Biblical Scholar, Seminary Professor, Episcopal Priest

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Gender, Poverty and the Bible

Sexual Politics and the Surveillance of Black Bodies: Implications for Gender & Poverty, a downhill at Friendship West Baptist Church sponsored by Brite Divinity School and Columbia University.


Being Black In Public Is Exhausting

Being black in public is exhausting. I don’t know that I can do it this week. Public laments take their toll. Being seen, counted and representing is costly in currency that is not easily replaced or renewed. I live with the reality of being black all day every day. I can do without the performative elements. Particularly this week. I also need white people and institutions to do the work they’re going to do without the expectation of my presence, participation or approval. Too often the few black folk in a PWI have to show up at all the programs, consult on or approve them whether that’s in the best interest of their health, grief and sanity or not. White folk need to do their own anti-racist work by themselves for a while. I am fully committed to the wise womanist principle of being a separatist when necessary for my physical, emotional and spiritual health.


White Supremacy In the Church

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Some thoughts on white supremacy in the church (excerpted from my Lenten presentation at the Church of the Transfiguration on Dallas).
Whiteness has been equated with Christianity and civilization so that to be Christian was to be civilized when the only Christianity that was recognized was white Christianity. Our religious language in and out of the scriptures is used to reify whiteness. White Jesus is the god of white supremacy. The role of white supremacy in the Church just like the role of the Church in the carving up and colonization of Africa, Asia and the Americas is neither accidental nor incidental. The Church and every other American institution has profited materially from slave labor and the exploitation and plundering of black wealth.
images-1White supremacy in the church doesn’t always wear a white sheet but can regularly be found in the sanctuary. Unexamined whiteness endures in the sanctuary, in the halls, on the walls, and yes even on the altar in the sacraments of the Church, in biblical interpretation, understandings of God, Jesus and ultimately effects Christian identity and its expressions: theology, liturgy and iconography. When the images of God, Christ, the angels, the saints and the faithful are white, and only white, white supremacy is at work. When those images are all that children see, even when their Sunday school and vacation bible school curricula include pictures of black and brown children – because Jesus loves us all – but maintains an unchallenged white norm for Jesus and biblical characters, white supremacy is successfully passed down to another generation. White supremacy blinds, distorts, cripples. It obscures the image of God in the scriptures, in the church, in the world and particularly in black and brown bodies.

KKK-Jesus-Saves-Christian-Prayer-Meeting
Historically, the whitening of the holy served to identify the holy with whiteness against all others explicitly and intentionally. Contemporarily white iconography continues that work, without the active reflection of those whom it shapes. It is of course, not a sin to see the holy in yourself and those like you. UnknownSeeing God in your image and only in your image makes it hard to see those who are not like you in the image of God; it is even harder when nothing in your experience has every portrayed God unlike you. In many churches the Blessed Sacrament is white and only white. Is it any wonder everyone else is other?
There is a direct line from whiteness to domination in and out of the church. It is not only historically inaccurate but the sovereignty and sanctification of whiteness in the church is one of the primary obstacles to reconciliation. It is often unacknowledged and unrepented.
Reconciliation is the culmination of a process that begins with conviction and leads to confession and contrition, public and private, followed by individual and communal repentance. Much like the stages of grief, these steps are not rigidly sequential, though some more easily presage others. Persons and institutions may move from one to another and back again. Some like repentance may occur repeatedly, for example repentance may (and should) both lead to and follow confession.
Reconciliation is not possible without repentance. True repentance is public and private, individual and communal and is not possible without genuine heart-felt contrition.
Contrition is not simply feeling bad about the way things are (or were) or wishing things were different or had been different in the past. Contrition is concrete. It is at one level interior but must be simultaneously voiced.
The articulation of contrition, confession, is the concretization of repentance. There is no repentance without contrition and confession.
Conviction, in the language of the church, conviction of the Holy Spirit, is the impetus that drives the process that can lead to reconciliation.

It is a process and none of the steps are optional. Services of reconciliation without confession, liturgical litanies of confession without conviction, the language of repentance without conviction, all of these are theater, none of these are healing and the multiplication of these kinds of programs squander whatever ethical capital and good will the white church and white Christians have.


