In this essay, I would like to address the issue of the abolition of the institution of chattel slavery in relation to the attempt of abolishing and totally eliminating racist attitudes and beliefs. On the surface, the issue of reducing or eliminating racism seems like wishful thinking. One can then ask if eliminating racist attitudes and beliefs is a prerequisite for eliminating racist structures and systems, or is it the other way around?
One can argue that history has shown us that racist structures have to be eliminated in order to eradicate the racist attitudes and beliefs. Many of those who believe this will point to the elimination of the institution of slavery as evidence. However, the mere fact that institutional, structural, and systemic racism remain intact, is a witness to the fallacy of this naive myth.
The three decades leading to the Civil War saw the birth and growth of a mass social movement for the abolition of slavery. The abolitionist movement became a significant force in U.S. politics; it involved tens of thousands of active members, and mobilized and influenced even greater numbers. The abolitionist movement remains one of the most important movements in this country (Ahmed Shawki: Black Liberation and Socialism, p.37).
The key features of this movement are the following: its explosive growth from a marginal movement to one involving tens of thousands; its political diversity as illustrated in the debates and competing approaches within the movement; and its points of intersection and divergence within the currents of Black separatism and radicalism both before and after the Civil War (Shawki, p. 37).
In its early years, the abolitionist movement was marginalized, ridiculed, and attacked. As Michael Goldfield notes: " At first, abolitionists were denounced throughout the country, especially in New England. They were stoned, had their meetings broken up, were arrested, and were threatened to death (Michael Goldfield, The Color of Politics: Race and the Mainsprings of American Politics. New York: New Press, 1997, p. 70)."
Herbert Atheker argues: "The most avid opponents of of abolitionism were the rich-slave owners and their lackeys, the merchants, and their servitors, the dominant figures in politics, the press, the churches, and the schools (Herbert Atheker, Abolitionism, A Revolutionary Movement. Boston: Twayne Publishers, 1989, p.41)."
As I stated earlier, my purpose in covering abolitionism in this essay is to link it with the quest for the eradication of racism. Racism takes on different forms, i.e. individual attitudes, collective structures and systems, social policies, etc.
Can racism be abolished? This writer believes that it can, but that it is a long historical process which requires a massive movement of people who are committed to overhaul racist structures and systems. As a Christian minister and theologian, I can easily fall back on the notion that a personal encounter with Jesus the Christ will eliminate racism. However, the history of Christianity does not demonstrate that. The first century Church had its own problems with ethnic discrimination as demonstrated by the issue of the Gentile widows of the Church not being as well provided for as the Jewish widows of the Church. The Apostle Peter, who followed Jesus around for three years, and was one of the main, if not the main leader of the Church in its inception, had to be shown a vision by God in order to enable him to come to grips with his own negative attitude towards and stereotypes of the Gentiles.
I believe that we can start by acknowledging that there is racism within the Church itself, both in individual attitudes, and in our corporate ecclesiastical policies. How many people "of color" are included in the top leadership of the predominantly Caucasian middle-class denominations and individual congregations? How many theological institutions reflect a significant number of African-American and Hispanic members of their faculties? How much of the theological curriculum reflects the needs and concerns of the community "of color?" Why is that 11 A.M. on Sunday mornings is still the most segregated hour in America?
The abolition of racism requires both a political and a theological will. As stated before, it also requires a massive movement of people (Christians and non-Christians alike) who are committed to the task of overhauling racist structures and systems. This task requires going over and beyond rhetorical noise and "bla, bla, bla." It requires more than cliches and slogans. It requires much more than settling for a smile from a white person to a non-white person. It requires doing away with platitudes and paternalistic condescension. We need to go over and beyond singing "Jesus Loves the Little Children." This massive movement of people needs to say "hell no" in no uncertain terms to racism. The Church is called to repent of its own racism, and to enter the struggle for the total elimination of racism in all its forms.
In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.
Dr. Juan A. Ayala-Carmona
Feel free to share your own comments
Unfortunately, racism is not going away. It is too ingrained in our political systems and portions of our media. Politicians use a wink and a nod (if not something more blatant) to attract votes from those with racist views.
ReplyDeleteIn the US, we have one cable news channel that foments racism. The channel broadcasts that BlackLivesMatter is a bunch of terrorists. Never mind the peaceful demonstrators; if a few people riot, they are all hoodlums and thugs.
The church can play a role in reducing racism. Leaders like the current Pope can change the attitudes of some. But my real hope is that we will see less racist thought in each new generation.
In Christ,
Gary Dudley
Bro. Gary: Thank you so much for this very valuable input. You point to so many truths. I think that as the Church continues to get involved in the fight against racism, that we can see less of it in the generations to come. Thank you for your contributions to this ongoing discussion.
ReplyDeleteGrace and peace,
Juan Carmona
The only way that the church can engage in this process is to stop trying so hard to be relevant and not die. For instance, the United Methodist Church, like many main line denominations continuously reflect the attitudes of society rather than be a counter cultural movement. As it try to increase its membership, it bow down to what is popular.Or it becomes irrelevant as it attempts to be inclusive.
ReplyDeleteDr. Ramon Evangelista: Thank you so very much for your very valuable input. Your points are right on target. I fully agree that the one of the major problems that the institutional Church has, is its preoccupation with survival, rather than enhancing and promoting the interests of the reign of God in Christ. Only as the Church lives up to its divine calling, can we expect a greater mass of Christians committed to the task of dismantling all the policies and structures of institutional and systemic racism. Thank you so much for your insight. It means a lot.
ReplyDeleteJuan Carmona
In response to above article the racism component began when the indigenous peoples ancient religions and cultures were eradicated and those people were introduced or forced into a religion that was imposed by Rome and when they committed those heinous murders and built up their religions on those teachings, this is how racism was constructed within the context of the church. Moreover they included Jesus in these teachings but Jesus had nothing to do with this type of teaching and these Roman's redirected the image of Jesus not to look like his Original Self and this is why today we have not only racism but deep rooted issues that keep our people in bondage and with many of our messengers who were in our midst, we still do not grasp what is really going on. A great example of this transcription centers on today's population among the indigenous can start at 100% and for further breakdown 85% would be considered deaf, dumb and blind, which leaves the 10% who are conscious and the remaining 5% who are the poor righteous teachers. The odds of influencing the 85% into consciousness remains an enviable task but until that happens, it will be business as usual. Peace to all!!
ReplyDelete