WEB Du Bois – UAB Institute for Human Rights Blog

Nonviolence as a Demonstration of Black Identity

Congress of Racial Equality conducts march in memory of Negro youngsters killed in Birmingham bombings, All Souls Church, 16th Street, Wash[ington], D.C. (LOC). Source: Library of Congress, Creative Commons.

February is Black History Month. This blog series seeks to challenge the narrative of Black criminality, inferiority, and violence by presenting a counter-narrative that explores the ethic of nonviolence as a method for the acknowledgment of existence, rejection of exodus, and expression of identity for Blacks.

Nonviolence is a demonstration of Black identity. It is an identity, which under the weight of oppression, falls silent while waiting for the proper moment for a revolutionary uprising. Nonviolence is a philosophy that emerges from a personal ethic–an ethic cemented in the tactical decision not to resort to violence. For Mahatma Gandhi during the Salt March and India’s quest for independence from Britain, and Martin Luther King, Jr. during the civil rights movement in 1963 Birmingham, Alabama, in conjunction with Freedom Rides and sit-ins, a nonviolent ethic which spawned movements, revolutionizing the people and nations where they took place. The validation of brute force occurs when police meet with a perceived or actual violent response.

“…Anyone in his right mind knows that this will not happen in the United States. In a violent racial situation, the power structure has the local police, the state troopers, the national guard, and finally the army to call on, all of which are predominately white… Violence as a way of achieving racial justice is both impractical and immoral. It is impractical because it is a descending spiral ending in destruction for all. The old law of an eye for an eye leaves everybody blind. It is immoral because it seeks to humiliate the opponent rather than win his understanding; it seeks to annihilate rather than to convert. Violence is immoral because it thrives on hatred rather than love. It leaves society in a monologue rather than a dialogue. Violence ends by defeating itself. It creates bitterness in the survivors and brutality in the destroyers.”

However, when nonviolence is the position of choice, the revelation of brutality and personification of the law is unjust and excessive.

In his book, Why We Can’t Wait, King describes why 1963 proved the perfect timing for nonviolent revolution in pursuit of the freedoms and rights awarded by the Constitution. He points to the Emancipation Proclamation of 1863 guaranteeing Americans of African descent were entitled to receive the same rights as Americans of European descent as citizens of this country. Rights garnered to them as creations of God, who made all men equal, yet the law and the nature of exacting justice on behalf of Blacks continued to fail 100 years later. The struggle of Black Americans under the burden of denial that rendered a deafening and paralyzing silence had finally become too heavy. The process of attaining acknowledgment as an individual and as a race would come only as a means of constructing an unanticipated identity: nonviolent.

Mark Kurlansky claims although there is no exact word defining nonviolence, its existence is evident throughout history:

“Nonviolence is not the same thing as pacifism…. Pacifism is treated almost as a psychological condition. It is a state of mind. Pacifism is passive; but nonviolence is active. Pacifism is harmless and therefore easier to accept than nonviolence, which is dangerous. When Jesus Christ said that a victim should turn the other cheek, he was preaching pacifism. But when he said that an enemy should be won over through the power of love, he was preaching nonviolence. Nonviolence, exactly like violence, is a means of persuasion, a technique for political activism, a recipe for prevailing. It requires a great deal more imagination to devise nonviolent means…while there is often a moral argument for nonviolence, the core of the belief is political: that nonviolence is more effective than violence, that violence does not work” (6).

Many whites, whether European or American, consistently viewed Blacks as inferior. The arrival of Anglo-Saxons and other Europeans on the shores of Africa, island nations, and America speak to the savagery of conquest and the brutality inflicted upon the colonized by the colonizer. To the colonizer, the colonized would become identifiable in terms of animals: savage and barbarian. Classification and ranking based upon physicality and skin tone defined the interactions of the colonized with the colonizer. The terms of existence, foundation, and implementation for the “other” assumed classification.

White superiority is the product of the social construction of race. The “globality”, a term coined by Charles Mills, of white superiority manifests in cultural racism and cultural theft. For du Bois, the overarching reach of white supremacy is fourfold:

It oppresses. The tentacles of white supremacy affect everything: “history”, interpersonal relationships, politics, justice, and economics—creating systematic and systemic oppression.
It symbolizes the gain achieved due to the exploitation of nonwhites, more specifically blacks.
It hinges on false ideals and narratives of black inferiority. The underlying and overarching theme of Black inferiority remains the domestic narrative (in the US). This mischaracterization cultivates a culture wherein Whites exists in an environment perpetuated by rumors, innuendos, accusations, and fear. The replication of this “self-fulfilling prophecy” of black criminality inevitably demands for whites to see Blacks as a criminal at every turn.
White supremacy consumes every civic and social contribution made by nonwhites, namely blacks, as a method of continually undermining the cultural and social identity, as well as expunge the existence.

