Crafting : Toward a Theory of Literacysmiths Natalie Saleh | Baylor University

This ethnography focuses on the literacy practices of the Unitarian Universalist Fellowship of Waco (UUWaco), a liberal -based community whose congregation includes members with various religious beliefs. To learn about this community’s literacy practices, I collected discourse-based interviews and participant-observations. My findings suggest that since UUWaco members do not endorse one set , they create their own while relying on what I have come to call “multi-religious literacy,” or in-depth understanding of multiple and religious texts, through which UUWaco members craft new, individualized theologies. Guided by Deborah Brandt’s “literacy sponsors” and Alanna Frost’s “liter- acy stewards,” I propose a new term to describe UUWaco members, “literacysmiths.” Literacysmiths are people who seek out a variety of literacy sponsors and then borrow aspects of these sponsors’ literacy practices to create new literacies unique to their own discourse community. This term provides a new lens through which scholars can view literacy practices in religious communities, classrooms, and workplaces.

Introduction Rackley, for example, examined the social Many scholars research context-specific and cultural forces shaping religious liter- literacies, as introduced by the New acy in Latter-day Saint and Methodist London Group’s concept of “multiliteracies.” youth, emphasizing the importance of Multiliteracies address aspects of literacy texts in religious literacy. Similarly, beyond the “mere literacy” of language, Eakle examined how Christian literacies instead acknowledging that literacy is cul- play out in school. Much research usefully turally situated and takes on new meanings addresses religious literacy in a Christian in different communities (New London context; however, this focus provides an Group 64). An understanding of multiliter- incomplete definition of religious literacy. acy is necessary in exploring the complex To address the lack of research on minority multitude of existing literacy practices. religious literacies, my article examines the lit- Since the conception of the New London eracy practices of Unitarian . Group’s multiliteracies, many scholars is a theologically lib- have examined literacy practices in niche eral religious group, established in 1961 communities, particularly the literacies through the merging of two Christian denom- of minority groups (Fishman; Frost; inations, and Universalism. Haneda; Mahiri and Sablo; Lyons; Moss, Though Unitarian Universalism has “Phenomenal;” Moje). As minority groups Christian roots, Unitarian Universalists do certainly have unique literacy practices, so not necessarily identify with Christian theol- do different religious groups, as demon- ogy and practices. Instead they come from strated in recent articles addressing religious all faith backgrounds, whether Buddhist, literacy (DePalma; Gallagher; Goodburn; Muslim, Atheist, or Agnostic, among others, Heath; Eakle; Moss, Community; Rackley). and do not endorse any one or

52 | Young Scholars in sacred text. Instead they are bound by Seven define literacysmiths as people who seek out Principles, emphasizing love, respect, and a variety of literacy sponsors and then bor- the individual search for truth. So long as row aspects of these sponsors’ literacy Unitarian Universalists agree with these practices to create new literacies unique to broad principles, they can believe whatever their own discourse community. they choose and are encouraged to craft their Previous studies address how literacy skills own theologies. Mark Harris, a reverend in acquired in one context can be adapted and Massachusetts who has published many applied in different contexts (McCarthy; books on Unitarian Universalism, says that Roozen; Walvrood and McCarthy). “we are heretics because we want to choose our However, literacysmiths are different in that faith, not because we desire to be rebellious. the literacies they collect from other religions ‘Heresy’ in Greek means ‘choice’” (Unitarian and philosophies are not applied merely to Universalist Association). This emphasis on conform to existing practices in another con- choice pervades Unitarian Universalists’ text but rather to create new literacy practices. lives and is at the center of their religious This process parallels the work of met- literacy practices. alsmiths, such as blacksmiths, goldsmiths, My ethnographic research focuses specifi- and coppersmiths. All of these smiths are cally on the literacy practices of the craftspeople who use metals to create new Unitarian Universalist Fellowship of Waco tools and art through a variety of methods, (UUWaco), a religious community in Waco, such as forging, hammering, and welding. Texas, whose religious literacy practices dif- In the same way that a smith takes metals to fer from those dominant in the Belt. form new tools, literacysmiths take a variety UUWaco explores all religious beliefs and of literacy practices and craft new literacies, philosophies, welcoming people from every welding together meaningful literacy prac- faith background. Beyond the Unitarian tices and reshaping them to fit into their Universalist Seven Principles, UUWaco does own discourse communities. In this way, not endorse any one creed. Instead, mem- Unitarian Universalists spend their lives bers of the congregation explore sacred texts pursuing multi-religious literacies to contin- from all religious traditions, whether or not ually forge new literacies. they believe in these texts. I am calling this This paper addresses ways that UUWaco theological approach “multi-religious liter- members act as literacysmiths. I specifically acy,” which is defined as the in-depth examine literacy practices that occur in understanding of multiple religions, includ- Reading Circle, a book club, and their ing their texts and literacy practices, and the Sunday service. Beyond these events, I also ability to converse fluently using the lan- explain how literacysmithing occurs in guage of different faith communities. UUWaco members’ use of religious language, This essay addresses the following ques- and in the way that UUWaco draws from tion: What role do the literacy practices of both religious and nonreligious literacies. other religions and philosophies play in the Unitarian Universalist Fellowship? To Theoretical Framework answer this question, I believe a new phrase My analysis of literacysmiths is guided by is necessary to describe the nature of Deborah Brandt’s “literacy sponsors” and UUWaco’s literacy practices: literacysmith. I Alanna Frost’s “literacy stewards.” Brandt

