Creating New "Ends"

Third in a series of posts about the October 2012 UUA Board meeting

 I walked into this board meeting with a different set of expectations around crafting "Ends".  This was confirmed by the training with Susan Radwan, who stated flatly "ends are not about your theology, philosophy, or vision -- they are instructions to your President", echoing John Carver.

What is the net added value of the Association?  What impact does it have that a single individual congregation could not do alone?

I would maintain that a single congregation could do an excellent job of helping its members "develop a personal spiritual practice, participate in meaningful worship, learn and practice empowered leadership and generosity", and "find their ministry in the world" (Policy 1.0.1.1) without the UUA. I have no doubt they exist already.  What they likely could not do is develop a library of resources for their professional and lay leaders to weather the inevitable changes and storms that are part of congregational life.  So perhaps the End is about "congregations with the resources they need to live their missions" (one of the preliminary draft ends written at the meeting). 

Likewise, an individual congregation could also be "embracing and struggling with issues of oppression and privilege" (Policy 1.0.1.2c) with the UUA, but it would be more difficult for an entire system of congregations to do so, or to be  "congregations engaged and effective in focused, sustainable social justice work done collaboratively....with UU components, inter-faith and other partners" (another initial draft policy).  For example, would UU congregations be so widely supportive of the BGLTQ community without such programs as becoming a Welcoming Congregation? 

Teams of UUA board and staff are in the process of writing draft Ends in four teams based on the purpose statement of the Association:  1) serving the needs of its member congregations, 2) organizing new congregations, 3) extending and strengthening Unitarian institutions, and 4) implementing its principles.  A smaller team will craft these into a more cohesive framework for the Board to adopt in January.  The Ends will then be taken to our Sources of Authority and Accountability for feedback.  A final version is expected to be adopted in June.


Part of me still wants the poetry (and that may still be possible).  I hold the poetry partly responsible for the difficulty board and staff have had in evaluating our progress towards Ends that are not only difficult to measure, but probably not within the Association's direct "circle of influence". 

Next post:  You want to talk to WHO?  Operating definitions for non-congregational Sources

"This is why I joined the Board"

Second in a series of posts about the October 2012 UUA Board meeting

The above quote from one of our newer board members summed up the general sense of the UUA board.  For many of us, it felt like our focus was on the right things.

One of those "right things" for me was the full day spent on multicultural training, with Crossroads Antiracism Organizing and Training.  I have been in multiple trainings of this type, and found this the most useful of any I have experienced since I joined the board.  It gave me a framework (my strong N on the Meyers-Briggs) for navigating the complexities of really being a multicultural faith.  Crossroads compared the institutional values underlying cultural dominance with those of one with what they called "critical cultural competencies":

• From "either/or" to "both/and"
• From a scarcity mentality to an abundant worldview
• From competitive individualism to collaboration and cooperation that nurtures individual creativity
• From secrecy to transparent communication and decision-making, while safe-guarding person integrity
• From Institutions of cultural dominance that are focused on self preservation with a bias towards efficiency, to institutions with cultural competencies that are focused on their mission with a bias towards effectiveness. 

Though we all know that being multicultural is not as simple as doing a service that incorporates Dia de los Muertos, including readings by African Americans, or including Jewish High Holy Days, there is real utility to me in thinking of our congregations as having a dominant culture (which most of us can easily identify), and then thinking about who is inside of that "box", who is outside of it, and how we might blur the separation.  I am not suggesting we try to be all things to all people, but rather that we choose who we want to be and who feels included on the basis of our values, not our style of worship or music.

Next post:  creating new Ends   

Beginning with the Ends in mind

First in a series of posts about the October 2012 UUA Board Meeting

Weighing in at nearly 190 pages, the October board packet has a number of reports that will impact the decisions made by the UUA Board.  With two full days reserved for ends review (and potential revision), the packet includes the summary of Gathered Here, which along with the 2010 Healthy Relationships Summary, feedback on the original "Ends" from 2009, and three World Cafes with Youth Caucus, will be used as input into that potential revision.

It is no secret that the UUA board and staff have struggled with how to interpret and hold ourselves accountable for our current Ends, so it is appropriate that we are also going back to the basics.  The Governance Working Group sent copies of the Carver Guide "Ends and the Ownership" a month or so ago, and governance consultant Susan Radwan will start us with a training session.

A careful reading of the Carver booklet raised several points for me (my comments are in blue):

"If a slogan is needed for public relations purposes, it can best be established by the CEO..." (page 13)  One of the early criticisms of the "ends" is that they did not "sing" with inspiring and religious language, though we did try to incorporate reverential language.  In hindsight, I wonder if we traded off clarity for poetry. Can policies be inspiring, reverent, AND clear?

"Ends policies must describe what it is the CEO's job to accomplish, not the board's philosophies, theology, or world view." (page 13)  I wonder about this one in the same context as I describe above. 

"If the organization is the subject of the sentence and the verb "belongs" to it, you can be sure you have written about means." (page 14)  Interesting test.... does that suggest "the member congregations of the Unitarian Universalist Association will inspire people to lead lives of humility and  purpose..." is a means for member congregations?

