Sunday, September 5, 2010

What if the Senate Represented People by Race, Income, and/or Gender?

This is a great article by Annie Lowry, in which she speculates about a new way to organize the Senate.  She points out that having senators represent states creates strange incentives for senators to shape laws that are clearly discordant with national interests.  In contrast, she considers a Senate in which people are represented by race, income, and/or gender.  The legislative benefits are obvious.

Speaking for myself, the Senate alone is enough to call into question our national commitment to democracy.  The Senate has no democratic purpose.  It represents lines on a map, not people.  Democracies are about representing people, not square miles.  Consider that 50% of the U.S. population lives in 10 states who have 20 senators.  The other half of the population lives in 40 states with 80 senators.  The fact that the Senate completely violates basic tenets of democracy--e.g. one person, one vote--is obvious.  That the Senate has historically slowed legislation to produce a more equitable society (e.g. civil rights acts in the 1930s), further supports my assertion that it is more than a non-democratic body; it is anti-democratic.  (See also Kevin Drum's post, demonstrating that the more money people have, the more Senators support their legislative interests.  Not only so, but the more poor people want something, the more likely the Senate is to act against their interests.)

Friday, September 3, 2010

Blessed Circle (cont....Finally)

Hi, everyone.  Two posts (and two months!) ago, I wrote about the blessed circle I was fortunate enough to be a part of with some wonderful activist friends here in Texas.   At that time I promised reflections on my own experience.  I had planned a longer, blow-by-blow narrative, but as is so often the case, responsibilities and indecision force me to boil it down to the bare (and more readable) core.  So here goes...

For some unknown reason--force of personality, ignorance, biography, delirium, gifting--I generally find myself in the more spiritually knowledgable and aware portion of a social group.  Considering the circle began with a brief (if rambling) discussion of some of my academic work which led to one person reflecting on his own spiritual history, I felt pretty sure of myself as a knowledgable participant.  The traditional patriarchal man in me still feels a sort of confidence, leadership opportunity and responsibility even, arising from the sort of social space in which I am well grounded.  It's a tacit thing, but it informs my sense of self and interactions in those kinds of settings.  I believe masculinity produces this kind of confidence, which generates blinded domination, in nearly every western man in nearly every social setting.

Returning to the point, it didn't take long for the group to disabuse me of my masculine confusion.  Early in the conversation, one of the Afro Caribbean women asked what happens to people when they die (this is an oversimplification of her question).  The question catapulted us into the conversation which was the backdrop for our connection and experience.  What got me was that the range of answers people had corresponded to a range of experiences and knowledge bases far greater than any I have ever experienced.  Most circles with southern people of color will be dominated by traditional protestant Christian frameworks, maybe a little agnostic skepticism thrown in.  In this group, traditions ranged from protestant Christianity to indigenous traditions and creole religious traditions across centuries and continents.  I am not knowledgable enough to trace each tradition and idea back to its roots, but the presence and power of strong and well-developed spiritual roots undergirding every statement was palpable to me.  No statement could be dismissed as mere speculation or musing.  Everyone's comments were born of old knowledges whose legitimacy and worth are well beyond question.

Not only did everyone's comments come out of long traditions, acknowledged or not, but each contribution was generally linked to a person's experiential story.  The stories mixed clear spiritual perception with empirical evidence, grounding seemingly unique events in our universal experiences.  In a few stories, multiple members of the group had experienced the same events, sometimes in different locations.  Normally, the triangulation of "sources" would add credibility, but every story was so powerful and connected so clearly to universal experience that veracity was a given.

For me, the entire experience was wonderful, in large part because I--and my particular knowledge/experience base--became so small.  I felt like a child, a spiritual child, in the presence of these great spiritual teachers and practitioners.  I was learning, though there was no atmosphere of conversion or compulsion, as my Christian training usually generates.  We were simply sharing and tapping into truths that govern and organize our lives, but usually remain beyond view and discussion.  The women of the group were the clear leaders.  The depth of experiences and power of the circle owe much to the fact that women collectively drove the experience.  We men were happy and frequent participants, but the character and development of the circle were womanist.  I have never had a womanist experience like that before.  It's something I will seek like the holy grail from this point forward.

Being a spiritual child felt so natural and comfortable.  At the time, I accurately said it felt like I was a boy who had been forced to be "the man of the house" for a long time, and finally got to just be a boy again.  The release was beyond words.  It was Atlas putting down Earth.  Even more, taking up my actual role as novice was so enjoyable because it finally felt like I was living in truth.  That's not to say that I am lying when I work out of the strengths of my own place in my own Christian tradition--I know what I'm talking about, technically and experientially.  But being the ultimate Christian, in terms of knowledge, behavior, and Christian maturation, only takes a person so far.  To use Christian parlance, Paul said that in this life, we see partially as through a dark glass.  John tells us that the great majority of the things Jesus said and did are excluded from the gospels.  There is no way to know it all, even if we master our tradition.  Orthodoxy says we'll get a complete picture in the next life.  I believe we can gain a fuller, if still partial, picture in this life by listening to and benefiting from other traditions in addition to mastering our own.  Non-Christians are competent people, too.  Their spiritual lives, beliefs, and experiences reflect God's interaction in their lives and tell us something about God, God's self.  Those outside our religious tradition are not delirious; they are seers, like us.  If we respect that, we will grow.  I enjoyed the Blessed Circle because it exposed this truth to me and put me in my accurate place.

Friday, July 2, 2010

Thurgood Marshall Tribute

I know I promised a personal reflection on the Blessed Circle, but let me interrupt that flow with this link to a brilliant tribute to Justice Thurgood Marshall, perhaps the only Supreme Court jurist truly worthy of the title, "Justice."

The article is by Stephanie Jones of the Washington Post.  If this article reflects her quotidian work, she has made herself a fan in me.  See the article here.

Sunday, June 20, 2010

A Blessed Circle, A Blessed Evening (Part I)

Yesterday was my friend, Rose Pulliam's birthday.  [Happy Birthday, again, Rose!]  If you don't know Rose, she is a beautiful woman, in every sense imaginable.  Hers is a gathering and nurturing soul; the kind that keeps communities together.  She totally dispels the notion that activists, of which she is one of the finest, only throw bricks and don't build anything.  Rose can throw a brick, but through her stories, comedy, outreach, and just force of personality, she constantly edifies individuals and communities in the deepest, most profound and elemental ways.  

So, we gathered to celebrate her birthday.  Overtime, as the crowd ebbed and flowed, about of dozen of us--all queer people of color, mostly activists, many with Bible-based religious backgrounds of various denominations--formed a large circle and began to talk about religion and faith.  In the circle were 4 men and 8 or so women, people in their 20s through 50s, including African Americans, Latin@s, and women from the Caribbean.  We covered a lot of ground as the conversation flowed from an academic look at religion and politics to how religion played in people's coming out stories and a host of other angles.  Eventually, one of the sisters in the group asked the pivotal question that launched us into the meat of the night.  She asked, "what happens to the soul when we die?  Where does the soul go?"   

I cannot do justice to the following events, nor can I completely recount every word (or even highlight) of the blessed conversation that followed.  There was too much wisdom in the group to even imagine capturing it in words.  We simply vibed together.  As the Bible says, "deep calls to deep," and that's where and how we met each other.  The energy in the space was so holy (for lack of a less loaded word), built on the trust and safety we recognized and built in each other.  And it was as much recognized as created.  The secret price of entry to the circle, demanded by the Spirit that brought us, was years of deep and intense personal reflection on who we are in the world and how our religious histories had both revealed and hidden aspects of the spiritual realities we are called to share.  It was the evidence of that pursuit of truth beyond dogma--an uncommon spiritual maturation--that we silently recognized in one another.  Everyone brought some truly spiritual gift to the collective, and we recognized that gifting in each other as well.  Upon those spiritual recognitions and connections, we experienced our circle.  

Like I said, there was far too much wisdom in the circle for me to recount it here.  Truthfully, so much happened beyond the aural that even a perfect transcription of the night would give but a fraction of the experience.  So let me touch on just a few things to give a sense of the conversation.  In the next post, I want to talk about my experience in the circle.  

So, the pivotal question was, "Where does the soul go when we die?" People offered a range of answers, generally speaking of our souls and essences as collections of energy that may or may not (or may also) remain as a self-identified unit after bodily death (as opposed to breaking up into fragments, given away in life and/or recycled in death back in to the whole).  We related stories of speaking to people who had passed, whether directly or through mediums.  [[I'll note here that even the Bible says this is possible; remember Saul speaking to Samuel through the Witch of Endor and Abraham's acknowledgement that it is possible for the dead rich man go back and talk to his brothers though it would be useless.]]  We spoke of dreaming other people's dreams and receiving and conveying supernatural messages...and the awesome responsibility that entails.  We spoke of visions; some viewed alone, others shared.  We wondered how all this is possible.  What truths about now and the next epoch do our experiences reveal?  Conversely, we did not try to fit our experiences into the orthodoxy boxes of our various traditions.  Nor did we doubt one another.  We did not all have identical experiences, but we've all had experiences that were similar enough and far enough beyond the fringes of orthodoxy to know that everyone was speaking of "reality."  Every story was more than sincere; it was accurate.  

