by Jelani Greenidge, Urban Faith Contributing Writer | Jul 23, 2012 | Entertainment, Feature, Jelani Greenidge |
On the eve of the premiere of The Dark Knight Rises, I ended up in a heated Facebook debate over the nature of President Obama’s “you didn’t build that” comments — the latest furor in a series of election-year political clashes over tax policy, economic interventionism, class warfare, and the Occupy movement.
After seeing the film, I realized this is no mere coincidence. Because the political themes and allusions in The Dark Knight Rises run thick and rich, especially considering the whole Bain/Bane connection.
Not that the conclusive installment of this latest Batman trilogy has an overtly political agenda. Rather, its script, co-written by director Christopher Nolan and screenwriter Jonathan Nolan, clearly resides in the context of our current, fractured political climate. As British-American filmmakers raised in Chicago, the Nolan brothers offer a unique take on blighted urban political decay. So their epic depiction of Gotham, and the way it captures our gestalt, the spirit of our time, owes just as much a debt to David Simon’s The Wire as it does to Dickens’ A Tale of Two Cities.
I’m sorry, did I just say “owes a debt?” There I go again.
See, as much as there is to love about this film, there’s just as much to object to — that is, if your goal is to use it as political ammunition.
(Mild spoiler alert.)
One story, two sides
Liberals can choose to see it as a story of corporate greed and hubris, and see the Batman as a hero of the people, the Ninety-Nine Percent. Conservatives can choose to see it as a story of a city hijacked by a runaway mob intent on redistributing the wealth of the One Percent, foiled by the ingenuity and grit of an American business-owner.
And you know what? They’re both right.
And not just because the Nolans deliberately tried to connect with broader emotional themes rather than align their film with specific political messages.
They’re both right because political factions never have exclusive rights to the truth. There are truths that liberals and conservatives both understand and embrace more or less compared to their counterparts. In the cultivation of these truths, we are drawn to political ideologies. But the pain and bitterness we feel from the losses incurred in the unrelenting allegiance to these ideologies … well, it blinds us. It traps us. We become slaves to the system. As a result, we end up doing things we regret, things we never thought we would.
Different kingdom, different mission
That’s the bad news, that when it comes to systems of this world, we are not in charge. But the good news is that in the scope of eternity, we are not in charge. The kingdom of God is not a democracy, but a benevolent dictatorship. As such, the kingdom goes by a different set of rules than what we’ve come to expect.
After all, Paul famously told the church that in Christ, there is no male or female, Jew or Greek, but we are one in Christ. He also told us that the same spirit that raised Christ from the dead dwells in our bodies. So there’s no reason why we have to remain trapped inside the identity of the closest prevailing political bloc. The more we acknowledge His Lordship, the greater basis we’ll have for humility, unity, and cooperation.
That sense of humility in action is what I found so moving in this latest film. Part of Batman’s redemption was in the way he was able to get beyond his pain and see more value in trusting and working with others. Most of us will never experience Bruce Wayne wealth, but all of us, if we put our faith in Christ, can rise above our fears and work with others for the common good.
Not only that, if we as the church are to fulfill our mission, we must rise above. Because there are others who need to experience Christ, and they don’t have the luxury of waiting for a sequel.
So let’s keep showing up, engaging, and rising above the conflicts that divide us. Because when it comes to saving the world, I have more faith in a risen savior than any caped crusader — even one as cool as Batman.
by Jelani Greenidge, Urban Faith Contributing Writer | Jul 20, 2012 | Feature, Jelani Greenidge |
Gerardo Marti’s Worship Across the Racial Divide: Religious Music and the Multiracial Congregation is a sociological exploration of worship music ministry in multiethnic churches, and as such, its timing is critically important. There’s, of course, no shortage of resources that point to multicultural worship music as a panacea to cure what ails struggling churches, something that will help to usher in a glorious new dawn of cross-racial unity. What sets this work apart is its approach.
