Luptin, and the Sherpa relationship with food

"Shei, shei, shei!" It's the national cry of the Sherpani: "Eat, eat, eat!!"

Sapana just returned from her farewell breakfast with Luptin, the bearded monk who hosted us at saano gumba during the festival.  She walks into our room and empties her pockets, removing handfuls of chapati - flat, round, thick, and filling Tibetan bread.
"I just couldn't eat it all!" she cries, "but I didn't want to waste it."  She packs the chapati into a plastic bag for an afternoon snack and turns to show me the immense feast Luptin prepared her for breakfast: Chapati filled with veggie omelette, served quesadilla style with a yak cheese and red chili sauce, a hard boiled egg, a huge bowl of boiled carrots and bok choi and a glass mug of bottomless black apple tea. It looked genuinely delicious, and once again my heart was melted by the incredible generosity of a people who have nothing, yet give continuously of their very best. Cheese and eggs are such a luxury here!  Even vegetables demand a special occasion in order to make an appearance.

During the week we slept at saano gumba, Luptin brought us a thermos of hot water every night before bed.  If we seemed awake he insisted we follow him up to his small room above the monastery to sit on the floor together and share mugs of instant vita-drink that tasted like milky oatmeal and a tin of butter cookies.  After a half hour spent looking through the Chinese photo book of his Tibetan homeland and the various postcards and photos of Natur Rimpoche and other Buddhist leaders and incarnations, he'd send us back to our rooms laden with fresh tea bags and a box of unopened chocolate covered wafer cookies.

Though 60-year-old Luptin speaks no more than 20 words of English, we communicate effectively through smiles and gestures.  I've come to learn that silence is not awkward for Nepalis, especially during meal time, as they believe talking while eating is not good for digestion.  I enjoy the peaceful quiet of tea times with Luptin and the awareness that it brings out in me as my tongue stops and my other senses become more acute. But I also enjoy the fun challenge of communicating with him.  We learn that he is a devoted servant to Zatur Rimpoche (brother of Natur Rimpoche, who is currently residing at saano gumba) because Luptin's teacher - the one who raised him in the monastery - was the former Zatur Rimpoche. After Zatur's death, it was Luptin's responsibility to find the reincarnation of Zatur Rimpoche, and then raise the boy.  After the current Zatur Rimpoche was recognized as a reincarnation of a high lama, his two brothers were also recognized as incarnations: Datur Rimpoche and Natur Rimpoche.  We're told that this is very rare for so many siblings to be recognized as incarnations; this is perhaps the only family with three boys in such high positions.

Luptin conveys that Natur Rimpoche has been traveling in Russia, Europe, and America. He cannot accompany, however, because he doesn't have a passport.  Putting together the pieces of his life puzzle, we surmise that Luptin is a Tibetan refugee and without documents; a citizen of no land. I look to his laughing eyes, dancing as always, and I wonder what pain, what stories lie in his past. I understand how the Buddhist teachings of non-attachment and ideal of freeing oneself from desire help the Tibetan people cope with their political and physically impoverished circumstances.  Of the many peoples I've encountered throughout my travels, the Tibetans and Sherpa are among the poorest in material possessions yet among the richest in spirit.  I leave Luptin's room with my belly full, my mind joyful, my heart humbled, and my spirit renewed.  I snuggle into my sleeping bag and smile myself to sleep; I marvel at how sometimes the most meaningful communication takes place in spite of a language barrier.  Through the sharing of his food, Luptin reaches out, ministers to us and shares much more.

For Buddhists, "to prepare food for others is equal to preparing food for a shrine. If you feed others, you honor them."* To feed is to nurture; to satisfy another's hunger is to show compassion; to promote compassion is to build karma; to acquire good karma is to ensure rebirth into a higher realm of samsara and brings one nearer to enlightenment. During Dumzi, I told an old trekking guide that I was interested in the overlap of Sherpa culture and Buddhist culture. "They are one and the same," Dorje told me, drawing his two index fingers together as if to illustrate their synonymie. No wonder Sherpa people insist on feeding you till you can't quite possibly handle another bite. Though filling up on the carb-centric Sherpa diet might not honor your digestive system, it does honor your soul.

