Clarion Ledger

Natural drama and broken branches of belief

- Highland Views Michele Currie Navakas

Nature’s drama can be quite a show, each act delightful or dangerous, humorous or harmful. For me, one of the best things about the natural world is that it doesn’t need us, doesn’t require any human presence. One of the silliest trick questions we used to hear asked: If a tree falls in the forest and there’s nobody there to hear it, does it make a sound? Ridiculous. Do humans have to be there for something to happen? The joke is a great reminder for less-thanhumble humans that we aren’t center stage, the star of the show. Nature, in countless costumes on endless sets, is

Hurricane Idalia made landfall on Florida’s Gulf Coast on Aug. 30, 2023, bringing surging seas and winds over 100 mph. Meanwhile, another climate emergency was unfolding along Florida’s coast: a marine heat wave bleaching corals throughout the world’s third-largest barrier reef.

Similarly, ocean temperatur­es in many parts of the Atlantic and Pacific are at record highs, with reefs from Colombia to Australia showing signs of stress in recent years. Scientists warn that the world may be witnessing the start of a global coral-bleaching event, which would be the fourth on record – and while corals can survive bleaching, they won’t if the waters stay warm for too long.

Large-scale reef destructio­n tends to be measured in biological and economic terms. Reefs support about 25% constantly active in the play of Life, whether we are there or not, whether we notice or not.

While writing a response to a reader’s reflection­s on religion and faith, there was a strong gust of wind and a huge branch broke from a tree just outside my window. The crack and thump startled me to my feet. Thankfully, it missed our house and fell across a corner of the neighbor’s driveway when she wasn’t outside. Apparently I was the only human to hear it, so I alerted several neighbors and arranged for a tree service to come.

The reader I was writing to when the branch fell is a former professor of theology. He heard me speak in South Carolina and read one of my books. His email was deeply thoughtful, and he appreciate­d that I helped stimulate his thinking about subjects that he’s wrestled with for years. He explained there was a theme woven through his years of teaching: “As a full-time academic theologian, it was one of intellectu­al humility in matters of belief, and generosity in matters of ethics.” As he has grown older, he has chosen to stay connected to his church community. “I’m not sure that leaving the church behind completely would serve any worthwhile purpose. But finding ways to combat superstiti­on, religious bigotry, irrational­ity and hostility toward science, and cultivate a generous spirit in matters of traditiona­l Christian morality (e.g., the LGBTQ community), these are areas where I may still be able to make some meaningful difference – at least as long as people of faith will put up with me. And I view you and your work as a helpful ally in this endeavor.” In that context, I certainly affirm his choice to remain in relation with the church.

In his letter, the professor referred to a question I sometimes use to invite conversati­on: “How do you regard secular worldviews?” His stated response rang true: “I welcome the opportunit­y to dialogue with fellow strugglers and to learn and share what I can.” He makes a good point with the next line: “While this sentiment is absent from many communitie­s within the church, that is certainly not true for all.” He’s sensitive to the imbalance evident in some congregati­ons, something that might be corrected with more dialogue and willingnes­s to learn.

The next topic our theologian presents concerns “the foundation­s of ethical decision-making.” Reading the neuro-scientist Sam Harris, the professor finds some disagreeme­nt with the notion that science can offer that foundation of ethical values, that historical­ly we have looked to religion and philosophy to provide. This leads to questions about the origins of a belief in human worth and dignity. Is this something that arises from “intuition” or from scriptures and revelation­s? The theology professor suspects science, by itself, cannot give us “an overall compelling worldview and a way of understand­ing the human condition.” In response, I wrote that maybe science can’t present all that, yet the way of thinking, studying and learning about our world, guided by a scientific method that seeks evidence, may indeed be the best thing

of all marine species, protect human lives and property by buffering shorelines and bolster the worldwide economy through fishing and tourism.

But coral’s loss also takes an enormous spiritual, psychologi­cal and cultural toll – one of the main topics of my research and recent book, “Coral Lives.” Centuries of writing, painting, storytelli­ng and rituals show that coral has given meaning to human lives for nearly as long as we’ve been around to marvel at it.

Protective powers

From the Middle Ages until the 19th century, anxious new parents across Europe and North America clasped red coral necklaces and bracelets to their children’s bodies and gave them red coral to hold – and even teethe on – because coral symbolized physical and spiritual protection. Early Christian art from the medieval and Renaissanc­e periods often features the infant Jesus in red coral, which scholars suggest may also be because its color symbolized the blood of Christ.

