05 November 2008
Invisibe Woman
Ralph Ellison penned the novel Invisible Man; however, I would like to propose the significance and reality of the "invisible woman." In reading W.E.B. DuBois' Dark Princess, we see the invisible woman--not just the invisible black woman but the invisible white woman as well. In the opening scene a young man Matthew Townes is presented as a bourgeoning scholar and obstetrician in America. He is at the top of his class and has a very good rapport with the administration at the University. The issue, however, is that he is black. The dean tells him that he is no longer able to register for classes and in essence no longer able to pursue his aspirations. The dean tells him, "Juniors must have obstetrical work. Do you think white women patients are going to have a nigger doctor delivering their babies?" Here we see the underlying issue. It is a case wherein we see the white power structure or perhaps white patriarchal institutions accepting white mediocrity as acceptable as opposed to black excellence. It is a situation in which the white women cannot speak for themselves, rather the white men who control the very nature of all others' participation in American society establish a preference for the white women . I would like to think that any woman would want the best obstetrician possible when it comes to her well-being and the successful delivery of her children. Perhaps that is a statement of ignorance, but I think it is irrational nonetheless. In fact black women have been midwives for a long time receiving little, if any, objection from white women. The difference, I would say, lies in the fact that midwifes can only ensure successful delivery but have no "power" per se. They are not viewed as enforcers; they are merely instruments. Yet, these black women are key players in the very life of white America and their existence in a sense. BUT THEY ARE STILL SILENCED. They are invisible. Matthew Townes admittedly states that his mother was the one who worked so that he might be able to attain an education. In that way, she was the source of his strivings and successes. Even still, these women are forgotten. The fact is that women, both white and black, have died for the successes of men. Think about it!
03 September 2008
Who is the Black Church?
When asked the question who is the Black Church, many other questions arise—what is meant by Black, what is meant by Church, why the question was posed and “who is” as opposed to “what is?” These questions drive my thoughts as I attempt to explain the identity of the Black Church in today’s social context. First of all, we must locate the Black Church in America for an accurate and potentially definitive conceptualization.
The Black Church in America, having its roots deeply embedded within the institution of chattel slavery, is truly unique and in some ways diametrically opposed to the democratic ideals of the American culture, a culture founded on western philosophy and built upon an explicitly Eurocentric foundation sustained by the pursuit of happiness and freedom at whatever cost. Hence, most Americans consistently cringe at the thought of certain words like suffering, failure, and outcast. The American Dream or rather the pinnacle for all American’s individual strivings finds its precipice at the point of prosperity and ultimate, self-sufficiency associated with independence. Moreover, the Dream is promoted as being assessable to and attainable by all; however, this Dream is merely a mirage for the masses in America, particularly African Americans.
The American dilemma
Reverend Dr. Martin Luther King Jr. often exclaimed that the political and cultural systems of America pride themselves on taking necessities from the masses to give luxuries to the classes. King alludes to the fact that there are simply some programs and policies that are set up to keep certain people at certain socioeconomic levels; the distribution within this society is similar to a bell curve. The group huddled in the middle is affected the most. The issue with this approach to governmental procedure, policy making and socio-cultural expectation is that it opposes indirectly (yet sometimes directly) the philosophy behind the American Dream. The American Dream is for all, yet Blacks by and large have not had equal access to this physical “Dreamland.” Unlike the dominant and free white culture that has blossomed in America since its founding and is in control of the intellectual pursuits of its constituents, black existence in America has always been bodily. The fight to manage the body is a political one rooted in what Dolan Hubbard calls “lofty and legalistic ‘visible’ public documents (e.g., Mayflower Compact, Declaration of Independence, Constitution, Bill of Rights, Fugitive Slave Laws) [which have] a direct impact on these ‘invisible’ people’s bodies and bodily movements.”[1] The members of this outcast community had to rely on the things that drew them closer together, those functions that are elemental to humankind including dancing, singing, and speaking. Therefore, the black proclamation is actually dichotomous with the white proclamation. Whereas there is supposed to be a unified proclamation in Christ, the reality is that while whites subscribe to a covenantal God-man relationship in which God speaks and man listens, the black encounter with God is expressed as “our fathers/mothers cried and God heard their cries.”[2] This rendering of a bifurcated proclamation within the Christian Church in America is what I believe is the central organ of not only the Christian Church dilemma in America but moreover the cultural, social, economic, and political dilemma in America.
