No, America Doesn’t Need White Identity Movements

Trichardspenerhere’s a part of me that wants to have sympathy for white people who claim to want to celebrate their European heritage. Now that they are a diminishing demographic, and will soon be one among many groups in the U.S., and not the hegemony they have been in the past, why shouldn’t they, too, celebrate their culture and identity, as do blacks and other people of color?

Being a persecuted and targeted minority group for the centuries that black people have been on these shores, has given rise to groups that are defensive in nature, like the NAACP and Urban League; to HBCUs (Historically Black Colleges and Universities), that sprung up in response to white institutions of higher education being hostile or legally segregated, and mentorship groups such as National Association of Black Journalist, to which I have belonged.

So, until recently, I was feeling that constant talk about “white privilege,” etc., was overdone. What harm was there in whites celebrating their European identity, and why shouldn’t whites have such things as white studies, without being accused of being racist? Must we continue to view whites as the privileged majority even as their demographic share is shrinking?

Then came the election of Donald J. Trump.

According the New York Times, Peter Brimelow, the founder of Vdare.com, an anti-immigration website, asked the audience at the recent Alt-Right gathering in Washington, why, if Hispanics had the National Council of La Raza and Jews had the Anti-Defamation League, whites were reluctant to organize for their rights.

Why not, indeed.

Unfortunately, it seems that the whites, such as those affiliated with Richard B. Spencer’s National Policy Institute, do not feel it is enough to have an affinity group. The white “identitarians” must also despise, denigrate and discriminate against others in order to affirm their existence, it seems.

For example, Richard B. Spencer, a leader of the so-called “Alt Right” whom I have only just become familiar with, says he wants a white ethno-state. That state, he affirms, should be the United States. He has claimed that this country was built by and for Europeans. “.. America was, until this last generation, a white country designed for ourselves and our posterity,” Spencer told his audience at its recent conference, according to The New York Times. “It is our creation, it is our inheritance, and it belongs to us.”

“To be white is to be a creator, an explorer, a conqueror,” he affirmed.

He and others like him, completely dismiss the fact that this land was not uninhabited when the “undocumented” Europeans arrived. Shortly thereafter, as early as the 1600s, bondspeople were brought to these shores from Africa and Europe to Jamestown, Virginia; and there quickly emerged a system of slave-holding of African peoples.

The first Africans were brought from places like the central African nation of Cameroon, and my family, and many other black families, can trace our origins to those very early unwilling immigrants.

The Southern economy was built on the backs of generations of enslaved Africans. Spencer likes to dismiss the importance of this, telling Roland Martin’s Newsone that whites easily could have invented another method for cotton picking, so that black labor was incidental.

But we know that’s not what happened. Had slave labor not been essential to the economy of the U.S., the practice would have withered died under its own obsolescence.

It did not.

Due to the practice of white overseers and “masters” taking concubines from among the enslaved women, African Americans are, on average, 17 percent European, with some blacks being upwards of 50 percent European (think Corey Booker and Vanessa Williams).

Add to this the smaller percentage of African Americans who have Native blood running through their veins. Some of this admixture may have occurred early in the nation’s history, when there was an attempt to enslave Native Americans, as well as Africans.

So, for Richard B. Spencer, and others on the so-called “Alt-right” to make believe that the United States has always been a European country, is historically inaccurate, and in short, specious.

The culture, including the cuisine, the vernacular, the music, the sports, the scientific inventions, and scholarship, has arisen from an amalgam of people who call themselves Americans. One could hardly imagine an America without Southern cooking (soul food), jazz music, basketball, football, and fast as lightening track stars and other athletes.

But Africans didn’t only contribute to the “soft” culture of the U.S. Recently a movie was made about the black women, including one dubbed “the human computer,” that checked the computer calculations that enabled this country to soar to the moon.

The black scientist Dr. Charles Drew invented a method for extracting plasma from blood that paved the way for safe blood transfusions.