Negro drinking at "Colored" water cooler in streetcar terminal, Oklahoma City, Oklahoma (LOC) — Negro drinking at “Colored” water cooler in streetcar terminal, Oklahoma City, Oklahoma (LOC). Source: Library of Congress, Creative Commons

In “The Negro Revolution—Why 1963?”, King asserts the Negro Revolution generated quietly as a response of more than “three hundred years of humiliation, abuse and deprivation”. European culture, history, and religion served as qualifiers in the distorted assertion that white and European descendants are civilized while nonwhites are ‘wild’ and ‘savage’; setting the stage for colonization and imperialism as precursors to slavery, racism, and white superiority. Colonizers portrayed the colonized as societies without and impervious to values. “He is, dare we say it, the enemy of values. In other worlds, absolute evil”. The notion of values for the colonized were lost on the colonizers, who customized their abuses and depravity like a trademark. The reduction of Blacks to “zoological terms” dehumanized the colonized; however, the colonized knew they were not animals, and upon the remembrance of their humanity, began to “sharpen their weapons to secure its victory”. Slavery and its dehumanizing conditions shaped the culture of Black resistance and a social identity embracing nonviolence.

Charles Henry (1981) insists changes in values spark revolutions, while Stephen Reicher (2004) argues human social action understood within the context of social interaction, is bound to the parameters of the mind and its processes. Violent revolutionaries like Nat Turner and John Brown dotted the Southern landscape of cotton fields but remain the exception rather than the rule. There is a temptation to classify almost every slave rebellion as violent or aggressive; yet, whether feigning sickness, breaking tools, learning to read in secret, or running away, nonviolent direct action was the weapon of choice for the enslaved person demanding freedom through acknowledgment.

Nonviolent direct action has been a method of resistance for Blacks for centuries, from cotton fields to Harlem and the Great Migration; 1963 was simply the moment when the resistance could no longer remain invisible to the world. For Reicher, the definition of Self is complicated by personal identity as a lone individual and by social identity as a member of a group. To shift from interpersonal behavior to intergroup behavior, an understanding of the seamless nature of the internal “pivot between the individual and the social” is necessary. Social identity requires social context for understanding, and social context has redefined the individual in social terms. Social identity addresses the ideological and structural features of the social world; any attempt to view a portion of whole apart from the whole will distort the perception of both the part and the process.

King questions the reasons for the consistent misery plaguing the Negro and responds “a submerged social group” will create an uprising because they are propelled by justice, lifted with swiftness, moved by determination, and unafraid of risk or scorn. They are a collective; no longer in isolation, aware they are stronger together than apart. He advocates for and presents a meta-analysis framework necessary for understanding individual social identity and behavior in conjunction with identity and behavior of the collective by introducing the concept of behavioral flexibility. Behavioral flexibility becomes identifiable in the cultural changes illuminated by segmentation and categorization through which humanity ascribes meaning, assigns assessment, and determines interaction with another. In short, behavioral flexibility is the basis of culture creation. This creation takes place at both the individual and collective levels.

Rabaka believes culture is the coalescence of collective thoughts and practices, yielding belief and values systems created for the development, enhancement, and sustenance of a people who share a past, present, and future. The goal of culture is to expand and contract through the engagement of individuals, seeking to make sense of the world as a means of altering it for the betterment of self and others. Culture, though created through flexible behavior, is rigid when utilized as a constraint for some. Constraint assumes an understanding about a misapplied identity. Flexible behavior can prove detrimental to a cultural system because human uniqueness provides for the creation of worlds, rather than simple adaption to worlds. It is here the will to counter the “culture of domination” materializes.

Black leaders employed various perspectives and strategies for dealing with the injustice of racism in America. Each differed from the nonviolent direct action of King. For Booker T. Washington, a leader during the Reconstruction Era and the rise of Jim Crow, Blacks simply needed to remain subservient to the degradation because eventually hard work will help us “pull ourselves up by our bootstraps”. W.E.B du Bois asserted the advancement of a few Blacks, “the talented tenth”, would carry the rest. Separation and journey back to Africa stood firm as the solution for Marcus Garvey, while for Malcolm X, internal separation, through force if necessary, would counter the need for equality with and dependence upon whites. King reminds us that the “elusive path to freedom…for a twice-burdened people” requires the presentation of their bodies–rather than fleeing or cowering under the disappointment—as freedom from the oppressor is “never voluntarily given”, it is demanded.

