The Soul of Black Consumerism

Article first published as The Soul of Black Consumerism on Blogcritics.

Jayne Dirt over at the Clutch Mag Online has raised a question worth pondering during these waning days of Black History Month: "Is Hip-Hop to blame for the rampant consumerism among Black Folk?"

Dirt contemplates the apparent disconnect between the glorification of consumption in the musical discourse of artists like Jay-Z and Kanye West and the economic reality of most of their fans:

"These hip-hop songs boasting of all the material items they have accumulated, and the fabulous gold-plated, diamond-encrusted lives they live is [sic] a bit passé. Unfortunately, Americans (and specifically black folks) are the ultimate consumers and eat up every word of this mess up, dying to buy new Louis Vuitton bags (or sneakers), when they receive government assistance, or live a paycheck above the poverty line."

Given the extraordinary power that music has to influence human thought, feeling, and behavior, this is a fair question to ask. I'll leave it to others more informed about Hip-Hop to debate Dirt's assertions. What I've been thinking about lately are the psycho-spiritual motivations behind consumerism in Black America.

I believe that the feverish pursuit of material things that we witness among Black folk is a racialized expression of the consumerism afflicting Americans generally. For Black Americans, our economic behavior is a reflection of the collision of internalized materialism and internalized racism. Acquiring material things matters because we associate these things (consciously or not) with the power traditionally possessed by White Americans.

Acquiring them has not only practical value, but psychological value as a counter to our feelings of racial inferiority. We need to acquire more and more in order to quiet that nagging sense that no matter how much we have, we are never quite fully human beings. This is why you will witness even Black folk of means self-destruct either through disastrous financial decisions, or self-medicating their self-doubt (i.e. Whitney Houston).

Given our history this is hardly surprising. That a people who were long considered property should come to believe their salvation lay in amassing it is but one indication of the psychic toll of slavery. As such, the antics of a Jay-Z or Kanye West can be understood as reflecting a psyche still held in captivity to materialist conceptualizations of Black identity. It is art imitating life, or perhaps more accurately, art imitating death, the death of human nobility due to the insanity of White supremacy.

If this analysis is valid, it speaks to the urgency of recognizing the ideology of materialism and its bastard offspring, consumerism, as being just as deadly to Black Americans as racism. The need is urgent for consultation on how to resist the internalized materialist-racial inferiority that has claimed too many of our people.

This must involve more than criticizing the cultural apostles of materialism whether in the entertainment industry or otherwise, necessary as that critique is. A radical re-centering of the soul in our lives is required, understanding that our identity is fundamentally spiritual, and beginning to think, feel, and act based on that reality. As 'Abdu'l-Baha (1844-1921), Head of the Baha'i Faith from 1892 to 1921, has explained:

"For man two wings are necessary. One wing is physical power and material civilization; the other is spiritual power and divine civilization. With one wing only, flight is impossible. Two wings are essential. Therefore, no matter how much material civilization advances, it cannot attain to perfection except through the uplift of spiritual civilization. All the Prophets have come to promote divine bestowals, to found the spiritual civilization and teach the principles of morality. Therefore, we must strive with all our powers so that spiritual influences may gain the victory. For material forces have attacked mankind. The world of humanity is submerged in a sea of materialism."

Image courtesy of Wikimedia. This image was originally posted to Flickr by PlatoArt at http://flickr.com/photos/69295179@N03/6300327619.

Whitney Houston and the Power of Music

Article first published as Whitney Houston and the Power of Music on Blogcritics

The news came out of nowhere. I was co-facilitating a weekend seminar for people of African descent at the historic Greenacre Baha'i School and Conference Center. A participant stated without looking away from his iPad, "Could we have a prayer for Whitney Houston?" Various hand-held devices among our group began to buzz with texts, tweets and Facebook updates about another Black American icon gone too soon. So began the ritual of public discourse and reflection about the life and death of Whitney "Nippy" Houston.

Some of this discourse and reflection has been particularly thoughtful. Jamilah King of the magazine Color-lines contemplates Houston's rise and fall in the context of all-too-familiar trajectories of Black artists:

"...her drawn out public decline was eerily similar to personal wars waged—and lost—by other black legends: Billie Holiday, Michael Jackson, Gil Scott-Heron. Houston’s death, though shocking, isn’t surprising. She’s the latest in a series of tortured black stars to fall victim to themselves."

Writing for The Nation, Daphne A. Brooks shifts the focus from Houston's personal life to pondering her place as racial-cultural-political force in American history:

" ...she inspired a rainbow connection of Gen X and Y singers to belt across the colorline. The runs that she so coolly executed and bequeathed to multicultural Mariah, Christina and the legion of TRL acts and American Idols who came after her have altered the standard of pop singing for good."

Whether Houston was a tortured Black star or a pop-culture prophet of an emerging multi-racial America, Barry Carter reminds us on the God's Politics Blog that the genesis of Houston's vocal genius was the Black Church:

"anyone who knew Houston understands that her talent came from one place, the God she served at the New Hope Baptist Church in Newark. This is where it all started for its daughter, where she was the darling of the choir as a child who left people speechless, belting out gospel songs and hymns."

