Lift Up Your Hearts!

It's extraordinary how often otherwise civilized people think it's not only their right but their duty to criticize the size of other people's families.  I freely confess to doing so myself on occasion, though I do try to limit my comments to general cases, not specific people.  Maybe it's because the only remaining area of our sex lives where criticism has not been taken off the table is its fruit (or lack thereof).

Most annoying are the self-righteous critics.  You know, the ones who insist that sweet little baby you just gave birth to will destroy the ecological balance of the world.  Or those who praise God for the gift of antibiotics and other life-changing interventions while solemnly intoning that your use of birth control betrays your basic lack of trust in God's plan for your family.  There are valid points lurking behind both of those extremes, but there is room for such a wide range of disagreement that prudence and courtesy—not to mention the love we owe our fellow human beings, and the good ol' Golden Rule—call us to admit that the size of other people's families is no one's business but their own.

That said, I recently found a Front Porch Republic article that explicates one of the negative side effects of the recent trend toward small families.  I highly recommend reading the entire article, but will quote here as much as I think I can without raising the ire of the copyright fairies.

China’s one-child policy has stripped the social space between the state and the individual of every protection that the most natural community, the family, can provide. How much more damaging must be the collapse of family size in Chinese culture, in which family ties have played such an important role? I know I’m not saying anything new ... but we cannot remind ourselves too often of what is lost as family sizes have collapsed (through state coercion or, more sadly, voluntarily).

As American family sizes shrink we get a glimpse of the losses, but we may not be aware of the extent of the social damage caused by a one-child policy (or the one-child norm that some would foist upon us). ... If we assume that everyone gets married and has the same number of children—big assumptions I know, but they give a sense of the social stakes in family size—the table below gives the number of relatives (up to first cousins) in a steady state:

 

We don’t need a chart to see that a reduction in family size reduces the number of siblings, but the fact that the number of parents and grandparents is stable may distract us from the collapse in the number of aunts/uncles and cousins.

A family tree with many branches functions as a broad social safety net: when average family size falls from three to two there are only half as many aunts and uncles to lean on, to visit, to identify with, to support you when things go wrong and rejoice with you when things go right. When average family size is one there is little family left to protect you and to belong to. The modern fantasy—society as disconnected individuals under a tutelary state—becomes grimly plausible.

The family is most local of all communities, and its decline is at least as great a social calamity as the commercialization of culture and the state organization of society.  ... You are not obligated to have as many children as you physically can, of course. Don’t rely on the culture’s norms in making decisions about family size, though: the culture will confirm your evaluation of the costs of more children, but it is blind to the great gift you are giving to your children and your descendants.

I can see by yesterday's Frazz comic that Frazz lives in Connecticut or some other state that charges a few pennies extra for certain bottles and cans (mostly drink, such as soda and beer—but not water; I have yet to figure it all out), and then gives them back to you if you return the bottle to the grocery store.

What I still don't get about this system is, Why?  I mean, I understood it when I was growing up, eons ago, because the bottles were reused.  On the very rare occasions when we had beer or soda in the house, we were happy to return the bottles for the nickels they brought (five cents was worth a lot more back then), and so that the companies could refill them.  We always put our empty milk bottles back out on the porch for the milkman to retrieve—not for money, but so that he would in turn leave us bottles full of (pasteurized, but not homogenized) milk.

But those days were long ago and far away.  No one reuses bottles, and certainly not aluminum cans.  I assume that they are all sent from the grocery store to a recycling center.  Is a nickel, or even a dime, worth the effort of storing and returning the containers?  The real value is in the recycling.  The Swiss go through that effort because that's the way recycling is done there—there are no 5-rappen tips for doing what's right.  In our town in Florida, we collect all recyclables in one bin which is then picked up at our homes weekly.  It's as easy as throwing them in the trash.

The states that I know of that put a deposit on certain recyclables also have home recycling, so wouldn't the marginal cost of picking up all bottles and cans be almost nil?  Why, then, do they continue the old practice?

