movies waiting. However, when I recently received Bordertown starring Jennifer Lopez and Antonio Banderas it sat on my desk for at least a week. Bordertown is a dramatic narrative about the over 400 women that have been murdered in the border town of Juarez, Mexico since 1993. Initially I tried to watch the movie but I just could not stomach the horrendously predictable storyline of seeing woman after woman brutally raped, maimed and killed. It is not enough to violate these women but their killers torture and brutalize them. They are the disposables in their society. I finally forced myself to watch the movie today after sitting on it for a week. It was as horrendous as I anticipated. I am saddened and furious that there is still so much gender based violence in the world. I was mildly traumatized by the movie's graphic rape scenes which restimulated memories of my own rape history.

Let us work and pray for a time of peace and harmony. Let us work for woman safe environments in our life time. Let us strive to celebrate the work we have done and the work still undone to make the world safe for all regardless of gender.

Q. If you are a male, how can you work to combat violence against women? How can you align yourself with female allies to dismantle gender based violence?

Q. If you are a female how can you protect yourself from possible harm while working to change the nature of social relations and systemic violence that is so pervasive and condoned in society?

Blessings! Rev. Qiyamah

Gettin' Grown in Amerika: Practicing a Ministry of Inclusivity

2011-12-08T16:23:00.007-06:00

Yours Truly

Dear Readers: I give thanks to the ancestors that I have managed to survive for sixty-three years with some degree of sanity. If one manages to arrive at a state of "grown-ness" as a Black woman in Amerika then you deserve accolades for you have surely weathered adversity and the storms of life in doing so. This is particularly true if you have experienced the hardship of poverty and other adversities. If you don't know what I'm talking about then I am not talking to you and that is another post for another time. lol But if you have known some hard times and have managed to keep your head on half way straight and not let life get you down then I'm talking to you. If you have been abused/misused and excused then I'm talking to you!

You/I/we have earned the right to speak. And we ain't lettin' nobody tell us that we ain't got the right to the Tree of Life. I/we/you can do no other than to speak our Truth. So what issues claim my attention at this time in my life? But first you have to know this about me, I am a libran. I know some folks do not put much store in astrology. But astrologers look for "behavioral connections between human beings and the alignment of planets and assorted movements in the skies" influence our tendencies and personalities. Librans are the epitome of order and harmony. We demand balance and if we do not find it we will create it. We are peacemakers because we yearn for peace and so out of necessity we tend to mediate situations towards more harmonious outcomes. We do not thrive in environments where conflict prevails. It might come as a surprise that as I transition into parish ministry that I am naturally drawn to settings that need such skill sets of empathic listener and conflict transformation. Nor am I surprised that I desire to shape a ministry of diversity and inclusion. Part of the reason I am so comfortable being a Unitarian Universalist is that it resembles one of the multiple worlds I am most familiar with. One of my worlds is that shared by my ethnic community of Blacks. Another is my Unitarian Universalist culture where I am a so called minority. Yet I can hold my own in the world where I am a minority because I am not intimidated by others that are different than me. Why? Partly because I have had a lot of therapy (lol) but partly because I was raised to know that I had to be "better than whites". Better did not mean smarter, although it was important if I wanted to get ahead in a world where intellectual capital was important. I realized and was taught at an early age that I was superior to whites because I was taught to be a superior human being, that is ,to love everyone and take the moral high ground. That did not stop with just people that looked like me. I was also taught that God loved me. So I didn't need to hate whites or anyone for that matter. I didn't feel the need to mistreat others or talk against others. Neither did I feel the need to dominant others. I was not perfect but I knew right from wrong because of the moral wisdom I was taught mainly at home which was reinforced through organized religion. I always wanted to stand in righteousness and be about doing the right things. I knew that I was better than the whites that I read about that misused and abused blacks simply because they were Black or hated them for the same reasons. My parents never told me that I was better than whites but because of the moral wisdom that was imparted to me - "to love those that despise you and persecute you" I claimed a moral compass that put me in a different mindset. When I went through my black identity period I became militant and a Black nationalist. I thought the love your enemy rhetoric was a lot of uncle Tom bull shit and so I rejected it. But when i returned to it I realized that I was a better human being because I was taught to believe in a God that loved me just like he loved white folks and everyone. And God didn't love me any less than whites.

Womanist theologians such as Emilie Townes might express it more poetically, "womanist spirituality is the deep kneading of humanity and divinity into one breath, one hope, one vision. Womanist spirituality is not only one way of living, it is a style of witness that seeks to cross the yawning chasms of hatreds and prejudices and oppressions into a deeper and richer love of God as we express Jesus in our lives."

White folks had their ways and black folks had their ways. Our survival strategies protected us from the hatred and oppression of racism. Moral wisdom emerged in the midst of oppression and affirmed our humanity and belief that god hated oppression and sided with the oppressed and honored our ethnic heritage if others did not. Our life affirming refusal to submit to cynicism, alienation and despair carried my people through slavery, Jim Crow, share cropping and it will see our survival through internalized acts of aggression and oppression. Sharon Welch in her book, Ethic of Risk reminds us that there are no perfect people - just non-heroic individuals striving for "justice filled lives that lived for justice."

It wasn't until I relinquished those values that I began to unconsciously hate my blackness. Racisms ugly tenacles almost paralyzed me and undid all the positive foundation that Christianity had laid. It was only then that white supremacy's lies could convince me that my skin was ugly and my nose too thick and my hair too kinky. These things had nothing to do with the character of my soul, instead they were things that I had no control over. You can only imagine how overwhelming that was for me. I am so glad I made it through that stage with a minimum of scars even though I am still healing from those experiences.

So now as I come into my senior years I am claiming the wisdom of time and grounding myself in the things that I know the most about - being Black and being female. I know a little bit about resiliency. On the other hand I sometimes feel that I know absolutely nothing about love. And yet I have been the recipient of much love. I simply did not recognize it at the time nor could I really appreciate it and receive love fully and completely. Some of the things we know we take for granted. Resiliency is one of the things I know about. I can talk about being picked up after shattering in what seemed like a million pieces and in the middle of all that - be able to turn my life around. I do not take that for granted. I do not assume that everyone knows how to reach inside or to call on powers and sources greater than themselves in the midst of life's storms. I cannot tell you how to do it because you may need something else for your journey. But I know how to be present with you and to listen to you and affirm your journey. That is why I am called to ministry. My ministry is about inclusion and journeying with individuals.

So I find myself called to parish ministry and of course my ministry would be one of inclusion. What else could I talk about but the love which has carried me forward through the years? What else could I embrace but that which held me when I could not stand. What else could I know to name and but communities of support that loved me through times when I could not love myself.

Transition
Many of you know that I am transitioning into parish ministry - specifically a ministry that allows me to live my values, promote healing and love and apply a ministry of inclusion, that is, empowering people toward claiming their own power to be a positive presence in the world. I can be a bridge in our Unitarian Universalist congregations and out in the larger community and I can be a bridge within as we navigate the sometimes turbulent and confusing waters of diversity and justice making. While I think we are a long way from a true redistribution of wealth we have other strategies that can facilitate reaching back and bringing marginalized people into a quality of life that is life affirming. Some of those strategies include being outwardly focused, including a redefinition of social roles and power relationships. That is why my people have emphasized the following, to whom much is given much is expected and that is what I strive to practice. Each one teach one! Volunteer and nonprofit organizations can have a tremendous impact on marginalized populations and our Unitarian Universalist congregations can be a part of that support. Many of our large sized congregations can participate in this critical role by forming non profits that reflect both social service and social change approaches. While it will take money, that is not the real challenge, finding the political will and leadership is the supreme challenge. It may take several generations to achieve the goal of diversity in some of our Unitarian Universalist congregations that lack racial and cultural diversity. But the work that we must do does not have to be postponed because we do not currently have racial and cultural diversity. Creating a welcoming and nurturing environment is a prerequisite to attracting and retaining people of any color.

The question is are we up to the task? Only time will tell! Let us refuse to leave this world before we make a lasting legacy for humanity. According to Robinson, the one unacceptable course of action is to do nothing, to try nothing new and to tolerate the intolerable status quo."

Question: What will be your legacy to the world? What will you risk?

God/life calls us not to sacrifice but to lives of empathy, love, responsibilitgy and accountability.

Blessings! Rev. Qiyamah

Life's Transitions Depicted at Meadville Lombard Theological School

2011-10-04T18:48:00.004-05:00

Transitions in life are par for the course. Anything not in motion is dying and decaying. Many of you know that Meadville Lombard has sold off all of its property and is negotiating a lease with a yet undisclosed landlord and location. As the lease is being prepared for our move here at Meadville Lombard Theological School I am thinking about and looking at our present building that I have been a part of and coming to since 2003. Here are some snap shots of the buildings that hold a lot of memories that I will miss. Yet, the reality is that we have outgrown it and its dated wiring (or lack of ) which created technology headaches.

A friend sent me some pictures that capture the building and some of the faculty, staff and students from yester year.

Q. What transitions are you currently experiencing? What transitions do you need to lift up and honor? How might you ritualize the transitions that mark your life? How might you embrace them joyfully?

Blessings! Rev. Qiyamah

Marriage Equality

2011-09-30T22:52:00.001-05:00

Free to love and marry who we choose should be a basic human right!

Rev. Dr. Jacqueline Lewis, Minister at Middle Collegiate Church in New York speaks in support of marriage equality at a rally in New York.

Q What would need to happen for you to seize the opportunity to speak up and stand in support of GLBTQ brothers and sisters that are marginalized because of who they love and who they choose to marry?

Blessings! Rev. Qiyamah

Black Girls Run

2011-09-25T21:48:00.002-05:00

L-R Libra Malika - McKinney (my oldest daughter) and yours truly, Qiyamah.

“Black Girls Run” is the caption on my daughter Libra’s t-shirt. Shortly after this picture was taken on Saturday morning around 9:00 she took to the running trail and I took to my bike and we put in a little over 11 miles. She did extra since she ended up getting lost trying to get back to my apartment where she and her husband Walter were visiting me from Atlanta.

Q What form of exercise are you engaging in to stay healthy and fit and to destress?

The Man Box

2011-09-19T14:08:00.000-05:00

This brother's compelling story breaks down males negative socialization that results in males perpetuating unhealthy values and beliefs about women in society. It is concise and to the point! If you are a parent, spouse or someone that has not thought about the high levels of violence against women it will be the best 10 minutes you have ever invested.

Question: What can you do to eliminate or at least reduce violence against women?

Blessings! Rev. Qiyamah

Day Trip to the Farm

2011-08-14T00:51:00.001-05:00

As you may know, I live in a housing coop in Chicago, IL. Today some of us took a field trip to Warren, MI where seven families own 70 acres of land collectively. The land is a conservatory which means that the land can never be developed for commercial purposes. They have a house, a smaller house and tool shed on the premises. There is a lake completely covered in a layer of algae that one arrives at by taking a very enchanting path into the wooded area. In the middle of nowhere you come to a bench that has a closed box that upon opening it contains a journal and writing utensils. You can sit in the midst of nature and write your reflections.

The thing that was so interesting to me is that they are milling some of the lumber on the land to finance some of their projects. In talking with them about my family land they suggested I might do the same for our family land which is located in Hawkinsville, GA. I could start by taking pictures of the trees on the land to see what kind they are and to see if they have any potential lumber value. Georgia here I come!

Q. What adventure is coming your way that you might need to get ready for?

Q. What adventure might you create for yourself to invite enchantment into your life?

Blessings! Rev. Qiyamah

onions in the tool shed. It looked like someone was drying them!

This is a real farm with real farm equipment. Nice little tractor. It is used to help haul the trees to the shed where they saw it into lumber.

This is some of their handiwork. I was advised, "Don't try this yourself. Get a lumber company to do this."

Another view of the shed and tractor.

Here are some of the felled logs which they have cut down.

Beauty is everywhere!

More beauty!

Tree house

An additional building on the land.

Apple tree that appears to have been planted when it was small enough to be placed inside the tire that surrounds it. Now it a lot taller and the base of it completely fills the tir.

One of the enchanted trails that I went for a walk on.

Virgilio Vincente, my neighbor takes a break to read.

This bridge leads hikers deeper into the land. At the time I crossed it there was no water in the water bed below.

L-R Wilda, Bonnie, Cathy, Robin and Pat. I took the picture so I am not in it.

A Six Month Hiatus

2011-08-04T18:10:00.002-05:00

I don't know these women but they look like kin that I should know. Perhaps they are from Hawkinsville, Georgia where I was born and where I hope to return and build on the land that my people have managed to hold onto. I wonder what their story is?

Now these women. I know them! They are me! I am packing up my bags and headed to the next adventure that life is still unfolding for me. I just wish it did not take so long. My six month hiatus has been me preparing the transition that I know is just right around the corner! It might be six more months before I can bring myself to blog again. My soul is restless and I feel the change but it is not quite time.

Have you ever felt that way?

This is a recent picture of me. I have cut off all of my hair! Free at last! What took me so long? Oh, I thought I was cuter with longer hair. And then I looked at all the time and money I spent on being cute and decided I like short hair. I have not had a bad hair day since that decision! lol

ok, I am going back into hibernation. I am dreaming, conjuring and calling out to the Universe to show me the next phase in my life. So many possibilities! I am blessed to have options!

Meanwhile, stay tuned as I spend the next three weeks engaged in some intense writing and editing of some old pieces that I have been sitting on for way too long! Time to get off the pot sista girl! Can I get an amen and maybe even a helping hand?

Question - What in your life have you been sitting on? What needs to happen for you to step off into living your life? What are you waiting for?

This ain't no dress rehearsal! Do not die with regrets!

Blessed Be! Rev. Qiyamah

Chi Town in the Winter Time!

2011-02-05T14:08:00.229-06:00

(Taken outside my bedroom window which faces the parking lot for University of Chicago's (U of C) shuttle buses (see background). The "snow movers" have been working overtime to remove the snow. This is a small one compared to the 18 wheelers they use. U of CThey are running out of places to put it. lol )

(I live three blocks away from Meadville Lombard Theological School (MLTS) where I work. As many of you know, MLTS is partnering with Andover Newton to create an interreligious university that will debut this summer, 2011. The building shown in the picture is our main administrative building that we now have a contract on and which we will vacate December, 2011. While there is a lot of sadness about the loss of this historic building (and our other three properties) there is also excitement at the prospect of having a building that holds all our students, faculty and staff. During our recent January Convocation and Intensives faculty experienced "smart classrooms" that allowed us with the push of a button to show power point presentations, go on line to surf a website and show cds and DVDs. We do not currently possess any of this technology. Our classrooms consist of blackboards. lol

The prospect of being able to house our library in more modern facilities including the Sankofa Archives is an important consideration in our move. It has been years since we have been able to house everyone in the same room at Meadville when we come together. Sankofa Archives is currently stored at MLTS and features the contributions of UUs of Color. A new facility would allow exhibits of historic pictures, documents and artifacts which we have been unable to display appropriately because of lack of space.)

(A Wayside Pulpit at 1st Unitarian Church of Chicago featuring Sunday's upcoming service, Yes We Can! for upcoming Stewardship Sunday and luncheon. Rev. Dr. Nina Grey has just returned from a 3 week Spanish immersion class in San Jose, Costa Rica. I will experience a similar contrast next week. I will be attending the UU Ministers Association Center Day for a week in Pacific Grove, CA where the average temperatures are in the 70s.

1st Unitarian, located across the street from MLTS, is my home congregation. It is celebrating its 175th anniversary! I believe it is the oldest UU congregation in the Chicago area. They will be in search beginning fall, 2011 when the minister, Nina Grey will resign after almost ten years of ministry.)

(Both MLTS and 1st Unitarian Church of Chicago are located at the intersection of 57th St. and S. Woodlawn Ave (that is 1st Unitarian Church in the background). This intersection has been the scene of many significant ceremonies (graduation)and has witnessed students and faculty hurrying to Wednesday night Vespers. For years students utilized Vespers as a "preaching clinic" to practice sermons. A few bombed but many celebrated the emerging prophetic voices of soon to be ministers.

The intersection is located in the heart of the University of Chicago and is a main thoroughfare for students headed to various destinations that include Kinkos, Medici's (great restaurant located on 57th St.), museums and public transportation.

(This lovely and peaceful scene is the Midway Plaisance, is a popular site on the University of Chicago's campus and one of the landmarks I encounter to and from work. It is a "dividing point" between the UofC and the Woodlawn community in South that is predominantly Black. For many years the UofC students were encouraged to avoid Woodlawn. MLTS until recently did not venture into this or other nearby communities. Our community sites that are required in the students first year have shifted those dynamics. Beginning September, 2011 MLTS will discontinue the admission of residential students. My formal contacts with the community via MLTS have decreased considerably. However, being a resident in the community allows me continued involvement. )

(This is one of four properties owned by MLTS. This property was recently sold to Chabad House. Formerly known as Fleck House the building was dedicated as the Sofia Lyons Fahs Religious Education Building. Besides formerly housing classes on the first floor, student apartments on the 2nd floor and many of the Religious Education archives it also housed the Sankofa Project Archives and offices. I offer accolades to Rev. Dr. Michelle Benley for pioneering almost single handedly the Sankofa Project Archives. Her vision and perseverance funded and created a physical site with office space (donated by MLTS) to locate the documents and archives of UUs of Color. Michelle donated her services as Director and made an invaluable contribution to a much needed repository for the scholarly works of UUs of color. Rev. Dr. Mark Morrison Reed continues in this vein with his research on the presence of "Afro American" UUs while teaching students research skills as they explore historic personalities and the history of race relations at their home congregations as they are immersed in the vital contributions of UUs of Color.

May the Jewish community enjoy the building as much as Unitarian Universalists at Meadville Lombard Theological School have over the years! May we continue to hold a vision of theological education that is edgy and prophetic - producing ministers for times such as these!)

(1st Unitarian's architectural design depicts the grand elegance of the european gothic cathedrals. This outdoor picture is a mere preview to the high ceilings and stained glass with its stone walls and columns. The building houses a crypt in the basement where several generations of UU families remains lie in repose. The architecture of 1st Unitarian and MLTS's administrative building are consistent with University of Chicago's grey stone gothic images that line the buildings block after block, almost seamlessly engaging the eye with little interruption.)

Hyde Park, the location of University of Chicago (Uof C, MLTS, and numerous other seminary's) houses the largest concentration of seminary's in the world. Right down (up) the street from work/home is the Chicago Theological School (CTS) depicted in this picture. They recently sold their building to U of C and are building a state of the art building in the area. An announcement about the selection of MLTS's future site will be forthcoming in the next 2-3 months. Faculty awaits with bated breath! lol

(Life goes on in the face of inclement weather as depicted by this man and child early Saturday morning headed out into the elements.)

(This final picture was taken outside my bedroom window through the screen.

It is time to get back to work, sermon writing, course prep, and research. By the way, I am reading a book titled, Play: How it Shapes the Brain, Opens the Imagination, and Invigorates the Soul by Stuart Brown, M.D.

ps I have just heard a weather announcement that more snow is predicted tonight!

Oh that I may become a big white polar bear that loves to frolic in the snow
or maybe a big black bear that hibernates all winter and comes out rejuvenated in the spring!
Perhaps I will just be who I am - someone that loves to view the winter from the warmth of indoors - who ventures out after the blizzard has ceased and the snow is shoveled , ready to explore - ready then to claim its beauty!

Q. How can you claim the good in that which seems less appealing?
Q. When was the last time you ventured past your comfort zone and stepped boldly into the unknown?

Blessings! Rev. Qiyamah

A Chant to President Barack Obama

2011-02-05T13:29:00.002-06:00

Below you will find a message from Karen Mooney, a seminarian at Meadville Lombard Theological School. Karen wrote a beautiful and moving chant to President Obama. Read her message below and go to UTube to view the video.

Q. When was the last time you meditated on world peace?

Q. Can you find some time today to begin or add to your present meditation time?
Blessings Rev. Qiyamah

Hello friends, family and colleagues -

When we are engaged in the world we are sometimes challenged. Peace is a notion that seems at once impossible and the only thing that can ever truly be hoped. What if we can make a difference, what if what we do matters, what if the peace we think so elusive is actually possible today in the wake of our faith.

In 2009 our president Barack Obama received a Nobel Peace Prize not only for what he had already accomplished but for the promise he held.

For a seminary class I wrote a chant to some of the words of his acceptance speech. As the winds of a winter storm pounded our home I finished this project, an exploration of hope in image and sound.

http://www.youtube.com/watch?v=ZmZyI5Ichp0&feature=player_embedded

peace -
Karen Mooney

--
We must do that thing we think we can not. - Eleanor Roosevelt

Body Building Grandma

2011-02-03T19:10:00.002-06:00

Body Building Grandma Ernestine Shepherd Bench Presses, Runs Marathons At 73

Grandmother Up Every Day at 3 a.m. and Says 'I Feel Better Than I Did at 40'

I have a new shero. Her name is Ernestine Shepherd. She runs marathons at 73 and has a six pack that most 20 and 30 year olds would envy. There is hope for you and me! Read about Ernestine below and discover the source of her inspiration.

Q. When was the last time you pushed back from the table and took a walk or did something healthy?

Q. How can you claim maximum health in 2011? Let's go for it!
Blessings! Rev. Qiyamah

BY SARAH NETTER
April 27, 2010
Taut abs and rippling muscles aren't exactly the stuff grandmothers are known for. But then again neither are marathons and cell phones that play the theme to "Rocky."

Ernestine Shepherd began working out at the age of 56. She now runs 80 miles per week and can bench press 150 pounds. She was named in the Guinness World Records as the oldest female bodybuilder.
(Courtesy Yohnnie Shambourger)
At 73, Ernestine Shepherd is in better shape than most people decades her junior. Up at 3 a.m. every morning, she spends her days running, lifting weights and working out other senior citizens at the Union Memorial United Methodist Church in Baltimore. She also works as a certified personal trainer at her gym.
"I feel better than I did at 40," she said. "I am very, very happy."
In less than 20 years, Shepherd has morphed from a "prissy" woman who never exercised to the Guinness Book of World Records' oldest female bodybuilder.
A die-hard "Rocky" fan -- "Sylvester Stallone is my man," she cooed -- Shepherd is preparing for a body building competition this weekend.
"I feel now that I am a very strong, positive and confident woman," she said. "Years ago I concerned myself about what people said concerning me. But when you get 70-something and you don't have that many years in front of you, you don't concern yourself with that."
Instead, Shepherd concerns herself with her carefully formulated diet -- 1,700 calories a day, mostly comprised of boiled egg whites, chicken, vegetables and a liquid egg white drink -- and packing in the workouts needed to maintain her stunning physique.
Shepherd runs about 80 miles per week and bench presses 150 pounds. Bicep curls are done with 15- and 20-pound dumbbells.
Married for 53 years and grandmother to a 13-year-old, Shepherd said she is exactly where she wants to be.
Well, almost. She's been looking for an excuse to meet Michelle Obama and even offered to train her.
"I've been trying to get to that lady. And I can't get to her," she said. "It's so difficult."
Shepherd sees her jaw-dropping transformation as fulfulling a promise to her late sister, Mildred Blackwell, who died in 1992 of a brain anuerysm just over a year into the training that she believed would drive them to become the oldest living fitness competitors in the world.
"I kept up everything she said we were going to do," Shepherd said. "That's kept me so close to her."
Twenty years ago, Shepherd was working as a secretary in the Baltimore school system after 30 years with AT&T. Exercising was not part of the picture.
"I was too prissy to exercise," she said. "I just didn't want to have my hair messed up. Didn't want my fingernails broken."
Then, at 56, Shepherd found herself in a dressing room with her sister trying on swimsuits for a pool party.
"When we looked at each other we both laughed because we didn't look too good in those suits," Shepherd said. "She said 'Tina, we're going to have to do something about this.'"
Marathons and Modeling for Senior Body Builder
The allure of a swimsuit-ready body sent Shepherd and her sister to aerobics classes. And as they began to slim down, a trainer suggested lifting weights.
Shepherd and her sister, who she says were "like twins," took to weight lifting immediately and quickly saw their bodies start to change. But one day, Blackwell began complaining of headaches. She was dead soon after.
Shepherd said she quit exercising, holed up in her home and started suffering from panic attacks and high blood pressure.
A close friend and trainer eventually forced her out of the house, telling her, "You know your sister wouldn't want you to do this."
She hit the gym, this time to keep a promise to her beloved sister. In 2007, she began running. She now runs in the park for two to three hours a day and has a 5K time of 28 minutes.
She has also completed eight marathons and has her sights set on the New York and Boston races, warning competitors that "the old lady's comin'."
Shepherd has snagged modeling gigs and posed for Essence magazine. Even Oprah Winfrey came calling, she said, but the Sept. 11, 2001 terrorist attacks took her off the lineup. She also took first place in her class at the Tournament of Champions' bodybuilding competition in 2008.
When Shepherd was named to the Guiness Book of World Records, she took Blackwell's ashes to Rome with her.
"When I got to the Coliseum I cried," she said. "I stood there and I spread her ashes."
She is now trained by former Mr. Universe Yohannie Shambourger.
"She's special because no one can have that kind of muscle at her age," he said. "Ernestine has a body where she can compete against younger athletes and actually beat them."
Standing nearly 5' 5" and weighing between 118 and 120 pounds, Shepherd is adamant that she doesn't use any performancing enhancing drugs or even supplements other than vitamin D.
"I don't want to train my ladies and give them the false impression of supplements," she said.
Plus, with her 74th birthday in less than two months, Shepherd said taking care of herself is paramount.
"I have old things in my body," she said.

Gay Rights Activist Murdered in Uganda

2011-01-28T10:53:00.000-06:00

Funeral for Ugandan gay activist

David Kato, a Ugandan gay rights activist was murdered in his home on Thursday, January 27, 2011. The BBC's Joshua Mmali in Kampala says hundreds of people gathered in his home village near the capital, Kampala, for the burial. At one point a protestor outside disrupted the somber funeral proceedings spewing anti-gay rhetoric demanding homosexuals "repent". He was seized by the police and removed from the premises.

Last year, Mr Kato sued a local paper which outed him as homosexual.

Uganda's Rolling Stone newspaper published the photographs of several people it said were gay, including Mr Kato, with the headline "Hang them".

Homosexual acts are illegal in Uganda, and can be punished by 14-year prison sentences. An MP recently tried to increase the penalties to include the death sentence in some cases.

The Sexual Minorities Uganda (Smug) group said Mr Kato had been receiving death threats since his name, photograph and address were published by Rolling Stone last year.

Our reporter says it is unclear whether the death is linked to the Rolling Stone campaign, but police have said there is no connection between Mr Kato's activism and his death.

He says hundreds of people - friends, family, colleagues and diplomats - crowded outside Mr Kato's family home in the village of Nakawala in Mukono district, 40km (about 25 miles) from Kampala.

Many members of the lesbian and gay community wore T-shirts with Mr Kato's portrait on the front and the words "La luta continua [the struggle continues]" printed on the back.

The man warned that they would face the fate of residents in Sodom and Gomorrah, the biblical cities destroyed by God.

Police have made one arrest in connection to Mr Kato's murder in his home near Mukono town.

The main suspect - who the police say was living in Mr Kato's house - remains on the run.

"His homosexuality has not come up as an issue in the preliminary investigation," police spokeswoman Judith Nabakooba told Reuters news agency.

