Archive for the ‘Columns’ Category

A city is what it eats – PULP NewSpin

Wednesday, August 12th, 2009

A city is what it eats – PULP NewSpin

By Christian Piatt

You can tell a lot about a place by looking at its people. There are certain things one will notice walking around town – particularly about hairstyles and wardrobe selections that seem to say, “only in Pueblo.”

But there’s another characteristic that’s a lot more disturbing; we’re fat.

A recent nationwide survey found that, once again, Colorado is the healthiest state in the county. And once again, Pueblo did little, if anything, to contribute to that. We remark about feeling as if we’re an island set adrift by the rest of the state here in Pueblo sometimes, but then something like this comes along to show us just how out of touch we really are.

And the disconnect literally can be a killer.

I spoke with Cathy Dehn, the LiveWell Pueblo Project Coordinator for Pueblo County, by phone recently about the obesity problem in Pueblo, and about what’s being done to address it.

So why does Pueblo stand alone in being so pervasively overweight in such a healthy state, and with so many natural resources seemingly at our disposal. One clear connection is poverty. Historically, when a community has a lower median income, the residents weigh more, generally due to the fact that cheaper food often isn’t the healthiest for us. But there’s more going on than just that.

We’re a sedentary community. Although we have the mountains nearby, a fantastic reservoir and some pretty decent trails around town, we don’t exercise as much as other Colorado communities. Part of this, I think, is because in the past, we haven’t had to. If you perform back-breaking work all day long tending to crops or on the line at the steel mill, you burn enough calories that working out is superfluous. So it’s not a part of the culture. But as jobs have become more automated, we’ve become less active, with no history of extracurricular activity beyond high school sports to fill the void.

Finally, there’s the matter of regional diet, which is related to the manual labor culture described above. If you’re performing hard physical labor all day, you need food that will stick to your ribs, with plenty of calories, protein and even fat to sustain you until the workday is done. And although we’ve reduced our overall expenditure of calories in an average day, the diet and portion sizes have not adjusted accordingly.

I spoke with Cathy Dehn, the LiveWell Pueblo Project Coordinator for Pueblo County by phone recently about these issues and what is being done about it.

We’re trying to slowly change the culture,” she says. “What’s happened is people are less physically active and not eating as healthy. By giving opportunities and exposure to fresh fruits, vegetables and opportunities for activity, we’re taking small steps in a longer-range goal.”

Asked if she’s seen progress toward the goal of reducing obesity in Pueblo in the several years the government has been trying to intervene, she was frank. “We haven’t yet made an impact on obesity stat,” she says, alluding to the deep cultural systems they find themselves up against. “We’re just now scratching the surface.”

All due credit to the county for trying, but the fact is you can lead a person to a treadmill, but you can’t make them walk.

For five years, we benefitted from a federal grant that funded our Steps to a Healthier Pueblo initiative. Unfortunately, the grant was not renewed, but the effects of the program remain throughout town. Most efforts focused on training schools, workplaces and health care providers about how best to address the issue in their own environments.

There are other examples of programs put into place that now have been picked up and continued by local partnerships, like the riverwalk steps program, which was started through the Steps grant, but which now is sustained by community partnerships, including the HARP Authority.

Other efforts include research, planning and publicity about increasing the walkability and bikeability of our county. Since some do not have the means to drive out to the mountains or the reservoir, we have to bring opportunities for more activity right to the neighborhoods. There are also programs emphasizing diabetes prevention, tobacco use reduction and ongoing clinics for healthcare providers.

If there’s a true frontline in the battle of the bulge, though, it’s in the schools. Decades ago, when public schools struggled to make ends meet, partnerships were forged with private vending and other foodservice companies to bring in packaged food for sale, with a portion of the revenues returning to the school coffers. Ironically, the sale of sodas, sugary snacks and even meals prepared by fast food joints, helped subsidize the athletic programs.