Following my three day fast due to food poisoning (or rather, water poisoning resulting from an improperly washed cup), Sapana and I were both lacking in appetite and asked for very small lunch portions as Pasang ladled dal into our bowls.  Though we lifted our hands palms up as if to cover our bowls - the polite way to refuse food or drink - and serenaded him with a chorus of "tuche, tuche, tuche" - no thankyou! - he stopped just briefly and then poured in a little more. We gave him a look of joking disdain, as if to say, "Come on, we don't want to waste it!"
He snickered, "It's the rule, we have to give twice."  Sherpa protocol demands two scoops of food be put on a plate (I demand two small scoops) and for alcohol or ceremonial drink, the one pouring the drink will not leave until the recipient of the cup first chugs at least half of the full cup, takes a big gulp after is it refilled, and again one more after it is filled a third time.  All the while, the Sherpani with the pitcher hovers with one palm under the mug, tipping it steeply to ensure the drinker drinks.  I've gently but steadfastly refused all alcohol except one cup of chhang (Sherpa millet wine, which I forced myself to drink for the full cultural experience) so as to avoid alcohol poisoning, or even worse, drowning at the hands of an eager and generous Sherpani with a pitcher.


* An excerpt from "I Taste Fire, Earth, Rain: Elements of a Life with a Sherpa" by Caryl Sherpa.

Buddhism 101

I was able to start asking my first round of questions on Buddhism yesterday when a conversation with the festival sponsor and former monk of 19 years, Ngawang Dorje, turned into a veritable lesson on the basics of Buddhist philosophy. He's the first one I've met who speaks English well enough to explain any of it. Here's what I've learned:

Everyone is trapped in samsara, cycling through birth and rebirth in this world of suffering. There are six realms in samsara, represented by the universal mantra Om Ma Ni Ped Me Hum.  Humanity is a being's highest attainment in samsara because only humans are capable of saving themselves from this cycle by entering nirvana through enlightenment - achieved only through Buddhist practice and mediation. However humans are vulnerable to four major sufferings: hunger, sickness, dying, and death. Below humans, in the second realm, are gods, who may not attain enlightenment and who do not suffer until death. However their death is a great suffering.  Ngawang Dorje describes these gods feeling and smelling their bodies rotting and they are given no comfort from other gods they may have called friends - the gods' relationships are very shallow and based on looks. The third realm is that of the semi-gods. Their major suffering is that they are constantly fighting with the gods but, as demi-gods, they can't compete on the same ground.  Despite some inevitable sufferings, these first three realms are considered relatively favorable.

The fourth realm of samsara contains all animals. They suffer because they cannot speak, and because they eat each other. In the fifth realm are insects. The exact description of their suffering is not clear to me yet, although I think is has to do with being considered undesirable and everyone else killing them all the time. Finally, the sixth realm is called the realm of pechri - "hungry ghosts."  They suffer greatly because though they have large bodies, their necks are no bigger than a single strand of hair and thus they may never eat or drink.

Outside of samsara there exists a heaven, in which reside many Buddhas, "thousands of Buddhas," as Ngawang Dorje explains, and other enlightened beings.  There are also some enlightened gods (however I haven't been able to ask yet how they got there, if gods in samsara cannot attain enlightenment directly from the god-realm).  Tibetan Buddhists pray not only to the Buddhas and enlightened gods, but to some unenlightened gods which reside in samsara, as well.  One of my questions, then, was why - if human beings are higher than samsara gods - would we pray to them?  The answer provided is that, though they reside in a lower realm, they are still able to help us and to protect us. Ngawang Dorje explains that there are both personal deities, "I can have my own deities; you can have your own deities," and also general, widely recognized deities.

These universal deities are the ones recognized and honored in festivals like this one, Dumzi, during which several days are spent preparing thorma - intricately painted and decorated sculpture representations of the gods made from barley, rye, millet, corn, or rice flour mixed with giu (butter) and tato pani (hot water).  Some of the thorma are beautiful, and some are rather grotesque. For example, a guided tour last night of the day's production revealed that the armless, vaguely human-shaped thorma with a stick protruding upward and diagonally out of their side and topped with a red globule are actually representative of the gods' hearts extracted and apparently speared. The white and light-colored grain thorma are peaceful gods, while those painted red are wrathful gods. Some are white with red hearts atop their stick. I concluded that these are otherwise peaceful gods with wrathful hearts. The dark-colored thorma which the little monks fashioned into something resembling a starfish or man in flight with all limbs spread are actually the hungry ghosts.