Worship Across the Racial Divide aims to be more descriptive than prescriptive. Through thousands of interviews of pastors, worship leaders, and congregants from a variety of multiethnic churches across the diverse state of California, Marti, a sociology professor at Davidson College, uncovers a series of principles and patterns gleaned from actual multicultural worship ministries. Rather than speculate on what should be, the book tells us a lot about what is.
And when it comes to multicultural worship music, what is — that is, the way things are being done — is sometimes at odds with what or how we expect things to be.
Philosophical Differences
With the rise of diversity as a cultural value in churches, there has been a noticeable creative spike regarding worship musicians diversifying their sound. The prominence of Israel Houghton, especially, has opened doors for a host of other artists (Freddy Rodriguez, William McDowell, Tye Tribbett, etc.) who have in some measure adopted a similar, dynamic, multicultural sound, what some might call the sound of the new breed.
Yet, when it comes to the ways in which multiethnic churches are approaching their music, that Israel-and-New-Breed sound is far from the norm. There are many reasons for this, but one of the most important is the differences in philosophies regarding musical styles. According to Marti, there are four main philosophical models of music selection at play in multicultural or multiethnic (for the most part, those words are used interchangeably) churches:
a.) The Professionalist – where the style of music doesn’t matter as much, so long as whatever music that’s performed is done with excellence (high musical variety, low racial awareness).
b.) The Traditionalist – where the style of music performed is whatever the worship leader or the church leadership is most comfortable with (low musical variety, low racial awareness)
c.) The Assimilationist – where the chosen style is deemed to be “universal” and can connect with most or all kinds of people (low musical variety, high racial awareness)
d.) The Pluralist – where a variety of styles are deliberately chosen to connect with various ethnic groups (high musical variety, high racial awareness).
Most leaders who deal in worship music may find themselves somewhere in these philosophical models, maybe even incorporating more than one approach depending on context. But the key is to remember, not only is there no magic bullet for achieving multiethnic worship music, but among practitioners of multicultural worship ministry, there seems to be no consensus as to how to define it.
And while the Pluralist approach seems to be the most explicitly racialized, it’s also most susceptible to racial stereotyping.
Less Rhythm, More Relationship
Perhaps the biggest surprise in the book is how little it has to do with music, per se.
It’s become a common refrain that worship is more than music. What did surprise me was the extent to which not even the music itself is about music. Contrary to popular assumption, Marti’s research shows tha the success of multicultural church music ministry lies less in the adoption or mastery of a particular style of music, and more in the use of music ministry programs to form lasting cross-cultural connections in the congregation. In other words, it’s less about the rhythm, more about the relationship.
That’s because worship music is defined less by a particular sound and more by the activity that encompasses it. Worship music is inherently participatory, and it’s in this participation that lasting bonds are forged. It’s true monoculturally, and it’s even more true cross-culturally. Especially because worship ministries are by definition high profile, it’s often common for racial diversity to show up first or in greater proportions with the worship ministry compared to the congregation at large, a phenomenon Marti refers to as “ritualized racial inclusion.” The more people of color are conspicuously recruited and displayed on the platform, the more welcoming an atmosphere is projected, and the more likely people of various races will want to call that church home. Which isn’t to say that the style or the sound doesn’t matter at all — it just means that it’s not necessarily the key element that guarantees success. People might come through the door because of how the choir or the band sounds, but what will keep them coming back will be the relationships.
Cautions and Warnings
Worship Across the Racial Divide is not an easy book to read. It gets bogged down in sociological jargon in places, and because of its reliance on interviews, sometimes after five or six quotes supporting the same idea it feels redundant. Also, it should be stated that, despite Marti’s intent to reach a cross-section of diverse churches, they were all still in California. I’m sure there are plenty of cultural differences that come into play when you factor in regional geography.