The Proposed Solution
There are various dividing walls set up within American culture, yet we as Christians teach and preach the Pauline assertion of unity: “As many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”[3] How do we combat the reality that what we as Americans practice is not quite what we preach? It indeed requires a healing of sorts.[4] While the ultimate healing and deliverance will come from God, we can initiate the process by examining the role of the church. I believe Marian Wright Edelman offered a viable solution during the New Baptist Covenant Celebration in Atlanta, GA, by stating that “the church needs to rediscover its prophetic voice.” It will allow us to share the word of God to the people so that we can reset the moral compass of America.
Abraham Heschel notes that the prophet actually “feels the pathos of God.”[5] In other words, the prophet recognizes that change is God’s work. For decades the Black Church has been the headquarters for the prophetic voices to sound off and be heard, yet with a prophetic word we have often also seen much opposition and rebuttal. For instance, just a month or so ago, Reverend Jeremiah Wright made some remarks during a National Press Club meeting that did not sit well with the majority of the public. In addition, just last week, in light of what had been said by Rev. Wright and the undue media attention the Trinity UCC seemed to be getting, Barack Obama decided to resign from the church, a church he had been affiliated with for some 20 years. It seems as though the media is attempting to force the black church’s hand and replace truth with political expediency.
The Black Church is more than a political arena; it is the hub of spiritual and moral instruction. The Black Church has always been a beacon in the community, and we find ourselves at a point where we are being told that letting our light shine is acceptable as long as it doesn’t shine too brightly or clearly proclaim truth and potential consequences. This prophetic ministry is not limited to the Black Church alone, but it is embedded within the very ethos of the Black experience in America. Perhaps it is not readily accepted by mainstream America because it is antithetical to the American Way of freedom without guilt. Or possibly, just as with the biblical prophets, the power structures and shapers of policies are too consumed with themselves and their own agendas that they cannot see any truth in the messages rendered.
Who is the Black Church? She is the embodiment of Christian ideals. As such she is bold. She is vibrant. She is unashamedly Black and unapologetically Christian. She steps out boldly proclaiming the messages of her ancestors that still speak loudly to the current socio-political tenor of America. She has been the platform for some of America’s most influential voices: Frederick Douglass, David Walker, Martin Delany, Henry Highland Garnet, Richard Allen, Malcolm X, Martin Luther King Jr., Adam Clayton Powell, Gardner C. Taylor, C.L. Franklin, Samuel DeWitt Proctor, Joseph Lowery, Andrew Young, Otis Moss Jr., James Forbes, Benjamin E. Mays, Howard Thurman, W.C. Turner, and Jeremiah Wright just to name a few. The Black Church is more than a sounding board; it is the locale at which God speaks fresh words to the children of God. The Black Church is the source of community for Blacks in America, and, dare I say, the Black Church is the starting point for gaining a real sense of actualizing the essence of the American Dream for all Americans.
[1] Hubbard, Dolan. The Sermon and the African American Literary Imagination. Columbia: University of Missouri Press, 1994. p. 2.
[2] Exodus 3:7.
[3] Galatians 3:27-28, KJV
[4] James Forbes alludes to this at the New Baptist Covenant Celebration. “It’s about healing…Jesus said, ‘I came that you may have life and have it more abundantly.’”
[5] Heschel, Abraham. The Prophets. New York: Harper Collins, 1962. p. 29.
The Black Church in America, having its roots deeply embedded within the institution of chattel slavery, is truly unique and in some ways diametrically opposed to the democratic ideals of the American culture, a culture founded on western philosophy and built upon an explicitly Eurocentric foundation sustained by the pursuit of happiness and freedom at whatever cost. Hence, most Americans consistently cringe at the thought of certain words like suffering, failure, and outcast. The American Dream or rather the pinnacle for all American’s individual strivings finds its precipice at the point of prosperity and ultimate, self-sufficiency associated with independence. Moreover, the Dream is promoted as being assessable to and attainable by all; however, this Dream is merely a mirage for the masses in America, particularly African Americans.