Now, we’re seeing the generations-long effects of such choices, but we’re so dependent on the revenues these contracts create that we’re not sure how to wean ourselves off. Unfortunately, it’s taking federal intervention in the form of phase-out plans for vending machines and fast food contracts to work our way out of the mire we created.

Fat kids become fat adults, and generally, they raise more fat kids. If we’re going to ever get the upper hand in this war, it will hinge on the battles fought for the health of our children. And the consequences reach far beyond the stigma of Pueblo as a community behind the times. Our health care services and costs suffer as a result, as does the economy as a whole.

One of the biggest challenges I see is getting economic development groups like the Chambers of Commerce and PEDCO actively on board. The problem is, they have a conflict of interest; their own members benefit from things like the school vending contracts and restaurants purveying massive amounts of comfort food we don’t need.

So what’s it going to be? Will we continue to limp along, playing the role of state whipping boy, or will we take responsibility as a community to whip our flabby asses into shape?

Originally published in PULP.

When Values Collide

Saturday, August 8th, 2009

When values collide
By Christian Piatt

If you’ve never taken the time to spend some time reflecting on the five pillars of Islam, it’s worth the effort, regardless of your religious affiliation. One particular pillar that stands out to me is Zakat, which is described as alms-giving.

All Muslims are required to donate a portion of their income to charity, both as a spiritual discipline and as a means of offering welfare for those who are less fortunate. Whereas is the Christian faith, we are encouraged to give sacrificially, Muslims see this practice of Zakat as inextricable from their foundational religious identity.

With the rampant concern about religiously-fueled terrorism in the United States since September 11, 2001, many efforts have been made by our government to cut off funding for terror cells at the source. As such, many Muslim charitable organizations are closely tracked by the FBI and CIA, and some are even “blacklisted” as untouchable.

To some degree, this is understandable. After all, if there’s money flowing from our own country into the coffers on those intent on destroying us, it makes sense to try and do something about it.

But it’s not that simple.

Some Muslim groups have asked the U.S. government to create a “white list” of approved organizations so that they can inform their community where it is safe to practice Zakat. However, government officials have declined to do so, suggesting that creating such a list would only make those charities an obvious target for terrorists to infiltrate and corrupt, once they are perceived as safe.

Some suggest this is easily remedied by giving to organizations that aren’t explicitly affiliated with Islam. However, this ignores one of the two-fold purposes of Zakat: to help those in need within the Muslim community in particular.

It seems, then, that we have two American values meeting at an impasse. Though we seek to preserve our safety and way of life, we also celebrate the value of religious freedom. So what is to be done when the premium of real, or perceived, safety infringes on such liberties?

It was Thomas Jefferson who said, “though the will of the majority is in all cases to prevail, that will, to be rightful, must be reasonable; that the minority possess their equal rights, which equal laws must protect, and to violate which would be oppression.” In this case, it seems the “will of the majority” is treading dangerously close to oppression.

Simply because the Muslims in America are a relatively small, silent – and these days, rightfully fearful – minority does not mean we can ignore the compromises to religious freedom our national security interests impose.

Originally printed in the August issue of PULP.

When “Left Behind” takes on new meaning

Tuesday, July 7th, 2009

When “left behind” takes on new meaning

by Christian Piatt

(Originally published in PULP)

 

The phrase “left behind” brings to mind for most people the apocalyptic religious fiction series, apparently scaring people into adhering to Christian doctrine “or else.” But for me, it raises strong feelings about what sucks the most about being a part of organized religion.

 

If there’s one word that defines the relevance of a community of faith, it’s just that: community. Sure, we can practice faith alone on a mountaintop or study it in a book, but as my wife, Amy says, a book can’t visit you in the hospital, and a mountain can’t hug you back.

 

There’s a basic human need for community that started in primitive times when we, not being the fastest, fiercest or strongest species, had to depend on one another for survival. Since then, community has remained an essential part of our social fabric, and certainly not just in religion. But in that context, community not only provides love and support, but at its best, it also stretches and challenges us to become more as part of the whole than we are on our own.