We wondered.  We spoke of the power of this wonder and of faith and doubt and fear.  One sister shared a valuable lesson.  She said, "fear haunts.  Truth does not haunt.  Truth always manifests itself."  And she is right, truth comes to pass.  Fear dogs people, but the fearful possibilities cannot and do not all come into being.  In another exchange, a brother spoke of doubt and faith.  Relating his coming out story, he said he learned to have as much faith that God created him as gay as others have that being gay is sin.  We spoke of how doubt creates much opportunity--to expand beyond dogma, to receive others, to experience spirit.  

We spoke of how death is a simultaneously individual and collective experience.  Even birth is a collective experience (just ask your mother), as is every subsequent experience until death.  No one experiences death per se with you; we all face it individually.  Yet, we can experience it collectively.  Several sisters recalled being together when a loved one passed, in the very house where we were talking.  Everyone recounted the different experiences, in at least three locations, that marked the instant of the person's passing.  A sleeping baby sat up to witness the moment, people pulled close in immediate anticipation, one woman spoke in words and a voice unrecognizable to herself.  

We spoke of shared energies.  How we miss the experience of collective worship, especially the songs.  We hummed the Old 100; that classic set of moans and ancestral hymns that welcome the Spirit and make the Black church so powerful and comforting.  We spoke of how the songs put us on the same wave length and how our bodies and essences feel that.  How that collective energy is so strong it can become visible.  

We laughed.  Uninhibited, joyful laughs.  We truly enjoyed each other and all the people, present and past, whose spirits and other remnants, were in the place.  It was a blessing.  It was healing.  We all held hands, felt a powerful warmth, and gave thanks.  


Friday, June 18, 2010

Death

I have recently grown to despise death.  Since you all know me well, you know that I have oscillated between being very emotionally expressive in my youth to increasingly emotionally stilted only to return to a much healthier place lately.  The catalyst for the recent change was my grandfather, Leslie Durant, passing December 14, 2004.  I simply cannot get over it.  I miss him all the time.  There appears to be no honor great enough to offer him, so I continue my Sisyphus-esque task, heaping small tribute upon small tribute, trying to create something worthy of him.

In the process, I have become profoundly sensitive to others' pain concerning death.  I cried for nearly half an hour listening to Dan Savage tell the story of his mother's passing on This American Life.  Only this morning, a NPR correspondent's tribute to her late father had me in tears getting out of the car.  The pain of losing someone to death is incomparable and universal.

And it's not so much the loss of immediate, corporeal access to loved-ones that is so gut-wrenchingly agonizing about death.  It is how pathetically most of us die.   Most of us don't go out in a blaze of glory.  We slowly slip away.  Actually, our faculties slowly abandon us.  We return to dust while we are yet living.  We have to sit patiently and watch it happen to ourselves.  The commentator this morning spoke of congratulating her father during his final years for attempting the herculean tasks of getting out of bed each morning, after he had slowly lost first the ability to speak, then hear, then walk over the previous several years.

God have mercy.  Lord have mercy.  Selah.


Sunday, June 13, 2010

Gay Men and Blood Donation

So, you may not know (as I didn't until a few years ago), but the government forbids accepting blood donations from gay men.  See a background story here.  Actually, if you've ever read the questions before giving blood, you know that the restriction is on any man who has had sex with another man at any point in life.  Compare that restriction to the fact that heterosexuals who are knowingly having sex with HIV/AIDS positive people are allowed donate a year after their last sexual intercourse with the HIV positive partner.

This blood donation restriction makes no sense!  It's just a way to stigmatize the gay community.  It's biggotry, plain and simple.  Obviously, if preventing HIV/AIDS contamination in the blood supply was the issue, heterosexuals would also face lifetime bans if they slept with an HIV positive person at any point in their lives.

The obvious, and utterly ridiculous, basis for this anti-gay restriction is the outrageous and totally outdated idea that all gay people have AIDS.  I'm old enough to remember when people thought AIDS was exclusively a gay disease.  (Actually, my evangelical friends, we're all old enough as the Rev. Jerry Faldwell and his bretheren continued to espouse that view until his death, if memory serves.)  But that thinking has been completely disproved in every way imaginable!  At this point, believing gays are diseased--with HIV/AIDS or  homosexuality itself--is silly, and more indicative of personal prejudice than anything else.

Like all forms of bigotry, this ban injures the people who support it.  Just as whites are damaged by racism (via limited social relationships, deep seated fears, subjugation to laws designed primarily to control people of color, etc), so anti-gay heterosexuals are willing to risk their own lives by decreasing the emergency blood supply just to stigmatize gays.

I used to donate blood regularly on campus during college.  But it's been more than 4 years since I last did that.  I am unwilling to participate in the national lie that 1) gays don't exist -- thus all male donors certifying they haven't had gay sex, and 2) gays are universally HIV/AIDS carriers.  Recently, I wanted to donate bone marrow.  If you don't know, there is a desperate need for African Americans to donate bone marrow.  I don't know the science, but for some reason, having racially similar donors reduces rejection rates in marrow transfusions.  Again, I volunteered to help meet the desperate need, but the center rejected me because of the anti-gay ban.  I seriously doubt the potential beneficiary of my marrow donation would have made the same decision.  

Please Disregard the Craziness

Recently I wrote two embarrassingly sad posts.  Posts like that are why I hesitated for a long time before making a blog at all.  Please disregard the craziness.  Despite all evidence to the contrary, I will forever insist those posts never happened.

Thanks,
Management

Saturday, June 12, 2010

Recovered

So, I feel pretty well recovered now.  After a week of absence, my appetite is slowly returning.  I've decided to make today a day about closing loose ends.  Number one was finishing off the situation that has inspired the last two posts.  All is well on that front now.  Basically, I am content with the suboptimal outcome.  The second is finishing a book review I am writing for a journal.  I have one sentence to go.  I've decided not to leave the table (which functions as my desk) until it is done.  After that, I am going to a boat/pool party tonight.  Gotta go buy some shorts!

Wednesday, June 2, 2010

Capitalism Run Amuck: The Ben Rothlisberger Suspension and the Need for Big Labor

[I began this over a month ago.  Sorry for the dated info.]

Capitalism has run amuck.  There are many, many, many examples that make my point.  (Just look at how brash the oil industry is right now.  They're publicizing multi-billion dollar profits and defending "drill-baby-drill" while spilling hundreds of thousands of gallons of oil into the Gulf of Mexico daily and ruining the coastal economy.  You might also notice how hesitant most politicians are to upset Big Oil and cancel offshore drilling projects; President Obama is promising only a fuller review.  Big capital knows neither shame nor limits.)

In this post, I want to focus on an over-looked example.  If you're not a sports fan, you may not have seen the news about NFL star quarterback, Ben Rothlisberger.  Rothlisberger has been accused of rape and sexual assault by two young women in separate incidents.  The first incident is the subject of an on-going civil suit.  Prosecutors recently announced that although "something happened," they are unable to prove a criminal case.  Last week, NFL Commissioner, Roger Goodell, announced a conditional six-game suspension of Rothlisberger.  The Commissioner may reduce the suspension to four games if Rothlisberger completes a "comprehensive behavioral evaluation."

Let me say off the top, I believe the young women.  Statements to police by witnesses to the second incident are consistent and very credible.  As a feminist, I recognize how difficult it is for women to make accusations of rape/sexual assault--all the more difficult when very powerful men are the assailants.  Relatively underpowered accusers (e.g. women, racial and sexual minorities, poor, children and elderly) deserve the benefit of the doubt, even if we must request supplemental evidence in court proceedings.  Specific to the second accusation against Rothlisberger, the combination of testimonies from multiple sources is compelling on its own.  That being said, Rothlisberger deserves much more than a six-game suspension and probably substantial jail time.

The problem is not that Rothlisberger is being punished, but that the punishment is coming from his employer. There are several potential sanctioning entities here: government/police, NFL, NFLPA (the players' union).  Unfortunately, though they believe Rothlisberger committed a crime, the government cannot successfully prosecute for lack of an airtight case.  In my view, the NFLPA should step in and discipline their fellow worker.  His actions embarrass and endanger the reputations and livelihoods of all NFL players.  Instead, the NFL commissioner, Roger Goodell, issued the punishment.  Goodell went so far as to mandate personal behavioral counseling for Rothlisberger because he (Goodell) felt it was necessary for Rothlisberger conducting his life properly.