Saleh | 53 defines literacy sponsors as “any agents, defines a literacy steward as “any individual local or distant, concrete or abstract, who who demonstrates persistent dedication to enable, support, teach, model, as well as the practice or promotion of a literacy con- recruit, regulate, suppress, or withhold liter- sidered traditionally important to his or her acy—and gain advantage by it in some way” community. The traditional literacy that a (46). Based on this definition, UUWaco’s steward engages in is notably alternative to religious literacy sponsors include religions, those that are institutionally and economi- churches, sacred texts, and people who cally dominant” (56). Literacy stewards inform UUWaco members’ religious literacy frequently navigate “complex negotiations” practices. Brandt says that sponsors provide between dominant and traditional literacies literacies that are in their own best (Frost, 56). Such negotiations also play a (59), and for religious literacy sponsors, the role in the Unitarian Universalists’ individ- goal of sponsoring literacy is often to con- ual journey toward truth. As they vert people to their religion or strengthen continually craft theologies, they learn the faith of their own members. Unitarian about other religions, and in doing so assess Universalists, however, have a unique rela- how these religious views relate to their tionship with their religious literacy own. As literacysmiths, Unitarian sponsors, because they engage in religious Universalists are constantly navigating the literacy with no intention of converting to a “complex negotiations” of acquiring sponsor’s endorsed religion. Instead multi-religious literacies, while evaluating Unitarian Universalists seek a variety of reli- how these literacies impact their spiritual gious literacy sponsor to understand people development. The Unitarian Universalists better and to borrow aspects of religious lit- are similar to literacy stewards in their eracies that contribute to their own spiritual devout adherence to alternative literacy development. This practice is a form of “lit- practices. Though multi-religious literacy is eracy appropriation,” in the way that traditional in Unitarian Universalist com- Unitarian Universalists borrow literacy prac- munities, it is alternative to popular tices from sponsors to apply in different religious literacy in the Bible Belt. UUWaco contexts (Brandt 59), but literacysmithing is members diverge from , how- not synonymous with literacy appropriation. ever, by fostering innovation of new literacy Rather, it is a certain type of literacy appro- practices. While stewards actively preserve priation. Literacysmiths are distinguished by alternative literacies, literacysmiths actively taking an active role in appropriation, inten- create new ones. These dynamics appear in tionally seeking literacies and sponsors with UUWaco’s Reading Circle book club, their conflicting values for the purpose of creating multi-, and their use of new literacies. Literacysmiths do not appro- religious language. The findings of this priate literacies by convenience but spend study are significant to literacy studies, time collecting literacies and craftfully shap- because they provide a new lens through ing them to best meet the needs of their which scholars can view literacy practices of discourse communities. discourse communities. Furthermore, Unitarian Universalists’ unique relationship with literacy sponsors is similar to that of “literacy stewards.” Frost

