The African American Attitude: A Few Baha'i Thoughts
Photograph of a young revolutionary and future Baha'i, Nashville, Tennessee 1977
As some of you know, I offered a few Baha'i thoughts about WHITE RAGE, based on a powerful piece of Baha'i literature called The Advent of Divine Justice, which among others things, identifies racism as America's most vital and challenging issue. This time I'm going to address the flip side of WHITE RAGE, which I call the African American Attitude.
In the Advent of Divine Justice we find the following statement regarding the challenges facing African Americans (note: The Baha'i Writings use the racial terminology of the period in which they were written, so prepare yourself for the use of the world "Negro"):
Let the negroes..., show by every means in their power the warmth of their response, their readiness to forget the past, and their ability to wipeout every trace of suspicion that may still linger in their hearts and minds.
(Shoghi Effendi: The Advent of Divine Justice, pp.33-34)
But wait, there's more. The Baha'i Writings have this piece of advice for African Americans:
"... it is incumbent upon the negro believers to rise above this great test which the attitude of some of their white brethren may present. They must prove their innate equality not by words but by deeds. They must accept the Cause of Bahá'u'lláh for the sake of the Cause, love it, and cling to it, and teach it, and fight for it as their own Cause, forgetful of the shortcoming of others. Any other attitude is unworthy of their faith (From a letter written on behalf of Shoghi Effendi to an individual believer, February 9, 1942)
1. Responding warmly to the efforts by whites to overcome their own prejudice and treat us like human beings (finally!)
2. A readiness to forget the past
3. Wiping out every trace of suspicion
Responding warmly: Ironically this is the first thing on the list which is made really hard if you have not addressed the other two challenges. But it is possible as African Americans throughout history have demonstrated time and again. Figures such as Frederick Douglass, W.E.B. Du Bois, Book T. Washington, Dr. Martin Luther King and millions of everyday black folk like my grandmother Willer Dean McKinley, have shown a great capacity for a just and loving response by the sincere effort among white Americans to treat African Americans like human beings. This capacity of warmth in spite of our bitter experience is among those spiritual qualities which the Baha'i Writings tell us people of African Descent have been "richly endowed" with and that, on our better days, we make look easy.
Readiness to forget the past: Say what?! This one can be a bitter pill for a people whose past was systematically brutalized out of them and whose very sanity to some degree has depended on recovering that past and unlearning the propaganda that we have been taught about our history, before, during and after slavery. One way of looking at this is as a spiritual and psychological discipline. There is a fine line between a consciousness of the past experience (whether positive or negative) that empowers a person to meet the challenges of the present and move confidently into the future with nobility and grace, and an emotional attachment to past wrongs (real or perceived) that feeds a self destructive resentment while starving the soul. Readiness to forget the past does not mean literally forgetting the things that African Americans have suffered, but letting go of our emotional attachment to those things. It means not allowing the past to determine our present or our future.
Wiping out every trace of suspicion: This is about healing from that ever present paranoia that a white person is acting this way or that way because of race. You could say that many African Americans engage in an on the spot racial mathematics when interacting with whites, constantly calculating (generally subconsciously) their motives. This springs for a deep and painful sense of insecurity born of centuries of bad experiences and is not easy to shake. Ultimately African Americans have to let go of a preoccupation with what whites may or may not feel towards them and focus on fulfilling their own destiny as a people who will contribute their "great gifts of mind and heart" to the creation of a new social order based on unity and justice. It's a much better use of their time and energy.
African Americans in the 21st century must adopt a new attitude towards our experience in the United States. They must prove to the world their "innate equality not by words but by deeds". They must accept the full implications of Baha'u'llah's teaching that humanity is one, "love it, and cling to it, and teach it, and fight for it as their own Cause, forgetful of the shortcomings of others. Any other attitude is unworthy" of those whom Baha'u'llah has described as the pupil of the eye.
21 comments:
What Shoghi Effendi says is a tough call for African Americans and runs counter to the current trend in which the present descendants of historically oppressed minorities demand apologies from the present descendants of the oppressors.
