share your secular storyAs I mentioned last week, the new issue of Jettison Quarterly is out. But my article on the Inner-City Muslim Action Network (IMAN)’s Takin’ It to the Streets is just the tip of the iceberg of Jettison‘s diverse content. And all the more, Jettison offered to publish the last of the amazing winning entries from our Share Your Secular Story contest in their latest issue! Joseph Blaha’s submission, “Learning to Love the Religious,” was selected by our panel of judges as the winner of the “Youth” category. Below is an excerpt of his entry; it can be read in full on pp. 46-47 of Jettison Quarterly:

Religion has always been a tricky subject for me. It always confused me that something so apparently influential could be considered almost taboo to bring up in general conversation. Because of this, other people’s theological beliefs used to rank pretty low on the long list of things I’ve spent my hours thinking about.

As I got older and began to build my own support community of other like-minded twentysomethings, I found that the people I’d become close enough with to approach the subject candidly tended to be just that; like-minded. This caused me to drift even further away from a common thread with the more dogmatic individuals I’ve encountered, making it easier to dismiss their motivations whenever our ideas seemed to clash. This misunderstanding of religious motivations more or less set my state of mind until I developed a deep enough relationship with a group of people who had religious beliefs. Continue reading at Jettison Quarterly.

jettisonMany thanks to the Jettison team for running this story. For more secular stories from our contest, check out Jeff Pollet’s submission that was featured in the Washington Post’s Faith Divide, Corinne Tobias’ entry on Killing the Buddha, Vandana Goel-LaClair’s submission on Killing The Buddha, runner-up Rory Fenton’s submission and Nate Mauger’s example story for NonProphet Status.

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This post is the third in a series of three posts on my experience at Nazareth College’s first-ever Interfaith Understanding Conference (IUC). For the first, click here; for the second, click here.

Workshop: A Place at the Table

For the third and final workshop session of the conference, I attended “A Place at the Table: Including Atheists, Agnostics, and Secular Humanists in Interfaith Dialogue.” It shouldn’t be surprising that I was very excited about this workshop being offered, IUC_logoas this is a significant growing edge for the larger interfaith movement. Even more exciting: it was the most sizable workshop I attended, with over 45 people in the room. The session was an opportunity for people to share their experiences of secular-religious relations, air and analyze their misconceptions about secular people, and offer best practices for getting secular individuals motivated about interfaith cooperation. I ended up being invited to share a lot from the work that I do and the things that I have encountered. It was a lively conversation with a diversity of perspectives in the room and I was pleased to be a part of it.

Plenary: From Religious Extremism to Interfaith Dialogue

hirschfieldRounding out the keynote addresses at IUC was Rabbi Brad Hirschfield, President of the National Jewish Center for Learning and Leadership. He told the story of how he moved away from being a Jewish Zionist extremist through a relationship with someone of another faith and how he came to recognize the importance of pluralism. “We need eachother and we need each other,” said Hirschfield near the conclusion of his moving story.

During the Q&A session Hirschfield was asked about critics and, in light of the recent batch of negative appraisals of my work, I found his answer to be especially wise. “Anytime someone says you shouldn’t question the community is the time to get out,” Hirschfield said. “The more important your cause, the more important the questions are, because these questions move you toward an ethic. When I felt I was in a community where my questions were not welcome, I had to get out.” I couldn’t help but reflect in this moment how welcoming of my challenges and critiques this conference community had been, and how occasionally difficult it has been to have my questions dismissed and my character smeared by many in the Atheist community both at the AAC and in my blog work.

And yet, just as I was tempted to start down the path of “perhaps he’s right – perhaps my efforts in these particular Atheist communities where I’m being rebutted are futile,” he offered a reminder to remain engaged with those who disagree with you in response to the question, “How do you share the idea of interfaith cooperation with people who don’t want to hear it?” Hirschfield replied: “Before you can be anyone’s teacher, you need to be their student… Everybody, no matter how hateful, has something to teach [you].” Ultimately, the “student before teacher” philosophy is one we share. On that note, for those who may be wondering about what is going on with “Burkagate” – in the spirit of building bridges, I reached out to the young woman (one of those wearing a Burka at the American Atheist Convention) who made a YouTube video in which she called me a coward, criticized my comparison of the session to other hate exercises and decried my friend Sayira’s declaration that she found wearing hijab empowering the day after she posted the video. We are exchanging emails at this time; I’ll keep you posted if it seems relevant to do so.