No need to list all of the ways Africans, Latinos and Native Americans have contributed to this country by means of the arts, culture, cuisine, popular vernacular and scholarship.

Truth be told, America wouldn’t be America with its Chinatowns, Preservation Hall bands, Cajun cooking, Harlem, Hip Hop and Rap, Facebook and other technologies, were it to only consist of non-Jewish whites.

Had American been a totally European nation, it wouldn’t have its swag. It wouldn’t be the country that immigrants and refugees dream of coming to.

So, I am afraid that it would be too dangerous for white identity movements to take hold without a firm resistance. Spencer has said that if African Americans and others he deems undesirable do not leave the country voluntarily, they will be removed by bloody force. That is his “dream,” he says.

Unfortunately, there is a strain in European culture and tradition that feels it must be supreme; must dominate, must vanquish.

That, Richard B. Spencer, cannot happen.

This article was originally published in my Huffington Post blog:http://www.huffingtonpost.com/entry/no-richard-spencer-america-is-not-yours_us_583c9c2be4b04e28cf5b8a5a?

 

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Let’s Stop Calling Ourselves Minorities

A version of this post was originally published in 2014 in The Root.com

minorities3It’s hard to believe, but it has already been four years (July 2012) when babies born of parents of color in the U.S. overtook births of white babies. What this means, according to demographers, is that by the year 2040, or thereabouts, there will be no majority race in the U.S. Blacks now make up about 13 percent of the population, while those hailing from the Spanish-speaking former New World colonies make up approximately 17 percent, and growing. Asians, both south and east, Middle-easterners and the cohort of mixed or “other” are also on the rise.

So why do we insist on using the word “minority” to speak of people of color, as a synonym for nonwhite? Growing up in the 70s and 80s, “minority” became an easy shorthand; an all-inclusive way to designate those who are not Caucasian. Since historically, this country has been overwhelmingly white (as much as 70 percent and more) it made its own kind of sense, and it was also easier than saying the mouthful “people of color,” or more daunting, calling each racial/ethnic group by name.

For some time now, I have sworn off using the term at all, and have tried to persuade others that the term is one whose time has passed. With the news of the nonwhite babies becoming a majority of births three years ago, I noticed such awkward constructions in the media as “majority minority.” Talk about oxymorons!

I believe that words have power to influence our thoughts and our thoughts influence our actions. If we cling to outdated and identity-sapping self-descripters, we forever regard ourselves as powerless.

So let’s take a look at how Merriam Webster’s dictionary defines minority: It reads:

: a number or amount that is less than half of a total;

: the group that is the smaller part of a larger group;

: a group of people who are different from the larger group in a country, area, etc., in some way (such as race or religion)

That last definition is the one we are dealing with here; but think of the other definitions: minority is something that is less than half of a total. It is the smaller part of a group.

As long as we use the term as a synonym for the myriad people of color, we are, I believe consigning those people to lesser status and a smaller role, in short to powerlessness.

When you hear the word majority, on the other hand, it denotes power. The majority vote wins in elections. The majority opinion is sometimes able to silence the less popular. Speaking of the majority race makes it seem like a behemoth; something as immovable and inevitable as a mountain range.

But racial power is not inevitable; it is the result of various historical forces. What will happen when our country becomes a nation of fractured ethnic and racial groups, with no one group in the majority? Doesn’t it make sense to begin to speak of racial groups using their proper name, i.e., black, white, Asian, Middle-Eastern, Latino and Latina?

Recently, I read in the New York Times that Middle-Eastern immigrants would like a designated box on the census form. Currently, they must check white or other, and many of them do not feel white, nor are they treated as if they were. You have to wonder how the white bloc of citizens is over-counted due to quirks of the census like this. Same with Hispanics. They are also able to check a box declaring their race, black, white, or a combination. However, the same article noted that Hispanics, when given the option of choosing a race, overwhelmingly check white, despite the fact that few Hispanics from the New World have a typically Caucasian phenotype. Again, the white “majority” bloc is falsely expanded.

