March 20, 2016
Black Lives Still Matter
Sorrow Songs
“[These songs] are the music of an unhappy people,
of the children of disappointment;
they tell of death and suffering
and unvoiced longing toward a truer world,
of misty wanderings and hidden ways.
Our song, our toil, our cheer, and warning have been given
to this nation in blood-brotherhood.
Are not these gifts worth the giving? Is not this work and
striving? Would America have been America without her Negro people?”
These are the words of WEB DuBois, writing in 1903, yet they
could apply today to the music that is coming out of the Black Lives Matter
movement, such as Janelle Monnae’s "Hell You Talmbout" and "Cry No More" from Rhiannon
Giddens.
Black lives matter.
DuBois wrote The Souls of Black Folk 40 years after
the Emancipation Proclamation; in the book he wrote about the sacred music of
spirituals, which he called “Sorrow Songs”:
“They
that walked in darkness sang songs in the olden days – Sorrow Songs – for they
were weary at heart…
by
fateful chance, the Negro folk-song – the rhythmic cry
of
the slaves – stands today not simply as the sole American music,
but
as the most beautiful expression of human experience
born
this side of seas…the singular spiritual heritage
of
the nation and the greatest gift of the Negro people.” (Crouch and Benjamin,121)
DuBois was a young academic who spent years studying in Germany,
influenced by German philosophers and sociologists, before coming back to the
US. His early work was a series of
monographs on the status and condition of African-Americans in cities, the
first generation of freedmen in Philadelphia in particular.
His
scientific studies of African-American life did not have the positive effect on
public opinion and social policy he had expected, as the promise of the
Reconstruction faded during this period of American history.
So
his book The Souls of Black Folk – a
misleading title because he was a secular humanist – went much further than
statistics and surveys, to investigate what he called “the problem of the Twentieth Century
- the problem of the color-line.” Here we are in the 21st century
and the ‘color-line’ still is a problem.
Black lives still matter.
DuBois set out “to show to the reader ‘the strange meaning of
being black in the dawning of the Twentieth Century,’ by explaining the meaning
of the emancipation, and its effect, and his views on the role of the leaders
of his race.”(Bartleby.com) He
observed that white Americans professed the creed ‘all men are created equal’
but showed hypocrisy on race matters; he argued that few white Americans have
ever believed in the universal humanism voiced in the Declaration of
Independence (Crouch and Benjamin, 53).
Prophetic rise of Teutonic Hero
Years
earlier, his 1890 Baccalaureate speech at Harvard was entitled “Jefferson Davis
as a Representation of Civilization.” His thesis: that Jefferson Davis, the
Confederate president, was a typical Teutonic hero; (DuBois said that) the
history of civilization during the last millennium had been based upon the
development of the idea of the Strong Man, of which Davis was the embodiment.
The Anglo-Saxon loves a soldier, he said – and Jefferson Davis was a soldier. (Crouch
and Benjamin, 55)
DuBois
predicted then that the desire for a Strong Man, whose attraction rested on the
combination of “Individualism [and] the rule of might,” would give rise to “a
system of human culture whose principle is the rise of one race on the ruins of
another.” This is the type of civilization which Jefferson Davis represented…a
field for stalwart manhood and heroic character, and at the same time for moral
obtuseness and refined brutality.” (Crouch and Benjamin, 56)
In
1890 this was extremely prophetic for the rise of Nazism a few decades later, but
unfortunately it is still prophetic today with the rise of the modern-day
Teutonic hero, Donald Trump. Black lives still matter.
On
the 100th anniversary of the publication of The Souls of Black Folk, Stanley Crouch and Playthell Benjamin
revisited DuBois’ legacy in their book Reconsidering
the Souls of Black Folk (2002). Benjamin claims that the “persistent source
of conflict since 1903 has been the attempt by African-Americans to live out
the universal human values and vision articulated in the traditions of
Shakespeare, the Bible, the Declaration of Independence, …[they have] simply
[engaged in] a quest to become more fully human. (And the conflict comes)
because it [has] placed them in opposition to the American racial caste system
of white over black. (213)
Black Lives Matter – a response to All
Lives Matter
Which brings me to Black Lives Matter, a
provocative title for a movement that is naming this conflict, this deadly
racial caste conflict , which has manifested itself, in part, in the deaths of
those names shouted out in Hell You Talmbout.
Walter
Scott. Jermaine Reid. Philip White. Eric Garner. Trayvon Martin. Sean Bell.
Freddie Gray. Aiyana Jones. Sandra Bland. Kimani Gray. John Crawford. Michael
Brown. Miriam Carey. Sharonda Singleton. Emmett Till. Tommy Yancy. Jordan
Baker. Amadou Diallo.
Most of these people so remembered died at the
hands of the American public servants we know as the police.