In any event, Hirschfield’s story was a great conclusion to the plenary series and a stark reminder to all conference participants of the power of making relationships with religious others and how pluralism allows us to build connections without needing to sacrifice our individual religious integrity.

Closing

The closing included remarks by Daan Braveman (whose remarks from the opening I recounted in the first IUC post) and Muhammad Shafiq, Executive Director of Nazareth’s Center for Interfaith Studies and Dialogue. I was invited to give a closing reflection and spoke about Huston Smith, the “strangeness” of interfaith dialogue, and its capacity for change. Two others who were recognized as “Next Generation” leaders we also invited to offer reflections.

webbThe first came from Emily Webb, a young Unitarian Universalist woman from California who is a youth advocate. She delivered a poem entitled “Engage You,” which she had written that morning in response to the conference. She’s given me permission to reproduce it here; though it is a beautiful read, hearing her speak it aloud was all the more powerful:

I saw a man float upside down on his chair

I heard an Iroquois storyteller speak in a language so ancient

she does not know the meaning of some of her words

I learned your name means the light of Ali

I bathed the Buddha in sweet tea

I felt angels underfoot

Can I get a witness?

I have embraced ten new friends

asking the question

over coffee and whiskey

How are we going to get along?

I learned another way to speak

a lexicon of 40 more words for respect and trust

Do you hear me brothers and sisters?

It is with these words these stories I construct

a humble sanctuary

for those who are

still writing letters to

Dr. King, Gandhi, Thich Nhat Hanh, Mother T

still raising their hands in classrooms and boardrooms

asking why

still looking into the eyes of the Other

saying

how can I engage you?

alaniI spoke after Emily and was followed by Alykhan Alani, a Muslim from Rochester who is a student and social activist. He offered the following reflection, which he was given me permission to post here:

Sensei Mio told me

there is only one stream

V.V. Raman taught me to embody

Gandhi and King’s dream

From Nicole, our continued commitment

to the Earth, our mother

and from Emily-

trust and kinship we find in one another

Sister Joan awakened me

to the beauty of feminine divinity

and my friend Chris

to belief in the faith of humanity

the dynamic Eboo Patel

has empowered this movement of change

and… isn’t it strange?

that the take-away lesson here

the awakening call

is that we must have love

for one and for all.

three

L to R: Webb, me, Alani, looking like the "Next Generation Leaders" we are.

Salaam.

The closing left all involved motivated, energized, reflective and grateful. I was privileged to be in attendance for this conference, which confirmed that the interfaith movement is becoming a force to be reckoned with and is a place of great understanding and social change.

This last weekend I was in Boston for the fourth and final leg of my East Coast “Chris-cross” (credit to Vocalo / WBEW 89.5 FM’s Tom Herman for this term, which he used during a remote radio interview he facilitated from the conference with me, Alani, and Webb – listen to the archive here, fast forward to about 41 minutes in), where I attended both the Secular Student Alliance’s New England Leadership Summit and dropped by the CIRCLE National Conference 2010. Summaries on those coming soon; check out my Twitter for the conclusion of my trek and beyond.

This post is the second in a series of three posts on my experience at Nazareth College’s first-ever Interfaith Understanding Conference (IUC). For the first, click here; check back tomorrow for the final installation.

Plenary: “How Water is the New Salt”

The first plenary of the second day of the conference was a pair of talks by Dr. Panchapakesa Jayaraman and Sensei Bonnie Myotai Treace titled “How Water is the New Salt: An Interfaith Language for our Time & Gandhian Interfaith Approach to Non-violence and Peace-making.” A mouthful, certainly, but a thought-provoking one.

jayaramanJayaraman, Founder and Executive Director of Bharatiya Vidya Bhavan, was up first, talking about Gandhi’s role as an interfaith leader. “Gandhi was a staunch Hindu,” Jayaraman said, “but not a fundamentalist… Though [he did not] press his religion upon others, he did express [his religious] opinions.” Jayaraman spoke about Gandhi’s life, religious beliefs and peacemaking efforts, offering a vision for interfaith leadership rooted in Gandhi’s interfaith approach to non-violence: “For the vast and broad-minded persons, the whole world is a family. We must go beyond ideology to principles and policies. Don’t hate anyone. All of us are one.” He also talked about how Henry David Thoreau influenced Gandhi, who influenced Martin Luther King, Jr., demonstrating how interfaith convictions and collaboration lead to widespread social change.