54 | Young Scholars in Writing Methods members discussed practices that they saw Upon beginning my project, I had little as alternative to mainstream religious liter- knowledge of Unitarian Universalism. The acy in Waco. I also analyzed literacy concept of a religious community that did artifacts and identified ways they related to not promote a single religion intrigued me, the field notes and interview transcripts. In particularly when thinking about literacy. I my analysis of literacy artifacts, I focused wondered what literacy was in a community on Building Your Own Theologyby Richard that was not centered on a single religious S. Gilbert, a part of UUWaco’s adult reli- text, unlike the religious traditions I was gious education. more familiar with (, , Some limitations of this study are the pop- , etc.). To learn about UUWaco, I col- ulation size and the amount of time I spent in lected ethnographic data through interviews, the community. In addition, I only inter- a questionnaire, and participant-observa- viewed white, middle-aged women. However, tion. First, I attended “Reading Circle,” I still believe my results are revealing, because UUWaco’s monthly book club. I also the women I interviewed are representative of attended their Sunday service and coffee the UUWaco community and because they hour directly following the service. At all come from varied faith backgrounds (Atheist, events, I took notes on the setting, people, Agnostic, Humanist, and Liberal Christian), texts, and literacy practices. In addition to which is the most important factor in under- site visits, I interviewed four members of standing the multi-religious literacy practices UUWaco, each lasting between one and one in UUWaco. and a half hours. I selected these four mem- bers because they are all from different faith Results backgrounds. In addition to the interviews, I focus on four aspects of the literacy prac- I collected demographic questionnaires and tices enacted among Unitarian Universalist literacy artifacts from each participant. The Fellowship of Waco members: collecting lit- literacy artifacts were mostly books about eracies in the “Reading Circle” book club, Unitarian Universalism or other religions. redefining religious literacy by exploring non- This study was IRB approved, and all partic- religious texts, forging multi-religious literacy ipants chose their own pseudonyms. practices including reading religious texts To triangulate my data, I read over the and attending religious services, and appro- interview transcripts, questionnaires, and priating religious language in UUWaco. field notes many times, looking for patterns and themes. During this process, I paid Collecting Literacies in the “Reading Circle” particular attention to any instances regard- Unitarian Universalists frequently seek ing reading, writing, and religion, in order opportunities to learn about other - to determine what literacy practices are views and religions, because they value the most valued in UUWaco and how these individual’s journey toward truth and practices shape their . At some understanding. In doing so, they collect the point in all of the interviews, UUWaco aspects of these various and reli- members mentioned being a minority gions that are valuable to their own spiritual in the largely conservative Christian com- development. They also engage a variety of munity, so I also looked for instances when literacy sponsors that shape the way that

Saleh | 55 literacy is created within UUWaco. This them intelligently, responsible to our fellow approach to learning plays out in the seekers with whom we share what we have “Reading Circle,” a book club in which mem- found” (x). This conviction of responsible bers share and discuss whatever books they learning shapes Unitarian Universalists’ are reading that month. Instead of requiring interaction with and about texts and contrib- a single text that all members read and dis- utes to their ability to craft innovative new cuss as in a traditional book club, in Reading literacies. The UUWaco members I inter- Circle each member brings whatever text(s) viewed all discussed their open-mindedness he or she is reading at the time, even if no to various worldviews. This attitude allows one else is reading it. When I observed, their them to gather knowledge that can later be sharing followed a typical pattern. The per- implemented in crafting new literacies. In son sharing first summarized the story, then other words, Unitarian Universalists collect they said what they liked and/or disliked literacies and store them, similar to how about it, and, finally, they assigned the book blacksmiths store tools in a toolshed. Then as a letter grade. The books that members they craft new literacies, they can choose brought ranged from science fiction, to par- among their collected tools. While some enting, to mystery, to statistics. With each tools may be insignificant and never leave person bringing different texts to share, the shed, other tools may be used frequently. Reading Circle functions as a “literacy event” However, having a large store of tools leaves (Heath) that not only transfers knowledge more room open to and the inno- on a variety of subjects but also fosters inter- vation of new or improved products that may personal understanding amongst members require the use of unconventional tools. of the discourse community. Similarly, a literacysmith picks literacy prac- In addition to UUWaco members learning tices, or tools, that best fit the needs of the about each other, they also learned about the discourse community, and by collecting an viewpoints of various authors. Some book array of literacies, has more tools to draw club members picked certain books despite from when creating new literacies. or even because they disagreed with ideolo- In addition to collecting unfamiliar litera- gies in the book. However, even when book cies in Reading Circle, UUWaco members club members did not think a book was generate new ideas and discuss philosophies interesting, they typically saw some value in different from their own, a practice that the book and frequently assigned A’s. Their allows them to refine their individualized exploration of opposing viewpoints mirrors theologies with new texts in mind. the fourth Unitarian Universalist principle, Frequently, conversations about beliefs “a free and responsible search for truth stemmed from somebody’s description of a and meaning” (Unitarian Universalist book. For example, one woman brought A Association). In Building Your Own Theology, Framework for Understanding Poverty by a popular Unitarian Universalist workbook Ruby Paine, which led members to discuss that UUWaco uses for adult religious educa- the privileges and advantages they have rela- tion, Richard Gilbert further explicates the tive to people in poverty. In this way, book fourth principle: “In our vaunted freedom discussions functioned as a springboard for we are responsible to know the alternative conversation and reflection. Furthermore, paths available to us, responsible to consider sharing books allowed the opportunity to