Far be it from me to minimize the intelligence and contributions of Henry Louis Gates, Jr.  My own feelings about him are mixed, as I think he acted irresponsibly and reprehensibly in the Cambridge Incident.  Not his initial reaction—I wouldn't want to place any bets on my own rational behavior after returning from an exhausting overseas trip and finding myself locked out of my house, then being suspected by the police of housebreaking.  But for escalating the affair even after the facts were known.  At least I think that I, upon calmer reflection (and perhaps some much-needed sleep), would have been grateful to have had a neighbor notice that someone was jimmying my door, and police willing to be certain the housebreaker was who he said he was.

That aside, however, I can't deny his accomplishments, nor fail to appreciate his contributions to the genealogical field, especially in making it more popular and accessible to many who otherwise would never have given it a second thought.  For a while we watched his PBS series, Finding Your Roots, though just as with Who Do You Think You Are? and Genealogy Road Show, it got tiresome after a while:  too much hype, too many celebrities, not enough content.  His work is serious, and his passion genuine.

Recently Gates was interviewed in the American Ancestors magazine published by the New England Historic Genealogical Society.  His passion shows in his answer to the question, Where do you see genealogy in five or ten years?  What do you think is going to happen?

I'm working with a team of geneticists and historians to create a curriculum for middle school and high school kids, to revolutionize how we teach American history and how we teach science using ancestry tracing.  Every child in school would do a family tree.  We think that's the best way—to have their DNA analyzed and learn how that process works in science class.  In American history class, we think that's the best way to personalize American history and the nature of scholarly research.  For a lot of kids, going to the archives, looking at the census is boring.  But if we say, "You're going to learn about yourself, where you come from," what child wouldn't be interested in that?

Really?  Really?  I'm 100% with him on the idea that genealogy makes history personal and for me far more interesting.  I can feel and appreciate his enthusiasm.  But can you imagine parental reaction to this particular permission slip?  This is several orders of magnitude greater than the privacy violations already imposed on families by the schools.  Genetic genealogy is a very young science with innumerable risks and ethical pitfalls.  Even those of us who value the genetic information available aren't necessarily thrilled with the idea of our genetic information being "out there."

Medical fears  Who else can learn that I have a genetic predisposition to cancer, or bipolar disorder?  If I get tested, will I be morally obligated to reveal the results to my family, my doctors, or on an insurance or employment application?  Do I even want to know myself?  If the school learns such a thing about my child, will that affect their treatment of him?  Could they initiate a child abuse claim if we refuse to take whatever steps they recommend based on this knowledge?

Sociological and psychological fears  A child discovering that his father isn't the man he has called Daddy all his life.  A youthful indiscretion revealed by the discovery of an unexpected half-sibling.  Decades-old adulteries brought to light.  We like to hear of the DNA-testing success stories, of Holocaust survivors reunited with family members they thought long dead.  But there's a darker side to the revelations:  as one man wrote, With genetic testing, I gave my parents the gift of divorce. Even if we're certain there are no skeletons in our own closets, or don't care if they're brought to light, can we be so sure about other family members?  Can we speak for their wishes?  What's revealed about our DNA affects other lives; no man is a genealogical island.

Security fears  I have too much respect for hackers and too many misgivings about the NSA to believe any reassurance that the data is secure.  And indeed, much of the information desired by those who have their DNA analyzed is only useful if it is shared.

To be sure, there's a lot of very interesting data that can potentially be mined from DNA testing, and I'm not saying I'll never consent.  It's tempting, to be sure.  But it's not a decision to be entered into lightly, and certainly not one to be imposed on a family by a middle school history teacher.  Even one as enthusiastic and as persuasive as Henry Louis Gates, Jr.

It takes a rich, greedy capitalist to grind the poor into the dust, right?  Certainly over the years many have done a very good job of that.  Our recent viewing of the documentary, Queen Victoria's Empire, drove home the disastrous consequences of both imperialism in Africa and the Industrial Revolution back home in Britain.

However, the same video also revealed the devastation that can be wrought by someone with good intentions, even against his will (e.g. David Livingstone), and especially when combined with the above-mentioned greed (e.g. Cecil Rhodes).