Nevertheless, this work is a landmark achievement that lends plenty of insight into how multicultural worship is being done today, and how it might be done in the future.
by Charnice Milton | Jul 17, 2012 | Feature, Headline News |
I was born in 1987. Looking back over my childhood, I can proudly say that I was a “church kid.” Every Sunday morning and Wednesday night, I was there with my family for service, Sunday school, and Bible Study. Even during my high school and college, I took my faith seriously and participated in church activities even when people questioned why. I grew up and befriended other “church kids”; however, in later years some tend to distance themselves farther away from the church. It turns out that this is a normal phenomenon in my generation.
Earlier this year, there were two major studies published that came to the same conclusion: more “millennials,” or people born since the 1980s, are losing belief in God. In April, the Public Religion Research Institute and Georgetown University’s Berkley Center for Religion, Peace & World Affairs released the results of the 2012 Millennial Values Survey. According to the survey, 25% of college-aged millennials (age 18 to 24) identified themselves as “religiously unaffiliated,” compared to the 10% that identify themselves as a “black Protestant.” Of those that are now non-religious, many grew up in religious households.
Last month, the Pew Research Center for the People and the Press published their own survey stating that although “the United States continues to be a highly religious nation,” 68% of millennials say that they never doubted God’s existence, a 15-point decline from 2007. In fact, only 55% of millennials say that they agree with the three religious values presented in the survey: the existence of God, the personal importance of prayer, and belief in a Judgment Day. In contrast, two-thirds of older generations say that they believe in all three statements.
Although the Pew survey doesn’t show how each racial group views religion, researchers behind the Millennial Values Survey were surprised with their results. “There was some expectation that racial divisions among this cohort would be somewhat muted compared to what we see in the general public,” writes Daniel Cox, the Research Director of PRRI. “However, we found dramatic differences in the view of white, black and Hispanic Millennials.” One noteworthy difference: African Americans, as well as other ethnic minorities, are less likely to leave the church than Caucasians.
KEEPING THE FAITH: Surveys show African American millennials, as well as young adults from other ethnic minorities, are less likely to leave the church than whites.
Cox believes that there are two reasons why African American millennials tend to stick with their religious upbringing. First, African Americans generally are more religious than their white counterparts, meaning that we are more likely to attend weekly services, pray, and express religious views. According to the Millennial Values Survey, this applies to millennials: 77% of black Protestants stated that religion is either very important or the most important thing in their life. Second, Cox writes that the black church has and continues to be a central part of our community. “I think because it plays such a significant role both spiritual and socially for many African Americans that religious commitment remains strong among African American Millennials,” he writes.
One thing that is noticeably missing from both surveys: how millennials of different socioeconomic levels view religion. Fortunately, there are past studies that could give us some clues. According to a 2010 report, children from in low-income neighborhoods and attend church regularly earn a higher GPA than their wealthier counterparts. In addition, young people who attend religious activities at least once a month are more likely to enjoy school, be in gifted classes, and work harder academically than those who attend religious activities les often. Mark Regnerus, professor of sociology at the University of Texas at Austin, suggests that religion is just one of many positive extracurricular resources for more affluent teens; as a result, religion tends not to be as important later in life. In contrast, religion for a lower-income teen is one of very few positive influences in their lives. Since religious organizations are more accessible in urban areas, it acts as a positive distraction from negative influences like gangs.
Despite the high number of black millennials staying in the church and the well-documented benefits for urban millennials, the question remains why many are leaving in the first place. One reason is that millennials have mixed feelings about modern Christianity. Although 76% believe that Christianity “has good values and principles” and 63% state that it “consistently shows love for other people,” 62% describe Christianity as “judgmental,” with 63% saying that it is “anti-gay.” However, the answer might be in the way the church conducts youth and young adult ministry.
Drew Dyck, author of Generation Ex-Christian: Why Young Adults Are Leaving the Faith and How to Bring them Back, suggests that youth ministries today focus more on reeling people in than nurturing spiritual growth. “Some have been reduced to using violent video game parties to lure students through their church doors on Friday nights,” he says in an interview for BibleGateway.com. “There’s nothing wrong with video games and pizza, but their tragic replacements for discipleship and Bible teaching. Many young people have been exposed to a superficial form of Christianity that effectively inoculates them against authentic faith.” In other words, youth ministries cannot survive on lock-ins and pizza alone. As for parents, Dyck says dropping teens off for a few hours doesn’t make up for what they see at home: “Parents need to be modeling and teaching a dynamic faith at home. They are the primary faith influencers.”