 

The hard part, especially when you commit to the community over the long term, is that you set yourself up to be left, over and again. For some, communities of faith – and, I expect, other communities too – are there simply to serve them, to accommodate them like a pair of shoes. If the fit becomes less than ideal, or if something new and exciting comes along, they split.

 

For some, dealing with the inevitable conflict that comes from being a tightly-knit, interdependent group is worse than starting fresh. So again, they walk. It’s kind of like being committed to a relationship where you’re always the one getting dumped, and never the other way around.

 

Of course, this sort of vulnerability is a part of any relationship. It’s just that the traditional values of sticking with one particular group, simply because or out of a sense of moral obligation, has changed with the increasingly dynamic nature of our culture.

 

We see it everywhere; people stay in jobs for less time than in the past, but we also get laid off more suddenly. So why do we owe a company our lifelong fidelity if they will turn on us at the next economic downturn? And sure, marriage is a nice idea, but we’ve seen enough divorce and infidelity to compromise any sense of permanence the institution held before. So it may work for us right now, but there’s always an exit clause, right?

 

In a perfect world, communities of faith would be the welcome exception to this cultural norm. When we made a covenant to one another and to the Divine to stick it out, that’s what we mean – for better or worse. But I think before we can expect others to follow in this spirit, the institutions themselves have much healing and re-creation to do from within.

 

It’s not religion’s job to accommodate, and to ensure comfort and “customer satisfaction” for all comers.  However, it is incumbent upon all who call themselves sanctuaries to offer the hope, healing, nurturing and love that allows each of us to feel we’re a part of something bigger than ourselves.

 

Over time, this mantra may become practice so that it’s something in which we can trust again. Until then, we may just have to stick together, behaving as if we get what we need from one another. Hopefully, by committing to one another, we can live into the community we imagine we might someday be.

Can you be both an atheist and a Christian?

Thursday, June 4th, 2009

I probably spend at least as much time discussing theology with people who claim atheism or agnosticism as I do with other Christians. I tend to prefer it this way.

 

For one, it challenges me to really think about and articulate what I believe and why. For another, I’d much rather have some lively dialogue with people who think differently than I do than to sit around and agree with everyone.

 

After one of these kinds of chats recently, I started wondering if someone actually could be a Christian, while also not believing in a divine being. It began as a fairly abstract intellectual exercise, but the answer I came up with actually surprised me.

 

Depending on your personal Christology, I am pretty confident that you can be both a Christian and an atheist.

 

I should explain here what I mean by Christology. There’s a sort of Christological spectrum that helps define how each person perceives Jesus. Those who focus more on the divinity of Jesus, his miraculous works the significance of the crucifixion and resurrection within their theology of salvation would have what’s called a high Christology. Those who emphasize Jesus’ humanity, his works of compassion, his teaching and his love for all of humanity would have a lower Christology.

 

Though I’m not a big fan of the connotations that “high” and “low” attach to one’s beliefs, I didn’t make up the terms. As someone who has a pretty low Christology, it feels a little bit demeaning to be considered by others to have a faith system that lingers at the bottom of the God Chart.

 

But that’s not really the point. If you consider that the lower Christology focuses not so much on divinity and more on humanity, it begins to make sense how someone could adhere to the moral teachings of Jesus, and even try to pattern their lives after how he taught and lived, without actually having to believe in God.

 

Sure, there’s the challenge of what to do about the whole praying thing, but I’ve met plenty of atheists who still meditate without any intention of communing with God. But I’ve met plenty of people who don’t consider themselves to be Christians, but who I think are very Christ-like in the way they live their lives.

 

So are they Christians? It probably depends on who you ask.

 

One thing I’ve noticed about those with a higher Christology is that they tend to limit the definition of the word “Christian” to the boundaries of their own understanding. They’ll back up their belief with Biblical scripture, but in the end, the understanding that you must accept Jesus as your personal lord and savior is the only way to be a true Christian.

