Comment threads on the topics of racism or racist inspired events are interesting to read. There are comments that try to understand from multiple perspectives and comments that derail the conversation from the topic at hand. Some comments may do some name calling of the perpetrators, express grief, or outrage. There are comments which express walking away from face to face discussions on these topics to keep the peace, those that express that it is too hard to listen to the racism, and comments which state that directly doing/saying something when personally encountering or observing racism is of little or no effect, or it is too dramatic.
Some comments, express the issues of racism or racist inspired events do not directly affect them or their community; which may lead some others to the conclusion that, little or none of the conversation, concern, or actions are, neither personally applicable or relevant. Many comments express disdain, anger, and disapproval. These kind of comments express how terrible or unfortunate it is that racist actions or events occurred or still occur and what should be done to the racist or about the racist event. Then it's on to the next, wash rinse repeat.
Many are led to believe that expressing disdain and disapproval on comments threads (in some instances preaching to the choir) is all that is involved in their fight against racism and racist inspired events. It is as if the disdain and disapproval are the signs used to let certain people know: Hey, see I am on your side. Such comments are a kissing cousin to the sentiment: See, I am not racist, we are allies because I think racists and racism are bad like you do. However, the struggle is far deeper and spans well beyond comment threads that equate to racists and racism are bad. It begs the question:
When a person experiences or observes the overt and covert missions of racism face to face in the everyday walk of life; how often do their comments from a thread expressing adamant disdain and disapproval, effectively translate into to meaningful action at actual time of the experience or observation?
While I was thinking over the comments threads I have read on the topics of racism and racist inspired events, a Black History lesson came to mind. In many ways, the lesson is relevant today. It is a lesson over words without meaningful action to support them, how words when coupled with passive actions are less effective, and the moral dilemma words attached to passive action poses for every American. For more, dare to go below the fold.
Often times, one can find themselves in a position that does not warrant the quasi-anonymity of the internet blog-o-sphere. It is when one is uncloaked from usernames and experiencing or observing the reality of racism, that one may be challenged by the transitioning of comments into meaningful action.
There are some comments which have nothing but good intentions and do not agree with or approve of racism and racist inspired events. However for some reason, comment threads may be as far as the conviction to fight goes. In the day to day shuffle of the outside world, sometimes the comments made boldly (to the choir) online, go silent.
When it comes to practicing or implementing meaningful ways to deter personally experienced or observed racism or racist events in the everyday walk through life, for some reason the engine loses steam. Comments may whoop and holler on the internet all day long about what should be done and who should be punished. But when face to face, do comments become more than words, or is there silence? Believe it or not, when comments are only supported by passive action, they contribute to the problem of racism and social injustice.
It is at this juncture, the Black History lesson becomes relevant. To offer a little background information, my pastor was a colleague of Dr. Reverend Martin Luther King Jr. and marched with him throughout the Deep South. Our church was a safe haven and location of the part of the Underground Railroad. It is a registered landmark in my hometown. One can still walk through the secret passage ways inside the walls. There is a hiding place underneath the pulpit where many slaves and freed slaves hid during their journeys of escape from the oppression of those days. Needless to say, we learned a lot about Dr. Reverend Martin Luther King Jr.
After reviewing various comment threads regarding racism and racist inspired events, I reviewed Dr. Reverend Martin Luther King Jr.'s: Letter from a Birmingham Jail http://www.africa.upenn.edu/...
The letter, written by Dr. King, is a response to the white clergy and other religious leaders' criticisms of what they considered to be 'unwise and untimely' efforts to protest against segregation and the other social injustices suffered by black people. Dr. King was considered an 'outside agitator' and extremist. Dr. King explains in the letter why he came to Birmingham and how the fight against the social injustices of black people affects all Americans. Dr. King responds to being considered an outside agitator:
I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial "outside agitator" idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds. (emphasis added)
There is a shared responsibility in the effort to fight against racism, racist inspired events, and other social injustices. They are not problems for some, they are problems for all. No matter whom one is or where one lives, whether racism or other social injustices are directly in front of a person or across the country, the problem belongs to and adversely affects everyone; even the concept of justice itself is effected. Inside of the United States of America, the fight against social injustice does not have boundaries.