The American dilemma
Reverend Dr. Martin Luther King Jr. often exclaimed that the political and cultural systems of America pride themselves on taking necessities from the masses to give luxuries to the classes. King alludes to the fact that there are simply some programs and policies that are set up to keep certain people at certain socioeconomic levels; the distribution within this society is similar to a bell curve. The group huddled in the middle is affected the most. The issue with this approach to governmental procedure, policy making and socio-cultural expectation is that it opposes indirectly (yet sometimes directly) the philosophy behind the American Dream. The American Dream is for all, yet Blacks by and large have not had equal access to this physical “Dreamland.” Unlike the dominant and free white culture that has blossomed in America since its founding and is in control of the intellectual pursuits of its constituents, black existence in America has always been bodily. The fight to manage the body is a political one rooted in what Dolan Hubbard calls “lofty and legalistic ‘visible’ public documents (e.g., Mayflower Compact, Declaration of Independence, Constitution, Bill of Rights, Fugitive Slave Laws) [which have] a direct impact on these ‘invisible’ people’s bodies and bodily movements.”[1] The members of this outcast community had to rely on the things that drew them closer together, those functions that are elemental to humankind including dancing, singing, and speaking. Therefore, the black proclamation is actually dichotomous with the white proclamation. Whereas there is supposed to be a unified proclamation in Christ, the reality is that while whites subscribe to a covenantal God-man relationship in which God speaks and man listens, the black encounter with God is expressed as “our fathers/mothers cried and God heard their cries.”[2] This rendering of a bifurcated proclamation within the Christian Church in America is what I believe is the central organ of not only the Christian Church dilemma in America but moreover the cultural, social, economic, and political dilemma in America.
The Proposed Solution
There are various dividing walls set up within American culture, yet we as Christians teach and preach the Pauline assertion of unity: “As many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”[3] How do we combat the reality that what we as Americans practice is not quite what we preach? It indeed requires a healing of sorts.[4] While the ultimate healing and deliverance will come from God, we can initiate the process by examining the role of the church. I believe Marian Wright Edelman offered a viable solution during the New Baptist Covenant Celebration in Atlanta, GA, by stating that “the church needs to rediscover its prophetic voice.” It will allow us to share the word of God to the people so that we can reset the moral compass of America.
Abraham Heschel notes that the prophet actually “feels the pathos of God.”[5] In other words, the prophet recognizes that change is God’s work. For decades the Black Church has been the headquarters for the prophetic voices to sound off and be heard, yet with a prophetic word we have often also seen much opposition and rebuttal. For instance, just a month or so ago, Reverend Jeremiah Wright made some remarks during a National Press Club meeting that did not sit well with the majority of the public. In addition, just last week, in light of what had been said by Rev. Wright and the undue media attention the Trinity UCC seemed to be getting, Barack Obama decided to resign from the church, a church he had been affiliated with for some 20 years. It seems as though the media is attempting to force the black church’s hand and replace truth with political expediency.
The Black Church is more than a political arena; it is the hub of spiritual and moral instruction. The Black Church has always been a beacon in the community, and we find ourselves at a point where we are being told that letting our light shine is acceptable as long as it doesn’t shine too brightly or clearly proclaim truth and potential consequences. This prophetic ministry is not limited to the Black Church alone, but it is embedded within the very ethos of the Black experience in America. Perhaps it is not readily accepted by mainstream America because it is antithetical to the American Way of freedom without guilt. Or possibly, just as with the biblical prophets, the power structures and shapers of policies are too consumed with themselves and their own agendas that they cannot see any truth in the messages rendered.