Additionally, I've learned that there are two types of meditation: First is bipashana, which is a non-religious meditation and "will keep you happy all the time," says Ngawang Dorje. I question him on this because he just finished saying there's no real happiness in this life for anyone.  He confirms that even the happiness coming from bipashana is, in the end, not a lasting or true happiness because after all there is no real happiness in samsara. There is also Buddhist meditation, which includes the contemplation of the Lord Buddha's teachings.

A key point of Buddhism is the acquisition of karma: Good, compassionate acts earn the believer good karma, and mean-spirited acts are either a debit to one's bank account of good karma, or they pile up as bad karma in a separate account only to come back to haunt you later. I think of the idea of karma as a faith-injected version of the English saying "What goes around, comes around." Accumulating good karma is important for Buddhists because it helps ensure that when they die they'll be reborn as a human again - hopefully into even better circumstances than the current - and not as an insect, or worse.

All of this information takes a while to process.  After having lived in the monastery for a month already, this explains so much.  A 30 minute discussion has illuminated more of the Buddhist faith for me than a 12-week world religion course I took in college.

While I simply listen and don't give voice to any of my reactions during our conversation, I draw some conclusions. Underlying the theory of karma and rebirth is an inherent assumption that we've come into this life on earth having earned it.  I see that a belief in karma as an eternal record of one's actions helps keep order in Sherpa society and motivates people to do good while dissuading them from bad, but if one's good works are the only thing that count when it comes to reaching heaven, then there is little room for mistakes.  If I were a non-committed agnostic, looking for a religion to follow, Buddhism wouldn't be my first choice.  No true happiness in this life?  Everything depends on my good works?  I prefer the Christian god who freely gives grace, eternal life, and real happiness. I've learned a lot about the Buddhist way of life during my time here, and I've come to understand that there are two types of adherents: on one hand the devout believer who embraces all of Buddhist tradition with it's fantastic stories of deities and demons, on the other hand the conscientious practicer of Buddhist philosophy who attempts to approach everything in moderation, who practices nonviolence, generosity and compassion.  There are lessons I have learned here which I will certainly take with me as I move on from Pema Choling, but my faith in my own God has not diminished and as far as I am a student of Buddhist philosophy, I fall into the latter of those two aforementioned categories.

Uncovering the Mysteries at Pema Choling

I arrived at the monastery almost three weeks ago with many questions about Buddhism. I'd taken a World Religions course focused heavily on eastern faiths and have continued to read about the Buddhist tradition in books such as those by one of my most beloved authors, Huston Smith, but with every question these texts answered they seemed only to provoke two or three more. I was disappointed, to say the least, when upon arriving at Pema Choling I realized that no one here speaks English well enough to discuss with me the teachings of Buddha or the origin of Buddhist traditions. During my first few days, my mind formed questions at a pace so rapid I felt like  the omnipresent pot of water kept over the open fire in our kitchen - bubbling faster and faster as it reaches boiling point, only to be emptied into thermos - a holding tank - and promptly refilled to boil more.  Like those thermoses of tato pani that will be eventually used for tea, my questions must eventually be answered, I thought.  I started to empty my questions into lists that serve as my own holding tanks.  But how I need those questions answered now!  

Why do you wear only red/maroon and yellow/orange - why are these the designated colors of monasticism?  What place do you occupy, as a monk, in Sherpa society?  Do you always chant the same words, in the same order, each time you begin puja?  I felt that I could not assimilate into the community without having these questions answered  or at least knowing which are the important questions - which I am asking as a result of mere cultural differences and which will uncover sensitive sacred meaning.