In the letter, Dr. King refers to those of whom he considers the 'white moderate'. The 'white moderate' in this context, is not exclusive of liberals. When Dr. King speaks of the 'white moderate' he is referring not only to the clergy and religious leaders, but also to those folk in the congregations and those all of those influenced by them. By default of proximity and accessibility, it is conceivable that some liberals attended and participated in some of church services offered during this time period. Dr. King defines the 'white moderate', why they are stumbling blocks in the fight against social injustice, and explains the reasons they frustrate and bewilder him. Dr. King defines the 'white moderate':
First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Councilor or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." 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. (emphasis added)
From Dr. Kings perspective, the 'white moderate' is a part of the stumbling block for black people because they practice passive action. The 'white moderate really did not want to trouble the waters. They would rather defend the status quo in its injustice (negative peace), as to not make too many waves or experience too much discomfort (tension). Dr. King asserts that confronting the waves head on (positive peace) in the front of justice, and managing the discomfort (tension), are necessary actions for correcting social injustice. One must possess the fortitude and be willing to take on and manage the tension in order to fight against racism and other social injustices.
Dr. King hoped the 'white moderate' would understand the relationships between law, order, and justice, their effect on social progress, the distinctions between positive and negative peace, and the moral principal associated with social justice, but he realized there was a disconnect. Poignantly, Dr. King writes:
I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality...
I had hoped that the white moderate would see this need. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action
In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed.
I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: "Follow this decree because integration is morally right and because the Negro is your brother." In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. (emphasis added)
Dr. King is asking the 'white moderate' to ask themselves: Does one say adhere and comply to the law only because it is the law, or does one say adhere and comply to the law because it is a just law and is the morally correct thing to do? Dr. King was proposing one might want to reflect on the motive and intent of the law, the moral code it represents, and adding more of a moral component into the discussions/messages about the law, in order to move past false appearances and shows/presentations of being morally superior to others (passive action).
In addition, Dr. King writes of the white allies who have genuinely, whole hardheartedly, and actively engaged in the fight against racism and social injustice against black people, their sacrifices/actions, and the treatments white allies endured.
Dr. King writes of the white allies:
I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still all too few in quantity, but they are big in quality. Others have marched with us down nameless streets of the South. They have languished in filthy, roach infested jails, suffering the abuse and brutality of policemen who view them as "dirty nigger-lovers." Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful "action" antidotes to combat the disease of segregation
But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom. They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jail with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment.
(emphasis added)
This portion of the letter above, points to a sharp contrast between the passive actions of the 'white moderate and the meaningful action of the white allies and highlights the sacrifices that were made by white people based on moral principal. A moral principle that says meaningful action against social injustice is the correct thing to do.
Steadfast not only in his resolve but also in the resolve of black people and white allies, Dr. King reminds the audience of America's goal, how black people are intertwined with the goal, and of the resilience of black people in spite of cruel opposition. Dr. King writes:
.
But even if the church does not come to the aid of justice, I have no despair about the future. I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham and all over the nation, because the goal of America is freedom. Abused and scorned though we may be, our destiny is tied up with America's destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation -and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. (emphasis added)
This let the readers know that suffering was not anything new to black people and that the threat of suffering would not deter them from the fight against social injustices. At the end of the day, black people will continue to thrive, develop, and fight against active or passive opposition. Dr. King writes in closing:
Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty.
In order to effectively fight against racism, racist inspired events, and other social injustices, we need more allies who are not afraid of tension and who understand we are all in this fight together. We need more allies who are willing to commit to effectively translating comments into action for the cause, and who will fight to see the cause come to fruition because it's the moral and just thing to do.
We need white people, all people, in high, middle, and low places to not be afraid to trouble the water, who will take on the challenge of tension, manage the discomfort, and not give in or give up. We need more allies whose comments translate into action when racist people and racist inspired events are personally experienced or observed. Wherever racism and social injustice rears its ugly head, we need more allies to greet it, call it out, and help us work it out. Words loose value when they do not have meaningful actions to support them. Are you an ally in the fight against racism and social injustice?
Monument in honor of the Birmingham Children's Crusade 1963