Racial Moral Relativism

(KKK March in 1925. Apparently blacks who "segregate" themselves are no different from these guys)


An editorial in the Boston Globe today has a critique of the Congressional Black Caucus upholding the restriction of its membership to African Americans. The columnist put it this way:

The Congressional Black Caucus was formed 38 years ago to do what all congressional caucuses do: bring together members who share certain interests in pursuit of common legislative goals. Its "core mission," says the CBC, "has been to close . . . disparities that exist between African-Americans and white Americans in every aspect of life." For an ardent liberal Democrat like Cohen -- whose constituency is 60 percent black, most of whose staff is black, and whose 20-year voting record in the Tennessee Legislature Cohen himself likens to that of "a black woman" -- membership in the caucus should be a no-brainer.

After all, congressional caucuses are not country clubs open only to applicants with the right bloodlines. The Congressional French Caucus isn't limited to French-Americans or the Congressional Native American Caucus to American Indians. By the same token, the Congressional Glaucoma Caucus isn't open only to members of Congress with glaucoma, you don't have to be a horseman to be in the Congressional Horse Caucus, and the Congressional Arts Caucus isn't restricted to musicians and painters.

Nothing about the Congressional Black Caucus is enhanced by strict racial segregation. On the contrary: As a matter of sheer political effectiveness, caucus members should welcome with open arms new colleagues of every race who share their aims or represent large black populations. To spurn a potential ally because his skin is the "wrong" color is politically dumb and morally despicable. (Read the whole thing here)

I see, so for black people to chose to restrict institutions created to advocate for them to blacks is "politically dumb and morally despicable". This is the kind of self-righteous and condescending statement typical of the milder forms of white rage, that I've described in the past. Beyond that though, it reflects a peculiar kind of racial moral relativism that is worthy of close examination. There is considerable frustration among many people, particularly those who consider themselves "conservative" in their world view, with what they see as moral relativism reflected in statements made by so-called liberals in our society. I recall the outrage that erupted when a popular anchor on a news program made remarks to the effect that, from the perspective of the British, the colonial revolutionaries would have been considered "terrorists". Simply put, one man's "terrorist" is another's "revolutionary" and who are we to claim that we are morally superior to so-called terrorists who could just as easily be seen as "militants" or "freedom fighters"? I would agree that to claim that there is no difference between Benjamin Franklin and Osama Bin Laden is completely absurd. However the columnist's perspective on the Congressional Black Caucus is absurd for similar reasons. To suggest that what African Americans do in order to adapt, survive and thrive in a society in which they have never been and are not now fully equal (i.e. chosing to have all-black institutions) is no different than what whites have done in order to preserve their skin-color privilege (i.e. denying blacks the ability to participate in all-white institutions) are morally the same is also a form of moral relativism. Simply put, one man's tactic for racial uplift is another man's racial discrimination. The problem with this logic is that it rests on a denial of historical and contemporary realities, just like those who suggest that there is essentially no difference between firing a musket at a British soldier and blowing yourself up in a pizza-parlor full of unarmed teenagers. Whether or not a white congressman gets to go to meetings with the Congressional Black Caucus is likely to have no impact on the white congressman's quality of life and ability to fulfill his duties. However, having the wrong skin color in America still correlates with having a lesser quality of life for far too many Americans and is the real problem that deserves moral indignation.

The kind of racial moral relativism engaged in by people like the one who wrote this column reminds me of one of my favorite portions of the document "One Common Faith" commissioned by the Universal House of Justice:

Consumer culture, today's inheritor by default of materialism's gospel of human betterment, is unembarrassed by the ephemeral nature of the goals that inspire it. For the small minority of people who can afford them, the benefits it offers are immediate, and the rationale unapologetic. Emboldened by the breakdown of traditional morality, the advance of the new creed is essentially no more than the triumph of animal impulse, as instinctive and blind as appetite, released at long last from the restraints of supernatural sanctions. Its most obvious casualty has been language. Tendencies once universally castigated as moral failings mutate into necessities of social progress. Selfishness becomes a prized commercial resource; falsehood reinvents itself as public information; perversions of various kinds unabashedly claim the status of civil rights. Under appropriate euphemisms, greed, lust, indolence, pride-even violence-acquire not merely broad acceptance but social and economic value. Ironically, as words have been drained of meaning, so have the very material comforts and acquisitions for which truth has been casually sacrificed.