Blogging In The Closet

CL_racism_in_church_small_648351767The world is on fire. Black women and men are being slaughtered in the street, in jail and in church. Some of the country is talking about race out loud and in meaningful ways. Some mainline denominations are following suit – not leading. Eavesdropping on a couple of these conversations brought me back to the beginning of my teaching career at a predominantly white and segregated seminary (black folk dominated the evening courses which were often less rigorous and more often taught by adjuncts) in one of the whitest denominations in America.

I blogged in the closet, anonymously, because I didn’t have tenure to save my sanity in the face of micro aggressions like students calling me by my first name while calling my colleagues by their titles – I shut it down. And macro aggressions like being called a nigger in chapel and having white faculty and administration white-splain that the way the student used the term wasn’t the same as calling me a nigger. I paid for my defiance and insistence by being forced to apologize to a white woman who was offended that what I was saying reflected poorly on her partner’s leadership.

I didn’t have tenure. I did what I was told. And I blogged. Anonymously. A few, very few, knew who and where I was.

As I look at conversations in that church and others this summer I have decided to exhume some of my original blogs. I think it doesn’t matter whether I wrote them 2 or 12 years ago, nothing has changed.

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Here’s some of what I blogged to keep myself sane:

I. There is nothing so dangerous as person who thinks that their progressive social and political values make them bias-free. There is no racism like liberal racism and no sexism like progressive sexism.

 

II. As important as is racial, ethnic, gender, orientation and ability diversity – and it is crucialideological diversity seems to be rarely invoked. I have noticed that some communities are happy with visual diversity as long as there is no theological, philosophical or ideological diversity. You are welcome as long as you think like the dominant culture (even if you don’t look like them). Physical diversity has become for some an opportunity for self-congratulation, proof of liberal/progressive identity and/or fetishism. Frequently the basis for accepting visibly different bodies into a community is the degree to which they accede to the values and beliefs of the majority culture.

I do not suggest that communities – particularly believing and worshiping communities – have no right to theological, philosophical or ideological boundaries. I do wonder how much space there is – and ought be – between confessional communal identity and individual theological convictions.

My experience has shown me that my black woman’s body is acceptable when it performs, preaches, teaches and worships in the image of whatever community I’m in, even if it is my own. Tension, rejection and rebuke arise when my theological commitments, perspectives, beliefs and practices are divergent.

How hollow is that diversity which is only as thin as a photograph of variably colored people!

 

III. When I teach about privilege – white, male, heterosexual, able-bodied – I also teach about peril. I’m careful to point out that privilege and peril regularly coexist in individuals and communities to avoid setting up an “oppression olympics.” For example, the peril I experience as a black person and as a woman coexists with the privilege I experience from my socioeconomic status and the privilege I experience from my hierarchical standing as a professor and as a priest.

Apparently, that’s just me. I have been watching other folk who also enjoy privilege while living with peril who have no interest in articulating or acknowledging their own privilege. In this case it is white privilege. I have been watching and listening as some white gay men dominate the equality movement articulate gay identity over and apart from black identity, build on and steal from the Civil Rights Movement and proclaim that black liberation is “over.”

I have also observed white women who are deeply concerned about the status of women in the academy and the church invest in, nurture and support white women and only white women. For these women, women of color are not women – unless we want to support the white women’s agenda. Support for women of color is called divisive, shifting the focus from gender to race and ethnicity.

Neither group, white gay men nor white women in these contexts acknowledge the power they have from their white privilege. But they use it. It is a peculiar thing to see white privilege wrapped in a mantle imperiled victimhood.

It seems to me the movements for women’s equality and LGBTQ equality when divorced from any concern about the status of women of color or queer colored folk is not really about civil or human rights. On one level these culture wars are about the fury white folk feel when their white privilege is not universally acclaimed and honored. As a result, some white gay men have no problem using sexism or racism in their campaigns for – not equal rights – but the restoration of their privilege. And, some white women cannot identify or partner with women of color in achieving equity for all women because their womanhood is intrinsically linked with their whiteness, rendering women of color unrecognizable as women.

Unarticulated privilege is still privilege. White privilege is nearly inescapable.