Who is the Black Church? She is the embodiment of Christian ideals. As such she is bold. She is vibrant. She is unashamedly Black and unapologetically Christian. She steps out boldly proclaiming the messages of her ancestors that still speak loudly to the current socio-political tenor of America. She has been the platform for some of America’s most influential voices: Frederick Douglass, David Walker, Martin Delany, Henry Highland Garnet, Richard Allen, Malcolm X, Martin Luther King Jr., Adam Clayton Powell, Gardner C. Taylor, C.L. Franklin, Samuel DeWitt Proctor, Joseph Lowery, Andrew Young, Otis Moss Jr., James Forbes, Benjamin E. Mays, Howard Thurman, W.C. Turner, and Jeremiah Wright just to name a few. The Black Church is more than a sounding board; it is the locale at which God speaks fresh words to the children of God. The Black Church is the source of community for Blacks in America, and, dare I say, the Black Church is the starting point for gaining a real sense of actualizing the essence of the American Dream for all Americans.
[1] Hubbard, Dolan. The Sermon and the African American Literary Imagination. Columbia: University of Missouri Press, 1994. p. 2.
[2] Exodus 3:7.
[3] Galatians 3:27-28, KJV
[4] James Forbes alludes to this at the New Baptist Covenant Celebration. “It’s about healing…Jesus said, ‘I came that you may have life and have it more abundantly.’”
[5] Heschel, Abraham. The Prophets. New York: Harper Collins, 1962. p. 29.
20 May 2008
29 April 2008
Who is Dick Morris, really?
I was watching Fox News tonight and witnessed something I just could not keep to myself. Many Americans have watched the proceedings of this years Democratic race and have been shocked by some of the proceedings. Rick Morris is apparently awestruck by Barack Obama's "pastor" Rev. Jeremiah Wright. Truth be told, he is no longer the pastor of Trinity UCC but pastor emeritus. Rev. Otis Moss III is now at the helm. Logistics aside, after Rev. Wright's speech with the National Press Club, many Americans are wondering whether or not Obama should be trusted.
Do we not see what's really going on here? Ever since the media realized that Barack Obama had gone a whole year in the national and international limelight without any negative press, they have consistently attempted to derail him from his quest for the "highest office in the land." I call it the typical media roundhouse kick. It is truly a shame that this country and many of its citizens are unable to think critically enough for themselves about issues that directly impact their very existence here in America.
During the show, after the Rev. Joseph Lowery harped on the fact that Rev. Wright's comments have no bearing on the Democratic race since Rev. Wright isn't running for any type of elected office--not even "dog catcher," Dick Morris comes on the scene and vehemently urges Obama to not only distance himself from the Rev. Wright but to denounce his "anti-American" statements. He moves on to say that if he were in Obama's position he wouldn't disagree with Wright's statements in the manner Obama has--with "velvet gloves." Rather, he would ensure to "silence this elephant" because his comments were reckless and damaging to America. the issue here, for Morris, is that the Rev. Wright actually said that America "was capable" of creating AIDS and other bio terrorist agents. Morris emphatically asserted that America would never do such a thing and that America is the world's largest peace-maker and disease curer. How could he say this?
America is certainly more than capable of producing AIDS and many other bio terrorist agents. America is certainly the modern hub of racism and racist acts of violence and protest. America is undoubtedly a country that prides itself on individualism as opposed to a united people in search for a common dream. America is also a place of fragmented people and one of the only countries without a "culture" to call their own. The problems seem to arise when one group determines that their acceptable cultural practices are the normative and only acceptable cultural practices.
You know what I think Dick Morris' real issue is? Dick Morris is scared! He is fearful that this country will vote in a president that is a member of the church formerly pastored by Rev. Jeremiah Wright. He is fearful because he doesn't understand what is really going on, not only at Trinity UCC but in, dare I say, the majority of historically black churches in America. Dick Morris is fearful because what he is seeing and hearing does not fit into his comfortable box of normativity. He is fearful that God is watching and that God is not pleased!