"At the moment, we think theft is the most likely motive," she said.

There has been a recent spate of "iron-bar killings" in Mukono in which people have been assaulted with pieces of metal.

Witnesses have told the BBC that a man entered Mr Kato's house and beat him to death before leaving.

Smug's executive director Frank Mugisha told the BBC Mr Kato had recently been concerned about the threats he had received.

"He was killed by someone who came in his house with a hammer, meaning anyone else could be the next target."

US Secretary of State Hillary Clinton has urged authorities to investigate and prosecute the killers.

The UN refugee agency head Antonio Guterres has said people facing persecution for their sexual orientation in Uganda should be given refugee status in other countries.

Much of the current impetus for the antigay campaign began with the arrival of evangelical church groups- some from the US – which began to get increasingly involved about two years back, says Michelle Kagari, Amnesty International’s Deputy Director for Africa.

“Things started going to a whole new level when the churches got involved,” Ms. Kagari says.

But while it is the current antigay campaign in Uganda that has garnered international attention, homophobia remains rife across Africa. Homosexuality is illegal in 37 countries on the continent.

And from attacks in Senegal, Nigeria, Gambia, and Cameroon to the imprisonment of a same-sex couple in Malawi and the "correctional rape" of lesbians in South Africa, more cases of abuse are being reported, Kagari says.

Unitarian Universalist Association (UUA) Response
Below are excerpts from Rev. Peter Morales, President of the UUA:

. . . Right now in Uganda, we have seen an alarming rise in violence and prejudice toward people who are even assumed to be lesbian, gay, bisexual, or transgender (LGBT). Right now, Ugandan citizens, including members of the Unitarian Universalist Church of Uganda, fear they will be killed because of this growing culture of oppression against LGBT people.

In response, I am honored to announce that the Unitarian Universalist Association (UUA), in partnership with the UU United Nations Office (UU-UNO), has launched the UUA/UU-UNO LGBT Uganda Fund, to help LGBT human rights activists—including members of the Unitarian Universalist Church of Uganda—protect people whose safety is threatened and fight for social justice and LGBT rights.

I know how bravely UUs like the Rev. Mark Kiyimba, founder of the UU Church of Uganda, are working to support and protect threatened LGBT people by providing a welcoming faith community. In their struggle to prevent further violence, the Rev. Kiyimba and other UUs in Uganda have put their own safety at risk...Home is the one place we believe we can be safe, where we can be ourselves. For LGBT people in Uganda, this belief has been shattered. I can only imagine the terror and despair they must feel. My heart breaks for them.

Still, I have hope. As president of the Unitarian Universalist Association, I believe the people of our faith will answer the call to action. I have seen, again and again, the strength and resolve UUs summon in response to violence and oppression, no matter how daunting the task.

We must stand on the side of love with our UU brothers and sisters in Uganda. Through solidarity and hard work, we can —and will—end this violence.

We cannot, in good conscience, allow them to struggle alone. Even recent anti-bigotry legislation in Uganda will not stop the hatred and violence aimed at the LGBT community. Worse, much of the hateful rhetoric has been wrapped in religious language, brought to the Ugandan public by Americans representing the so-called Christian right.

The situation remains too dangerous for us to stand idly by.

Imagine the horror of seeing your photo and home address listed in a national magazine, with an accompanying article calling for your death. It seems unthinkable, almost impossible, but that is exactly what has happened in Uganda.. .

Sincerely,Rev. Peter Morales
President, Unitarian Universalist Association

(edited by Qiyamah A Rahman from QBBC NEWS and the UUA website and other sources)

Professional Ministerial Boundaries

2011-01-23T01:36:00.003-06:00

These are my students that signed up for my Professional Ministerial Boundaries class. They look so happy because it is the last day of class and we were preparing to adjourn. (l to r fron row: Sara, Kali, Lisa and Michael; back row: Dennis, Bruce, Beth and Jim)

January Intensives Include New CourseI taught a January Intensive for the first time since I came on faculty at Meadville Lombard Theological School (July 1, 2008). The class, Professional Ministerial Boundaries was a first for Meadville and my teaching it. It has been taught before but always as part of classes like Arts of Ministry.

I have taught about clergy sexual abuse previously but I have not combined other threats to the safety of the congregation. In this course I included: domestic violence, elder abuse, stalking, sexual harassment, sexual assault, child abuse and youth violence. We also examined GLBTQ abuse. It was challenging, exciting and lots of work. Would I do it again? Absolutely! Especially now that I have done all the research for the course and have worked out the pace and flow.

The students were great and the success of the class was partly due to their participation and to my syllabus I developed! I restricted the number of students this time but I could easily accomodate a much larger number in the future. In the future I will look at including the integration of spirituality and sexuality. A new competency from the Ministerial Fellowship Committee (MFC) now requires awareness and education on human sexuality and gender justice.

With a focus on clergy sexual abuse I devoted a full day to the topic out of the four days.

Q. When was the last time you engaged in a learning experience that elicited excitement and inquiry?
Q. How can you integrate such intentional learning into your lifestyle if you are not pursuing a degree?

Thoughts on Ministry and BoundariesMinisters, denominational leaders laity and the faith community in general have become

Ministry and BoundariesMinisters, denominational leaders, laity and the faith community in general have become more and more aware of the need to address issues of sex, power and boundaries in order to effectively serve the community. Issues of collegiality, conduct and healthy boundaries are particularly important when serving vulnerable populations that include children, elderly and individuals in crisis. Furthermore, members open their lives up to clergy in the most intimate of ways and so we have a particular responsibility to honor that trust. Recognizing power dynamics and understanding that essentially we are sexual beings can become confusing and volatile if we are vigilant and constantly affirming our covenant to serve responsibility.
A healthy collegiality is fostered when all individuals respect the inherent worth and dignity of all involved. Specific guidelines about language, conduct and what constitutes appropriate boundaries are important in the formation of healthy relationships. While it may be challenging to make sharp and clear distinctions between private conduct and public accountability, ministers should always model professional and ethical conduct. Private conduct which proves to be embarrassing or even harmful to others cannot be minimized or ignored because of its deleterious effects. Claims to a private life in which freedom is asserted need to be balanced by an awareness of the public role of ministry that require congruent and consistent professional conduct at all times.
Ministers simply must conduct themselves with care and integrity in the performance of their duties lest those whom they serve become confused and possible victims of abuse due to our carelessness and failure to hold sacred our duty to do no harm.
Many of the issues explored in the course, Professional Ministerial Boundaries relate to the more and ethical issues as well as the legal and liability issues. To some extent an inability or unwillingness to act with appropriate discipline and vigilance, love and compassion have led to more and more intervention on the part of the legal system. While the social controls are integral primarily this is a question of covenant between the clergy person and that which he or she recognizes as the source of their call. Violating that call then renders a clergy person prone to violating personal relationships.
Maintaining good self care that includes ones spiritual practices, healthy support networks, spiritual insights and awareness , effective denominational policies and procedures and continuing education for clergy will go a long way towards providing the necessary building blocks for good ministry and minimize the risks of unintended harm.

Q. As a clergy person, who has the power - you or the laity in your congregation?

If you hesitated let me assure you that you have more power than you realize. In order not to unintentionally abuse your power you want to get intimately familiar with all the ways that you have power and then learn to share it appropriately so that your laity feel and act empowered. If you already are a collaborative leader then I encourage you to continue to practice collaborative leadership.
Blessings Rev. Dr. Qiyamah A. Rahman – January, 2011

The Whale

2010-12-21T13:20:00.001-06:00

This is such an incredibly beautiful story that I wanted to share it. It came at a moment when I was feeling overwhelmed. I was so touched by the beauty of the story that my heart was lifted! The source is the blog of Rev. William Sinkford, Senior Minister at First Unitarian Church in Portland.

Q When was the last time your heart was lifted?

Q what was the source of that great feeling and how can you create more opportunities?

Blessings! Rev. Qiyamah

...The Whale...
If you read a recent front page story of the San Francisco Chronicle, you would have read about a female humpback whale who had become entangled in a spider web of crab traps and lines.

She was weighted down by hundreds of pounds of traps that caused her to struggle to stay afloat. She also had hundreds of yards of line rope wrapped around her body, her tail, her torso, a line tugging in her mouth.

A fisherman spotted her just east of the Farallon Islands (outside the Golden Gate ) and radioed an environmental group for help. Within a few hours, the rescue team arrived and determined that she was so bad off, the only way to save her was to dive in and untangle her. They worked for hours with curved knives and eventually freed her.

When she was free, the divers say she swam in what seemed like joyous circles. She then came back to each and every diver, one at a time, and nudged them, pushed them gently around as she was thanking them. Some said it was the most incredibly beautiful experience of their lives. The guy who cut the rope out of her mouth said her eyes were following him the whole time, and he will never be the same.

May you, and all those you love, be so blessed and fortunate to be surrounded by people who will help you get untangled from the things that are binding you. And, may you always know the joy of giving and receiving gratitude. I pass this on to you, my friends, in the same spirit.

Honor Killing in Pakistan

2010-12-19T00:03:00.003-06:00

Nineteen years ago I attended the Global Women's Leadership Institute with women activists from around the world. Hina Jilani, a Pakistani lawyer was working with women to address some of the gender inequities in her country. Today she continues her much needed work. Below you can read about the heart breaking problem of honor killings in Pakistan.

Q. In what ways can you speak out and stand up for individuals subjected to injustices?
Blessings! Rev. Qiyamah

Eight of the women who sought refuge in Hina Jilani's Lahore shelter died later at the hands of their families. In the second part of our investigation, the lawyer explains how authorities covered up.

"So far, I've lost eight women from my shelter," Hina Jilani says. "One went out for a job in town, she left our shelter, got on a bus – and was gunned down by her brother. Her name was Shagofta, she was in her late twenties. She had already married the man she loved but the parents had disapproved. Her brother got straight off the bus and went to the police station and gave himself up. But his father – Shagofta's father – 'forgave' him. So he was let off. And nothing happened."

Ms Jilani is a tough, brave lawyer with a harsh way of describing the "honour killing" – the murder – of young women. She has to be tough, given the death threats she's received from Pakistan's Islamists. She speaks with contempt for the families who murder their women – with even more contempt for the police and the judges who allow the killers to go free. Pakistan has the grotesque reputation of being one of the leading "honour-killing" countries in the world.

"Some of the women in our Dastak shelter in Lahore left us after assurances from their families that they would not be harmed," Ms Jilani says. "We always tell the women not to accept these assurances. In the Lahore High Court, I was sitting there when the judge was insisting that a women from our shelter should go back to her parents. The more the judge insisted, the more the woman resisted. He made her sit in his chambers and then in the court. And then, as she left the High Court gate, they shot her down. The judge said nothing."

Before he resigned in 2008, President Pervez Musharraf was asked why nothing had been done to alleviate the plight of women in Pakistan. There was no money available, the General said. But Pakistan had to spend money on nuclear and conventional weapons "in order to live honourably". National honour, it seemed, mattered more than the lives and honour of the women of Pakistan.

In Ms Jilani's office in Lahore, where fans whirl against the heat in small rooms crammed with legal files, faded documents and trilling telephones, an armed guard sits at the door. "The eight women from our shelter who were murdered – this has become a big scandal," Ms Jilani says, her voice rising as her anger rekindles itself. "There is a law in this country – it's always the family that conspires to kill, so if the father or brother kills, the family forgives him and there's no charge. The law says there can be a 'compromise' at any stage without any evidence coming into court. The trial simply stops if there is a compromise. The court has to give its permission for a compromise – but it always gives permission. This means an automatic acquittal. This means that there is no stain on the murderers."

Ms Jilani went to the police after Shagofta was killed by her brother on the Lahore bus. "We asked them what they were doing. They said the family had forgiven the brother. 'We have no power now to investigate,' they said. I sent this to the Commission on the Status of Women – and they took this case up with the Inspector General of Punjab. So far, there has been no response. I sent letters to the IG myself. Then he said that the 'investigation' was still going on. But there was no 'evidence' – of course not, because the girl was killed, as they say, 'in the heart of the family'."

Ms Jilani sighs, often. Sitting in the chair opposite her desk at the end of her office, listening to her furious indignation, I get the impression – indeed, I have the absolute conviction – that she faces a set of Islamist laws going back to the time of another dictator, Zia al-Haq, that are constantly undermining her lawyer's soul.

"There was a girl here and she wanted to marry against her parents' wishes. So her brother killed her husband-to-be. He went to jail after being sentenced to 14 years. He wanted to go after the girl, his sister. She sought shelter here with us. Her family blame her because her brother is in jail.

"To this day, we don't know what to do with the girl. She is now doing secretarial work here in our office. She has enough economic independence. But her fiancé's family have no sympathy with her because their son is dead. And her protection is the duty of the state – not mine. She's been here in the office for two years now. Our office guard brings her here and back to the shelter every day."

One of the most savage of all the "honour" murders was committed in the very office in which we are sitting. A decade ago, it brought world publicity and caused international outrage – which had not the slightest effect. The killing of Samia Sarwar still haunts Ms Jalani. "She was shot where you are sitting," she said. "I saw the holes in her head. Her brains were on the wall behind you."

Most "honour" crimes are committed by the poor and deprived. But 29-year-old Samia was the daughter of Haj Ghulam Sarwar, a rich man and head of the Peshawar chamber of commerce in the North West Frontier Province of Pakistan. Her mother was a doctor. Samia was married to her aunt's son. The couple had two children, the elder nine years old.

She claimed that her husband beat her constantly and wanted to leave home, and her father invited her to return to her family home – on the condition that she did not remarry. But Samia fell in love with an army officer, Nadir, told her parents about him and asked them to secure a divorce.

Mr Sarwar refused, on the grounds that this would split the family. Then Samia eloped with Nadir. Threatened by the father, she fled to Lahore – and to Ms Jilani's shelter. Under the rules of the Dastak shelter, Samia's mother was told her daughter was in Lahore.

"First an official came to see me from the North West Frontier Province," Ms Jilani recalls. "He was a scoundrel. He demanded that Samia return to her family. I said, 'That's her decision'. Her father came to Lahore. I told Samia that he wanted to see her. Her hands were trembling – like this." And here Ms Jalani shakes her hands over her desk. "She told me, 'Madam, they will kill me, they will kill me.' You learn to believe what these women say. I believed her. I always tell my colleagues: never think the woman is exaggerating her fears."

Samia's parents appointed one of Ms Jilani's legal colleagues to represent them to plead for a meeting with their daughter. Samia refused. Then her mother called by phone, offering to give her divorce papers so she could marry Nadir. Samia – fatally, as it turned out – trusted her mother's word. According to Ms Jilani, Samia told her: "I will see my mother – but she must come alone. I will only meet her in your presence." The meeting was set for mid-afternoon in the lawyer's office. The armed guard was told to ensure nobody arrived with a weapon.

"I was sitting here and she was sitting there, where you are. We were chatting about her case. The office staff were leaving – it was around 4pm – and suddenly the door opened and this woman entered with a man. I didn't recognise the man. Someone from my office brought them both. But there had been a security lapse as the office was closing. The woman said, 'This is my driver.' I looked up and said, 'You can send your driver away now – come and sit down.'

"Samia didn't apprehend any danger. She said 'Salaam aleikum' to her mother. And just as she said that, this man whipped out a pistol – in a split second, just as Samia was greeting her mother – and shot her. I was still sitting down and I felt the bullet go past my ear. He shot Samia in the head the first time, then in the stomach. I saw her fall down." Ms Jilani says she collapsed in shock but managed to press the security alarm.

"I could see Samia was dead – she had a hole in her head and her brains were coming out. Some of my staff came. But the mother, she just looked at her daughter. Then she turned round and walked out. She and the man with the pistol went to the door, and I shouted, 'Call the police.' The man was holding another of my lawyers at gunpoint. Then he shot at the office guard, who fired back. The gunman was carrying an ID card which said he was an official driver in the North West Frontier Province."

To this day, Ms Jilani is overwhelmed not just by the failure of security in her office – it was presumably the armed guard who let the uncle in – but the growing suspicion that the police were somehow involved. "When I called the Inspector General," she says, "he said he'd be here in a minute. Then after 10 minutes, the senior superintendent of police was here. The mother first went to a local hotel and then ran away to Peshawar. Within an hour, the police knew who she was – but they let her leave the city. The police must have known. In fact, the only police officer who tried to investigate this was transferred to another city."

Ms Jilani went to court – "an ideal case for prosecution," she thought – but discussions dragged on for two years. Samia's family even claimed that Ms Jilani had abducted the girl and had her killed. Then the police accepted that her mother was not present in the lawyer's office – a palpable untruth. Finally, the mother and father and the man who was still Samia's husband filed a "compromise" on behalf of all their children, forgiving the killing. The judge accepted the compromise.

The family later claimed Samia's body from the police station and took it to Peshawar for burial. Two days after her murder, the local Women's Action Group, said they would hold prayers for Samia, even without her body. "I asked Maulavi Farouq Mawdadi to say the prayers," Ms Jilani remembers, "and there were up to 300 women there, and Mawdadi conducted our prayers on the Lahore Mall. There were many police watching us – but then some of the policewomen and a few policemen joined in our prayers. This was a turning point.

"Then what happens? The court said there was a 'technical problem' with my appeal. I went right up to the Supreme Court but they said I was a pro formal complainant. They said, 'You are not an aggrieved party.' It became a burning issue. There was a resolution put before the Pakistan Senate condemning honour killings."

So what did happen? The resolution of Senator Syed Iqbal Haider, of the Pakistan People's Party, was supported by 19 of his colleagues. But the rest of the house opposed the resolution. Mr Haider was himself threatened and Ms Jilani received many death threats from Islamist groups.

Nadir, the man Samia wished to marry, was dismissed from the Pakistan army for "lowering morale". He is now married with two children and is believed to be living in Britain.

Ms Jilani has been told that Samia's mother has "gone mad with grief and guilt". When I visited Peshawar and asked to visit Samia's grave, I was told that its location was "unknown".

Global Statistics on Violence Against Women

2010-12-18T23:51:00.003-06:00

The World Health Organization has what I hope you will find to be alarming statistics on the frequency and nature of violence committed against women globally. As we prepare to close out 2010 and begin a new year let us commit to eliminating violence in the world beginning with that committed against women, children and the elderly.

Q What can you do to learn more about this issue and to cast your lot with those who are most vulnerable?

Q How can you educate your family and friends about the unacceptability of violence?
Blessings! Rev. Qiyamah
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Key facts:
Violence against women is a major public health problem and a violation of human rights.
Lack of access to education and opportunity, and low social status in communities are linked to violence against women.
Violence by an intimate partner is one of the most common forms of violence against women.
A wide range of physical, mental, sexual and reproductive, and maternal health problems can result from violence against women.
Many women do not seek help or report violence when it occurs.

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The United Nations defines violence against women as any act of gender-based violence that results in, or is likely to result in, physical, sexual or mental harm or suffering to women, including threats of such acts, coercion or arbitrary deprivation of liberty, whether occurring in public or in private life.

There are many forms of violence against women, including sexual, physical, or emotional abuse by an intimate partner; physical or sexual abuse by family members or others; sexual harassment and abuse by authority figures (such as teachers, police officers or employers); trafficking for forced labour or sex; and such traditional practices as forced or child marriages, dowry-related violence; and honour killings, when women are murdered in the name of family honour. Systematic sexual abuse in conflict situations is another form of violence against women.

Scope of the problem
In a 10-country study on women's health and domestic violence conducted by WHO,
Between 15% and 71% of women reported physical or sexual violence by a husband or partner.
Many women said that their first sexual experience was not consensual. (24% in rural Peru, 28% in Tanzania, 30% in rural Bangladesh, and 40% in South Africa).
Between 4% and 12% of women reported being physically abused during pregnancy. More about the study
Every year, about 5,000 women are murdered by family members in the name of honour each year worldwide.
Trafficking of women and girls for forced labour and sex is widespread and often affects the most vulnerable.
Forced marriages and child marriages violate the human rights of women and girls, yet they are widely practiced in many countries in Asia, the Middle East and sub-Saharan Africa.
Worldwide, up to one in five women and one in 10 men report experiencing sexual abuse as children. Children subjected to sexual abuse are much more likely to encounter other forms of abuse later in life.
Health effects
Health consequences can result directly from violent acts or from the long-term effects of violence.

Injuries: Physical and sexual abuse by a partner is closely associated with injuries. Violence by an intimate partner is the leading cause of non-fatal injuries to women in the USA.
Death: Deaths from violence against women include honour killings (by families for cultural reasons); suicide; female infanticide (murder of infant girls); and maternal death from unsafe abortion.
Sexual and reproductive health: Violence against women is associated with sexually transmitted infections such as HIV/AIDS, unintended pregnancies, gynaecological problems, induced abortions, and adverse pregnancy outcomes, including miscarriage, low birth weight and fetal death.
Risky behaviours: Sexual abuse as a child is associated with higher rates of sexual risk-taking (such as first sex at an early age, multiple partners and unprotected sex), substance use, and additional victimization. Each of these behaviours increases risks of health problems.
Mental health: Violence and abuse increase risk of depression, post-traumatic stress disorder, sleep difficulties, eating disorders and emotional distress.
Physical health: Abuse can result in many health problems, including headaches, back pain, abdominal pain, fibromyalgia, gastrointestinal disorders, limited mobility, and poor overall health.
Social and economic costs
The social and economic costs of violence against women are enormous and have ripple effects throughout society. Women may suffer isolation, inability to work, loss of wages, lack of participation in regular activities, and limited ability to care for themselves and their children.

Who is at risk?
Though risk factors vary, some characteristics seem to increase the likelihood of violence. The potential risk factors can be grouped into the following subsets.

Individual: Personal attributes associated with higher risk of violence include: limited education, a young age, lower socio-economic status, limited education, a history of abuse and substance use, and, for partner violence, the choice of partner. Partner traits that put women at risk include alcohol or drug use, low educational level, negative attitudes about women, and witnessing domestic violence against women or being abused as a child.
Family and relationship: Within families, risk of violence increases with marital conflicts, male dominance, economic stress and poor family functioning.
Community: Within communities, the risk is higher where there is gender inequality, and a lack of community cohesion or resources.
Societal: On a broader level, higher risk is found in societies with traditional gender norms or a lack of autonomy for women, and where there are restrictive laws on divorce and ownership and inheritance of property, or when there is social breakdown due to conflicts or disasters.
Prevention and response
Further evaluation is needed to assess the effectiveness of violence prevention measures. Interventions with promising results include increasing education and opportunities for women and girls, improving their self-esteem and negotiating skills, and reducing gender inequities in communities.

Other efforts with positive outcomes include: work with teenagers to reduce dating violence; programmes that support children who have witnessed intimate partner violence; mass public education campaigns; and work with men and boys to change attitudes towards gender inequities and the acceptability of violence.

Advocacy for victims, better awareness of violence and its consequences among health workers, and wider knowledge of available resources for abused women (including legal assistance, housing and child care), can lessen the consequences of violence.

Georgia Prison Strike

2010-12-18T13:35:00.006-06:00

"Prison is the everyday reality lived by a huge swath of the population (roughly one in one hundred, according to recent surveys) The impact of prison labor, however, leaves a hidden imprint on our economy as well."

Years ago I worked to reform prisons and to raise the awareness of the conditions of Georgia prisoners. Ironically, I am visiting family in Georgia this week during one of the largest organized and peaceful prison protests in this country. And yet there appears to be a media "black out" around the country concerning this historic action. Below you can read about the development of the strike and in coverage by an "alternative media" source.

Q when was the last time you opened your heart up to those behind bars?

Q Are you one of the millions of individuals in this country who has a loved one behind bars?

Q How can we reform our prison system while also sending a clear message that we are in this together and that the safety of our communities and the well being of all citizens is a priority.

Blessings! Rev. Qiyamah

Published on Friday, December 17, 2010 by In These Times
Georgia Prison Strike: A Hidden Labor Force Resists
by Michelle Chen

Last week a diverse group of nonviolent protesters across Georgia stood up for their rights, calling for decent wages, better social services and respect for their civil liberties. It didn't take long for the government to crack down on the demonstrations, however: the protesters were already in prison.

Prison is the everyday reality lived by a huge swath of the population (roughly one in one hundred, according to recent surveys) The impact of prison labor, however, leaves a hidden imprint on our economy as well.The uprising of Georgia inmates on December 9 defied the stereotype of the chaotic "prison riot" in the public imagination. Yet neither did "Lockdown for Liberty" fit within the conventional model of civil disobedience or industrial action. But when the inmates in at least six different prisons refused to leave their cells to report to work and other activities that day, a strike began. And it effectively paralyzed a small chunk of the bureaucratic monstrosity of America's prison system.

The incarcerated have historically filled the dregs of the American workforce, an emblem of racial subjugation often invisible in the politics of labor and social policy. It was against this hidden legacy of exploitation that the Georgia inmates, with the support of the NAACP and other civil rights advocates, raised issues common to incarcerated people nationwide: abusive treatment, degrading living conditions, a lack of accountability in the administration and parole authorities, and a lack of basic educational and social services (see below).

Pointedly invoking the term "slave" to describe the circumstances under which they toiled, the strikers showed how historically entrenched racial divisions play out today in the black-white disparities throughout the criminal justice system. Still, Georgia protesters included Latinos and whites as well as blacks, in a joint effort to resist and challenge structural injustices.

Their demands were hardly radical, but rather, embodied mainstream standards for reasonable and humane treatment: protection from cruel and unusual punishment by officers, affordable medicine when they're sick, and above all, fair pay for their labor. According to the Atlanta-Journal Constitution, "state law forbids paying inmates except for one limited program."

Final Call quoted reports trickling out from inmates earlier this week:

One brother told me, ‘We will ride until the wheels fall off,' and that's been the sentiment amongst the men when they started this," said Elaine Brown, a spokesperson for the strike... Part of our purpose for doing this is that

Georgia is the only state that does not pay it's inmates at all. Some guys in here work seven days a week and they don't get a dime," said Dondito, one of the strikers, who requested anonymity.

You can almost hear the zero-tolerance conservatives in Washington now: how dare these criminals demand better treatment from the state? The official reaction was to immediately curtail what few resources the inmates possess. According to news reports, prison staff locked down four facilities, attempted to transfer out the leading troublemakers, cut off the hot water, and revoked cell phone privileges (yes, according to Facing South, "Cell phones are contraband in Georgia's prisons, but widely available for sale from correctional officers.")

The strike was called off after six days, following reports of violent crackdowns and rising fears that the situation would escalate. But by then, the inmates had made their mark with one of the largest prison protests in U.S. history. The decision to end the strike, moreover, seems like the beginning of another phase in the inmates' collective action, now that they've caught national political attention. The AJC reported:

an inmate at Smith State Prison in Glenville said in a telephone interview prisoners had agreed to end their "non-violent" protest to allow administrators time to focus on their concerns rather than operating the institutions without inmate labor.

"We've ended the protest," said Mike, a convicted armed robber who was one of the inmates who planned and coordinated the work stoppage. "We needed to come off lock down so we can go to the law library and start ... the paperwork for a [prison conditions] lawsuit.
The proactive militancy of the strike organizers underscores the the fact that the entire action not only proceeded largely without violence, but also spread rapidly through several institutions thanks to careful planning and clandestine technology--messages spread via cell, expanding the traditional jailhouse grapevine.