Which brings me to the point.  I cannot count the hours and hours of struggle Porter has put into getting us health insurance in these post-retirement times.  Without a doubt, I am personally grateful for the choices the Affordable Care Act (a.k.a. Obamacare) offers us, as much as I philosophically fear its negative consequences.  Some of those negative consequences are personal, too: e.g. the colonoscopies that had been covered by our insurance in the past no longer qualify for coverage because of new rules instituted by the ACA.  And we can't afford to get sick until after the end of January, because the "helpful" phone contact assigned us the wrong Primary Care Provider, and the fix won't go into effect till February 1.  However, I admit to no longer hoping for repeal of the ACA, because the damage has been done.  Too many people, including us, are now dependent on it.  I doubt we can put the genie back in the bottle.

While I freely acknowledge that the passage of the ACA had at its heart noble ideals and good intentions, I'm not convinced it's really helping the poor, or at least not as much as it's helping people who get rich off the needs of the poor.  Porter, being retired, has the time to put into navigating the complex and exceedingly frustrating waters.  He also has a degree in economics and a mind well-suited to financial calculations.  Which convinces me that the truly impoverished will (1) throw up their hands and settle for a much less than optimal health care plan, or (2) fall prey to those who would profit from doing the paperwork for them, while charging inordinate fees and still coming up with a less than optimal plan.

Nonetheless, the purpose of this post is neither to start a political discussion nor to depress you.  It's to honor my husband, for whom Sunday's Animal Crackers comic could have been created:

No doubt about it:  I married the right man.

The Battle of Kings Mountain was, like that of nearby Cowpens, decisive in turning the tide of the American Revolution in the South.  Not that I was ever taught that in any history class in school, where local prejudice made the Battle of Saratoga the only "turning point of the American Revolution."  But better half a century late than never:  I know it now, and we visited both Kings Mountain and Cowpens on one of South Carolina's most beautiful ever November days.

Another point of major importance that I never knew:  in the South, the Revolution was actually a civil war.  Having been brought up in the Northeast, I never thought of Tories as being all that important:  the Revolution was a battle between patriotic Americans and their nasty British overlords.  But in this part of the land the fight was brother against brother, or at least neighbor against neighbor, with loyalties somewhat fluid, and more about personal freedom than politics and breakfast beverages.  The British did their best to encourage the Loyalist faction (Tories) against the Patriots (Whigs), much as we keep trying to do in other countries today.  They'd hoped to get the Americans to do most of the dirty work for them, remaining themselves in more of a leadership and advisory position.  (Not much has changed in 234 years.)  At Kings Mountain, the officer in charge of recruiting and leading the Loyalists was Patrick Ferguson.

Ferguson was a Scottish major in the British army, and in many ways a remarkable man.  He was considered to be their best rifleman by far, and he designed the Ferguson rifle, which was much more accurate, safer, and easier to use than the standard "Brown Bess" musket.  (Alas, military life being what it often is, he had none of these guns available at Kings Mountain, and had lost the use of his right arm in a previous battle.)  He had two mistresses, both named Virginia, who followed him on his campaigns (one died at Kings Mountain).  Yet in many ways he was a man of honor, refusing the opportunity to take a clear shot at George Washington—and quite likely, in hindsight, change the outcome of the war—because Washington's back was to him and they were not in a battle situation.  He also had a reputation for being more humane in battle than some other British officers.

In the weeks before Kings Mountain, Ferguson made a strategic mistake:  he told the Patriots he would hunt them down and burn their homes if they did not lay down their arms.  Previous Loyalist and British atrocities had given the rebels plenty of reason to fear, and to be very angry.  You do not threaten the family of a Scots-Irish mountain man, heir of William Wallace, a "born warrior."  And you don't try to take away his gun.  (Not much has changed.)  Assistance poured over the mountains and the rebel ranks swelled.

These were not trained soldiers, though they'd had plenty of fighting practice and came with battle skills learned from the Indians.  As the narration at the Kings Mountain Visitors Center succinctly put it, these fighting units had leaders, not commanders.  The leaders were "boots on the ground" fighters as much as their recruits.  (However that might work or not work as a battle strategy, I think we need more leaders and fewer commanders in all areas of life today.) There was little discipline or coordination amongst these independent fighters, who were even given orders before the battle to "be your own leader."  But they were warriors, defending their homes and their families, and they won a decisive victory.

It was a victory with a costly aftermath.  The fighting over, the undisciplined, riled-up, and no doubt less-than-sober mob exacted revenge on their enemies—their neighbors and brothers—proving themselves no better than the men whose atrocities they were avenging.  (Not much has changed.)  Major Patrick Ferguson did not survive the battle, and his body did not escape the anger of his enemies.  Eventually the leaders regained control over the men, but not before much damage was done.

