I wrote this book for personal and professional reasons. Contracts have been very, very good to me. Without them, I wouldn’t have my child, best friend, marriage, or job. Moreover, our son would only have two parents. Contracts, and mini-contracts I call “deals,” made it all possible.
I’ve taught contracts and written about family agreements for nearly twenty years and want to bring those lessons to a wider audience. Call it stealth self-help, packaging legal information in a palatable package so that people in the families I call “Plan B” realize that they have more power to shape their families than they may realize and that contracts and deals provide powerful tools to do it. If policy makers, judges, attorneys, therapists and other professionals help families drink the contract Kool-aid, so much the better.
When I was in my twenties and thirties, I did not expect to ever want or need a rabbi in my life again. After years of defending my Jewish identity as the child of an interfaith family, I thought I was done with Jewish institutions and clergy. I joined a community created by and for interfaith families, filled with families that spurned religious dogma, labels, and litmus tests. And I was happy.
And then, Rabbi Harold Saul White swept into my life, like some kind of mystical wind, simultaneously fresh and ancient, revealing a new way to connect back to Judaism. Here was a rabbi so radical, so confident, that he was willing to become the spiritual advisor of a community of interfaith families—and share leadership of this interfaith community with Reverend Julia Jarvis. He worked with ministers and priests, marrying generations of interfaith couples, and welcoming their babies, and helping their children come of age, and conducting their funerals.
Working in the creative department at a small non-profit book publisher, we are constantly brainstorming new ideas of how to get our books noticed while not breaking the bank. Perhaps surprisingly, our limitations are sometimes what help elevate our designs to a higher standard. Our department is constantly brainstorming new ways to communicate our message through a combination of digital and physical media. I have had to rely on my abilities to illustrate, draw text, sculpt, paint, photograph, and collage on covers. My favorite covers have always resulted from some sort of experimentation with media and imagery.
For the Spring 2016 covers, we had a lot of fun with mixed media. Below are some of the few ways I experimented with mixed media with my designs.
Linda K. Wertheimer's book launch at Porter Square Books in Cambridge, MA, August 18, 2015. Photo credit: Christian Coleman
Linda K. Wertheimer had a fabulous book launch at Porter Square Books in Cambridge, Massachusetts last month. In her presentation, she talked with us about the classrooms she visited throughout the US to write Faith Ed. The ones in Wellesley, Massachusetts and Modesto, California stood out. Teachers in Wellesley spend half the school year teaching the world’s religions to sixth graders. High school students in Modesto take a world religions class in order to graduate. You can watch her full presentation here to hear more about her travels and the current state of fostering religious literacy in today’s youth. Here are some highlight questions from the Q&A session that followed.
Photo credit: U.S. Immigration and Customs Enforcement (Department of Homeland Security)
Dilley, a small Texas city eighty-three miles north of the Mexican border, greets visitors with a cheerful sign.
“Welcome to Dilley, Texas,” it reads. “A Slice of the Good Life.”
That good life extends only so far. Just west of town, nearly two thousand women and children are locked up inside the massive South Texas Family Residential Center. With a capacity of 2400, the brand-new Dilley is now the largest immigration prison in the United States. There are so many children at the camp that they sometimes outnumber the adults, the New York Times reports; their average age is nine years old.
When I read the news I am often troubled. Around the world, glaciers are melting at alarming rates, spelling disaster for the people who rely on those water sources for drinking and electricity. Sea levels are rising, forcing low-lying countries like Tuvalu in the South Pacific to formulate evacuation plans. And, in parts of Brazil and South Africa, water is rationed and crops die because of historic droughts.
As people around the world grapple with the effects of climate change, many stand to lose their homes—and their lives. Countries and communities in the Global South with the fewest resources have been and will be hit the hardest.
I've lived in Interior Alaska for the past eleven years, about 100 miles, as the raven flies, from the highest mountain in North America. I have always called this formidable and beautiful summit "Denali," as do a majority of Alaska residents, including our three Republicans in Congress. Since President Obama just empowered Secretary of the Interior Sally Jewell to change the official name from Mt. McKinley to Denali, soon you'll be calling it Denali, too.