It may be a while before we see another prisoner strike going viral, as the potential for prison-based activism remains constrained by the criminal-justice power structure. But the Georgia inmates helped change the public face of Americans who've been caught up in the country's incarceration industry. Under the most oppressive of conditions, they used disciplined strike tactics to align their grievances with broader struggles for human rights.

It makes sense. Prison is the everyday reality lived by a huge swath of the population (roughly one in one hundred, according to recent surveys) Meanwhile, the impact of prison labor leaves a hidden imprint on our economy as well. Noah Zatz of UCLA Law School has estimated that:

well over 600,000, and probably close to a million, inmates are working full time in jails and prisons throughout the United States. Perhaps some of them built your desk chair: office furniture, especially in state universities and the federal government, is a major prison labor product. Inmates also take hotel reservations at corporate call centers, make body armor for the U.S. military, and manufacture prison chic fashion accessories, in addition to the iconic task of stamping license plates.

As a captive workforce and disenfranchised populace, the prison system reaches deep into American society, and the distance between the people on the inside and those on the outside is increasingly a matter of luck--whether you're unfortuate enough to have been born the wrong color or in the wrong neighborhood. If the movement launched by the Georgia inmates, and their demands for dignity, look surprisingly familiar, there's a good reason for that: they are us.

For more information, follow the Black Agenda Report's ongoing coverage of the Georgia prison activists.

Prisoner DemandsThe nine specific demands made by Georgia's striking prisoners in two press releases pointedly reflect many of the systemic failures of the U.S. regime of mass incarceration, and the utter disconnection of U.S. prisons from any notions of protecting or serving the public interest. The strikers' demands, which they continue to press with state officials, are as follows:

A LIVING WAGE FOR WORK: In violation of the 13th Amendment to the Constitution prohibiting slavery and involuntary servitude, the DOC demands prisoners work for free.

EDUCATIONAL OPPORTUNITIES: For the great majority of prisoners, the DOC denies all opportunities for education beyond the GED, despite the benefit to both prisoners and society.

DECENT HEALTH CARE: In violation of the Eighth Amendment prohibition against cruel and unusual punishments, the DOC denies adequate medical care to prisoners, charges excessive fees for the most minimal care and is responsible for extraordinary pain and suffering. AN END TO CRUEL AND UNUSUAL PUNISHMENTS: In further violation of the Eighth Amendment, the DOC is responsible for cruel prisoner punishments for minor infractions of rules.

DECENT LIVING CONDITIONS: Georgia prisoners are confined in over-crowded, substandard conditions, with little heat in winter and oppressive heat in summer.

NUTRITIONAL MEALS: Vegetables and fruit are in short supply in DOC facilities while starches and fatty foods are plentiful.

VOCATIONAL AND SELF-IMPROVEMENT OPPORTUNITIES: The DOC has stripped its facilities of all opportunities for skills training, self-improvement and proper exercise.

ACCESS TO FAMILIES: The DOC has disconnected thousands of prisoners from their families by imposing excessive telephone charges and innumerable barriers to visitation.

JUST PAROLE DECISIONS: The Parole Board capriciously and regularly denies parole to the majority of prisoners despite evidence of eligibility.

Systemic Intimate Violence

2010-12-04T19:29:00.004-06:00

Bonita Myersfeld, Esq. author of Domestic Violence and International Law

The Application of International Law to Systemic Intimate Violence by Bonita Meyersfeld, Esq.

The following essay was written by Bonita Meyersfeld and is based on her recently published book, Domestic Violence and International Law . Her argument for the application of international law expands the issue of domestic violence to the framework of international human rights law. While this conceptualization is not new her analysis is a more nuanced one that asserts that domestic violence is a violation of international human rights law based on the failure of the state to protect women, a vulnerable group of individuals from harm. She further argues in her book that international law is applicable whether the violence is perpetrated by the state or private "actors" and that in instances where such violence occurs the state has breached its obligation to protect victims of systemic intimate violence against human rights violations. Meyersfeld identifies five "co-existing elements" that constitute systemic intimate violence in her essay below.

Question: what would you say to an individual that is experiencing violence at the hand of their partner, parent, or caretaker? I invite you to locate the nearest domestic violence shelter and inquire about volunteer opportunities. The orientation alone will provide an invaluable understanding about this problem which impacts millions of individuals each year in this country and around the world. Remember, everyone deserves to live violence free!
Blessings! Rev. Qiyamah

The application of international law to domestic violence raises both intuitive and intellectual questions. Is there a right to be free from domestic violence in international law? If there is such a right, what is its substance? And wherever there is a right, of course, we search for the corresponding legal obligation. How do we categorise that obligation in international law and to whom does this obligation apply? Finally, the most intuitive and human of all questions, how can the broad – and by definition – global network of international law possibly assist people in the most intimate and private contexts of their lives?
I address these problems in the book Domestic Violence and International Law. The book emanates from the tragic uniformity of domestic violence stories by women around the world. Equally disquieting is the uniformity of the state’s non-response. In the face of severe acts of domestic violence, including battering, breaking, burning, raping, hacking forced sexual encounters with third parties, threats of harm, verbal denigration and murder, the state is silent. The remedies that exist in the public world simply fail to permeate into the private sphere to attenuate intimate harm.

In this discussion, I will consider firstly whether there is an authoritative right in international law to be free from domestic violence and, if so, what the substance of that right should be. I then consider the corresponding state obligation. And finally I address the most intuitive question, namely, how can international law benefit victims and survivors of systemic intimate violence?
Assessing the existence of a right in international law is difficult. There is no central law-making authority. According to the statute of the International Court of Justice (art 38), there are four sources of international law, namely, treaties, customary international law, the law of (so-called) civilised nations and finally, the jurisprudence of courts and tribunals and the writings of respected scholars. In the book I analyse these sources of law and conclude that, on a strict, black letter legal analysis, it is not clear that there is an authoritative principle in international law that states have an obligation to prevent domestic violence; however, I argue that we are in the amorphous process of norm crystallisation. We are on an irreversible trajectory towards an obligation in international law on states to protect victims and survivors of domestic violence.
This is evident from the following developments in international law. The first is the work of the special rapporteur on torture, who categorises domestic violence as a form of torture, prohibited under the Torture Convention. The second is the landmark ruling by the Inter-American Court of Human Rights in the ‘Cotton Field’ case, in which the Court held that Mexico was in breach of the Inter-American Convention on Human Rights and the Convention of Belem do Para for failing to investigate the disappearance and murder of women over a period of 15 years. Many of these deaths and mutilations were linked to domestic violence. There are also intense developments in Europe. In 2005 the Council of Europe Task Force to Combat Violence against Women, including Domestic Violence (EG-TFV) was established. This has led to developments regarding the adoption of a Europe-wide treaty regarding violence against women and domestic violence (the second draft of a CoE convention against violence against women has been distributed). The final important development is the decision of the European Court of Human Rights in the case of Opuz v Turkey (which has previously been discussed on this blog here), where the Court held that Turkey’s failure to respond to twelve years of domestic violence amounted to a violation of the right to life (art 2 of the European Convention); a violation of the right to be free from torture and ill-treatment (art 3 of the European Convention); and a violation of the right to non-discrimination on the basis of sex (art 14).
If we are to take steps to formalise an authoritative international law obligation on states to prevent and respond to domestic violence, it is important to specify the details of the right and the corresponding duty. As regards the right, I propose that not all forms of domestic violence should trigger the provisions of international law. Rather, it is a specific type of violence, what I refer to as systemic intimate violence, which warrants the application of international law. Systemic intimate violence consists of five co-existing elements. The first element is severity – the harm must be severe and can consist of both physical and non-physical violence. There are two important points to make here. I am not suggesting that severity of harm is a test for all forms of domestic violence. Rather it is severity of harm that is an element for systemic intimate violence under international law. This is uncomfortable but necessary. International law regularly distinguishes between degrees of harm (torture v ill-treatment; genocide v murder; mass rape v rape) and it is a form of prolonged, severe harm that triggers in global network of law. If domestic violence is attended to by the state, then in essence the right to protection has been fulfilled. What we examine in international law is where prolonged, severe harm is unaddressed. The test for severity in international law is an objective one (A v United Kingdom) and we ask whether the humiliation to the victim is so intense that a reasonable person would be outraged (Prosecutor v Aleksovski). The following stories of torture, compared to stories of domestic violence, are informative:

I was lying on the floor, two guards held my legs while another kicked me in the testicles. I would lose consciousness and come to, I lost consciousness four times. They hit me around the head, there was blood. They would beat me unconscious and wait until I came round: ‘He’s woken up, and they would come in and beat me [again].
-- Chechnyan survivor of torture by the Russian Army

From the moment Rodi Adalí Alvarado Peña married a Guatemalan army officer at the age of 16, she was subjected to intensive abuse, and all her efforts to get help were unsuccessful. Her husband raped her repeatedly, attempted to abort their second child by kicking her in the spine, dislocated her jaw, tried to cut off her hands with a machete, kicked her in the vagina and used her head to break windows.

-- Guatemalan Woman

[F]irst they would beat you and then you would have to lie down on the floor and crawl to them. You would have to say, “Request permission to crawl.” Me personally, they beat me on the knees, with clubs, and on the kidneys.

-- Chechnyan survivor of torture by the Russian Army

He was sittin’ on the bed. Had his .357 Magnum. He said, ‘June, you get down on this floor right now. You crawl to me.’ And when I got to his feet he took that pistol and hit me right alongside of the head. I thought I was gonna die. I still got the knot from it. He said, ‘if you even act like you’re gonna run I’ll blow your brains all over this wall.’

-- American Woman

The theme of severity of harm that is so intense that it would outrage the reasonable person, is evident.
The second element is that the violence usually operates on a continuum. The exigency of harm may not be in individual incident but in prolonged frequency of events. This is particularly important in domestic violence where violence is cyclical and individual acts seem benign but actually occur along a continuum of control and impotence. The notion of a continuum of harmful incidences was confirmed by the ICTY, noting that it was “sufficient to show that an act took place in the context of an accumulation of acts of violence which, individually, may vary greatly in nature and gravity”(Prosecutor v Kunarac). This element also featured in the Opuz decision: “Although there were intervals between the impugned events… the overall violence to which the applicant and her mother were subjected over a long period of time cannot be seen as individual and separate episodes and must therefore be considered together as a chain of connected events.”
The third element of systemic intimate violence is that intimacy. This is an important element for several reasons. The intimacy of helps to ‘disappear’ the violence, preventing the abused from reporting it and the authorities from recognising it. The reality, however, is that the highest rate of violence against women occurs in private relationships. Privacy presents an additional problem: the constitutional right to privacy traditionally is understood as a negative obligation to refrain from interfering with one’s private affairs. However, the ECtHR (Bevacqua and S v Bulgaria and Opuz v Turkey) and the CEDAW Committee (Yildirim v Austria; Goekce v Austria) have recognised that the right to privacy is also a positive obligation to secure the private realm so that individuals may flourish. Privacy cannot be understood merely as a right to be left alone; it is linked affirmatively to the right to liberty, the right to autonomy and self-determination.
The fourth element is group vulnerability. This is not to say that women have some essentialized element of vulnerability and weakness but rather that the legal system, to which women look for assistance, often is inert. Women as a group are affected by domestic violence more than any other group (such as children, the elderly, the disabled, men and non-human animals) and the greatest cause of death and disability among women aged 15-44 worldwide – more than HIV, TB and malaria – is domestic violence.
The final element is that of state failure. In the face of extreme or continued violence, in the private realm, occurring repeatedly against a particular social group, the state is unable or unwilling to respond. This is evidenced by the sad cases of Kontrova v Slovakia and Opuz v Turkey, where the claimants in both cases suffered years of severe physical and non-physical violence, resulting in the death of their children and mother, respectively.
These are the elements of systemic intimate violence.
The next step is to identify the principles of state responsibility in international law and how they might apply in the context of systemic intimate violence. The principles of state responsibility are codified in the International Law Commission’s Draft Articles on the Responsibility of States for Internationally Wrongful Acts. In order to determine whether a state has committed an international wrongful act, there must be (i) conduct and (ii) wrongfulness. A state can be responsible for both positive acts and for omissions or a failure to act. In the Corfu Channel case, the ICJ held that Albania had known that there were mines in its territorial waters and had failed to notify third parties about this danger. As a result, Albania had committed an internationally wrong act, not because it had laid the mines but because it has failed to warn third parties about their presence.
If the state fails to act where it has an international legal obligation to do so, the wrongfulness test asks us to consider what steps a state ought to have taken to fulfill this legal duty. The approach adopted in international law is the so-called due diligence standard. The principle, originally enunciated in the case of Velasquez Rodriguez v Honduras and fortified by the UN special rapporteur on violence against women, holds that an illegal act, committed by a private person, can lead to international responsibility of a state, not because of the act itself, but because of the lack of due diligence to prevent the violation or respond to the harm.
How does this apply to cases of systemic intimate violence? The test can be summarised as follows: (i) did the authorities know, or ought they to have known, at the time of the existence of a real and immediate risk to the life or well-being of an identified individual from the criminal acts of a third party; and, if so (ii) did the state fail to take measures within the scope of its powers, which, judged reasonably, might have been expected to avoid that risk. This test can be answered in the affirmative in the Kontrova case, where the state knew about the history of violence against the complainant when the complainant reported that her estranged husband had taken their children. The state refused to act until the passage of 48 hours. During this time the complainant’s estranged husband shot and killed their two children and then himself.
The final question is how there can be any benefit in international law for people who experience systemic intimate violence. I propose a theory of non-coercive compliance, which, based on the work of Professors Koh and Reisman, focuses on the impact of international law through norm infiltration. International law is a standard-setting spectrum, to which states can aspire and on which individuals can rely. Fuelled by international actors, NGOs, international bodies and trans-national organisations, international law can effect global change in intimate settings. Specifically, international law human rights law has two functions. The first is an expressive value: international law gives a name to harm that previously fell outside established legal principles and draws a conceptual boundary around such conduct, prohibiting it. Secondly, international law has an implementing capacity, compelling state to modify their laws in accordance with the international standards.
These values of international law are best evidenced in respect of enforced disappearances. Traditionally, the legal remedies of habeas corpus and extra-judicial killings were not available to the families of the kidnapped political dissidents because the state denied involvement. It was only with the development of the concept of enforced disappearances and the lobbying at the international level, that the nuanced nature of this harm was properly understood and an appropriate legal response fashioned. Today the UN working group on enforced disappearances has clarified roughly 1,763 cases.
These benefits are also evident in respect of systemic intimate violence. An analysis of the CEDAW Committee’s reports from 1984 to present day reveals an interesting pattern. Prior to 1992 domestic violence is rarely mentioned in states’ reports to CEDAW or in the CEDAW committee’s responses. After 1992, however, domestic violence becomes the key feature of states’ reports and of the committee’s response. What happened in 1992? This period saw the greatest global call at the time regarding violence against women and the responsibility of states to prevent domestic violence. It culminated in the General Assembly Declaration on the Elimination of Violence against Women.
I analysed three states’ reports to CEDAW before and after 1992, namely, Nicaragua, Sweden and Mexico. In respect of each state the same pattern applies. Prior to 1992 there is no mention of domestic violence. After 1992 the states begin the process of describing law reform, policy creation and the allocation of funding to the problem of domestic violence. So international law not only facilitated a dialogue regarding domestic violence against women at international law but it led to significant legal changes at the national and municipal level.
This is not to overstate international law. Rather it demonstrates that international law works best when viewed as a forum for the creation of norms and standards that, through a process of norm creation and infiltration, can alleviate harm in the most intimate part of one’s life

Walking may just be the wonder drug of old age.

2010-12-03T12:12:00.003-06:00

Speakers and Presenters featured at the General Assembly, 2010 held in Minneapolis, MN. See any familiar faces?

A big part of my ministry is teaching, research and writing about social justice issues, individuals and movements that have made a contribution to societal development. A secondary benefit is that these activities also stimulate my brain, improve your memory and promote efficient thinking and stave off mental deterioration. Something as simple as walking is the key to a balanced lifestyle.

When was the last time you had a stimulating walk and experienced the pure joy of simply being alive?
Blessings! Rev. Qiyamah

Take a Brisk Walk -- It's Good for the Brain - Improve Your Memory and Think Faster
You can train your brain to stay sharp and fit. A daily dose of 30 minutes of brisk walking is good for your heart, lungs, muscles, blood pressure and bones.

Now we find out it's also good for your brain.

A study released last month by researchers at the University of Pittsburgh shows that walking a few miles per week can stave off the progress of Alzheimer's disease. According to the BBC, the study proves that "people who walk at least [5 miles] a week have bigger brains, better memories and improved mental ability compared to those who are more sedentary."

This follows an earlier study released in August. Led by Dr. Arthur F. Kramer, researchers from the University of Illinois at Urbana-Champaign have shown that walking not only builds up your muscles, but also builds up the connectivity between brain circuits. This is important because as we age, the connectivity between those circuits diminishes and affects how well we do every day tasks, such as driving. But aerobic exercise, such as brisk walking, helps revive those flagging brain circuits. "Almost nothing in the brain gets done by one area -- it's more of a circuit," Kramer explained to ScienceDaily. "These networks can become more or less connected. In general, as we get older, they become less connected, so we were interested in the effects of fitness on connectivity of brain networks that show the most dysfunction with age."

Neuroscientists have identified several distinct brain circuits, and one of the most intriguing is the default mode network (or DMN), which dominates brain activity when a person is least engaged with the outside world -- either passively observing something or simply daydreaming. Previous studies found that a loss of coordination in the DMN is a common symptom of aging and in extreme cases can be a marker of disease.

The study: For one year, Kramer's team followed 70 adults who ranged in age from 60 to over 80 years old. All of them were sedentary before the study began. The participants were divided into two groups. One did aerobic walking, while the others served as a control group that did toning, stretching and strengthening exercises.

Brain function was measured using functional magnetic resonance imaging (fMRI) to examine brain networks and determine whether aerobic activity increased connectivity in the DMN or other brain networks. The researchers measured participants' brain connectivity and performance on cognitive tasks at the beginning of the study, at six months and after a year of either walking or toning and stretching. A group of young adults, ages 20 to 30, was also tested for brain function for comparison.

The results: Those who walked briskly reaped the biggest benefits -- and not just physically, Kramer writes in the journal Frontiers in Aging Neuroscience. As the older people became more fit, the aerobic exercise actually improved their memory, attention and several other cognitive processes. In fact, the coherence among different regions in the brain networks increased so much, it actually mimicked that of the 20-somethings.

Specifically, at the end of the year, DMN connectivity was significantly improved in the brains of the older walkers, but not in the stretching and toning group. The walkers also had increased connectivity in parts of another brain circuit called the fronto-executive network, which aids in the performance of complex tasks, and they did significantly better on cognitive tests than did their toning and stretching peers.

Kramer says even moderate aerobic exercise will enhance the function of specific brain structures and improve the coordination of important brain networks. But it must be aerobic to work. Toning and stretching aren't enough to reap the benefits.

"The higher the connectivity, the better the performance on some of these cognitive tasks, especially the ones we call executive control tasks -- things like planning, scheduling, dealing with ambiguity, working memory and multitasking," Kramer said. These are the very skills that tend to decline with aging, he said.

The gotcha: It doesn't happen overnight. It took a full year of walking for the results to be seen. Even the six-month test results showed no significant brain changes. The group that did the stretching exercises saw no cognitive benefit.

This isn't the first study to reach this conclusion. Recent research from the Harvard School of Public Health tracked more than 18,000 women ages 70 to 81 and concluded that the more active we are, the better our cognition. Specifically, walking one-and-a-half hours a week at a pace of one mile in 16-20 minutes gives the full cognitive benefits.

Taking It to The Streets: School of the Americas Watch

2010-11-26T14:31:00.009-06:00

For many years I have heard about the School of the Americas (SOA)which is located at Fort Benning in Columbus, GA. As a justice loving resident of Georgia whose tax dollars support The School of the Americas, AKA, the School of the Assassins, I chose to let it be known that the use of my tax dollars to destabilize governments and kill in my country's name is not acceptable to me. I have some ties to Ft. Benning because my father was stationed there many many years ago (around 1947)when he met my mother. However, that romantic link has not blinded me to the fact that some very unsavory and unethical actions take place behind the sequestered grounds of Ft. Benning. This year I put my faith into action and I accompanied approximately 15 individuals from Chicago through the orientation and auspices of the Chicago Religious Leaders Network (CRLN) to add our voices to the thousands of individuals that have gathered annually since 1990 (the week-end before Thanksgiving) to protest the existence of SOA and demand its closure. Changing its name to Western Hemisphere Institute for Security Cooperation (WHISC) has not changed its mission. The military personnel trained from Latin America return to their respective countries as trained assassins and our Latin American sisters and brothers lives are negatively impacted by their death and destruction wreaked by military personnel.

My neighbor, Virgilio Vincente, a refugee from Guatemala many years ago fled hos country seeking asylum after 43 members of his family were massacred in his village. This was the time during sanctuary and University Church offered him sanctuary.

In Honor of the Victims - No Mas! No More!
Below you will find the text read by the leaders. It was followed by fifteen statements about countries and the executions and murders that have taken place. I will cite Guatemala and dedicate it to Virgilio:

"Today we are privileged to stand in the traditions of Gandhi, Aung San Sui Kyi, Dorothy Day, Dr. Martin Luther King Jr., Cesar Chavez and all those who have gone before us in the way of justice. We can name only some victims here, but they call to memory the other hundreds of thousands who has suffered and died. May our witness honor them all.
In Guatemala, the SOA played a key role in the three brutal military dictatorships that ruled from 1978 to 1986. SOA graduates comprised four of eight military officials in the cabinet of Lucas Garcia, six out of nine under Rios Montt, and five out of ten under Mejia Victores. Three top leaders and many officials of the fearsome Guatemalan intelligence agency D-2 (AKA G-2) were SOA graduates. The brutal SOA counterinsurgency strategies that were implemented in Guatemala left over 200,000 people dead and no SOA official has ever been held accountable. We Cry (participants shout Presente!)

If you are not outraged then you are not paying attention.

As part of the SOA vigil participants had prepared crosses with victims names, date of their death and country. We then marched holding these crosses and as the hundreds and thousands of victims names were read we shouted, "Presente." When we reached the fence in front of Ft. Benning we placed the crosses in the chain link fence. The wall of white crosses covered the fence almost completely the length of the fence which stretched perhaps perhaps fifty yards.

Read about some of these atrocities and weep if you must for some are heartbreaking. Then get angry enough to do something. Two hundred and eighty-nine prisoners of
conscience have committed acts of civil disobedience to register their outrage.

We were invited to reflect on two key questions posed by one of the many speakers over the course of the three days (November 14-21), Who is profiting from the violence and mayhem? and what and who can make a difference?.

One speaker contends that the SOA Watch is the "longest sustained action since the Vietnam War." Whether that is fact,fiction or partial truth, what cannot be contested is since Maryknoll Father Roy Bourgeois began the SOA vigil in 1990 it has become a focal point for activists addressing human rights violations in Latin America.

Some of the assassinations of coup resistance leaders in Honduras since President Pepe Lobo took office in September, 2010 include the following:

Oscar Yovani Ramirez, age 17 killed on June 20, 2010. Ramirez belonged to the Aurora MUCA land reform community. He was tortured and then murdered by police and security guards of wealthy businessman Miguel Fcusse. The tortured, dead body was personally presented to CRLN by a leader of the six MUCA land reform communities. That same day, five others from the community were taken captive by the police, and at least some of them tortured before being released some time later after the Aguan communities assembled at the police station.

David Enrique Meza Montesinan, age 51, a journalist was killed on March 11, 2010 after being shot dead in his car by unidentified men who followed him in another vehicle. Fatally wounded, Meza, crashed into a fence a few yards from his home in La Ceiba. He served as a advocate for the poor and reported on El Patio radio staion for more than 30 years.

Two nurses, Vanesa Yaneth Zepeda Alonzo, age 29 and Juana Bustillo, age 49 were killed. Bustillo, killed on September 17, 2010 was a nurse for 20 years and president of the social security workers union SITRAIHSS (Workers Ujion for the Honduran Social Security Institute)for 11 years. She was shot by unknown assailants after leaving a union meeting in the city of San Pedro Sula and shortly following her participation in a demonstration organized by the resistance movement. Alonzo, a mother with young children, was killed on February 4, 2010 after she had been abducted that afternoon while leaving a union meeting.

"The U.S. government has trained over 10,000 of Colombia's military troops at the SOA in Ft. Benning, GA. And SOA training manuals which the Pentagon was forced to turn over in 1996 show that the U.S. encouraged these troops to engage in torture and murder of those who, inter alia, do "union organizing and recruiting", pass out "propangand a in favor of the interests of the workers," and sympathize with demonstrators or strikes."

"As a consequence of the official vilification of trade unionists by the Colombian and U.S. governments as well as corporations in Colombia, Colombia has led the world in the number of murders of trade unionist." (source SINALTRAINAL, et al v. The Coca-Cola Co.")

Healing and Transformation
Our art, music and dance are medicine for healing. There was wonderful music throughout the weekend. Some serious and some humorous. Here is one example of the lyrics: "Are you ready for a better way to be? There's an answer swinging in our family tree. If baboons can work it out so can we! Everybody lives more fully when there is not bully. Are you ready for a better way to be?"

One of the songs we learning in a plenary included hand gestures. You can guess the gestures when you hear the words, "Peace before us; peace behind us; peace under our feet; peace within us and peace all around us."

One speaker reminded us that Mother Earth loves it when we act lovingly towards each other and that Mother Earth benefits. Another informed us that there are now 12, 692 soldiers in Haiti and that just three protesters had been killed in the Northern part of Haiti. It occurred to me that I did not know what countries had "peace keeping troops" in Haiti. Do you?

A huge sign on the stage read in big letters, "Welcome Peace Makers. Close the School of Assassins"

I close with the Community Blessing that we recited in unison at the SOA:
"May love and mercy go with you as you speak in solidarity with those who have been silenced by death and repression. Through your witness, may their voices be heard here at the School of Americas in the White House, in the halls of Congress and in the hearts of people across the Americas so that the School of the Americas will be closed forever."

Amen!
Rev. Qiyamah

Odds N Ends

2010-10-11T08:04:00.003-05:00

(Indigenous Art)

Well, for someone that has no social life I have been as busy as a bee! For folks like me that tend to be an introvert and add to that my research and writing that further isolate me it is so easy to give in to my tendencies to keep to myself. But with a little help from my friends I have experienced a whirl wind of activities. How do social butterflys keep up with their calendars?

October 1 - Christ Universal Temple's Anniversary Cruise.
My fellow faculty colleague and I boarded the Odyssey on Lake Michigan for a three hour cruise that consisted of great food, great dancing and an opportunity to meet Rev. Carlton Pearson. I had not danced in years. I had a great time. I would love to find someplace to go and dance every week to let off steam!