The whole thing illustrates the severe problem we have as laborers in the United States.  When we enter the job market (i.e. labor market/force), we sell our labor power in the form of time, skills, and production to a capitalist/employer in exchange for wages.  The capitalist is buying our labor, for a limited period of time.  That is all.  The capitalist/employer is NOT purchasing control of my life.  The employer cannot punish me because s/he does not like my extra-office activities.  An employer should not be able to punish workers for their political activities away from the job.  Nor should employers be allowed to comment on or sanction workers for their sexual activities away from the job.  Again, employers buy our labor and production.  They do not buy us!  The employer/laborer relationship is simply transactional.  Giving employers the power to control our lives beyond work, especially to the point of mandating behavior counseling, is outrageous and dangerous.  It is as ridiculous as giving the grocery store cashier control over how you raise your children!  The cashier is a party in a transaction.  So is your employer.

That so much talk around this incident has been around "protecting the shield" (i.e. the reputation of the NFL) illustrates just how far we've gone toward thinking that capitalists somehow own us; that capitalists' willingness to exchange money for our labor means they have a vested interest in every part of our lives, that which is part of labor production (e.g. activities at work) and that which is not (e.g. how I spend every other part of my day).

There is so much more to say, but I must stop here so that I don't end up writing a permanently unfinished eternal treatise.  Thank God, Karl Marx already did that for us.  :)

Wednesday, April 21, 2010

Federal Court Strikes Down Washington State’s Felon Disfranchisement Law in Landmark Voting Rights Case

Federal Court Strikes Down Washington State’s Felon Disfranchisement Law in Landmark Voting Rights Case


Stripping felons of their voting rights for life is one of many ways whites systematically deny people of color  our full humanity.  Ultimately, self-government through voting is an institutional reflection of our shared belief that all people are equal.  No person or arbitrarily defined group of people has the natural right to rule over others.  When people strip felons, who are unfairly disproportionately people of color, of their right to vote, they are claiming that the voting public (disproportionately whites) is a more valuable form of human than those who cannot participate in the governing process. 

You may have noticed that Virginia's new Republican governor, Bob McDonnell, has declared April "Confederate History Month" and instituted a new literacy test for felons (again, disproportionately minority--especially African American in Virginia) who want to regain the "right-turned-privilege" to vote.  McDonnell's literacy test requires felons to submit an essay to him as part of voting rights reinstatement proceedings.  If the Governor approves of the essay, he may choose to reinstate voting rights.  Many other states have similar systems.  When I lived in Florida, the governor could arbitrarily restore or deny voting rights to felons (after their release) based on the governor's whim.  This is the kind of thing the 1965 Voting Rights Act is designed to prevent.   These practices are only allowed to go on because they disproportionately harm people of color and greatly increase whites' voting power. 

In Florida, if released felons were allowed to vote, Al Gore would have won the state in 2000.  Among many probable consequences, former felons' votes would mean that our military would likely be home safe, and thousands of Afghan, Iraqi, and American lives would not have been lost.  How ironic that the people society is supposedly punishing for their violent pasts would have given us peace instead of the violence President Bush did in our names!

Monday, April 19, 2010

These Wounds I Suffer in the House of My Friends: Church as Site of White Racism

Continuing the previous post, this week researchers at Baylor University published a study finding that people who were primed with Christian words (e.g. Jesus, Bible, faith, Christ) demonstrated more covert and overt racism against African Americans than people who were not primed with Christian words.  In other words, people who are thinking about American Christianity (or thinking through a Christian frame, the study speculates) feel and express more anti-Black racism than people who are not thinking about Christianity.  The ABP news service, with a quotation by one of the study's authors, sums up the point nicely:

The study, published in the journal Social Psychological and Personality Science, found that people subliminally "primed" with Christian words reported more negative attitudes about African-Americans than those primed with neutral words.
"What's interesting about this study is that it shows some component of religion does lead to some negative evaluations of people based on race," said Wade Rowatt, associate professor of psychology and neuroscience at Baylor, who led the study. 
 According to Rowatt, there is something about American Christianity that leads to whites' anti-black racism.  Rather than preventing white on black racism, white Christianity actually leads to (i.e. activates, maybe even produces) racism.

The study only subliminally primed people with Christian words and measured the effect of that incredibly minuscule stimulus.  That they found any effect at all is remarkable!  In reality, people are not subliminally primed with singular Christian words; they are overwhelmed with Christian words and symbols.  Extrapolating from the study, each Christian stimulus primes people for anti-Black sentiment.  If people in short laboratory studies in which they "heard" only one Christian word exhibit increased anti-Black racism, how much greater is the effect when people have been in church!!!  Given the flood of Christian symbols around us--crosses, t-shirts with verses, people praying over their food, "blessings" when we sneeze--it is no wonder people of color face white racism everywhere, all the time.

Of course, the Church is not the only central purveyor of white racism.  But the study is important because it indicates two critical things: 1) in the United States, Christianity and white racism reinforce one another; and 2) churches are sites where whites do racial harm and amplify racism.  White churches are not sites of racial harmony; they are places where people of color are wounded in the houses of their white friends (see Zechariah 13:6, from which I drew this post's title).     


I have many thoughts on this subject, but I will save most of them for another time.  Suffice it to say here, the white Church has a lot of work to do if it hopes to succeed at the "racial reconciliation" project many churches have taken up over the last half century.  Having worshiped and served in predominantly white churches, I can give innumerable first hand accounts of the covert and overt racism the researchers found.  In one instance, a white evangelical with whom I was living actually said to me "if you were my slave, it would be fine." My experiences are not unique.  People of color who have taken the leap of faith to join white churches usually find those churches to be houses of racialized pain, and suffer many wounds as a result.  The book, Reconciliation Blues, has many accounts documenting that fact.

Sunday, April 18, 2010

These Wounds I Suffered in the House of My Friends...

I credit my mother with the great majority of my Bible teaching.  She bought me my first Bible when I was 14 years old.  She drove me to Bible study for the 2 years following.  She taught me memory scriptures from my earliest days, and so beautifully sang gospel music that I still hum her songs to comfort my soul when it is troubled.  Mom gathered the family for Bible reading and prayer periodically.  She also called me to help pray through the family's toughest times.  My spirituality is mostly a reflection of hers.  Nevertheless, the two verses my father taught me reverberate in my mind as often as all the others.  One verse is about having to show yourself to be friendly if you hope to make friends.  The other is the subject of this entry. 
And one will say to him, "What are these wounds between your arms?" Then he will say, "Those with which I was wounded in the house of my friends."  --Zechariah 13:6
 Despite being raised in New Jersey, my father has a Southerner's gift for memorable phrases.  His sayings, like, "What they do with you, they'll do to you" have served me well.  His quotations of Zechariah 13:6 were given like an old country saying, and I have internalized its wisdom accordingly.  The context for Zechariah 13 is God's prophecy of a devastating military defeat for Judah, and the verse itself centers on a false prophet whom the Jews reject.  Again, I never learned the context for the verse.  In fact, I don't recall Dad ever giving a citation for it all--beyond it being in the Bible.  So, I've learned the scripture and used it as folk wisdom.  Even still, the word of the Lord is never void. 

We've all heard the saying, "you only hurt the ones you love."  Standing alone, Zechariah 13:6 pretty much means the same thing, but from the victim's perspective.  Paraphrased, "I am only hurt by the ones I love."  Through my many hours of therapy  :)  I almost exclusively talk about the "wounds I suffered in the house of my friends."  Though the events are years, even decades, old, I spend countless hours rehashing hurtful incidents--incidents that refuse my best efforts to bury them beyond my memory.  Usually, folks had no malice when they hurt me, but the wounds are so deep that I am still tending to them all these years later. 

The scripture speaks to that sentiment.  The wounds the false prophet bares are actually from his mother and father, who attempted to kill him because of what he spoke (Zech. 13:3).  Though no one tried to kill me, the wounds are so deep and obvious to everyone that it appears the wounds came from a murder attempt.  I'm sure everyone relates to that.  We all carry very deep wounds.   

The point being, the wounds we suffer in supposedly safe and nurturing places hurt the worst and mark us for years.  As Paul Simon said in "Graceland", "Everybody sees you're blown apart.  Everybody hears the wind blow."  Simon concludes by saying, "I'm going to Graceland."  My next post demonstrates why the metaphorical "Graceland," i.e. Heaven, represented by the Church, may not be a sanctuary for safety.  When it comes to race, white Churches apparently function as "the house of your friends." 