In addition to King's, Brook's, and Carter's observations, I believe it would be fruitful to see Houston's passing as an opportunity to consider the power of music itself. This power imposes responsibilities on both its creators and its consumers. One of the things I've found most striking since hearing of her death are the spontaneous and heartfelt testimonies about the meaning of her music in people's lives.

These testimonies, often including spontaneous singing of her songs, have reminded me of how the Baha'i teachings describe the impact of music on human beings. This is equally true of music in both secular and sacred forms.

Regarding music, specifically the human voice, 'Abdu'l-Baha (1844-1921) made the following observation:

...wonderful sounds and tones, melodies and charming voices...attracts and exhilarates the spirit of man and has great effect upon him: it makes him weep or laugh; perhaps it will influence him to such a degree that he will throw himself into danger...Consider how strange this is, for nothing comes forth from the singer which enters into the listener; nevertheless, a great spiritual effect is produced.

Reading these words, Houston's "Greatest Love of All" comes to mind. There are psychological, political, and social implications to such a powerful phenomenon. Music can be equally use or abused, inspiring both the best and worst in human beings. Hip-hop, whose infectous beats and rhymes have emerged as a global, cultural force influencing the consciousness, emotions, and behavior of millions is but one example of this duality.

Thankfully, there are those who recognize this. Musicians across the globe are striving to create spaces for learning to exercise this power in ways that encourage human nobility and social salvation. Within a Baha'i context, efforts of inspired souls such as Eric Dozier and J.B. Eckl, Badi, and the Dawnbreaker Collective are some sterling examples. We need many more.

In honor of Whitney "Nippy" Houston, whose voice so beautifully incarnated the positive possibilities of music, I'll close with this prayer revealed by Baha'u'llah (1817-1892), Founder of the Baha'i Faith:

"Thou beholdest, O my God, how every bone in my body soundeth like a pipe with the music of Thine inspiration, revealing the signs of Thy oneness and the clear tokens of Thy unity. I entreat Thee, O my God, by Thy Name which irradiateth all things, to raise up such servants as shall incline their ears to the voice of the melodies that hath ascended from the right hand of the throne of Thy glory."

Image courtesy of Wikimedia. It is a work of the U.S. Government and considered in the public domain

American Dreamer

Article first published as Martin Luther King, Jr: American Dreamer on Blogcritics.

The essence of the American Dream can be captured in two words: upward mobility. On more than one occasion, I have written about how for those left behind by the Great Recession, the American Dream has become a dream deferred.

Research recently reported on in the New York Times suggests that the problem is deeper than I imagined:

"Benjamin Franklin did it. Henry Ford did it. And American life is built on the faith that others can do it, too: rise from humble origins to economic heights. 'Movin’ on up,' George Jefferson-style, is not only a sitcom song but a civil religion. But many researchers have reached a conclusion that turns conventional wisdom on its head: Americans enjoy less economic mobility than their peers in Canada and much of Western Europe."

Perhaps it is time to wake up from the so-called American Dream. Perhaps it is time to dream bigger than the opportunity of upward mobility in the material sense. Dr. Martin Luther King Jr., one of America's greatest sons, offered an alternative kind of dream. While "deeply rooted in the American dream" its branches stretched to the heavens:

"And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream. I have a dream that one day this nation will rise up and live out the true meaning of its creed: 'We hold these truths to be self-evident, that all men are created equal.'"

Dr. King's dream was about acquiring the kind of wealth that is invulnerable to market forces and the chances and changes of life. His dream was about becoming rich in love and justice in our personal lives and in the nation. His dream was not just about upward mobility but upward nobility.

This kind of wealth demands just as much urgent national debate as the material kind. In fact we will never truly achieve the later without the former. I believe this is what 'Abdu'l-Baha (1844-1921), Head of the Baha'i Faith from 1892-1921, meant when he made the following remarks while visiting the United States in 1912:

"Strive, therefore, to create love in the hearts in order that they may become glowing and radiant. When that love is shining, it will permeate other hearts even as this electric light illumines its surroundings. When the love of God is established, everything else will be realized. This is the true foundation of all economics... Manifest true economics to the people. Show what love is, what kindness is, what true severance is and generosity. This is the important thing for you to do... Economic questions are most interesting; but the power which moves, controls and attracts the hearts of men is the love of God."

King's life and death were an incarnation of this kind of deep love. As we commemorate the day set aside in his honor, let's consider the implications of his dream for the economic questions of this election year and beyond:

"This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy... Now is the time to make justice a reality for all of God's children."

Image courtesy of Wikimedia, taken by the National Park Service and considered in the public domain

The Ocean of My Words

In Man's Search for Meaning, Holocaust survivor and psychiatrist Viktor Frankl wrote:

"There is nothing in the world…that would so effectively help one to survive even the worst conditions as the knowledge that there is meaning in one’s life."