Chicago Sinfonietta
A couple that serve on my Committee on Ministry and have season tickets to the Sinfonietta offered me the gift of attending. One of them was going to be out of town and would not be using the ticket. So on Monday, October 4 I attended the Sinfonietta for the very first time. It was an incredible experience that I shall treasure forever. Maestro Paul Freeman, Music Director in his 24th season is conducting his last season which will end in April, 2011. Maestro Freeman grew up in segregated Richmond, VA and can remember attending the orchestra seated in the colored section of the theatre. Freeman's music-loving family included his parents and his twelve siblings. They were required to listen to symphony orchestra concerts on the radio and weekly broadcasts from New York's Metropolitican Opera, the NY Philharmonic and the NBC Orchestra. It all paid off when Maetro made his conducting debut around age 14 or 15 when his clarinet teacher fell ill and Freeman substituted. A maestro was born that night and the rest is history.

The night I attended the Chicago Sinfonietta the audience was gifted with the following presentation titled, For the Common Man:

Harvey Felder, Guest Conductor and currently the Music Director of the Tacoma Symphony.

Tai Murray, Violin - This 27 year old violinist was extraordinary.

JASC Tsuikasa Taiko, one of the leading taiko (Japanese drum) ensembles in the Chicago area. The ensemble was comprised of young people which was so refreshing to see. The huge drums, about ten dominated the stage with the drummers seated behind them almost invisibile until they stoood to play and began what was an astonishing performance. I say this as someone who loves percussion but have had little opportunity to acquaint myself with Taiko.

Nicole LeGette, Butoh Dancer Butoh is an expressive form of dance-theater that originated in Japan in 1959 and incorporates specific traditonal arts with modern western influences to create new rituals. Yes, there are modern art forms. For more info visit 222.blushingpoppy.org

Renee Baker, composer was featured as the artist that wrote the music that the Taiko ensemble and orchestra played, Sundown's Promist. It consisted of 13 sections.

The grand finale was Leonard Bernstein's On the Waterfront, a symphonic suite from the film.

The night was a an incredible gift (did I say that already?) that I shall treasure for a lifetime! Music is truly what wipes the dust from the soul!

Q. When was the last time you treated yourself or allowed yourself to be treated?
Blessed Be! Rev. Qiyamah

Clergy Sexual Misconduct

2010-09-30T20:59:00.003-05:00

the power of three sentences: the Eddie long case and what’s not being said

I was fixin to leave the office and go home for the night (fixin' as in preparin/getting ready to/making my intentions) when I ran across Rev. Dr. Monica Coleman's article below. I am interested in the Eddie Long Case for several reasons: 1. those of you that know me know I did my dissertation on clergy sexual misconduct; 2. Long has been virulent in his opposition to homosexuality and I was curious if the passion was a camouflage and 3. In January I will be teaching a class titled, Professional Ministerial Boundaries. I suspect this case will sadly provide rich fodder for my students.

Read what our Rev. Dr. Sista Monica Coleman has to say about the situation.

Q. Where in your life can you stand to examine how you wield your power and authority so that you are careful not to be callous, careless and disrepectful of the humanity and rights of others to live safely and without violence?
Blessings! Rev. Qiyamah

the power of three sentences: the Eddie long case and what’s not being said

I apologize in advance to those who normally follow my blog, Beautiful Mind Blog. I usually focus the blog on the intersection of depression and faith with a new entry at least once a week. Nevertheless, the firestorm around the allegations of sexual misconduct by Atlanta pastor Bishop Eddie Long compel me to break the silence I’ve kept in the last week.

In short, Bishop Eddie Long, leader of the 25,0000 member Atlanta-based church, New Birth Missionary Baptist Church, is being sued in civil court by four different young men (in their early twenties) who are (former) members of his church. They accuse him of coercing them into having sexual relations with them when they were around 17 years old.

There are so many issues at work here. Many friends and colleagues have posted amazing blogs and commentaries about some of the issues surrounding what is now being called “The Eddie Long case.” Dr. Yolanda Pierce of Princeton Theological Seminary reminds us that pastors are servants, not kings. She also highlights the poverty of a prosperity theology. Dr. Jonathan Walton of Harvard Divinity School talks about what happens when churches conform to the motifs of wider celebrity culture. Dr. Shayne Lee of Tulane University brings his expertise on megachurches and market forces to bear on the kinds of issues that Long now faces. In light of Long’s history of virulent homophobia and the gender of the accusers, Dr. Anthea Butler of the University of Pennsylvania reminds us that homophobia in black churches must be addressed. Saida Grundy and Atlanta activist Craig Washington indicate that Eddie Long may now be having to bear the consequences of his dangerous rhetoric about homosexuality. Dr. Kathi Martin of Interactive Faith Café says that the time is ripe for Long and others in church communities to choose love and justice over exclusion and condemnation. Years ago, I wrote about Long’s (mis)use of Martin Luther King Jr.’s legacy in the fifth chapter of my book, Making a Way Out of No Way. Many of us say these things out of a deep love for and years of scholarship on African American religious culture. We also mention these issues while acknowledging, as Ted Haggard does, that we do not know what happened and that Long deserves a fair trial.

These are all poignant responses, and I agree with many of them. It’s difficult not to comment on the challenges – even problematic nature – of black church homophobia, possible hypocrisy, prosperity theology, and the corporate and celebrity culture of churches. I’m adding my voice to the commentary because of what I have not heard addressed.

I have not heard enough people talk about what I see at the heart of this matter:
the possibility of clergy sexual misconduct

With my colleagues, I cannot say whether or not Eddie Long is guilty of the allegations. I can say that the Eddie Long Case has the opportunity to raise all of our consciousnesses about clergy sexual misconduct. When we remember this, the charges against Long are less about homosexuality, the defensiveness of his congregation, the theology he espouses, or the age and gender of the accusers. The case is about the possible abuse of clerical power.

As a clergy person, I well understand the power people often afford to ministers and priests. Most clergy I know are doing their best to live out God’s callings in their local communities and spheres of influence. At some point, we realize that because we address one of the most intimate, fragile and resilient aspects of people lives – their faith – people ascribe great power to us. They listen to what we say. They ask our opinions on all types of matters. They believe we know something holier than the average person. Most clergy I know are frightened by this power, as we try to handle it as responsibly as we can.

As a public theologian and professor of theology, I know that what we think about God matters in the kind of existence we live out. I know that many churched people learn about God almost exclusively at the hands of their pastors and preachers. The average Christian has not read the entire Bible, nor is she aware of the diversity of theological beliefs that have always existed within Christianity. Many Christians understand a questioning of religious matters and religious leaders to be an attack on one’s faith. While I lament that individuals tend to place so much stock in one person, it also calls clergy to a higher level of accountability in their theologies and in their lives.

As someone who has publicly spoken out against sexual violence for the last 14 years, I know that sexual abuse is always about power. The combination of clergy power and authority mean that clergy are in positions where people trust us deeply. When clergy engage in sexual relations – no matter how voluntary – with people with less power than us, it is an abuse of power.

To put it another way: Laity are often in a vulnerable position in relationship to clergy. Lay people come to clergy with their deepest needs, in times of crisis, and/or when they are emotionally insecure. The emotional and spiritual power is not parallel, and thus the person with less power cannot give “meaningful consent” to a sexual relationship. Such sexual contact is a violation of professional ethics (the same kind often found between a therapist and client).

It doesn’t matter how old they are, what gender they are, if either individual is married or not. It may or may not be illegal, but it is immoral. The fact that Eddie Long’s accusers are male, young, and indicate a pattern of seduction only makes it all more egregious, but it’s not the core issue.

The core issue is this: there are few areas for greater vulnerability and beauty than an individual’s sexuality. When this area is encountered in any way that is forcible, or with less than relatively equal power relations, it’s abuse.

What would actually make this situation better?

It’s hard to say. I’ve worked with pioneers like Marie Fortune, Tamar’s Voice and The Interfaith Sexual Trauma Institute who have been speaking out against clergy sexual misconduct for years. From my knowledge of these people and their work and my own experiences, I can name at least two things.

Accountability. I was thoroughly impressed with Rev. Carlton Pearson’s compassionate response to Eddie Long. At one point in his interview, he says that he wished the accusers had dealt with their accusations differently. He wishes they had not taken a legal route, but had perhaps called a community of apostle elders together to seek guidance. What I hear Pearson saying is that he wishes there were a trusted system of accountability to which both church members and clergy could go to take their challenges and grieves. Me too! Few churches – even those with hierarchical structure, let alone those with a more congregational style – have systems of accountability that a victim can trust. There is no one to whom one can go and believe that one’s charge will not be ignored, covered up, vilified or moved to another district. People often sue because they see it as the only way to get the attention of church leaders. As a clergy person, I understand the need for accountability. We all need someone we can talk to about the things that weigh heavily on our hearts, the things we are supposed to keep in confidence, the challenges and the joys of the journey we have chosen. Their role is not primarily to punish us when we are human and fallible, but to respond to us and encourage us to be all that God calls us to be. Few of us have such individuals in our lives. Even fewer of us have structures of accountability.

Responsibility. If Eddie Long is not guilty, he should fight the charges. He should do so as lovingly as possible, since he clearly knows the accusers and has a pastoral relationship to them. But if he is guilty, he needs to take responsibility. This is not a legal matter, but a relatively simple moral one. Let me give a personal example. I know of a church that was torn apart by clergy sexual misconduct. It was a far more typical case – heterosexual relationship, married pastor, very adult people, the victim was demonized by the wider congregation, most people in positions of authority ignored it and then moved the situation to another location. It was then that I understood how clergy sexual misconduct hurts everyone. It hurts those who are most intimately involved – spouses, pastors, families. But it hurts the entire congregation who felt betrayed and ignored and used. To make matters worse, no one – not even the new pastor – acknowledged what had happened to this church. Many people left the church; many people left Christianity altogether. Extreme responses, yes. But I also know that no one – even the new pastor who made no offense – ever said: “I am so sorry about what has happened to you as a church. I apologize on behalf of all clergy that your trust has been betrayed. I will do all I can to listen to you and be someone worthy of your trust.” Three sentences.

Three sentences would have healed a world of harm.

Because it would have meant that someone had acknowledged what happened.

I hope that this case and its media attention continue to raise awareness about the issues that are at play surrounding the accusation alone.

I hope that in our fervor for progressive theological values, we don’t forget that there are individuals indicating that they have experienced deep pain from a place where they should be spiritually – and physically – safe.

I hope that we take this opportunity to discuss the clergy sexual abuse/ misconduct and how accountability and responsibility really can make a positive difference in our shared journeys of faith.

Monica A. Coleman, Ph.D.

www.MonicaAColeman.com
blogging on depression & faith at www.beautifulmindblog.com
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(Please return emails to macoleman@post.harvard.edu)

I apologize in advance to those who normally follow my blog, Beautiful Mind Blog. I usually focus the blog on the intersection of depression and faith with a new entry at least once a week. Nevertheless, the firestorm around the allegations of sexual misconduct by Atlanta pastor Bishop Eddie Long compel me to break the silence I’ve kept in the last week.

In short, Bishop Eddie Long, leader of the 25,0000 member Atlanta-based church, New Birth Missionary Baptist Church, is being sued in civil court by four different young men (in their early twenties) who are (former) members of his church. They accuse him of coercing them into having sexual relations with them when they were around 17 years old.

There are so many issues at work here. Many friends and colleagues have posted amazing blogs and commentaries about some of the issues surrounding what is now being called “The Eddie Long case.” Dr. Yolanda Pierce of Princeton Theological Seminary reminds us that pastors are servants, not kings. She also highlights the poverty of a prosperity theology. Dr. Jonathan Walton of Harvard Divinity School talks about what happens when churches conform to the motifs of wider celebrity culture. Dr. Shayne Lee of Tulane University brings his expertise on megachurches and market forces to bear on the kinds of issues that Long now faces. In light of Long’s history of virulent homophobia and the gender of the accusers, Dr. Anthea Butler of the University of Pennsylvania reminds us that homophobia in black churches must be addressed. Saida Grundy and Atlanta activist Craig Washington indicate that Eddie Long may now be having to bear the consequences of his dangerous rhetoric about homosexuality. Dr. Kathi Martin of Interactive Faith Café says that the time is ripe for Long and others in church communities to choose love and justice over exclusion and condemnation. Years ago, I wrote about Long’s (mis)use of Martin Luther King Jr.’s legacy in the fifth chapter of my book, Making a Way Out of No Way. Many of us say these things out of a deep love for and years of scholarship on African American religious culture. We also mention these issues while acknowledging, as Ted Haggard does, that we do not know what happened and that Long deserves a fair trial.

These are all poignant responses, and I agree with many of them. It’s difficult not to comment on the challenges – even problematic nature – of black church homophobia, possible hypocrisy, prosperity theology, and the corporate and celebrity culture of churches. I’m adding my voice to the commentary because of what I have not heard addressed.

I have not heard enough people talk about what I see at the heart of this matter:
the possibility of clergy sexual misconduct

With my colleagues, I cannot say whether or not Eddie Long is guilty of the allegations. I can say that the Eddie Long Case has the opportunity to raise all of our consciousnesses about clergy sexual misconduct. When we remember this, the charges against Long are less about homosexuality, the defensiveness of his congregation, the theology he espouses, or the age and gender of the accusers. The case is about the possible abuse of clerical power.

As a clergy person, I well understand the power people often afford to ministers and priests. Most clergy I know are doing their best to live out God’s callings in their local communities and spheres of influence. At some point, we realize that because we address one of the most intimate, fragile and resilient aspects of people lives – their faith – people ascribe great power to us. They listen to what we say. They ask our opinions on all types of matters. They believe we know something holier than the average person. Most clergy I know are frightened by this power, as we try to handle it as responsibly as we can.

As a public theologian and professor of theology, I know that what we think about God matters in the kind of existence we live out. I know that many churched people learn about God almost exclusively at the hands of their pastors and preachers. The average Christian has not read the entire Bible, nor is she aware of the diversity of theological beliefs that have always existed within Christianity. Many Christians understand a questioning of religious matters and religious leaders to be an attack on one’s faith. While I lament that individuals tend to place so much stock in one person, it also calls clergy to a higher level of accountability in their theologies and in their lives.

As someone who has publicly spoken out against sexual violence for the last 14 years, I know that sexual abuse is always about power. The combination of clergy power and authority mean that clergy are in positions where people trust us deeply. When clergy engage in sexual relations – no matter how voluntary – with people with less power than us, it is an abuse of power.

To put it another way: Laity are often in a vulnerable position in relationship to clergy. Lay people come to clergy with their deepest needs, in times of crisis, and/or when they are emotionally insecure. The emotional and spiritual power is not parallel, and thus the person with less power cannot give “meaningful consent” to a sexual relationship. Such sexual contact is a violation of professional ethics (the same kind often found between a therapist and client).

It doesn’t matter how old they are, what gender they are, if either individual is married or not. It may or may not be illegal, but it is immoral. The fact that Eddie Long’s accusers are male, young, and indicate a pattern of seduction only makes it all more egregious, but it’s not the core issue.

The core issue is this: there are few areas for greater vulnerability and beauty than an individual’s sexuality. When this area is encountered in any way that is forcible, or with less than relatively equal power relations, it’s abuse.

What would actually make this situation better?

It’s hard to say. I’ve worked with pioneers like Marie Fortune, Tamar’s Voice and The Interfaith Sexual Trauma Institute who have been speaking out against clergy sexual misconduct for years. From my knowledge of these people and their work and my own experiences, I can name at least two things.

Accountability. I was thoroughly impressed with Rev. Carlton Pearson’s compassionate response to Eddie Long. At one point in his interview, he says that he wished the accusers had dealt with their accusations differently. He wishes they had not taken a legal route, but had perhaps called a community of apostle elders together to seek guidance. What I hear Pearson saying is that he wishes there were a trusted system of accountability to which both church members and clergy could go to take their challenges and grieves. Me too! Few churches – even those with hierarchical structure, let alone those with a more congregational style – have systems of accountability that a victim can trust. There is no one to whom one can go and believe that one’s charge will not be ignored, covered up, vilified or moved to another district. People often sue because they see it as the only way to get the attention of church leaders. As a clergy person, I understand the need for accountability. We all need someone we can talk to about the things that weigh heavily on our hearts, the things we are supposed to keep in confidence, the challenges and the joys of the journey we have chosen. Their role is not primarily to punish us when we are human and fallible, but to respond to us and encourage us to be all that God calls us to be. Few of us have such individuals in our lives. Even fewer of us have structures of accountability.

Responsibility. If Eddie Long is not guilty, he should fight the charges. He should do so as lovingly as possible, since he clearly knows the accusers and has a pastoral relationship to them. But if he is guilty, he needs to take responsibility. This is not a legal matter, but a relatively simple moral one. Let me give a personal example. I know of a church that was torn apart by clergy sexual misconduct. It was a far more typical case – heterosexual relationship, married pastor, very adult people, the victim was demonized by the wider congregation, most people in positions of authority ignored it and then moved the situation to another location. It was then that I understood how clergy sexual misconduct hurts everyone. It hurts those who are most intimately involved – spouses, pastors, families. But it hurts the entire congregation who felt betrayed and ignored and used. To make matters worse, no one – not even the new pastor – acknowledged what had happened to this church. Many people left the church; many people left Christianity altogether. Extreme responses, yes. But I also know that no one – even the new pastor who made no offense – ever said: “I am so sorry about what has happened to you as a church. I apologize on behalf of all clergy that your trust has been betrayed. I will do all I can to listen to you and be someone worthy of your trust.” Three sentences.

Three sentences would have healed a world of harm.

Because it would have meant that someone had acknowledged what happened.

I hope that this case and its media attention continue to raise awareness about the issues that are at play surrounding the accusation alone.

I hope that in our fervor for progressive theological values, we don’t forget that there are individuals indicating that they have experienced deep pain from a place where they should be spiritually – and physically – safe.

I hope that we take this opportunity to discuss the clergy sexual abuse/ misconduct and how accountability and responsibility really can make a positive difference in our shared journeys of faith.

Monica A. Coleman, Ph.D.

www.MonicaAColeman.com
blogging on depression & faith at www.beautifulmindblog.com
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survivor strategies: http://monicaacoleman.com/downloads
if you tweet: @monicaacoleman

(Please return emails to macoleman@post.harvard.edu)

Detroit on My Mind - The Changing Face of Detroits' Inner City pt. 5

2010-09-26T17:02:00.005-05:00

This video depicts the beginning of white flight (gentrification) back to Detroit. This is the upside but it does not address the displaced population of Blacks. This same scenario is being played out around the country and is an ageless/endless cycle.

It is particularly poignant because I grew up one block over from where the video scenes were shot!
Blessings! Rev. Qiyamah

Detroit on My Mind pt. 4

2010-09-26T16:31:00.005-05:00

This brief video highlights a few of the community based organizations working to build capacity among residents of Detroit and their efforts to turn things around and recover hope in the face of the economic devastation.

I have been viewing videos on Detroits "demise" all day and many really depicted a dreary forecast for Detroit. However, having heard Mayor Bing's master plan to demolish 10,000 abandoned houses and replace them with industrial farm land I think it is possible that the efforts of a few Community Based Organizations might be too little and too late.

Nevertheless their efforts did help me to regain perspective in recognizing that all the pictures of the devastation could just as easily be balanced out by the gentrification in areas like the Boston/Edison area. My concern is that with whites rushing back to the inner city to claim the foreclosed mansions and renovating them to their former glory (which is a good thing) what happens to the dislocated individuals (almost exclusively black)? Thus race raises its ugly head in all of this. Ironically the 1967 insurrection (not riot)is so far in the past that it might be easy to forget that so much of this is about race politics. Hopefully we will get it right! Meanwhile, we just have to keep revisiting the life cycle and reincarnating ourselves and returning to do this work until then!
Blessings! Rev. Qiyamah

Detroit on My Mind - pt. 3

2010-09-26T15:55:00.005-05:00

Grace Lee Boggs, 94 year old Detroit based activist reflects on socialism and worker

Detroit on My Mind Revisited - pt. 2

2010-09-26T15:38:00.001-05:00

Detroit on My Mind - Conversation with James Boggs

2010-09-26T15:09:00.004-05:00

I will be posting several reflections on Detroit. Many of them will highlight some of the long time activists and organizers in Detroit.

I dedicate these posts to my father who worked at Ford Motor Company beginning in 1946 until he was forced to retire due to heart problems in the 1970s. To my knowledge he never a missed a day of work and was a loyal worker who if he thought about rebelling and doing something else the faces of his ten children were a constant reminder that he had made some decisions that were irreversible.

To him and all the Black men that toiled first in southern fields and then migrated north to the factories for a better life!
Blessed Be! Rev. Qiyamah

Floating Latern Memorial

2010-09-21T21:27:00.002-05:00

Lantern Floating Memorial - Peace Ceremony
One day, perhaps soon, I will travel to Hawaii for the Memorial Day Annual Latern Floating. I recently watched a video of the launching of this years floating laterns. It was magical. Peoples expressions were so profound - so many of the people, men, women, children, young and old people were softly weeping. There was something about the ritual of letting go and releasing ones feelings in these simple but beautiful laterns and placing them in the water and watching them float away with and releasing everything that needed to be released appeared to be very cathartic. The outpouring of love, calmness and peace that was captured. Watching the laterns floating and peoples tears and expressions of healing and hope was so moving and powerful!

Lantern Floating Memorial - Peace Ceremony, Hiroshima. Courtesy of Japan National Tourist Organization
when: Aug 2011 (annual)
where: Motoyasu River
During the Hiroshima Lantern Floating Memorial, thousands of cube-shaped paper lights float along the Motoyasu River to bring peace to the souls of the victims who died in the 1945 atomic bombing. The annual ritual promotes world peace.

Families gather along the banks of the river on the evening of the anniversary to launch decorated lanterns with their own personal messages inscribed. As the lanterns float downstream, the water shimmers and reflects the flickering lights, creating an atmosphere of contemplation and tranquillity.

Blessings! Rev. Qiyamah

Training Religious Leaders for a Religiously Diverse World

2010-09-21T20:30:00.004-05:00

front to back - Rev. Jay Leach, Dr. Leon Spencer and unidentified participant 2007 Qiyamah's ordination at UU Church of Charlotte in Charlotte, NC

On September 28 I will be attending an interfaith training hosted by Lutheran School of Theology in Chicago titled, Training Religious Leaders for a Religiously Diverse World. I am eagerly anticipating this all day event and will report out on my blog about the event and my experiences. Meanwhile, I have a brief explanation on Interfaith Dialogue that I came found on DuPaul University's website titled, Four Ways of Interfaith Dialogue that I would like to share:

Dialogue of Life - In which people of different faiths and spiritual traditions strive to live in an open and neighborly spirit - includes socializing and hospitality

Dialogue of Action - In which people of spiritual commitment and faith collaborate with others in building a just society - includes service and working for justice

Dialogue of Religious Experience - In which people steeped in their spiritual traditions share their ways of searching for God or the Absolute - includes prayer, worship, and celebration

Dialogue of Theological Exchange - In which specialists seek to deepen their understanding of other spiritual heritages

Q. In what ways have you crossed borders to experience other faith traditions beyond your own? How can you deepen your understanding and appreciation for other spiritual heritages and collaborate to build a just society?

Blessed Be! Rev. Qiyamah

Rosa Parks

2010-09-16T10:50:00.002-05:00

Danielle L. McGuire, author of a newly released book on Rosa Parks, deceased civil rights activist, examines Parks life in light of newly discovered information. See below some excerpts from the book titled: At the Dark End of the Street: Black Women, Rape and Resistance

THE BOOK
Rosa Parks was often described as a sweet and reticent elderly woman whose tired feet caused her to defy segregation on Montgomery’s city buses, and whose supposedly solitary, spontaneous act sparked the 1955 bus boycott that gave birth to the civil rights movement.

The truth of who Rosa Parks was and what really lay beneath the 1955 boycott is far different from anything previously written.

In this groundbreaking and important book, Danielle McGuire writes about the rape in 1944 of a twenty-four-year-old mother and sharecropper, Recy Taylor, who strolled toward home after an evening of singing and praying at the Rock Hill Holiness Church in Abbeville, Alabama. Seven white men, armed with knives and shotguns, ordered the young woman into their green Chevrolet, raped her, and left her for dead. The president of the local NAACP branch office sent his best investigator and organizer to Abbeville. Her name was Rosa Parks. In taking on this case, Parks launched a movement that ultimately changed the world.

The author gives us the never-before-told history of how the civil rights movement began; how it was in part started in protest against the ritualistic rape of black women by white men who used economic intimidation, sexual violence, and terror to derail the freedom movement; and how those forces persisted unpunished throughout the Jim Crow era when white men assaulted black women to enforce rules of racial and economic hierarchy. Black women’s protests against sexual assault and interracial rape fueled civil rights campaigns throughout the South that began during World War II and went through to the Black Power movement. The Montgomery bus boycott was the baptism, not the birth, of that struggle.

At the Dark End of the Street describes the decades of degradation black women on the Montgomery city buses endured on their way to cook and clean for their white bosses. It reveals how Rosa Parks, by 1955 one of the most radical activists in Alabama, had had enough. “There had to be a stopping place,” she said, “and this seemed to be the place for me to stop being pushed around.” Parks refused to move from her seat on the bus, was arrested, and, with fierce activist Jo Ann Robinson, organized a one-day bus boycott.

The protest, intended to last twenty-four hours, became a yearlong struggle for dignity and justice. It broke the back of the Montgomery city bus lines and bankrupted the company.

We see how and why Rosa Parks, instead of becoming a leader of the movement she helped to start, was turned into a symbol of virtuous black womanhood, sainted and celebrated for her quiet dignity, prim demeanor, and middle-class propriety—her radicalism all but erased. And we see as well how thousands of black women whose courage and fortitude helped to transform America were reduced to the footnotes of history.

A controversial, moving, and courageous book; narrative history at its best.
------------------------
Publisher's Weekly (Starred Review)

McGuire's "new history" shines fresh light upon the germinal role of black women in the birth and development of the civil rights movement. "For decades," she writes, "the Montgomery bus boycott has been told as a story triggered by Rosa Parks's spontaneous refusal to give up her seat followed by the triumphant leadership of men." McGuire, assistant professor of history at Wayne State University, goes behind that story to tell of black women's struggles against abuse by white bus drivers and police officers that launched the boycott. She foregrounds black women's experiences of "verbal, physical, and sexual abuse" as prime movers of the grassroots movement. From the rape of Recy Taylor (1944) to the rape of Joan Little (1975), McGuire restores to memory the courageous black women who dared seek legal remedy, when black women and their families faced particular hazards for doing so. McGuire brings the reader through a dark time via a painful but somehow gratifying passage in this compelling, carefully documented work. (Sept.)

