I NEED YOU to join the fight for change!

24E7C406-2AD0-47CB-A702-2E259A76DCC3
We are well into Black History Month, also called African American History Month.  We celebrate it every year in February. All manner of celebrations and commemorations happen during this month, from school plays, choral concerts, historical dramas to formal tributes and ceremonies in cities, colleges and churches. In the midst of this month, I have been contemplating the idea of white fragility drawing on the books, White Fragility by Robin DeAngelo and Radical Reconciliation: Beyond Political Pietism and Christian Quietism by Alan Boesak and Curtiss Paul De Young. I highly recommend both books to you if you want to advocate for racial justice.

A dear and very wise friend of mine would exhort us to know the history of black people, but more importantly, to enter into serious conversations about equality and unity. She would tell white people to accept the reality that we will never completely understand her history and that we should be sure our conversations include deep listening. She would remind us that the history of injustice to black people has not ended yet and that we must all continue our work for justice and equality. I want to share with you some of the history behind this month.

As a Harvard-trained historian, Carter G. Woodson, like W. E. B. Du Bois before him, believed that truth could not be denied and that reason would prevail over prejudice. His hopes to raise awareness of African American’s contributions to civilization was realized when he and the organization he founded, the Association for the Study of Negro Life and History (ASNLH), conceived and announced Negro History Week in 1925.

The event was first celebrated during a week in February 1926 that encompassed the birthdays of both Abraham Lincoln and Frederick Douglass. The response was overwhelming: Black history clubs sprang up; teachers demanded materials to instruct their pupils; and progressive whites, not simply white scholars and philanthropists, stepped forward to endorse the effort.

The Black Awakening of the 1960s dramatically expanded the consciousness of African Americans about the importance of black history, and the Civil Rights movement focused Americans of all colors on the subject of the contributions of African Americans to our history and culture.

B5AF969F-8A72-44B0-A65B-9EF5BCB8102E

Then the celebration was expanded to a month in 1976, the nation’s bicentennial. President Gerald R. Ford urged Americans to “seize the opportunity to honor the too-often neglected accomplishments of black Americans in every area of endeavor throughout our history.” That year, fifty years after the first celebration, the association held the first African American History Month. By this time, the entire nation had come to recognize the importance of Black history in the drama of the American story

There is so much more I could include, but I will finish with some random thoughts my friend would like for us to know.

— The G.I. Bill of 1944 was denied to a million black veterans of WWII (history.com). These things matter. PUBLIC POLICY throughout American history has deliberately and purposefully limited economic opportunities and advancement of black people.

— It never occurred to me that some white people thought black history month DID NOT involve them.

— During this Black History Month, I ask: Do the white people within our networks remotely get how glorious AND exhausting it is being black in America? Can we talk about why it’s exhausting? Can you handle sitting in an uncomfortable space for awhile? Can you handle it? Can you take it in without deflection, pointing fingers, becoming defensive or proclaiming yourself the victim? Can we REALLY talk?

And finally her heartfelt words about a confrontation that happened in her city, in a neighborhood she knows well, to two people who are her friends.

My soul weeps. My body trembles. Anger and fear take turns occupying the same space. Why? Two people that I hold in high regard experienced the policing of their bodies in a PUBLIC space by white people who feel they get to decide where black people can and cannot be!

As I learned of what occurred I was immediately grateful their positions (elected official and one running for office AND a friend who STEPPED UP) along with their “training “ allowed them to walk away from this experience. Yes this was potentially a life and death event.

43274C05-47A6-49F7-979E-B91258D1809CSo many what if’s ran through my mind. If you are black you will understand what I mean. If you are white, I CHALLENGE you to discuss this LOCAL event with your WHITE friends! I NEED you to discuss it in YOUR churches. I NEED you to discuss with YOUR family.

I NEED YOU to join the fight for change! YOU play a KEY role in ensuring change happens.

I thank my friend for challenging me and encouraging me, not only during Black History Month, but throughout time — every day, every month and for years ahead. To black people, Black History Month begins on January 1st and ends December 31st, and the message of the month for black people has been lifelong. As for those of us who are white, let us not be shackled by “white fragility.” Instead let us move boldly — and with courage — into our communities and confront racism wherever we find it. It is true that racism and white supremacy have been a part of our history always, but we can end this tragic injustice with resolve, unity, faith, courage and the blessing of God who created all people in One image. May God make it so.

Growing Up Inspired: My Granddaughter and The Little Rock Nine

28332D92-A50E-4817-9663-6D13F00790D5June 16, 2012 . . . My three-year-old granddaughter standing among the bronze sculptures of The Little Rock Nine.

Her parents had told her the poignant story of The Little Rock Nine, but at age three she had no idea of the many ways their lives would impact hers. Because they crossed an invisible, but very real, line that divided black children from white children, they opened the door to educational equality in a racially divided state. Because their parents were brave enough to let their children breach the three stately doors of Little Rock Central High School, their world changed in unimaginable ways. And with that change, my granddaughter inherited the highly cherished right to equal education and all the opportunities that would follow. Because of that change, my granddaughter would grow up inspired.