For the past few days, I've been glued to the national media coverage centered on my home, and I'm thrilled that the rest of the world will finally call the mountain Denali. Unfortunately, in the rush to cover the big news, the media has been getting small but important details wrong, especially those related to the rights and identities of Alaska Native people. So instead of retelling the strange story of an obsequious explorer, a presidential hopeful, and the gold standard, I want to dig deeper, finding a route through the context surrounding Alaska's iconic peak.
When I edited the first edition of One Teacher in Ten in 1994, I did so because I recalled how lonely it felt for me to come out as a teacher in 1988. I never wanted others to feel that way again.
1994 was a very different time. Same-sex sexual relations were illegal in one-third of American states (a condition that would persist until, a decade later, the Supreme Court struck down so-called “sodomy laws” in the landmark Lawrence v. Texas case). Same-sex marriage was not legal in a single state: it would once again be a decade before a landmark court decision (Goodridge v. Massachusetts DPH) made Massachusetts the first state to grant marriage equality. President Clinton had just signed “Don’t Ask, Don’t Tell” into law as an official policy of the federal government.
LGBT teachers didn’t need President Clinton to tell them about “Don’t Ask, Don’t Tell,” as it had long been the (unwritten) policy of our nation’s schools: you could be LGBT as long as you never, ever talked about it. So the first edition of One Teacher in Ten was a radical act, as we were defying the de facto law of the land.
The collection reflected the climate of fear and hostility LGBT teachers faced in 1994. Some contributors were out but many chose to use pseudonyms for fear of the repercussions of telling the truth on their careers.
Nevertheless, the collection achieved its goal of breaking the silence around LGBT teachers and contributed to a climate that was different by the time I edited an all-new second edition of One Teacher in Ten in 2004. By then sodomy laws had been struck down and the march to marriage equality had begun in Massachusetts. Many more contributors were out than in 1994 and I left feeling very hopeful about the future.
Today marks the tenth anniversary of the Danziger Bridge shootings. Ronnie Greene’s Shots on the Bridge was released on the same day the 5th U.S. Circuit Court of Appeals reaffirmed an order granting the officers a new trial based on misconduct by prosecutors that judges said tainted the officers’ trial back in 2011. Ten years after the shots on the bridge, the four surviving victims are still waiting for legal resolution. This excerpt from Greene’s book takes us back to that fateful day in 2005 when the officers appeared on the bridge for an unrelated distress call. In Greene’s vivid prose, the scene reads like something out of a movie.
Nearly eighty years ago, Margaret Mitchell published what would become a best-selling novel, Gone with the Wind. More than thirty million copies have sold worldwide, and in 1939, the film adaptation was released. The novel tells the tale of a young white woman slaveholder, Scarlett O’Hara, who struggles to come to terms with her descent into poverty in the South during and after the Civil War. The story is hailed as a classic in American literature and beloved by audiences for its heroic portrayal of one headstrong woman’s journey for independence and self-discovery.
For the past decade or more, Beacon’s poetry program, such as it was, focused largely on two key poets we have published over many years, Sonia Sanchez and Mary Oliver. There would be the occasional exception anthology we would add to the mix, but primarily, that was the poetry we were publishing. But I’d begun to think there was an opportunity for Beacon to do more, and since Mary moved to Penguin Random House, we have been looking to amplify our independent voice in poetry again. Though of course we all continue to treasure Sonia’s work; there’s a new documentary about her which I just can’t wait to see.
As we approach the new school year, parents and teachers of young children have an opportunity, if not a responsibility, to prevent those little ones who are out of step in their ability to pay attention; listen; follow directions; stay seated, still, and productive; and, keep from talking out of turn, from receiving a false ADHD diagnosis. The latest numbers out of the Centers for Disease Control and Prevention indicate that eleven percent of American children have ADHD, the average age of children with the diagnosis being seven years old. As recent as 2003, 7.8 percent of American children were thought to have ADHD. The alarming rise of this condition among young children requires that we step back and look for more common-sense social and developmental explanations for the sort of problematic behavior that gets kids assigned an ADHD diagnosis. As a child psychologist and writer on children’s mental health issues, I’ve studied these concerns for over thirty years and have zeroed in on three core questions parents and educators can ask themselves when a child’s behavior rises to a level where an ADHD diagnosis is entertained:
In August of 2013, President Barack Obama released his “Climate Action Plan” that was to form a roadmap for transforming our energy supply and usage. It had many important suggestions for combating climate change, but was presented in very general terms. The release of the “Clean Power Plan” by President Obama and the EPA in August of 2015 deals with carbon pollution from power plants and provides many more specific guidelines and goals. Each state is required to submit a plan based on the EPA guidelines by 2022, with implementation between 2022 and 2029. The goals require carbon emissions to decrease over time in three steps: 2022-2024, 2025-2027, and 2028-2029. The baseline is taken as the year 2012, and any decrease in CO2 emissions after that time can be counted as part of the emissions reduction.