56 | Young Scholars in Writing create new literacies, by transferring knowl- brought a book. Everybody interacted with edge from Reading Circle to other domains. Graham’s story the same way they would After one woman in the group shared The with a book. Graham’s story demonstrates Unwinding by George Packer, the , that though not everybody in the group Kris, asked to borrow the book to incorpo- loved to read, they did all love sharing sto- rate it into the Sunday , a literacy ries and learning from each other. Thus event unique to UUWaco which draws on literacy in Reading Circle does not require music literacy, an understanding of popular everybody to actually read books, but culture, and multi-religious literacy. Kris instead requires the ability to summarize a borrowing from her congregant for the ser- story, whether from a book or not, and a mon demonstrates how collaboration fosters desire to understand each other’s opinions. the creation of new literacies. In a traditional book club, lending of books for other mem- Redefining Religious Literacy by Expanding bers to read is common. Kris’ intentions, the Sacred however, are not limited to her own enter- While it may seem that the books discussed tainment, as she intends to incorporate this in Reading Circle do not relate to religion, book into another of UUWaco’s literacy Unitarian Universalists approach all reading practices, the Sunday service. This action and writing as potential sources of spiritual demonstrates how a single text may function growth. UUWaco’s core values reflect this differently depending on the setting. Kris inclusion. One states, “We value science, acts as a literacysmith because she interacts philosophy, , and the world’s great with this text in one discourse community religions as sources of wisdom” (Unitarian and discovers a way the same text can serve Universalist Association). ThusUUW aco different goals in another setting. members are not bound to find religious Though Reading Circle members were all truth and wisdom solely in “religious” texts, curious about each other’s ideas and dedi- but can find it from myriad sources. This cated to the pursuit of spiritual truth, desire conviction is unconventional in a religious to read was not a requirement for belonging, community, because, according to Emile contrary to traditional book clubs. In this Durkheim, most religions have a sharp divi- way, the Reading Circle was more inclusive sion between the “sacred,” meaning anything than a traditional book club. It allowed that is significant to one’s religion, and the people to pursue their own reading inter- “profane,” anything that does not relate to ests, yet still have the opportunity to share. one’s religion (37). Contrary to many other Though the group was well-read, it would religious communities, UUWaco does not still be accessible to people with less educa- polarize this relationship. Instead, objects, tion or who do not like reading. Graham, practices, and beliefs that are often viewed as for example, did not bring any books with profane can be interpreted as sacred if they him. Despite this, he was still able to inter- contribute to a person’s spiritual develop- act with the group by asking thoughtful ment. Furthermore, in a community that questions and commenting on other mem- recognizes all sources of information as bers’ books. Furthermore, when Graham’s potentially formative, the only things that turn came, he decided to tell a story about a may be considered profane are those which trip he recently took, though he had not do harm to other people. Even can