I awoke this morning to news of Ferguson, the city, and thought about Ferguson, the man, and all the evidence that while civilization, education, and progress are very good things, those who look to them for changing basic human nature are worshipping a false god.

On a happier note, if you’re ever in the area, I highly recommend a visit to the King’s Mountain National Military Park and the Cowpens National Battlefield.  They’re nothing fancy, but there’s no admission charge and I think they’ve done a wonderful job of honoring both sides of the battles that took place there, and showing the humanity of all the combatants.  If I lived nearby and had young children with me, I'd bring them frequently just to enjoy running around, just as my family used to do at the Valley Forge Park—though sadly neither of these has cannons to climb on.

You may know the story, but still I dare you to watch this with a dry eye.  It's well done, and worth watching the extras at the end, too.  (H/T Diana)

This Rochester Review letters page cheered us both considerably tonight.  Mike Armstrong, brilliant computer guru at the University of Rochester Computing Center in our day, confesses to being overwhelmed by today's computing power.  His letter ("Something Doesn't Compute" in about the middle of the page) is worth reading as a peek into the field's ancient history; we joined the game in the days of the IBM 360/65.  But it was to the final paragraph that we could relate best:

But those were, to me, the good old days of wooden computers and iron programmers. When I left the Computing Center in 1980, I felt I knew the room-sized computer systems thoroughly, from the hardware to the operating systems and most of the application programs. Now I carry a small computer in my pocket that has more memory and more computing power than all of NASA’s computers when they put Neal [sic] Armstrong on the moon, and I have no idea how it works. And it also makes phone calls.

My husband likes me to be with him, to look over his shoulder, while he works.  I am exactly the opposite.  With a few exceptions—such as when I want someone to "hold my hand" through an unfamiliar or difficult procedure—I hate it when someone watches me work.  I fall apart.  I trip over my feet, my fingers, my words.  Simple tasks that I can do without thinking suddenly become nearly impossible.  I become incompetent even in my areas of expertise.

Why?  I never had a clue, until I read "The New Neuroscience of Choking" from the New Yorker of a couple of years ago.  (Yes, it has been on my To Blog list for that long.)

[C]hoking is actually triggered by a specific mental mistake: thinking too much. The sequence of events typically goes like this: When people get anxious about performing, they naturally become particularly self-conscious; they begin scrutinizing actions that are best performed on autopilot. The expert golfer, for instance, begins contemplating the details of his swing, making sure that the elbows are tucked and his weight is properly shifted. This kind of deliberation can be lethal for a performer.

[An analysis of golfers] has shown that novice putters hit better shots when they consciously reflect on their actions. By concentrating on their golf game, they can avoid beginner’s mistakes.

A little experience, however, changes everything. After golfers have learned how to putt—once they have memorized the necessary movements—analyzing the stroke is a dangerous waste of time. And this is why, when experienced golfers are forced to think about their swing mechanics, they shank the ball. “We bring expert golfers into our lab, and we tell them to pay attention to a particular part of their swing, and they just screw up,” [University of Chicago professor Sian] Beilock says. “When you are at a high level, your skills become somewhat automated. You don’t need to pay attention to every step in what you’re doing.”

Brain research suggests that a major culprit in this problem is loss aversion, "the well-documented psychological phenomenon that losses make us feel bad more than gains make us feel good."

[T]his is why the striatum, that bit of brain focussed on rewards, was going quiet. Instead of being excited by their future riches, the subjects were fretting over their possible failure. What’s more, the scientists demonstrated that the most loss-averse individuals showed the biggest drop-off in performance when the stakes were raised. In other words, the fear of failure was making them more likely to fail. They kept on losing because they hated losses.

There is something poignant about this deconstruction of choking. It suggests that the reason some performers fall apart on the back nine or at the free-throw line is because they care too much. They really want to win, and so they get unravelled by the pressure of the moment. The simple pleasures of the game have vanished; the fear of losing is what remains.

Indeed.