"Policies requiring advocacy, support, and quality services are about means." (page 15)

"Trade associations do not produce the ends that their members produce... Associations produce something else.  What?" (page 16)  This one really gives me pause about the first part of the Ends, Policy 1.0.1, which describes what congregations do.  This was also an early criticism of the Ends -- how can the UUA Board hold the UUA staff accountable for what congregations do (or don't)?   

Also covered in the meeting will be by-laws change recommendations for GA 2013 (including the recommendations from the Fifth Principle Task Force about general assemblies), an adoption of our operational definitions of the non-congregational Sources of Authority and Accountability, plans for GA 2013, and a full day of multi-cultural training.  Check back here next week for detail on these and more.  

It's October -- do you know where your yellow shirt is?

There is poetic justice that Standing on the Side of Love shirts look best on people with darker skin.  I look anemic in mine, and wear it anyway.  Last Saturday once again gave me the reason why.

We are at the monthly interfaith immigration vigil at the West County Detention Center, where an estimated 150 immigrants are housed on any given day for immigration violations.  The opening prayer by a group of Aztec dancers is moving, powerful, and their drums beat into my soul.  About 15 of us are wearing yellow "Standing on the Side of Love" shirts, which is noticed by our second speaker, who thanks the people in "las camisas" (the shirts) for being there.

She is an organizer for domestic workers' rights, and as part of this had taken an "undocubus" from Arizona to North Carolina, stopping along the way to publicize what is happening in our immigration system.  At each stop, she says, they were welcomed into the hearts and homes of people wearing these yellow shirts. 

This is the third time I have heard explicitly about the power of the yellow shirts from someone outside of Unitarian Universalism.  I observed it directly at General Assembly this summer.  Our Arizona interfaith partners talked about how discouraged they were after the passage of SB 1070, and then how the people in the yellow shirts "came with us, walked with us, went to jail with us", inspiring them to go on.  The yellow shirts provided a kind of continuity, a visible fulfillment of a promise that we would be there with them.

It does something powerful for the wearer, too.  When I put on that yellow shirt, I join a river of yellow shirts that stretches from California to Maine, from Arizona to Florida. 

A dozen make a demonstration.

A hundred fill a hall.

A thousand have solidarity and your own newsletter;

ten thousand, power and your own paper;

How much more difference do we make when we are not just individuals showing up for a rally, but rather part of a larger movement that is showing up everywhere?  There were members of other UU congregations at that rally on Saturday that I had never met -- and I knew them instantly.  

If you have a SSL shirt, wear it.  If you don't, get one.  And add your measure to this river of gold that is moving towards justice.  

it starts when you say We

and know who you mean, and each

day you mean one more.

Lines quoted from "The Low Road" by Marge Pearcy  

 

 

Sacred ground

I am biking along Colleville Beach  -- it is a beautiful day and families are spread out for miles along the beach, playing in the water, picnicking, sitting in the sun, doing all the things that families do on a beautiful white sandy beach.

And inside I am screaming:

Don't they know this is sacred ground!?!

This part of France is better known to most Americans as part of Omaha Beach, where on June 6, 1944, the American Allies landed on D-Day on the coast of Normandy. The remnants of what was the largest armada ever assembled are on the bluffs above the beaches -- bomb craters, fortified gun positions, and rows and rows of white crosses (with an occasional Star of David) marking the graves of the some of the near half million American, British, Canadian, German, and other countries' casualties of the Battle of Normandy.

View from Pointe du Hoc, where rangers scaled 100 foot cliffs to reach Nazi guns

I am mesmerized by this battle -- the stunning losses on this beach, the confusion and chaos of this part of the landing gone terribly wrong.  The bombers that were supposed to take out the German guns dropped most of them harmlessly behind the lines because of a ground fog.  Men so seasick that when they landed, going forward into a hail of bullets seemed a better choice...  infantrymen trained to razor precision to work together separated from the rest of their troops, including their leaders... the loss of most of the radios (let alone those who were supposed to use them) so that the big guns 15 kilometers off shore that were supposed to take out the heavy artillery that rained down death on the beach could not do so for lack of coordinates, and could only watch from afar... the extraordinary courage of ordinary men - "if we're going to die, let's die up there!"  The smaller destroyers, guns blazing to try to eliminate some of the German gun positions, risking grounding or hitting a mine, attempting to do what was not in the plan to save the men on the beach...and the future of the free world.

What is behind my fascination with D-Day?  How does it reconcile with my faith?  Delegates at the 2010 General Assembly pointed out that some of us believe "force is sometimes necessary as a last resort".  Chamberlain tried appeasement in 1938 in an attempt to avoid war, sacrificing Czechoslovakia in the process.  Petain tried to keep France out of fighting -- and was complicit in sending 75,000 Jews and other "undesirables" to death. 