I was watching a movie in the Fast and Furious franchise the other day, noting how diverse the cast is. There are several blacks. A few whites, both men and women. An Asian man. Several Hispanics. Dwayne “the Rock” Johnson and Vin Diesel face fight during one scene. My first thought, looking at the two men, is that I have seen the future, and the future will look a lot like them. More and more Americans are balking at the strictures of claiming one race at all: Diesel is reportedly black and white; Johnson is Polynesian and black. I am seeing more young people who belong to the nebulous “mixed-race group,” who see no reason to deny any part of their heritage.

In light of such trends, will there come a day when the census drops racial labeling altogether?

Maybe. But in the meantime, can a majority of us agree to stop using the belittling and power-robbing synonym “minority” for that blossoming, growing, expanding group of multi-racial and varied-race Americans?

 

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The Story in My DNA

Like many African Americans, I grew up not knowing where I came from. There was no “old country” for us. Obviously, I knew that most slaves were brought from Central and West Africa. I heard family stories about being part Native American – that the Seminole Indians had helped slaves escape from their masters by sheltering them within their tribe. That my grandfather’s mother was half Cherokee, part Scotch-Irish, as well as African. Her long black hair and high cheekbones in the one photo I saw of her bore this out.

For a while, these stories were enough. I believed that I would only really find out, if ever, in the afterlife.

When I was 29, I moved from New York City to Argyle, N.Y., a small upstate farming town that had been settled by Scots. Since Fergusons were on the original patent, I was often asked, while interviewing people by phone as a local reporter, if I was one of the Argyle Fergusons, and I would laugh, and say no, and explain that I was African American, not Scottish.

Cameroon girl(Cameroonian girl, stock photo)

A few years ago, at a National Association for Black Journalists conference, the company African Ancestry was doing free DNA analyses for some of the attendees as a promotion. I sat transfixed as the African ancestry of various people was teased out; and listened with amazement at how the person displayed some similar traits as their ancestral land … for example, a gift with textiles.

After that, I became more curious about my ancestry. As the one of the few black people in Argyle, I always wondered why I felt so at home there. Walking into the school auditorium to cover the town’s high school graduation, and seeing all of the McKernons, Liddles, Campbells, McWhorters, felt familiar and natural.

I took a selfie one day lying on my couch and spent minutes studying it intently. The sun was in my eyes, so one eye came out a light brownish gray, the other a dark brown. My skin was caramel brown with yellow undertones. My nose was African. My lips were full. My cheekbones high. I looked at the selfie intently. Who was I? What ancestors contributed to my unique look?

I finally decided to do it … I sent in a sample of my saliva to Ancestry.com.

The directions were easy. Spit up to a certain designated level. Snap the cap with preservative on the test tube. Shake. Seal. Deliver in the self-addressed envelope. Create a portal on the Ancestry web site. Wait.

Finally, they were there. The pie chart that held the mystery of my ancestry.

I had a cousin who had taken the test before me. Her results had come back that she was only 1 percent Native American. Skip Gates, of Harvard University and of the PBS series Finding Your Roots, had written that for most African Americans, Native American ancestry was almost entirely absent. There hadn’t been many opportunities for slaves to mingle with Native Americans outside of a few states like Oklahoma, along the Trail of Tears. His research had shown that most of those light brown people with high cheekbones and long black hair were an admixture of African and European.

I was not surprised that my results bore this out. 71 percent African (including 2 percent North African); 28 percent European and a mere one percent Native American.

The ancestry was so straightforward, it was almost a letdown. African and European. We knew all about the forced sex on Southern plantations; so that was no surprise.

But I still was happy to know more about my ancestors than I ever had. The majority of my DNA was from Cameroon. Cameroon was named by Portuguese, who found that a major waterway teemed with shrimp; therefore they called it Rio dos Camarões or Shrimp River. Facing the Atlantic, it was one of the first places Africans were enslaved. I wondered if my love of the ocean and for seafood was encoded in my DNA. I now know that my family has been in this country from slavery’s early days in the 1600s or early 1700s, since we are descended from some of the first peoples brought from the African continent. Therefore, despite the persistent and resurgent racism in the U.S., I have always, proudly and firmly, felt very American.