As Christians, the news about millennials leaving the church can be discouraging. But we can use this research to reflect on how our ministries and parenting styles are helping — and hurting — this generation. As we turn from a focus on simply packing the pews with young people to teaching them how to have a personal relationship with Jesus Christ, we will follow what was said in Proverbs 22:6: “Train up a child in the way he should go, and when he is old he will not depart from it.”
by Harold Dean Trulear, Ph.D. | Jul 10, 2012 | Feature, Headline News |
MASS REPEAL: Calls for the dismantling of President Obama’s signature healthcare legislation have gone into overdrive since the Supreme Court ruled the law as constitutional last month. (Jonathan Ernst/Newscom)
The federal government has not taken over health care. The federal government has taken over access to health care. There is a difference.
When I was a student at Morehouse College in the early 1970s, activists launched a campaign to address the shortage of African American doctors in the state of Georgia. They produced bumper stickers that asked “Only 100 Black doctors in Georgia?” with a map of the state’s 139 counties in the background. With many of those 100 doctors concentrated in urban areas such as Atlanta, people voiced clear concern over access to health care for thousands of African Americans in rural, poor and remote areas. Morehouse College President Hugh Gloster responded to this concern by founding the Morehouse School of Medicine, which joined Howard University Medical School, Meharry Medical College and the Charles Drew School of Medicine (similarly founded to address access issues in the Los Angeles area) as the nation’s only predominantly Black medical schools.
Were the government to have taken over health care, the government would be proffering medical diagnoses, prescribing medicine, and performing surgery. This is not the case. What the Supreme Court’s ruling upheld on June 28 was not government-controlled health care, but a federal system that expands access to health care for millions of Americans, mostly poor and many people of color. In a country where national strength finds measure on barometers of military might and economic prosperity, Scripture connects a nation’s well being to its care for the poor. In the fifth chapter of the biblical book bearing his name, Jeremiah challenges his nation, saying:
5:26 For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men.
5:27 As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich.
5:28 They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge.
5:29 Shall I not visit for these things? saith the Lord: shall not my soul be avenged on such a nation as this?
And among the judgments God speaks through Ezekiel, health care stands prominently:
34:4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.
Interestingly, the arguments against the healthcare reform upheld by the Supreme Court do focus on the problem of systemic access, and the price to be paid for it — whether the price is monetary in the form of the penalty for failure to carry health insurance or individual liberty in the form of governmental coercion. Yet in both cases, the plight of the poor and needy, the sick and infirm, goes unaddressed. How to make health care accessible for those on the margins of society receives little attention from those who would dismantle “Obamacare.” Promises to repeal the legislation without offering a clear alternative for how we as a nation make health care available and accessible to all persons reduces “the least of these” to political pawns, whose lives represent fodder for a political machine designed to appeal to the self-interests of America’s middle class.
UPHOLDING THE LAW: Supporters of President Obama’s healthcare reform rallied outside the Supreme Court chambers prior to the Court’s historic ruling on June 28. (Jonathan Ernst/Newscom)
Such a move must be resisted by President Obama and supporters of the legislation. The president campaigned for much of 2008 by appealing to that same middle class. He has lost some of their support with his championing of this version of reform, but that is precisely because our electoral system makes it difficult to appeal to a moral high ground as a strategy for garnering support (unless the issues revolve around sexuality and/or abortion). Some who have been disappointed by the president but still support him for reelection need to become more vocal in raising this issue above individual self interest to the moral high ground, much as Jim Wallis and Sojourners put forth the notion that poverty is a moral issue in the 2004 presidential campaign.