Dick Morris needs a healthy dose of faith! He needs faith in a God who delivered an entire people out of bondage. He needs faith in a God who has preserved and uplifted a church body in the midst of a country filled with racism and hate. He needs faith in a God who has allowed this country to progress to a point where there is the potential for either a female or black president. He needs faith in a God who created this whole world and each person in it, including America and her citizens. If he could but see and know the God that many in the black church traditions see, Jeremiah Wright included, he would realize the possibilities at hand. He would be able to have faith, not in America, but in God to deliver America from its sinful ways. Who is Dick Morris? He is a typical middle class, white, American male with "pilgrimatic" tendencies who refuses to be open enough to entertain, engage, and at times critique outside perspectives and viewpoints.
Do we not see what's really going on here? Ever since the media realized that Barack Obama had gone a whole year in the national and international limelight without any negative press, they have consistently attempted to derail him from his quest for the "highest office in the land." I call it the typical media roundhouse kick. It is truly a shame that this country and many of its citizens are unable to think critically enough for themselves about issues that directly impact their very existence here in America.
During the show, after the Rev. Joseph Lowery harped on the fact that Rev. Wright's comments have no bearing on the Democratic race since Rev. Wright isn't running for any type of elected office--not even "dog catcher," Dick Morris comes on the scene and vehemently urges Obama to not only distance himself from the Rev. Wright but to denounce his "anti-American" statements. He moves on to say that if he were in Obama's position he wouldn't disagree with Wright's statements in the manner Obama has--with "velvet gloves." Rather, he would ensure to "silence this elephant" because his comments were reckless and damaging to America. the issue here, for Morris, is that the Rev. Wright actually said that America "was capable" of creating AIDS and other bio terrorist agents. Morris emphatically asserted that America would never do such a thing and that America is the world's largest peace-maker and disease curer. How could he say this?
America is certainly more than capable of producing AIDS and many other bio terrorist agents. America is certainly the modern hub of racism and racist acts of violence and protest. America is undoubtedly a country that prides itself on individualism as opposed to a united people in search for a common dream. America is also a place of fragmented people and one of the only countries without a "culture" to call their own. The problems seem to arise when one group determines that their acceptable cultural practices are the normative and only acceptable cultural practices.
You know what I think Dick Morris' real issue is? Dick Morris is scared! He is fearful that this country will vote in a president that is a member of the church formerly pastored by Rev. Jeremiah Wright. He is fearful because he doesn't understand what is really going on, not only at Trinity UCC but in, dare I say, the majority of historically black churches in America. Dick Morris is fearful because what he is seeing and hearing does not fit into his comfortable box of normativity. He is fearful that God is watching and that God is not pleased!
Dick Morris needs a healthy dose of faith! He needs faith in a God who delivered an entire people out of bondage. He needs faith in a God who has preserved and uplifted a church body in the midst of a country filled with racism and hate. He needs faith in a God who has allowed this country to progress to a point where there is the potential for either a female or black president. He needs faith in a God who created this whole world and each person in it, including America and her citizens. If he could but see and know the God that many in the black church traditions see, Jeremiah Wright included, he would realize the possibilities at hand. He would be able to have faith, not in America, but in God to deliver America from its sinful ways. Who is Dick Morris? He is a typical middle class, white, American male with "pilgrimatic" tendencies who refuses to be open enough to entertain, engage, and at times critique outside perspectives and viewpoints.
01 April 2008
Rediscovering Lost Values
Dr. Martin Luther King Jr. preached a sermon entitled "Rediscovering Lost Values" in which he stressed the fact that we in America had strayed away from some of our precious values. He posits that it is possible to rediscover them:
"Some things are right and some things are wrong, no matter if everybody is doing the contrary. Some things in this universe are absolute. The God of the universe has made it so. And so long as we adopt this relative attitude toward right and wrong, we're revolting against the very laws of God himself."
He goes even further to admit that we tend to live with a sort of recklessness that is not productive in any way; we tend to act in negative ways towards others because we have nothing to fear. There seem to be minimal consequences for our actions as long as we don't get caught:
"The other thing is that we have adopted a sort of a pragmatic test for right and wrong--whatever works is right. If it works, it's all right. Nothing is wrong but that which does not work. If you don't get caught, it's right. That's the attitude, isn't it? It's all right to disobey the Ten Commandments, but just don't disobey the Eleventh, Thou shall not get caught."