After Jayaraman, Treace, Founder and Spiritual Director of Hermitage Heart, Bodies of Water Zen, spoke from her Zen Buddhist perspective about her efforts responding to the climate crisis and how interfaith cooperation can be used to address such systemic problems:treace

One of the sloth places of the mind is a not fully [allowing for] the other… What the mind tends to do is freeze, look away, in the same way that an interpersonal crisis causes a personality change, a deadening of the full capacity of the exquisite intellect. The tradition of Gandhi and of Zen is the power of asking again, of challenging fully… [of] creating the situations… There are many who are saying the next four years are the most critical in history, [that] we have the chance to be the turning point of life on this planet, [to decide] whether it is livable. That [must be] the religious activity.

Treace, like Jayaraman, spoke passionately and knowledgably, and also incorporated a few jokes that aroused the sleepy early morning crowd. Together, their speeches offered a balance of intellectualism and emotion, history and prophecy, and humor and gravity.

Workshop: “Tolerance: Who Can Stand It?”

In the afternoon of the second day I attended “Tolerance: Who Can Stand It?” during the first batch of workshops. It was facilitated by Kevin J. “Seamus” Hasson, Founder and President of the Becket Fund for Religious Liberty, a “non-partisan, interfaith public-interest law firm that protects the free expression of all religious traditions” that has represented folks of nearly every faith.

Hasson spoke on something I’ve talked about time and time again – the inadequacy of mere “tolerance.” Said Hasson: “Tolerance has a dark side to it. [Many who think tolerance] it is the way to go – whether in government or civil society – [do so because] it means they have the right to be intolerant if they want to.”

hassonHe highlighted that we live in the most pluralistic society ever and offered a model for two “inauthentic” responses to religious diversity – “the Pilgrims and the Park Rangers.” He used as a case study the story of the Pilgrims who landed at Plymouth Rock, saying that they “were looking for real estate; they weren’t fleeing intolerance, they were fleeing assimilation with the ‘impurities’ of their surrounding societies. They wanted to make a theocratic system of their own.” So, according to Hasson, the first inauthentic response is “to impose one mechanism in the state.”

The second response he identified is “Park Rangers,” which he classified as people who say that religion is divisive and does not belong in the public sphere. “These are the people who say that we ought to pretend that religion doesn’t exist and remove it from the public realm.” Hasson then offered his understanding of an “authentic” response: “Conscious pluralism… that is, pluralism without relativism, as relativism leads you at best to tolerance, which is inauthentic.”

Hasson, who had Parkinson’s, used humor (joking about his shaking) and a competent understanding of history to keep the session both light and highly educational. Though it was an idea I was very familiar with, it gave me a new framework through which to consider the problematic nature of mere “tolerance.”

Panel: “The Next Generation”

Eboo PatelIn the afternoon was a panel that included the prior night’s plenary speaker Sr. Joan Chittister, Interfaith Youth Core (IFYC) Founder and Executive Director Eboo Patel, and five young people. In this session, Chittister spoke more directly that she did in her plenary about the import of interfaith work, sharing a story from her childhood in which a Catholic Sister at her school said her father was going to Hell because he was a Protestant. She told her mom this. “I said, ‘Sister is wrong,'” Chittister shared. “My mom asked if I had said anything to Sister; I ashamedly told her no, I hadn’t. My mom said ‘It’s okay; you’re a smart little girl… You’ll tell her she’s wrong when you’re older.’ And I think I have been ever since.”

Patel talked about being a Muslim and why that encouraged him to promote interfaith cooperation, telling the story of his grandmother’s pluralistic work. “My grandma offered her essence of Islam – that mercy, compassion, and pluralism – in the way she best knew, in a mid-20th century style. So my question was: What was my expression going to be?… Our convictions can be the same… but the way we practice mercy and compassion and pluralism has to change over place and time. In a world where too many people think religion is a source of division, a bomb or barrier, we must make of it a bridge.”

chittisterThe student representatives talked about their identities, told stories regarding their respect for the beliefs of others, and asked questions of Chittister and Patel. The latter talked about the need to make interfaith cooperation mainstream, like the environmentalism movement. “We have the chance to make IF cooperation a social norm,” said Patel. He continued:

America’s the most religiously diverse nation in history, and when a critical mass of people can see success in pluralism and lead towards that, we will have accomplished our goal. We can measure it in 4 ways:

1. People’s attitudes toward religious diversity – Is it an asset? Do we ignore it? Is it bad?

2. What are our experiences? It should be important for us to create spaces for people to have positive experiences of pluralism.

