— Oxford Classics (@OWC_Oxford) December 10, 2017
Category : Race/Race Relations
(Local Paper Front Page) Southerners split on the economy, Confederate monuments and Donald Trump, new poll finds
While Southern whites and blacks agree all races should be treated equally and political correctness threatens their personal liberty, they are divided over views on economic opportunity, Confederate monuments and President Donald Trump, a new poll shows.
A survey of residents in 11 Southern states — released Wednesday by Winthrop University — collected views more than two months after hundreds of white supremacists and counter-protesters clashed violently in Charlotttesville, Va., over the removal of a statue of Confederate Gen. Robert E. Lee from a public park.
Trump was criticized for blaming “both sides” at the rally, which was punctuated by a criminal charge against an alleged neo-Nazi for driving through a group of counter-protesters, killing one.
Within 20 years, Hope was the largest church in Memphis, regularly drawing 7,000 worshipers each weekend. But in a city that was nearly 60 percent black, less than 1 percent of them were African American.
At first, Hope reflected its neighborhood. The city to Hope’s south—Germantown—was 93 percent white in 2000, and 90 percent white in 2010. But its county—Shelby—fell from 47 percent white in 2000 to 41 percent white in 2010. And Cordova, the small suburb where Hope sits, dropped from nearly all white in 1988 to 68 percent white in 2010.
So Strickland and Morris set out to do what had never successfully been done before—to convert a white megachurch into a multiracial congregation.
They’re doing it.
Today, one out of five people who attends Hope is black. Of the 106 staff, 18 are nonwhite—including the senior pastor. The congregation sings hymns, contemporary Christian, and black gospel. Members work in predominantly black, underresourced neighborhoods in north Memphis together through Hope’s community development corporation. They attend biannual three-day urban plunges and regularly spend eight weeks eating dinner with someone of another ethnicity.
— Kendall Harmon (@KendallHarmon6) November 3, 2017
Remembering one Year Ago Today–(NYT) A Somber Charleston, South Carolina, Reflects on Race as 2 Murder Trials Begin
CHARLESTON, S.C. Seventy-four days separated the fatal bursts of gunfire: the eight rounds a white police officer fired at Walter L. Scott, a black man in North Charleston, and then the shots that killed nine black churchgoers at the Emanuel African Methodist Episcopal Church here.
And now, seven days will separate the trials of the officer, Michael T. Slager, and of Dylann S. Roof, the white supremacist accused of carrying out the church killings.
Jury selection in the state trial of Mr. Slager, who was fired after the shooting, will begin on Monday; one week later, the same process is scheduled to begin in the federal case of Mr. Roof. Prosecutors, who are seeking the death penalty for Mr. Roof, rebuffed his offer to plead guilty.
The proceedings, unusual in a country where, for different reasons, few police officers or mass killers stand trial, will draw renewed attention to, and more reflection within, the Charleston area, where many residents still struggle with killings that rattled the nation.
Throughout the nineteen-forties, most American cemeteries were subject to the same racially restrictive covenants as housing, and were just as resistant to integration, even after courts deemed this practice a violation of the Fourteenth Amendment. Black graves were more likely to be unmarked, their occupants buried in the old ways, a traditional “homegoing.” In the fifties, consumer conformity drove the conventions of burial; the rising cost of dying outpaced the rising cost of living. Black funeral directors sold the same wares. “Negro undertakers gross more than $120 million for 150,000 funerals each year,” Ebony reported in 1953, in an article titled “Death Is Big Business.” “If a person drives a Cadillac, why should he have a Pontiac funeral?” one funeral director asked Jessica Mitford, as she reported in “The American Way of Death,” in 1963. What sounded like a hoax worthy of Barnum had become by then the way a great many Americans buried their dead—on satin sheets in stainless-steel caskets, with hymns piped in their crypts through high-fidelity stereo, beneath vast, manicured lawns. “The desirable crypts are now in the new air-conditioned section,” another funeral director told Mitford when she updated the book.
There were, nevertheless, dissenters, a cadaver counterculture. In 1971, the “Last Whole Earth Catalog” offered instructions for a “Do-It-Yourself Burial” that you could arrange for fifty dollars. Cremation is generally cheaper than burial, and it makes a certain sense if you have no intention of maintaining the geraniums on the family plot. Long forbidden in the Jewish and Muslim faiths, and disparaged by Christians, it slowly became more acceptable. By 1980, the cremation rate in the United States, which had been virtually zero, had risen to nearly ten per cent. For people with no religious faith, cremation proved particularly appealing. (That number is growing, fast: one in three younger millennials has either never or rarely attended a religious service.) In the Gilded Age, the rich were the ones who wanted to be cremated; in the Second Gilded Age, cremation is the only kind of end the poor can afford. Stagnant wages and the financial crisis of 2008 appear to have accelerated the flames: people who’d lost their homes could hardly afford mahogany coffins. In 2013, Time declared cremation “the new American way of death.”
