Below you will see two pictures, both of which are Facebook posts I made in mid-July (actually within one day of each other). Though I didn't realize that the content of my status posts brought to light the double consciousness Du Bois highlights in his writings, this is personal proof that it indeed still exists and pervades the lives of any person of color. Shortly after the Trayvon Martin verdict, I deliberately staged dialogue with my older brother about how strategic he must be as a Black man. Because my parents have worked so hard to keep us away from the 'Jim Crow' Mississippi southern mentality they grew up in, I believe I never really thought about easily my brother could've been Trayvon. I attributed his well-spoken nature, his education, his clean-cut (Kappa-esque) way of carrying himself as things that would invariably keep him away from that 'type of discrimination.' What kind of mess is that?! When did it become okay for me to begin categorizing racism, making some less okay or less harsh than others? It's all the same, yet I believe in the midst of my double consciousness I have come to class racism much the same way America has tried to class our race.
Even still, as I continue to wrestle I am able to find solace in my faith. After posting the status about my concern as a Black woman for my father and brother (see below), I then thought of the beautiful, unconditional love I had experienced with a group of White women in Bible study. Though it took me a solid 27 years to find this type of unquestioning acceptance, it did give me divine hope that there are times when I can ignore the Veil and double consciousness that plagues me; not because racism has ceased to exist, but simply because for one short moment love didn't fail (1 Corinthians 13:8a). It is because of this circle of women, who successfully allowed every good and just and pure love to ooze out of them, that I considered my identity (Black and American) as one unique identity in Christ. It is too bad that heaven on earth is not yet in effect because that is a feeling of joy that I took much pleasure in experiencing.
I believe that knowing these two extremes - first, the incredulity that my brother could have been senselessly murdered and next, the audacity of love without walls - is where I find myself desperately searching out my call as a Black, as an American, as a woman, and as a Christian. I know double consciousness is real because racism is real. But how can we as Black people explore our faith past these boundaries? Is it possible? Apart of me would like to conjecture that in brief one and half year span of getting to know and love these ladies in Bible study, I was able to see how a fervent and unifying faith of people of all ethnicities conquered a myriad of stereotypes. And if that be so, can the Church affect change in societal stereotypes by uniting across faiths, genders, ethnicities, and sexual orientation? I am reminded of the recent news of Christians forming a circle around bowed down Muslims in prayer in the hostile streets of Egypt. This display for genuine concern for the welfare of human life regardless of background or belief is precisely what the Church could be doing to protect marginalized groups in the U.S. from the big bad wolf of racist/sexist/homophobic America. And for this reason, I pray that within my sphere of influence I will be able to work toward this common goal. A goal of love conquering all.
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| Christians protecting Muslims in Egypt. Original story found http://www.myweku.com/2011/11/as-usual-in-egypt-christians-form-a-ring-to-protect-praying-muslim-protesters/ |
Shantell, thanks for both of your posts. I enjoyed both of them for different reasons. In Part 1, I appreciated your reflections on the notion of the "lie", and that America never intended to fully welcome as American its slaves or their descendents. This point is what makes your reflections on finding ways to live beyond two-ness are so profound and present such a challenge: How, when people of color are not considered fully American in the sense that white people are, are persons of color to live beyond that forced fragmentation. Thank you for framing these matters in this way--it has helped deepen my perspective. You, with Du Bois, mostly speak of the veil or of two-ness as a limitation. Are there any ways that two-ness can be deployed subversively and redemptively? I trust there are. I'd be interested to hear any thoughts on that.
ReplyDeleteAndrew, I can say I absolutely enjoy your perspectives. I've read every one of your comments on our cohort's blogs and have been soaking them up. To answer your question about the two-ness being used subversively, I think it can be used in this way (subjective to the person). I personally enjoy when a White person can approach the uncomfortable topic of the color line and be real enough to WANT to see our differences and understand persons of color. But this is not always welcomed by Black people. Sometimes it is as seen as exhausting to have to 'teach' persons of other races about our history. However, I would rather a White person approach me and ask me about my hair, the way that I season my food, the music that I enjoy - because once they have made that an open channel for dialog, I can in turn invite them into my home, into my church, and into my circle of culture. I believe when these types of two-way invitations are made, my two-ness can then be exploited in a positive way. Without forcing the issue of why I am the way I am, I have allowed someone to see portions of my experience as a Black in America. This may not be a corporate way to utilize two-ness to effect the masses. But I believe that because two-ness itself is so deeply embedded into our personhood, it needs to also have a personal interaction with people of other ethnicities.