 

IV. I am a woman.

I am a man.

I am a person.

I am human.

I am somebody.

These ancestral affirmations refuted the twisted logic of the American slavocracy, Jane and Jim Crow and polite northern racism.

Their time has not yet passed.

The accomplishments of Barack Obama directly benefit him, his family, his children, his friends and his inner circle.

For the rest of us it has opened up a new and unimaginable experience:

We are told that our experiences of discrimination no longer matter, or are no longer even real because of his success.

The Black Church has been the bulwark of black peoples since the Candace’s servant was baptized on the road to Damascus.

The Black Church is also, ironically and unfortunately, a bulwark of sexism and heterosexism.

I recently participated in a conversation with scores of black women, most of whom are pastors or preachers, who uncovered the widespread practice of male clergy regularly inviting them to preach and forgetting to pay them, sometimes for months, if ever.

The irony is apparent.

Many of these male preachers are lions of the Civil Rights movement who marched around in signs saying, “I AM A MAN.”

For some of them, male identity was more important than human identity.

The silent Civil Rights protestors who marched in signs proclaiming, “I AM A MAN” were denying the dehumanizing agenda of white supremacist society with every breath.

They were demanding simple human (humane) recognition, which turns out not to be so simple after all.

Recognizing the full humanity of other persons requires full recognition of all of their rights, abilities, gifts and possibilities.

The male hegemony of the Black Church is not alone in seeking the power and privilege of white, male, hetero-patriarchal society for themselves. They are not alone in seeking a few more chairs to be added to the table of exclusion for their benefit, or even seeking to replace a few chair-holders.

There are white feminists who seek a place at the table for white women, no others need apply.

There are white gay men who believe that theirs is the only expression of Queer identity that exists or matters and the movement must be guided by them to achieve their goals, and theirs alone.

I am a woman.

I am because we/you are.

I AM.

I…

 

 


Black and Beautiful and Sunburned

 (By request)

“Can you tan?”

“Do you burn?”
Assumptions about the normatively and inherent value of whiteness – “fair” being light and attractive – are imposed on me as a black woman every day, living in a white supremacist society. I am regularly asked to give an account of my presumptively alternate biology, imagined to be fundamentally different from the interrogator’s own normative experience of being human.

“Can you tan?”
“Do you burn?”
I am expected to answer when questioned. To explain myself and my race. Public access to my body is unquestioned.
And deeply entangled with the notion of otherness is the notion of beauty.
How can something, let alone someone, be black and beautiful?
So never mind that Song of Solomon 1:5 has a simple conjunction, black am I and beautiful, (and emphasizes her blackness by opening with it), a myriad of bible translators continuing into modernity persist with “I am black/dark but beautiful/comely/lovely.” Blackness and beauty cannot occupy the same space in the imaginations so they cannot occupy the same space in their translations, no matter what the text actually says.
Some say, they “get” that, but (negate that “getting” with their next comment) doesn’t verse 6 say that she is sunburned, therefore, she can’t be black – that’s what the notes in my study bible say…
As though being black and sunburned were impossible, as impossible as being black and beautiful.
If the text had not said that the woman was as black as the tents of Qedar – as black as the black goats’ hair tents woven from the famed goats of Qedar renowned for their beautiful black coats in antiquity, but instead was as white as a lily and that the sun had “gazed” on her, white (and other readers) would have no problem imagining that her lily-white complexion was damaged by the sun, along with all of the class implications associated with laboring outdoors.
But the antithetical constructions of blackness and beauty, blackness and normatively, even blackness and sunburn mean that far too many readers cannot hear that the woman in the text ruined her beautiful black Qedari completion with a sunburn, in spite of what the text says.
Yes, I am black! and radiant – 
O city women watching me – 
As black as Kedar’s goat hair tents 
Or Solomon’s fine tapestries. 
 
Will you disrobe me with your stares? 
The eyes of many morning suns 
Have pierced my skin, and now I shine 
Black as the light before the dawn.
 Rabbi Marcia Falk,
The Song of Songs: Love Lyrics from the Bible
Whiteness and assumptions about whiteness permeate nearly all things in our society like an anti-light obscuring non-Eurocentric realities.