In case you do not know about The Little Rock Nine, here is some background. 

On September 3, 1957, nine African American students — The Little Rock Nine — arrived to enter Little Rock Central High School only to be turned away by the Arkansas National Guard. Governor Orval Faubus had called out the Arkansas National Guard the night before to, as he put it, “maintain and restore order…” The soldiers barred the African American students from entering.

On September 24, 1957, President Dwight D. Eisenhower ordered units of the U.S. Army’s 101st Airborne Division — the “Screaming Eagles”— into Little Rock and federalized the Arkansas National Guard. In a televised speech delivered to the nation, President Eisenhower stated, “Mob rule cannot be allowed to override the decisions of the courts.”

On September 25, 1957, under federal troop escort, The Little Rock Nine made it inside for their first full day of school. The 101st Airborne left in October and the federalized Arkansas National Guard troops remained throughout the year.

They were nine solemn figures, nine teenagers just trying to do what every child up to age 18 had been mandated to do: go to school. Nine figures who entered the annals of American history the day they passed through the front door of Little Rock Central High School.

These nine African American students — Melba Pattillo, Elizabeth Eckford, Ernest Green, Gloria Ray, Carlotta Walls, Terrence Roberts, Jefferson Thomas, Minnijean Brown and Thelma Mothershed — are now immortalized in a striking memorial located on the grounds of the Arkansas State Capitol in Little Rock. The life-size bronze statues, entitled “Testament,” were designed and sculpted by Little Rock artist John Deering, assisted by his wife Kathy, also an artist. A comment from each of The Nine is found on individual bronze plaques identifying each student. Across the street sits the State Department of Education, just a few hundred yards from “Testament.” This Arkansas State Agency has been embroiled in this same desegregation lawsuit for over 50 years. 

Nine young students walked bravely, defiantly, yet filled with fear, in an act against prejudice and ignorance. These nine are heroes of every grueling story of segregation and racism in American history, every story we have heard and the millions of stories we will never hear.

So I am deeply moved by these photos of my granddaughter because there is deep meaning in each one. She seems to be looking up at the sculpture of Melba Pattillo (Beals) with what seems like admiration and awe. Dr. Beals grew up surrounded by family members who knew the importance of education. Her mother, Lois, was one of the first African Americans to graduate from the University of Arkansas in 1954. While attending all-black Horace Mann High School, Melba knew that her educational opportunities were not equal to her white counterparts at Central High. And so she became a part of the effort to integrate Central.

B3083DBA-2BEB-4137-B162-B8CB19B4AD64And my granddaughter stands in front of Little Rock Central High, a school she may choose to attend someday, a school she will be able to attend because The Little Rock Nine took a dangerous risk to make it possible.

 

 

CCBDA845-BD2D-42E4-85B2-28749F2EA762Finally, my granddaughter stands playfully on the steps of the Arkansas State Capitol. I know that it is possible that she may one day proudly walk through its golden doors as a state senator or representative. That is possible because nine Little Rock students were brave enough to be a part of changing history.

 

At three years old, my granddaughter probably was not very inspired by Central High School, the Little Rock Nine Memorial, or the Arkansas Capitol. But her parents took her there to see and to learn so that she would grow up inspired. When she is older she will remember what she saw and what she learned from that seemingly insignificant sightseeing trip, and she will realize that it wasn’t insignificant at all. It may just be what motivates and inspires her to follow her dreams, because now she knows that all of her dreams are possible. It’s all about growing up inspired. It’s what we want for every child.

Dr. Melba Pattillo Beals, Minniejean Brown Trickey, Elizabeth Eckford, Dr. Carlotta Walls LaNier, Mrs. Thelma Mothershed Wair, Dr. Ernest Green, Gloria Ray Karlmark, Dr. Jefferson Thomas, Dr. Terrence J. Roberts, you made sure that every child can grow up inspired. when you were just young teenagers. When you walked through the doors of segregated Little Rock Central High School, you did so much more . . . for every student who came after you and for my granddaughter 

 

Out of Africa: White Supremacy and the Church’s Silence

D4B59064-1AD6-4121-B934-261EB10546E6I invite you to read “Out of Africa: White supremacy and the Church’s silence,” a provocative opinion piece by our guest blogger, Dr. Bill J. Leonard. Many thanks to Dr. Leonard for prompting us to more fully commemorate the day honoring Dr. Martin Luther King, Jr. If you are willing to challenge yourself, these words will shed the light you need to do so.

Out of Africa: White supremacy and the Church’s silence

45580E0C-5D54-41B6-8ECA-D4B04AAA7F7C

Dr. Bill J. Leonard

OPINION | BILL LEONARD | JANUARY 15, 2018

“Give me your tired, your poor, your huddled [Caucasian?] masses, yearning to breathe free.”

Three days before the 2018 Martin Luther King Jr. memorial observances, and in the 50th year after Dr. King’s assassination, the plague of racism in America continued, even as white supremacy, long lingering just below the surface, reasserted itself with a vengeance.