Tuesday, April 6, 2010

Minions

Here is an odd, but very respectful and pleasant, email exchange I had with an MLB reporter yesterday.  Of course, yesterday was MLB Opening Day!  While I was searching for a way to watch the games, I ran across an ad on MLB.tv for their video package.  [The corrected version is now posted.]  Our email exchange will make the issue obvious:
FYI: This is a quote from your story/ad for MLB.tv ("'Baseball's Everywhere' in 2010..."): "As always, the best way to get to know more about MLB.TV is to simply ask any of the minions who consume the National Pastime this way."  Assuming you don't mean to insult MLB fans by calling us "minions," you may want to correct your post. 
  I figured this was just a comical typo...To my surprise, the author replied...
I appreciate this email, Glenn. I have used that word occasionally over a 30-year media career and always thought of it as a synonym for "masses" for whatever reason. Not sure I'll be able to have that replaced in the MLB.TV story because we are engulfed in so much content amid the first week, but going forward I definitely will take this into account. Great call. Thanks.
He later added:
That is being changed now. Thanks again.
 This all made me chuckle a bit, until the thought crossed my mind...how long before the reporter's definition of minions as a synonym for "masses" becomes accurate?  How long before "masses" is synonymous with the dictionary definition of "minions":

min·ion[min-yuhn]       –noun

1.a servile follower or subordinate of a person in power.
 Given that no one has corrected the reporter on his use of the term during a "30 year career," perhaps we have already crossed over from masses to minions.  If we haven't yet, the Texas Board of Education is determined to finish the job

Monday, March 29, 2010

"The Racist Generation" (Part 2)

My close friends and colleagues, Jenni and Kristen, added constructive comments about my "Rescuing the Racist Generation" post. You can read their comments at Racism Review. Below is my reply to them. The discussion greatly advances the idea of "the racist generation" and begins to more fully detail Joe Feagin's concept of The White Racial Frame (2010).

I'm very interested in what you all think about the discussion. As a Black man, I do not know the intricacies of white racial dialogue as well as a white person may. Kristen used her experiences as a white woman to challenge some of my assumptions. I welcome all of your comments, especially those that are similarly challenging.
Kristen and Jenni,

I think your comments speak to one another, so I’ll try to combine my response. I think the two issues/factors we need to add are: inconsistent rhetoric and (un)consciousness.

We all agree that millennials/”colorblind” whites need a “racist other” to compare themselves too. I suggested that The Racist Generation is their tool. Kristen suggests young whites use (un)known others, regardless of generation. Jenni asks how rescuing individuals/blocs plays into all this. Does rescuing deny whites the “racist other/past” necessary for their colorblind identity?

My answer is that we’re all right. To coin a phrase, based on “abstract liberalism,” I suggest whites use “abstract racism” as a means for handling all of the problems we’re talking about.

By “Abstract Racism,” I mean the white tendency to maintain a concept of a racist past/other that conceptualizes, reifies, and implicates a “racist generation” without populating that generation with particular individuals.

To “flesh out the rules” as Jenni asked, I still say whites are rescuing the racist generation. To incorporate Kristen’s insights, whites may not always see THEIR OWN grandfather as implicated. But they do implicate an unknown hoard of whites from grandpa’s generation. This “unknown hoard” is so abstract as to be fairytale-like. Unfortunately, this abstract generation (i.e. The Racist Generation) coexisted with grandpa. Consequently, history [unfairly] lumps grandpa in with this racist generation and denies him his proper place in the meta-narrative of progressive and benevolent white goodness/supremacy. This [unfair] circumstance (i.e. miss characterizing grandpa) necessitates taking steps to rescue the racist generation (i.e. as a collective) while keeping the idea of a racist past in tact.

In other words, whites want both narratives to be true at the same time: 1) there was a racist past in which whites, who were not as morally advanced as contemporary whites, were racist; 2) my family member existed during that time, but is not responsible for the racist era because s/he lacked the animus/power/significance/etc to have been a criticizable racist.

Therefore:
3) contemporary whites need to rescue grandpa from this unfair characterization, which requires remaking the historical narrative about the racist time/generation.

The Conclusions/Implications:
1) Taken as a whole, what happens is that: A) “colorblind” whites construct an abstract racist other/generation against which to favorably compare themselves; B) this abstract racist other/generation does not include a particular white’s personal loved one, thus whites effectively rescue their own family members from “the racist generation” without threatening the concept; C) as all whites exempt their own family members, the aggregate effect is that “the racist generation” exists without any actual members; therefore D) whites retain a racist generation/past/other for comparison while denying contemporary people of color any tangible targets for redress.

In that way, INDIVIDUAL whites from The Racist Generation are rescued from direct accusation. But more work must be done to restore the narrative of progressive, benevolent white goodness/supremacy.

That work is necessary because all whites depend on the narrative to justify their racial privileges. An identifiable racist generation in the 20th century disrupts the narrative and threatens all whites’ self-identity and justifications of privilege. Therefore, whites rescue the COLLECTIVE racist generation by remaking history (i.e. the new school board regulations) in a way that makes the racist generation a progressive part of white history–redefined as people who took appropriate steps to “protect America” against illegitimate others/radicals and eventually won that battle, as evidenced by the Conservative Reemergence.

The combination of rescuing the racist generation both INDIVIDUALLY and COLLECTIVELY produces inconsistencies, as Jenni mentioned. Colorblind rhetoric is full of logical and discursive inconsistencies. Rescuing the racist generation from blame, while using it for colorblind discourse, is just another illustration of that point.

This duel project of rescuing the racist generation, both as individuals and as a collective, also incorporates Kristen’s critiques. It accounts for the “racial innocence” narratives white families tell and the general ignorance whites have about institutional racism.

At the same time, the project demonstrates why whites are so emotionally invested and politically committed to the rescuing efforts evidenced by the Texas Board of Ed. Rescuing the Collective racist generation is necessary for the essential narrative of white supremacy that is at the core of white self-identity.

Much of this motivation–and the emotions under-girding it–lies beyond the realm of many whites’ consciousness at times. Quotes from the TBOE sessions and quotes from Two Faced Racism demonstrate that whites are very aware of continuing racism and their own racist motives sometimes. But that is not true all of the time. As Charles Lawrence, among many others, points out, white racism is often unconscious and we must account for that in our analysis and resistance strategies.

I would argue that the project of rescuing the racist generation depends, in large part, upon whites’ unconscious racism–e.g. emotional attachment to the supremacy narrative; lack of dissonance over the logical inconsistency of needing a “racist other” while systemically depopulating “the racist other.” The lack of dissonance is accomplished by assigning blame for past racism to a concept (the racist generation) that has no discernible membership. Whites effectively reify the racist generation as a concept, divest it of actual human membership, then invest it with dictatorial powers and responsibility for the racist past.

As I have said, the sum total is that whites rescue their loved ones (i.e. the racist generation) while maintaining a conceptual racist generation/past for “colorblind” comparison.

Sunday, March 28, 2010

Health Care - Continued

My buddy [heretofore, "Buddy"] and I are continuing our health care debate. In an omitted section, he asserted that the health care law is not about health care at all, but rather government intrusion. He also suggested medicare/medicaid are enough. I said the law is about health care and that everyone, him included, wants the government to enforce health care laws and provide minimum coverage. [That's a bad synopsis, but oh, well...]

Buddy replied:
Glenn, don't be deceived my friend! Like I said before, this has nothing to do with health care. This is a ploy to give government even more control. More surveillance. More security. This is just one step in a multi-step process resulting in more government involvement.
With a "free" health care system, this just becomes another benefit to the illegal immigrant.
Look at whats happening already in border towns in Arizona and Texas...uncontrollable crime.
With more [improper/unregulated] immigration, we'll see even greater crime in more cities.
With greater crime the government will have to institute martial law...and POLICE IT'S OWN PEOPLE.
i.e. Loss of more rights.
This could have all been prevented WITH LIMITED GOV'T. Our government doesn't solve problems, it hasn't solved a problem in decades. They create problems, then sell ideas to us. ("deception").
Oh, and ps. It's not a good idea to begin your argument telling me what I want. I DON'T WANT our government's healthcare. I want to work hard, get paid well, and use my hardearned dollar to purchase healthcare in a highly competitive field. Our healthcare insurance companies aren't allowed to compete the way they should. We never gave the free market a chance...and we call ourselves "American." Shame.
I just responded:
Dearest Buddy, I am not at all deceived about this bill or its purpose. If you remember, you and your dad challenged me back in 1992/3 to know exactly what each party stands for and what is in each bill before Congress [the debate then was gun laws]. Since that day, I have done the work to be informed about every major bill. I am forever grateful to you for making me ground my ideology and arguments in political reality.

For that reason, I am determined not to talk past you and just assert dogma. I truly believe that this bill is about health care. I also believe that your actions and self-proclaimed wants indicate support for this bill.

If you want to work hard and buy health insurance, that implies that you want your insurance policy to be enforced if you get sick. There was no guarantee that the insurance company would honor your policy before. This health care bill gives that guarantee. If the government did not enforce contracts, including insurance policies, large-scale industry could not exist. Government actions, such as this health care law, prop up private industry; they do not aid any eventual "government takeover." 

Part of allowing/forcing insurance companies to "compete the way they should" means preventing companies from competing unfairly by selling fraudulent merchandise. Fraudulent merchandise would include health insurance policies that are not honored when people get sick. The new health reform law actually promotes the "highly competitive field" you explicitly claim to want.

Finally, while you and I agree that government's surveillance powers are dangerous and growing, I am not sure this health care law is the biggest threat on that front. The new law forces people into PRIVATE insurance companies and keeps doctor-patient privacy laws in tact. The new law ensures records are streamlined between doctors, but not shared with the government.