Saleh | 57 be classified as sacred atUUW aco, as many nonreligious texts. She grew up in a nonre- congregation members find atheism to be a ligious family in Michigan and had never meaningful that guides their spiritual considered attending church until she dis- development. By expanding the sacred realm covered UUWaco. In our interview, she to include engagement with multiple reli- recalled reading Gone with the Wind and gious and non-religious texts and literacy Roots as a young adult and the impact it had practices, Unitarian Universalists challenge on her: what it means to be religiously literate. “I read Gone with the Wind and Roots both This expansion of the sacred realm per- when I was 19 or 20, and at that point, I vades UUWaco’s literacy practices and is think I was—I think I was loud-mouthed apparent in their Sunday service, which I and know-it-all and sarcastic… Yeah, it refer to as a literacy event, because various humbled me to read about those experi- texts and religious traditions are included ences, and I think before I read those books, in the service. On one occasion, Kris gave a I was pretty racist as well against black peo- sermon that drew from the works of bell ple, which I didn’t really realize. Of course, hooks, Steve Jobs, and Mike Rowe’s TV I wouldn’t have admitted that. But I real- show Dirty Jobs. At UUWaco these sources ized after reading those, I guess, just what a took the place of a sacred text. That is, secu- different experience the world is for a black lar texts functioned as a substitute for the person than it is for a white… It’s just awful. (i.e., Bible, Koran, ), not So that had a big impact on me as a young an addition to it. The congregation also adult. And I can just remember feeling sang hymns at the beginning of the service, sorry for all the ugly things I ever said to which included hymnals similar to people or about people.” Christian hymnals. However, the lyrics lacked religious language and explored Reading these books contributed to Linda’s themes of loving and respecting other peo- conviction: respect everybody through words ple rather than praising . In this way, and actions, no matter how different they the Sunday service is a multi-religious liter- may seem. As is apparent in Linda’s reflection, acy event formed by repurposing the a key component of UUWaco members’ belief literacy practices from other sacred and pro- systems is the openness to learning from new fane realms: UUWaco took the form of a and unfamiliar texts, even when they chal- Christian , the text of a social lenge already held beliefs. Linda realized her activist, and the message of a television own faults through reading a perspective dif- show, and forged a new literacy from these ferent from her own. This practice of sources of sponsorship. This new literacy reconsidering already held beliefs is particu- requires understanding religious , as larly novel, because people tend to make well as current events, literature, music, and moral judgments emotionally and then ratio- television shows. nalize these judgments after-the-fact (Haidt). Redefining the profane as sacred is an act UUWaco members, however, combat this that not only occurs in UUWaco’s commu- tendency, and instead allow themselves to be nal events but also on a personal level. impacted by a variety of literacies, actively Linda provides an example of how she dampening their immediate assumptions, developed her spiritual beliefs from reading and instead making fair, rational judgments of the texts and practices they encounter.

58 | Young Scholars in Writing Multi-Religious Literacy in Forging New they still acknowledge the valuable aspects of Literacy Practices religions they reject and even draw from Coupled with the Unitarian Universalists’ these religious traditions when constructing openness to finding truth in non-religious new literacies. sources is the importance of understanding According to Kris, many congregants at and seeking literacy sponsors with opposing UUWaco come from Christian communities viewpoints. The purpose of this approach is that they have previously abandoned because twofold. One, Unitarian Universalists seek they felt hurt by the community in some way, to gain a better understanding of others and an issue that can complicate how members thus learn how to better respect and love interact with multi-religious literacies. people who lead different lifestyles. Two, UUWaco is a unique Unitarian Universalist exploring a variety of philosophies contrib- community, because it is housed in the Bible utes to one’s lifelong pursuit of truth, which Belt, where most of the congregation’s neigh- is a key tenet of the Unitarian Universalist bors are Christians who “live inside the tradition. Furthermore, this active search for Bible,” meaning all their interactions are literacy sponsors outside of familiar commu- guided by a Biblical understanding of life nities is a vital part of crafting literacies. (Carter 576). Unlike members of Unitarian Through exposing themselves to experiences Universalist churches in more liberal parts of and ideas beyond their own communities, the country, the members of UUWaco face a UUWaco members collect experiences that unique set of challenges, being a theologi- can later be used in constructing new litera- cally liberal community in a city with a large cies. One way that Unitarian Universalists population of conservative Christians. expand their understanding of other reli- Because of the perceived dichotomy between gions is through reading texts from a variety conservative Christian values and progressive of religious traditions. Kris, the minister, values of UUWaco, tensions frequently arise she is obligated to know about many in UUWaco members’ day-to-day interac- religions in order to understand both congre- tions. Despite this tension, members of gants, who identify with various religions, UUWaco actively seek to understand their and others. She said she is currently reading a neighbors who disagree with them by read- lot about and has adopted many ing their religious texts and visiting their Buddhist values. Kris also reads the Bible church services. Linda, for example, is in the regularly but disagrees with many of its process of reading the entire Bible even teachings. Despite her disagreement with though she is Atheist: some scriptures, she still finds value in the “I’m not completely done with it. I’m in biblical verses that do align with her own the process. I’m trying, and I really don’t beliefs. Not only does Kris learn about multi- like it. And there’s so many books in the ple religions through reading, but she also world. I have a queue a mile long. I love plans on attending a Presbyterian to read, and I want to read, and I don’t in the though she is Agnostic. In have a lot of time. So to spend it on that studying a variety of religions and philoso- laborious hunk of an awful book is really phies, Unitarian Universalists disagree with hard to do, but I want to do it.” many beliefs and practices they encounter, just as Kris disagrees with Christianity, but