Georgia Johnson's new home. Photo credit: Tom Wooten
Georgia Johnson, the great-grandmother, expert wordsmith, and longtime Lower Ninth Ward resident about whom I wrote in We Shall Not Be Moved, has not followed an easy path to recovery. When I interviewed her for the book in October 2008, she sat happily in the living room of the small Creole cottage she good-humoredly called the “raggedy mansion,” newly returned from years of exile in Mississippi. We both thought then that she was nearing the end of her journey. In fact, it was just beginning.
Even before Hurricane Katrina, Georgia’s house was not in good shape. The ceiling leaked, the floor was uneven, the uninsulated bargeboard walls left Georgia cold in the winter, and the bathroom was too small to accommodate her wheelchair. Ironically, although the flood deposited a thick layer of oily mud in Georgia’s living room, destroyed her possessions, and ruined her electrical system, it also should have been her chance to fix the house. She applied for rebuilding money from the federally funded Road Home Program, and after pushing her way through the red tape that frustrated most of the program’s applicants and waiting patiently for more than a year, she received enough to properly renovate the house. But like thousands of other Gulf Coast residents, she fell victim to contractor fraud. Unable to live in a FEMA trailer because of her wheelchair and debilitating asthma, she tried to oversee the renovation from Mississippi. Twice, builders took her money and ran. With her limited remaining funds, and with help from several of the resident-led neighborhood organizations I featured in the book, she managed a bare-bones renovation.
Imagine if the next debate among the Republican presidential candidates started with the moderator asking all the participants who are parents to raise their hands if their children received the polio vaccine as infants. Then the candidates should be instructed to lower their hands if they would have refused this vaccination if they knew that it was developed from research using fetal tissue. Assuming the candidates responded honestly, I speculate that none would report a willingness to have forgone protecting their children against polio.
If the debate were to start this way—and sadly it probably won’t—it would expose the candidates’ hypocrisy on fetal tissue research (as well as how tortuous the larger issue of vaccines is for Republicans, leading to mixed statements on the part of many of the contenders). Americans as a whole believe in vaccines, though a vocal minority, most of which is associated with the Republican base, do not; similarly, Planned Parenthood, which has been relentlessly demonized because of the false charges of “selling” fetal tissue to researchers, is far more admired by the public than any of the Republican candidates. Yet to satisfy its base—who are the most likely to vote in primaries—the Republican candidates have been compelled to outdo each other in bashing Planned Parenthood, and by extension, fetal tissue research.
On September 4, 2005, eight years before the #BlackLivesMatter movement was born, officers of the New Orleans Police Department opened fire on two families crossing the Danziger Bridge. Hurricane Katrina had ravaged the city six days before. The officers were on site for an unrelated distress call. All the innocent victims were black and unarmed. A harrowing story of blue on black violence, author and investigative journalist Ronnie Greene’s Shots on the Bridge vividly recounts the crime and the ensuing case. With the anniversaries of Katrina and the crime coming up, we caught up with Ronnie Greene to ask him a few questions about his book.
I was first drawn to this story in August 2011, when I happened to read an AP account of the federal court conviction of officers with the New Orleans Police Department, who had fired upon two groups of people on a small bridge and then covered up their crimes.
In reading that first story, I instantly felt these events were worthy of a book. I was struck in learning about the victims, including Ronald Madison, a forty-year-old with the mental development of a six-year-old. With Katrina coming, Ronald stayed back to be with the family dogs. His older brother Lance, a onetime professional football player, stayed to watch over him. Now I was reading that Ronald was killed—shot in the back—and his brother, his protector, had been falsely arrested for allegedly firing at officers. I read about the other family on the bridge, the Bartholomews, along with their nephew Jose Holmes Jr. and his friend James Brissette Jr. JJ, was killed, and several in the Bartholomew family were critically wounded. The mother, Susan Bartholomew, had to have her arm amputated. As the bullets were coming that morning, her daughter, Lesha, lay atop her mother to try to protect her.