P.S. As someone who lives in Texas and has done much work with undocumented immigrants, including in border towns, I think I am best-positioned to speak about what's happening. Please let me assure you and everyone else, undocumented immigrants are by and large extremely good people. They are no more crime-prone than white Americans or any other group of Americans. In fact, they are generally more crime averse because even the most ridiculous, petty offense could separate them from their families for years. Undocumented immigrants are people. My Christian faith demands that I recognize that and, at minimum, provide them with health care. Fellow volunteers and I have worked with many people, undocumented immigrants, who died and left small children, simply because the U.S. would not provide basic health care. Again, as a human, and certainly as a Christian, I cannot accept that situation.

And added:

To be clear, my point is that the health care law is not about government intrusion. The law is actually necessary for the "free-market," private-sector capitalism that your comments suggest you favor.

If we're going to have healthy competition, we must have ground rules and a referee to enforce the rules. That's what health care reform gives us.

Wednesday, March 24, 2010

Health Care

An old buddy of mine wrote this on his Facebook page:

Hey obama - I'm Pro-Choice!! I'd like to CHOOSE my healthcare!! Thanks for stripping me of my freedom to do so, jerk!

Someone countered: "You can still choose your healthcare." To which my buddy replied, "Um... except for now you're forced to have it. Choose one: Forced Enforcement or Freedom."

Then I chimed in:
You're only "forced" to have something that: 1) you want anyway, and 2) you already had.

Some people may have chosen (and still may choose) not to have a health insurance POLICY, but that is only under the condition that they know if something catastrophic happened (e.g. a bad car accident), they are guaranteed to get emergency treatment--treatment that is only guaranteed b/c the government requires hospitals to treat people and hospitals know that the government will pick up the bill if the injured person is uninsured. If we did not already guarantee that kind of care, everyone--including you and the others opposed to this bill--would immediately get an insurance policy to cover it. So, you already had taxpayer funded, universal health care. We're just improving your benefits....Your welcome!
Opposition to social justice and corporate egalitarian efforts is always conditioned on privilege--privilege derived from government-enforced unity with everyone, including the poor and disadvantaged.

By the way, before I could even post this [within a literal 2 minutes], someone new [a white man] already responded to me with racially problematic overtones: "You have no choice slave!"

I imagine he would deny his racism, but it's hard to believe that the language and imagery he calls up were not sparked by seeing such bold comments next to the only Black face in the conversation.

Justice of the Lord

Reading Habakkuk, parallels between Habakkuk's description of the Chaldeans (i.e. Babylonians) and the U.S. are inescapable for someone who works in social justice.  Equally inescapable is the relevance to our current condition of God's warning concerning the future of the Chaldeans.

Habakkuk opens by pointing out that injustice runs rampant in Israel, and calling on God to faithfully enforce God's law and end unrighteousness.  God responds by saying God will punish Israel by letting the Chaldeans conquer Israel.  A baffled Habakkuk questions God, noting that the Chaldeans are a wicked people.  The Chaldeans build their nation by conquering and dominating other peoples.  They do not worship God.  In fact,

[T]heir justice and authority originate with themselves (1:7)...[and their] strength is their god (1:11)  [The Chaldeans] bring all of them [other nations and people groups] up with a hook...and gather them in their fishing net.  Therefore, they [Chaldeans] rejoice and are glad.  They offer a sacrifice to their net  Because through these things their catch is large, and their food is plentiful.  Will they therefore empty their net and continually slay nations without sparing?"  (Hab. 1:15-17). 
In other words, the Chaldeans are unworthy of God's blessing because they built their nation on conquering other peoples.  In modern language, the reference to Chaldeans "offering a sacrifice to their net" means they set up a military-industrial complex, devoting public funds to an ever-expanding and dominant weapons and war-dependent industry.  Questioning God's supposed commitment to justice, Habakkuk asks, "will they empty their net and continually spare nations without sparing?"  In other words, "how long will you let them get away with this, God?!"

This parallels the United States in obvious ways.  White colonists and Americans built this nation on the conquest of other peoples and theft of their resources.  A quick rundown: genocide of Native Americans and theft of their land.  Every inch of the U.S. is stolen land.  Then, the theft of African peoples and theft of their labor and humanity of their lives (i.e. American slavery).  Later, the violent conquering of Mexicans (remember what happened after the Alamo?) and theft of Mexican land (from which I write this blog).  Finally, the coercive domination of Asian immigrants (initially limiting Asian immigration to men, which denied immigrants access to their families and the opportunity to make families here; Europe's global reach made Asian immigration to the U.S. barely semi-voluntary). 

Like Babylon, the U.S. "offers sacrifices to its net" in the form of the military-industrial complex President Eisenhower warned us about.  If you haven't already, please watch the movie, Why We Fight.  You will learn that weapons-producing companies placed parts of their businesses in every congressional district so that they can strong-arm Congress into steadily increasing military spending by claiming that any cut in spending is a "threat to jobs."  No congressperson is safe from that critique.  You might also notice that the most authoritative news programs (e.g. "Meet the Press") are sponsored by Boeing, which makes military planes.  You cannot give news that challenges the need for war if weapons-producers are your primary sponsors.  The people of the United States cannot make informed decisions about wars if they only hear from the weapons-producing industry.

God responds to Habakkuk's complaint by assuring him that God is just and will punish nations who behave like the Chaldeans.  Consider God's answer in Habakkuk Chapter 2:

Write down the vision and make it plain...For the revelation awaits an appointed time; it speaks of the end, and will not prove false (2:2-3)....Because he [arrogant nations like the Chaldeans] is as greedy as the grave and is never satisfied, he gathers to himself all the nations and takes captive all the peoples.  Will not all of them taunt him with ridicule and scorn, saying "Woe to him who piles up stolen goods and makes himself wealthy by extortion!  How long must this go on?  Will not your debtors suddenly arise?  Will they not wake up and make you tremble?  Then you will become their victim.  Because you have plundered many nations, the people who are left will plunder you.  For you have shed man's blood, you have destroyed lands and cities and everyone in them.  

 This is a stark warning to Americans.  Even the child molester and slaver, Thomas Jefferson, understood this point:

For if a slave can have a country in this world, it must be any other in preference for that in which he is born to live and labor for another; in which he must lock up the faculties of his nature, contribute as far as it depends on his individual endeavors to the evanishment of the human race, or entail his miserable condition on the generations preceding from him....And can the liberties of a nation be thought secure when we have removed from their only firm basis, a conviction in the minds of people that these liberties are the gift of God?  That they are not to be violated but with his wrath?  Indeed I tremble for my country when I reflect that God just; that his justice cannot sleep forever; that considering numbers, nature and natural means only, a revolution of the wheel of fortune, an exchange of situation is among possible events; that it may become probable by supernatural interference (Notes on the State of Virginia Query XIV).  

 Jefferson, like Nebuchadnezzar, had brief moments of sanity in which he recognized God's justice and his own condemnation.  In his only book, Jefferson both advocates for slavery and anticipates God's wrath on the country for this (and I would add more) injustice.  Americans must learn these lessons and engage in social justice now before God is required to honor God's word and exact justice.  I am afraid that Americans will follow their founding father's example.  Habakkuk and Jefferson call to us from the grave, telling us to pursue justice.  Hopefully, we will not be like the brothers of the tortured rich man.  The rich man, a former oppressor suffering in hell, was denied even temporary work-release from his jail because Abraham realized that no message would convince his fellow oppressors to abandon oppression.  As Abraham said, "They have the law and the prophets...If they will not listen to Moses and the prophets, they will not be convinced even if someone rises from the dead."

We, the church and body of the living God, are those who are supposedly convinced by one who rose from the dead.  We must demonstrate our faith by turning from oppression to social justice, and pray God and those we have oppressed grant us mercy.  Let us heed and make true the words that another prophet, Dr. Martin Luther King, Jr., preached 45 years ago this week: "How long will prejudice bind the vision of men....How long will justice be crucified, and truth bear it?....It will not be long, because truth crushed to earth will rise again.  How long? Not long, because no lie can live forever.  How long? Not long, because "you shall reap what you sew."

Tuesday, March 23, 2010

Joy of the Lord

I am grateful to God for reminding me why God is so lovable. [Brace yo'self, Effie! Here comes a sermon-ette. :) ]

I believe that the joy of the Lord is having confidence in God's unfailing character and promise to do good things, including marrying both favor and justice.

A Bible study I am in is studying the fruit of the Spirit. This past week was on joy. A woman in the group referenced James 1:2-3, which reads: "Consider it pure joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces perseverance." The verse and God's recent help through my prelims spoke to me. The lesson: Joy, like all the other fruits of the Spirit, is not a discipline; it is not something we do or maintain. It is the natural output of God.

