I had been looking forward to being in Providence, Rhode Island, this week to reconnect with UU friends and colleagues at the UU General Assembly (GA) and explore Providence. Instead, I have a full week of online sessions queued up for viewing from my home office. This is not at all what I expected, and like so many of us, after three months of hand-washing, mask-wearing, and physical distancing, online platforms are what keep me connected. As do e-mails and phone calls. The irony is that I was trying to reduce my screen time with the help of the app on my phone that tracks use in categories such as social networking, productivity, entertainment, and creativity. My screen time has gone up tremendously these last three months–just a reality that I have to accept. Not only am I online more for work, but I spend time connecting with family and friends via Zoom or FaceTime because I want to (need to!) see their faces. My GA experience will be defined by how much time I am able to sit or stand in front of a computer.
GA is about to begin as I write. I have participated in the Liberal Religious Educators Association (LREDA) pre-GA workshop, “Threading the Needle: Practices for Centering Love and Liberation in Faith Formation.” As I listened and discussed this topic with colleagues in breakout sessions, I identified a few key takeaways:
1. The work of liberation is done in relationship. It isn’t just an intellectual exercise, although studying history, especially the history that has been ignored, is necessary but insufficient to affect meaningful progress. Relationships allow us to engage in the deeper conversations that establish pathways for working together for change. In America, that requires disrupting the culture of rugged individualism. What if we prioritized relationship over ego? What if, when covenants are broken, we were able to choose ways to re-covenant instead of allowing the relationship to disintegrate? What if we were willing to work collaboratively to disrupt repressive hierarchical structures that promote power-over rather than power-within our relationships? This work begins in the predominantly white spaces many of us inhabit and prepares us to establish relationships beyond our comfort zones.
2. The work of liberation requires accountability. It is not merely performative. How can it be transformational? We have experienced much sorrow, anger, and frustration in the face of police brutality in America and continuing anti-black racism. Many have protested and marched for justice. That is only the beginning. How will we show our marginalized siblings that we are in this together? How will we each be transformed by working for liberation for all? Are we willing to do the work for structural change that moves us closer to an equitable society? How do we hold ourselves accountable to the work of disrupting oppressive systems in our midst? What if accountability wasn’t scary?
3. Practicing liberation requires moral imagination. We cannot achieve what we cannot imagine. As we imagine an equitable world, the Beloved Community we often talk about, the question for each of us becomes what will we do with our time, talent, and treasure to make it happen? What is our commitment to justice-centered love?
Those are my takeaways and questions after 5-1/2 hours of Zoom sessions. I will be reflecting on them as I work with staff and volunteers to plan Faith Development and Justice Ministry for the 2020-21 congregational year. I wonder what these thoughts bring to mind for you? Let me know!
Rev. Claudia Jiménez, Minister of Faith Development