After four days I suddenly was not satisfied with the monks' progress in English and threw myself wholeheartedly into learning the Nepali language.  I immediately realized that, unfortunately, pure Nepali is not spoken at the monastery and many words they couldn't even tell me when I asked.** The dialect spoken here is a mix of Nepali (the country's official language), Sherpa (the language of this region), and Tibetan (the official and holy language of Buddhism).  I've now learned the Tibetan alphabet and can read and write a bit, and my verbal vocabulary is a mix of all three of these languages (not that I could always tell you which word is from which language, though I do my best), but due to this unforeseen language barrier I've decided to turn back to the books for answers to my many questions.

My efforts have not gone to waste.  I consulted several people about the books I should read, and came up with a list of at least seven.  The first I downloaded onto my Kindle and read in a week.  It's called Seven Years in Tibet, a non-fiction account of German-Austrian Heinrich Harrer's escape from a World War II detainment camp in India - his trek from India over the Himalayas, across the harsh Tibetan plateau and into Lhasa, "the forbidden city."  As the story unraveled so did my list of questions and along with it, the mental tension caused by curiosity restrained. I felt a sense of kinship with Harrer as he raised many of the same questions I had - in almost the same order - and then answered them, one by one, often with an anecdote or example to illustrate the meaning of each tradition or fact of life.***

I'm about to download the Dalai Lama's autobiography, which I know will be equally eye-opening. I've also started reading The Tibetan Book of Living and Dying - a recent variation on and addition to the ancient Tibetan Book of the Dead. The author, Sogyal Rinpoche, is a highly respected figure in Tibetan Buddhism; not only have I learned a lot on the Buddhist perspective on death in the first 25 pages of this enormous tome, but I'm pretty sure I've earned myself some major kudos with the older monks when I whip it out to read by the kitchen fire.

Here are some of the most insightful passages from the beginning of the The Tibetan Book of Living and Dying. These stood out to me as meaningful in both their content and the way it is presented.

All the greatest spiritual traditions of the world, including of course Christianity, have told us clearly that death is not the end. They have all handed down a vision of some sort of life to come, which infuses this life that we are leading now with sacred meaning. But despite their teachings, modern society is largely a spiritual desert where the majority imagine that this life is all that there is. (P.8) 

How sad it is that most of us only begin to appreciate our life when we are on the point of dying. I often think of the words of the great Buddhist master Padmasambhava: "Those who believe they have plenty of time get ready only at the time of death. Then they are ravaged by regret. But isn't it far too late?" What more chilling commentary on the modern world could there be than that most people die unprepared for death, as they have lived, unprepared for life? (P.10)

We can begin, here and now, to find meaning in our lives. We can make of every moment an opportunity to change and to prepare--wholeheartedly, precisely, and with peace of mind--for death and eternity.
In the Buddhist approach, life and death are seen as one whole, where death is the beginning of another chapter of life. (P.11)

*I especially recommend the beautifully illustrated hard copy of Huston Smith's renowned book, "World Religions" (??) as well as his autobiography, "Tales of Wonder."
tato pani = hot water
puja = chanting
**For instance, Pasang and I were going through the colors yesterday (red=raato; blue=nilo; white=sheto, etc.) When we got to green, he scratched his head and thought for no less than an entire minute.  I started laughing, thinking he was teasing me.  Finally he said, "We just say 'green'."
"WHAT!?" I shouted in reply - "you're kidding me; you're totally lying."  Just then 14-year-old Pemba walked by and Pasang asked him; Pemba thought a minute then laughed and walked on - he didn't know either.  It wasn't until evening when I asked everyone in the kitchen that some finally came up with the Nepali word for green - arroyo.
***It turns out that red was the original color denoting monasticism.  Then one time during an initiation ceremony where monk students of Buddhism were given the title of Lama (teacher), there were too few red ceremonial regalia caps and it looked as though the last student would have no cap in the procession.  So that this new lama wouldn't be cap-less, the older lama in charge of giving out the caps grabbed the nearest one he could find.  It happened to be yellow.  The monk gratefully accepted the yellow cap and continued in the ceremony. He never (released) the yellow cap and continued to wear yellow and red his entire life.  Some years later, he became a Rinpoche (a higher title meaning "Precious One" and also indicating that he'd been recognized as the incarnation of a former Buddhist master) and a well-known and reputed reformer of Buddhism, and following his example, monks everyone adopted the combination of red and yellow as the new monastic dress code.