3. Knowledge base – Do you know something positive about another religion? Do you know something in your own religion that inspires you to do interfaith cooperation?

4. Initiative – We should be looking for people to start an interfaith project with and advancing the idea that people from different religions – including no religion at all – should be coming together in ways that promote understanding and cooperation.

Near the end a young Jewish man by the name of Ethan Heilicher from the Rochester Institute of Technology (RIT) who sat on the panel talked about the challenges he faced with secular engagement, indicating that the RIT skeptics group is huge and wondering how the interfaith group could work with them. I approached him after the session and suggested that we talk about ways of inviting secular folks to participate in interfaith engagement; he was excited about working out a way to bring the groups together to collaborate. In our exchange I felt the interfaith movement growing.

Plenary: “Acts of Faith”

Patel, who spoke earlier in the day on the Next Generation Panel, offered what was unsurprisingly the most energizing and, I believe, vital talk of the conference (full discretion: it’s possible that I am biased here, as I was once the Narrative Development and Media Training intern at IFYC, am presently a contracted adjunct trainer for the organization, and call Patel a friend). His ability to both constellate emotionally resonant stories that exemplify the necessity of interfaith cooperation and crystallize achievable strategies makes him second to none in articulating the goals and achievements of our movement. I wish I could transcribe his entire speech here, but for the sake of your time and mine I will stick to the bare-bones highlights.

patelPatel put forth four reasons why young interfaith leaders are necessary now more than ever. “First, it is a time of religious revival,” said Patel. “Fifty years ago social scientists were predicting the impending ‘demise of traditional religion,’ arguing that modernity pluralizes and inherently secularizes. They have since said they were wrong.” The second reason he offered was that we are in a time of “youth bulge” – for example, the median age in Afghanistan is 17 and there are more young people in India than the total population in the United States. These young people are particularly vulnerable to the sway of fundamentalist recruitment. Third, we are situated in the “most interactive moment in human history and it is among the most disorienting things imaginable… with the ubiquity of media, we are forced to implicitly justify things our grandparents never had to about who is right and how we will get along.” Finally, Patel noted the dramatic breakdown of socioeconomic patterns around the world and how they are contributing to religious conflict. Patel acknowledged the reality of religious conflict but said that it is not about different religions in conflict; rather, it is totalitarians versus pluralists. “I refuse to be pushed into the ‘Clash of Civilizations’ Framework of Jew versus Muslim, believer versus non-believer,” said Patel, referring to political scientist Samuel P . Huntington’s pessimistic, misdirected theory. “It is not a divide between faiths but between pluralism and extremism.”

He charged the audience with building the interfaith movement, noting that “right now, the people who have built the strongest organizations are extremists” and emphasizing our need to offer a different narrative. Patel defined an interfaith leader as a person who takes religious diversity and makes it religious pluralism, asserting that “diversity is a fact; pluralism is a positive engagement of difference. The challenge for America is to embrace its differences and… [live in] equal dignity and mutual loyalty [where] identities are respected, relationships mutually inspire, and we have a commitment to the common good. Diversity can move in the direction of conflict or in the direction of cooperation. The difference lies in the direction leaders move it.”

So how do interfaith leaders change the conversation? Patel had many ideas, including the necessity of being to articulate the difference between pluralistic religiosity and extremism, having a knowledge base about your own religious or philosophical tradition and how it inspires you to do interfaith work and comparable values in other traditions, and acquiring a skill set to apply those values.

I could go on, but I can’t do Patel justice here. If you want to see him speak, check out his address to the Chautauqua Institute. After his lecture at IUC Patel spent a long time answering the questions of young conference participants. During the Q&A a student asked a question about secular participation in interfaith leadership, which resulted in a somewhat embarrassing moment for me in which Eboo called out, “Where is my friend Chris Stedman? You’re in here, right buddy?” He then asked me to stand up and talked at length about the work that I do as a “young Secular Humanist leader” in the interfaith movement. Though a bit red-faced, I was grateful for the acknowledgment and happy to serve as an example of secular participation in interfaith cooperation – especially after his powerful speech that left everyone in the audience talking about the action they would take to promote interfaith dialogue in their own communities.