Twenty-two percent was Great Britain, which in Ancestry.com’s breakdown, meant England, Scotland and Wales. Because of the family lore about Scottish ancestry, I assume that ancestry was Scottish. Could that explain why I had always felt at home in a land settled by Scots?

The Argyle Scots had been brought to upstate New York to become a buffer between the French and Indians and English settlers. A Capt. Laughlin Campbell was the man who sailed his compatriots to New York. First, though, he brought the South Carolina Fergusons over. My family is rooted in South Carolina. So although I wasn’t descended from the Argyle Fergusons, I was undoubtedly related to them by way of Capt. McLaughlin Campbell.

Next was Ghana (15 percent) Senegal (10 percent) and Benin, 9 percent. I had a high-school friend whose mother had always said I looked Ghanaian and my younger sister’s been told she resembles the nomadic Fulani, who originated in North Africa and peopled many West African nations. So it came as confirmation to discover our North African ancestry. I remember two Senegalese French teachers in high school, whom many of our classmates swooned over. I always used to say that Senegalese men were the best looking men in Africa. Perhaps it’s because something in my DNA recognized something of my ancestors in their faces?

Finally, Benin, the land where the beautiful bronze heads originated. These were master craftsman, artists, among the best on the African continent. My mother, aunt and grandfather were all skilled artists. As well as an aunt on my father’s side. Coincidence?

Although nothing materially changes when you know your ancestry, somehow it ameliorates part of the mystery of who you are and where you came from. Just because of a little bit of spit in a test tube, I now know at least part of the story of my forebears – as told by my DNA.

This story originally appeared in the Huffington Post: Black Voices. http://www.huffingtonpost.com/hope-ferguson/the-story-in-my-dna_b_10008126.html

Breaking the Code

Obama cool black manPoor President Obama, he just can’t catch a break. Looking strained and weary, he had to interrupt his Martha’s Vineyard vacation and return to Washington because the world seemed aflame with problems both at home and abroad.

His entire second term has been characterized by Congressional gridlock and immigration woes. Former Secretary of State Hillary Clinton took shots at his foreign policy in the media, and he’s been criticized by African Americans for not attending to problems in the inner-city, the type of which boiled over recently in Ferguson, MO.

It’s not that the president doesn’t try. Before African-American audiences, he will assume an air of familiarity that some have found patronizing. About Republicans planning a lawsuit against him, he says they should stop “hatin’ all the time.” Before his last election, he told members of the Congressional Black Caucus (reportedly switching to a preacher’s cadence) to take off their “bedroom slippers and start marching.” He even recently complimented his White House pastry chef by saying his pies were so delicious, “I don’t know what he does – whether he puts crack in them.”

What?

That was my reaction until I realized that yet again, our president was “code-switching.” Saying something has crack in it is like saying it’s crazy good. (With two teens in the house, Obama has a ready resource for the latest slang.)

In a recent piece in The Daily Beast, columnist John McWhorter argued that such relatability was requisite for the presidency today, noting that George W. Bush was often criticized for his Texan swagger.

Many groups code-switch. Italians, Jews, Puerto-Ricans, Mexicans. We all have “in-group lingo;” something that lets us feel we’re members of the inner circle.

I remember when my then-16 year old nephew, Christian, came back from vacation in California, sounding as if he’d grown up on the mean streets East Palo Alto, despite having been born and schooled (and often on the high-honor roll) in rural upstate New York. Now 24, he said, “I think code-switching is necessary to smoothly transverse through different groups. Growing up out there I did not learn what we typically consider ‘urban code.’ Coming to California was my first introduction, and I definitely wanted to speak the code at first just to fit in. I mean, I have regularly spoken in urban code for the last 8 years. But at the same time, I realized what my grandmother meant when she said that people perceive you a certain way when you look and speak a certain way. So around sophomore year of college, I realized it could be beneficial to be able to do both at any time.”