I reach my destination on the beach -- a restaurant where my small group joins M. Heintz, who was part of the Battle of Normandy as a French Resistance fighter.  Now 94, he leads us over the bluffs, walking briskly and purposefully to each spot, and tells its story.  At some point, I ask him the question I also asked M. Vico, the Resistance fighter we met with the day before.  

The Battle of Normandy included "carpet-bombing" vast swathes of the Norman countryside, leveling and killing everything.  Cities that had stood for centuries:  Caen, Rouen, were essentially leveled, killing more than 20,000 civilians.  I had assumed these were Nazi bombs -- they were Allied.

How did he, M. Heintz, feel about the decision to level his Normandy?

He pauses..  thinks for a few moments, and says "it had to be done.  Sometimes we must look to greater purposes."

Don't they know this is sacred ground?  Of course they do.  Many of the families I rode past lost members of their own families in WW II -- not to mention WW I.  But sacred ground means something different when it is fought on your own home soil.

Every year the veterans of D-Day return to this part of France on June 6 -- fewer every year.  They relive those moments when they somehow survived and changed the course of history.  And below them, on the white sandy beaches, families continue to live.   

UUFutures: Calling all Youth and Young Adults

If you know a UU Youth or Young Adult, please send them this post.

In the early 1990s, a group of people from across the country of South Africa came to together in an extraordinary series of workshops that created what came to be known as The Mont Fleur Scenarios.  Just coming out of apartheid, the insights provided by these scenarios, or alternative views of the future, changed the course of South Africa's history. The participants, who were from the African National Congress, which had just won the election; the white minority government, labor unions, and many other key leaders, had enough insight into the future to understand they must "rise slowly together like flamingos". 

The UUA Board is using the same planning idea to create alternative futures for Unitarian Univeralism -- what will the world be like in the year 2050?  Scenario planning uses a process that creates four different basic story results that are then expanded by teams of UUA board and staff members as headlines by decade.  Once the headlines are established, a writer on each team will create a story based on those headlines.  In October the Board will use those four different stories of the future to answer questions* like:

• How would the purpose, form, or function of the UUA change in this future?
• What are the most important steps the UUA can take to make a desired scenario happen or head off or moderate the impact of an undesirable one?  
• What are the new opportunities that this future presents? 
• What are the key dangers or problems this future presents, and what could the UUA do to minimize them? 

We have just finished the headlines, and that is where you (if you are a Youth or Young Adult) come in.  We would like your feedback on which headlines you like, and try your hand at writing some of your own.  We will ask you two short questions that will sort you into one of the four scenarios -- let us know what you think will happen!

Please click here to respond by August 1.

*from "Future-Focused Agendas" by Jannice Moore, part of the RealBoard Tool Kit series consistent with Policy Governance® principles.

Criteria for Continuing UUA Trustees

Sixth in a series of posts about Justice GA and the June GA Board Meeting

This is the first (and only) year that the Board is selecting 4 of its own replacements for a smaller board that starts in 2013.  The good news is that there are a lot more than 4 board members interested in continuing on the board.  Depending on which term length interests them, they can be appointed by the Board or nominated by the Nominating Committee. 

So on what basis does the Board select its continuity?  There will be a call later this month to continue the discussion that started at the Board meeting -- since I will be somewhere in Normandy on a bicycle, and am not eligible for continuing (for reasons other than the bicycle), here are my criteria:

What is the unique contribution of continuing trustees?  While what I call the "laundry list" of identities is very important for the Nominating Committee, it is less so for the Board (in terms of the 4 we appoint) because we are appointing only 4.  It is impossible to get the full spectrum of representation with 4 -- though what we do appoint clearly impacts the work of the Nominating Committee to insure that the final board does. The good news here is that the current Board is more diverse than the ones I served on previously -- for example, it would actually be impossible to have 4 white women "of a certain age" (just like me) appointed, or 4 straight white men. 

In my opinion, the most important criteria for continuing trustees is a) their knowledge of and b) accountability around our chosen form of governance.  According to the man himself, the principle reasons for the failure of Policy Governance® are 1) the board not holding itself accountable to its own policies, and 2) turnover in board members without adequate training.  We are getting better at the first, but not there yet, and adding the second could easily allow a ten year investment to go down the drain.  This is not "sunk investment syndrome" on my part, but rather my belief that this form of governance really does provide a structure for "normal" people to serve effectively on boards and be accountable to those they serve.

Accountability means the continuing trustee faithfully fills out those never-ending monitoring surveys, and makes linkage a distinct priority in their activities.  We have the information on who does (or does not) do that, but it's not public -- I vacillate between reminding myself that we are all volunteers, and wanting the kind of scrutiny that legislators get when they are tracked on how many votes they were present for, and how accessible they are to their constituents.

In terms of new trustees, not all Policy Governance® skills are created equal. Two questions I would like to see the Nominating Committee ask of prospective trustees who say they have Policy Governance® skills are

1. Could you tell me what an operating definition is?
2. Could I see an example of a monitoring report that you have evaluated? 

I am also looking for trustees who are willing to invest in the board/staff relationship, understanding that we have different roles but can collaborate on this journey together.