Neither is joy something that is supposed to exist above and beyond our circumstances. Joy is situational. We consider it pure joy when we face trials, because that is when joy manifests. Joy manifests when our faith is tested because joy is the confidence that God is faithful to bring us through our tests and trials. We will not be consumed. Paraphrasing Habakkuk, though our trials (or conquerors, in his case) threaten to destroy us, "We will not die." Therefore, we have joy in circumstances because we do not fret. The trial reminds us of the certainty that God will bring us through. Joy is the opposite of fear. Joy is not elation; joy is calm under fire. Joy is not happiness; joy is confidence.

God is teaching me these lessons in the context of my life-long struggle with anxiety. As almost all of you know, anxiety has been the defining trial of my life. God has used the last 6 years, and mostly extremely helpful non-Christian people and secular settings, to teach me to have confidence in God. My prelims were the most recent example. God reminded me just before and during the week-long exams of God's long record of always bringing me through trials and [metaphorical] tests. Therefore, I could relax, knowing, as the old song says, "God did not bring us this far to leave us."

Thinking on the lessons of joy, I noticed something I had never noticed before. [Cue Andy Rooney] "Have you ever noticed..." that trials and tragedy often follow biblical miracles? Consider the biblical record. God creates the universe—next chapter, men introduce death; God speaks to Moses through the burning bush—immediately, Moses has to face Pharaoh and a skeptical Hebrew people; God frees the Hebrews from slavery (complete with reparations!)—Israel must walk through a desert; God brings down the walls of Jericho—Israel is thrust into centuries of constant existential wars; God speaks through fire--Elijah must immediately run for his life….You get the point.

A rather odd pattern.  But God is showing us that miracles are purposeful.  They do more than evidence God's existence.  Miracles strengthen our faith and prepare us to experience joy in the forthcoming trial.  Therefore, the trial does not have to be anxiety-producing.  It may be difficult, even tragic--and it should definitely be highly emotional.  But the difficulty and emotion need not include questions of what our end will be.  Certainty of a God-produced ending is comforting through the trial. 

Wednesday, March 17, 2010

Rescuing the Racist Generation: Texas Education Standards

For about a week now, the nation has been howling about the new standards the Texas Board of Education passed for social studies (including history, economics, civics) education.  Because Texas controls so much of the textbook market, the standards Texas' Board of Ed sets have near national influence.  I do not want to go into a full critique of the standards.  You can find that in many places (e.g. revisionaries, and the examiner has a brief list).  All of the changes promote conservatism by suggesting the US was founded as a Christian nation, claiming the superiority of capitalism, and teaching conservative politics positively (for example, one member explicitly states that his second criterion for history books is whether they sufficiently praise Ronald Reagan). 

My focus is narrower.  I believe a good portion of the conservatives' curriculum battle is part of the larger white effort to rescue "the racist generation."  The racist generation is that generation of whites who were adults and/or came of age during the Black Civil Rights Movement (peaking 1950-1970).  I call them the racist generation, not because that generation is/was any more racist than the generations of whites before or after them.  That generation, born 1925-1955, is "the racist generation," because that is how subsequent generations of whites have tacitly characterized them. 

The argument goes like this.  Whites who came of age after the CRM are desperate to present themselves as "non-racists."  They claim colorblindness and are terrified by the notion of being labeled racist.  These whites admit that pre-CRM America was racist.  Slavery and Jim Crow are obviously racist, and today's whites cannot always shake their connection (ancestrally or as inheritors of the nation the "founding fathers" gave them) to pre-CRM white generations.  But, young whites do not want to subject those previous generations to the ugly epithet of being racist.  Therefore, they defend distant white generations (i.e. 1607 - 1925) as good people who were products of their time.  "Ancient" whites weren't "bad" (i.e. energetically racist) people; they were just born at a time when racism was the social norm.  Therefore, ancient whites' racism is excused.  Similarly, post-CRM whites (born 1955-present) came of age too late to be responsible for fighting against the CRM.  Post-CRM whites claim to be the vanguard of the post-racial era.  They have no sins from which to be saved.

But "the racist generation" remains.  Pictures of whites angrily initiating lynchings (warning: graphic), police dogs, anti-busing campaigns, anti-school integration, and assassinations testify to the consciousness and viciousness of the racist generation's racism.  Although post-CRM whites diminish the severity and frequency of pre-CRM racism, they cannot completely deny the history because acknowledging the racist past is essential to their claims of racial progression. 

Necessary as it is to young whites' self image, maintaining the racist generation is very painful to whites for several reasons.  First, to paraphrase, the racist generation represents "Jim Crow unwilling to die."  Whites explain continuing findings of anti-black attitudes and discriminatory practices among whites by referencing a small collection of klan-like racists and the presence of an old racist generation.  Whites claim that white racism will decline and eventually die as the elderly (i.e. the racist generation) passes away.  In the meantime, old whites' pre-CRM, non-colorblind language and attitudes bring these "ugly" things close to home.  The racist generation also serves as a way for anti-racist people of color to defeat the claim that racism was too long ago to be relevant.  The perpetrators are still alive. 

But whites now want to rescue the racist generation from the racism critique.  Now age 85-55, the racist generation is aging and passing away at increased rates.  The post-CRM children of the racist generation wants to send their parents and grandparents off well and remember them as kind and loving, not vitriolic racists. 

Consequently, a new project is underfoot to recast the racist generation as something...anything else.  We saw a first effort when Senator Trent Lott (R-MS) tried to rescue arch-white supremacist, Strom Thurmond (R-SC) at a birthday celebration.  But Thurmond (b. 1902) was too old and had too public a record of racism to be successfully redeemed by Lott.  Now, the Texas Board of Education is attempting to rescue the racist generation by recasting history in a way that legitimates the racist generations' racist perceptions and actions.

One of the most changes the Texas Board of Ed made is inclusion of black militants' rhetoric in history textbooks along side that of MLK.  The obvious idea being that MLK's nonviolence and soaring rhetoric cast the racist generation as unnecessarily violent and motivated only by aggressive racism.  Including black militants is supposed to intimate that black civil rights activists were dangerous; the racist generations' angry response was a reasonable reaction to the extremist threat.  Related, the Board's decision to defend McCarthyism by demanding that texts include findings documenting the presence of communists in the United States during the 1940s and 50s, many of whom were civil rights activists further legitimates the fears of the racist generation.  The implication is that the racist generation really was under violent attack from clear enemies of America.  Though unpopular, aggressive attempts to root them out, such as the methods McCarthy used, may be necessary.  Finally, the Board's requirement that textbooks thoroughly teach the conservative resurgence of the 1980s-2000s--including the Moral Majority, the Heritage Foundation, Ronald Reagan, and contract with America--represents the restoration of the racist generation to the mainstream.  Only now, it is sanitized of racism.  Despite the fact that every part of the conservative resurgence had clear racist roots and purposes, which innumerable volumes document, the leaders of conservativism pioneered and popularized the currently dominant technique of doing racist actions via seemingly race neutral language and policies. Consequently, when whites define a racist as a person who uses explicitly racist words and has a public discrimination policy, the racist generation will no longer fit the description.  

The Texas Board of Education is attempting to redeem the racist generation by redefining racism, recasting the black CRM as a dangerous movement, justifying the racist generations' viciousness and legitimating its fears, and linking that generation to more familiar entities (e.g. Ronald Reagan, the Heritage Foundation, the Christian Right) who are unquestionably not racist in very young whites' minds.  

In the end, the Texas Board of Ed not only redeems the racist generation, the Board resurrects it by restoring the racist generation to the larger narrative of progressive white goodness.  The Board famously cut Thomas Jefferson from the approved list of 18th century visionaries because he coined the phrase "separation of church and state."  The Board argues that the United States was founded as a Christian nation, whose white and Christian leadership has steadily guided the nation toward national and international success.  Each generation of white whites has progressively built on the morality and superiority of previous generations. 

But the racist generation was a problem for the narrative of white goodness and benevolent supremacy.  The emergence of an evil, racist generation in the middle of the nation's history challenged the idea of steady progress.  It also begged the questions: "Where did this racist generation come from?  Did our founders lay the seeds for that generation the same as they laid for the good generations?  And worst, if the narrative of benevolent, progressive white goodness/supremacy is not true, what kind of heritage is that for contemporary whites and what is their moral basis for racial domination (in outcome)? 

By reshaping history in this particular way, the Texas Board of Ed undermines the racial critiques of the racial generation, puts the racist generation and future white generations back into the narrative of progressive white goodness, and permanently redeems the racist generation by ensuring that future generations will have no charges to levy at them. 

In the memory and spirit of the late Howard Zinn, we must recognize this moment and do all we can to tell the people's true history. 

Tuesday, March 2, 2010

Learning Political Lessons from Moses

Discussing contemporary politics, I feel a bit like Moses felt in the Bible.  If you recall the story, when Moses was on Mount Sinai receiving the Ten Commandments from God, the Israelites made and worshiped an idol.  God saw the event and told Moses to leave Him alone so that He could destroy the Israelites, but Moses pleaded with God not to kill the Israelites.  Both Moses and God agreed that Israel was an "obstinate" people, undeserving of salvation, but they spared Israel so that their enemies (i.e. Egyptians) would not use the Israelites' failures to mock God.