It ain’t over ’til it’s over – come back Monday for the final IUC recap post, and follow me on Twitter to keep up with my secular sojourn!

This post is the first in a series of three on my experience at Nazareth College’s first-ever Interfaith Understanding Conference. Check back over the next couple days for the others.

Coming off a generally bad experience at the 2010 American Atheist Convention (AAC) (see reports: 1, 2, 3), the tone of Nazareth College‘s first-ever Interfaith Understanding Conference (IUC) was radically and refreshingly different. I attended IUC, which was in Rochester, NY from 4/11/10 – 4/13/10, to absorb as much information about the interfaith community outside of Chicago and to be recognized as a “Next Generation” leader. Though it was populated by a hundreds-strong diversity of religious, geographic, and age demographics – “intentionally interfaith and intergenerational, combining the wisdom of one generation with the vitality and hope of the next,” as they termed it – it was an intimate community motivated by a desire to learn from diverse others and permeated with optimism and action.

Opening

duffyMayor Robert J. Duffy of Rochester was among those who kicked off the event, reflecting on his childhood and how his mother taught him not to look down on people of other faiths, Rochester’s long history of social justice and interfaith, and his hopes for the conference. Said Duffy:

When I look at [religious] divisiveness, I know it is not the [fault of] faith itself but people using it as a tool. In our world and community we have many issues and challenges [but] nothing is insurmountable. As we gain greater understanding [of one another], we pull together as community and start to see disrespect and violence dissipate through greater education and understanding.

bravemanPresident of Nazareth College Daan Braveman – a Jewish man at a college with Catholic roots – also reflected on the history of the community and the college, and what this conference could mean:

Today we have an opportunity to give back and make a difference in the world. This conference is focused on encouraging and training students on the skills that encourage interfaith dialogue… I can think of no better way that young people can make a difference in the word, [to learn to see] religious differences not as a source of division but as a source of tremendous strength.

Plenary: “The Art of Dialogue”

After these and other rousing introductions, the conference moved into interactive plenary “The Art of Dialogue: Interfaith Dialogue Across the Generations,” hosted by Dr. Leonard Swidler, Becca Hartman and Hind Makki.

Swidler, Founder and President of the Dialogue Institute at Temple University, was up first, and opened with a mantra he claimed to have used time and time again: “Nobody knows everything about anything.” He elaborated at length, acknowledging that not only is religion a complex issue but that there are many who try to simplify it:

It sounds perfectly sensible, right? What biologist would say, “I know it all”? What psychologist would say “Oh, there is nothing more for me to learn”?… And yet, the most complicated, detailed, far-reaching discipline of all is religion, because religion is an explanation of the ultimate meaning of life and how to live accordingly based on some notion and experience… [It] is the most complicated [subject]. There are 6.7 billion people on this planet, and I guarantee there are billions of them who would insist [their religious position is] the right position… Remember, nobody knows everything about anything; this includes religion. So how do we get people to take that clear and simple mantra and translate it to the most complicated field – religion? The answer, I think, is dialogue.

swidlerHe expanded on what he meant by dialogue, saying that it is, “fundamentally not just ‘blah blah blah.’ It means saying, ‘I want to talk with you because you think differently, so that I can learn from you.'” He contended that, in the scope of human history, this is a relatively new concept:

In the past, people would talk to those who think differently so they could tell them “the truth.” That is not dialogue. We humans have been engaging in monologue since the beginning of time… we have always talked with people who think like we do – or should. We don’t talk to people who think differently so that we can learn… I would argue [that dialogue] is radical in the etymological sense of the word: it goes down to the root. In most religions people want to tell you the truth – it is a good intention based in enthusiasm – but they don’t want to hear, they just want to tell. We’ve been doing that for thousands of years and all we’ve gotten are bloody heads… so we’ve got to turn around [and] develop deep dialogue – not just the surface stuff – related to critical thinking. We don’t want to share our ignorances but, together, search for the truth, and with our critical thinking issue an action complimentary to cooperation.

makkiAfter Swidler’s charge, Hind Makki (who I interviewed on this blog last month) and Becca Hartman of the Interfaith Youth Core demonstrated an example of interfaith dialogue by sharing insightful testimonials of their own experiences and then had conference participants do the same. Hartman said, “Everyone here has a story, and we want you to share them with one another.” Makki elaborated, saying, “Stories bring out the essence of why people do what they do… [they] create a space in which we can look for shared values from different sources. hartmanWe are asking you to build relationships off of shared values through storytelling and community, and then from that community to build bridges and move into action.” The experience of sharing stories with one another at the opening of the conference made it clear that this event was proactive about inviting participants to air their diverse experiences and have a sense of determinist agency as participants in the burgeoning movement of interfaith cooperation. In that sense, from the get go it was much more than a series of lectures; it was a constructive exercise of empathy and progress.