White supremacy is not only a global and social issue but also a political and personal one. The discourse surrounding white supremacy can no longer remain reduced to exposing racism. It must include the denial of human rights, specifically the deprivation of identity, the poverty of culture, and the theft of ideas. Additionally, the critical notion that white supremacy is a culture of structural and physical violence must become a part of this dialogue. An undoing of structural violence should become the mandate of all races, including whites. Those in power have a responsibility to collaborate with those who are not to dismantle structural violence. The creation of a new global culture is crucial to this process – one including an unwavering commitment to and enshrinement of nonviolent tactics to subvert the hegemony of power in the face of systemic injustice.

UNITY: A BEAUTIFUL GUMBO

by GABRIEL WRIGHT

a photo of a jacket that reads "we're all in this together" — togetherness. Source: Jonny Hughes, Creative Commons

** I read and utilized Dr. Martin Luther King, Jr. book, Why We Can’t Wait, as the basis of this blog. The page numbers (xx) refer to the specific edition in the hyperlink.

One of my grandfathers was an old Cajun from south Louisiana who cooked gumbo when I was a kid. His gumbo was always different because it was always full of whatever meat he had available at the time. Once, it consisted of duck with sausage and crab, while another time, it contained shrimp, chicken, and sausage. No matter what the ingredients, the gumbo was always good.

Growing up my parents were pastors and missionaries. We moved…a lot! I learned at a young age that to have friends I would have to accept people with all their differences. I attended eight different schools, in two states and three countries from kindergarten through graduation. I was the outsider often. Rejection became my norm. In 7^th grade, we lived in Auburn, Alabama. I was not cool enough to sit with the white kids at the lunch table so I became the palest face in at the end of the other table. In high school, my friends and I called ourselves, “The Losers”, a ragtag bunch of racially diverse rejected kids that included guys from the Philippines and Nepal.

Accepting differences is an essential step to developing unity. Every person, regardless of skin color or background, can wage war against injustice without having a national stage. The fight to right injustice is overwhelming; the enormity of the task can produce fear that paralyzes, causing many to do nothing. Therefore, I prefer to think that there are small battles to be won every day which come through the removal of fear and the creation of change. Unity exists on the other side of the willingness to change. Here are some strategies and keys to remember that can help us bring about change to achieve unity.

First, discrimination, including racism has a spiritual element. I used to think that racism was a preference or color issue. Now I realize racism is a heart condition. If I were to offer any solution to our current state of unrest and violence, it would begin with prayer. I realize it does not sound like a solution because there is no visible action; however, not everything is visible. The Apostle Paul, in his letter to the Ephesians, says that we do not fight against flesh and blood enemies, but against spiritual unseen forces. Dr. King understood this principle well.

The nonviolent direct action of the Birmingham Civil Rights movement was brilliant. King understood that combating people like Bull Connor with physical violence would result in colossal failure. To be a part of the movement, each participant had to commit–not only to the cause of freedom and the values of non-violent direct action–but to prayer (68). People say, “we need to pray for our nation” to no longer remain divided by racism. Often, prayer for the nation looks like an outward one, directed at the heart of someone else, rather than an inward one, directed at your own heart. King David, prayed in Psalm 139, “Search me…know me…test me, and see if there is anything in me that offends you…” The first step in overcoming division in the nation is identifying division in the heart. Ask God to reveal if there is division in your heart. The Bible calls for repentance. It sounds like a fancy church term but it simply means to turn away from what is wrong and move toward what is right.

Second, stereotypes distort and divide. Stereotypes are widely held but fixed and oversimplified ideas or perceptions of people. Dr. King asserted that the March on Washington dealt a heavy blow to the perpetuated stereotype about blacks. “The stereotype of the Negro suffered a heavy blow. This was evident in some of the comment, which reflected surprise at the dignity, the organization and even the wearing apparel and friendly spirit of the participants. If the press and expected something akin to a minstrel show, or a brawl, or a comic display of odd clothes and bad manners, they were disappointed” (153). The decision to shatter stereotypes is not about being or becoming a false version of yourself; it is more a decision to recognize that we are not bound to act like the stereotypes placed upon us. As a pastor, one of the stereotypes I battle against is that all I want is your money. My plan was to be generous toward our people and to never ask for money from our visitors so when I planted my church, I decided that I would not give anyone a reason to believe that stereotype. Stereotyping is the byproduct of a spirit of division. Abraham Lincoln famously quoted Jesus Christ in saying, “A house divided against itself cannot stand”. The best way to bring down a nation, organization, or family is through division.

a picture of Dr. King at the March on Washington 1963 — Martin Luther King Jr National Historic Site, Creative Commons.

