Eugenics and social control aren't the first words that come to mind when Unitarian Universalists recall their proud progressive heritage. This provocative and critical look at class in Unitarian Universalist history reveals that today's largely middle-class and educated congregants are descended from an elite cultural establishment. The wealth, standing and religious conviction of these forebears converged in actions and ideas that would be appalling by modern standards. Mark Harris eloquently argues that this history needs to be known in order for the denomination to envision a broader, more inclusive future. Elite is a crucial new resource for the historical understanding of Unitarian Universalism and a call for greater economic diversity.Praise for Elite"If our congregations are to find a way forward in addressing issues of class, Mark Harris will have helped pave the way. Elite captures our present quirks, strengths, hopes and anxieties in the context of an eye-opening account of past realities."-Gordon Gibson, president, Unitarian Universalist Historical Society"Mark Harris has given us the gift of a well polished mirror and challenged us to look deeply into our class-bound history. Insightfully and crisply written, Elite reveals the limits of our vision and the length of our class bias. With compelling clarity, historic heroes and heroines, social reforms and denominational leaders come alive to ask us if we can break out of our class ghetto and become the universalist faith we profess."-Stephen Shick, author, Be the Poems, Prayers and Meditations for Peacemakers and Justice Seekers"Unitarian Universalists have long been committed to a faith that is diverse, multicultural, open and welcome to all. Despite these high aspirations, many congregations have struggled to attract new members who don't replicate their existing membership, which tends to be largely white, well educated and prosperous. We have struggled to have open and constructive conversation around social class and privilege. In his new book, Mark Harris offers a different approach to understanding this conundrum. By lifting up our hidden and rarely discussed history around class, we learn about the historical forces that have significantly shaped up as a religion. Perhaps the reasons why we find ourselves so separate from others can begin to become clear, as do new opportunities for connection with those whom we would seek to join." - David Pette, Ministerial Credentialing Director, UUA
While race is a frequent topic of discussion and activism among UU's, socio-economic class is all too often ignored. Personally I have encountered classist attitudes among UU's, so this was of great interest to me. Beginning with Unitarians in Britain, Harris shows that they had more humble origins as skilled workers and small merchants, who rose in status through their own efforts. After coming to America, Unitarians became a more elite group particularly in Boston. Their churches often excluded people of other classes and races. Universalists, while stereotyped as rural and working-class, actually were more economically mixed.
I was shocked by some of what I read in this book, including many Unitarian's advocacy for eugenics. At the time it was seen as progressive! All in all, I believe this is essential reading for anyone interested in Unitarian Universalism, liberal religion or the intersection of religion and class.
It explained a lot of what I see in the church. I wish more UUs would read this instead of defending elitist practices with, "well it is tradition...."
Whatever your religion: If you haven't ever read about its history (the structure, not the beliefs), you should. Decisions are made for reasons, and for me this book was fascinating in that aspect. However, its writing quality was spotty and sometimes was repetitive. I'd have preferred a stronger call to action.
If you have a romanticized heroic notion of Unitarian Universalist history, get ready for some shockers. More importantly, this book asks--given our checkered history with class issues and the abiding problems that have shaped us, how can we face our prejudices, reform our exclusionary ways, and create the truly open and welcoming religion that we can be?
The book fulfills its promise of uncovering classism in UU history. I appreciate more the thoughtful introduction and the short pieces at the end of each chapter in which the author turns the question to the reader, such as at the end of the first chapter (page 29) "we must ask how can we speak about an open, inclusive theology when our congregations clearly reflect that we have not been able to welcome those of other classes. Instead, our 'all' is the narrow social circle of the upper-middle class, the educated few, or the like-minded liberals that we attract."