Posts Tagged ‘race’
My bullshit alarm went off last month. As usual, it forced me to rethink an opinion I’d always just assumed.
The big surprise was who set it off: Al Sharpton.
Here’s what happened. In the wake of the senseless deaths of two NYPD officers, one news item in particular caught my attention: Al Sharpton condemned the shootings.
I have never paid a great deal of attention to Sharpton. What little I had absorbed was overwhelmingly negative: he was an opportunist, a craven showman, an inciter of violence and hatred. So when a conservative friend or relative condemned the reverend, I would simply nod my head and point out that no, not all black people were like Al Sharpton, not all progressives were like Al Sharpton, he was an extreme example.
And when I heard that Sharpton condemned the murders of officers Rafael Ramos and Wenjian Liu, it struck me as remarkable news. I figured someone in the public square would remark on it. But no: many conservative pundits continued their ongoing assault on Sharpton without missing a beat—without even acknowledging his statement.
That’s when my bullshit alarm went off. It posed this question: “Who exactly informed your opinion of Al Sharpton?”
After a bit of thought, I realized that my opinions came largely from in-laws and friends and media types. Specifically, conservative in-laws and friends and media types.
There’s nothing wrong with reflecting on sources like these. But I try hard not to get all my input from one viewpoint, so a bit of investigation was in order to restore the balance. I spent the better part of an afternoon reading about Sharpton: not what opinionators said about him, but what he said and did, going back at least to the 1990s. (For example: Sharpton’s eulogy at Michael Brown’s funeral and his account of his role in the Crown Heights unrest.)
To summarize: I could not find a single instance of Al Sharpton’s inciting violence. He is vocal and assertive about racial injustice, but he also takes elements of the African-American community to task (as in the Michael Brown eulogy). He has done some divisive and incendiary things, particularly in his early days (the Tawana Brawley affair comes immediately to mind). Perhaps he is opportunistic. Many of his calls for justice sound similar to what I recall hearing in the 1960s. I’m hardly the first person to notice all this: media outlets like Politico and Newsweek have chronicled Sharpton’s evolution.
As I read, a different image of Sharpton began to form in my mind: a particularly colorful mix of virtues and vices (like most of us), who appears to have evolved over time (like most of us). It is hardly a description of the devil incarnate.
So. What are the lessons here?
- People can and do change. We need to give them grace to do so. We owe it to them to see and honor their evolving selves and reshape our opinions of them accordingly. This approach, unfortunately, is in short supply, as anyone who’s attended a family reunion—and was treated like she was still 10—can tell you.
- There’s no end to our blind spots: instances in which we’ve semi-consciously glommed onto an opinion without even realizing we haven’t thought it through. Openness and humility can help here: humility keeps us attentive to how much we don’t know, while openness motivates us to hear—even more, to seek out—opinions that differ from our own, no matter how “settled” the issue might be for us.
- Assume good intent. This is particularly important for people of faith, since most if not all faith traditions require us to extend welcome and compassion to all. Does that mean we trust blindly? No. The gospel admonition to be “shrewd as snakes and innocent as doves” (Matthew 10:16) applies here. Skepticism can be healthy. Cynicism born of hostility, not so much.
Have you had to revise an opinion of someone you were absolutely certain about? How did that work for you? Feel free to tell your stories here.
Over the past week or two, I’ve had a number of vigorous and civil conversations about police behavior, the use of force, and race in America. Emerging from those conversations are several points that, I think, are underrepresented right now in the public square. So here is what I’ve heard and learned and come to believe:
- We need to listen more and listen better. As I wrote in another article, “By listen, I don’t mean waiting impatiently for the other person to stop so I can have my say. I don’t mean listening through the filter of every belief I’ve ever held. I mean listening that is deep, openhearted, and fully attentive, that strives to experience the other person as she is, to accurately hear what she says.” Read more here.
- We need more both/and. Can we deplore the destruction of property in Ferguson and inquire into the dynamics that gave rise to the underlying anger? Can we express concern about police use of excessive force and note the difficult line that officers walk in carrying out their duties? Can we uphold the value of individual responsibility and acknowledge the broader social trends that make assuming responsibility an uphill climb? If not, why not?
- We need space to explore without shame. The dynamics behind the incidents in Ferguson, Cleveland, and other places are new to many people (mostly white people). To fully understand any concept new to us, we humans inevitably fumble around, ask clumsy questions, make rookie mistakes, so that eventually we get it and can be effective in addressing it. Exploration is difficult, however, if we fear being labeled immediately as bad or unacceptable just for asking questions. This happened after 9/11 with the label un-American; I hear it happening now with the label racism. Are some people who ask clumsy questions racist? You bet. Do some hold truly good intent despite their klutziness? Indeed they do.