Saleh | 59 Linda continued to tell me about ways she creating theology. Kris also stressed the has been hurt by Christianity, and still importance of adults visiting other holds on to prejudices against Christianity churches. While she was studying music in and the Bible. While her prejudices contra- college, she worked in the music programs dict many of UUWaco’s established values, at a Methodist church and a Baptist church such as open-mindedness and acceptance and said it was enlightening to see how of other people’s opinions, Linda attempts much she had in common with religious to combat this prejudice. Linda’s per- groups she had thought were radically dif- sistence in reading the Bible demonstrates ferent from her own. She remembers one the extent of her devotion to multi- that was particularly meaning- literacy, despite the anger she feels toward ful to her spiritual development: Christianity. Though she does not enjoy “I think the thing that kind of brought reading the Bible, she wants to under- me out of my adolescent irritation [of stand its impact on American society. Christianity] was music… The Brahms Throughout the interview, she mentioned Requiem is just this amazing piece of instances when she felt unfairly judged music he wrote when his mother died. because she is an Atheist. She was particu- He hand-selected the texts from the larly angry about situations where people Bible, and it’s just powerful and it's she talked to equated Christianity with meaningful, and I just think, it can’t be morality and integrity regardless of the all bad, you know.” hypocrisy she sees in many Christian com- munities. Despite this conflict, Linda has Based on her experiences in Christian many friends who are Christians and churches, Kris believes that every Christian actively tries to understand this religion should spend some time attending a that has hurt her. Unitarian Universalist church, and every Another multi-religious literacy practice Unitarian Universalist should spend some in the Unitarian Universalist Fellowship is time attending a Christian church or other visiting other religious communities. This religious community. This conviction in the practice is important, as it shapes UUWaco importance of interacting with a variety of members’ ability to create new literacies, literacy sponsors and finding value in unfa- drawing from the rituals and texts they miliar communities, is what allows Unitarian encounter during these visits. According to Universalists to craft innovative literacies. Clara, who directs Children’s Religious Unitarian Universalists do not just learn Education at UUWaco, taking the church about other religions, but actually identify youth to visit other religious communities with multiple religions and philosophies. is an important part of the children’s cur- Sydnee, who identifies as both a Unitarian riculum. One of the reasons they do this is Universalist and a liberal Christian, to prevent the children from looking down describes her experience at UUWaco as on people from other religious groups. Thus “embracing and.” What Sydnee means by members of UUWaco begin multi-religious this is that she and other UUWaco members literacy at a young age, as it is important to identify with multiple religions or philoso- first understand and accept the differences phies, one being Unitarian Universalism and in other beliefs, which later can be used in one being their other religious or philosoph- ical belief system (Christianity, Buddhism,