Ashes scatter. In 2016, for the first time, more than half the American dead were cremated, marking a change to the landscape of every city and town—tombstones uncarved, graveyards abandoned—and a weakening of the ties that bind the living to the dead. The dead are a people and the past is a place that half of Americans no longer visit, except to topple stones.
A team of economists has uncovered persuasive evidence that local government officials throughout the United States are less responsive to African-Americans than they are to whites.
The researchers sent roughly 20,000 emails to local government employees in nearly every county. The emails posed commonplace questions, like “Could you please tell me what your opening hours are?”
The emails were identical except that half appeared to come from a DeShawn Jackson or a Tyrone Washington, names that have been shown to be associated with African-Americans. The other half used names that have been shown to be associated with whites: Greg Walsh and Jake Mueller. The email sent to each local officeholder was determined by chance.
Most inquiries yielded a timely and polite response. But emails with black-sounding names were 13 percent more likely to go unanswered than those with white-sounding names. This difference, which appeared in all regions of the country, was large enough that it was statistically unlikely to have been a matter of mere chance.
A group of prominent evangelical Christians is calling on President Donald Trump to take further steps to condemn white supremacists — specifically those in the alt-right — following the August white nationalist demonstration in Charlottesville, Virginia, that left one woman dead.
I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
“You do have an identifiable connection to the Confederacy,” said Doug Thompson, history professor at Mercer University in Macon, Georgia. He said Episcopal churches prayed for the president of the Confederacy, not the Union, during the war. “Episcopalians have built into their very structure an attachment to this national identity.”
Just steps away from the Statehouse, the Trinity Episcopal Cathedral is wrestling with Confederate ghosts. The South’s Gen. Wade Hampton and its poet laureate, Henry Timrod, are buried on the parish’s grounds. A plaque in its sanctuary honors members who died in the Civil War. However, the church doesn’t allow the display of Confederate flags, and the Very Rev. Dean Timothy Jones said Confederate flags recently placed on soldiers’ graves were removed.
“I care deeply about how historical symbols can create hurt and communicate a message of discrimination,” Jones said. “We believe in redressing the terrible wrongs of slavery and affirming the dignity of every human being.”
“I’m a person who studies inequality, who should really know how inequality looks,” said one of the psychologists, Michael Kraus, who researches the behaviors and beliefs that help perpetuate inequality. “And I look at the black-white gap, and I’m shocked at the magnitude.”
Black families in America earn just $57.30 for every $100 in income earned by white families, according to the Census Bureau’s Current Population Survey. For every $100 in white family wealth, black families hold just $5.04.
If Mr. [Michael] Kraus, of all people, is taken aback by these numbers, what are the odds that most Americans have a good understanding of them? The answer, he and his colleagues fear, has broad implications for how we understand our society and what we’re willing to do to make it fairer.
Americans, and higher-income whites in particular, vastly overestimate progress toward economic equality between blacks and whites, the psychologists reported Monday in the Proceedings of the National Academy of Sciences. Americans believe that blacks and whites are more equal today than they truly are on measures of income, wealth, wages and health benefits. And they believe more historical progress has occurred than is the case, suggesting “a profound misperception of and unfounded optimism” regarding racial equality.
A massive compilation of surveyed Americans across all 50 states offers a rare look at minority Christians.
While Protestants in the United States remain mostly white, the share of Protestants of color has grown steadily from 17 percent in 1991 to 33 percent in 2016, according to a report released today by Public Religion Research Institute (PRRI).
“The American religious landscape has undergone dramatic changes in the last decade, and is more diverse today than at any time since modern sociological measurements began,” reported PRRI on its 2016 American Values Atlas, based on more than 101,000 bilingual surveys between January 2016 and January 2017.
In fact, the number of nonwhite Protestants has grown so large that the group has surpassed white mainline Protestants, and has nearly caught up with white evangelical Protestants.
— Kendall Harmon (@KendallHarmon6) August 28, 2017
August 23, 2017
Brothers and Sisters in Christ,
With the events in Charlottesville now being brought home to Beaufort with the racist graffiti painted on the Community Bowling Center, the people of God must speak out against the evils of racism. Racism is a heresy and a denial of the Gospel of Jesus Christ. As Christians, we must condemn any group, ideology, or individual that denies that every human being is created in God’s image. As Revelation 7:9 reminds us, Jesus Christ’s sacrificial death on the Cross has made it possible for every tribe, tongue, and nation to be gathered around the throne of God.