Thanks to my NEHGS newsletter, I can point to where my own observations are confirmed (and explained) in print.  The Summer 2014 edition of the Old Sturbridge Village Visitor reports on some historical myths, one of which is that everyone died young in the olden days. I get so frustrated when people attempt to explain something in the past by invoking, "because they only lived to be 40 years old."  Many of my ancestors lived into their 70's, 80's, and even 90's.  Here's the explanation:

While average life expectancy was shorter in 19th-century New England than it is today, many people then lived into old age, and some even lived beyond 100 years. The Bible says that expected lifespan 3,000 years ago was "70 years; 80 for those who are strong" (Psalm 90:10). But before the mid-20th century, people died regularly in all stages of life, not just in old age. Life expectancy at birth in early 19th-century New England was only in the mid-40s.

But as the old saying goes, "there are three kinds of lies: lies, damned lies, and statistics." Statistics in the 19th century were skewed by high childhood mortality rates—especially in urban areas—largely due to infectious diseases such as pertussis, measles, scarlet fever, and diphtheria. (Thanks to vaccination, these diseases are rare today.) By the time a person reached age 30 his life expectancy jumped to 67 and the average 50-year-old could expect to live until age 73.

Note that this still puts many of my ancestors above average, but that's no surprise.  :)

My go-to example of what young people can accomplish has always been David Farragut, midshipman in the U.S. Navy at age nine, given charge of a prize ship at 12, later the Navy's first admiral.  But the Occasional CEO has provided some other examples for my list:

In 1792, the trading ship Benjamin departed Salem, Massachusetts, loaded with hops, saddlery, window glass, mahogany boards, tobacco and Madeira wine.  The ship and crew would be gone for 19 months, traveling to the Cape of Good Hope and Il de France.   All the while they bargained hard from port to port, flipping their freight several times “amid embargoes and revolutions,” naval historian Samuel Eliot Morison wrote, “slipping their cables at Capetown after dark in a gale of wind to escape a British frigate; drifting out of Bourbon with ebb tide to elude a French brig-o’-war.”  In 1794, the Benjamin returned to Salem with a cargo that brought 500% profit to its owners.

The ship just happened to be captained by Nathaniel Silsbee, 19 years old when he took command.  His first mate was 20 and his clerk 18.

I know we expect a different sort of education for our young people today, but surely we can do a better job of helping them get it more efficiently.  No wonder today's teens are restive!

The final of the three articles I chose from the January-February issue of Christianity Today is "Who Owns the Pastor's Sermon?" which dives into the thorny issue of intellectual property rights.  If a church hires a pastor to preach sermons, do those sermons become church property, or does the preacher retain the copyrights?  Right now, the law favors the churches, which is why more pastors are seeking legal help to craft clear agreements.  Even though the focus of the article is entirely on pastors and sermons, church musicians, who frequently create intellectual property during the execution of their jobs, should take heed as well.

The law firm of Yates & Yates, which represents many Christian preacher-authors, has a standard agreement, which "recognizes that the pastor, as the creator, owns the intellectual property rights and has the right to determine copyright ownership. ... [T]he pastor grants the church a royalty-free license to use his written or recorded material."

It's the only arrangement that makes sense, said Yates. ... Preachers should own their sermons. If pastors don't own their sermons, that would essentially rob them of their livelihood. ... Pastors wouldn't be able to preach the same sermon in more than one place. And they wouldn't be able to take their sermon notes with them when they moved to a new church, which is "ridiculous," said Yates.

However, the legal situation is more complicated than this.

Frank Sommerville, a Dallas-based attorney who specializes in nonprofit law ... says that under the Copyright Act of 1976, a pastor's sermons qualify as "work for hire." That means the copyrights and intellectual property rights actually belong to their employer.

"It's not the answer that pastors expect," said Sommerville. "They've always taken the position that God gave them the sermon as part of their ministry. It never crossed their minds that there would be a law that would govern their sermons."

Sommerville's view is essentially this: A church hires a pastor to write and preach sermons. Since that's part of their job description, the sermon qualifies as work for hire and therefore belongs to the church.

Under this interpretation, churches could find themselves with tax problems if they give pastors the intellectual property rights.

The IRS bans "private inurement"—charitable assets resulting in personal gain (as when a pastor receives royalties for books to which the church holds the intellectual rights). ... "The problem is that intellectual property rights lawyers usually give churches the same answers that they give businesses," [Sommerville] said. "And they never talk about the tax implication."