60 | Young Scholars in Writing Atheism, etc.). This practice of acquiring practices are entirely unique to UUWaco. multiple labels is another way that Unitarian In order to appeal to the diverse congrega- Universalists forge their own religious beliefs, tion, the sermon was devoid of any specific as their belief systems are not limited to one religious references, other than Buddhism, label. Instead Unitarian Universalists have which Kris said is a philosophy rather than the freedom to adopt as many or as few reli- a religion. In this sense, the sermon was gious or philosophical titles as they like, strictly “Unitarian Universalist,” mention- contributing to their role as theology creators. ing values in the Seven Principles but not Moreover, Unitarian Universalists need not validating any other religions, so as not to identify equally with all labels they claim. It encroach on the individual members’ jour- is common to instead identify primarily with neys toward truth. one religion and partly with another. Clara, for example, grew up in a Christian home Language Appropriation in but abandoned this faith as an adult. Now a Multi-Religious Literacy member of UUWaco, she says that she is a Though many UUWaco members do not Unitarian Universalist “first” and a Humanist believe in the Christian God, they still fre- “second.” This mentality of “embracing and” quently use religious language to describe their allows plenty of room for creative freedom as spiritual practices. According to Kris, using Unitarian Universalists craft their own theol- religious language in a Unitarian Universalist ogies, not restricted to selecting just one congregation can sometimes upset members, religion, philosophy, , or literacy because Unitarian Universalism draws a lot of practice. This approach makes UUWaco a people who have previously been hurt by reli- place of varying spiritual beliefs, and thus gion and are thus sensitive to religious necessitates the crafting of unique literacy language. However, both Kris and Clara men- practices to accommodate and allow the tioned the value of “reclaiming religious flourishing of diverse beliefs. Unitarian language,” as this language is effective in Universalists’ collecting of labels is sometimes describing their spiritual experiences even if it perceived as inappropriate or insensitive by does not have the same meaning it would in other religious groups. Though there may be other religious communities. issues surrounding this practice, these issues Part of crafting literacy at UUWaco is lie beyond the scope of this paper. Despite adapting religious language to effectively potential issues, collecting philosophical and communicate with those inside and outside religious labels is still a meaningful aspect of of UUWaco. Clara, for example, redefines UUWaco’s religious practices and is useful in “” to apply to her experiences as a understanding their literacy. Humanist and an Atheist. To her, prayer is The multi-religious influences that “meditative” and “thanksgiving.” She fre- UUWaco members discussed in interviews quently journals as a form of prayer. In appear throughout their church practices. addition, she views prayer as a way to encour- These influences are most obvious in the age other people. Several times people have Sunday service, which structurally resem- asked Clara to pray for them, assuming that bles a Christian service. It begins with she was Christian rather than Atheist. In hymns and recitations and includes a these experiences, Clara prayed with the sermon. However, the content of these Christian language and form she grew up

Saleh | 61 with, seeing this as an opportunity to but is able to engage in meaningful conver- encourage others by using their own lan- sation through using traditionally Christian guage. Clara said that she is perfectly words and phrases. comfortable using religious language to The literacy practices of UUWaco require describe her experiences, even if her words not only the understanding of multiple reli- and phrases mean something different to her gious texts, but also the ability to speak than to people outside of UUWaco. about these texts and religious practices Not only does repurposing religious lan- with the language of an insider. By using guage provide meaningful ways for Unitarian this language, Unitarian Universalists Universalists to discuss their own experiences, diminish the sense of otherness in regard to but it also provides a common language, a different religious communities, making it sort of connecting link to enhance communi- easier to connect with individuals in the cation and understanding with people of Waco community. other religious communities. Kris explains this experience with religious language: Conclusion “What I often do is anytime people are UUWaco members spend time creating talking to me in a religious context, you individualized theologies, drawing from know, because people assume that if texts, experiences, and interactions with you're a minister that you're the same other people to shape their unique belief sys- faith that they are, which is fine, I'm fine tems. Though it may seem that such a range with that. But if people say, ‘God is guid- of religious beliefs in one community could ing you,’ my heart translates that to say be divisive, the respect and celebration of ‘love.’ To me, you can pretty much substi- these differences is the very thing that binds tute those words… I love that language the UUWaco congregation together. At the too. I love, you know—like NPR has that core of Unitarian Universalism is a convic- show called code-switch, where they talk tion that all people deserve love, respect, about what language means to different and dignity, regardless of their beliefs, back- communities. I love that you can do that grounds, or lifestyles. In order to better code-switching in a religious context.” understand others, they consume a variety of texts, and participate in literacy practices Kris’ ability to “code-switch” demonstrates they believe foster religious inclusion and her multi-religious literacy, by understand- understanding. As UUWaco members ing other religions enough to not only use explore the literacy practices of the unfamil- their language but interpret it in a way that iar communities they visit, they act as is more meaningful to her. Essentially this literacysmiths, synthesizing aspects of reli- “code-switching” allows her to communi- gious and non-religious literacies into a new cate with and better understand people who literacy unique to their own community. have different beliefs. While conversations In order for literacysmiths to create new about God may make many Agnostic peo- literacies, they must first be exposed to an ple uncomfortable or confused, Kris array of literacies, and thus they seek out understands what Christians in her com- new sponsors. Reading Circle, as one liter- munity talk about, because she has read acy event in which UUWaco members extensively about Christianity. Furthermore, discuss a variety of books, is a setting in she not only listens and respects their views,