Success

To laugh often and much, to win the respect of intelligent people and the affection of children, to earn the appreciation of honest critics and endure the betrayal of false friends, to appreciate beauty, to find the best in others, to leave the world a bit better, whether by a healthy child, a garden patch...to know even one life has breathed easier because you have lived. This is to have succeeded!
     - Emerson

Travel the World Without Ever Leaving Nashville

I've heard people over and over tell me how jealous they are of those who get to travel; they complain that they themselves could never afford such experiences.

Au contraire.  Let me remind you...
We are a nation of immigrants!  All over America you'll find pockets of first- and second-generation immigrants who are holding on to and cherishing the traditions of their forefathers, and would you believe...they are not only willing, they are ecstatic when individuals outside their community take an interest and come to learn about and share in their traditions. If you've never encountered a community of immigrants who have preserved the customs and traditions of their motherland, you might be surprised at how spending time with them will sweep you off your feet, transporting you millions of miles, to anywhere in the world.

You'll try foods you never knew existed; learn songs and dances whose names you might have read in a history book; hear stories that would blow your mind...

I'm incredibly fortunate in that I landed haphazardly in one of America's most international cities.

The California-Texas Travel Dictionary

I don't usually engage in the perpetuation of email chains or forwards, but every now and then something so funny comes along that I can't help but share.
I don't know where this originated, but it certainly made me laugh.  Here's your daily dose...

The California - Texas Travel Dictionary

Intended for use when listening to main stream media.

A lexicon, with translations for Californians who are visiting Texas , or vice versa.

In California	In Texas
Diverse or Lifestyle Choice	Sinful and Perverted
Arsenal of Weapons	Gun Collection
Delicate Wetlands	Swamps
Undocumented Worker	Damned Illegal Alien
Cruelty-Free Materials	Synthetic Fiber
Assault and Battery	Attitude Adjustment
Heavily Armed	Well-protected
Narrow-minded	Righteous
Taxes or Your Fair Share	Coerced Theft
Commonsense Gun Control	Gun Confiscation Plot
Illegal Hazardous Explosives	Fireworks or Stump Removal
Nonviable Tissue Mass	Unborn Baby
Equal Access to Opportunity	Socialism
Multicultural Community	High Crime Area
Fairness or Social Progress	Marxism
Upper Class or "The Rich"	Self-Employed
Progressive, Change	Big Government Scheme
Homeless or Disadvantaged	Bums or Welfare Leeches
Sniper Rifle	Scoped Deer Rifle
Investment For the Future	Higher Taxes
Healthcare Reform	Socialized Medicine
Extremist, Judgmental, or Hater	Conservative
Truants	Homeschoolers
Victim or Oppressed	Criminal or Lazy Good-For-Nothing
High Capacity Magazine	Standard Capacity Magazine
Religious Zealot	Church-going, God fearing
Reintroduced Wolves	Sheep and Elk Killers
Fair Trade Coffee	Overpriced Yuppie Coffee
Exploiters or "The Rich"	Employers or Land Owners
The Gun Lobby	NRA Members
Assault Weapon	Semi-Auto (Grandpa's M1 Carbine)
Fiscal Stimulus	New Taxes and Higher Taxes
Same Sex Marriage	Legalized Perversion
Mandated Eco-Friendly Lighting	Chinese Mercury-Laden Light Bulbs

Developing Your Child's Self-Efficacy

While sifting through studies exploring the antecedents of entrepreneurial intent, I came across some statements that might help answer questions for some parents I've talked with recently. Although the following paragraph is cited in the context of an academic study, think about how the message would fit into a more personal, developmental context -- specifically, the development of your own kids or kids you often interact with.

"Actual abilities only matter if a person has self-confidence in those abilities, and also the self-confidence that they will able to effectively convert those skills into a chosen outcome (Bandura, 1989, 1997). Evidence suggests that general self-efficacy is central to most human functioning and is based more on what people believe than on what is objectively true (Markham et al, 2002)."