He presents an argument not distant from that of Paul Laurence Dunbar in "We Wear the Mask" by saying that many of us dress up hate in the garments of love so that it may be viewed as acceptable to all. Dr. King believed that we could turn from our self-centered ways but that it would take some time and effort:
"Our world hinges on moral foundations. God has made it so! God has made the universe to be based on a moral law. So long as man disobeys it he is revolting against God. That's what we need in the world today--people who will stand for right and goodness. It's not enough to know the intricacies of zoology and biology. But we must know the intricacies of law. It is not enough to know that two and two makes four. But we've got to know somehow that it's right to be honest and just with our brothers. It's not enough to know all about our philosophical and mathematical disciplines. But we've got to know the simple disciplines, of being honest and loving and just with all humanity. If we don't learn it, we will destroy ourselves, by the misuse of our own powers."
God has given each of us the power to treat each other right. It's up to us to do it!
"Some things are right and some things are wrong, no matter if everybody is doing the contrary. Some things in this universe are absolute. The God of the universe has made it so. And so long as we adopt this relative attitude toward right and wrong, we're revolting against the very laws of God himself."
He goes even further to admit that we tend to live with a sort of recklessness that is not productive in any way; we tend to act in negative ways towards others because we have nothing to fear. There seem to be minimal consequences for our actions as long as we don't get caught:
"The other thing is that we have adopted a sort of a pragmatic test for right and wrong--whatever works is right. If it works, it's all right. Nothing is wrong but that which does not work. If you don't get caught, it's right. That's the attitude, isn't it? It's all right to disobey the Ten Commandments, but just don't disobey the Eleventh, Thou shall not get caught."
He presents an argument not distant from that of Paul Laurence Dunbar in "We Wear the Mask" by saying that many of us dress up hate in the garments of love so that it may be viewed as acceptable to all. Dr. King believed that we could turn from our self-centered ways but that it would take some time and effort:
"Our world hinges on moral foundations. God has made it so! God has made the universe to be based on a moral law. So long as man disobeys it he is revolting against God. That's what we need in the world today--people who will stand for right and goodness. It's not enough to know the intricacies of zoology and biology. But we must know the intricacies of law. It is not enough to know that two and two makes four. But we've got to know somehow that it's right to be honest and just with our brothers. It's not enough to know all about our philosophical and mathematical disciplines. But we've got to know the simple disciplines, of being honest and loving and just with all humanity. If we don't learn it, we will destroy ourselves, by the misuse of our own powers."
God has given each of us the power to treat each other right. It's up to us to do it!
The American Dream
Isn't it funny that the American Dream seems to be all we are concerned about? It is intriguing to me, however, that in order for one to pursue the American Dream, he or she must let go of what I consider to be (or perhaps what should be) core values. As I see it, core values are God/Spirit, family, education/jobs, and friends. We somehow seem to incorporate all of these values in the wrong order. Here, I must make what some may call an unusual indictment, especially for a minister of the Gospel. In many American churches, both black and white, preachers and teachers are not necessarily concerned with ensuring that their parishioners keep God first in their lives. Oftentimes, God seems to be a fall-back or secondary option when our initial attempts fail. For example, most parent want their children to grow up and become successful. There is not a problem with this per se; however, if success is not approached in the correct manner, while keeping these core values in the right perspective, it is a vain enterprise. In generations of old, parents, especially in black communities, urged their children to grow up and become someone who did some good in the community. Today, we seem to urge our young people to do well but not good. Why is this? Is the pursuit of the American Dream worth forsaking the ethos of brotherly love? Many people have no problem reciting the Golden Rule, yet when we get into the competitive world of academia and the workforce we would rather steamroll over anyone who stands in our way. Is the American Dream worth that much, or should we consider a new paradigm centered on love and service for all?
27 March 2008
We Wear the Mask
WE wear the mask that grins and lies,
It hides our cheeks and shades our eyes,—
This debt we pay to human guile;
With torn and bleeding hearts we smile,
And mouth with myriad subtleties.
Why should the world be over-wise,
In counting all our tears and sighs?