A for-profit company can give away intellectual property rights if it wants, said Sommerville. But a church or other nonprofit can't, because of the IRS restrictions on private inurement. He points to several recent private letters from the IRS, which denied charitable status to several religious nonprofits that wanted to publish books by their founders and let the founders keep the copyrights and the proceeds.

Sommerville said that each church and pastor should determine who owns what when the pastor is hired. "This is not a problem that gets easier to solve if you ignore it," he said. "The longer you wait, the more expensive it gets."

Yates is still not convinced that a pastor's sermon must be a work for hire under copyright law. ... Work for hire under copyright law applies only to what is created "within the course and scope of employment."...  In Yates's opinion, pastors are called to study and preach the Word, not to create intellectual property rights for a church to exploit.  "Just because you are hired doesn't make everything you do work for hire," he said. "I don't know of any church that hired a pastor to create intellectual property for the church's benefit." ... The church "hired you to lead and shepherd the flock. So why should the church own the intellectual property rights to what the pastor creates?"

Some churches have policies that assign rights depending on when the work was created.

Brentwood Baptist is one of a number of congregations with a formal intellectual property policy for staff. It's pretty straightforward: Anything that staff members create as part of their job duties—like the pastor's sermons—belongs to the church as work for hire. Anything that staff members create during their spare time, using their own resources, belongs to them.

The rights to anything that's created using substantial church resources—like books or songs—are transferred from the staff member to the church, under an agreement signed by both parties.

To my surprise, the article does not address what I see as the glaringly obvious problem with this approach:  what is a pastor's "spare time"?  In this era of blurred lines between "work time" and "personal time"—when employees are accessible at almost all times via their mobile phones, and are as likely to do company business outside of their official work hours as within them—such a policy seems archaic.  This problem is a hundredfold greater when the "product" in question is a creative endeavour.  What pastor, what musician, what artist, what author—what scientist, even— creates his work at a desk, in an office, between the hours of nine and five?  The creative process isn't something one turns on and off according to the clock.  It also happens in the shower, while falling asleep at night, on long walks, and during breakfast.  There is only one word for the idea that a church, or any other corporation, owns 100% of one's time:  slavery.

Because there was actually only one great article in Three Great Articles - Part 1....

If our library is as good as it has been in acquiring books that I have suggested, eventually I'll post a review of The Locust Effect: Why the End of Poverty Requires the End of Violence.  In the meantime, this is the Christianity Today article that caught my attention:  Why We're Losing the War on Poverty, an interview with lawyer-activist-author Gary A. Haugen of the International Justice Mission.  (If you want to correct your view of lawyers as the scum of the earth, take a good look at IJM.)

Picture a poor farmer trying to scrape his way out of poverty. Just when the crops have started to show promise, the locusts descend and devour all of that hard work. That's the locust effect—the way violence impacts the poor in the developing world. The traditional things we do to assist the poor to get out of poverty don't stop the violence. The Locust Effect tells the story of the hidden plague of violence.

The lack of reliable law enforcement, Haugen argues, exposes the poor to the worst predatory violence, undermining the good accomplished by the billions of dollars aid agencies spend annually to fight poverty.

Haugen wants Westerners—and the aid agencies they support—to be as determined in fighting criminal violence against the poor as they are in relieving hunger and treating HIV/AIDS.

The problem is not that the poor don't get laws. The problem is that they don't get law enforcement. There is a functional collapse of law enforcement systems in the developing world; the poor are left utterly vulnerable to violence.

There's a problem with pouring aid into circumstances where poor people are not protected from predatory violence. ... [W]e are going to be significantly disappointed in the outcome of our poverty alleviation efforts.

When people think of poverty, they tell you what they see: the shacks, the dirty water, the hungry families. Those are all the visuals that immediately come to mind.

What they don't see are the assaults, the slap across the face, the rape, the torture by police, and the extortion. It's intentionally hidden by the perpetrator. The victims are scared and ashamed, and it's difficult for them to speak. People don't talk about the things they don't have solutions for. People working in the development field and in poverty-fighting or public health don't often come from law enforcement.

There is a solution for violence: the basic service the rest of us rely on every day, law enforcement.