- I wonder if, just maybe, we can restart the conversation in a different place. I have heard commentators address their white readers along these lines: “You are blind to the fact that racism is systemic—baked into our system. Just by being white, you benefit from it. That makes you part of the problem.” Wherever this statement is on the accuracy scale, it usually puts white readers on the defensive, which derails the conversation and leaves us even more polarized. What if we addressed white readers this way: “Did you know that racism is systemic—actually baked into our system? Here’s what I mean….” By separating the system from the individual initially, we might be able to spark not defensiveness but curiosity—and, from curiosity, engagement.
- There is a world of hurt around race, and it hurts on all sides. I spent part of yesterday listening to the experience of a friend—a teacher who felt threatened by the aggressive behavior of two students and mentioned it to management. In response, because she is white and the students are black, her entire work group was sent to a seminar on unconscious racism. The shaming she felt is palpable in her storytelling. No, I am not saying that white pain is equal to black pain: not even close. What I am saying is that an acknowledgment of pain from everyone, to everyone, might be a first step in the long, arduous process of opening our hearts to one another.
What do you think—not about the incidents themselves, but about the conversation they have sparked in the public square? What does it tell us about the way we do dialogue?
Miki Kashtan writes more deeply about the human experience than just about anyone I know. When reading her blog, I have the sense that she has confronted a difficult issue, taken it into her deepest self (an act of courage if there ever was one), and written down the wisdom that emerges in that interface between her heart and the problem.
This week Miki, who is a renowned trainer and practitioner of Nonviolent Communication, has turned her attention to the unfolding story in Ferguson, Missouri—and thereby to deeper issues of race and policing. I cannot do better than to refer you to her article, “Responding to Violence with Love for All.” An excerpt to whet your appetite:
There are times, and this is one of them, where my ongoing choice to stay away from public events and electoral politics no longer stands up to my inner sense of moral integrity. This is a time where I am just too clear that it’s only my privilege that makes it even an option to choose. No, I don’t think that privilege is “bad,” nor do I aim to make it go away, nor believe it’s possible or even always desirable to do so. Rather, I want to consider my privilege as a resource, and to keep asking myself day in and day out how I mobilize my privilege and use it for the benefit of all….
This is the first and deepest commitment of any act of nonviolent resistance: I am willing to endure suffering; I will not dish out suffering to anyone else. As people like Gandhi and Martin Luther King knew, and others like them, known and unknown, our willingness to endure suffering is one of the very ways we can reach the hearts of those who are at present committed to cruelty. Nonviolence implies a willingness to trust that everyone is redeemable, even if we don’t know how to do it. When we expose our own vulnerability, we invite theirs.
Maybe it’s that I’m reading Alice Walker’s incredible The Color Purple just as the commentary around Trayvon Martin has taken center stage again. Whatever the reason, the loud, angry cacophony about race in America has cut me to the heart—and rattled my cage.
Like many white people, I first grew aware of this cacophony because of the O. J. Simpson verdict, with the stark difference in interpretation of the evidence along racial lines. Since then I’ve read some, listened to wisdom from some great thinkers (like Judith Katz, a pioneer of the idea of white awareness), and have some grasp of what I should do and how I should think around this issue.
The shoulds can be useful guides. Ultimately, though, whatever I do and think has to come from me—from my deepest self. I am just starting to glimpse what that is. And one part of it may be helpful to white Americans like me who are struggling to understand, on a heart and gut level, the dimensions of the conversation on race.
So, white Americans, here’s an idea to chew on:
Each of us grows up with a story. It tells us who we are, who our family is, and particularly what our society is and how it works. For those of us with things in common, our stories hold some things in common—especially about society.
This is true of us as white people. We’ve learned that the policeman is our friend. We know that there are no limits to how far you can go or what you can do. We’ve heard that we live in a post-racial society.
That is our story.
Over the years, we have heard it a lot. So often, in fact, that for us it becomes a given. It is no longer a story about reality; we think it is reality—“the way things are.”
Then we get the O. J. trial. And Trayvon Martin. And suddenly we see that at least one other group of people—African Americans—has a different story. On many points, their story contradicts our story.
All this is indisputable.
The question is what we do with it. And for people of dialogue, the answer is surprisingly clear.
As people of dialogue, we know that each of us is exactly one person among billions, with one person’s perspective among billions. Our knowledge is fantastically limited, our ability to be certain even more so. Those simple facts drive me into dialogue with you—because if I know so little, I want to hear what you know, so together we may get closer: to the truth of the situation, to a way forward, to mutual understanding.
In this case, as white people of dialogue, what we do next is listen. Long, intently, without interrupting.