"At the Dark End of the Street is one of those rare studies that makes a well-known story seem startlingly new. Anyone who thinks he knows the history of the modern civil rights movement needs to read this this terrifying, illuminating book." – Kevin Boyle, National Book Award-winner for Arc of Justice: A Saga of Race, Civil Rights and Murder in the Jazz Age

"This gripping story changes the history books, giving us a revised Rosa Parks and a new civil rights story. You can't write a general U.S. history without altering crucial sentences because of McGuire's work. Masterfully narrated, At the Dark End of the Street presents a deep civil rights movement with women at the center, a narrative as poignant, painful and complicated as our own lives." –Timothy B. Tyson, National Book Award Finalist for Blood Done Sign My Name: A True Story

"Just when we thought there couldn't possibly be anything left to uncover about the civil rights movement, Danielle McGuire finds a new facet of that endlessly prismatic struggle at the core of our national identity. By reinterpreting black liberation through the lens of organized resistance to white male sexual aggression against African-American women, McGuire ingeniously upends the white race's ultimate rationale for its violent subjugation of blacks—imputed black male sexual aggression against white women. It is an original premise, and At the Dark End of the Street delivers on it with scholarly authority and narrative polish." –Diane McWhorter, Pulitzer Prize Winner for Carry Me Home: The Climactic Battle of the Civil Rights Revolution

"Following the lead of pioneers like Darlene Clark Hine, Danielle McGuire details the all too ignored tactic of rape of black women in the everyday practice of southern white supremacy. Just as important, she plots resistance against this outrage as an integral facet of the Civil Rights Movement of the 1950s and 1960s. This book is as essential as its history is infuriating."
--Nell Irvin Painter, author of The History of White People

"A young scholar unearths some hidden history about women in the civil rights movement—then finds it unexpectedly echoed in her own life." Download the complete PDF article.
--Bliss Broyard, ELLE Magazine
=====================================

Excerpt
Prologue – At the Dark End of the Street

On September 3, 1944, the Rock Hill Holiness Church, in Abbeville, Alabama, rocked late into the night. It was nearly midnight when the doors of the wooden, one-story church swung open releasing streams of worshippers, all African American, into the moonlight. After a night of singing and praying, Recy Taylor, Fannie Daniel and Daniel’s eighteen-year-old son, West, stepped out of the country chapel and strolled toward home alongside the peanut plantations that bounded the Abbeville-Headland highway. Taylor, a slender, copper-colored and beautiful twenty-four-year-old mother and sharecropper, noticed a rattletrap green Chevrolet pass them at least three times, young white men gawking from its windows.
“You reckon what they are up to?” Taylor asked.

Taylor and Daniel, a stout sixty-one year old woman, watched the car creep by one last time and roll to a stop a few feet ahead of them. Seven men, armed with knives and guns, got out of the car and walked toward the women.

Herbert Lovett, the oldest of the crew at twenty-four and a private in the United States Army, shouted, “Halt!”

When they ignored the order, Lovett leveled his shotgun. West tugged at his mother’s sleeve, begging her to stop. “They might shoot you,” he whispered.
As the circle of men closed in, Lovett waved his gun at Taylor.

“We’re looking for this girl, right there. She’s the one that cut that white boy in Clopton this evening,” Lovett said, adding that local Sheriff George H. Gamble had dispatched the group to find the alleged assailant.

“You’re wrong,” Fannie insisted, “she’s been to my house all day.”

The men crowded closer, nodding their heads in agreement. “Ain’t this her?” Lovett asked.

“Yep, this the one,” Joe Culpepper said, “I know her by the clothes she got on.”
“That’s her,” Luther Lee agreed. “Get her!”

Lovett lurched toward Taylor and grabbed her arm. Then he turned to West and asked if Taylor was his wife.

“No,” West replied, “she’s Willie Guy Taylor’s wife.” Undeterred, Lovett extended his hand to the teenager, ordered him to shake it, and promised not to hurt Taylor.

“We’re going to take her up here and see if Mr. Gamble knows her,” Lovett claimed. “If she’s not the one, we’ll bring her right back.”

As Lovett spoke, Taylor managed to wrest her arm from his grasp and bolted toward a stand of trees behind a cabin.1

“Come back! Come back!” Fannie yelled. “They going to shoot you. Come back!”2

“Stop,” Lovett shouted. He cocked the gun at the back of her head. “I’ll kill you if you run.”

Lovett walked Taylor to the car and shoved her into the back seat. Three men piled in behind her, while four others squeezed into the front. The headlights switched off and the car crept away. After a few miles, the green sedan turned off the main highway, rattled down a red-clay tractor path into the woods and stopped in a grove of pecan trees. “Y’all aren’t carrying me to Mr. Gamble,” Taylor shouted.

The men in the back seat clasped her wrists and ordered her to be quiet. Lovett grabbed his gun and waved Taylor and his companions out of the car.

“Get them rags off,” he barked, pointing the shotgun at her, “or I’ll kill you and leave you down here in the woods.”

Sobbing, Taylor pulled off her clothes.

“Please,” she cried, “let me go home to my husband and my baby.”

Lovett spread an old hunting coat on the ground, told his friends to strip down to their socks and undershirts, and ordered Taylor to lie down. Lovett passed his rifle to a friend and took off his pants. Hovering over the young mother, he snarled, “Act just like you do with your husband or I’ll cut your damn throat.”

Lovett was the first of six men to rape Taylor that night. When they finished, someone helped her get dressed, tied a handkerchief over her eyes, and shoved her back into the car. Back on the highway, the men stopped and ordered Taylor out of the car. “Don’t move until we get away from here,” one of them yelled. Taylor heard the car disappear into the night. She pulled off the blindfold, got her bearings, and began the long walk home.3

A few days later, a telephone rang at the NAACP branch office in Montgomery, Alabama. E. D. Nixon, the local president, promised to send his best investigator to Abbeville. That investigator would launch a movement that would ultimately change the world.
Her name was Rosa Parks.4

In later years, historians would paint Parks as a sweet and reticent old woman, whose tired feet caused her to defy Jim Crow on Montgomery’s city buses. Her solitary and spontaneous act, the story goes, sparked the 1955 bus boycott and gave birth to the civil rights movement. But Rosa Parks was a militant race woman, a sharp detective, and an anti-rape activist long before she became the patron saint of the bus boycott. After meeting with Recy Taylor, Rosa Parks helped form the Committee for Equal Justice. With support from local people, she helped organize what the Chicago Defender called the “strongest campaign for equal justice to be seen in a decade.” Eleven years later, this group of homegrown leaders would become better known as the Montgomery Improvement Association. The 1955 Montgomery bus boycott, often heralded as the opening scene of the civil rights movement, was in many ways, the last act of a decades-long struggle to protect black women, like Taylor, from sexualized violence and rape.

The kidnapping and rape of Recy Taylor was not unusual in the segregated South.

The sexual exploitation of black women by white men had its roots in slavery, but continued, often unpunished, through the better part of the twentieth century. As Reconstruction collapsed and Jim Crow arose, white men abducted and assaulted black women with alarming regularity. White men lured black women and girls away from home with promises of steady work and better wages; attacked them on the job; abducted them at gun-point while traveling to or from home, work or church; raped them as a form of retribution or to enforce rules of racial and economic hierarchy; sexually humiliated and assaulted them on streetcars and buses, in taxi cabs and trains, and other public spaces.

Black women did not keep their stories secret.

African American women reclaimed their bodies and their humanity by testifying about their assaults… Their testimonies spilled out in letters to the Justice Department and appeared on the front pages of the nation’s leading black newspapers. Black women regularly denounced their sexual misuse. By deploying their voices as weapons in the wars against white supremacy, whether in the church, the courtroom, or in congressional hearings, African American women loudly resisted what Martin Luther King Jr., called the “thingification” of their humanity. Decades before radical feminists in the Women’s Movement urged rape survivors to “speak out,” African American women’s public protests galvanized local, national and even international outrage and sparked larger campaigns for racial justice and human dignity. When Recy Taylor spoke out against her assailants and Rosa Parks and her allies in Montgomery mobilized in defense of her womanhood in 1944, they joined this tradition of testimony and protest.

Montgomery, Alabama was not the only place in which attacks on black women fueled protests against white supremacy. Between 1940 and 1975, sexual violence and interracial rape became one crucial battleground upon which African Americans sought to destroy white supremacy and gain personal and political autonomy. Civil rights campaigns in Little Rock, Arkansas; Macon, Georgia, Tallahassee, Florida; Washington, North Carolina; Birmingham and Selma Alabama; Hattiesburg, Mississippi, and many other places—had roots in organized resistance to sexual violence and appeals for protection of black womanhood.

Like the kidnapping and rape of Recy Taylor in Abbeville, Alabama in 1944, these brutal attacks almost always began at the dark end of the street. But African Americans would never let them stay there.
________________________________________
NOTES TO PROLOGUE EXCERPT
• 1 “Report” and “Supplemental Report,” submitted by N.W. Kimbrough and J.V. Kitchens, December 14 and 27, 1944, folder 1, CS. See also Earl Conrad, Eugene Gordon, and Henrietta Buckmaster, “Equal Justice Under Law,” pamphlet prepared by the Committee for Equal Justice for Mrs. Recy Taylor, n.d., in folder 3, ibid. The Rockhill Holiness church is still there, but is now called the Church of God in Christ. Thanks to Robert Corbitt and Josephine Baker for a tour of the church.
• 2 I-Corbitt 3. I-Corbitt &RTC. Corbitt, Recy’s youngest brother who was a witness to the events that followed the attack, corroborated nearly every detail in the Governor’s report.
• 3 “Report”, 7. According to reports, seven men were in the car, but only six participated in the gang rape. Billy Howerton claims he did not have sex with her. The other assailants corroborated Howerton’s testimony. See “Report,” 9-10.
• 4 I-RCT, I-Corbitt 8.

Faith, Fear and Family

2010-08-24T09:09:00.007-05:00

My oldest sister Betty Jean Holmes - Woman of God

Introduction
In this posting I want to talk about faith, fear and family. I have traveled from home in Chicago, IL to Atlanta, GA where I have been for almost two weeks. My original intention was to visit my sister, Betty, who is in the hospital and then head to the Grand Canyon with relatives for a much needed weeks vacation. When I arrived I realized that Betty's condition was worse than I realized. A surgery which she led us to believe was out patient now had resulted in almost two weeks in ICU. My younger daughter, Kaleema, had arranged to come down in preparation for the surgery and spend time with her aunt to help her out. This was despite Betty's protests that she would not need help.

Kaleema has now been in Atlanta for almost a month. I opted to revise my plans as I began to weigh the circumstances in consultation with my older daughter, Libra who also lives in the area. During this same time I was informed that a very close niece of my mother's (Hazel) was terminal and she had been given 2-4 months to live. The day after I was informed of her condition she was dead. That was a Wednesday. She was buried on Saturday.

This post is about faith, fear and family. When I was first informed of my sister's surgery, while not routine it was not serious. As her circumstances became more and more dire, due to complications, I began to grow afraid. I remember a particularly fearful moment that I began to pray for the strength and faith necessary to overcome the relentless fear that threatened to overcome me. I recalled when she went into surgery several years ago and she was in prayer with the medical team. She was such a strong woman of faith. She was my shero and example of a woman of God. When we needed or desired something particular we would call her and have her pray with and for us. She was the epitome of faith and belief in God. In my moment of crisis and remembering I realized that she was not able to pray for herself and that the least I could do was to stand in faith and hold at bay all the uncertainty as she lay on her sick bed unable to pray and call on the Most High. Too much was at stake! And I refused to allow my frailties to dictate for me my faith and to interfere with my ability to harness the powers of good in the universe. I began to call on and invite all that was good in the universe. You see, I believe that we have the power to manipulate and move energy and to heal. And in that moment I did not have room for disbelief! Too much was at stake! I could not have lived with myself if I did not call on all that I had within me to beckon the healing powers in the universe - if I did not at least do my part. I also began to minister to my daughter Kaleema when she called and she needed assurance.

Seven of my siblings and family drove down from Detroit for Hazel's funeral. On the way back they stopped by to visit Betty. The nursing staff allowed her to go outside for the first time since she had arrived at the hospital. We all stood around her bed in the gorgeous Georgia sun and under the blue sky and prayed over and with Betty. I know without a doubt at that moment that our prayers were received and a healing took place. There were too many prayer warriors standing and directing healing forces. Of course the medicine and the medical team helped. We are all team players in the great game of life. Why are some prayers answered and others are not? I do not know the answer. I only know that there are times when we invite the presence of the sacred and divine (ours and others) and we direct it toward certain ends and those ends manifest as we desire. Perhaps the outcome is already decreed. I do not necessarily believe that but I do not know for certainty. I just know that a theology that allows me to have some agency as co-creator is life affirming and meets my criteria for what is sustainable.

As we stood around my sister I realized that there were as many theologies and ideologies represented as there were individuals. I realized in that moment it did not really matter what we believed but that we believed and gifted her with the power of our presence, our love and our beliefs. Our loving energies represented a healing balm as great as the doctor's medicines. We invoked the presence of good/god/ancestors and gifted her in that moment something that neither science or humans have been fully able to discern and articulate; prove or disprove.

Death and near death experiences have a way of stripping away everything but what is most real to us. I know family is real. If you come from a large family like mine you probably have dysfunctional and functional aspects present in your family. No doubt you have some pettiness and bickering. And you have moments like we experienced when everyone came together. The family members that live in Atlanta have been visiting Betty. We have pulled together despite our differences; despite personality conflicts and differences of opinion. Adversity has a way of bringing out the best and worst and setting aside the rest. Our vision becomes crystal clear about what is and is not important. My moment of crisis when I was afraid that I could not find the power and presence within me to call forth the blessing and healing that Betty needed; the moments when Kaleema and I were bickering over small and insignificant things; the moments when I wanted to strangle the faculty back home. I realize that when I do not constantly claim and know my truth then I act out my sense of despair. My initial paralysis was brought on by the unconscious realization that my journey as a minister had not here-to-fore required me to really stand in my power and know my truth - to stand on it as if my life depended on it. To stand on it and know that I know that I know! I was scared! What if I am not up to it! What if I am just playing! What if! What if! My bickering with my daughter is my fear - fear that I do not see or cannot hold faith that her good is manifesting and that the next step in her journey is being worked out even though I cannot see it. I have to also know when to let go and let God and all the powers in the universe take over and take control.

Fear is a powerful emotion. It does not serve us except in a very primitive manner. It alerts us to danger. But we cannot let fear dictate our actions. We have to hold fear back and say like Jesus, "Get thee behind me."

The entire ordeal has given me insights into myself and the need to continue my spiritual practices of prayer and meditation. In those spiritual practices I want to focus energy toward letting go of my fears. I realize how much they hold me back and how much I am a prisoner to my fears. I cannot even imagine my life without fear and what I might be doing if I did not allow my fears to hold sway over me.

But the fear and the faith are intimately entangled. If I have faith then I could release the fear. If I could release the fear I could have faith. whew! I am knowing and claiming for myself a release from these fears: fear of failure; success; happiness; intimacy; and loving relationships. These are just a few that I have let rule my life. Fear of being out of control; of loosing control!

Finally, I have grown to really appreciate family and family connections. I say that I understand the bonds of family. But it has taken Betty's illness and Hazel's death to really appreciate it. Sitting in the little church in South Georgia swatting the pesky little gnats in the midst of all the family and friends gathered to see Hazel off was a testimony of her legacy. And while we do not want to wait until death I did think I want my friends and loved ones to gather and say good bye to me, to tell stories that represent our connections and the legacy that I lived.

All of us want that to some degree or another. Not the send off! One of my sisters does not want any kind of ceremony at all. She wants all of her stories and flowers shared in life and not death. No, what I am talking about is that we all want a legacy. We want to know that our life mattered and that we did something that registered that we existed and that somehow no matter how small that we made a difference.

Question: What difference are you making with your life? What fears prevent you from living fully and making that difference? What family members have you failed to reach out to and to tell them that you love them? What will you be remembered for in your death?

Blessings! Rev. Qiyamah

Revisiting the Shirley Sherrod Incident

2010-08-12T21:44:00.004-05:00

First Tiger Woods and now Shirley Sherrod. What is the deal you might ask! A day short and a dollar late. Yes, I realize that I am addressing the issue of Shirley Sherrod well after the fact. Yet, these issues are so complex that I am finding I must seek out reasoned voices and analyses and that is not always my own.lol So from time to time I will bring what I think are some helpful viewpoints on complex issues.

The ‘Christianization’ of Shirley Sherrod
Christianization by Any Other Name (or Color) Smells the Same
By Rosetta E. Ross
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Andrew Breitbart, American.

Rosetta Ross is Dean of Academic Affairs at Howard University. She is author of Witnessing and Testifying: Black Women, Religion, and Civil Rights (Fortress Press, 2003).

Blogger Andrew Breitbart’s recent attack on Shirley Sherrod reflects the American legacy of “Christianization”—the measure of black acceptability in white civil society. Sherrod (a former Student Non-Violent Coordinating Committee activist, and longterm farm advocate) lost her job as the USDA Director of Rural Development in Georgia after Breitbart manufactured an image of her that was out of compliance with his standard of appropriate black behavior toward white persons. The reality of Breitbart’s deception has been made painstakingly clear through full presentation of the context from which the excerpted sound bite was clipped.

The sound bite came from Sherrod’s March speech during which she encouraged a black audience toward sensible racial collaboration to help “poor” people and not just “black” people. Sherrod told the story of helping a working class white farmer save his farm. Memories of her father’s still-unsolved racial murder and legacies of racial injustice against African Americans, she said, initially made her hesitant to put full efforts behind white farmers Roger and Eloise Spooner when they approached her for help.

However, when the white attorney to whom Sherrod referred the Spooners failed to take their predicament seriously, she realized the challenges they faced were the same as those faced by the black farmers she helped everyday. “[W]orking with him,” Sherrod said, “made me see that it’s really about those who have versus those who don’t, you know, and they could be black, they could be white, they could be Hispanic.”

While Sherrod told the story to demonstrate and encourage transformation (a transformation she identified as divinely inspired), Breitbart intentionally sought to discredit her by posting an edited clip showing only Sherrod’s discussion of her initial hesitancy. Breitbart’s construction of a mechanism to “get” Sherrod and her black audience is not significantly different from the narrow and arbitrary policies drawn to confine African Americans in the 19th and 20th centuries (e.g., convoluted literacy tests, grandfather clauses, and behavioral policies required for black enfranchisement and interaction with whites). Such practices are rooted in colonial uses of Christianity to circumscribe black life.

Colonial use of Christianity—or “Christianization”—is the employment of “Christian” rhetoric and identification to construct meaning in social and political life. This has included establishing specific conceptions of citizenship, structures of education, social roles and behaviors that simultaneously develop and inscribe hetero-patriarchy, white supremacy, and racial subjugation in policies, practices, and the imagination.

Examining Christianization during the US antebellum era, religious historian Albert Raboteau says Christianity initially had a slow start among enslaved Africans in the United States because, among other reasons, enslavers feared a common baptism would signal social equality. To resolve the dilemma Christian missionaries declared that Christianity would help better fit black persons to enslavement.

Crafting a “Christian” argument that enabled the participation of enslaved Africans continued even after Emancipation as some black racial uplift workers, and white evangelical home missionaries, argued that Christianizing formerly enslaved persons was necessary in order to make them acceptable and respectable participants in civil society. Christianity (rather, Christianization) functioned in both instances as a mechanism to define or justify black humanity and participation within white civil society.

To add injury to Breitbart’s insult, the NAACP and Obama Administration hastily misjudged Sherrod, condemning and firing her, respectively. Notwithstanding recent apologies and retractions, more disappointing than the administration and NAACP’s failure to investigate Breitbart’s claims is their rush to show they are not guilty of supporting so-called “black racism” (i.e., that they do not condone black “misbehavior”). Similar to some racial uplift advocates of the Reconstruction era the Obama administration and NAACP officers apparently seek to broker acceptable black participation in civil society. Also similar to that era is the cross-racial patriarchal collaboration against a black woman.

The current cultural offensive launched through poisonous sound bites and blogs includes a subtext advocating a constricted, “Christianized” social morality that excludes racial, sexual, class, language, and even certain gender diversity. In the face of so much knee-jerk speaking and thinking, the time is ripe for critically thoughtful governing officials, civic leaders, compassionate conservatives and liberation theologians to celebrate and follow Sherrod’s longterm lead of overcoming direct racial injury and speaking the truth while encouraging thoughtful collaboration to build a diverse society for everyone

Phoenix Heats Up

2010-08-06T12:25:00.003-05:00

Below is information covering the immigration issues that have become the focus of the nations attention since Phoenix, Arizona passed legislation Senate Bill 1070 that encourages racial profiling. Unitarian Universalists along with a number of other faith communities have gotten involved. This article is taken from the website of the Unitarian Universalist Association (UUA):

Twenty-nine Unitarian Universalists, including eight ministers, were arrested in Phoenix, Ariz., for acts of civil disobedience protesting Arizona's strict anti-illegal immigration law.

Among those arrested were Unitarian Universalist Association President Peter Morales and the Rev. Susan Frederick-Gray, minister of the UU Congregation of Phoenix. They were among 150 UUs, many from out of state, who came to Phoenix for actions in support of immigrant families on Thursday, July 29, the day Senate Bill 1070 went into effect. Opponents of SB1070 say it encourages racial profiling by police, although a federal judge issued an injunction July 28 that blocked several controversial provisions of the law.

UUs were among hundreds of people who swarmed into downtown streets, blocking traffic at midday in the vicinity of the Fourth Avenue Jail and the offices of Maricopa County Sheriff Joe Arpaio. Arpaio, who calls himself “America’s toughest sheriff,” is a strong supporter of anti-immigrant legislation, launching workplace raids and authorizing the arrest and deportation of thousands of undocumented people.

Morales and Frederick-Gray were arrested as they blockaded the prisoner intake entrance at the jail with three other UUs and members of Puente, a Hispanic human rights group. One of those arrested at the jail entrance was Salvadore Reza, a Puente leader who came to the UUA General Assembly in Minneapolis in June to invite UUs to Phoenix to act in concert against SB1070. Most of the other UUs were arrested as they blocked a city street outside the sheriff’s office several blocks away. Across the downtown area similar blockades were undertaken by other groups.

UUs were acting in support of local immigrant groups, including Puente, an affiliate of the National Day Laborer Organizing Network.* In all, more than 80 people were arrested Thursday.

The demonstrations went forward as planned, even though a federal judge blocked key parts of the law from going into effect, because a higher court could reverse that decision. As written, SB1070 would have authorized local police to check the immigration status of people already stopped or detained if a “reasonable suspicion” existed that they were undocumented; the law also would have made it a crime for undocumented workers to solicit or perform work. Under the new ruling, both provisions have been removed, although much of the law remains, including a part making it a misdemeanor to harbor or transport undocumented people.

Phoenix police and sheriff’s deputies allowed the blockades to go on for one to two hours before arresting those who refused to move. Arrests began around noon on Thursday; prisoners were released overnight or Friday morning. Court appearances were set for some in mid-August. Most were charged with obstructing a public roadway and with failure to obey police, both misdemeanors.

Events started early on Thursday. Some UUs were at the State Capitol in Phoenix at 4:30 a.m. to march about a mile to Trinity Episcopal Cathedral for an interfaith worship service.* UUs marched in support of a group of mostly Hispanic and Latino/a people who have held a daily vigil at the Capitol since SB1070 was approved in April. The vigil ended Thursday morning out of fear that some participants, who are undocumented, might be arrested.

The nearly two-hour service at the cathedral included Roman Catholic, Baptist, Presbyterian, Methodist, Episcopal, Muslim, Jewish, Unitarian Universalist, and nondenominational faith group representatives. A rainbow lit up the sky just before the service began, following a rainstorm that passed through overnight. A mariachi band participated in the service, as did a combined choir that included many UUs. During the service immigrant family members told stories of being separated from loved ones.

During the service, Frederick-Gray noted that her congregation includes families separated by deportations as well as the family of a police officer who was killed. She received strong applause when she said, “We must not be intimidated, and we must not be silent about where we stand. We must be clear that we stand on the side of love, that we stand on the side of family unity, that we stand for justice. We will not let more families be torn apart.”

From the cathedral, UUs and others marched downtown, gathering in César Chávez Plaza amid a complex of city and county government buildings, before beginning the blockade.

There were echoes of the 1960s civil rights movement in Phoenix. Tempie Taudte, from the UU Church of Tampa, Fla., says she was too busy graduating from college in the sixties to do anything. But at General Assembly this year she made a decision to come to Phoenix. “Now I have time, and I want to give back, in part because I didn’t do anything then.” On Wednesday she decided to risk arrest the following day. “It breaks my heart to know that families are being disrupted and parents taken away,” she said. “I want the rest of the country to hear us. I’m also concerned that other states, including mine, will try to adopt something like this.”

Taudte was indeed arrested Thursday when she sat down in the street and refused to move. After her release Friday afternoon she called her experience “life changing.” She said she plans to go back to Florida and challenge her congregation to get even more active than it has been on immigration issues.

The Rev. Wendy von Zirpolo, minister of the UU Church of Marblehead, Mass., and president of UU Allies for Racial Equity, was arrested at the county jail with Morales and Frederick-Gray. The experience was “physically frightening,” she said. “The experience validated much of what I understand about white privilege and racism.” She said that while she experienced some roughness during the arrest and the jail experience was harsh, fellow inmates of color were treated far worse.

Held overnight in a cell with as many as 30 other women, von Zirpolo said the group bonded, even those people who had been arrested for other issues. “It was an unintended consequence of their strategy to disrupt our sleep by moving us around. Each time, we would share names and origins. We sang together, held those who needed to cry, demanded medical attention for our sisters in need, and most importantly, listened to each others stories. We made community.”

The Rev. Gregory Scott Ward, minister of the UU Church of the Monterey Peninsula in Carmel, Calif., said being in jail changed him. “I no longer think I’m different from other people. I was surprised by how quickly one’s humanity can be diminished when wearing prison stripes and the pink socks and pink underwear they make you wear. And how that humanity is restored when you find out that people are waiting for you when you come out.”

UUs who had not been arrested held a late evening candlelight vigil outside the jail Thursday night, bringing a guitar and flute and singing songs in Spanish and English. A few people remained all night, to be there when fellow UUs were released from jail.

Unitarian Universalists were the most visible religious group in Phoenix. Many wore the yellow T-shirts of the UUA’s Standing on the Side of Love campaign. UUA Moderator Gini Courter said, “On the street we were clearly identifiable as religious people. We lived our faith in a very public way. People were coming up to us and thanking us for being there.”

As a consequence, Morales was in constant demand for interviews. Dea Brayden, special assistant to the president, said Morales was interviewed 15 times by local, national, and international media. After he was released from jail, Morales participated in yet another press conference. When asked by a reporter if blocking streets is the best way to address human rights issues, he said, “We want to interfere with the incredible intimidation that is going on here. We as people of faith are called upon to take action to stop that. This is what happened in Selma. This is in the greatest tradition of America. While we are law-abiding citizens there are times when the laws are so immoral they need to be changed. That’s what responsible citizens do.”

Courter said this week’s efforts build on the long-term work of UU congregations in Arizona, as well as local human rights groups like Puente and the National Day Laborer Networking Organization, in confronting racism and immigration injustices. She said, “I have seen us take our calling very seriously here. Our ministers and lay people have taken some real risks. Our work here is a substantial move toward living our UU values in a democracy. And there is so much more for us to know and learn.”

“What we need to do now is build capacity to do this work,” Courter said. “We need congregations to take seriously the fact that their delegates at General Assembly this year chose immigration reform as the next Study/Action Issue. We need congregations offering Spanish and learning hymns of other cultures and building partnerships with groups in their communities. There is such a critical role for Unitarian Universalism in this human rights struggle.”

The Rev. Kenneth Brown, district executive for the UUA’s Pacific Southwest District, which includes Arizona, said, “I have been doing this work for 45 years, and this was one of the most meaningful events I’ve been involved with. What we hope happens now is that the people who came here take this issue home and work on it there. This is the civil rights issue of our era.”