In a TED talk, spoken word poet Jamila Lyiscott riffed easily between urban, Caribbean and standard English, telling her audience she was “tri-lingual.”

Black ministers are often masters of the code-switch. My pastor, the Rev. Arnold Byrd III, a young African-American minister, can easily go from standard English on his job in sales with a major cable company, to language designed to connect with the congregation in his predominantly black church on Sundays. He says he follows the example of Jesus, who used things his listeners could understand – fishing and farming – to explain the Kingdom of Heaven. “Peter was a businessman; he owned his own fishing business. So when Jesus told Peter, ‘I will make you a fisher of men,’ Peter understood where he was coming from because he uses something Peter could relate to.”

With the news dominated again by the killing of a young, unarmed black man in Ferguson, even in the comments section of Christianity Today, we see that black and white Christians seemingly talk a different language. One can see how, if people only hung around with others who shared their views, both on and off-line, deadly misunderstandings could occur when we confront one another in real life.

This shouldn’t be so.

My pastor says that Mark 12:30-31, the famous scripture that tells us to love God with our heart soul, and mind and our neighbor as ourselves, is crucial. “In everything about me I am going to show God I love him, which means his ways trump my beliefs, my thoughts or how I perceive a thing,” he told me.

As Paul writes in Ephesians, “But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. For he is our peace, who has made us both one, and has broken down the dividing wall of hostility … that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. (Ephesians 2:13-18 RSV)

As believers we should be masters of the ultimate “code-switch.” After all, we not only are citizens of various nations, but we are citizens of heaven. We should be conversant not only in the language dictated by our differing cultures, but in the language given to us by the Lord Jesus Christ: “Love one another as I have loved you.”

A version of this story originally appeared in Christianity Today’s Her.meneutics column in August 2014: http://www.christianitytoday.com/women/2014/august/code-switching-for-kingdom.html

 

 

This Time, It’s Personal: Reflections on the Charleston Shootings

Black&White CharlestonIn the last several weeks, we have seen two extremes unfolding in the saga of race relations in America.  On the one hand, was the amusing, but at the same time sad and puzzling story of Rachel Dolezal, who, apparently empathized with African Americans so much, that she slowly began to take on the identity of a black woman. However, her story was forced off the front pages by yet another signal event in this country’s bedeviled relationship with race.

This time, the script was more familiar. A young disenfranchised white male who apparently had been spending his time prowling the Internet’s racist sites and imbibing raw, unfiltered racism, decided that it was his duty to incite a racial war. Forget the fact that in the more than four centuries since the introduction of African slaves, there has never been a war between the black and white races on our shores. A large part of that has been because of the resilience and the faith of African Americans.

The church has long been considered the most important institution in the black community. Writing for The Root, Peniel E. Joseph, founder of the Center for the Study of Race and Democracy at Tufts University, said:

“The black church’s radical humanism harbored a fierce resistance to slavery, a love of freedom, and a thirst for citizenship and equality that made it a hotbed of internal debates, discussions and controversies over the best course for black liberation in America… After slavery, the strength of the black church made it a target of racist vigilantes, with white supremacists turning a religious symbol, the cross, into a burning icon of racial terror.”

The African Methodist Episcopal Church is the country’s oldest black Protestant denomination and remains one of its most prominent. An outgrowth of a civic group called the Free African Society, Methodist evangelist Richard Allen founded the first AME church in 1794. When his segregated congregation in Philadelphia went as far as pulling black parishioners from their knees when praying, Allen knew it was time to establish safe, secure places where people of African descent could freely worship.

AME churches thrived in the Northeast and Midwest, but also eventually stretched below the Mason Dixon line. At one time, the dream was to remove African Americans from the US and to take them to established black homelands in Liberia and Haiti, but those plans eventually were foiled. (The denomination does now have branches in Liberia, Sierre Leone, and South Africa.)