“If you try to tell the people in
most Negro communities that the police are their friends, they just laugh at
you. Obviously, something desperately needs to be done to correct this. I have
been particularly impressed by the fact that even in the state of Mississippi,
where the FBI did a significant training job with the Mississippi police, the
police are much more courteous to Negroes than they are in Chicago or New York.
Our police forces simply must develop an attitude of courtesy and respect for
the ordinary citizen.
If we can just stop policemen from
using profanity in their encounters with black people, we will have
accomplished a lot. In the larger sense, police must cease being occupation
troops in the ghetto and start protecting its residents. Yet very few cities
have really faced up to this problem and tried to do something about it. It is
the most abrasive element in Negro-white relations, but it is the last to be
scientifically and objectively appraised.”
This is a quote from the essay A
Testament of Hope by Dr. Martin Luther King Jr, and it
is, again, as true today as it was when he wrote it in 1969.
Black lives still
matter.
How Allies Help
At last year’s Living
Legacy conference on the 50th anniversary of the Selma marches Opal
Tometi, one of the founding members of Black Lives Matter, spoke there. There
has been a growing interest in our faith tradition in joining with this
organization, and our General Assembly in June will focus on interfaith and
black lives matter themes.
But there is significant pushback for UU
congregations that take up the Black Lives Matter cause. Black Lives Matter signs
at four Annapolis, Maryland-area churches, including the Unitarian Universalist
Church of Annapolis, continue to be stolen or damaged, frustrating those
congregations and local police alike.
(Capital Gazette – 3.5.16)
And
in the media there is much criticism of Black Lives Matter; in late August 2015, Fox and Friends co-host Elisabeth Hasselbeck
asks “Why has the Black Lives
Matter movement not been classified yet as a hate group?” (Loss)
One
of the most common responses to the statement ‘Black Lives Matter’ is ‘All
Lives Matter’; here's a series of
tweets posted by Austin Channing on “Why ‘All Lives Matter’ is not a Christian
Response to ‘Black Lives Matter’:
The more popular #blacklivesmatter became, the more white people in
particular started to negate that statement.
Furthermore, the "Christian" version has sought to
"shut down" statements that #blacklivesmatter by appearing more spiritual.
The implication is that no good Christian would say anything
other than all lives matter.
#blacklivesmatter was created to make clear racial
disparities black bodies face in [the] USA, particularly around police
brutality.
#blacklivesmatter was not created to proclaim that
God only cares about black lives. #blacklivesmatter is purposeful in bringing to the
forefront the ways black lives haven’t mattered in [the] USA.
So, when the response is ‘all lives matter’, the specific
purpose of proclaiming #blacklivesmatter is erased.
Christians who believe all lives matter equally to God are
sickened by the specific ways black lives are treated violently & there is
no hesitation to join in the proclamation that #blacklivesmatter …
White Christian responses to anti-black violence tend to be (if
not outright dismissive) that we need make everyone Christian.
#weexpectmore from those who believe Jesus:
"He has sent me to proclaim that captives will be released... that
oppressed will be set free"
#WeExpectMore because Xns talk so eagerly of a
culture of life, yet we have tolerated—even cultivated—a culture of death. https://storify.com/prestonyancey/why-alllivesmatter-is-not-a-christian-response-to-
Kevin Roose’s blog on Fusion website says in part:
“Imagine
that you’re sitting down to dinner with your family, and while everyone else
gets a serving of the meal, you don’t get any. So you say “I should get my fair
share.” And as a direct response to this, your dad corrects you, saying, “everyone
should get their fair share.” Now, that’s a wonderful sentiment — indeed,
everyone should, and that was kinda your point in the first place: that you
should be a part of everyone, and you should get your fair share also. However,
dad’s smart-ass comment just dismissed you and didn’t solve the problem that
you still haven’t gotten any!
But responding to this by saying “all
lives matter” is willfully going back to ignoring the problem. It’s a way of
dismissing the statement by falsely suggesting that it means “only black lives
matter,” when that is obviously not the case. And so saying “all lives matter”
as a direct response to “black lives matter” is essentially saying that we
should just go back to ignoring the problem.”
Now, race accounts for
only .012 % difference in our genetic material – Paul Hoffman (Crouch & Benjamin,
91) says that ‘modern science has liberated us from the idea of race’. So there
is much more involved in the prejudice that manifests itself in oppression of a
person of a different color…and I differ with people who say the problem is
simple racism, as well as with those who say the problem is so complex that we
are helpless to solve it.
But
I assert that as Unitarian Universalists, as people who proclaim a free liberal
religion, we have a vital role to play as prophets and as allies in challenging
racism and oppression.