The main action happened Thursday, but that wasn’t the end of things. On Friday, members of Puente, the Ruckus Society, the Catalyst Project, the National Day Laborer Organizing Network, and Let's Build a U.S. for All of Us, were arrested when they tried to prevent sheriff’s deputies from conducting an immigration sweep.* Salvador Reza was arrested again while watching events from across the street. For the second night in a row, Unitarian Universalists held a vigil outside the jail until Reza and others were released.

The UU Congregation of Phoenix and the Valley UU Church in Chandler, Ariz., served as headquarters for last week’s events. Events were also held across the country, in Los Angeles, Chicago, New York, and Philadelphia, in support of the protests against SB1070.

Delegates to the UUA's 2010 General Assembly voted to hold a “justice General Assembly” focused on immigration and human rights in Phoenix in 2012; they also passed a resolution condemning SB 1070 and similar legislation in other states.

Dan Furmansky, campaign director of Standing on the Side of Love, the UUA’s campaign against identity-based oppression, said that UUs made a real difference in Phoenix this week. “Media outlets across the world have images of SB1070 protests with our message of bright yellow ‘Love’ emblazoned everywhere. Our partners striving for immigrant justice know that their struggle is our struggle, and that we stand on the side of love with them for the long haul. Sheriff Joe Arpaio has met a new form of resistance that brought greater scrutiny to his actions. And those who were arrested showed that there are people of faith who feel morally compelled to put their bodies and their freedom on the line when injustice pronounces itself with an exclamation point and demands a response.”

The Rev. David Miller, minister of the UU Fellowship of San Dieguito in Solana Beach, Calif., wrote in an e-mail after last week’s events that he believed events in Phoenix marked a turning point for Unitarian Universalism. “It was phenomenal to be part of a well-coordinated effort of civil disobedience with Unitarian Universalists from every corner of this country.”

He added, “I was personally thanked many times for being there—the desk clerk and maintenance person at the hotel, someone on the mayor’s staff who I met at Starbucks, people in the street. Finally, as I stood on the street corner watching those who had volunteered to get arrested stake their claim to the street, I heard a young African-American girl turn to her mother and say, ‘What are they doing?’ Her mother replied, 'Do you remember what I told you about Dr. Martin Luther King? That is what they are doing.' I broke into tears.

“Growing up just after the Vietnam era . . . I have never truly felt a part of a great struggle for human rights that has moved my soul. Now, with the struggle for marriage equality and for basic human rights in Arizona, I feel so honored and called to do whatever I can. The desire to do this work is one of the primary reasons I felt called to the ministry. I am filled with deep gratitude for being a part of this act of love, and I have so much hope for our future.”

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Corrected 8.4.10:As originally published, we did not indicate that Puente was an affiliate of the National Day Laborer Organizing Network (click here to return to the corrected paragraph), mistakenly said that "many" UUs were at the State Capitol (click here to return to the corrected paragraph), and did not include the names of additional organizations who had members arrested on Friday (click here to return to the corrected paragraph).

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How to Plant Your Garden

2010-08-05T10:12:00.003-05:00

Some of the "flowers" from General Assembly 2010 that presented on diversity issues.

Instructions for planting your diversity garden.
First, you Come to the garden alone,
while the dew is still on the roses...

FOR THE GARDEN OF YOUR DAILY LIVING,
PLANT THREE ROWS OF PEAS:

1. Peace of mind
2. Peace of heart
3. Peace of soul

PLANT FOUR ROWS OF SQUASH:

1. Squash gossip
2. Squash indifference
3. Squash grumbling
4. Squash selfishness

PLANT FOUR ROWS OF LETTUCE:

1. Lettuce be faithful
2. Lettuce be kind
3. Lettuce be patient
4. Lettuce really love one another

NO GARDEN IS WITHOUT TURNIPS:

1.. Turnip for meetings
2. Turnip for service
3. Turnip to help one another

TO CONCLUDE OUR GARDEN WE MUST HAVE THYME:

1. Thyme for each other
2.. Thyme for family
3. Thyme for friends

WATER FREELY WITH PATIENCE AND CULTIVATE WITH LOVE. THERE IS MUCH FRUIT IN YOUR GARDEN BECAUSE YOU REAP WHAT YOU SOW.

Q. What are you planting in your garden of life? Have a blessed day!
Blessings! Rev. Qiyamah

source: Thanks to Mary el for sending me this beautiful information

Odds N Ends

2010-08-01T17:42:00.014-05:00

Sista Chrystal Marshall may be the only individual with a Ginko tree in her front yard. If you want to know how she got the city to plant it then email me and I will pass your email on to her.

More of Chrystal's enormous hibiscus blooms. Notice the leaves are slightly different from the most common hibiscus plants one usually sees.

Did I say that the hibiscus is one of my favorite flowers?

We discovered this hibiscus plant in a yard at S. Woodlawn and 64th st.

President Abdoulaye Wade of Senegal while on tour in the United States recently attended a reception in his honor at the DuSable Museum. The evening featured a brief presentation from the President and a popular Senagalese musician along with the local Muntu Dance Theatre. Muntu was so great that the President invited them to be his personal guests at a black arts festival to be held later in the year.

9 Marks of a Champion

I recently found this list in a congregational newsletter that I want to share with you:

1. Believes and visualizes themselves winning
2. Believes and is willing to go through change
3. Believes they are loved by the Most High/God/the Holy
4. Willing to forgive and be forgiven
5. Believes they can rule their thought life (that is, they know that their thoughts are energy that they can and should be in charge of and can manipulate to produce certain outcomes )
6. Believes that they can make a difference and be agents of change
7. Believes that they can accomplish great things and greater works; on the way to the next level
8. Demonstrates that they are a finisher (and can take care of business)
9. Stands in the midst of adversity

I wish to add a 10th characteristic: Knows how to ask for and invite support from others because they understand no one is an island. and that in order to achieve great things we must come together.

Q. How many of these Marks of a Champion/Winner/Self Actualized individual apply to you?

Sacred Text of the Day - James 1:22
Do not be just hearers of the word but doers of the word.

Q. Where in your life are you sitting on the sidelines expecting someone else to do something? How can you more fully take charge of your life and lead the kind of life that you dream about? Begin today! Don't put it off another day!

Radical Disciple
August 4 and August 8 the documentary, Radical Disciple debuted and featured Father Pfleger. It captured his activism, passion and charisma while "exploring issues of racism, theology, and the role of the media." There is still time to view the August 8 airing on PBS, WTTW, Channel 11.

I am so impressed with the ministry of St. Sabina where Father Michael Pfleger resides as pastor that I included the Church in our community tour for 15 students that will begin their part time integrated internships through Meadville Lombard Theological School this fall.

Blessings! Rev. Qiyamah

If Love is the Answer, then what is the Question?

2010-07-27T09:43:00.009-05:00

Art as Spiritual and Political Tools
I have gathered a few pictures to demonstrate these simple words, that is, art (images) can be a powerful source of spiritual and political teachings for both the conscious and unconscious quest for love. I started off writing about something else and Spirit had other things in mind! This post is about love!
Blessing! Rev. Qiyamah

Indigenous Art (from website) In the context of my theme (agape love)this art reminds me that in the midst of lifes struggles, ugliness, celebrations and beauty love can be found if we look for it and expect to find it. Too many of us give up and cease to look for it (including yours truly). In the words of my Holiness and Pentocostal brothers and sisters, I repent and rebuke that which would dispossess me of love. In the affirmations and words of Religious Science and Science of Mind, I am more than good enough to experience all my love and all my good. And so it is!

Rev. Carlton and Makala (daughter of Rev. Joseph Santos-Lyons and Ami Santos-Lyons)
I have titled this picture Extended Family Love

Contemporary Love - In the end, love is all there is! Looks fade, money can be lost or stolen, our material belongings can be destroyed but in the end love endures!

Earth Mother (from unknown website)I chose this beautiful graphic because of its universal symbolism of the mother who is depicted here as both alluring (beautiful and appealing) and fierce and deadly if crossed. She holds a child in her embrace that is mostly hidden (part of her protective qualities). Her presence draws attention away from her child so as not to subject it to dangers (seen and unseen). Notice that she has claws with feet pictured below. I believe these are for protection. She is both part human and part animal. The animal is savage and deadly when activated. You do not want to tamper with the animal in Earth Mother. Upon closer observation this same warrior element is depicted in Earth Mother's dress. It reminds me of the Bible verse, ...put on the full armor of god. While colorful with beautiful textures and designs if you look closer it resembles a protective piece of clothing that can serve many purposes. Finally, the sky is filled with shells, a sign of water and the sea. Water cleanses and is a source of food and pleasure. It is one of our greatest resources. Earth Mother is both saddened and angry about the "oil spill" in the gulf. Let it be a warning! Let us not forget that we are stewards of the earth and that we have important work (internally and externally) that we are called to do while here on earth.

Interfaith Conversations and Love
As many of us pursue interfaith ministries there are some general principles that provide common ground for our interactions and actions. These common foci in the world's religions include: 1. goal of alleviating human suffering; 2. avoiding harm to others; 3. striving toward empathy, that is, learning to identify with the needs of others, especially those most vulnerable and 4. primacy of agape love, that is, a love that exceeds all things. Agape love seeks the well being of others. All the world's great religions both teach and assume the priority of love in religious practice. Agape love means feeling and expressing pure, unlimited love for every human being with no exception. Platonic love (shared between friends) and eros or romantic love, shared by partners and lovers pales in comparison to agape love. Agape love is not directed toward a single person or small group but toward all humanity. Agape love cannot be captured within the limitations of language but must be displayed in some of the following ways: good will, kindness, forgiveness in the face of great injury, compassion and sacrifice.

Some scholars contend that the great poet Rumi was intoxicated with the love of god. Others believe he was in love with a human being. Readingne of his poems certainly conveys the depth of his love. But who was the object of his love? We cannot say for certain but we do know that his skill rendering of words allow us even today to feel his deep emotions that existed:

O love, o pure deep love
be here, be now.
Be all: worlds dissolve
into your stainless endless
radiance,
Frail living leaves burn with you
brigher than cold stars;
Make me your servant,
Your breath, your core.
Rumi/Persian sufi Poet

Buddhism - The definition of love in Buddhism is: wanting others to be happy. This llove is unconditional and it requires a lot of courage and acceptance (including self acceptance). Love in Buddhism refers to something quite different from the ordinary term of love which is usually about attachment, more or less successful relationships and sex, all of which are rearely without self interest. Instead, in Buddhism love refers to de-tachment and the unselfish interest in others welfare.

Native American - Manitongquat, a Native American poet, contends that,life is the Sacred Mystery singing to itself, dancing to its drum, telling tales, improvising, playing and that we are all that Spirit. Our stories will but one cosmic story that we are love indeed, that perfect love in me seeks the love in you, and if our eyes could ever meet without fear we would recognize each otehr and rejoice, for love is life believing in itself.

Christianity - The Prophet Micah in 6:8 says, "What does the Lord require of you but to do justice, to love kindness and to walk humbly with your God."

1 Corinthians 13:13 But now abideth faith, hope, love, these three; and the greatest of these is love.

Islam - Surely (as for) those who believe and do good deeds for them will Allah bring about love Quran - Marium 96

Closing - This post has provided my morning reading, research and recitation. I thank you for that. In closing I share with you the words of a pastor, a Catholic priest, Rev. Dr. Michael L. Pfleger from St. Sabina. I had the opportunity to visit this Sunday, July 25. If you have not experienced the range of Catholic worship then you want to get yourself to St. Sabina. You would think that you were at a Baptist revival or UCC Trinity. This formerly all white church and neighborhood has transitioned to all black (or nearly). They have brought the cultural worship elements of the traditional black church and melded it with the Catholic culture and tradition. Worship was three hours plus and included: praise time prior to actual service, announcements (traditional in any church), bible readings 1st reading: Genesis 18:20-32 and 2nd reading: Colossians 2:12-14 and Luke 11:1-13. Their choir, small but powerful includes an array of musicians that can truly get down! That combined with some gifted vocalists brought the spirit into the place. Things get loud - loud music, loud exhortations, loud preaching. If you don't like loud this is not the church for you. At different times Father Pflager and the pianists lifted up the immortal words of Kirk Franklin exclaiming, "Make some noise up in here." And they/we did!

What I wanted to leave you with are Father Pflager's words about worship. He stated that true worship opens up a realm of imagination where we can see a world of possibilities. In this world of imagination you can imagine a world where nobody is hungry, no violence, joyfulness and peace endure. He called the members to the altar where the praise dancers had previously rendered joyful movements and the vocalist in his white tennis shoes, with white vest, jeans and shirt showed that you could be fashion conscious and devout at the same time! I loved the experience of everyone coming up to the altar.

As my elders say, "Truly God was in the place."

Question: When was the last time you gave yourself over to worship? to connecting with whatever you identify as the sacred and holy and communed in the presence of the I Am?

Isn't it about time? Do not deny yourself the gift of imagination and sacred mystery!
Blessings! Rev. Qiyamah

ps The documentary, "Radical Disciple" is about Father Pflager. It will air on PBS, WTTW, Channel 11 on Wednesday, August 4th at 8pm and again on Sunday, August 8th at 4pm. The documentary captures his activism, passion and charisma, while exploring issues of racism, theology, and the role of the media.

Tiger Woods

2010-07-02T00:06:00.003-05:00

I realize this post is after the fact. But Junee Hunt, a friend, nailed the whole situation so succinctly I could not resist posting it to my blog. So here it is, the low down on Tiger Woods from the sistahs!

(for more posts on a variety of topics you can read more from Junee Hung. Go to http://wwwakaziaj.blogspot.com)

Tiger Woods
Am I the only one who feels like, enough already on the TW. Tiger is a rich, nerd, dummy. Yeah I said it. He might be the best in golf, but he has failed miserably in the game of life and relationships. I don't go along with the whole sex addict thing, but clearly dude's got major issues.

Tiger has some valuable lessons to learn and sadly his wife and children will have to attend the classes with him. Tiger thought his honorary white boy status would protect him. Not. As one writer said, Tiger is the new O.J. He was allowed acceptance into main stream culture and afforded all the perks, including a "nice" blond girl (OTFL) and he showed his natural born Caublasian ass (it's rumored literally). For this my dear boy you will have to pay the price.

Tiger, I don't know if the black community will allow you to come home in that: a) you never embraced your blackness and b) some claim black women are mad because you didn't cheat with any of us. Now I disagree with this. Sisters, this is one hot mess we should be thankful we were left out of.

At the end of the day, Tiger, his wife and all his jump offs will be just fine. Everybody will get at least one check to clear. Now the rest of us must return to more pressing matters, such as youth violence, homelessness, foreclosures, health care access and our children's ability to compete in a global economy.

Stop to Smell the Roses!

2010-06-25T23:45:00.003-05:00

I recently spent some time at the Garfield Conservatory in Chicago, one of the largest in the country. Wandering through the beautiful plants and flowers fed my soul and connected me to nature. I felt so centered and connected.

Thank you Spirit for the opportunity to commune with the sacred and holy in nature.

Q. When was the last time you engaged nature and explored your relationship with nature? If you cannot remember then carve out some time to do so.
Blessings! Rev. Qiyamah

A story of faith-based resilience in Haiti

2010-06-25T23:29:00.003-05:00

Below is the story of a female pastor in Haiti. She recounts the impact of the earthquake and how they are coping. Let us hold the Haitians in our hearts and in prayer as they rebuild their lives and country. Go on line to find agencies to make monetary donations.

Q. When disaster strikes what support network is in place in your life? How do you cope and what resources do you draw on?
Blessings! Rev. Dr. Qiyamah

A story of faith-based resilience in Haiti

Mitchelle Mothersil in front of the ruins of her church which was destroyed in the earthquake in January.
Photo: Catianne Tijerina/WCC

By Maria Halava (*)

When the earthquake hit Haiti on 12 January, Mitchelle Mothersil, an independent Pentecostal pastor, was lying on her bed in a two-story house in Carrefour Feuilles in the suburb of Port-au-Prince. When she heard the noise, which seemed to be coming from beneath the house, she immediately knew that it was an earthquake.

”The house was shaking and I fell down several times when trying to find my mother and my children,” she says in describing the first moments of the quake.

She managed to get downstairs but could not open the door to the yard. The house next door had fallen on her house and blocked the door. The fence of another neighbour fell on them from the other side. When she finally managed to get her children out of the house, she still needed help from the neighbours to get her mother out in her wheelchair.

Now the family lives in a wood and tin-sheet hut next to the ruins of the house.

”There is no way to explain what happened that day,” she tells a reporter five months later. "People in the streets were shocked, and they didn’t know what to do or where to go. Many of them were calling for God."

Recently, when an ecumenical delegation led by the general secretary of the World Council of Churches (WCC) visited Haiti, Mitchelle Mothersil traveled with them as their interpreter.

Radical woman pastor
Originally born to a Catholic family, Mitchelle Mothersil committed herself to serve God for the rest of her life seventeen years ago, while worshipping at a Pentecostal church.

Later on, while living in the United States, she felt the call to become a pastor. She started engaging in Bible studies, preaching in different churches and even hosted a radio show on biblical themes.

After four years in the United States, she felt led by the Holy Spirit to move back to Haiti with her youngest children and her mother. Her two oldest children stayed behind. But she knew in her heart that it was meant to be that way.

In Haiti she started a church, and to her knowledge became the first woman pastor serving there in a church. ”In the first service, we had about 10 people,” she recalls.

The church-goers were mainly teenagers and university students who were searching for something and were willing to "have their minds changed". But others thought Mitchelle Mothersil was too radical. That’s also the reason why her radio show in Haiti was terminated.

”I ask people realistically what they want God to do for them if they just sit at home without attempting anything. God will bless you if you work, but if you don’t work, you shouldn’t even eat,” she declares.

She also urges people to take responsibility for their lives. ”Ask God what it is in your hands or inside you that can use to help things change. The change is not in the hands of your pastor, your mother or your father. It is in you.”

At the moment, her church has approximately 30 members. They join in worship services, prayer services and Bible studies. Many of them have sought support from the church after the earthquake.

”Even though the church was destroyed in the earthquake, people kept coming. We meet outside instead of inside,” she says.

She has explained to the church members that the earthquake was a natural catastrophy. She does not know why it happened, but she is sure that God was not absent.

”God is not responsible for how we build our houses,” she said, referring to the destruction of almost 1.5 million houses in the earthquake. ”The quake in Chile was stronger than the one we had in Haiti, yet they survived with less damage.”

Calling in Haiti
Many of the church members lost houses or loved-ones in the quake. Together with Mitchelle Mothersil, they have been talking and crying in the ruins of the church. ”Sometimes there are no words. Everything would sound like a cliché,” she admits.

Some people, like Mitchelle’s youngest daughter, don’t want to talk about the earthquake. Most of them do, because the quake affected so many people’s lives.

”Our theme song in the church for the year’s end was I’ll Praise you in This Storm. After the earthquake a lady who had lost her three daughters in the earthquake told me: 'Pastor, we sang, I’ll praise you in this storm, but I did not know that the storm was going to hit so hard.' It was heartbreaking.”

Life has to continue, though, and what happened in the past is past.

Mitchelle Mothersil doesn’t know where she gets the strength to continue her life, but she knows that she has to do it. She is taking care of her 90-year-old mother and her children who, after having lived a very protected life, were suddenly living in the street.

”I cannot show them my weaknesses. I have to be strong for them,” she says with emotion.

Demolition work on the house and the church is underway. But since it is done by hand, it will take a long time. The most important thing for Mitchelle Mothersil is to rebuild the house.

”Food and washrooms are not priorities: we need help to rebuild our houses,” she says in anticipation of the approaching hurricane season.

Life has not been easy during the past months. But Mitchelle Mothersil knows that the future is in God's hands. ”God will take care of his own, I’m sure.”

She herself will stay in Haiti. Her calling is there, until God tells her to go somewhere else.

[929 words]

(*) Maria Halava is communications and advocacy advisor for the ACT Alliance in Haiti.

Belated Reflections on Father's Day

2010-06-24T18:08:00.006-05:00

I recently took the train to Ann Arbor, MI to hang out with my family. We were celebrating Father's Day. My youngest sister Jackie lives in Ypsilanti, MI. She and her husband are truck drivers and they usually spend their time hauling loads all around the country. She was a short order cook in a previous life and loves to cook. She has recently bought a HUD house that she fixed up. It is her pride and joy.

It was great seeing family that I have not seen in a while. And the food was great!

It is so easy to take our loved ones for granted, to be short tempered and ill acting toward them or worse yet to ignore and neglect them. One is particularly vulnerable to this if you live away from your family like I do. I call my children, my daughter in law, my mom and two of my sisters. I talk infrequently to my brothers and my other sisters and almost never call my nieces, nephews and cousins. I usually wait until family reunions and holidays to see everyone.

So one day when three of us were on the phone we talked about putting together a small BBQ to bring everyone together. This BBQ would be a way to let the fathers in the family know how much we love and appreciate them. It would be a small gesture but imagine if we were more intentional about doing this in various aspects of our lives? What a difference it would make.

Besides seeing everyone and falling off my diet, Sunday I had the opportunity to hear my younger brother preach and hear his testimonial. He was saved at 19 years old. He will be 50 next year. As he tells the story, my mother had given up on trying to make him a productive citizen and well rounded human being. So she decided to turn things over to god. At the time he thought that was the best thing that could have happened. He was coming and going when he wanted to and hanging out with his buddies, smokin' and drinkin'. Then he got in trouble and was facing 5-15 years in prison. That was when he took a hard long look at his life and decided to in his words, "serve god and not the devil".

While our theologies are very different and I do not believe in heaven or hell or the devil I love his very compelling testimonial. Life has a way of getting our attention! We can heed it or ignore it. The choice is ours! Intentionality and taking responsibility for our lives is key to creating happiness in life.

Q. How can you step up and take more responsibility for those things you want to change in your life? What is your pattern of change? Do you resist change? Do you wait until things get so bad that you have to have the universe/god knock you on your behind before you take action?

Q. What do you need to change in your life to fully be the loving and wonderful human being that Spirit/god is calling you to be? Who are you called to be in the world?

Blessings! Rev. Qiyamah

Stories for the Journey: Creating Multiracial and Multicultural Congregations

2010-06-23T17:38:00.008-05:00

Workshop presenters at Strategies for Growing Inclusive Multicultural Congregations and Ministries

L-R Lynn Anderson - member at UU Congregation of Atlanta (UUCA)and Rev. Anthony Davis, minister of UUCA

L-R Lynn Anderson, Rev. Anthony David,Senior Minister at UUCA in Atlanta, GA; Rev. Marlin Lavanhar, Senior Minister of All Souls Unitarian Church; Rev. Elizabeth Lerner McClay Silver Springs; Rev. Kathleen Rolanz at Rocky River UU Church in Rocky River, OH and Sunshine Jeremiah Wolf, intern at Rocky River UU Church.

Please find below a rich resource list obtained from Taquina Boston, Director of Identity Based Ministries at the Unitarian Univeralist Association in Boston, MA.

Each year several thousand Unitarian Univeralists attend several days of the General Assembly (GA) in different locations around the country. This years GA is being held in Minneapolis, MN. I facilitated a panel titled, Stories for the Journey: Creating Multiracial and Multicultural Congregations. This unique panel of ministers and laity shared their cutting edge journey stories that were warmly received by the attentive audience. The panel consisted of: Rev. Rob Hardies, All Souls Church Unitarian, Washington, DC; Rev. Dr. Fred Muir, Senior Minister and Rev. John Crestwell, Associate Minister at UU Church of Annapolis; Rev. Marlin Lavanhar, minister at All Souls Unitarian Church in Tulsa, OK and Ms. Taquina Boston, Director of Identity Based Ministries with the Unitarian Universalist Association.

Please find the resource list below:

Question: What are you and your faith community doing to make your church/mosque/synogogue/temple welcoming to diverse individuals?
Blessings! Rev. Qiyamah

Creating Multicultural Congregations Resource List:

People of the Dream by Michael O. Emerson

Against All Odds: The Struggle for Racial Integration in Religious Organizations, Korie L. Edwards and Michael O. Emerson

The Elusive Dream: The Power of Race in Interracial Churches, Korie L. Edwards

The Power of Stories: A Guide for Leading Multiracial and Multicultural Congregations, Jacqueline J. Lewis

One Foot Planted in the Center, the Other Dangling Off the Edge: How Intentional Leadership Can Transform Your Church, Gordon L. Dragt

The Next Evangelicalism: Freeing the Church from Western Cultural Captivity, Soong-Chan Rah

Building A Healthy Multi-Ethnic Church, Mark DeYmaz

List of multicultural congregation resources developed by Alicia Forde and Janice Marie Johnson:

the Diversity of Ministry initiative (uua.org website - , including a recent story about the first 2 settlements – UU Church of Pittsburgh, PA (Rev. Alma Crawford) and UU Church of Annapolis, MD (Rev. John Crestwell) are included on the UUA website. A few URLs are listed below. Also search at uua.org using “Diversity of Ministry.”

http://www.uua.org/news/newssubmissions/151377.shtml

http://www.uua.org/leaders/leaderslibrary/leaderslibrary/interconnections/119956.shtml

http://www.uuworld.org/news/articles/11198.shtml

http://www.uuworld.org/life/articles/145503.shtml

Additional Sources:

The UUA will release the DVD and study guide for the UU University Multicultural Track in November. Meanwhile, contact Diane Martin to get copies of the “Now Is the Time: Leading Congregations Into a Multiracial/Multicultural Future” conference DVDs. There have been 3 conferences . The last DVD from 2009 was in production.

Prayer for Forgiveness, Hope and Reconciliation

2010-06-03T09:10:00.003-05:00

(During our times of crisis life is like a desert - dry and unyielding as we struggle to find nourishment and renewal - hoping to find the means to sustain us on this journey of life.)

Wednesday night I responded to an invitation I received and visited the Calvert House, the Catholic Center at the University of Chicago. Many of you are aware of my interest in interfaith dialogue. At the time I responded I was not aware that this gathering was a "prayer for forgiveness, hope and reconciliation" for the misconduct of Catholic priests recently revealed by the media. A student had evidently approached Father Pat, the Director at the Center about conducting the service. Since I had not been following the news I sat present with a sense of deja vu hearing the pain and anguish expressed by the students. Those of you that know me are aware that I did my dissertation research on clergy sexual misconduct in the Unitarian Universalist Association. While my degree was conferred in 2007 I began my research around 2004. Listening to the students and the priests conversations about recent occurrences it almost appeared that nothing has changed except recognition of its global context. This global misconduct now removes the perception that somehow American decadence was a result of the clergy misconduct in this country.

A total of eleven students attended. All but one of them was Catholic. The other was Disciple of Christ.

Here is an excerpt of a prayer, A Song of Christ's Goodness from Saint Anselm of Canterbury that was recited:

Jesus, as a mother you gather your people to you; you are gentle with us as a mother with her children.
Often you weep over our sins and our pride, tenderly you draw us from hatred and judgment. You comfort us in sorrow and bind up our wounds, in sickness you nurse us and with pure milk you feed us. Jesus, by your dying, we are born to new life; by your anguish and labor we come forth in joy. Despair turns to hope through your sweet goodness; through your gentleness, we find comfort in fear.
Your warmth gives life to the dead, your thought makes sinners righteous.