Racial moral relativism is a dramatic example of how words have been drained of meaning in our consumer-driven, materialistic culture. Words such as "racism", "discrimination", and "segregation" are trivialized everday in what passes in some circles as "enlightened" racial discource. America will never be freed from what James Baldwin rightly described as our "racial nightmare" until a spirit of truth is infused into our discussion of "the most vital and challenging issue". This means ending the practice of pretending that the ways in which blacks and whites have struggled (however imperfectly) to deal with race in our country are morally relative.

I Will Never Forget, We Are Because They Were

In honor of Black History Month which begins on February 1st, I wanted to share some of the photographs I took during my visit to Cape Coast in Ghana. I was able to spend some time in a slave castle there that is now a historical site. It was a humbling and horrifying experience, but to stand on those grounds as a free black man was inspiring as well. I will never forget my enslaved ancestors and will not allow America to forget them either. We are because they were.

The Covenant and the Color-line: A Sneak Peak

A photo of the author near the seat of the Universal House of Justice, Haifa Israel, 2006

As most of you are aware in addition to all the other things that I'm up to these days, I've taken on the task of writing about a Baha'i theology of African American liberation which is coming together in a book called, "The Covenant and the Color-line: Baha'u'llah and African American Liberation". Because I love my readers, I've decided to share just a couple of paragraphs from this humble piece of writing for your enjoyment. It's not going to become a habit. Here they go:

"In the teachings of the Baha’i Faith, black people take center stage in the great drama of human salvation and are transformed from being a problem to being a solution. Baha’u’llah (1817-1892) compared people of African Descent to the black pupil of the eye “that is dark in color, but a fountain of light and the revealer of the contingent world”, “it reflects that which is before it and from it the light of the spirit shines forth”. Black people are seen in Baha’i teaching as having been “richly endowed” by God with “great gifts of mind and heart” that are of particular importance at this stage of the evolution of human consciousness and civilization. In Baha’i theology this evolutionary process is the aim of all Divine Revelation and has been facilitated through the intervention of those Spiritual Educators sent to us by God from the beginning of time. These Educators are those transcendent Figures of history, commonly viewed as the Founders of the world’s religions, such as Moses, Jesus Christ, and Muhammad. Each of these Educators have manifested God’s love and knowledge through revealing the Word of God and have guided humanity through stages of development analogous to infancy, childhood, and adolescence. This progressive revelation of the love and knowledge of God and the human soul’s response to God’s Word are the dynamic of God’s Covenant with humanity and the essence of true religion. Baha’u’llah has claimed that the human race is entering its long awaited stage of maturity and that He is the Spiritual Educator who has revealed the Word of God in a manner suited to the needs of this new stage of the dynamic of God’s Covenant with humanity."

"In order to avoid the inevitable consequences of the color-line, Americans must undergo a profound transformation of character that will be reflected to a greater degree than ever before in our private lives and public policy. It is the mission of the Baha’i Faith to achieve this transformation. Baha’u’llah has revealed a system of laws, principles, practices, leadership and social organization whose purpose is to bring into being a new social order, a global society founded on the consciousness of the oneness of humankind. This global society is the Christ-promised Kingdom of God on earth."

"At the heart of this system lies the Covenant of Baha’u’llah, that insures the ultimate fulfillment of His vision for humanity. This Covenant maintains the unity of His followers and the integrity and flexibility of the application His teachings as those who’ve accepted His vision work towards the creation of a world civilization."

"Through our own liberation in response to the power of the Covenant, African Americans will provide the spiritual leadership necessary for the liberation of all Americans. This is the destiny laid before black people in the Baha’i Sacred Writings and to which we are called by Almighty God."

What A True Martyr Looks Like

Mona Mahmudnizhad, 17, (pictured left) was one of 10 Bahá’í women executed in Shiraz on 18 June 1983. The primary charge against her: teaching Bahá’í children’s classes.