We in the UK are presently marking the 200th anniversary of the law passed by our parliament that abolished the transatlantic slave trade. There have been demands from various African and Afro-Caribbean groups for an apology from the British government for what the British slave traders did to their ancestors.
My reading of Shoghi Effendi's guidance is that the present generation of African-descended British people should let go of the past and respond warmly to efforts by the white British to overcome their prejudices; and, of course, they should wipe out ever trace of suspicion. Well, that's easy for me, a white British person, to say, but it really runs counter to our culture in which the victim (who is self-defined) is king.
Some years ago, I heard Mr Mitchell (member of the Universal House of Justice) say, quite angrily, of groups who are taking the "victim stance" that they should "get up off their knees!"
The Baha'i approach to race relations is counter-cultural. And that goes for the white European tendency to feel guilty that they can never feel guilty enough for what their ancestors did to all sorts of minorities.
We are in the business of creating relationships for a new era and in a new key. It's a challenge for all of us. I guess.
I agree that the Baha'i approach to race relations is a counter cultural activity in todays highly politicized societies. The whole preoccupation with demanding apologies for things that have been perpetrated by past generations is fascinating. You could say that it is race unity as a form of therapy. More important than having governments or individuals say they are sorry is making the commitment to transform the social order in such a way that unity and justice prevail. This is ultimately of greater value than the theatrics that often pass for "progress" regarding race not just in the U.S. but all over world. On the other hand the spontaneous and sincere admission of wrongdoing and seeking to make things right is something that the Baha'i Faith supports and can play a meaningful role in promoting necessary healing for a wounded world. I think of the Truth and Reconciliation model in South Africa for instance. Humanity has so much to learn, but thank God we have the guidance that the Baha'i Faith offers to show us the way.
First of all I would suggest that both Mr. Copeland and Mr. Leith re-read those excerpts of the ADVENT OF DIVINE JUSTICE within the context of the surrounding paragraphs.
Lets not get all sentimental and universalize guidance intended for "the white and Negro exponents of the redeeming Faith of Baha'u'llah" into social rules of engagement between white and black communities in the greater society.
Shoghi Effendi's words are intended to solidify and unify the Bahai community. Hence, if I come in contact with a white man who has recognized Baha'u'llah I can "forget the past etc." because I know he has the same standards of equality, humanity and brotherhood that I have and is committed to making such standards a reality.
It's important as Bahai's not to fall for the trick of focusing on neo-liberal cultural norms or propaganda intended to give the white bourgeois a clear conscience instead of actual power relationships and socially oppresive dynamics.
Talk about apologies, or banning certain words etc. etc. is all just distraction to keep people from focusing on 'the real'.
Is that Huey P Newton I spy in the background? I saw Roger G Smith's one man show about Huey P Newton and I think his poetry reveals a lot of spiritual striving and insight:
If I define myself as my thumb, I deny myself my fingers.
If I define myself as my fingers, I deny myself my hand.
If I define myself as my hand, I deny myself my arm.
If I define myself as my arm, I deny myself my body.
If I define myself as my body, I deny myself my universe.
I diminish myself.
By having no family I have inherited the family of humanity.
By having no possessions I have possessed all.
By rejecting the love of one I have received the love of all.
By surrendering my life to the revolution I have found eternal life.
Revolutionary suicide.
Barney:
I'll share a piece of wisdom that I recently read: Repentance precedes forgiveness. I've seen nothing to indicate that the majority of white people have sincerely repented of the injustices of the past or present. On the contrary, the popular attitude is one of indifference to injustice and resentment of moral duty. There's a reason Shoghi Effendi began his analysis of racial conflict by addressing the attitudes of white people, and characterized forgiveness as a response, not a blind and servile attitude towards oppression.