My father, grandfather, and great-grandfather all grew up in the pews of the AME church. I come from a long line of AME ministers, and although my parents were non-observant, the imprint of my father’s AME past was passed on to him and his three siblings. Raised in a strict home as PKs, pastor’s kids, they were expected to achieve and serve. I see the influence of their AME upbringing in their striving for excellence, concern for social justice, and passion for education.

I saw glimpses of that ambition and commitment to service in the victim’s obituaries as well: distinguished graduates of historically black colleges, active in community organizations, faithful ministers of Emanuel AME Church.

I recall hearing stories from my relatives about NAACP meetings held in the church basement and the traveling civil rights leaders who visited. My grandfather, a presiding elder overseeing AME churches in Baltimore, ended his career at Washington DC’s Turner AME Church. Decades later, the congregation still remembers his legacy with a bio on their website:

“The Reverend Clarence Clyde Ferguson … was a spiritual and dynamic leader with foresight, wisdom and great pastoral ability. Under his leadership, Turner continued to grow and to develop rapidly. A parsonage, located at 509 P Street, N. W. was purchased. The church grew from a mission to a station charge. Reverend Ferguson served until his death in 1946.”

I think about how the late pastor of Mother Emanuel, Clementa Pinckney, will be remembered. Sadly, he too served until his death—at just 41.

But after months and years of declaring #BlackLivesMatter, why has this event been the one to stir more white Americans as well as blacks and their progressive allies?

Understandably, the Charleston shooting hits especially close to home, symbolically and emotionally, for African Americans like me.

Many African Americans, even those raised in the North, have ties to South Carolina. More than half of black Americans have ancestors who came as slaves through the state’s coastal ports including Charleston, according to historians.

Within my family, there are black Fergusons in South Carolina to this day. (Our branch migrated to North Carolina; my father was born in Wilmington. I grew up in New York, where my parents, Southern transplants, met and married.)

Even more significant, though, is Mother Emanuel itself. A historic black church, it represents both a force against American slavery and oppression and a beacon signifying the rights of African Americans to worship freely.

When I heard that Pinckney and the others were killed in their church basement, I immediately flashed back to my own memories of Wednesday night Bible studies, of being excited to welcome any new face who came.The young white man who visited Emanuel AME apparently considered it his duty to incite a racial war. We know, however, that our battle ultimately is spiritual, not physical. We know that the enemy comes to rob, kill, and destroy, but that Jesus came to bring life and life to the full.

I watched grieving in both black and white communities on CNN in the aftermath. Commentators marveled at the joy in the worship service, attended by both South Carolina’s black and white communities. I saw the mutual comforting and the tears. I heard the church bells that rolled across the historic city of Charleston in mourning for nine lives lost.

It brought to mind this Scripture: “Do not repay evil for evil, but overcome evil with good” (Rom. 12:17, 21)

This time, the killing of black Americans going about their daily business, I suspect, became personal for white believers. Instead of a thug, they saw a pastor; instead of unfamiliar, possibly suspect blacks, they saw brothers and sisters in the Lord gathering for Bible study.

I pray they can remember how that feels—to assume the “other” to be one of them—next time an injustice occurs. That instinct can be a first step to bridging a divide, to loving their neighbor, to begin healing racial wounds.

My prayer is that brothers and sisters in Christ, be they white, black, brown, or any other color, would put down our differences at the foot of the cross. For as South Carolinians of every stripe demonstrated in the last several days, and as we sing in our churches: “He is our peace; He has broken down every wall.”

(A version of this article originally appeared in the Her.menuetics blog on Christianity Today)

The Ray Rice Redemption

Ray Rice jpgOkay, now that every media outlet, blogger and commentator has piled on to Ray Rice, the former Baltimore Ravens running back, can we all take a deep, deep breath for a minute and consider some other sides of this troubling case?