With the rather sad and bizarre preoccupation in the media and among some in the Arab and Muslim world with the recent hangings of a tyrant and his henchmen, it is refreshing and inspiring to hear that a true martyr and her Baha'i sisters who shared a similar fate will be honored with a full-length motion picture called "Mona's Dream". There's a really moving website that details the story of these courageous women who died for the freedom to believe that you can view here. Warning, you will cry when you visit this website.

If you are unfamiliar with the history of the persecution of the Baha'is in Iran, you might want to take a look here. Also, don't forget the recent setbacks suffered by the Baha'is in Egypt and the response of the Universal House of Justice, the International Governing Council of the Baha'i Faith.

In the spirit of Mona, Baha'is around the world continue to work for the spiritual and moral development of children as emphasized in remarks made by Ms. Rebecca Murphy at the recent Social and Economic Development Conference in December 2006:

"Providing spiritual education for children is a fundamental part of social development," said Rebequa Murphy, a Baha'i Counsellor. Her comments came in a talk titled "The Preservation of Human Honor," explaining how human progress will organically spring from core activities.

In closing I'll share the testimony of Baha'u'llah to the spirit of those who have given their lives in this day for the freedom to believe:

Reflect: Who in this world is able to manifest such transcendent power, such pervading influence? All these stainless hearts and sanctified souls have, with absolute resignation, responded to the summons of His decree. Instead of complaining, they rendered thanks unto God, and amidst the darkness of their anguish they revealed naught but radiant acquiescence to His will. It is evident how relentless was the hate, and how bitter the malice and enmity entertained by all the peoples of the earth towards these companions. The persecution and pain they inflicted on these holy and spiritual beings were regarded by them as means unto salvation, prosperity, and everlasting success. Hath the world, since the days of Adam, witnessed such tumult, such violent commotion? Notwithstanding all the torture they suffered, and manifold the afflictions they endured, they became the object of universal opprobrium and execration. Methinks patience was revealed only by virtue of their fortitude, and faithfulness itself was begotten only by their deeds.
(Baha'u'llah, The Kitab-i-Iqan, p. 235)

Black Religion, Baha'i Community:Part Two

For this next installment of Black Religion, Baha'i Community I decided to pose a question to a few Baha'is of different racial/ethnic backgrounds and see how they would respond. The question was "What do you think it means when the Baha'i Writings compare black people to the 'pupil of the eye'?" Here are four responses that I have received so far. I strongly encourage readers to include their own thoughts in the comment section. Let's do some thinking together about this profound analogy that Baha'u'llah has given humanity.

What “the pupil of the eye” means in concrete terms to me is that people of color have the vision that is so needed NOW. Without this vision, I believe we are doomed to fail in our endeavors; it’s life and death with me. My dad was trained as a history teacher, and history is favorite subject of mine. Over the last ten years, I’ve tried very hard to understand American history (and my own personal history), as well as current events, by looking through what I call a “racial lens” – a way of thinking that is very difficult for white Americans to acquire and which requires constant effort to keep focused at all. Without using this lens, I feel I miss the most important parts of any issue. I constantly seek out information from people of color - friends, neighbors and acquaintances as well as authors, speakers, comedians, etc., to find out what’s going on, and to really listen to the bounty I’ve received. Not only do I feel that this is the right thing to do, and part of my own spiritual responsibility, but it has become one of the joys of my life.