In the Baha'i Faith, the primary source of meaning in life are the words of Baha'u'llah (meaning The Glory of God in Arabic). Baha'u'llah (1817-1892) is the Founder of the Baha'i Faith and his writings are considered to be the revealed Word of God by Baha'is. These writings, totaling some one hundred volumes range from mysticism to laws, from theology to social commentary. You've heard the term "People of the Book." Baha'is are People of the Books.

Some key works include the Kitab-i-Iqan (the Book of Certitude) which explains the oneness of religion, the Kitab-i-Aqdas (the Most Holy Book) which contains Baha'i laws, and the Hidden Words, a collection of aphorisms similar to the Psalms. Recitation, study and meditation on Baha'u'llah's writings is a twice daily obligation of Baha'is. Baha'u'llah encouraged his followers to: "Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths."

So important is the practice of reading the writings that he prescribed the promotion of literacy as a religious obligation of parents and the wider community. Literacy is extremely important in a religion that has no clergy and emphasizes the independent search for truth. Baha’u’llah explains that daily immersion in the Word of God has profound spiritual effects:

“Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth, and shall cause the heart of every righteous man to throb. Though he may, at first, remain unaware of its effect, yet the virtue of the grace vouchsafed unto him must needs sooner or later exercise its influence upon his soul.”

I once felt far from God and trapped in impenetrable darkness and agony. I became spiritually isolated and could not even pray. I literally groped for something in the writings of Baha'u'llah to save me. What I found was this: "Put your whole trust and confidence in God who hath created you and seek ye His help in all your affairs. Succor cometh from Him alone. He succoreth whomsoever He will with the hosts of the heavens and of the earth."

I would weep my way through reciting this verse. I would carry it with me where ever I went. I even posted it in large letters on the ceiling of my bedroom so it would be the first thing I would see when I woke each morning. I continued this for several weeks and slowly, painfully, a flicker of faith turned into flame. I had been baptized in the ocean of Baha’u’llah’s Words and born again. This experience confirmed my faith in the creative power of his writings.

Image courtesy of Wikimedia, taken by "Wiki" and considered in the public domain

BEST OF 2011

As Baha'i Thought celebrates it's seventh year (you heard that right folks), I wanted to continue the long standing tradition of ending the Gregorian Year with what I consider the nine best pieces from 2011. Here it goes in no particular order:

1. Save Money. Work for Peace.

2. The Soul of Unemployment

3. The Paradox of Politics

4. Left Behind

5. Beyond Post-Racialism

6. What to a Felon is the Fourth of July?

7. Out of Deep Love

8. Truth, Reconciliation and Occupation

9. Money Cannot Be Eaten

Gene Marks Is Right

Article first published as Gene Marks Is Right on Blogcritics.

Once again, someone has picked up their keyboard and whacked the hornet's nest of contemporary racial discourse in America. This time it was a self-described "short, balding and mediocre certified public accountant", named Gene Marks, writing for Forbes magazine. Marks used the occasion of President Obama's recent speech about inequality to engage in a thought experiment entitled, "If I Were a Poor Black Kid". This experiment yields the following breakthrough insight into escaping poverty:

"It takes brains. It takes hard work. It takes a little luck. And a little help from others. It takes the ability and the know-how to use the resources that are available."

Needless to say, this essay prompted some critical responses. Root.com has a nice round-up of some of them. Ranging from profound to funny, they capture the general critique of essays like "If I Were a Poor Black Kid", namely that they fail to take into account the history of racial oppression, contemporary structural inequities and white privilege.

However, I believe that there is truth worth considering in this essay. Changing the woeful conditions under which too many inner-city, poor, black youth live does require intelligence, intense striving, seizing opportunities offered by chance, assistance from others and creatively using available resources. Marks is absolutely right in that regard. What he fails to recognize is that it is the exercise of these virtues in dismantling structural racism that will make the most lasting and meaningful change in the lives of these youth. In this regard it's all of us who need to be smarter and worker harder not just poor, black kids. Personal responsibility and social responsibility must go hand in hand if we are to achieve true prosperity for all Americans.

My point is not to minimize the central role that poor, black youth, and poor folks generally have to play in changing their lives. As a Baha'i I believe that God expects no less from the poor, black kid than the middle-class, middle-aged white guy. I believe that we are more than the social conditions we find ourselves in by chance, choice, or policy. My point is that justice demands that each of us examine how our choices impact the quality our lives and the lives of our neighbors. This can protect us from the self-righteousness and self-delusion that too often poison the possibilities for change. As 'Abdu'l-Baha (1844-1921), Head of the Baha'i Faith from 1892-1921 wrote:

"For this reason must all human beings powerfully sustain one another and seek for everlasting life...Let them purify their sight and behold all humankind as leaves and blossoms and fruits of the tree of being. Let them at all times concern themselves with doing a kindly thing for one of their fellows, offering to someone love, consideration, thoughtful help. Let them see no one as their enemy, or as wishing them ill, but think of all humankind as their friends; regarding the alien as an intimate, the stranger as a companion, staying free of prejudice, drawing no lines."

Image courtesy of Wikimedia, property of the U.S. Government and considered in the public domain.