62 | Young Scholars in Writing which authors and book club members all when learners do disagree with a sponsor’s act as sponsors. By allowing members to values, however, they often subscribe to read whatever they choose in book club, their sponsors’ literacies by necessity or con- members are exposed to more viewpoints venience (e.g. workplace literacies). My and stories than they would if discussion exploration of UUWaco, however, indicates centered on a single text. UUWaco’s unique that when literacy learners intentionally approach to book club provides insight into seek sponsors with conflicting values, not how individuals within a community may by convenience or necessity, the literacies in engage and discuss texts, even without their communities can be more compli- reading a text. Such is one example of how cated and multifaceted. Identifying and literacysmithing allows creative ways to examining other such communities may appropriate literacy and form practices that reveal more regarding the nature of literacy are meaningful to a community. acquisition, appropriation, and sponsorship. When building theology, Unitarian The receptiveness to a variety of sponsors Universalists frequently appropriate the lan- allows UUWaco members to envision ways guage and practices of other communities. that multi-religious literacy can fit into their This appropriation is obvious in UUWaco’s already established literacy practices. This Sunday service, which is structured after a tra- research is valuable to religious literacy stud- ditional Christian service, but adapted to best ies, because little scholarship exists regarding serve UUWaco’s congregation. UUWaco’s use literacy in non-evangelical religious commu- of multi-religious literacy as well as its mem- nities. Evangelical and non-evangelical bers’ use of religious language are valuable in communities read and write with different understanding how communities form new goals in mind, approaching literacy through literacies. The way that Unitarian Uni- different frameworks. Thus their literacy versalists appropriate religious language may practices provide unique ways of interacting also be useful to researchers of religious rheto- with religious texts. For example, while both ric, as UUWaco members’ reinforce the value Unitarian Universalist and Evangelical com- of spiritual language, while also shedding munities read the Bible, their approach to light on ambiguous phrases like “God,” “wor- this text and the language they use in dis- ship,” and “prayer.” These findings provide cussing it varies. According to religion new ways to think about literacy appropria- scholar Mark Noll, evangelical communities tion, particularly in religious communities. used to have more in common with In order to create distinctive literacy Unitarian Universalist communities. He says practices like the Sunday service and that evangelicals used to value both religious Reading Circle, literacysmiths frequently and nonreligious influences in spiritual experiment with traditional literacies and developments, but have since begun to avoid are curious about other viewpoints. nonreligious sources. This topic could be Analyzing this attitude toward literacy is particularly interesting, as it could address important, because research regarding the ways that individuals and communities may relationship between literacy learner and disassociate from literacy sponsors with sponsor often focuses on literacy learning opposing values and speculate reasons for in situations where the learner’s values are doing so. mostly aligned with the sponsor’s. Even Learning more about literacysmithing may

Saleh | 63 also be useful in understanding nonreligious sponsors that influence the creation of communities that engage and adapt a variety non-traditional assignments. The litera- of literacies. Future research could explore cysmith is significant to literacy and religious how the concept of literacysmith translates to studies and provides insight into literacy classrooms and workplaces. A potential development as it occurs within individuals research topic could be the relationship and communities. between an instructor and his or her literacy

Acknowledgements Many thanks to Dr. Poe Alexander for her extensive feedback and advice at every stage of this project and for her encouragement to submit this paper to Young Scholars in Writing. Thank you also to Dr. TJ Geiger, who provided insightful comments, allowing me to further develop the concept of “literacysmith.” This research received support from Baylor University’s Undergraduate Research and Scholarly Achievement grant.

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