I can see that spirit operating against Dr. King and the movement in 1963. The bombings began after the movement achieved great victories and won many converts to the side of justice. “Whoever planted the bombs had wanted the Negroes to riot. They wanted the pact upset” (128). The stereotype of blacks had been unsubstantiated rhetoric, used to undervalue and suppress. It was with this in mind–the spirit of division–that pushed men to plant bombs, knowing it would give rise to violence and division, not only between black and white, but within the African American community itself. Thankfully, Dr. King and Rev. Shuttlesworth had taught the African American community about the spiritual as well as the physical. “I shall never forget the phone call my brother placed to me in Atlanta that violent Saturday night. His home had just been destroyed. Several people had been injured at the motel. I listened as he described the erupting tumult and catastrophe in the streets of the city. Then, in the background as he talked, I heard a swelling burst of beautiful song. Feet planted in the rubble of debris, threatened by criminal violence and hatred, followers of the movement were singing ‘We Shall Overcome’” (128). The movement realized that they were not fighting flesh and blood, which would be a losing battle; but in the spiritual, with prayer and song.

Never let a stereotype define you. Look for opportunities to deal stereotypes a “heavy blow”.

Third, understand that meekness means strength under control. Many people were against Dr. King’s stance on non-violent direct action. For them, action without retaliation was weakness, not strength, specifically when Connor turned water hoses on protesters. Jesus once said, “The meek will inherit the earth”. When we are meek, it doesn’t mean that we are lowering ourselves, but we are controlling ourselves and taking the ammunition away from our enemies.

Next, we cannot expect to overcome injustice and racism without setting up the next generation. I’ll never forget my friend Cedric. He lived in a very violent, crime ridden government housing project. I lost track of him (this was before Facebook and cell phones) because he moved away. His mother decided that she wanted better for her son; therefore, she worked hard, saved money and looked to provide her son a better situation. Dr. W. E. B. Du Bois developed an ideology called the “talented tenth”, in which some African Americans to rise, pulling the mass up with them. King disagreed with this philosophy in the 1960’s because, at the time, African Americans had no real way of creating a better life as individuals, let alone as a group (28). Today that is not necessarily the case.

a picture of a puzzle piece fitting into another one — Putting The Puzzle Together. Source: www.SeniorLiving.Org, Creative Commons.

I understand that things can always be better, but in today’s world, there is a path for success. There have been many African Americans that have navigated the ladders of success in politics, sports, entertainment, medicine and business. You may say, “it is easy for a white person to rise up”, and while that is true, it does not mean that a person of color cannot. We will only accomplish what we think we can accomplish. I love to hear about millionaire athletes, who, through hard work and good choices make it out of bad situations, turned their lives around, and give back to their community. There is a need for more people to show the way; to educate and mentor the next generation in the ways of life, including finances and relationships. Over my years of ministry, I have found that people need more than a handout. The old saying, “give a man a fish and you’ll feed him for a day, but teach a man to fish and you’ll feed him for a lifetime” is true. As the “talented tenth” begin to use their influence to not just help, I feel we can and will see a shift in the balance of justice and equity. When people understand that their platform and influence is not for their glory, but to serve others, then we will be on the path toward victory.

Finally, as a friend and I were talking one day, he told me of a church that wants to become more multiracial but just can’t seem to “crack the code”. Curious, I asked him, “Why do African Americans attend our church?” We don’t sing gospel. I don’t preach like T.D. Jakes or Tony Evans, and we don’t do anything to appeal to any one race over another. I believe his responses are simple and effective ways to begin the healing process between the races and start moving toward justice in our nation:

You don’t try to appease. People know when you are being fake. When we try to be something we are not, we usually come across as offensive.
You have African American friends. We need to make friends with people of different races, not to put a notch on our belt, but to really expand our circle of relationships.
You love people. When you set your heart to love and accept people, it become contagious.
You promote African American people. At our church, we don’t have token African American leaders. We have leaders, and some of them happen to be African American.

I pastor a wonderful little church in Birmingham, Alabama. Our church is a beautiful “gumbo” of colors, classes, and countries. In this current climate of racial tension, it is my heart to have place where people can catch a glimpse of heaven…a glimpse of Dr. King’s dream for America; a place where black and white don’t just attend together, but do life together. We aren’t perfect but we fight for unity, peace and most importantly, love. I believe our nation should be like that gumbo…different flavors and backgrounds coming together to create something wonderful.

Gabriel Wright, along with his wife Perry, started and pastor Gateway Family Church in Birmingham, AL. They have three children.