Nay, let them only see us, while
We wear the mask.
We smile, but, O great Christ, our cries
To thee from tortured souls arise.
We sing, but oh the clay is vile
Beneath our feet, and long the mile;
But let the world dream otherwise,
We wear the mask!
This poem by Paul Laurence Dunbar speaks volumes to the current racial tenor here in the greater Durham area and, I would even submit, in this nation. Many people "wear the mask" as Dunbar so eloquently put it just before the start of the 20th Century. Against the prominent and pervasive nature of the white patriarchal paradigm of his day, Dunbar creates a masterful account of the black experience as disinherited "savages" in America. They had to "wear the mask" in order to pass as acceptable "citizens" in the normative context. As depressing as it seems, it is evident to me that we still live in a white patriarchal society which limits the mobility and prosperity of those who are outside of the normative constructs of the power structures in America, the marginalized.
Historically, we recognize that blacks would often pass for white in order to assimilate into the mainstream society which was white. This was really done most often by lighter skinned blacks, mulattoes, who did not suffer from excessive amounts of melanin. The irony in all of this, however, is that in today's society we often see whites attempting to "pass" for black. These individuals are attempting to do something that is not only bold but in many circles unacceptable. Is this really possible? Can this truthfully be the reality of some whites?
Toni Morrison in her book The Bluest Eye asserts that we are not good, just well behaved. Here, she seems to be talking of communities, in particular religious communities. Here, she draws in on something that I feel is pervasive both in the church and in the academy. As long as we are "behaving" in ways that are acceptable and normative, we can be content that what we are doing is moral, just, and upright. The proclivity to "normatize" experience, to make everything fit into the category of normative, is a festering sore in American culture. I once heard it stated that "there is no story alike. There is only particularity." This speaks volumes to a country that prides itself on the pursuit of the "American Dream" which, to me, seems to be a masked effort to promote ownership. Perhaps this is why we insist on Democratizing other countries.
It hides our cheeks and shades our eyes,—
This debt we pay to human guile;
With torn and bleeding hearts we smile,
And mouth with myriad subtleties.
Why should the world be over-wise,
In counting all our tears and sighs?
Nay, let them only see us, while
We wear the mask.
We smile, but, O great Christ, our cries
To thee from tortured souls arise.
We sing, but oh the clay is vile
Beneath our feet, and long the mile;
But let the world dream otherwise,
We wear the mask!
This poem by Paul Laurence Dunbar speaks volumes to the current racial tenor here in the greater Durham area and, I would even submit, in this nation. Many people "wear the mask" as Dunbar so eloquently put it just before the start of the 20th Century. Against the prominent and pervasive nature of the white patriarchal paradigm of his day, Dunbar creates a masterful account of the black experience as disinherited "savages" in America. They had to "wear the mask" in order to pass as acceptable "citizens" in the normative context. As depressing as it seems, it is evident to me that we still live in a white patriarchal society which limits the mobility and prosperity of those who are outside of the normative constructs of the power structures in America, the marginalized.
Historically, we recognize that blacks would often pass for white in order to assimilate into the mainstream society which was white. This was really done most often by lighter skinned blacks, mulattoes, who did not suffer from excessive amounts of melanin. The irony in all of this, however, is that in today's society we often see whites attempting to "pass" for black. These individuals are attempting to do something that is not only bold but in many circles unacceptable. Is this really possible? Can this truthfully be the reality of some whites?
Toni Morrison in her book The Bluest Eye asserts that we are not good, just well behaved. Here, she seems to be talking of communities, in particular religious communities. Here, she draws in on something that I feel is pervasive both in the church and in the academy. As long as we are "behaving" in ways that are acceptable and normative, we can be content that what we are doing is moral, just, and upright. The proclivity to "normatize" experience, to make everything fit into the category of normative, is a festering sore in American culture. I once heard it stated that "there is no story alike. There is only particularity." This speaks volumes to a country that prides itself on the pursuit of the "American Dream" which, to me, seems to be a masked effort to promote ownership. Perhaps this is why we insist on Democratizing other countries.
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