Coral encircles the necks and wrists of babies and children in more secular portraits, too, particular­ly during the 18th and 19th centuries. Often a child holds the “coral and bells,” a combinatio­n toy and teething aid: Children would alternatel­y shake it as a rattle and chew on the red coral shaft to soothe sore gums. The item was cherished by the families of presidents and poets alike, from George Washington to Henry

Wadsworth Longfellow, who even wrote about it. “Coral and bells” were such a popular christenin­g present that shops could barely keep it in stock.

For these families and countless others across centuries, coral was far more than ornamental. By giving a child coral, parents were protecting what was most precious to them: their child’s life.

The birth of coral

Belief in the protective powers of coral dates to at least the classical period. According to the first-century Roman poet Ovid, coral carried petrifying powers because it originally emerged from the touch of Medusa, the snake-haired Gorgon whose stare could turn others to stone. In his epic poem “Metamorpho­ses,” Ovid describes the hero Perseus severing Medusa’s head and laying it on a bed of seaweed that then hardened into coral. By the medieval period, this story gave rise to popular beliefs that wearing coral could ward off the “evil eye.”

Coral was also believed to have curative properties. In the “Historia naturalis,” an encycloped­ia of the natural world, Roman author Pliny the Elder wrote of the sacred and medicinal qualities of coral. The material could remedy a variety of ailments when ingested, he claimed – which also explains why people once thought it was healthy for children to chew on coral.

Modern medicine, of course, argues against these ideas. But during historical periods when child mortality rates may have been almost 50%, coral calmed anxious parents’ fears.

To this day, in some parts of the world, coral continues to provide a sense of control over situations that are largely out of our hands. In southern Italy, people give one another the “cornicello” for good luck: a small, hornshaped charm frequently made of red coral. Some rosaries, too, are still made of red coral beads, just as they were in the Middle Ages.

Community bonds

Beyond protection, coral can also symbolize belonging. Throughout the African diaspora during the 18th and 19th centuries, free and enslaved women in many communitie­s wore red coral jewelry, particular­ly on special occasions, to commemorat­e a shared past and create new bonds.

Groups of women in Jamaica and other parts of the Caribbean, for example, wore coral necklaces, earrings and bracelets during Jonkonnu, a Christmas holiday masquerade of West African origins that incorporat­es traditiona­l music and dance.

As historian Steeve O. Buckridge explains, these women used clothing and jewelry to communicat­e their identities nonverball­y. Wearing coral was a way to preserve links to the African cultures from which slavery had severed these women. In many cultures, red coral beads were – and in some cases still are – objects of spiritual, economic and cultural significan­ce.

In fact, coral was so valuable that it came to play a violent role in history. In coastal areas of Western Africa, coral became currency in the transatlan­tic slave trade: Slave traders exchanged coral for people.

But when diasporic women wore coral, it became part of their choice to create a different present and future. As scholar Elizabeth Maddock Dillon has also observed, each piece of their elaborate Jonkonnu costumes announced “not only splendor and beauty but a form of social belonging” within different “kinship groups” of their own devising. Coral simultaneo­usly signified slavery and hope for new possibilit­ies.

Forging the future

After the Civil War, Black communitie­s in the United States embraced coral for another reason. During Reconstruc­tion, as these communitie­s struggled to create a more just country, writers, religious leaders and activists turned to reefs as an inspiring model.

Even massive coral reefs are made up of millions of microscopi­c animals called polyps, which many people in the 19th century understood as “laborers” working together to build the reef. According to African American poet and civil rights advocate Frances Ellen Watkins Harper, reefs expand by sustaining others, rather than devaluing or displacing them. In her 1871 poem “The Little Builders,” Harper chose reefs as an analogy for how listeners and readers, Black and white, should work to build the social and financial bonds equality would depend on.

But Harper knew that outcome was by no means certain. That’s why the coral analogy worked so well. As Charles Darwin explained in 1842 in a famous treatise on coral, reefs are formed by so many relationsh­ips among different individual organisms across vast periods of time that their future form and shape can only be unpredicta­ble.

This story was first published on Sept. 5, 2023.

 ?? Miami University | THE CONVERSATI­ON ??
Miami University | THE CONVERSATI­ON
 ?? Chris Highland Guest columnist ??
Chris Highland Guest columnist

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