Anti-racists are at a similar political moment in the United States.  President Obama is not all that we had hoped.  I contend that he is severely limited by the structure of our political system (e.g. bicameral houses rather than a parliament; filibusters; winner-take-all rather than proportional representation, etc).  Whatever the causes, there is no question that he has not yet directly addressed the institutional racism confronting African Americans, which is devastating the Black community economically

Anti-racists, especially African Americans, are in a tough situation.  Many whites, and people touched by their media around the world, tout Obama's election as evidence of a "post-racial America."  Yet, whites continue to practice racism and racial inequality persists without redress.  We people of color are getting very little tangible benefit for all our efforts.  At the same time, politically conservative whites are pulling out every stop to guarantee Obama fails.  They want to use him as a symbol of failure.  

We are in a catch-22.  Like Moses, we must choose in the short-term between defending the life of a wayward administration or granting our enemies a potent image of our failure, an image they will certainly use for racist purposes for years to come.

We must take note of this moment.  The mid-term elections are a referendum on Obama, and the election results will determine how much power he has for the rest of his presidency.  The election is also a referendum on the anti-racist idea that people of color are as competent as whites.  As usual, whites are demanding that we meet impossibly high standards before acknowledging our competence.  No one is asking President Obama to be as effective as President Fillmore [off the top of your head, list his top 3 achievements].  He is only measured by the mythical versions of Lincoln and Roosevelt. 

Faced with Moses' political situation, we must follow his lead and defend our flawed countryman rather than surrender to racist attacks.  The anger and energy is with those diametrically opposed to our politics (i.e. arch conservatives and many Tea-party members).  But we must acknowledge the stakes and mobilize to promote our interests again this electoral cycle.  That will take planning and organization.  Start talking to your friends now.  Be sure they register and actually cast votes, including during primaries.  Like those before us, we must be shrewd and ever vigilant.

Friday, January 29, 2010

Colorblind Comedy

Ok, so yesterday, I gave a talk on racism, health disparities, and social movements.  The whole talk centers around recognizing the importance of race, especially in the images people use during social movements.  Pretty much the antithesis of colorblindness.

After the talk, I was laughing with a white woman about Chris Matthews' racist comment that he "forgot Obama was black" for about an hour.  (see Chris Matthews "forgot Obama is black") The obvious implication being that Obama was doing so well that he transitioned from black to white in Matthews' mind.  I laughingly  recounted the story and that brief analysis.  The white woman responded, "I don't even see color.  I hate that stuff."

I was mesmerized by her obvious lack of reflection on so many levels!  First, I bet Chris Matthews would say the same thing.  He was celebrating a "colorblind hour," in which he basically went to the highest level of racial Zen.  Secondly, uh...did you hear my talk?!  She actually thought she was agreeing with me!  I really want to say, "Hey lady! Go home.  You're not on the team...you can't even cheer from the bleachers."  Feigned colorblindness and confused outrage are not helpful.

I could go on, but why..?  Anyway, maybe the woman was more aware than I think.  She quickly turned her back to me after her comment.

Giving God Props

So...yesterday was a tough day.  I gave a professional talk on campus.  I did a lot of high-stress prep before hand and I was totally gassed.  As ya'll know, I been studying for my prelims like a mad man!  I feel close to ready...which is good b/c they start in 5 days. 

Anyway, with very little time to go, and none to waste, I was growing increasingly hopeless and scared.  Cousin/Pastor Thom was nice enough to offer an early morning prayer.  God immediately lifted the fear- and fatigue-induced fog in my head and got me through the talk.  My work was well-received. 

Just want to thank God for everything.  Hopefully, I'll remember to ask God from the beginning. 

Monday, January 25, 2010

A White Supremacist Century: SCOTUS Extends White Power Through 21st Century

[I posted this on RacismReview.com]

The recent Supreme Court ruling, Citizens United v Federal Elections Commission [[http://www.supremecourtus.gov/opinions/09pdf/08-205.pdf]], which essentially forbids any restrictions on corporate financing of political candidates, has garnered much media attention this past week. Ostensibly, the ruling extends ridiculous precedents granting corporations status as persons and endowing them with accordant rights. Liberal commentators and politicians have rightly expressed outrage at the serious threat Citizens United poses to the last vestiges of American democracy. Most of the outrage has been on one or more of several grounds: Marxist/class-based, partisan, and/or politico-structural (i.e. how laws and the structure of federal and state governments will change as a consequence of corporate influence). Too little analysis has focused explicitly on the racial causes and implications of the ruling.

I believe the timing of this ruling is an intentional effort by white [male] elites to restore whites’ structural political advantages. For whites, Obama’s election and Latinos’ increased voting power threaten whites’ historical dominance. The ruling is designed to immediately weaken the currently ascendant political coalition of people of color and liberal whites. It is also sets the social, political, and economic conditions for whites to continue racial domination after they cease to be the numerical and electoral majority in the United States.

MSNBC noted the irony of the Supreme Courts’ ruling, which greatly empowers banks and other large financial institutions, coming down within hours of President Obama announcing proposals to reestablish limits on the nation’s largest banks. On its face, the timing of events appears to be either oddly coincidental or, more likely, the first shots in a war between two ruling sectors in the United States—the state and the capital class. But from a critical racial perspective, the Supreme Court ruling smacks of racism. Over the past three years, much was made about Obama’s ability to raise money through non-corporate vehicles. To be sure, he received much corporate support, but the rhetoric surrounding his campaign was a populist one, and the campaign greatly benefitted from “small” contributions from “regular people.” For the first time in many cycles, the Democratic candidate had a significant financial advantage over his Republican rivals. Obama effectively used that financial advantage to exhaust the resources of the McCain campaign. The Democrats held vulnerable territories without much challenge (e.g. Michigan) and won Republican-trending states (e.g. North Carolina and Virginia) via sustained (and expensive) media and grassroots efforts. [[http://voices.washingtonpost.com/thefix/eye-on-2008/obamas-spending-edge.html]] This change in presidential campaign norms was all the more stunning given that it was done by the first Black candidate to lead the ticket of a major party.

Sociological research indicates that dominant groups (e.g. white policy-makers and Supreme Court justices) respond to threats (i.e. a Black man becoming chief executive) by using state institutions to weaken the threat and strengthen the dominant group. (See the introduction to the second edition of McAdam’s Political Process and the Black Insurgency, 1930-1970, for one of many examples.) The research seems to be especially applicable in this case. If Obama’s political strength comes, at least in part, from his advantage in non-corporate funding, allowing corporations to spend infinite dollars in support of oppositional candidates diffuses Obama as a political threat and greatly strengthens his opposition.

The racial elements are clear. Most obviously, as the first Black president, Obama represents a racialized threat to white power generally. (See Harvey-Winfield and Feagin 2009 for whites’ fears that Obama would serve Blacks’ economic and political interests.) Secondly, the Republican Party, which is the only electorally significant opposition to Obama and the Democrats, is increasingly a white, male party. Empowering corporations to financially prop up the shrinking party of, for, and by white men is an attempt to counter emerging electoral trends (e.g. the majority of each minority group voting for Obama and Democrats; the shrinking percentage of the voting population that is white and male) and promote white privilege. As the only branch of the federal government currently under direct control of white men, the Supreme Court is the best, if not only, tool available to immediately effect whites’ racial politics. That Republicans and big business have long been bed fellows only makes the Supreme Court’s strategy of “freeing” corporate funds a more certain path for achieving white elites’ racist goals. The potential of a split in the capitalist class (i.e. capitalists funding both parties equally) is precluded by the strong overlaps between whiteness, corporate leadership, and the Republican Party.

In short, the timing of the ruling seems to be obviously racially motivated. Democrats have ruled before, but the combination of Black and Brown leadership, increased Black and Brown voting activity, decreased white voting potential, and sufficient non-corporate funding pools for campaigns was a new threat to which whites were compelled to respond immediately. Whites’ desperation and determination to act now are revealed in their naked over-reaching in the case at hand. Section I of the official “syllabus” (i.e. summary of the case, written by the Reporter of Decisions) of United Citizens details the convoluted logic the Court used to justify both acting immediately and overreaching. [[http://www.supremecourtus.gov/opinions/09pdf/08-205.pdf]] The Court is explicit in arguing that they wanted to remove the restrictions on corporate funding before upcoming elections and that they wanted to ensure national impact. In the Syllabus, the Court’s political agenda is in the guise of protection of the First Amendment, but I have articulated reasons to believe the agenda is largely racial.

In my view, the Court’s ruling sets the stage for whites to continue their racist dominance after they lose majority status. Whites’ unjust enrichment (Feagin 2000) gives them a host of weapons with which to oppress people of color. Among the most potent of those weapons is liquid cash. Since Watergate, campaign laws have restricted corporate funding of candidates. Consequently, one of whites’ primary weapons was limited. The limitation was not crucial at the moment because 90 percent of the electorate was white (as of 1980). Therefore, whites’ control of government was unthreatened. However, the decrease in whites’ percentage of the electorate (now under 70%) places their continued electoral dominance in question.