 

Through the research I did for a previous book on the spirituality of young adults, I found that younger people are increasingly comfortable with recognizing Christians as anyone who conducts themselves in a Christ-like way. Though high-Christology believers will likely decry this as an erosion of basic religious principles, I think it actually offers an opportunity to open up the best of Jesus’ example and teaching to a lot of people who have felt shut out or judged by Christians.

 

Even if we maintain a high Christology, do we really need everyone to agree with us before we even have dialogue? Is it possible that there’s a both/and reality that can counter our tendency to think in either/or terms? Can I arrive at my own truth through reflection upon the life and teachings of Jesus, possibly among others, without recognizing him as divine?

 

Some will feel the need to assert absolute authority in answering this question, and that’s all right. Personally, I think I could spend the rest of my life trying to understand the essence of what I think it means to be a Christian, and still only have a dimly lit view of the whole picture. Other people, atheists included, help me understand a little bit more about my own spiritual reality every day.

 

That personal growth is way more important to me than knowing who’s right and who’s wrong.

Lent: Celebrating the Common (from PULP’s April issue)

Friday, May 1st, 2009

I know this is a little past Lent now, but I think you might still enjoy the sentiment of this column, originally published in April’s PULP.

Lent: Celebrating the common

As some may know, this is the period known as Lent – the weeks leading up to Easter – on the Christian liturgical calendar. Lots of Protestants aren’t even familiar with it, but our church tries to recognize it as a spiritual discipline if nothing else.

There are a few things Lent is known for, namely Fat Tuesday, or Mardi Gras. The idea behind this is that, since you’re supposed to give something up in Lent to remind us of the selfless or often-called “sacrificial” love demonstrated by Jesus. This begins on the first day of Lent, which is Ash Wednesday.

Some of us may know this holiday by some embarrassing moment when we’ve gone up to a person observing Ash Wednesday and said something akin to, “dude, you have some shit on your forehead.” The tradition actually is that the palm leaves from Palm Sunday, which is the Sunday before Easter, used in worship the year before are burned and mixed with oil, then used to place a mark of the cross on a person’s forehead. This is to serve as a reminder that we all came from dust, and hence will return to dust.

Fat Tuesday, then, being the last day before this period of fasting and reflection, is the last chance to get all the naughty bits out of your system. Problem is, a hell of a lot more people observe Fat Tuesday than Ash Wednesday.

Oh well. Everybody loves a party.

I actually had a college student friend of mine say recently that Lent is her favorite time of the Christian year. Whereas days like Christmas and Easter have largely become as commercialized as Valentines or other Hallmark Holidays, Lent actually requires something of us, and causes us to search inward to discern what’s really important in our lives.

For those who like to complain that all young folks are a bunch of narcissistic self-indulgent whiners, I might suggest that a growing movement known as “neo monasticism” suggests otherwise.

Neo monasticism, which is based on the ancient lifestyle of monks, emphasizes simplicity and communal interdependence. The best example of this is the monastery in Taize, France, where more than 6,000 young people travel every summer to sleep on the floor, cook meals for one another, sing chants and pray four times every day.

No rides or movie theaters. No iPods. Not even a Chipotle for miles. It’s about as different from contemporary life as one can get without being completely off the grid. And that’s pretty much the point.

This movement, brought to the forefront during this Lenten season, celebrates the common in our lives, embracing simplicity and freeing us from the shackles of want. It may be a passing fad, but it speaks to something deeper in our culture. We may have become dependent upon constant distraction and obsessed with comfort, but when we spend even a little while reflecting on what really matters, there’s something in us that’s restless for deeper meaning.

NewSpin column – April PULP

Saturday, April 25th, 2009

NewSpin

Christian Piatt

 

Originally published in PULP Magazine

In the spirit of April Fool’s Day, we are encouraged to write something out of character. For me, in this column, that would require me to write something complementary about local politics.