Helen Keniston Oney, white, music lover

I have two main responses. The first comes from an activity called the privilege walk. In this activity, everyone lines up, side by side, in the middle of the room. The facilitator begins to read out sentences, and those who identify with the sentence are asked to either step forward (when the sentence refers to a privilege) or step backward (when it's a disadvantage). For example, "If you've ever been pulled over by a police officer because you looked suspicious, take one step back. If you studied the culture of your ancestors in elementary or middle school, take one step forward." At the end, the room is pretty stratified, and many people end it here, using this as a demonstration that privilege does exist in our society. But I prefer to take it to the next step by asking people in the front of the room and people in the back of the room what they can see - what they know about each other. Those in the front, those with privilege, have to admit that they don't know much about what's going on behind them, whereas those in the back have been able to see the movements of the whole group, and know clearly the paths that have been taken. This is the way I understand the concept of the pupil of the eye being the "revealer of the contingent world."
People of African descent have borne the brunt of colonialism, racism, oppression, etc, and this has placed them in the way of much suffering. At the same time, we are now embraced by a Revelation that unmistakably declares that tests and suffering are a gift from God. ‘Abdu'l-Baha says, "Be not grieved; tests lead to the development of holy souls and the ardor of the flame of fire causeth the pure gold to shine and the violence of winds is conducive to the growth and thriving of a firm and well rooted tree" (Abdu'l-Baha, Tablets of Abdu'l-Baha v2, p. 297). It seems to me that there is much wisdom and insight that comes as a result of being tested, of suffering, and finding solace, strength, and truth in God. In more practical terms, I think this idea of the pupil of the eye really calls us (the global human community) to think about who our leaders are, and to make sure that more of them are "founts of light" and vision, wisdom, and perspicacity. My other main response is just an offering of a quote from the Apocryphal Christian texts I recently came across, something that struck me when I read it and made me smile. According to the Gospel of Thomas (II:25), "Jesus said, 'Love your brother like your soul, guard him like the pupil of your eye.'"

My name is Negin, I identify myself as Persian, and I am a grad student in social psychology

Of all the fascinating things about the pupil of the eye, my favorite is this: When you look into a person’s pupil you see your own reflection. What’s more, the pupil of the eye has now seen you and the mind behind the eye perceives you, and the soul behind the mind understands you and the body containing the soul responds to you. The responses I have witnessed from “the Pupil of the Eye” — both in Africa and America — have been passionate, artistic, intelligent, courageous, physical and fascinating. Sometimes there is anger. Sometimes there is joy. But, consistently, black people have helped me open my eyes and see things I did not expect to see. They have focused my vision on the real rather than the imaginary, the true instead of the illusory. This is the grace of these souls. They have seen things, terribly ugly things, and despite this many, many, many of them continue to cultivate the courage to see and to reflect the beauty of the entire human family. People of African Descent make me proud of being a human being. They show me what is possible. They show me my problems in the context of the human experience. This is profoundly humbling and humanizing.

Bruce Grover, white, writer/musician

The scriptural pronouncement in the Bahá’í Writings that Black people can be compared to the “pupil of the eye” represents a profound affirmation of the potential latent with the souls of Black people. A part of what this means in my opinion, is that the ability to discover penetrating spiritual and intellectual truths has been highly developed in the DNA and subconscious of Black people as a result of the centuries of trials and tribulations which they have suffered during their existence on this planet. As a result, they have a heightened capacity for justice, compassion and love, qualities of the heart which the world needs so urgently today. The affirmation does not imply that every Black person reflects these qualities, but is implies that the potential is there and ready to shine forth with the right education.

Willis Burris, Black Accountant - Economist

"Minority" Is A State of Mind.

Photo of young people in the “Conquering the Word” program in Colombia, one of the Bahá’í community’s many initiatives for the spiritual empowerment of junior youth, focuses on young people aged 12-15. Its materials are designed to improve their power of expression and enhance their capabilities related to making moral choices.













The Jerusalem Post has a really great article about a Baha'i couple serving the Faith as representatives of the Baha'i World Center in Jerusalem. I particularly like the fact that the journalist gives a lot of information about the spiritual journey of these two souls, both of whom are Americans from Christian backgrounds. The opening paragraph is below:

Uniqueness is something that many of us strive for, especially in our accomplishments and sense of style, but it is not always easy to be a minority of one in a social or religious setting.