This is particularly important in the U.S., where the dominant story—the white story—so often drowns out the other stories. Where for large swaths of our history as a nation, those other stories were seen as nearly sacrilegious, and their storytellers threats.
How do we start to listen? As my friend Paige Baker has pointed out to me, volumes have been written about these other stories. It behooves me to read them. I need giant portions of Alice Walker and Maya Angelou and others like them.
I think dialogue as a habit of the heart can play an important role here. As white Americans, we have heard our story for many years. It will take years for us to absorb the other stories. That calls for an inner orientation toward listening that enables a continual readiness. Whenever the conversation comes up—with a friend, in the media, wherever—we are ready to listen because our whole selves are tuned that way.
So. Can we listen for a while? A long while? Do you see the value?
This is my third attempt at a post about the Trayvon Martin tragedy.
Everything I write seems presumptuous. There are already too many voices raised, too many fleeting shards of news and rumor and innuendo flying around the Internet. At the center of all this is something horrible beyond words: the death of a young man—quite possibly for walking while black. No wonder the proper words won’t come.
My instinct, right now, is simply to write down a few thoughts and get out. So let’s keep it simple:
Being black in America is still fraught with risk. People make assumptions about you that have no basis in fact. We can do better. We have to do better.
One can realize this state of affairs, express outrage at it, and still want to wait for more evidence before deciding that the Martin case is an example of this.
It is possible to express outrage about the police response and want to demand justice.
It may be possible to express outrage about the police response, want to demand justice, and still not be sure whether George Zimmerman should be convicted, or of what.
Bottom line: it is possible to hold different, even paradoxical, beliefs in one’s head and heart at the same time. It is even OK to do so.
This, by the way, is a useful skill for dialogue. When we hold paradoxical beliefs, we can see the value of each. That makes it easier to see the value of others’ perspectives as well—and want to engage them in dialogue.
Your comments, as always, are welcome here. In the meantime, I’ll leave you with one of the more thoughtful articles I’ve read on this topic: a New York Times opinion piece by journalist and op-ed columnist Charles M. Blow. I hope you get as much from it as I did.
I did not see this coming, and frankly, I’m pretty embarrassed about it.
A while back, I wrote a column on the still-hypothetical “national conversation on race.” A dear colleague emailed me this week to point out, graciously and civilly, that the ideas in the column had “white as normal” written all over them.
Like many other white people, I tend to see myself as more or less normal. I don’t see how my ideas arise in part from my position in society: membership in the privileged race, gender, class, and sexual orientation. I think I think like an everyday person. I actually think—at least to some extent—like a white, middle-class, male, straight person. (If you think this is a tempest in a teapot, check out the Witnessing Whiteness book and blog, or the ten misunderstandings white liberals have about race. Or enjoy Colbert’s take on the issue.)
My colleague’s comment horrified me. The last thing I ever want to do is exclude people, however unconsciously. Yet if it’s unconscious, how do I know I’m doing it?
Shelly Tochluk, the author of Witnessing Whiteness, provides an interesting way to think about this. In writing about her attempts to foster discussions around race at her college, she notes:
I’m not perfect, and neither has been the enactment of my anti-racist practice on campus. I know that. But, I also know that taking one step at a time, continuing to reflect, and continuing to try and rectify and challenge areas where I’m not as good I want to be is a powerful thing…and essential for those of us who need to stay motivated to keep stretching ourselves.
After ruminating on this awhile, I’ve come out with four lessons for myself. I would love to hear what you think of them.
- Everyone has to start somewhere. That somewhere is usually with one’s own story, background, experience, etc. The ideas I have are inextricably bound up with who I am. You might say that the best I can offer to the world is who I am.
- Who I am is severely limited. Same with who you are, or the neighbor down the street, or Barack Obama. Each of us is exactly one person, with exactly one person’s perspective.
- To expand my perspective, I need you. Specifically, I need to listen to you. Verbal dialogue lies at the heart of that listening. But it could also mean reading the books you love, absorbing the music you enjoy, hanging out with the people you hang out with.
- This type of dialogue is hard work, and it leaves us extraordinarily vulnerable. It calls for an inner strength that few can muster alone. That’s one reason I believe people of faith are so well qualified for dialogue. They don’t need to muster the inner strength alone because they’re not alone. With the presence of the Divine to encourage them, they are emboldened to take the risks needed to reach out and be reached out to.
When I think about this last point, it brings to mind a prayer at the end of the Episcopal Mass: “Send us now into the world in peace, and grant us strength and courage to love and serve you with gladness and singleness of heart.” Serving, loving, and listening take strength and courage. So when we screw up and get slapped down—as we inevitably will when pursuing dialogue—we acknowledge our blind spots and go to the Source of that courage. Then, refreshed, we return to the fray.