Malik
I hear what you are saying regarding the difference between forgiveness that is weak and forgiveness that is strong. Also your point that the Guardian began with commenting on the attitudes of whites rather than blacks. I believe that we are passing through a significant transition regarding race in America. While many traditional attitudes and social structures have evolved, we are far from the standard of true racial unity and justice that the Advent of Divine Justice is talking about. Where I might differ with you slightly and which is the point of this post, is that the attitude of African Americans cannot be conditional on what whites do or do not do regarding their own responsibilities. Ultimately, African Americans like all human beings are accountable to God for living in the way that God wants us to live and loving in the way that God wants us to love. We cannot allow the behavior of others to determine our destiny as a people, a destiny which is glorious and has profound implications for the entire human race. Of course I know that you know this, I just figure that it can't be said often enough.
You're right Phillipe. I can't let oppression dehumanize me. I still have to be as loving and just toward all people as I know how, regardless of their actions or attitudes, for my own soul's sake. But that don't mean I'm gonna take anybody's stuff ;)
Malik
That is right on. As a bare knuckle spiritual warrior I completely agree. Here's my question. How does a person not take anybody's stuff in a way that is consistent with a commitment to unity? I ask this because I have sometimes seen a lack of balance between a desire for unity and a passion for justice. In theory they are compatible but in practice it becomes challenging. Actually I'll pose the same question to Barney who I'm sure has some thoughts about this given the kinds of issues he addresses on his blog.
Whatcha think fellas?
Malik
That is right on. As a bare knuckle spiritual warrior I completely agree. Here's my question. How does a person not take anybody's stuff in a way that is consistent with a commitment to unity? I ask this because I have sometimes seen a lack of balance between a desire for unity and a passion for justice. In theory they are compatible but in practice it becomes challenging. Actually I'll pose the same question to Barney who I'm sure has some thoughts about this given the kinds of issues he addresses on his blog.
Whatcha think fellas?
Thanks Anonymous
It is true that we should not be over sentimental about the serious issue of race. However, I would disagree with the idea that the fact that the Advent of Divine Justice is addressed to the Baha'i community, that it's insights are not generalizable to Americans as a whole. This is the essence of the writing that I do on this blog, that a person does not have to be a Baha'i to experience the Baha'i writings as a source of meaningful guidance for their own lives and for the society to which they belong.
That's a great question. I think you have to approach racial unity like you would approach a marriage that's in serious trouble. First, you have to genuinely believe that the relationship is worth saving. That requires faith in the marriage covenant that you made with God. Obviously, in Baha'i terms, that covenant would be the Baha'i Covenant.
Second, you have to commit to uprooting the source of contention between you. That requires complete honesty, humility, courage, and devoted effort, and usually counsel and guidance from an outside authority (like a Spiritual Assembly).
Third, you can't be in it for what you think you're going to get out of it. If you're not doing it for the sake of your own spiritual integrity, you're setting yourself up for failure from the outset.
Finally, you have to heal what's broken, and restore lost faith and trust. That takes an attitude of humble devotion to one another. The only way to acquire that attitude is to cultivate an attitude of humble devotion to God.
While you're going through this process though, you can't expose yourself to spiritual or physical danger. If your partner insists willfully on doing things that are destructive, you have to let them know in no uncertain terms that you won't abide their behavior, even as you seek to to move beyond the past.
That's what I mean about not taking anybody's stuff. Racism is far from over, and it can't be tolerated. Still, even as we're confronting racism, we have to be seeking reconciliation, if we're going to be faithful to our covenant with God.
Thanks Malik for a thoughtful response to my question. I'm still trying to figure out if the marriage analogy works for me, but I like your response anyway.
There have been some interesting comments on the original post and on my comment.
It is not my intention to exculpate states, nations, ethnic groups, religions, businesses, or individuals who have been or are responsible for oppressing others. Least of all is it my intention to excuse or forgive white Europeans for their racism past and present or for their involvement in the slave trade. In any case, it is not my place to forgive; that is for those who have suffered or do suffer.
I'm mindful of the fact that 'Abdu'l-Baha taught the white American Baha'is some pretty sharp lessons about race and race relations in the early part of the 20th century.
So please don't run away with the idea that I want to give white Europeans an easy out in this regard.