In truth, each of the victims was unarmed, yet police hatched a cover-up to conceal their actions.
A grizzly bear attack flowed into my news stream today. Lance Crosby worked for a company that ran urgent care clinics in Yellowstone National Park. He went for a hike. He is now dead.
The response by the Park was swift. Any human death from the claws and canines of a wild carnivore is one too many, and the solution is part prevention, part revenge. Pronounced guilty for eating and not just killing, the sow grizzly bear was put to death and her cubs are destined for a life in captivity.
The preservationist backlash began even before the sow’s fate was solidified. Commentators pointed out that Mr. Crosby wasn’t following the obvious safety precautions that should be used in bear country: he was hiking alone; he wasn’t carrying pepper spray. He was asking for it. After animal attacks, some of us embrace victim blaming.
That isn’t right either. The loss of Lance Crosby is a terrible, unacceptable tragedy.
Last year my students—Chicago teachers and teachers-to-be, educators from a range of backgrounds and experiences and orientations—all read The Beautiful Struggle. I’d put Ta-Nehisi Coates’ memoir on the list of required readings because I thought it was a fitting and important educational book, a useful text for city teachers to explore and interrogate. Some students agreed; several did not. “What’s this got to do with teaching?”
I chose it because it moved me, frankly, and I thought it might move some of them as well. I chose it because in the details of this one life—the challenges and the obstacles, but especially the elements he assembled to build an architecture of survival—I saw human themes of love and beauty and the universal struggle to grow more fully into the light. I chose it because it took readers inside the life of one Black kid, this singular unruly spark of meaning-making energy negotiating and then mapping the territory between his home and the streets and the schools—necessary reading for city teachers I thought.
On July 30, the whole world watched as thirteen Greenpeace activists dangled from ropes tied to the St. John's bridge in Portland, Ore., red and yellow streamers catching the wind. They were blocking the exit of the Fennica, Shell's ice breaker headed to the Arctic to facilitate drilling. These young activists hung there for forty hours in makeshift platforms and slings during some of the hottest days on record, before the police and Coast Guard brought them down. One hundred feet below them, filling the river with their colorful small boats, were Portland's "kayactivists" from the local Climate Action Coalition—some were experienced paddlers, others kayaking for the very first time. On shore stood over five hundred people, cheering and chanting "Stop that boat!" Some were moved to tears by this unprecedented spectacle and by the courage of the protesters.
But everyone was not so thrilled. The Oregonian printed several letters from readers castigating the activists for disrupting traffic on land and sea and for wasting tax money. One wrote: "Make them pay serious fines or spend time in Portland jail." Another complained: "Congratulations, Portland! You've confirmed that this is a city where it's important to be weird." There arises a legitimate question: what is the difference in civil disobedience and simply breaking the law? Was this an instance in which such a protest was justified? Perhaps it would be useful to look at the history and purpose of this radical form of protest.
This Sunday is the International Day of the World’s Indigenous Peoples. Celebrated annually on August 9, the United Nations selected this date to recognize the accolades and contributions of the world’s indigenous peoples as well as to promote and protect their rights. In time for the paperback release of Roxanne Dunbar-Ortiz’s American Book Award-winning An Indigenous Peoples’ History of the United States, we're sharing the following passage from her book to commemorate the occasion. In this passage, Dunbar-Ortiz gives the history of the day’s creation and the role our very own UUA played in repudiating the Doctrine of Discovery.
In 1982, the government of Spain and the Holy See (the Vatican, which is a nonvoting state member of the United Nations) proposed to the UN General Assembly that the year 1992 be celebrated in the United Nations as an “encounter” between Europe and the peoples of the Americas, with Europeans bearing the gifts of civilization and Christianity to the Indigenous peoples. To the shock of the North Atlantic states that supported Spain’s resolution (including the United States and Canada), the entire African delegation walked out of the meeting and returned with an impassioned statement condemning a proposal to celebrate colonialism in the United Nations, which was established for the purpose of ending colonialism.
The “Doctrine of Discovery” had reared its head in the wrong place. The resolution was dead, but it was not the end of efforts by Spain, the Vatican, and others in the West to make the Quincentennial a cause for celebration.