I feel the same way about this as I used to feel when my mom tried to get me to eat green beans. Maybe I’ll just hide my column under the table and hope the dog eats it.

Seriously, I am pretty stoked about the prospects—which I think are actually very real and achievable—of Pueblo becoming the Green Energy capital of the West. People were excited when Vestas announced they were coming to town to build one of the world’s largest wind tower plants, mostly because it meant good jobs.

We greenies, on the other hand, were excited for a whole different reason. The idea that the very ethos upon which our community has subsisted for decades could change in the very near future is such a big concept that I’m dumbfounded more people aren’t talking about it. 

Add to this that there is news afloat that we may also be the beneficiaries of one of the largest solar energy arrays ever built—enough to power every home in Pueblo county and then some—pushes us even closer. The fact that President Obama signed his new energy bill in Colorado speaks to our prospects as a Green state.

Leaning upon the steel industry to keep us afloat has yielded mixed results, but there are several benefits to retooling now, while we have the chance. First, our nation’s thirst for energy does not drop at nearly the rate that the demand for steel does when times are hard. Second, unlike steel, wind and solar are renewable, meaning they can continue producing indefinitely. Finally, there’s a good deal of money in the stimulus bill for infrastructure to encourage Green development like this, which means we might be able to get our workforce newly trained on the Fed’s dollar.

The possibility that Pueblo, of all places, could become a net-zero community (one that produces at least as much energy as it consumes) should have every citizen in our county limits chomping at the proverbial bit. It should, at the very least, be the final motivation we need to implement a county-wide recycling program, to suggest to the greater public that we actually believe in this Green Energy stuff, and we’re not just in it for the money.

Okay, enough positivity. On to Pueblo City Schools Superintendent Covington. If there’s any validity to the myth that Pueblo has a self-esteem issue, it’s reinforced by opportunists like Covington who, in about a year, was almost lured away to Louisiana, having used Pueblo as a convenient stepping stone to further his career.

Never mind that he’s set a multi-year plan into motion that he has no intention of seeing through. And never mind that would have left us holding the tab for a budget deficit in the millions. What’s worse is the message it sends to our children, which is to get what you can, when and where you can, and that long-term commitment takes a back seat to personal gain.

Though he has removed his name from consideration in Baton Rouge, much of the potential damage already has been gone. He knows, as do we know, that if or when the next best thing comes along, his bags are already packed and waiting by the door.

Faith 2.0 – May PULP

Thursday, April 23rd, 2009

Faith 2.0

 

What’s the difference between religion and theology?

 

There are two different definitions for religion, with one focusing on the belief in a supernatural deity or deities, and the other referring to an institution used to express this shared belief by a community. Theology, however, is a rational process based in systematic thought that sets about analyzing religion and its many facets. There are many different types of theological inquiry, but the root words come from Greek meaning “to study God.”

 

Why are there so many years of Jesus’ life unaccounted for in the New Testament?

 

It is true that Christian scriptures only record Jesus’ life from birth until he was about twelve, and the picks up again at around age thirty. Though no one knows for sure what went on during those “missing years” there are lots of theories. Some believe Jesus went east and studied the great eastern philosophies, whose influence arguably can be seen in his adult teaching. Another myth is that he traveled with Joseph of Arimathea, the wealthy man who provided Jesus’ tomb at upon his death, to England. There are also theories that he spent time in Alexandria, Egypt, with which he seemed to be familiar as suggested by the gospel texts.

When the worst brings out our best

Sunday, March 22nd, 2009

When the worst brings out our best

By Christian Piatt

Originally published in PULP Magazine

 

I’ve been robbed a couple of times since we moved back to Pueblo, and it never ceases to piss me off. I had the front bumper and the license plates from my old truck taken, along with cash and other stuff, but it was no different in Fort Worth. I lost a few car stereos and an equivalent number of front windows in our few years there. So I don’t hold a particular grudge against the crime here.