The facts as we know them are this: After a night of heavy drinking, star-running-back Rice got into a verbal and physical altercation with his then-fiancé, now wife, Janay Palmer Rice. He sat down with his bosses and powers-that-be at the NFL and told his side of the story. The NFL likely knew exactly what happened; either through direct viewing of the whole videotape or by extrapolating from the portion that was initially released showing Rice dragging the unconscious Janay from an elevator. Rice and his team and the NFL came to an agreement about the punishment and consequences. Rice would be suspended for two games and he and Janay were to go through some kind of anger-management/marital counseling. Some were dismayed that he had only merited a two-game suspension, but things had moved on.

Next thing we know, a fuller version of the elevator surveillance video is disseminated by the gossip site TMZ, and all @#!% breaks out.

Yes, it was disturbing to watch a young, muscular man essentially knock out a much smaller, weaker woman with one punch. But really, what was in that full-length tape that we did not already know?

And now, once again, a young black man has been held up as the poster boy for some form of societal dysfunction. His name is even used as the hook for the website of the national Domestic Violence Hotline in a headline, which asks, “Have you been affected by the recent news concerning Ray Rice and the NFL?”

It recently came to light that Rice has attributed his (and Janay’s) bad behavior to a night of heavy drinking, and has said that they have since renounced hard liquor and have turned back to their faith. Their church, and no doubt many other people, are standing by, praying for them and counseling them.

The problem I have with the whole scenario is this: One’s word is one’s bond. If Rice, the NFL and the Baltimore Ravens had come to an agreement as to his punishment, and Rice was compliant, it is very “unsportsmanlike” for the league and owners to renege on the understood agreement. It’s as if someone served their jail time based on eye-witness testimony, and only later, after a videotape is discovered with visual evidence of the same crime, the person is sent back to jail to serve even more time.

The result of the latest iterations in the case, in addition to shaming the Rice family and, as Janay wrote, making their lives a nightmare, is that the interruption of his livelihood will no doubt have a very ill effect on the family’s future. Whether one is making millions in the NFL or doing the 9 – 5 grind, we all depend on, and value, our livelihoods. They not only allow us to pay our bills, but many times our work is tied up in of our self-respect and self-definition. Losing our livelihood can create almost unbearable stress.

However, the most important part of this story, to me, is the strident moralizing in the face of a contrite perpetrator, whose victim has apparently forgiven him.

Since Rice has apologized to all concerned, taken his punishment, renounced the things that contributed to his and his wife’s behavior (alcohol) and returned and recommitted to his church, why must we, as a society, be less forgiving than God Himself?

Don’t get me wrong. Violence against women or any other person is completely unacceptable. It is a serious national problem, affecting 1.6 million women annually and costing the nation $5.8 billion in aftercare, including more than $4 billion in medical costs. I am fully in support of October being Domestic Violence Awareness Month, and have worn purple to signify it.

However, Christians believe that God will receive us upon repentance (turning away from) our sin “as if it never happened.” Our culture celebrates and condones all types of behavior once frowned upon (MTV Music Awards, anyone?) but becomes strangely moralizing when addressing a select subset of sins.

When someone repents of their behavior and pledges to improve, and is forgiven by those whom he has hurt, why can’t we extend grace to that person?

Had Ray Rice violated his agreement and been violent to his wife or someone else again, then sure, bring it on. Fire him from his team; suspend him permanently from the NFL, whatever.

But it serves neither his family, his team, his fans nor anybody else, when he is punished again for a crime he had already been punished for and expressed regret for.

Can’t we allow Ray Rice to be a poster boy for redemption instead?

This article was originally published in Onfaith. http://www.faithstreet.com/onfaith/2014/09/18/ray-rice-domestic-violence-rage-nfl-redemption/34147

A Broken Hearted Black Woman Speaks Out

Brother's keeperPresident Barack Obama recently announced a major initiative aimed at helping and healing young black men. The biblically named “My Brother’s Keeper” enlists private sector donations toward programs for black men to meet more success and less negativity in American culture.