When we are confronted with the events of the past weeks, we should be led by the Lord to a posture of repentance. As Christ followers, we must not only stand against the outward, visible attacks resulting from racism, we must also confront the more subtle forms of racism that may exist within our own hearts. As Paul wrote in Romans 14:13, the Gospel demands that we must never put a “stumbling block or hindrance in the way of a brother.” It is with this humility we must also view our shared history so that our celebrations are not done so at the expense of oppressing others.
The Gospel tears down dividing walls of hostility (Ephesians 2:4) by the shed blood of Jesus Christ. In response to these actions in our community and nation, we want to encourage the people of St. Helena’s to pray and work for the healing of our land….
Whenever white supremacists march to proclaim their Europid purity and superior cranial virtue, they are usually met with an equal and opposite force of scorn and condemnation: protest meets counter-protest; hate meets hate. The result so often is violence and injury, if not death. You can quibble over whether neo-Nazis or Antifa are the more extreme; whether to be anti-black is more evil than those who are anti whoever offends them. Ultimately, it is angry people railing against more angry people; man throwing Molotov cocktails at man; woman spitting venom at woman. And so hate stokes hate; punching and kicking breeds window-smashing and car-burning. The bigots, racists and phobes can shout their disgust, but ‘We the people’ can break bones, too: just “punch a Nazi in the mouth” or ransack his house because “property destruction does not equate to violence“. To hate is to curse, and persecution is murder.
‘But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you‘ (Mt 5:44).
There is a black Christian musician by the name of Daryl Davis. He has spent three decades befriending members of Ku Klux Klan, and hundreds have abandoned their white supremacist views because of him. He doesn’t set out to convert them: he goes to their rallies, has dinner with them, listens to them, and talks to them. Instead of protesting and yelling, he gets to know them, and asks: “How can you hate me when you don’t even know me? Look at me and tell me to my face why you should lynch me.”
And, of course, they can’t: over time, the white supremacists look into the black man’s eyes, and they see an equal human person.
Read it all (emphasis mine).
On Saturday morning, I stood outside our synagogue with the armed security guard we hired after the police department refused to provide us with an officer during morning services. (Even the police department’s limited promise of an observer near our building was not kept — and note, we did not ask for protection of our property, only our people as they worshipped).
Forty congregants were inside. Here’s what I witnessed during that time.
For half an hour, three men dressed in fatigues and armed with semi-automatic rifles stood across the street from the temple. Had they tried to enter, I don’t know what I could have done to stop them, but I couldn’t take my eyes off them, either. Perhaps the presence of our armed guard deterred them. Perhaps their presence was just a coincidence, and I’m paranoid. I don’t know.
Several times, parades of Nazis passed our building, shouting, “There’s the synagogue!” followed by chants of “Seig Heil” and other anti-Semitic language. Some carried flags with swastikas and other Nazi symbols.
A guy in a white polo shirt walked by the synagogue a few times, arousing suspicion. Was he casing the building, or trying to build up courage to commit a crime? We didn’t know. Later, I noticed that the man accused in the automobile terror attack wore the same polo shirt as the man who kept walking by our synagogue; apparently it’s the uniform of a white supremacist group. Even now, that gives me a chill.
The Anglican Multiethnic Network exists to help local churches embody the diversity that manifests God’s reconciling of the world to himself through his Son. To do this work effectively churches must be willing to speak plainly about the racism and injustice that continues to plague North America.
We witnessed this racism again on display over the weekend in Charlottesville when a young woman was murdered and many others were injured during a protest of a white supremacy rally. Our prayers are with her family and all the victims of violence and hatred.
We want to make it abundantly clear that as Anglicans we believe that all people are created in God’s image and, as image bearers, all are worthy of equal dignity and respect. God does not value one ethnicity above another. His Son shed his blood for us all. We find our meaning and value in his death, resurrection, and ascension for us, which both humbles and exalts people of all ethnicities. Christ is the source of our reconciliation with God and each other. White supremacy, therefore, is an affront to the gospel because it speaks against the Anglican (and wider Christian) doctrines of creation, salvation, and ecclesiology (the one people of God called from all the ethnicities of the earth). Racism and white supremacy have no place in Anglicanism.
We confess that as Anglicans we ourselves have a long way to go in reflecting in our churches God’s vision for his multicolored Kingdom and addressing the concerns of communities of color, but we are committed for the long haul to seek the fullness of God’s purposes in all these things. We ask you to pray for Charlottesville and North America—that racism would be overcome and that we might live together in harmony. We also ask that you pray for the Church—that God might grant us the wisdom to be salt and light during these challenging times.
Yours In Christ,
The Anglican Multi-Ethic Network (A.M.E.N.) Leadership Team