The question of access to health care ought matter significantly to people of faith. But it is easy to see how a church whose own theology promises personal prosperity apart from systemic issues of justice can miss the mark of its high calling to care for the poor. Indeed, it is as if a central claim of many messages draws directly from the Rev. Frederick J. Eikerenkoetter, better known as Reverend Ike: “The best thing you can do for the poor is not be one of them.”
Our ministry to the sick must move beyond prayer and visitation, and our work amongst the poor requires more than acts of charity. Justice questions continue to loom large in a nation with rampant inequality in quality of life, minimized access to maximal care, and economic stumbling blocks that tie the quality of health to possession of wealth. The spiritual gift of healing is not restricted to those in a specific economic category. If God’s divine, miraculous intervention to bring healing cannot be tied to social status, why should not a national healthcare philosophy be similarly non-discriminatory?
The Supreme Court ruling on the constitutionality of the Affordable Care Act provides the opportunity for the various agencies: government, hospitals, physicians, pharmaceutical companies, insurance companies, and employers to move with plans for implementation. It is good news for many who currently have little if any access to health care.
While many decry the “intrusion of big government,” an unanswered question for Christians who have opposed healthcare reform is “how has the church mobilized on behalf of the sick and the poor?” In other words, could it be that the intrusion of “big government” in part reflects a gaping hole in our mission to care for the least of these through ministries of mercy, prayer for healing, and advocacy for the oppressed? Are we so busy with “destiny and prosperity” that our attentions have been taken from our responsibilities to fulfill Jesus mission in Luke 4 and Matthew 25?
by Shelley Kimmons Bacote | Jul 2, 2012 | Headline News |
In late May, just before the start of summer break, an energetic group of friends were playing in a park near their grade school in a suburb southwest of Chicago. One by one, the kids climbed along the edge of a footbridge and jumped into the pond below. There was laughter and splashing until one of the children, an 11-year-old African American girl, struggled after a jump. Before her friends could help her, she sank below the surface and drowned. Forty-five minutes later, divers pulled the girl’s body from the pond. The fifth-grade honors student didn’t know how to swim.
Sadly, tragedies like the one above become almost commonplace during the summer months, as more young people seek relief from warm temperatures at swimming pools or beaches. According to the Centers for Disease Control’s (CDC) May 18 “Morbidity and Mortality Weekly Report,” the drowning death rate for African Americans is nine percent higher than that of the overall population and 116 percent higher than the overall population among those aged 5–14 years. Why is this?
Water safety experts agree that several factors can contribute to drownings in any demographic, including lack of supervision, failure to wear life jackets, absence of pool barriers, etc. However, the main reason that continues to emerge with regard to African Americans is the lack of swimming ability. And, since the American Academy of Pediatrics’ 2010 Technical Report on the Prevention of Drowning revealed the majority of drowning incidents resulting in the death of an African American child were more likely to happen in a public pool, often at a motel or hotel, parents should be particularly mindful of possible risks associated with water-related activities during upcoming summer trips. While it’s important to discuss what can be done to change these disturbing statistics, let’s first examine why many African Americans haven’t learned how to swim.
Why Don’t More African Americans Know How to Swim?
Agnes Davis, owner of Swim Swim Swim I Say, a swim company located in New York’s Harlem/Upper Manhattan area, believes some African Americans haven’t learned how to swim because “there’s a generational influence.” In other words, if a person’s parents or grandparents never learned how to swim, they are less likely to learn, asserted Davis, who gives lessons to children and adults. Lee Pitts, the Senior Aquatics Director for the Boys and Girls Club of Broward County in Florida, agrees. He said, “There is no generational consistency in terms of people handing down (swimming) skills from generation to generation.” For instance, while African-American parents often pass down their love of football, basketball and track and field, this doesn’t tend to happen with swimming. Harriett Navarre of the USA Swimming Foundation’s “Make A Splash” program confirmed these assertions. “Make A Splash” is an initiative that aims at providing water safety education and swim lessons to families at an affordable price. Navarre revealed, “According to the research studies the USA Swimming Foundation conducted via the University of Memphis in 2008 and 2010, the primary deterrent to learning to swim is family history. If a parent does not know how to swim, there is only a 13 percent chance that a child in that household will learn how to swim.”