In our country, black men have historically faced more struggles than black women, who outstrip black males in earning college degrees and finding a spot in the middle class. The reasons for this are many and varied, but include the remnants of racism, a lack of hope in the American dream; anger at being viewed as suspect and frequently inferior by the larger culture; a public education system based on wealth of the surrounding community that doesn’t adequately prepare students academically; and self-inflicted wounds reflecting a fractured self-worth that often embraces a street culture of machismo, violence, and absentee fatherhood.

This street culture has infected the view some have of African American men, despite the successes of prominent black men such as Kenneth Chenault, longtime CEO of American Express, and President Obama himself. Many expected Obama’s outreach to this population to come sooner.

As My Brother’s Keeper was announced last week, the headlines also remembered the fates of young black men who died too soon. Obama’s press conference came a day after the second anniversary of Trayvon Martin’s death and just weeks after the close of the trial of the man who killed another 17-year-old Florida boy, Jordan Davis. The jury could not come to an agreement that Davis’ killer, Michael Dunn, was guilty of murder or even manslaughter after he gunned down the victim in a convenience store after an altercation over loud music.

Some media commentators placed the blame on Florida’s Stand Your Ground law, which allows people to shoot first if they feel their lives are threatened. Though this defense was not explicitly used in the Michael Dunn trial, the jury was asked to consider it. The perpetrators of these types of killings aren’t always nonblacks: Another recent case in Florida involved a black male in his 30s who pursued and ended up shooting a teenage black male whom he suspected of burglary.

These events are, in part, the modern-day results of the fractured history in the U.S. of valuing black life. In 1787, blacks were deemed three-fifths of a person according to the law, and as slaves, had no rights that the white man needed to respect. Slaves could be flayed, raped, bought and sold, and killed at whim. In the 20th century, more than 3,500 black males were lynched by whites in acts of vigilante “justice” for things ranging from looking at a white woman to being disrespectful to a white man. In the intervening decades, black men have felt disrespected, feared and discriminated against, despite Civil Rights laws enacted in the 1960s. In New York City last year, Mayor Bill de Blasio’s candidacy took off in the black and brown communities after his Afro-wearing son filmed a commercial promising that his father would change the city’s Stop and Frisk policy, which disproportionately targeted black and Hispanic males.

Every black mother lives in fear of deadly trouble befalling her young sons, whether she lives in the New York City governor’s mansion or the Brooklyn projects. The other day on Facebook, I saw my brother-in-law counsel his 24-year-old son, who had overheard a white man reviling blacks and Mexicans in a bar, to ignore such talk for his own safety. My sister had the requisite talk with her three young sons about being polite and respectful to police officers when they are pulled over for traffic stops.

It seems that every black woman, whom society treats more gently, has a story to tell concerning her fears for her husband, boyfriend, sons, nephews, or cousins. Every time a young black man is gunned down, a sword pierces the hearts of black women everywhere.

My fiancé—a tall, dark-skinned, athletic-looking black man who favors sweats, hoodies, and sneakers—seems to encounter racism every day and everywhere. One woman drew her children into a huddle as he passed her on the library steps. While I move invisibly through my routine tasks, I was taken aback at a white woman’s reaction to his presence in the grocery aisle. You could see the look of fear on her face, until she realized he was shopping with me.

Our God is a God of justice, who created all of humankind “out of one” in its diverse expressions. I know he weeps with bereft parents like Davis’s and Martin’s. But he also weeps over the hatred, ignorance, and fear in the hearts of those who kill based on someone’s race.

As Chris Cuomo of CNN stated a few days after the Dunn verdict, there must be a new trial, because the verdict as is, which effectively sends Dunn to prison for life, has nonetheless brought “no resolution on the question of the value of human life.”

And that value, in God’s sight? Priceless.

This article was originally published in Christianity Today, March 2014.