DeleteShantell, I really enjoyed both of your post, but this one is my favorite. I really liked how you brought aspects of your faith and faith community into your analysis. Historically, in the south, faith communities have been separated by race and class. I believe this is in great part to the racist, segregationist, ideology that ruled the south. I find it oxymoronic that my white "Christian" brothers and sister of that time were the same individuals who hooded themselves as they killed and mutilated their black Christian brothers and sisters in the most horrific ways, demoralized them through the use of racial epithets, and dehumanized them in every sect of society. With the church being the social epicenter of a community, do you feel that it is important for the church to take the lead as it relates to racial reconciliation? What do you think this will look like? How do you feel the"house divided" concept in Mark 3:25 plays into the reinforcing of the "veil"?
ReplyDeleteArfraja, thank you for your comments. I just responded to Nicole's post with a similar answer...but to answer your question about how the Church can tackle racial reconciliation, I believe that local church bodies have to require each member to wrestle with their ideologies about other races, particularly congregations that are all-White or all-Black (or all-Any ethnicity). Leaders of churches then need to undergo training and workshops on cultural sensitivity and take this knowledge back to their memberships with practical ways of diversifying their outlooks. Denominations/Conferences must hash out traditional theologies and find ways to mend the distrust and harm the Church has caused to marginalized groups. Coalitions must be formed to work out these issues with diligence and zeal, instead of just simply condemning people to hell.
DeleteAs for the house divided, I think that is precisely why the Church is at such a delicate position. In many ways, the Church is hanging in the balance because so many people (especially our age and younger) are either leaving the Church or never coming to begin with. People see how the Church continues to remain segregated and scared to tackle issues dealing with gender and sexual orientation, and they are automatically turned off. For those of us in the Church already, these divisions keep us in our own boxes - hesitant to venture out rather than explore other ideas and people.
Shantell, Thank you for the time that you put into writing this blog and the great effort that you made by going back to share more of your life and internal experiences with us. I truly enjoyed reading what you had to share. This reflection was sown with integrity, authenticity and a demonstration of how you interacted with the text. I like how you ask the question about "can the church affect change in societal stereotypes by uniting across faiths, genders, ethnicities and sexual orientations?" Are the faith communities that you are most familiar with or a part of actively addressing our societal stereotypes in any specific ways? Do you have any ideas or thoughts on how that could be done? Your words made me more mindful of my actions and relationships. I loved reading about your positive, life-giving experience within the small group of women where you experienced " just and pure love." What you shared, makes me hope that I will be a part of an experience that will impact someone in that same way or be impact. Thank you for sharing, I look forward to ready your next reflection.
ReplyDeleteLara (I assume this is Lara), I am glad you enjoyed reading my perspectives. I do not currently have a church home here yet, but I hope to find one soon - and my hope is that it will be one which is actively addressing societal stereotypes. The Bible Study Fellowship group that I mentioned (which is predominately White) is actively looking for ways to engage people across all cultures which is why I have really valued my experience within the community.
DeleteMy ideas are as follows (this is just a copy and past from a previous response I gave to Arfraja so I hope you don't mind): I believe that local church bodies have to require each member to wrestle with their ideologies about other races, particularly congregations that are all-White or all-Black (or all-Any ethnicity). Leaders of churches then need to undergo training and workshops on cultural sensitivity and take this knowledge back to their memberships with practical ways of diversifying their outlooks. Denominations/Conferences must hash out traditional theologies and find ways to mend the distrust and harm the Church has caused to marginalized groups. Coalitions must be formed to work out these issues with diligence and zeal, instead of just simply condemning people to hell.