 

Then somebody ripped off the church.

 

We’ve been tagged a couple of times, being over on the south side near some known gang activity. So far, we’ve been able to remove or paint over it all, but recently someone actually got inside and took some stuff.

 

Clearly it was someone along, on foot and it a hurry, because they left things like my amplifier, the computer in the office and some other potentially valuable items. But they did take the projector, valued at several hundred dollars, which we learned only on Sunday morning when we went to use it and it was gone.

 

The entire service was thrown into minor chaos, both because we had to scramble for a replacement and because there’s something very unsettling about getting robbed. Even in a church, where the stuff is communally owned, it feels like a deeply personal violation.

 

What’s funny is that the projector being gone didn’t torque me as much as when I realized they had taken the little coin bank from the altar, which was in the shape to the church, where kids and others had been putting their change for months to give to our denomination’s new church ministry.

 

That does it. I don’t care how badly you needed the money, or if you spent it on medical bills or a cure for cancer; whoever did it officially became an asshole in my book at that moment.

 

I’ve been getting over the anger gradually, but what has made the greatest difference has been the response of the people at the church. Within a couple of days, we had one person donate a permanent replacement projector to the church, and another family offered to pay for one before they knew about the replacement. I encouraged them to put that generosity to good use in one of our other causes, to which they gladly agreed.

 

We also had a local band offer to do a fundraising concert for the church building, which has undergone no small number of repairs in the last couple of years, just to keep from falling apart. So as I stepped back from my rage about the violation, I saw the grace, love and generosity that overshadowed all of the ugliness.

 

Now that’s church at its best.

 

It’s funny sometimes how we have to be faced with a challenging situation in order for the best of us to rise to the surface. For me, the incident certainly brought out less than my best side, so I’m grateful that so many others are more gracious than I.

 

Now, if we could just tap into a steady flow of that collective spirit, even when we’re not in the midst of crisis, we might just make something of this little blue marble we call home.

Church 2.0: Spider vs Starfish (Part three)

Wednesday, March 11th, 2009

Church 2.0: Spider vs. Starfish – Part three

Originally published on DisciplesWorld’s News Muse blog

 

I’ve been tossing out obscure phrases like “starfish church” and “church 2.0,” more or less to keep people curious, but these actually are legitimate concepts when considering future models for organized religion.

 

After World War II, churches were booming, and we could hardly build or expand the worship halls fast enough to keep up. Married couples generally stayed together for a lifetime, people stayed in the same job and the same home for decades, and there was an inherent trust in institutions to care for of us.

 

Then things changed.

 

Since the sixties, our relationship with institutional structures has changed, and in many ways, has become more suspicious. From government and religion to corporate America and even the institution of marriage, we approach such systems with an increasingly critical eye.

 

Along with this skepticism has come a new sense of resourcefulness too. The post-boomer generations have begun to learn to create a sense of community, belonging and “place” where and when they can, unable to consistently depend on institutions, or even their families of origin, to provide the stable foundation they seek.

 

Enter the Digital Age, which has expanded time, space, communication and community in ways most could not have even imagined before. Though some are suspicious, or even critical, of phenomena such as Social Networking (Facebook, MySpace, etc) tools, they are unquestionably filling a need. With more than 250 million subscribers, MySpace is one of the largest networks in the world.

 

The curious thing about Social Networking tools – also considered to be a part of Web 2.0 – is that they technically offer very little, if anything. Although Facebook offers users some memory space on a giant computer somewhere, and a few handy applications, the content primarily comes from the users. In the end, Facebook creates nothing except for the opportunity for community to happen.

 

Amazon, which is one of the biggest Web 1.0 companies, actually has an inventory of products they sell to consumers. Craigslist, on the other hand, which is a Web 2.0 system, helps to connect people who have things others want, like a giant international classified ad site. They own nothing and sell nothing to consumers, but they create a forum within which billions of dollars worth of goods and services are exchanged every year.