As
allies, we need to understand that our … social justice work is religious work,
as UU theologian Paul Rasor says ( in Reclaiming
Prophetic Witness, 97). That
means that we don’t have a choice in saying Black Lives Matter, it is a
religious statement.
We
need to be clear about who we are, and the issue of religious identity has
never been easy for liberals. Rasor writes: “Our commitment to religious
freedom, our openness to new ideas, our insistence that religion should live in
the present and not in the past, our healthy theological pluralism – these very
things that make us liberal mean that it’s difficult to pin down our collective
religious identity. While many Americans find comfort in dogmatic or
fundamentalist faith, this option is off the table for religious liberals.”
But
Rasor argues that we liberals do share a set of religious values and
principles, and the core theological insight he points to is what he calls
human liberation – liberation rooted in a commitment to radical human equality
(102).
Our
Universalist theology is “radically inclusive – we’re all in this together, and
wherever we are headed, we will all share in it.” This is a prophetic and
transformative theology. We can bring a message of healing in a hurting world
and we celebrate diversity instead of fearing it.
Mark
Morrison-Reed says that the dynamic that we can bring to bear as allies is
three-fold: spirituality provides the motivation, intellectualism provides the
tools, and politics is the method. (Black
Pioneers in a White Denomination, 174) And we have UUs from the past to
help us see how to do that.
Don’t
forget that in 1965 a quarter of the total active UU ministry went to Selma or
Montgomery – being there “taught them how to step out of individualism and
think about community first…swept up by a power and a cause greater than
themselves” (MM Reed, The Selma Awakening,
215). And more than 50 years on, black lives still matter.
We
must support Black Lives Matter because it is a cause greater than ourselves,
and we owe it to those UUs who many years ago gave their energy, their passion,
and – in the cases of Viola Liuzzo and Rev. James Reeb, their lives – to take
up the cause of justice alongside those who suffered oppression.
The
writer Omid Safi says, "When
we allow hatred and venom towards one of us — be it Muslims, Jews, Hispanic,
gays/lesbians, poor people, undocumented people, African-Americans, combination
of the above, or others — we all go down together. As Martin Luther King used
to tell us, either we go up together or we go down together. But either way, we
are together."
Each
name we heard said in ‘Hell You Talmbout’ has a story behind it – a tragic,
heart-breaking story. Mark
Morrison-Reed writes, “Story puts us into someone else’s world. It holds up
their struggles and thereby heightens our awareness of our assumptions, the
assumptions of the middle class, of the white…In this process…one can see
beyond our differences to the true depth of one’s relationship to others.” (Black Pioneers in a White Denomination,
181)
Relationship
– interconnection – interdependence: this is why for us, Black Lives Still
Matter. We forget our connection human to human at our peril.
WEB
DuBois concluded his book with these words: “And herein lies the tragedy of the
age: not that men are poor – all men know something of poverty; not that men
are wicked; - who is good? Not that men are ignorant – what Is Truth? Nay, but
that men know so little of men.”
(DuBois, The Souls of Black Folk.
In Crouch & Benjamin, 256)
Two days ago I visited Mother Emmanuel Church in Charleston,
where last June “nine parishioners
including Clementa Pinckney, a pastor and state senator, were gunned down by Dylann Roof in an attempt to start a race
war” (Loss). It is the place
where Rhiannon Giddens performed the song “Cry No More” you are about to see
and hear. Its story ranges from
slavery to the “the bedrock of this nation… laid with these brown hands” to the
“acts of terror” committed today.
As
the writer Robert Loss says, “Silencing the truth is easy. Speaking it is hard.
You have to make people listen. The drums have to be loud. The names have to be
shouted.”
Black
Lives Still Matter.
Blessed be.
Sources:
Janelle Monnae, "Hell You Talmbout" https://www.youtube.com/watch?v=fumaCsQ9wKw
Rhiannon Giddens, "Cry No More" https://www.youtube.com/watch?v=PU3cGLtULeI
Reconsidering the Souls of Black Folk (S Crouch and P Benjamin)
Bartleby.com: “for the problem of the Twentieth Century is the
problem of the color-line”—a prescient statement. Setting out to show to the
reader “the strange meaning of being black here in the dawning of the Twentieth
Century,” Du Bois explains the meaning of the emancipation, and its effect, and
his views on the role of the leaders of his race.
Black Pioneers in a White Denomination (M Morrison-Reed)
The Selma Awakening (M Morrison-Reed)
Reclaiming Prophetic Witness (Paul Rasor )
Robert
Loss, “Sound is Our Weapon” Pop Matters,
http://www.popmatters.com/column/196989-sound-is-our-weapon-protest-music-and-black-lives-matter/
Kevin
Roose, http://fusion.net/story/170591/the-next-time-someone-says-all-lives-matter-show-them-these-5-paragraphs/