The ideal partner is the body of Christ around the world. Westerners are not going to parachute in and save the day. This is a fundamental struggle for justice that's going to have to be owned by the local community.

Another partner will be governmental authorities within that community, within that country. This recovers Christian interaction with government. Romans 13 says the authorities are actually ministers of God in order to do justice in the community. Christians in other eras shaped the way the government went about seeking justice and peace in the community.

In the city of Cebu, Philippines, IJM partnered with community leaders to rally the justice system to protect children from sex trafficking. That's Project Lantern. One critical partner was the church, Protestant and Catholic. The victimization of children in the commercial sex trade was reduced by nearly 80 percent because law enforcement protected the children instead of the sex traffickers. ... It's now being replicated in Manila and Pampanga. We're also seeing the government itself beginning to foot the bill and take the initiative. IJM is a partner, but it's no longer the prime moving force. The government itself is setting up specialized units. Fast-track courts are being established to address sex trafficking. Safe places for the survivors of sex trafficking are being established. It's being taken nationwide in the Philippines.

I'm on the side of hope. I've seen it with my own eyes, and I've seen it profoundly in history.

We've subscribed to Christianity Today magazine for more years than I can remember.  The publication has been through many changes over the years, and I can't say as I've been happy with many of them, particularly its following of the deplorable trend of featuring images, pull-quotes, and short snippets instead of solid text.  If it wasn't designed by someone with ADHD, I'm guessing that's the audience they're reaching for.

On the other hand, CT is far from the worst offender in this, and besides, it makes for perfect bathroom reading.  There's no need to linger after the job is done just to finish a chapter.

Despite my complaints about the format, they do have some excellent articles not found elsewhere, and this year's January-February issue was a home run.  I'll mention three article of particular note.  Whether non-subscribers will be able to follow the links or not I don't now; they have a good deal of content available for free on their website, but what is and what isn't seems random to me.

The Surprising Discovery About Those Colonialist, Proselytizing Missionaries.  Sociologist Robert Woodberry's work was inspired by a mandatory lecture he attended while in graduate school:

The lecture was by Kenneth A. Bollen, a UNC–Chapel Hill professor and one of the leading experts on measuring and tracking the spread of global democracy. Bollen remarked that he kept finding a significant statistical link between democracy and Protestantism. Someone needed to study the reason for the link, he said.

Woodberry was hooked.  Warned by his professor that finding something positive about missionaries in the colonial era might scuttle his academic career, Woodberry was meticulous in his work and extraordinarily skeptical in his statistical analysis.  The correlation wouldn't go away: 

Areas where Protestant missionaries had a significant presence in the past are on average more economically developed today, with comparatively better health, lower infant mortality, lower corruption, greater literacy, higher educational attainment (especially for women), and more robust membership in nongovernmental associations.

"Missionary" is a broad term, and it's important to note that the correlation only applies to what the author calls "conversionary Protestants" who operated independently of the colonial powers.

Protestant clergy financed by the state, as well as Catholic missionaries prior to the 1960s, had no comparable effect in the areas where they worked.  Independence from state control made a big difference. "One of the main stereotypes about missions is that they were closely connected to colonialism," says Woodberry. "But Protestant missionaries not funded by the state were regularly very critical of colonialism."

"Why did some countries become democratic, while others went the route of theocracy or dictatorship?" asks Daniel Philpott, who teaches political science and peace studies at the University of Notre Dame. "For [Woodberry] to show through devastatingly thorough analysis that conversionary Protestants are crucial to what makes the country democratic today [is] remarkable in many ways. Not only is it another factor—it turns out to be the most important factor. It can't be anything but startling for scholars of democracy."

The missionaries didn't set out to fight social injustice, but they knew it when they saw it, and knew they had to do something about it.  Nor did it hurt their cause to have Christianity associated with someone helpful, rather than just the abusive rulers.  For example:

John Mackenzie, without whose efforts eventually gave birth to the nation of Botswana:

When white settlers in South Africa threatened to take over the natives' land, Mackenzie helped his friend and political ally Khama III travel to Britain. There, Mackenzie and his colleagues held petition drives, translated for Khama and two other chiefs at political rallies, and even arranged a meeting with Queen Victoria. Ultimately their efforts convinced Britain to enact a land protection agreement.