However, I would offer a few observations:
1. No rational system of morality holds children responsible for what their parents did. I know that blaming the children for the sins of the fathers goes on all the time; it may be emotionally satisfying; but it is not a rational thing to do, in my view, unless one believes in reverse causation. This means, I think, that any apology I may offer for the conduct of my ancestors can do no more than make all parties to the apology feel better. Other than that, it changes nothing.
2. We have a natural tendency to simplify our history. We mythologize our back story, we create heroes and villains to fit our foundation myths, we draw on archetypes in telling and retelling our narratives. But the rational and systematic study of history of any part of human life and society inevitably reveals that our myths are just too simple, that our heroes have their weak points, that our villains may have some redeeming features. Above all, history almost inevitably deals a death blow to any simplistic categoric framework that we may have used to analyse our stories.
What I am skirting around here is that white Europeans were not the only villains in the transatlantic slave trade (even though they may have been the most notable) but Arabs, Africans and others also played their part and made their money from this evil business. Who is asking for apologies from their descendants?
3. Feelings of guilt and shame are entirely appropriate when one has perpetrated a crime or some other ill. Feelings of guilt and shame are appropriate when proportional to the transgression. But if I start to excoriate myself in an extreme fashion for something my ancestors did, my response is pathological and it may well block my capacity to put right the wrongs of today, because I am so focused on the wrongs of the past. In writing to the Zoroastrian Manikji Limji Hataria, Baha'u'llah repeatedly tells him to focus on the needs of the day he lives in, not to focus on what has gone:
"Every age has its own problem, and every soul its particular aspiration. The remedy the world needeth in its present day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in..."
4. Baha'u'llah, the Master, Shoghi Effendi, the Universal House of Justice all repeatedly remind us that the solution to the problems of today lie in just one thing: unity. Baha'u'llah bids us flee from the darkness of estrangement; the Master calls for "the end of foreignness" and human solidarity; Shoghi Effend, in Advent of Divine Justice, calls for a huge moral uplift in American society (not in the Baha'i community alone) and prescribes a remedy for the racial hatred that was endemic in American society and politics (and, of course, pretty much every country on the planet) that challenges both white and black alike.
Probably the most useful and illuminating statement on racism from any Baha'i agency in recent years was that made by the Baha'i International Community to the World Conference against Racism in Durban, South Africa, in 2001. It begins thus:
"Racism originates not in the skin but in the human mind. Remedies to racial prejudice, xenophobia and intolerance must accordingly address first and foremost those mental illusions that have for so many thousands of years given rise to false concepts of superiority and inferiority among human populations.
"At the root of all forms of discrimination and intolerance is the erroneous idea that humankind is somehow composed of separate and distinct races, peoples or castes, and that those sub-groups innately possess varying intellectual, moral, and/or physical capacities, which in turn justify different forms of treatment.
"The reality is that there is only the one human race. We are a single people, inhabiting the planet Earth, one human family bound together in a common destiny, a single entity created from one same substance, obligated to ‘be even as one soul.’
"Recognition of this reality is the antidote to racism, xenophobia and intolerance in all its forms. It should, accordingly, be the guiding principle behind the discussions, deliberations and ultimate output of the World Conference against Racism."
It closes with Baha'u'llah's ringing call for unity:
"O Children of Men! Know ye not why We created you all from the same dust? That no one should exalt himself over the other. Ponder at all times in your hearts how ye were created. Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest."
How I long for an end to estrangement and the growth of a just and loving unity amongst all of us.
Please forgive the length of this response.
Thanks Barney for a thoughtful response. I need to read it a few times carefully before I offer any thoughts, but no need to apologize for it's length. It just means that you care enough to take the time to say something meaningful. I hope that others are inspired to do the same.
The mission of Baha'i Thought is to stimulate this kind of discussion. Thanks for contributing to it.
Barney:
For my part, I wasn't advocating "apologies on behalf of one's ancestors" in particular. I was simply pointing out the need for a change in attitude before we can move forward.