Kathy Jordan of the Nile Swim Club—an African American-owned swim club in Yeadon, Pennsylvania, that’s been in existence for more than 50 years—believes “a fear of water” is another factor. Davis concurred and said, “There may have been a past drowning” that dissuaded a person from having the desire or confidence to learn how to swim. In many cases, however, no specific incident led to a person and, consequently, their family having a fear of being near or in a large body of water. The fear simply may have been passed down from generation to generation because of an upsetting story that continues to live on.
Another reason swimming isn’t as commonplace in the African American community is that many men and women have typically perceived it as one form of recreation they could either take or leave. Davis said, “There has to be a change of mindset. We don’t think it’s important. We look at swimming as a luxury; it’s not. It’s a life-saving tool.” Jordan continued, “(The importance of learning how to swim) needs to be more in the forefront of people’s minds. They don’t tend to think of it until it gets warm. It should be thought about in the fall and winter months, too. It needs to be on everyone’s mind year-round.”
SURVIVAL THRILLS: Experts say parents should make swimming lessons for their children as important as activities like ballet, piano, and Little League.
The historical lack of access to beaches and pools has long been cited as a reason why many African American children and adults don’t know how to swim. “If you don’t have access to them,” said Pitts, “you’re gonna fall behind.” While segregation doesn’t tend to keep the average African American person from swimming today as was the case in the past, access to pools can still be difficult for some. Pitts said when officials in urban areas—which don’t have “country clubs or upscale recreational centers”—are allocating resources and the resources are scarce, “swimming pools are low on their lists” because they’re expensive to maintain. This is why municipal park facilities with pools and independent, neighborhood swim schools are so valuable to their communities.
An additional factor that should not be overlooked was mentioned by both Pitts and Davis—hair upkeep. The thought of getting water and chlorine on hair that’s been recently relaxed or otherwise straightened is reason enough for many African American females to avoid pools and beaches.
But maintaining a hairstyle should not be an excuse for avoiding something as important as water safety, said Davis. She is also saddened by the fact that people will purchase “the best new sneakers, cellphone, or jacket, but aren’t willing to spend money on swim lessons.
Pitts expressed a similar frustration. While activities like ballet, piano and Little League are fun, he said, “we need to allocate a set amount of money” for swim lessons. “We should make sure we put just as much emphasis on swimming as we do on reading, writing, arithmetic, and science. … It’s not a luxury. It’s not a sport. It is a necessity.”
Make Learning How To Swim A Priority
Swimming must become a priority within the African American community in order for it to become more commonplace. Navarre said, “We now know that by teaching kids to swim, we are, in effect, increasing the chances that their kids will learn, and their (grandchildren, too).” And, Pitts suggests, “Get ‘em early.” He says it will be harder to get them into swim lessons once they “get up to around 13-14 years old” because, at that time, they might have other sports competing for their attention or be experiencing physical changes that make them more embarrassed about wearing a swimsuit. “Capture (your kids) before all of the other stuff kicks in,” he advised.
Kim Burgess is another big advocate of teaching kids how to swim. The executive director of the National Drowning Prevention Alliance (NDPA), Burgess believes preventing kids from drowning is her “ministry” and “calling from God.” She said, “It is not likely a child will die playing basketball or football or soccer, but if they don’t know how to swim they will surely die if (they have a problem in water and) no one is around to save them.”
Navarre revealed, “Many of the American Red Cross’ Learn-to-Swim providers have partnered with ‘Make a Splash’ to offer Parent and Child Aquatics lessons. This is a way for children to acclimate to the water with their parent. Children can start in these classes as early as six months.” This is around the same age Kay Smiley, Aquatics Program Specialist at the YMCA of USA, said parents can begin enrolling their children in “Y” swim classes. Visit YMCA.net to find a location near you. Jordan revealed, “We get them around two years old and, by three years old, they’re jumping into the 11-foot end.”