The difference between French and Belgian Congo:

Congo's colonial-era exploitation was well known: Colonists in both French and Belgian Congo had forced villagers to extract rubber from the jungle. As punishment for not complying, they burned down villages, castrated men, and cut off children's limbs. In French Congo, the atrocities passed without comment or protest, aside from one report in a Marxist newspaper in France. But in Belgian Congo, the abuses aroused the largest international protest movement since the abolition of slavery.

Why the difference? ... Protestant missionaries, it turned out, were allowed only in the Belgian Congo. Among those missionaries were two British Baptists named John and Alice Harris who took photographs of the atrocities—including a now-famous picture of a father gazing at his daughter's remains—and then smuggled the photographs out of the country. With evidence in hand, they traveled through the United States and Britain to stir up public pressure and, along with other missionaries, helped raise an outcry against the abuses.

Because it was important to the missionaries that all people be able to read the Bible, literacy and education came sooner to countries where they lived.

"They focused on teaching people to read," says Dana Robert, director of the Center for Global Christianity and Mission at Boston University. "That sounds really basic, but if you look worldwide at poverty, literacy is the main thing that helps you rise out of poverty. Unless you have broad-based literacy, you can't have democratic movements."

Why, Woodberry wondered, did the University of Togo library contain far fewer books than he himself owned, while across the border the University of Ghana was vastly superior?

The reason was clear: During the colonial era, British missionaries in Ghana had established a whole system of schools and printing presses. But France, the colonial power in Togo, severely restricted missionaries. The French authorities took interest in educating only a small intellectual elite. More than 100 years later, education was still limited in Togo. In Ghana, it was flourishing.

Pull out a map, says Woodberry, point to any place where "conversionary Protestants" were active in the past, and you'll typically find more printed books and more schools per capita. You'll find, too, that in Africa, the Middle East, and parts of Asia, most of the early nationalists who led their countries to independence graduated from Protestant mission schools.

You can read Woodberry's scholarly paper, "The Missionary Roots of Liberal Democracy," online in the American Political Science Review.  I'm sure it's worthwhile, though I've only read the first few pages myself at this point, and eventually it gets pretty technical.  Here's the abstract:

This article demonstrates historically and statistically that conversionary Protestants (CPs) heavily influenced the rise and spread of stable democracy around the world. It argues that CPs were a crucial catalyst initiating the development and spread of religious liberty, mass education, mass printing, newspapers, voluntary organizations, and colonial reforms, thereby creating the conditions that made stable democracy more likely. Statistically, the historic prevalence of Protestant missionaries explains about half the variation in democracy in Africa, Asia, Latin America and Oceania and removes the impact of most variables that dominate current statistical research about democracy. The association between Protestant missions and democracy is consistent in different continents and subsamples, and it is robust to more than 50 controls and to instrumental variable analyses.

(I've decided to split this post into at least two parts, this one having taking more words than I expected. Not that that should surprise anyone, least of all me.)

Do most people read faster on an e-reader?

I've discovered that I can borrow books from our library for my Kindle, and this past Saturday I signed out The Hobbit.  That we have two physical copies on our shelves is beside the point:  Kindle books are the most comfortable way to read in bed—at least under our present lighting setup—and that's what I wanted it for.  As a tried-and-true introvert, my brain is always spinning rapidly, and if I don't get sufficient, effective processing time during the day—and sometimes even if I do—trying to fall asleep is like putting in the clutch while opening the throttle:  high rpms with no actual progress made.  Reading a few chapters of a good book engages the engine and throttles back to where sleep can take over.

For physical books, our library's default loan period is three weeks.  The default loan period for e-books is one week.

The downside of so much exposure to Facebook and other modern communication is that I am tempted at this point to write, "WTF?"  Instead, I will try to remember what we all said before that offensive term became so common as to jump immediately even to my own mind, and simply say, "Huh?"  I find reading a book a week to be an ambitious goal.

I don't think I read any faster (or slower) on the Kindle than with the printed page.  Do you?

If a man is called to be a streetsweeper, he should sweep streets, even as Michelangelo painted, or Beethoven composed music, or Shakespeare wrote poetry.  He should sweep streets so well that all the hosts of heaven and earth will pause to say, 'here lived'.  — Martin Luther King, Jr.