Lord Jesus, in your mercy, remake us. In your compassion, bring grace and forgiveness, for the beauty of heaven, may your love prepare us.
Amen.

The rest of the service was modeled after the 2000 "Day of Pardon" Service by His Holiness John Paul II in which participants confess their sins, repent and ask God's forgiveness. After each reading there was a moment of silence and after each confession and prayer a candle was lit on the candelabra at the front of the Chapel.

The service was ended with a very moving prayer and we dismissed, exchanged the greeting of peace and I departed.

Q. What have you recently done to promote healing where there is dis-ease and pain? to promote justice where there is injustice? and to stand with the marginalized?

Blessed Be! Rev. Qiyamah

Conflict at University of Puerto Rico

2010-05-28T13:25:00.002-05:00

I am always interested in what is going on in academia. Please find below info on the conflict at the University of Puerto Rico:

Dear colleagues, students, and friends:

As many of you already know, students at the University of Puerto Rico have been on strike for 37 days now and have de facto paralyzed all but one of the eleven campuses that comprise the system. At the core of this conflict is the future of public higher education in Puerto Rico. This includes critical issues concerning the current state budgetary crisis and its potentially detrimental effects on the life of the university, but it also bears upon questions that go beyond economic matters, as we hope the information enclosed below makes clear.

Even though talks between students and the university administration have recently resumed, the situation is still volatile and rather precarious. Students have been beaten by the police as recently as last week, and riot squads have been deployed, and are still on call, to siege university campuses all around the island. Two weeks ago Police Chief José Figueroa Sancha, with the support of university authorities, forbade water and food supplies to students who are occupying the main campus of the system (Río Piedras). This measure was finally withdrawn after much outrage from the community. Most recently, this past Monday a student, Natalia Sánchez López, died from unknown causes following her participation in a student assembly on the Mayagüez campus. University authorities had ensured that this gathering would take place in uncomfortable and potentially harmful conditions in order to discourage participation. Many students were treated for dehydration throughout the proceedings, and an investigation into Natalia’s death is still under way. Finally, yesterday several thousand protesters, of all ages and backgrounds, marched on the capitol building and the governor’s mansion in support of the students’ demands.

For your information, we are enclosing here a link to a segment on Amy Goodman’s program, Democracy Now, that addresses this current crisis, a link to a NYT article on the strike, and both the original Spanish version and an English translation of the Declaration of Puerto Rican Academics in the US (originally published in Spanish on May 20, 2010 and signed by 65 professors) in which we discuss some of the deeper implications of the conflict. Below you will also find two additional links: 1) to the students’ news service (Desde Adentro-rojogallito); and 2) to the strikers’ own radio station (Radio Huelga).

As this situation has received so little coverage outside Puerto Rico, some of us have deemed it important to send this information to our networks. Please help us to disseminate it by sharing it with your lists.

Many thanks,

Agnes Lugo-Ortiz, The University of Chicago

Aldo Lauria-Santiago, Rutgers University

Ivette Hernández-Torres, University of California, Irvine

Luis Avilés, University of California, Irvine

Amy Goodman, Democracy Now

http://www.democracynow.org/2010/5/17/student_strike_at_university_of_puerto

NYT Article on PR Student Strike
U.S. | May 21, 2010

Student Protests Tie Up Campuses in Puerto Rico

By OMAYA SOSA-PASCUAL and EMMA GRAVES FITZSIMMONS

Most of the University of Puerto Rico system has been shut down by students seeking greater transparency.

UPR Student News Service, Desde Adentro-rojogallito

http://rojogallito.blogspot.com/

Radio Huelga

http://radiohuelga.com/wordpress/

Racial Profiling in Arizona

2010-05-28T11:50:00.003-05:00

Below is a statement by The Diverse and Revolutionary Unitarian Universalist Multicultural Ministries (DRUUMM), an organization of UUs of color and Latina/o ministers, religious educators, seminarians and staff comprised of individuals that come together to support and advocate for one another, their colleagues and their ministries.

Question: What are you doing to build and support bridges between people?
Blessings! Rev. Qiyamah

May 28, 2010

DRUUMM (Diverse and Revolutionary Unitarian Universalist Multicultural Ministries) join with other Unitarian Universalists concerned with justice to condemn the new racial profiling laws in Arizona and we urge Unitarian Universalists who identify as people of color/Latina/o/Hispanic to express their outrage individually and collectively at these laws which allow law enforcement to target people based on race. We particularly note the statement by LUUNA (Latina/o Unitarian Universalist Networking Association) which notes about this law that “its very vagueness will provide a means for law enforcement agencies to harass individuals on the basis of appearance alone.”

Because some of our members have indicated their concern that they would not be safe travelling to and within Arizona as long as such racial profiling laws exist, we also support the proposed boycott of General Assembly. To hold a General Assembly without the total spectrum of our members is exclusionary. We also urge our General Assembly delegates this year to explore other options that could keep us in dialogue with the people of Arizona.

We remind our Unitarian Universalist family that such actions do have impact. In the late 1980s, when Arizona refused to honor the Martin Luther King holiday, Unitarian Universalists cancelled the General Assembly scheduled to be held there. After the state changed their position, General Assembly was once again held in that state. We believe that, even in hard economic times, Unitarian Universalists must be willing to demand that their money be guided by their principles.

We as people who affirm the worth and dignity of all people must continue to fight against racism and ethnic discrimination in all forms. A law that singles people out by race and ethnicity is by its nature racist. We condemn this law and urge people of faith throughout our country to let their voices be heard.

For The Steering Committee

DRUUMM (Diverse and Revolutionary Unitarian Universalist Multicultural Ministries)

Rev. Danielle Dibona, President

Robette Dias, Treasurer

Clyde Grubbs, Event Coordinator

Rev. Leslie Takahashi Morris, First Vice President

David Yamashita, Asian Pacific Islander Caucus Chair

Tragedy for One of Us Constitutes Tragedy for All of Us

2010-05-23T01:37:00.008-05:00

A beautiful 7-year old girl, Aiyana Jones was recently killed when police in Detroit invaded her home under the guise of executing a police raid. Aiyana Jones was peacefully sleeping on a couch in her home when she was fatally shot in the neck by a police officer during a raid on the house allegedly targetting a homicide suspect. It appears the police instead targeted the home of an innocent family.

CBS reported that neighbors told [the] police [that] there were children in the house, and showed them toys in the front yard. However, the police allegedly proceeded to throw a flash grenade through the window of the home despite the warnings.

The tragic incident was reportedly caught on tape by a television crew that was following the police while filming the raid for a crime show.

Aiyana had been sleeping on a living room sofa about 12:40 a.m. Sunday when she was struck by a bullet from a gun carried by a member of the Detroit Police Special Response Team. Officers entered the downstairs flat of the two-story duplex in the 4000 block of Lillibridge on the city's east side after throwing a stun grenade through the glass of a front window.

A video crew with "The First 48" cable TV show was recording the scene as the cops executed a warrant for Chauncey Louis Owens, 34, wanted for the May 14 slaying of a Southeastern High School senior. Owens was captured as officers simultaneously raided the duplex's upstairs unit -- without exploding a stun bomb.

Owens has since been charged with murder in the shooting death of 17-year-old Jerean Blake.

Officer Joseph Weekley, a member of the Detroit Police Special Response Team, has been identified as the person who shot Aiyana. The 14-year veteran of the force has been placed on a desk job while the incident is investigated.

Police said there was some level of contact between Aiyana's grandmother and Weekley after he entered the home and that led to the shooting.

A lawsuit has been claiming negligence, civil rights violations and a police cover-up of the true facts.

(source: From The Detroit News: http://www.detnews.com/article/20100522/METRO/5220375/1409/METRO/Rev.-Sharpton-to-give-eulogy-at-Aiyana-Jones-funeral#ixzz0odjVwaAP

Reflections
What a painful loss and tragedy for the parents. My heart goes out to them. But we must share in the parents grief and outrage if these facts are correct as reported. How can life be rendered so cheaply by those designated to protect us? How can they profess to uphold the law and be so inconsiderate of the humanity and rights of citizens? The recklessness out of which the police appeared to act reflects a historic alienation rooted in racism that I had thought had begun to dissipate in most instances. Whether this reflects an aberration remains to be seen. I pray the day will come soon when we are healed of the disease of racism and all the other isms that corrupt human relations

Q. When are we compelled to step forward and speak out less we compromise our humanity and become less than human?

Pray like hell for justice and then get up and fight like hell to claim it!
Rev. Qiyamah

II Annual Freedom Weekend

2010-05-07T23:21:00.002-05:00

I was recently in Austin, TX, AKA ATX for the II Annual Freedom Weekend held April 29to May 2, 2010. While I helped out in different venues my primary role (besides supporting my daughter, Kaleema Haider Al-Nur) was as one of the guest speakers for the Interfaith Worship Service held on Sunday, May 2. Each of the four clergy delivered ten minute mini-sermons:

Rev. Dr. Joseph Parker, Senior Pastor, David Chapel Missionary Baptist, Austin, TX
sermon - Rebooting Justice

Cardinal Aswad Walker, Shrine of the Black Madonna, Houston, TX
sermon - Why Do You Cry to Me So? Tell the Children of Israel to March On. Exodus 14:15

Rev. Dr. Qiyamah A. Rahman, Director of Contextual Ministry and Senior Lecturer at Meadville Lombard Theological School, Chicago, IL
sermon - On the Road to Beloved Community

Robert Muhammad, Nation of Islam, Austin Study Group, Austin, TX
sermon - The Science of Freedom

WHAT IS FREEDOM WEEKEND?
BLACK FREEDOM WEEKEND 2010 featured 4-days of discussions, Films, performances and trainings!

Annual Black Freedom Weekend featured a gathering of individuals and community groups and organizations, convened by Community and University organizers and partners to confront major issues that impact Black communities in Austin [and throughout Texas] as human rights issues. The Weekend included some exciting venues featuring: a film festival, community forums with keynote speaker, Ajamu Baraka, Executive Director of the U.S. Human Rights Network. His presentation was titled, From Civil Rights Back to Human Rights: Recapturing the Spirit of Revolutionary Change. Freedom Weekend Kickoff Night featured an elder activist, African Martial Arts (stick fighting and a version of Capoeira) and slamming guest poets delivering spoken word. The largest gathering occured on the last day when white allies convened to talk about gentrification in Austin.

FW fosters practical strategy-making, community building, truth-telling, critical dialogue, and creative collaborations and coalitions by inviting a variety of voices to the table during activities held at different locations throughout the Community. Freedom Weekend is:
* Community Art Show & Performances
* ‘Bringing Human Rights Home’ Community Forum
* Sunday Sermon
* ‘People Get Ready’ Community Workshops

Annual Freedom Weekend is Housed at: the Warfield Center for African and African American Studies and the Department of African and African Diaspora Studies at the University of Texas.

[2010] II Annual Freedom Weekend: This year’s Freedom Weekend focused on naming the collection of Systems, policies and practices that work in concert to produce a Push-Out/Pull-Out effect of Black communities or Black Community Displacement. As the size of the Black community in Austin continues to shrink, we ask: WHERE ARE BLACK PEOPLE GOING AND WHAT’S GOING ON WITH BLACK PEOPLE!? Last years focus and theme was
"Bringing Human Rights Home."

Question: What are you doing in your community to bring together segments of people that do not usually communicate such as the residential community and academia; grass roots activist and policy makers/legislators and politicians?

If you are currently not doing anything what can you begin to do? Who do you need to collaborate with? Who are the existing players?
Blessings! Rev. Rock (Rahman)

Get in Where You Fit In!

2010-05-07T21:57:00.019-05:00

This post features a potpourri of events that you may or may not be able to relate to. Hence, the title, get in where you fit in.
Enjoy!
Rev. Qiyamah

Politics of Black Women's Hair

At the risk of setting off a deluge of comments (good for the blog - bad for my peace of mine), I have a confession to make. I recently put a light relaxer in my otherwise natural hair. Given that I have worn my hair natural since I was 18 years old and I am now turning 62 I think I can exercise the freedom to explore my hair options without having the the hair police called down on me. The fact that I am very embarrassed to admit this simple fact (Hey! I'm a grown ass woman!) is a sad commentary on the politics of black women's hair. But I reserve the right to be in relationship with my hair however I choose. Besides, I have demonstrated my commitment to natural hair and the polics of natural hair at almost 62. And I have earned the right to make my own decisions about my hair. For those of who that do not know the roots from whence this conversation flows then you have not been paying attention! I do not have the time or patience to school you. Google something like "politics of black women's hair" or "natural vs straightened hair debate."

Here is a picture of the culprit. I chose this product because it does not contain lye. It went on easily, had no odor and did what it said it would do - relaxed my hair. I left it on for 15 minutes. If I had known that my hair texture did not require 15 I would have probably left it in for less time. What I noticed after I rinsed it out is that the "curl/kink" that I slightly straightened also provided body and once I did not have the curl/kink I had less body and my hair was not as full and able to form a natural crown but lay down like a domesticated dog. Did I take all the fight and umph out of my hair. lol I am on the verge of cutting it all off!!!!!!!!!!!!!!!

On a More Serious Note

I said it was not all that serious! And I have just the picture to prove it. This is a dog walker in downtown Chi Town doing his thing!

Ordination: Celebrating a Unitarian Universalist Ministerial Milestone

L-R Rev. David Bumbaugh, Rev. Beverly Bumbaugh, Rev.Rudra, Rev. Ed Searles, Rev. Jim Hobart (back to camera), Rev. Nan Hobart and Rev. Emmy Lou Belcher.

Two of my favorite Unitarian Universalist ceremonies are installations and ordinations. This is a picture of Lynn Garner's recent ordination held April 24 at
3rd Unitarian Church. The ordination marks the congregation's naming and blessing of a UU seminarian that has usually completed a Masters of Divinity and has been fellowshipped by the denominational credentialing body, the Ministerial Fellowship Committee.

Ministers and students in candidate status can process (march)in at the beginning of the ceremony and at the conclusion of the ceremony. Several will also participate in the service. An ordination usually features the following: hymns, readings, meditation, homily, charge to congregation, charge to minister and right hand of fellowship. The ordinee is usually gifted with a stole. The ordaining congregation and ordinee participate in a responsive covenant and the benediction is given and everyone convenes to a reception to indulge in food, drink and conversation.

L-R Rev. David Bumbaugh, Rev. Beverly Bumbaugh and Rev. Rudra

Theatre Gains Another Gifted Playwright

L-R unidentified staff person with Crossroads Theatre, Stephanie Berry and Artistic Director of Crossroads.

Sunday, April 18 I had the pleasure to travel to support my friend Stephanie Berry's endeavors in New Brunswick, New Jersey to witness an important milestone in a friends career. I was privy to the transition of Stephanie's craft from actor to playwright. The Court Theatre premiered Stephanie's play, the Last Fall. It is a love story between two individuals in the senior years of their life. Watching the play I realized an irony, that is, many of the same dynamics and challenges in love attachments are present across generations. Issues of trust, commitment, adjustments to one another and clarity about the relationship and common agreement about same are all similar across generations. The unique factors that aging partners appear to face is the recognition that one might have to settle because advanced age may preclude other options. Also, partners, usually the woman face having to compete with much younger rivals for love interests is another unique dynamic associated with aging love. Sexually active seniors also face more health concerns as they seek sexual pleasures with aging bodies and all the accompanying challenges.

The two protagonists, Lizan Mitchell (Rhea) and Roscoe Orman (Neville) meet and become enmeshed in a verbally combative relationship that is sometimes as toxic as it is loving. The couple treat the audience to their unique blend of intimacy moving back and forth between loving reminising of shared moments of playfulness and lusty sex to sharp and biting verbal exchanges punctuated by Neville's silences or ominous warnings, "you don't want to go there."

The play put me in touch with my own reflections and vulnerabilities about growing old and attempts to claim love and romance. How that process changes is not as obvious as how I have changed and what it means to seek a mature love in a changing world. Rhea and Neville overcome the biggest obstacle, how to meet potential partners, through their accidental meeting one night when Rhea is attempting to catch a cab. They are not going in the same direction. This might very well be the theme of the relationship. Rhea wants commitment and Neville is not sure whether he wants it although iot is obsious he craved love as much as Rhea. Rhea was more willing to take risks to secure it than Neville was. An ironic twist, Neville is an "emotional coward" and Rhea the warrior. Some of the basic differences between men and women are explored in this complex play. Differences about how men and women pursue love interests differently and how men often equate it as more about sex than romance. Rhea defies all those stereotypes and is at times portrayed as a card waving feminist/womanist who clearly will not let any man take advantage of her. She is quick witted and intelligent and feisty!

My regards to the playwright Stephanie Berry for a job well done! I suspect we will be hearing from her in the future and her career as a playwright looks more than a little promising!

L-R Stephanie Berry, John Martin and unidentified theatre goer.

The Passing of an Icon

2010-04-23T15:43:00.004-05:00

Dr. Dorothy I. Height, in the words of Maya Angelou, was "one of the giants among mighty women." I join millions in mourning the passing of a giant, a woman who set the bar so high that we had to reach to the sky.

Below is one of many tributes written on Dorothy Height:

"Dr. Height worked tirelessly to open doors for people of every race, gender, culture and faith," Eleanor Hinton Hoytt, president and CEO of the Imperative, said. "Her vision was not for a Black America, it was for one America. She climbed over barriers of epic height to achieve equal rights and opportunities for all, particularly for Black children who she understood as being our future."

Many people who honor the life of Dr. Height will remember her as the godmother of the civil rights movement. She was the commanding force who stood on a platform overlooking millions when Dr. Martin Luther King delivered his historic "I Have a Dream" speech. She was the statuesque female figure who stood steadfast next to Lyndon Johnson when he signed the Civil Rights Act of 1964. She was a trusted counselor who advised every U.S. president from Dwight Eisenhower to Barack Obama on matters of social justice, racial and gender equality and human rights. Her contributions to the civil rights movement are undeniable.

But, to Hinton Hoytt and other Black women leaders, she was the mother of the Black feminist movement.

"When she stood next to Dr. King and President Johnson during those historic moments, she stood not only as an embodiment of civil rights but of women's rights too. I think when she realized early on that being Black and female put you in a special category; she took on another fight - one for the empowerment of Black women."

In a recent meeting on health care reform and immigration, Hinton Hoytt, who knew Dr. Height as her mentor, confidante and friend, witnessed a profound moment: "Dr. Height looked each of us in the eye and declared, 'Until all women have all of their rights, no one woman can have equal rights.' As the president of the National Council of Negro Women, Dr. Height pushed Black women to take advantage of every opportunity that showed America that they deserved better and were capable of achieving better."

Her wisdom, fearlessness to speak the unspeakable and courage to stand steadfast is what made Dr. Dorothy I. Height not only a legend but a crusader of civil and women's rights equally.

Dr. Height once said, "I want to be remembered as one who tried." On this day that marks the passing of one of the most resounding voices for gender and racial equality, social justice, and human rights, the Imperative wants to thank Dr. Height for doing more than trying. We thank her for uplifting and making the voices of Black women heard.

Q. What do you want to be remembered for?

Blessings! Rev. Qiyamah

Rating Your Life's Satisfaction: Doing a Reality Check on Your Life

2010-04-21T10:55:00.003-05:00

Question: On a scale of 1 to 10 what level are you living life at?

This provocative question was recently posed at a retreat I attended titled, Take Back Your Life. It is a pardoxical question because like pandora's box it potentially could unleash our real but repressed dreams and frustations. An honest response could on the other hand reveal places to pay attention to for the purpose of healing and liberation. So while one individual might react with frustration and dismay another might feel fortunate to be able to do a reality check with their life.

Why is it so hard to hold onto our lives and dreams? Why is it so hard to be ourselves and go for it? Perhaps it is the many distractions that keep us separated from our intended goals so that we wind up "off track". This morning I have spent the greater part of my free time working on my research before preparing to head off to work. It often feels like my life is not my own to schedule and claim. Even now I must cut this post short and head to work. Fortunately I like my work. When I have more time I will tell you more about what I do. But until then I am seriously thinking about this question and I invite you to do the same:

Question: On a scale of 1 to 10 what level are you living life at?

Blessings! Rev. Qiyamah

Eye Movement Desensitization and Reprocessing

2010-04-21T01:50:00.003-05:00

This year I declared that I would work on some very deep seated issues such as trust and challenges with intimacy and love. I am currently working with a therapist that employs a psychotherapeutic technique called Eye Movement Desensitization and Reprocessing. The technique has provided some incredible breakthroughs and insights about childhood traumas that have created difficulties and obstacles in my ability to trust and experience love. Below is information that I pulled from a website that explains EMDR.

Q. What, if any healing do you need to allow you to become the whole and healthy individual you were born to be?
Blessings! Rev. Qiyamah
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EMDR is a remarkable treatment method used to heal the symptoms of trauma, as well as other emotional conditions. EMDR is the most effective and rapid method for healing PTSD (Post Traumatic Stress Disorder) as shown by extensive scientific research studies.

The EMDR therapy uses bilateral stimulation, right/left eye movement, or tactile stimulation, or sound, which repeatly activates the opposite sides of the brain releasing emotional experiences that are "trapped" in the nervous system. This assists the neurophysiological system, the basis of the mind/body connection, to free itself of blockages and reconnect itself.

EMDR allows a client to process an emotional experience that he/she cannot yet talk about, yet following a EMDR session find an ability to talk about it freely. Most importantly, it can eliminate stress surrounding the traumatic event, with the purpose of allowing new life in the once traumatized and emotionally difficult memory.

Who discovered EMDR?

In the late 80's, psychologist Francine Shapiro, Ph.D., observed that particular eye movements reduced the intensity of disturbing thoughts in some clients. Dr. Shapiro decided to study this effect scientifically. In 1989, she reported in the Journal of Traumatic Stress, her success using a method she called EMDR to treat victims of trauma. Since that time, other therapists around the world have contributed to its development. EMDR has evolved into a highly effective technique that incorporate elements from various other treatment modalities.

How does EMDR work?

When disturbing experiences happen, they are stored in the brain with all the sights, sounds, thoughts and feelings that accompany it. When a person is very upset, the brain seems to be unable to process the experience as it would normally. Therefore, the negative thoughts and feelings of the traumatic event are "trapped" in the nervous system. Since the brain cannot process these emotions, the experience and/or it's accompanying feelings are often suppressed from consciousness. However, the distress lives on in the nervous system where it causes disturbances in the emotional functioning of the person.

The EMDR Technique does two very important things. First, it "unlocks" the negative memories and emotions stored in the nervous system, and second, it helps the brain to successfully process the experience.

The therapist works gently with the client, guiding him or her to revisit the traumatic incident. When the memory is brought to mind, the feelings are re-experienced in a new way. EMDR makes it possible to gain the self-knowledge and perspective that will enable the client to choose their actions, rather than feeling powerless over their re-actions. This process can be complex if there are many experiences connected to the negative feelings. The EMDR therapy sessions continue until the traumatic memories and emotions are relieved.

What are the advantages of EMDR Therapy?

Research studies show that EMDR is very effective in helping people process emotionally painful and traumatic experiences. When used in conjunction with other therapy modalities, EMDR helps move the client quickly from emotional distress to peaceful resolution of the issues or events involved.

EMDR sessions work amazingly fast. Processing even the most difficult memories can be achieved in a fraction of the time it would have taken with traditional therapy.

Traditional therapies often focus on memories from the unconscious mind, and then analyze their meaning to gain insight into the problem. EMDR clients also acquire valuable insights during therapy, but EMDR can short-cut the process and go right to the releasing stage.

The positive, long-term results of EMDR therapy affect all levels of the client's well-being -- mental, emotional and physical, so that their responses return to normalcy and health.

Studies consistently show that treatment with EMDR result in elimination of the targeted emotion . The memory remains but the negative response is neutralized.

What problems are helped by EMDR?

The studies to date show a high degree of effectiveness with the following conditions:

loss of a loved one
injury of a loved one
car accident
fire
work accident
assault
robbery
rape
natural disaster
injury
illness
witness to violence
childhood abuse
victims of violent crimes
trauma
performance anxiety
stage fright
depression
anxiety or panic
phobias
fears
childhood trauma
physical abuse
sexual abuse
post traumatic stress
bad temper
overwhelming fears
panic attacks
low self-esteem
relationship problems
brooding or worrying
trouble sleeping

The EMDR technique is most effective when used in conjunction with other traditional methods of therapy in treating these and many other emotional disorders.

EMDR therapy can help clients replace their anxiety and fear with positive images, emotions and thoughts.

Who can be helped by EMDR?

People who have experienced or witnessed violence, disasters, crimes, sexual assault and other traumas, victims of crime and professionals such as police, emergency workers and firefighters; accident victims and anyone who has experienced a serious loss (such as the death of a close friend of family member, divorce, etc.). EMDR is also very effective treatment for people suffering from phobias--fear of flying, water, spiders, etc.

Because EMDR has the power to relieve any type of emotional block or fear, It can also be used to enhance the performance of athletes, actors, musicians, students, public speakers and executives. Reduce performance anxiety and stage fright.

Are there studies that show that EMDR is effective?

EMDR is the most thoroughly researched method ever used in the treatment of PTSD & trauma. There are more controlled studies on EMDR than on any other method . A recent study of individuals who experienced rape, military combat, loss of loved ones, disasters and serious accidents, found that 84-90% had relief of their emotional distress after only three EMDR sessions. Another study showed that EMDR was twice as effective in half the amount of time of standard traditional psychotherapeutic care.

Another study of subjects with post traumatic stress revealed that the significant improvement they gained with the EMDR treatments were maintained for at least 15 months.

Although some people have dramatic responses in a short period of time, others will progress more slowly. However, the results will be equally effective and long lasting.

Since Dr. Shapiro's initial efficacy study in 1989 , world-wide research has helped develop and evolve EMDR. To date, more than half a million people have benefited from EMDR therapy.

What happens during a EMDR session?

Just as EMDR assists the brain with its natural processing of emotional information, the EMDR therapist assists the client in their healing process by becoming a partner on a journey to release past trauma from the client's nervous system.

A typical EMDR session begins with the therapist gently guiding the client to pinpoint a problem or event that will be the target of the treatment. As the thoughts and feelings come to the surface, the therapist and client work together to re-direct the eye movements that accompany the briefly recalled experience. As the eye movements are re-directed, the accompanying emotions are released.

The patterns of eye movements continue until the emotions are neutralized and the event is re-associated with positive thoughts and feelings about oneself, such as" I realize now that it wasn't my fault"

How often would I need EMDR Therapy?

Typically, an EMDR session lasts from 60 to 90 minutes. The length of the session depends upon a number of factors, including the nature and history of the problem, the degree of trauma, the specific circumstances on that particular day, etc.

The history and evaluations are usually done in a few sessions. Then, in some cases, where a single recent traumatic event is involved, a single session of EMDR may be all that is required. However, a more typical course of treatment is somewhere between 5 and 15 sessions usually on a weekly basis. For individuals with a history of multiple painful experiences and years of feeling bad about them, a number of EMDR sessions may be needed.

EMDR is most effective when used in conjunction with other modes of therapy. Your therapist will discuss a plan of treatment with you ahead of time so you will generally know what to expect. Usually, several sessions are necessary for the therapist to evaluate whether or not EMDR is the appropriate choice of therapy.