 

Historically, churches have been possessors and purveyors of information, organizing and managing the systems in a top-down structure within which the faithful can acquire what they seek. However, this “Church 1.0” model assumes a general trust in the systems in power, which continues to erode. Our instinct as church is to ratchet down, to tighten the reins as we sense the threat of our own irrelevance.

 

But perhaps it’s not the message we bear that’s no longer relevant, but the way we impart it. Perhaps the institutions that once represented security and authority to the culture now actually hinder our mission more than they help.

 

Perhaps there’s something to this whole Web 2.0 thing that we could learn from.

 

Such systems are not novel. From Apache tribal systems to Facebook and arguably the first-century church, so-called 2.0 systems operate with little or no budget, with little or no paid leadership, and like the early church, cannot be stopped once they catch fire.

 

Before Church was an institution, it was a movement. Its only purpose for existence was to spread the gospel – the good news – with a sense of urgency more powerful than fear of the risks. And like a starfish, the forces bent on dispelling them only caused them to scatter and multiply.

 

That is, and was, the essence of Church 2.0 – the Starfish Church. The model is right there in scripture. The children of the digital age get it, but do we?

Five must-haves for parents of any newborn

Thursday, February 19th, 2009

Five must-have items for parents of any newborn

By Christian Piatt

My wife recently gave birth to our second child, baby Zoe, and she is awesome! She’s very laid-back, sleeps six to eight hours a night and eats like a champ.

Now, while I like to believe some of this is just her natural disposition, combined with our experience in raising our first kid, there are some things that make life much easier, which some folks still may not know about. So here’s a list of my top ten must-haves for newborns:

Glycerin laxatives: Infant digestive systems are constantly changing, especially if you supplement breast milk with formula. although our baby Zoe was a very happy kid, she naturally got awfully grouchy when she got all “backed up.” for our first son, we used little glycerin suppositories, and these things work like a charm! Just make sure you have a diaper handy, because their little GI systems may kick in within seconds. All doctors and nurses we’ve checked with assure us this is a safe way to relieve constipation for infants, and it certainly makes for happier babies and parents!

Simethicone: Unlike an adult (or my five-year-old son, for that matter) who can willingly let a burp rip any time we feel a little bloated, babies sometimes need a little help. Simethicone, whose name-brand equivalent is Mylicon, is a safe way to help break down those painful bubbles and keep them from passing through into the lower intestinal tract. Because the drops are not absorbed into the baby’s system, they’re safe for little ones.

Happiest Baby on the Block: There are tons of baby how-to books out there, and no new parent has the time to read much,but this is the ONE book you need to know about. Why? First of all ,the strategies for soothing a baby, and for helping them sleep well and on their own really do work, as I can attest with two kids now. Second, much of what the book imparts is counter-intuitive, so it’s something we have to learn. If you got nothing other than how to perform the “Five S’s” with your baby, this book is worth it’s weight in gold.

A Swaddling Blanket: Though my personal favorite by a country mile is the Miracle Blanket, there are lots of swaddling blankets to choose from. You can even use any regular blanket, if you know how to wrap your baby up right (see book reference above!). A lot of people think it would be uncomfortable to be wrapped up so tight, but remember that babies spent nine months folded up on top of themselves in the womb, so that’s what feels familiar to them. This, combined with the other “S’s” taught in Mr. Karp’s book noted above, has made a huge difference for us.

Time: One of the biggest regrets I have with my first son is anxiously awaiting each new stage of his development. And while this sort of anticipation is natural, you can miss out on some amazing moments with your child, while waiting for them to grow up. Carve out plenty of time every day just to gaze into your baby’s eyes, to play with them on the floor, to read them books, sing them songs, and generally enjoy every minute.

While it may seem hard in the moment, this time in your life truly will be gone before you know it. Enjoy it all!