Here is an excerpt from an essay I'm working on, it might be relevant to the discussion or it might not -
"The powers that be celebrate whenever they hear about oppressed people demanding apologies. For the oppressor knows full well that if indeed the oppressed were concerned with Divine Justice instead of that overwhelming sentimentality found in petty bourgeois secular liberal morality it would be his head in the gallows and not merely his pride."
Barney:
As I reflect on the particular issue of offering apologies, I have to disagree with your characterization of it. It's not castigating innocents or demonizing one group for the crimes of the past. It's doing what slavers and their apologists refused to do then, and what millions of people still refuse to do today: it's acknowledging that black lives matter, in life and in death. Acknowledging the shamefulness and tragedy of what was perpetrated upon innocents and honoring their memories is the least that we can do.
Malik and Shahid, thanks for continuing this important discussion which has provoked and deepened some of my current efforts at Baha'i thinking. I think that there is a gem of truth in your comments as well as Barney's. My question is what the significance is of collective apologies for past wrong doing? In one sense it is simply an expression of truthfulness, which we all know is the "foundation of all human virtues". Humanity as a whole needs to tell the truth about its collective past, much of which is ugly and painful, because telling the truth is necessary for our spiritual growth and the advancement of civilization. On the other hand, focusing on apologies runs the risk of turning the goal of racial unity into a form of therapy rather than what it should be which is about making fundamental changes in the structure of the social order so that they better reflect the reality that humanity is one. Such a fundamental change is worth thousands, upon thousands of apologies that may or may not be followed by any practical action toward righting the wrongs that are being apologized for. The mass therapatization of social problems in the world where the focus becomes "feeling good" rather than "doing good" is one of the greatest challenges we are facing in this latest stage of an age of transition. It seems to me that people of good will must begin to engage in a discourse that reflects spiritual maturity and abandons preoccupation with who is to blame for the current human condition and focuses more on the universal responsibility we hold as members of the human race to change these conditions. Commitment to making such revolutionary change could be understood as a new definition of what it means to be a human being.
Shahid, what you offered is most appreciated and keep making comments my man.
"...the time has come when each human being on earth must learn to accept responsibility for the welfare of the entire human family..." -UHJ
Coming late to the apology discussion: At some point, "they" (forgive the uncharacteristic lack of citation) did a calculation to figure out the rough cost of reparations to the descendants of American slaves, and it turned out there isn't enough money in the world. Martha Minow, at Harvard Law I think, does some great work on the importance of memorials, public statements, truth and justice commissions, in national healing. It makes sense to me. I don't want words, I want action.
"Let deeds, not words, be your adorning." - Baha'u'llah
In my life, apologies are a five-step process. "The 5 A's", as they are known: 1. Acknowledge what you did, 2. Apologize, 3. Affirm what you will do in the future, 4. Ask for forgiveness, and 5. Act. I yearn to have our government fully acknowledge the legacy of racism and take on the challenge of rooting out institutional discrimination through all available means, including education. This, coupled with and creating community and individual transformation...yes.
Malik, I love your analogy with marriage. LOVE it.
One other comment I wanted to make: Abdu'l-Baha told us,
"If it be possible, gather together these two races, black and white, into one Assembly, and put such love into their hearts that they shall not only unite but even intermarry. Be sure that the result of this will abolish differences and disputes between black and white."
Hooray for our multiracial sisters&brothers!
I'm so glad to be having this conversation with all of you.
Thanks Negin, for your contribution. I was thinking about this this morning and there is a great deal in the Writings about the need to forgive but I have actually not seen very much about making apologies. I haven't looked very hard, but it's something that is interesting given how apologies have really come to the fore in this discussion. I'm not sure what meaning it has but the recent popularity of various individuals and governments issuing apologies for past wrongs it makes me wonder if this reflects spiritual maturity in some way or is simply a kind of psychological performance that is now the "thing" to do and borders on the kind of confession that is discouraged in the Baha'i Faith.
I wonder what others think about this?
In my neck of the woods we say "There's not much point in burying the hatchet if you're going to leave the handle sticking up out of the ground." Will Naylor
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