I get a lot of questions from people curious as to what my parents did that triggered something that drives me to succeed -- or at least try to -- in pursuits that they claim most people my age wouldn't think about and/or wouldn't try.  There are a lot of factors here, but two seem most relevant: (1) personality traits, and (2) family orientation.  


A lot of people who hear my story say, "I wish I could get my kid to do the same thing."  I think that what these parents are most often trying to say is, "I'd love to see my teenager seek out similar opportunities," but what they usually (perhaps unknowingly) convey in their attitude and speech patterns is a disappointment in their child, or a personal doubt in their child's capability of following through with projects similar to the ones I'm tackling.   I've always felt a little saddened by conversations like this, and I think that if parents could just see themselves on film, having this conversation with me, it might give them the answer to what they perceive as their children's "under-achievement" and "lack of motivation." 

I don't think I possessed any extraordinary abilities or intelligence that made me any more capable than most other 15 year-olds to sign themselves up to study abroad.  What I did have was an inextinguishable belief that I really could do it. 
I had self-efficacy.
And according to Markham et al., this counts for a lot, because general self-efficacy is central to most human functioning and is based more on what people believe than on what is objectively true.  

"So what" that I had never flown before.  "So what" that I'd never touched a passport, much less owned one.  "So what" that the only official paperwork I'd ever filled out was an application for a Safeway Club Card.  According to Markham, my belief deep down inside that I was capable was more important than any training I might have received on how to go about studying abroad.  It's that deep down belief that would drive me to spend 100+ hours researching different organisations, perfecting application essays, and conjugating French verbs.  It's that deep down belief that led me to work three jobs for over a year and save every cent for the trip.  


So where does family fit into this?  In my opinion, parents play a big role in developing self-efficacy in their children.  You are the ones they look up to the most from a young age, so your continued attention to and support of their every hope and dream will allow for them to blossom into confident teenagers with an ability to make and achieve goals.

I think that a unique and wonderful gift to me has been the fact that my parents have never told me, "You can't..." in response to an idea I've had or a trip I've wanted to take.  They may say, "we can't afford to sponsor this trip," "we can't go with you," "we can't wait 'til you get home," but they've never said, "No way, you can't do that." Instead, their response to my (sometimes naive and crazy ambitious) new ideas has always been, "That sounds really interesting, you could do that," and sometimes, "Okay, great.  Have you also considered....?"  

Just try it.  The next time your kid proposes an idea for a project, idea, or career they're interested in, listen to them.  Support the constructive brain activity that went into crafting the concept.  Tell them they could do it!  Then let that affirmation soak in.  After you've established your approval, consider diplomatically voicing your rational concerns or suggesting some new perspectives and alternatives. This is a surefire way to support the development of self-efficacy.


I'll leave you with a last encouraging word from the researchers....

"Research...has consistently emphasized the importance of self-efficacy as a key factor in determining human agency (Bandura, 1989), and has shown that those with high self-efficacy for a certain task are more likely to pursue and persist in that task (Bandura, 1997)."

So today's take-away:  If you want your kids to study abroad, make them think they can do it!!


----------------------------------------------
Disclaimer:  I am not a doctor, nor a child psychologist.  These are theories from my own experience and observation, and I will be glad to explain them further, but you should not sue me if your own attempt to test my theories ends in disaster.

International Student Retreat 2010

In the craziness of the past few weeks I have woefully neglected my little blog.  But I have accumulated many great stories to share in the process.

Here's a snapshot from my mom's and my trip to Nashville, where she helped me move into my new dorm and, more importantly, enjoyed her first outing to Pancake Pantry, Nashville's all time favorite breakfast joint.

Munching away with my cousin Kelsey and her roommates.

Another of the highlights of the past few weeks was Belmont's International Student Retreat that I helped out with last weekend.  We drove down to White Bluff, TN -- about an hour south of Nashville -- and spent a day and a half at a "camp."  It's not proper camping, by my standards, since we sleep in cabins and eat every meal in a mess hall....but there was a low ropes course, volleyball nets, a pool -- plenty of fun opportunities for teambuilding and getting to know all the new exchange students.