Yet it doesn't seem to be much of a problem for Barbara and Kern Wisman, the Jerusalem-based representatives of the Haifa-headquartered Baha'i World Center.(Read the whole thing here)

This story reminded me of an experience I had while one of only two Baha'is who were students at Harvard Divinity School. I was working at the library and a Buddhist came up and we starting chatting about our religious holidays or something like that. All of a sudden he looked at me and said, "You don't act like a minority (meaning in this case a religious, not racial minority)." I was a little surprised at this statement, but then remembered the many conversations I had, had with Buddhist, Hindu, Muslim and even Catholic students about their challenges in an overwhelmingly Protestant, Christian Divinity School. I replied, "I guess I don't think about myself like a "minority", because as a Baha'i I believe in the oneness of religion. All these Faiths have a common origin, these students are my brothers and sisters, whether they see it that way or not. I just try to act like a Baha'i. I don't have anything to be defensive about."

Of course this only reflects my personal attitude, I know many Baha'is who sometimes feel self conscious about being "the only" in different settings in their lives, especially if theyy are an adolescent or young adult where the pressure to "fit in" is particularly ruthless. Those who belong to "majority" religions and sit comfortably in the assumed superiority of their faith by virtue of its size, seem to forget that in the beginning of all religions, the communities were a small band of devoted people who were treated with indifference or outright hostility by others. Yet it was such small bands of devoted people whose faith has time and again changed the course of history and who are today, rightly celebrated for the power of their spirits. This dynamic which is played out whenever a fresh portion of the Revelation of God is offered to humanity, is a testimony to the transformative power of the Holy Spirit. This power is again at work in the world through the efforts of the Baha'i community to translate the teachings of Baha'u'llah into action, and is also exerting its influence among all people of good will who have caught the spirit of this age which is the oneness of humanity.

For some concrete examples of what God is once again doing with a small band of devoted people, check out this recent article from American Baha'i News about the annual Conference on Social and Economic Development in the Americas.

If you ever find yourself feeling down about being the "only", whatever your religion, remember these inspiring words from the Baha'i Writings:

"Be not grieved at the smallness of your number and thank God for the power of your spirits."

Black Religion, Baha'i Community: Part One

O thou who hast an illumined heart! Thou art even as the pupil of the eye, the very wellspring of the light, for God's love hath cast its rays upon thine inmost being and thou hast turned thy face toward the Kingdom of thy Lord.
(The Baha'i Sacred Writings, referring to People of African Descent)

I have recently returned from Ghana and from the Baha'i World Center in Israel and my thoughts regarding the dynamic relationship between the Revelation of Baha'u'llah and the spiritual destiny of black Americans have reached a new intensity and depth. As you will know from previous posts, I believe that the Baha'i Faith is a 'prophetic', 'holy spirit' religion, in complete harmony with the best of the African American religious tradition, without being a "mere replica" of any aspect of that tradition. You also know that I am a keen observer of three trends in the development of Baha'i devotional culture, being driven by a revolutionary consciousness emerging among Baha'is of African Descent in America. Finally, you know that I'm interested in exploring what could be called a Baha'i Theology of Black Liberation in the spirit of the pioneering work done by James Cone. I've decided to do a series of posts, reflecting on "black religion in the Baha'i community". Here goes...

Black Religion, Baha'i Community: Part One
The foundation of my reflections on this topic is the following: The evolution of the Baha'i community in America and the spiritual and social consciousness of African Americans both within and without the Baha'i community, have converged in a moment of tremendous possibility. We are now in a position to begin to discover new models of unity in diversity through systematic study of the expression of black religion within a new multicultural, international faith community: The American Baha'i Community.
When I refer to "black religion", what am I talking about? I define black religion as those patterns of devotional practice, religious reasoning, social organization, and cultural expression that have emerged in the centuries since enslaved Africans were first brought to North America. African Americans have brought these patterns with them into the Baha'i community and as their consciousness of their spiritual reality as "the pupil of the eye" has deepened, they have exerted an increasingly transformative impact on the Baha'i Faith, just as they have done with Christianity and Islam. Examples of this transformative impact, what it means for our understanding of Baha'i belief and practice and how they relate black theology and black nationalism with be addressed in future. While you're waiting, rush out and purchase a copy of "Lights of the Spirit" written by Professors Richard Thomas and Gwen Etter-Lewis which is an awesome new book about African Americans in the Baha'i Faith.