The writing is on the wall for whites’ numerical majority. By and large, most Americans assume a one-to-one relationship between racial demographics and politico-economic dominance. I am constantly impressed by the consistency of undergraduates’ responses to demographic data. Often Latinos are encouraged and empowered by the data. In each of my research projects interviewing Latino students, almost all view their racial/ethnic group as the future dominant group in the U.S. In their version of the cohort effect, racism will “die out” as Latinos replace whites at the heads of major political and economic institutions. Whites usually respond with similar assumptions that their racial and social dominance depends entirely on their numbers. As their relative population falls, so too will their power (and vulnerability to charges of racism). Scholars vary on their takes, but some have adopted a tripartite model in which whites will continue to dominate by extending whiteness to include more groups and bestowing “honorary whiteness” on other groups. These two groups would then derive privileges by oppressing “collective Blacks” (e.g. African-descended peoples, Native Americans, and Southeast Asians).

I respond to all of these assumptions with my own prediction that whites’ primary strategy will be oligarchic in nature. Whites’ dominance of political, social, and economic institutions will far outlast their numerical majority. Whites will use their current majority to construct institutions in a way that ensures they can keep control even without majority status. From these powerful social locations, whites can continue to generate and reproduce a racial structure very similar to the contemporary one. White school boards and a disproportionately white academy will still control the content of education; white executives will still use formal and informal methods to reproduce economic inequality; whites will still have vested interests in segregated neighborhoods; whites will still use wars and other coercive tactics to exploit people of color’s land and labor. Just as the 13th amendment did not end slavery in practice, whites’ fall to plurality status will not change the racial status quo. Demographic majority status is not the basis of racial domination. Access to institutional power, material resources, and control of discourse are. Unleashing white executives to spend corporate dollars as they choose only serves to cement white people and white ideology at the levers of power in America.

So then, the Supreme Court’s decision has clear structural impacts that promote white supremacy for the foreseeable future. White executives will use corporate dollars to put in place laws, ideologies, and individuals to sustain the white supremacist status quo. These structural moves, however, will still take place in public arenas (e.g. elections, mass media). Consequently, whites will need justifications for taking their actions. They will have to convince the public to vote for their candidates and accept occasional visible legal changes. With these goals, white corporate executives will buy lots of ads and command much attention. What worries me is the probable content of those ads. American history teaches us that whites often use African Americans and other people of color as threats and scapegoats to justify oppression. Recently, the “welfare queen,” “crack baby,” and “Latin drug lord” were powerful images in the 1980s and 1990s that whites used to dismantle the social safety net for everyone. Whites have used images of hypersexual people of color (of all stripes) to justify everything from segregating “dangerous” Asian “sexual predators” to castrating and sterilizing Black men and women involuntarily (see Dorothy Roberts’ Killing the Black Body). Each of these projects, and innumerable others, served white elites’ corporate interests and were popularized via corporate actions and financial contributions. Whites are not finished with this type of business. Corporations will undoubtedly turn up the heat again and aggressively use racist imagery to motivate [white] masses to support corporate ends.

As people interested in racial justice, we must quickly consider how we can act now to address the serious racial threats white elites launched via the Supreme Court. Despite the electoral successes of 2008 and people of color’s growing electoral strength, we may currently be at the peak of our power to resist. With each passing day, whites are plotting ways to mobilize and use their considerable economic resources to reshape the government, influence our views, and frustrate all organized resistance efforts. Very soon, they will begin implementing those plans in earnest. Then we will have a very tough fight on our hands, indeed!

Monday, January 18, 2010

Celebrating MLK with Lessons from Obama’s Inauguration

A couple of articles have inspired me to add a brief word about this MLK Day. [see Boyce Watkins at TheGrio.com. http://www.thegrio.com/2010/01/would-martin-luther-king-support-president-obama.php] Hopefully, my words are in keeping with both the spirit and beliefs of Dr. King himself.

A year ago this week, I joined nearly 3 million people in the nation’s capital for the inauguration of President Obama. The entire week, especially inauguration day, encapsulated much of what I understand about the “civil rights” movement and Dr. King’s legacy. Being a child of the 1980s, my understanding of Dr. King and the movement is a contested conglomeration of familial discussions, white-frame “civil rights” history, and independent study. Like most people my age, I may well be more in touch with the myth than the memory of King.

The morning of the inauguration seemed to mirror King’s 1963 march. The crowd came from all over the country and braved extreme temperatures (if on opposite ends of the thermometer) with grace and enthusiasm. The millions on the Mall that morning were very conscious of the parallels between contemporary and 1963 events. I saw hundreds of middle-aged and elderly African Americans making their way to the service. Everyone was so appreciative of their presence and sacrifices. I am convinced no Black person over age 60 would have had to so much as touch the ground with her own feet if she did not want. It was truly a remarkable and unforgettable moment.

The event itself was a reflection of what we were all celebrating. In name, we were witnessing a ceremony centered on one man, Barack Obama. In truth, we were actually there to culminate and celebrate a massive, multiracial, cross-coalitional effort that we hoped would produce meaningful and lasting institutional change. Everyone cheered the new president, but we all shared stories of sustained local efforts to mobilize America’s oppressed classes. The mass effort and happy gathering reflect the hopeful imagery and activist narrative associated with Dr. King.

After partying with friends (and strangers), I decided it was time to go home. On the edge of one of D.C.’s many Black neighborhoods, I found myself in need of a cab to get home. After a few blocks, I reached a busy corner and tried hailing a cab. Despite the festive occasion, I received the same treatment we Black men (and women) receive all the time. Cab after cab passed me by and quickly picked up white passengers.

A young white woman, whose name I still do not know, witnessed the entire scene. The hour growing very late at this point, she confidently approached me with a brilliant offer. If I would use my status as Black and male to safely escort her to the next corner where she was meeting some friends, she would use her status as a white female to get me a cab. I quickly agreed. Within 30 seconds of connecting her with her friends, the white woman told me to follow her to a cab. She said she would hail the cab and when the cabbie opened the door for her (a taken for granted response), I was to jump in. Local law, apparently, prevented cabbies from evicting passengers without cause. Needless to say, she executed the plan flawlessly and got me home without at hitch.

The past year, like inauguration day itself, is a microcosm of Dr. King’s life and legacy. Having won symbolic federal victories and peering briefly over the mountain at the potential for meaningful change. We forgot that these victories required massive mobilization and sustained multiracial, cross-class effort. Instead, we allowed white media to attribute the work to one man, and we left that man to carry it out virtually alone. In life, Dr. King never labored alone. But the mythological legacy recast him as a great man, producing systemic change through personal will and determination alone. That myth, now thrown onto Obama, has left Obama to labor alone (to the extent he actually wants to). Obama’s isolation is evidenced by the general failure of the DNC to remobilize the massive campaign volunteers in support of the president’s agenda (see NYT article “Health Debate Fails to Ignite Obama’s Grassroots” and The Washington Post’s “Obama’s Machine Sputters in Effort to Push Budget” for examples. Respective citations: http://www.nytimes.com/2009/08/15/health/policy/15ground.html and http://www.washingtonpost.com/wp-dyn/content/article/2009/04/05/AR2009040501890.html).

Part of the reason the multiracial grassroots effort “sputters” also parallels King’s life and legacy. Despite the rhetoric of the times, neither the day-to-day structure of the United States remained then and now. My anecdote about getting a cab makes the case for the moment of Obama’s inauguration. As Dr. Watkins’s points out, “Dr. King was very unpopular at the time of his death” as he tried to realize the goals outlined in his speeches. Whites never fully embraced King in life. Their support for his impotent corpse and white-framed memory would not convince Dr. King.

Obama’s situation is similar. As Harvey and Feagin (2009) document, the majority of whites voted against now President Obama. A recent article in The New York Times (http://s.nyt.com/u/rkT) documents whites’ increasing opposition to Obama: “According to an analysis of New York Times and CBS News polls, Obama has the lowest approval rating among whites at the end of his first year in office than any president in the 30 years that The Times and CBS News have collected such data. And the gap between Obama and the others is significant, ranging from 10 to 36 percentage points.” Like Israelites in the wilderness, whites dream of Egypt, a plurality saying Obama is a worse president than George W. Bush.

This Martin Luther King, Jr. Day, I hope and pray we will learn the lessons Dr. King taught us. Regardless of what the majority of people say, progressive American rhetoric remains miles ahead of its deeds (see King’s brilliant sermon “Paul’s Letter to American Christians”) and gradualism is not the answer. Only collective action, creative and sustained civil disobedience, and mobilization of people of color and poor--for whom cooptation and/or cessation are not viable options—are the only potential means for achieving and sustaining real and systemic change.