We have five German girls this year: Senta, Svea, Cindy, Yana, and Elisabeth; three French students: Arthur, Laure, and Chloé; two from Hong Kong: Jimmy and Cherry; an adorable girl from Japan: Nozomi; a guy from Denmark: Ali; a girl Sydney from Canada; another guy named Jimmy, from London, and four other students from Moldova and Brasil that are in their second, third, or fourth years at Belmont.  The international student community at Belmont is small, but tight-knit.  I love having the opportunity to learn so much about different places and cultures through my foreign friends, and reciprocating in showing them America - our many cultures, traditions, and values.  I know exactly what it's like to enter a new school or country knowing nobody and barely knowing a few phrases in the local dialect.  Most of the foreign students who come to Belmont speak English quite well, but I know quite well the implications of the lost, dazed look on a few of their faces.  So reaching out and befriending them - especially those that are struggling with the language barrier - is a huge goal of mine.  Since coming back from the retreat last weekend, I don't think I've eaten a meal in the caf without at least one of them in tow :)

Belmont International Student Retreat 2010

Sometimes, in life, you meet a person who shares the same enthusiasm and passion that you have for a particular topic, goal, or hobby.  I've learned over the past few years to really treasure my time with these people, because you never know when a change in circumstances might see them drift right out of your daily life.  I recently met one of these people - Jimmy, from London.  We must have spent over 20 hours talking this past weekend on the retreat.  We've discussed traveling, religion, politics, philosophy, history, languages, cultures....the list goes on and on.  Our beliefs certainly differ in many ways, but I think it's our shared enthusiasm for learning and exploring, as well as a genuine respect and eagerness to understand each other's beliefs and values, that makes our friendship work.

It was really hard for me to make friends during my first semester at Belmont, back in 2008. The last few years of my life I had spent overseas, and during that specific period -- age 16 to 18 -- is when you really start to solidify who you are.  Thus, your experiences during that time become wholly integrated into your personality and the way you understand the world.  So, naturally, every new experience is going to be judged or compared to a recent similar experience you've had.  For me, the new experiences I was having in Nashville all related back to people, places, and events I had encountered during my time overseas.

Americans don't have as many opportunities to travel internationally as many citizens of other countries, so our slightly isolationist attitude can't be judged too harshly.  But with this lack of travel and exposure to other cultures comes a sort of fascination mixed with jealousy of people who do travel often.  I've found that this reaction is especially pervasive among young Americans.  And so by simply trying to find common ground and share my life experiences in the process of making friends, I found that some students here at Belmont were a little put off by my lack of "American-ness."  I felt that some were jealous that I had gotten to travel, and others were tired of hearing about my life experiences in other places and cultures.  It was just difficult.  I had become so much a different person than I was when I had left Oregon at age 16, so it's not like I could just try to remember and pull out some experiences from back home that would aptly describe my interests or personality.  My character is a conglomeration of all these different places and cultures; it's not a fad - it's just me.

So, with that in mind, imagine how I felt when I met Jimmy, whose first words to me were, "Wait, so you're from Oregon.  So why are you on the International Student Retreat?"  Of course I had to explain, and of course we discovered in about ten minutes that between the two of us we had covered every continent and most of the countries on them.  He had even more exotic stories than I did...I think I was listening to one about monkeys coming down out of the Amazon trees and drinking his beer when I decided that we were going to be very good friends.  It was like I was free again to be myself, to share the stories that are a little too "out there" for most American students.  All in all I had so much fun that weekend, and my days are now full of fun new facts that I learn from my foreign friends!

American Freedom: how we got it and how easily we can lose it

You can bet my kids are going to see this short film!
It's only 9 minutes long, give it a try...

On Easter - Les Pâques

The resurrection gives my life meaning and direction and the opportunity to start over no matter what my circumstances. 

Robert Flatt

Let every man and woman count himself immortal.  Let him catch the revelation of Jesus in his resurrection.  Let him say not merely, "Christ is risen," but "I shall rise."  

Phillips Brooks

But from this earth, this grave, this dust,
My God shall raise me up, I trust.  

Walter Raleigh

"I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die."

John 11:25-26

And he departed from our sight that we might return to our heart, and there find Him.  For He departed, and behold, He is here.  

St Augustine