On Jan. 12, the president of the United States, at a White House meeting on immigration, allegedly asked why “all these people from shithole countries,” specifically Haiti and Africa, should be admitted to the U.S. He was also said to have wondered aloud why the U.S. could not secure more immigrants from countries like Norway (83 percent Caucasian). Confirmation of his remarks vary from those in attendance. Some confirm the alleged statements; others deny them. Somebody’s lying.

The mere report of the comments was immediately celebrated across the country’s white supremacist network, much as when Trump affirmed “good people on both sides” in last year’s violent neo-Nazi-led demonstrations in Charlottesville, Va. White nationalist Richard Spencer chastised Trump’s defenders for suggesting the statements were related to law or economics, since they were actually “all about race.” Spencer was, of course, delighted. The Neo-Nazi blog, the Daily Stormer, hailed the President’s words as “encouraging and refreshing” since they indicated that “Trump is more or less on the same page as us” regarding “race and immigration.” In America, 2018, white supremacy is now apparently “refreshing.”

Dallas Baptist pastor Robert Jeffress defended the president, noting that “apart from the vocabulary attributed to him,” Trump’s comments were “right on target” with his presidential responsibility “to place the interests of our nation above the needs of other countries.” That’s unlike Christians’ “biblical responsibility” to “place the needs of others” above themselves. (Racism’s OK; it’s vulgar language that’s the problem.)

Amid debates over the veracity of witnesses to the White House event, the fact remains that the dogmas of white supremacy lie at the center of America’s long night of racism, in politics, social structures, and racial stereotypes. At this moment in history, how can American Christians, themselves deeply divided over scripture, doctrine, sexuality, abortion, and other culture war accoutrements, foster a common compulsion to speak out against white supremacist fiction before it gains an even stronger implicit or explicit influence?

Even if President Trump did not use vulgar words to highlight his views on immigration, did he in fact wistfully promote a 21st century America where Aryans (remember the history of that word?) are preferred to immigrants of color? Surely it is time to break the silence, not simply because of those shameful remarks, but because they are part of a larger litany of racial dog whistles from Trump’s birther campaign, to attacks on a “Mexican” judge and a Gold Star Muslim family, to the infamous Charlottesville slurs.

We have many reasons to break the silence: First, because white supremacy itself is an inherently evil yet an enduring vision of the nature of humanity, and must be resisted for that fact alone. It has polluted our national psyche long enough!

Second, we break the silence on this matter because we hear again Dr. King’s words from that Birmingham jail: “Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.”

Third, we Aryan Christians cannot be silent because it’s our racial ancestors who first planted the banner of racism in our laws, our institutions (churches included), and in our hearts. And some among us still won’t let it go. We need to get “saved” from it.

Fourth, we speak out now because American churches, at least many of them, remained silent for too long. Indeed, Trump’s only a symptom; we scapegoat him at our peril. When his remarks hit the fan, I returned to James Baldwin’s The Fire Next Time, a book that has taught me, shamed me, blessed me, and broken me for decades. Baldwin writes: “It is not too much to say that whoever wishes to become a truly moral human being (and let us not ask whether or not this is possible) must first divorce him[her]self from all the prohibitions, crimes and hypocrisies of the Christian church. If the concept of God has had any validity or any use, it can only be to make us larger, freer, and more loving. If God cannot do this, then it is time we got rid of Him.” (Whatever God is, it damn sure isn’t white supremacy.)

Mercer University professor Robert Nash illustrates Baldwin’s point in a superb essay entitled, “Peculiarly Chosen: Anglo-Saxon Supremacy and Baptist Missions in the South,” documenting that ecclesiastical collusion with the case of James Franklin Love, corresponding secretary of the Foreign Mission Board of the Southern Baptist Convention, 1915-1928. Nash notes that Love “was profoundly influenced by the concept of Anglo-Saxon supremacy … that white races possessed a superior intellect, religion, and civilization.”

Love’s mission strategy focused on evangelization of Europe since white Christians could more readily convert the darker races. He wrote: “Let us not forget that to the white man God gave the instinct and talent to disseminate His ideals among other people and that he did not, to the same degree, give this instinct and talent to the yellow, brown or black race. The white race only has the genius to introduce Christianity into all lands and among all people.” (In 2017, the Southern Baptist Convention went on record condemning white supremacy then and now. It’s about time.)

Finally, we break the silence, confronting white supremacy and its accompanying racism at this moment because we will neither deny nor sully the African heritage of our African-American sisters and brothers, who as W.E.B. Dubois wrote, “would not bleach … [their] Negro soul in a flood of white Americanism,” since they know “that Negro blood has a message for the world.”

On what would have been his 89th birthday, Dr. King retains his prophetic voice for black and white alike, declaring from his jail cell then and now: “We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men [women] willing to be co-workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation.”

Today, we read again Matthew’s haunting assessment of the Holy Family’s immigration from Herod’s not-so-holy-land:

“Out of Egypt I have called my son.”

Sweet Jesus, Egypt’s in Africa! Amen”

 

Bill J. Leonard is the James and Marilyn Dunn Professor of Baptist Studies, Professor of Church History, School of Divinity, Wake Forest University.