Which Type Of Instruction Is Best?
Experts differ in their opinions about whether individualized- or group lessons are better. Jordan said, “If (one) parent is proficient, that’s fine. The one-on-one works really well.” This would also work if a relative is a competent swimmer, as was the case for Davis, who was “first taught by a family member” and doesn’t “have any recollection of not swimming.” One resource for parents desiring to teach their children how to swim is Pitts’ DVD, “Waters: Beginner’s Swim Lessons for Adults and Children with Lee Pitts,” which can be obtained at LeePitts.com.
Smiley said, “For children aged six to 36 months, the parent or guardian is the first and best choice for teaching a child how to swim.” This is why the YMCA offers Parent/Child Aquatic classes; they offer the best of both worlds—parental involvement plus the guidance of a certified teacher. Smiley said, “The program helps strengthen and support families and offers an opportunity for the parent to spend uninterrupted time and bond with the child.” However, by age three, she said children “usually begin to socialize and are old enough to attend classes without a parent or caregiver.” At this age, according to Smiley, they should be able to follow simple instructions, communicate with adults and other children, cooperate with the instructor and understand what’s expected of them. In most cases, however, parents will probably seek out a certified swim instructor. Navarre advised, “Children must absolutely learn from a certified lessons provider. If you are not a certified provider, enroll your child in lessons.”
When attempting to select a swim class for one’s child, Smiley suggests parents first get recommendations from someone they trust then observe a class. She advised, “Stay through an entire class and watch how the adults interact with the children. Notice how behavior is managed and keep track of how much class time is spent sitting on the edge or waiting for a turn. See if the class is well organized and make sure there is at least one lifeguard on duty and a swim instructor actively watching the class. If you don’t have time to observe a class, ask a supervisor to describe the focus and class activities. Find out how children are placed in the proper class and what will be expected of your child,” said Smiley. Be sure to also “check the instructor’s credentials.” Inquire about staff training and certifications, as well. YMCA of the USA recommends instructors have current “Y” Swim Lesson Instructor, CPR Pro, First Aid, and Emergency Oxygen certifications. Experts also warn parents to make sure the ratio of students to teacher is appropriate. Navarre explained, “If the child is in a group lesson setting, we recommend that there be no more than six children for each instructor.”
When contemplating whether you’ll be able to afford lessons, remember that “Make a Splash” partners with more than 500 Learn-to-Swim providers across the nation who commit to providing a percentage of their lessons for free or at a discounted rate and/or providing their communities with free water safety education. Your YMCA, local swim schools, and neighborhood recreational centers also may offer scholarships.
Establish Rules Before You Need Them
In addition to learning how to swim, experts agree parents and children must also have water safety rules in place. That means, they need to know how to keep themselves safe whenever they are in or near a pool or a natural body of water, such as an ocean, lake, river, pond or stream. A common tip for parents is that they must be present when children are in water. Navarre said, “Children need to know that they cannot get into a pool or body of water without asking permission.” Once they have that permission, they must be supervised. Smiley said, “Parents’ constant active supervision is key to a safe outing around the pool and/or water.” This includes keeping children “within arms reach at all times” and never leaving them alone for any reason. Parents also shouldn’t assume another adult is watching their child. This can be accomplished by always having a designated “Water Watcher” who isn’t texting, reading or drinking alcohol. Share these tips with babysitters, nannies, grandparents, and anyone else who watches your children.
Dr. Julie Gilchrist of Centers For Disease Control (CDC) warned that “inappropriate supervision” can lead to drowning before you realize what happened. She said, “Parents don’t realize drowning can happen very quickly and very quietly.” She revealed, “A child could’ve already experienced irreversible brain damage” in the time it takes for an emergency response team, such as 911 paramedics, to arrive. The CDC’s report on unintentional drownings revealed nonfatal drowning injuries may result in long-term disabilities such as memory problems, learning disabilities, and loss of basic functioning.