Plenary: “The Divine Feminine”

Sister Joan Chittister, OSB, co-chair of the Global Peace Initiative of Women and of the Network of Spiritual Progressives, gave the second keynote of the conference entitled “The Divine Feminine: The Foundation of the Abrahamic World.” Chittister was an incredible speaker, using humor and emotional mastery to deliver a message on the importance of recognizing feminine images of the divine in interfaith work. I found myself intrigued by her speech, but also found it knotty in a few places.

chittisterFor one, as someone who is not a member of an Abrahamic religion – let alone not even a theist – there wasn’t much that was applicable to my personal beliefs or to my work. The speech was clearly geared toward theists, so there wasn’t much for me to work with. Chittister said that “the way we see God is the way we see ourselves;” I understand the truth of this statement in the context of theism, but wonder what she might think it means for atheism, in which no god-image is present.

Additionally, I thought Chittister’s use of feminine versus masculine images of God was fundamentally and problematically rooted in a reliance on gender binarism and dichotomized approaches to gender. During the Q&A session, the great Rabbi Or Rose raised a similar critique – that it is too essentialistic to term the feminine as innately nurturing and loving and the masculine as aggressive and punishing. To her credit, Chittister was open to this critique and acknowledged that she was speaking on a multilayered issue in a small space of time.

Chittister is one of the world’s most prolific female Catholic speakers, with a wicked wit and a keen understanding of how to clearly and passionately articulate her worldview. Ultimately, her talk was engaging and interesting and elicited a good deal of conversation among participants, but as a non-theist it required a bit too much translation work on my part as it was fundamentally about images of God and was not as interfaith-focused as I might’ve liked.

All in all, things got off to a pretty great start at IUC – but they got even better as the conference went on. Stay tuned for the next two installations, coming soon, and follow my trek to Boston for multiple conferences on Twitter!

share your secular storyWe’ve been hinting that something exciting has been in the works for the past couple weeks; well, folks, the day is finally here.

We are so excited to announce the Share Your Secular Story contest, a call for stories by NonProphet Status!

We’re seeking previously unpublished personal stories written from a secular (Secular Humanist, Atheist, Agnostic, et al.) perspective. The stories of secular people are scattered because we as a people are scattered. Because there is little cohesion among us, our voice is often not loud enough to be heard in the modern religious marketplace. The secular stories that do get broadcast are most often volatile – secular people taking swipes at religious people – and reflect a divisive “us versus them” mentality. What gets told less often are the stories of people, secular and religious alike, living alongside one another peacefully and secular people expressing their own values within a diverse society. We want to hear more of these stories. We want to hear your story.

PRIZES: We are thrilled to offer a wealth of exciting prizes, including a ton of signed gear (DVDs, CDs, and books) from Harvard University Humanist Chaplain Greg Epstein, Interfaith Youth Core founder Eboo Patel, filmmaker Ky Dickens and musician Ben Lundquist. On top of that, a couple of the winning selections will be eligible for publication in the Washington Post’s “The Faith Divide” and Jettison Quarterly. Visit the contest page to hear more about our awesome giveaways!

PANEL OF JUDGES: We are also so very enthusiastic about our esteemed panel of judges featuring Dr. William Schulz, former director of Amnesty International USA and 2000 “Humanist of the Year,” academic Dr. Sharon Welch, superstar slam poet Alvin Lau, Interfaith Youth Core’s Mary Ellen Giess, writer Nick Mattos and DJ Erik Roldan. Check out the contest page to learn more about this all-star line up!

You can access the full details of the contest here. Click here to download a PDF of contest details; you can download it as a Word Document here. The submission period opens in one week on March 1, 2010. Spread the word, and don’t hesitate to contact us at nonprophetstatus@gmail.com with any questions you may have.

Stay tuned here, at our Facebook page, and to our twitter for more updates on the contest. We can’t wait to read your stories!

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