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Is there any discomfort involved in the EMDR process?

The EMDR treatment can evoke strong emotions or sensations during a session. This is perfectly normal and desirable, since the technique works on the negative feelings when they are brought into the client's awareness. However, the re-experiencing of these unpleasant feelings is brief and they will soon leave you when the process is completed.

If the client will persevere through the upsetting memories for a short time, he or she will likely be thrilled with the outcome of the therapy. Relief It occurs rapidly, and for many, permanently.

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What happens between EMDR sessions?

Between EMDR sessions, it is a good idea for the client to keep a daily log in which to record any unusual or noteworthy thoughts or feelings. He or she can then bring their notes to the next EMDR session. This log will help the therapist to know if any adjustments in therapy are warranted.

After an EMDR session, there may be a strong sense of relief, a feeling of openness or even euphoria. This is a normal reaction to the release that has, and is, taken place.

From time to time, some clients experience unusual thoughts or vivid dreams that may or may not have any meaning. This is part of the releasing process and should not cause undue concern. Actually, unusual experiences during the time period of the EMDR therapy indicates that it is working.

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Is EMDR Hypnosis?

No. During the EMDR session, the client is awake and alert and in control at all times. The healing that takes place with EMDR is much faster than with hypnotherapy. Like hypnosis, EMDR seems to work with the unconscious mind, bringing into consciousness the repressed thoughts and feelings that must be experienced again in order to release their energetic hold on the person.

What type of training does a therapist need to use EMDR?

The EMDR Institute offers two levels of training:
Level I is an Introductory Training
Level II is the Advanced Training

EMDR Level II Therapists can now go for more advanced skills and training and become EMDRIA Certified Therapists.

Only practicing, licensed psychotherapists, psychiatrists, social workers and counselors may receive EMDR training. These are the only mental health professionals qualified to use EMDR therapy with clients. A clinical background is necessary for proper application of the EMDR technique. This is a highly specialized method that requires supervised training for therapeutic effectiveness and client safety. In the words of the Behavior Therapist Journal, "Clients are at risk if untrained clinicians attempt to use EMDR".

It may be advisable to request the therapist to provide you with their EMDR certificate of training. For a Therapist with advanced training, ask if they are EMDRIA Certified in EMDR.

How do I know if EMDR is right for me?

There are a number factors to consider when evaluating the appropriateness of EMDR therapy for a client's particular situation and history. During your initial consultation with a trained EMDR therapist, all the relevant factors will be discussed in full to help you both come to a decision to move forward with EMDR.

In general though, you are a good candidate for the EMDR technique if you have...

...difficulty trusting people
...fear of being alone
...lack of motivation
...anxiety or panic
...frequent feelings of guilt or shame
...poor concentration or memory
...explosive or irrational anger
...trouble sleeping
...nightmares
...worrying or brooding
...poor self-image
...serious relationship problems
...stage fright or performance anxiety
...obsessive or compulsive behavior
...chronic feelings of detachment
...extreme, unexplainable fears
...bad temper
...depression or disturbing thoughts
...a history of abuse, or sexual abuse
...been the victim of a crime or serious accident
...witnessed a crime or serious accident
...been through a natural disaster
...ever experienced a traumatic event

Some Objectives of EMDR Therapy.

Thanks to the on-going success of EMDR therapy for hundreds of thousands of people, it is not difficult to have high expectations for a therapy program that includes the EMDR technique.

The short-term benefits of EMDR is simple and straightforward -- the immediate relief of emotional distress and the elimination of the debilitating effect of unresolved past trauma.

The longer-term benefits of EMDR therapy includes the restoration of each client's natural state of emotional functioning. This return to normalcy brings with it a greater sense of personal power, more rewarding relationships and a more peaceful life.

Fela Anikulapo-Kuti

2010-04-19T07:41:00.003-05:00

(a glorious sunset)

If you have not seen the musical, Fela Anikulapo-Kuti, you will want to. Having no expectations except that it was recommended by my friend Stephanie Berry, an actor and playwright, I arrived at the Eugene O'Neill Theatre to see the Musical. We were met by a line of ticket holders that ran a block long. Well, the wait was worth it! The musical was excellent, high energy and fast paced. The writer, Bill T. Jones, captured the story of an extraordinary activist musician, Fela and flung him onto the stage in living color with the rhythms, beats, style, colors and sounds of Fela. The cast is everywhere, including on stage, in the aisles, above us and around us. The stage was set continuously for the Shrine, Fela's club where he holds court and treats the audience to dance, song, music and the culture of his world infused music as he talks the audience through the play. Interspersed throughout the musical and the beautiful beats and sounds Fela introduces us to his mother, Funmilayo Anikulapo-Kuti. Funmilayo, an activist, was killed six months before Fela performed his last concert in 1987. He died August 2, 1997 due to a heart attack and complications of Aids. His mother was tragically killed when she was thrown off the 2nd floor of a building during a raid on his compound by the Nigerian government. This was one of over 200 incidents in which Fela was harassed by the Nigerian government for his outspoken opinions and opposition to the corrupt government.

Fela is visited by the spirit of his deceased mother who refuses to grant him permission to leave Nigeria or to use the excuse of her death to withdraw from his opposition to the Nigerian government.

The musical achieves what most art should aspire to, it entertains and educates its audience about a great musician and activist.

Q. Who provides inspiration in your life? Why?

Blessings! Rev. Qiyamah

The Last Fall

2010-04-18T11:02:00.003-05:00

Stephanie Berry winner of the coveted OBIE (2001) awarded for her one-woman show, The Shaneequa Chronicles: the Making of a Black Woman

This weekend I had the pleasure to travel to New York City to witness an important milestone in a friends career. On April 17 the world, well a small corner of it, witnessed the transition of Stephanie Berry's craft from actor to include playwright. The world premiere production of the Last Fall, her play about a love story between two individuals in the senior years of their life. Watching the play I realized an irony, that is, many of the same dynamics and challenges in love attachments are present across generations. Issues of trust, commitment, adjustments to one another and clarity about the relationship and common agreement about same are all similar across generations. The unique factors that aging partners appear to face is the recognition that one might have to settle because advance age may preclude other options. Also, partners, usually the woman having to compete with much younger rivals for love interests is another unique dynamic associated with aging romance. Sexually active seniors also face more health concerns as they seek sexual pleasures with aging bodies and all the accompanying challenges.

The two protagonists, Lizan Mitchell (Rhea) and Roscoe Orman (Neville) meet and become enmeshed in a verbally combative relationship that is sometimes as toxic as it is loving. The couple treat the audience to their unique blend of intimacy moving back and forth between loving reminising of shared moments of playfulness and lusty sex to sharp and biting verbal exchanges punctuated by Neville's silences or ominous warnings, "you don't want to go there."

The play put me in touch with my own reflections and vulnerabilities about growing old and attempts to claim love and romance. How that process changes is not as obvious as how I have changed and what it means to seek a mature love in a changing world. Rhea and Neville overcome the biggest obstacle, how to meet potential partners, through their accidental meeting one night when Rhea is attempting to catch a cab. They are not going in the same direction. This might very well be the theme of the relationship. Rhea wants commitment and Neville is not sure whether he wants it although iot is obsious he craved love as much as Rhea. Rhea was more willing to take risks to secure it than Neville was. An ironic twist, Neville is an "emotional coward" and Rhea the warrior. Some of the basic differences between men and women are explored in this complex play. Differences about how men and women pursue love interests differently and how men often equate it as more about sex than romance. Rhea defies all those stereotypes and is at times portrayed as a card waving feminist/womanist who clearly will not let any man take advantage of her. She is quick witted and intelligent and feisty!

The actors did not portray the smooth and polished performances on opening night one would expect two seasoned actors to portray, the play is running until May 2 and they still have time to get a really great play to look and sound as fine as it deserves to.

My regards to the playwright Stephanie Berry for a job well done! I suspect we will be hearing from her in the future and her career as a playwright looks more than a little promising!

Question: What are you doing to push yourself to greatness and to hone your talents and skills?

Blessings! Rev. Qiyamah

Having Hope, Finding Forgiveness, and Making Miracles

2010-04-03T10:43:00.004-05:00

Marianne Williamson is one of the many powerful spiritual teachers in this country. She is an accomplished author with 9 published books, four of them -- including A Return to Love - were #1 New York Times Bestsellers. A Return to Love is considered a must-read of The New Spirituality. A paragraph from that book, beginning "Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure" - is often misattributed to Nelson Mandela's Inaugural address (see below for her full poem).

Marianne also founded The Department of Peace Campaign, a grass roots campaign supporting legislation to establish a U. S. Department of Peace.

I lift Marianne Williamson up this Easter weekend as we move forward into our lives having immersed ourselves in a spirit of rebirth during Easter weekend. I believe that Hope,Forgiveness and Reconciliation are relevant themes that we must pursue.

Marianne Williamson's' words:

Our greatest fear is not that we are inadequate,
but that we are powerful beyond measure.

It is our light, not our darkness, that frightens us.
We ask ourselves, Who am I to be brilliant,
gorgeous, handsome, talented and fabulous?

Actually, who are you not to be?
You are a child of God.

Your playing small does not serve the world.
There is nothing enlightened about shrinking
so that other people won't feel insecure around you.

We were born to make manifest the glory of God within us.
It is not just in some; it is in everyone.

And, as we let our own light shine, we consciously give
other people permission to do the same.
As we are liberated from our fear,
our presence automatically liberates others
Marianne Williamson

One of the things that I love about Marianne Williamson is her willingness to step out with a vision regardless to how unorthodox it is.Her letter below to Sarah Palin is such a act - a sister to sister connection. Her ability to go beyond the stereotypes that stop most of us.

You go girl!
Blessings! Rev. Qiyamah

Themes of Love, Rebirth and Reconciliation
Those of us that have devoted our lives to love, healing and liberation I have captured numerous quotes from Marianne Williamson's book, Everyday Grace: Having Hope, Finding Forgiveness, and Making Miracles:

quotes Marianne Williamson
... We meet the monsters in order to slay them. The only way to rid ourselves of darkness is by bringing it to light. . . For all darkness in the world stems from darkness in the heart. And it is there that we must do our work. . .as we address the shadow within us, we are addressing the shadow of the world. The mystic does not deny the darkness, in ourselves or in the world, but affirms a light that lies beyond it. And we have faith that light is our true identity. Our task is to remember that. . . We are moving now toward a universal compassion because, if we do not, we will cause our own extinction. . . Only by finding the love within us can we provide the love that will save the world. . . all thought leads to love or to its absence. . . Our task is to harness the energies of love. . .

"One day, after we have mastered the winds and the waves, gravity and the tides, we will harness for God the energies of love. And then, for the second time in human history, mankind will have discovered fire." Teilhard de Chardin, French Philosopher.

. . . In choosing love, we are choosing to be healed from the forces that would hold us back. Love heals the world by healing our minds, for that which is healed on the level of consciousness is healed on the level of ultimate Cause. . . There is a power beyond the mortal mind, which can do for us what we cannot do for ourselves. . .

. . . Our greatest power to change our world lies in our power to see beyond the veil. For we will invoke the world we choose to see. This may mean we repudiate the testimony of our physical senses, or even of our logical minds. This repudiation is a positive denial of the so-called realities of a darkened world. As we stand firmly within a point of light - though darkness might be all around us - the darkness begins to dissolve into the nothingness from whence it came. . .

Reading Marianne Williamson's open letter to Sarah Palin provides some glimpses into Marianne Williamson's willingness to extend love and compassion beyond her circles of like minded friends and allies:

An Open Letter To Sarah Palin from Williamson's website (www.marianne.com)
Dear Sarah Palin,

I don't share your politics but I do share your country. I am writing to you now as a fellow American and also as a woman who, like you, puts my spiritual journey above all else.

When your book first came out, I knew I had to read it because I felt judgment in my heart that was not in keeping with my religious convictions. I was tempted to think about you in prejudiced stereotypes, and I know that this doesn't jive with "Love one another" or "Judge not lest ye be judged." So I bought your book.

And I liked it. I admire you as a self-made woman who has achieved a lot in your life, and I can see how some unfair criticisms that have been leveled against you could have hurt terribly. I am sorry for that. As a woman from Texas, I recognized your refusal to "sit down and shut up" as the attitude of a kick-ass woman from a kick-ass state. Although I am pro-choice, I felt your spiritual process regarding coming to acceptance and obedience in relation to giving birth to a Down Syndrome child was both inspiring and profound.

When I read your descriptions of liberals in the book -- not just critical, but simply false -- my jaw did drop a couple of times, like I almost thought you must be joking... you couldn't really think that. But I knew my job in reading the book was to beware my own judgments, so I simply read on and tried to ignore your jibes.

I have defended you since reading the book, particularly when others would make fun of your comments about looking to God's Will to guide you. But something is happening now that is so critical to this country, with such genuinely significant repercussions, that I implore you to hear me -- not just as a fellow American, but as a sister who I know prays to the same God that I do: Words have power. Please modify your words.

In my lifetime, we have lost a President, a Civil Rights leader and a Presidential candidate -- all to gun violence. Another President was shot and survived the ordeal, while his press secretary was paralyzed for life. These are not left-right issues; they are not political correctness issues; they are human issues concerning life and death. I am not suggesting you would pick up a gun and shoot anyone; I am suggesting that there are other people who would, however, and in your position as a leading political figure you are stoking fires -- regardless of your intention -- that are simply too dangerous to be safely stoked.

This is not the stuff of media bias. It is the stuff of history -- in the United States and elsewhere. From Hitler's Germany to the arousal of genocidal fervor in Rwanda, there are more than enough examples of how a group psychosis can emerge within a nation. I beg you to join with me -- even though I am not your political ally -- in praying for blessing and protection on all our politicians and their families, and looking deeply within our own hearts for where violence lurks so we can cast it out.

I am speaking from genuine concern for our country -- a concern no more or less meaningful or legal or freedom-loving than your own. I have a pretty tough edge myself, and I don't mince words when it comes to politics. But no one needs to be "re-loading" now, and our political opponents are not "enemy territory." In a free society, we do not have to agree; in fact, that's the point of freedom. "Shoot with accuracy; aim high and remember it takes blood, sweat and tears to win" is a frightening statement, Sarah. It is not funny; it is threatening. There are some crazy people in this country on both sides of the political aisle, and saying such things could incite them to violence that is very real.

Please join with me in turning to a God of Love and not fear, that our country and our world -- and perhaps most importantly, our own hearts -- might be purified of hate. It is love and love alone that will heal our country and heal our world.

Marianne Williamson
Posted: April 1, 2010

Hope and Rebirth

2010-04-03T08:30:00.008-05:00

Individuals that identify as Unitarian Universalists (UUs) reflect diverse theologies and ideologies, ranging from Christianity, Humanists, Buddhists, Muslims, Agnostics, Mystics, Atheists, Pagans as well as those Questioning and others with no labels and those who define themselves as Way Farers on the Journey (just to name a few). We gather each Sunday in community as people of vastly different faith expressions in and under the common tradition of Unitarian Universalism to lift up our joys and sorrows, our gifts and needs, to raise our collective voices in prayer, meditation, reflection, and song - not at home or in our yards - but here in commonly shared space and in community. The mighty canopy that holds us and embraces us is UUism and within that tradition are a continuum of beliefs. As a clergy person during the Easter season I seek to lift Easter up in a number of ways to glean the fullness of this powerful story that has survived over 2,000 years. For Christians, clearly it is about a defining moment of salvation where God's son in the person of Jesus took on the ultimate act that cleansed humans of their sins and "washed them white as snow." It is for many a time of redication and renewal in remembrance of the love of the Living God through the sacrifice of His Son. The story of the Cross, the pain and suffering that by all accounts had to have been horrendous. But as we know it does not end at Calvary. For the bonds of death did not hold Jesus. And the story tells us that he arose on the third day. For non Christians and liberals that do not interpret the story literally it is nevertheless a story of significance. It is a story about the painful dying to ones old self and old ways and rebirthing into a newness. It is about breaking the chains of ennui and addictions that can be physical, spiritual, emotional, financial and experiencing a rebirth. That rebirth is symbolized in the resurrection of Jesus.

So whether you believe the account of Jesus' extraordinary life is completely accurate or you believe it is a parable there is much to be derived from this rich story.

May you search your heart and your beliefs for the gems that await you this Easter Weekend. For church and religion, more than any other places and things ought to be a source where we can hear about and then practice what it means to be human - to tell and retell our stories and others; to make meaning of them and our purpose and their larger meanings. Jesus, may be one of those models in your life. Buddha may be one of those models. Muhammad may be one. Nelson Mandela, Albert Einstein, Caesar Chavez, Alice Walker, Gloria E. Anzaldua, Kwok Pui-lan, Mother Teresa, Sojourner Truth, Rosa Parks . . . (insert some names of your own here). These are individuals that have offered truths for living to us.

Blessings! Rev. Qiyamah

to loving authentic relationships.

"He died for You"
These words are powerfully symbolic and resonate across faith traditions. We know what it evokes for Christians that embrace the crucifixtion. There are many other richly descriptive sources that the reader can access to be reminded of the "Greatest Love Story Ever Told." The story has prevailed over 2,000 years and will be the center point of worship at Christian churches around the world on Easter Sunday, April 4.

Boundary Crossing

2010-04-02T08:53:00.006-05:00

(students and faculty at Meadville Lombard Theological School attending a presentation on the now not so new educational model that emphasizes the integration of theory and practice and moves our students out into the community.)

Who would have thought that a vision/mission to transition from a four year Masters of Divinity program to a three year program would be so controversial. And yet in the approximately 2-3 years since its inception we have accomplished the following: increased our admissions rate and Full Time Enrollment (FTE) by inadvertently tapping a constituency previously denied access to theological education and pushed and challenged our imaginations including: board, faculty, staff, students and ministers. There have been some casualties but primarily we are approaching the shores of this new world and vision of theological education and its bright with possibilities.

It is April 2 and the faculty at our small seminary where I am employed as the Director of Contextual Ministry is preparing to meet with the faculty of another seminary to determine if what we currently mutually excel at what (theological education and preparing ministers for our respective denominations) can be done in a mutually compatible partnership that would allow us to move to the next level. The world of theological education has become fiercely competitive. One must excel in the production of knowledge, the preparation and shaping of ministers all while maintaining fiscal viability. And then in the midst of all this become adept at boundary crossing. Boundary crossing for those of you that may have missed the phenomenon is the ability to move between paradigms; between communities; between cultures. While some individuals have acquired the skill sets by virtue of their lived experiences, those of us in theological education have to cast our pastoral imagination upon the waters of life and contrive curricula that simulate learning experiences that allow our seminarians to become border crossers.

Our seminary believes that it is and can do this. While we have come late to multiracial competence and curricula driven by the integration of theory and practice we have demonstrated an amazing agility and mastery in a very short time. The corporate world better understands profit margins and downsizing in times of economic leanness and the need to respond quickly to conditions and circumstances on a dime. However, in the world of non profits and particularly theological education we tend to be less savvy and attuned to such needs. Instead we pride ourselves on tradition, devotion to values of collaboration and authenticity and justice making. Meanwhile, corporations continue to exploit globalization, making the big bucks and relocating its sweat shops when public outcry demands justice in developing nations.

Here in Chicago, Illinois it is Friday, April 2 and much of the Christian world here and around the world is preparing for Easter, the event that symbolizes Christianity's greatest love story. The cruxifiction and resurrection of Jesus is the ultimate sacrifice of a loving Father dedicating the only Son for the forgiveness and completion of the Children. For a sacrifice is required to wash the sins of humanity and the world away.

Regardless of our faith traditions may we recognize that the only power that springs forth sufficiently strong to free all is that which springs from the love and compassion that we have for the weakest among us; the oppressed and marginalized and that the forces of humanity working to heal itself and bring itself into right relations must examine itself in these times. There are some things in our lies that we have to kill and something that we have to to heal. If church is the place James Luther Adams, a Unitarian Universalist theologian, contends where we get to practice what it means to be human - may we take this most holy of Christian traditions to reflect on what it means to be human as boundary crossers in a world sorely in need of individuals not constrained by denominational affiliation; not constrained by what we call or do not name the Holy and Sacred.

I close with excerpts from the Covenant of my Housing Coop:

God, having covenanted with us to be a people for all people and for all life

We covenant together to be such a people... to see a way to be free to care
for each other
for the life of the community
for the larger immediate community
for the resources of the land
and for the beauty of nature

We covenant all this in such a way that we are at once bound together and free to be our own deepest selves.

May it be so and blessed be!

Q. What is your passion? How can you apply your authenticity and push your godness/goodness/your humanity and grow your soul to meet the demands of a world in pain and looking for hope and the good news of rebirth and resurrection?

Blessings on this Good Friday! Rev. Qiyamah

Reviving the Spirit

2010-03-31T20:19:00.002-05:00

(Today Chicago was sunny and robustly alive with nature and life in full abundance!)

Many of us realize early on that this journey called life is not a dress rehearsal and so we begin in earnest to try to understand the lessons and challenges that confront us. We are all challenged in vastly different ways. Some of us have been wounded by assaults on our spirits that come in the form of attacks on our personhood and identity as women as people of color as seniors. This may result in individuals becoming unsure of themselves, second guessing themselves. Their self esteem may plummet. Such individuals may demonstrate distrust and appear unresponsive and shut down. Others that have been the victims of mean spirited behaviors might withdraw and become defensive as a way to protect themselves. Still others react and become recluses. Why some individuals experience hard times and never catch a break while others seem to fare better and are the recipients of generous gifts of time, money and friendships is cause for speculation. Regardless of which category you fall into we can all benefit from a "Revival of the Spirit." Giving in to negative energy does nothing but attract more of the same. We have to remember that we are spiritual beings having a human experience. Every opportunity we get we should be feeding our souls and loving ourselves to reverse the negative energies that have settled in our lives.

Whether we cause the energy or not I believe that we are responsible for the transfer of the negative energy. We are vibrational beings and we can be invaluable to ourselves and others when we remember the following:

1. We are always in charge of the way we feel so do not subject yourself to feeling bad any longer!
2. We can create a life that meets and exceeds our wildest dreams! Why not get started! What do you have to lose except your chains and your depression?
3. The way we use our time will directly impact the quality of our lives. If you want to know what you think look at the results. How ya living!?

If the above is true then what keeps us from directing the way we feel and creating the lives we want for ourselves? Primarily fear! Fear drives us to remain in our comfort zones - our misery. And we know that misery loves company. Yet, we all say that we all want good health, personal development, good relationships, dynamic careers, financial abundance, fun filled lifestyles.

Besides releasing the fear what would we need to do to have these things?
1. Get clear about our priorities. We are all over the place. Get still and get clear about what you want and then tell the Universe. And do it with preciseness and clarity! The clearer you are the clearer the energy vibrations working on the demonstration of your request will be!
2. Become attuned to your feelings. We have to process what we are feeling. Our emotional incompletions cause us to create a casing around our hearts so that we do not have to feel. We have to get rid of the junk/stuff around our hearts. We have our work cut out for us! But it will be worth every minute of it! Have fun in the process! Attend some workshops! Find a group of like minded individuals and hang out with doing these things!
3. Learn to communicate in the moment. If we do not do this we continue to create h baggage that we are always working to heal so we always have a back log. Why not ask for what we need in the moment. Tell the truth with love and compassion. Most importantly, tell the truth to yourself. Request specific help from the Universe and connect with your strengths. What do people commend you for? What rocks your world? These are the things you should go after.
4. Find/create a support system that allows you to take back your life! If your broken script (and it is broken) asks you who do you think you are? Remind yourself that you are a child of the Most High! You no longer have permission to abuse and neglect yourself!God don't make no junk!
5. Let go of the negative stressors in your life. They rob us of our healing powers. Stress robs us of the ability to flow with life and to take authority over our lives. Begin with your health! Stuck energy due to poor diet and stress and unhealthy life styles coupled with deep rooted pain blocks your energy and keeps us from claiming a healthy and full life.

What does a healthy you look like? Walking and stepping in our greatness! It is time for us to stand in our greatness! The world needs us! Our children need us! Every situation in your life is talking to you. Your life is talking to you. It is time to forgive! It is time to give it over and give it up. Bring some joyu in your life!

We must commit to daily spiritual practices such as prayer, meditation, affirmations, visualizations, chanting, dancing, music, walking, execercise, singing etc.

Tomorrow I will begin to meditate from 6:30 am to 7:00 am. It is time to get still and hear that small quiet voice inside speaking to you!The following emotions are stored in our organs:

liver - anger & depression
spleen - worry
lungs - grief & sorrow
kidney - fear
heart - joy

I leave you with the following words of wisdom:

1. Don't let your circumstances continue to dictate your life! Increase your flow of abundance.
2. Realize that you are already great! Are you going to allow it to shine?
3. Develop an attitude of gratitude for what you already have.
4. Increase your flow of abundance
5. Walk into your heart and experience more joy

Question: What does a healthy lifestyle look like for you? Describe your life in 20 words or less. What is it you want in life? If you do not have it - why not? How can you focus on what you want and not on what you don't want?

Blessings! Rev. Qiyamah

Ima Gontellit

2010-03-30T13:15:00.004-05:00

The title for this post comes from a small local Chicago paper that I recently picked up. The columnist's weekly reflections titled, The Chatterbox, and written under the name of "Ima Gontellit" is a compilation of all the political, social and entertainment news in the city.

I am taking license to gather my reflections and comings and goings using this very entertaining title. It is far more creative than my usual, Odds N Ends, that allows me free rein to wrestle my unruly life into a post and send it forth into the world.

I currently have a pain running from my left arm that started this morning. I had intended to workout. I did manage to find the time yesterday. But having gotten busy with work things today I postponed the workout. The pain has now proceeded into my left leg. It is not unbearable but I know that pain is my body's way of communicating to me. So as soon as I finish this post I am going to make myself a nutritional drink and then work out. After that I can expect to be engaged in a couple hours of conference calls - all dormant and passive activities. I have already checked emails and responded to several, begun a couple of future sermons and talks, organized my things-to-do list and actually whittled it down and organized the piles of papers and gotten them to almost disappear and at least appear manageable.lol I really have been busy working and yet the question I pose in the face of a potential health situation is, " In the grand scheme of things, what have I done that made a difference to the world and others today?"

I used to struggle with this question until I recently realized this small truth - I matter! My life matters as much as the work that I am doing! I matter! I am a manifestation of the Divine and I am the vessel and vehicle designated to do the work! And when I take care of myself I am affirming that I matter! When I take care of myself I am maintaining the unique temple that allows me to move about and have a presence in the world to do this important work that is critical enough to exhaust me and keep me up at night and causes me to rise early in the morning and keeps me toiling in the vineyard. Some of you know what I am talking about! My body is the instrument that allows me to do the work that I have uniquely claimed that no one else can do like Qiyamah can do. So there - thank you Spirit for reminding me that I am important and that instead of doing the ten things that I was going to do I will put a pin in my post and a "to be continuned" and go and exercise this body which is needing to move itself in a way to relieve the discomfort. How do I know that? Because I know my body. Just because I do not listen to it does not mean I have not taken the time to understand it and work with it.

Question: What is your body trying to tell you? Are you listening? What is the relationship between the sacred work that you are called to do and the body that you have been given and blessed to work with? Do you take it for granted?
Blessings! Rev. Qiyamah