Navarre said children and adults also need to get into the habit of making sure a lifeguard is on duty. Smiley added, “When arriving at the beach, the water park or pool, find a location near a lifeguard.” Jordan agreed and said, “Obey the lifeguard. They have the ability to see what’s going on (in the water).” Since municipal beaches and community pools are officially open for the summer, spotting a lifeguard at those places should be easy. However, finding one in the hotel or motel during your family vacation may be difficult. Kathleen Reilly, the Pool & Spa Campaign Leader at the Consumer Products Safety Commission, said lot of hotels and motels have pools, but “you swim at your own risk.” She said, “They won’t often have the budgets to have lifeguards present. So, parents have to be vigilant.”
Another rule parents should have is that everyone in the family must learn basic cardiopulmonary resuscitation (CPR) techniques. The CDC’s report indicates that, the more quickly CPR is started—as in the case of a bystander attempting to help a drowning victim—the better their chance of survival. The American Red Cross offers CPR classes in different locations around the country. Visit the Red Cross to find a class near you.
SPLASH CONTROL: Parents shouldn’t assume another adult is watching their child, say safety experts. Always have a designated “Water Watcher” who isn’t texting, reading or drinking alcohol.
While these tips are great for moms and dads with children of all ages, they will likely end up providing the most amount of reassurance to parents of grammar school- or middle school children who are old enough to have play dates or sleepovers with friends. Gilchrist said, “When kids are five to 14 years old, they “spend more time at their friends’ houses,” so it’s harder to monitor their activities. It’s even more difficult for parents of teens to monitor them, so additional rules may be required. For example, even though teens aren’t legally permitted to consume alcohol, drinking is often associated with drowning incidents involving them. According to the United States Lifesaving Association website, alcohol can impair swimming ability and judgment, which may cause them to take risks they wouldn’t otherwise take.
So, if your child hasn’t yet learned how to swim, make sure they learn how this summer. Learning how to swim could save his—or someone else’s life—and may have additional practical applications. Smiley said, “After learning all the strokes and safety skills, people can move on to learning how to play water polo, synchronized swimming, skin diving and snorkeling and competitive swimming.” Pitts stated that equipping a young person with the ability to swim could also lay a foundation for them to have a career that’s hinged upon a person’s ability to swim well, including marine biology or underwater photography. He also commented that learning how to swim would open up additional doors to someone who goes into one of the armed forces.
If your child’s school doesn’t have an aquatics program, consider contacting the principal to see if you could help create one. Navarre said, “There are many school districts that are partnering with swim lesson providers and blocking off a few hours a week to take students to swim lessons during the school day. If every school district could implement a program similar to this, then every child would receive the opportunity to learn the life skill of swimming.”
Perhaps your church would also allow you to create a swim club. Jordan said churches “block out time” at her swim school and divide their reservation into both recreational- and instructional time. Another option, according to Davis, is to rent pool time at a local college and hire a swim school to bring in instructors to give church members lessons. Churches could even invite their pastors to get involved in promoting the importance of learning how to swim, said Gilchrist. In the event church members can’t afford swim lessons, Navarre—who recommended churches consider providing transportation for members to get to and from swim lessons—said they could hold fundraisers to raise money for scholarships to make lessons more affordable.
And, if you’ve never learned how to swim, consider taking lessons. Navarre said, “If the parent does not know how to swim they should join their child in lessons. There is no way they will be able to help a child in danger if they, themselves, do not know how to swim.” Smiley added, “Parents, children and even grandparents” can take lessons. “It’s never too late,” she said.
Wade (Safely) in the Water
Check out these websites for more information on water safety and diversity in swimming.
• Diversity in Aquatics Drowning prevention/Diversity in swimming.
• International Water Safety Day Water safety/Drowning prevention.
• Swim For Life Drowning prevention.
• USA Swimming Drowning prevention/Diversity/“Make A Splash” tour with Cullen Jones.
