Four Easy Ways to Be a White Supremacist


EVEN AS SOUTHERN states—and GOP candidates—jumped through hoops to distance themselves from the Confederate flag, a backlash erupted among those claiming the flag was merely a symbol of “heritage.” Battle-flag waving Southerners (and Confederacy sympathizers) seemed to leap at the opportunity to wave their banner high.

But what about the rest of us? One of the most profound statements I’ve heard recently came from Rev. Jin Kim, founding pastor of Church of All Nations in Minnesota. This Korean-born pastor stood at the podium of the Sojourners Summit and said with conviction: “I am a white supremacist.”

How can this man, a person of color who’s dedicated his life to ethnic and cultural reconciliation, be a white supremacist? The same way any of us can. After all, at its heart white supremacy is not about white hoods, battle flags, and burning crosses. Those symbols are what we call explicit bias. People know when they are practicing it.

But most often white supremacy is about implicit bias that favors whiteness. It’s about the unconscious associations we make in our minds before we even know we’ve done it. White? Rich. Black? Poor. White? Good. Black? Bad. White? Trustworthy. Black? Scary. You get the idea.

These are the unconscious biases that shape the way we order our lives; the communities we live in, the places we shop, the churches we attend, the leadership from others we accept (or reject), and the policies we support (or don’t).

It’s not hard to fume at the thought of the killer of Mother Emanuel’s Nine. And it feels good to click “like” and share posts calling for the removal of Confederate flags.

But if we stop there, bias beats us. It is the unconscious biases of the masses that keep us from moving forward, not the explicit biases of the few. So, check out this tongue-in-cheek list of four easy ways to be a white supremacist (regardless of your own race).

1. Plan a conference on church planting with a speaker lineup so white it would make Honey Boo Boo blush. And if you want to increase your “diversity,” have one speaker of color (even if he is from India), an Asian emcee, and maybe a black worship leader.

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Dismantling Gender Bias

Illustration by Jon Krause

Illustration by Jon Krause

AS WE APPROACH A PRESIDENTIAL election in which each candidate’s gender is sure to be discussed, it’s worth evaluating the automatic assumptions we—yes, all of us—make when it comes to women, men, and the meaning we attribute to gender. These assumptions include everything from outright sexism to subtler forms of gender bias, such as the knee-jerk association of men with “competence” and “gravitas,” women with “incompetence” and “emotion.”

“The battle for women to be treated like human beings with rights to life, liberty, and the pursuit of involvement in cultural and political arenas continues, and it is sometimes a pretty grim battle,” writes Rebecca Solnit in the title chapter of Men Explain Things to Me, a 2014 collection of essays that helped coin the term “mansplain.” “This is a struggle that takes place in war-torn nations, but also in the bedroom, the dining room, the classroom, the workplace, and the streets.”

I would add, of course, that this battle also takes place in the church, our spiritual homes. After all, for women this is a struggle that’s older than feminism, perhaps as old as our faith traditions themselves. So how, exactly, can we end the battle?

The answer, it seems, lies in understanding the difference between explicit and implicit bias, the former resulting from deliberate stereotypes, the latter a growing topic in social science that doesn’t absolve us of guilt but helps us understand how biases of all kinds have been so difficult to identify, name, and change.

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Racism is a Sin Affecting Abuser and Abused

Brandon Hook / Sojourners

Sojourners Lisa Sharon Harper speaks with the film's star Alfre Woodard after screening. Brandon Hook / Sojourners

The ethos of slavery still runs deep in our national consciousness. Alfre Woodard, a supporting actress in the upcoming movie 12 Years a Slave, hopes that point is taken by all who see it.

“Whenever there is repression, it takes toll on everyone; especially a physical and psychic, stunting pain on the abuser,” Woodard said at a panel following a pre-screening of the movie hosted by Sojourners last week. “My hope, expectation is that audiences will start to think about slavery in a new way. That they’ll come away with some small perspective to understand each other better.”

The panel gathered to begin the conversation about residual impacts of slavery on the United States. Woodard started the discussion with a description of what it was like to be set and involved with a film that revolves around such a difficult emotional topic.


Survey Says Americans More Pessimistic Than Ever. But Here's Why There's Hope.

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Even though the Great Recession officially ended in 2009, 72 percent of Americans believe that the U.S. is still in recession, a figure unchanged from 2014. While that figure has remained steady, this year has seen a dramatic spike of discontent regarding economic inequality. Over the past four years, only slight majorities (53 to 55 percent) have agreed that “One of the big problems in this country is that we don’t give everyone an equal chance in life.” But in 2015, 65 percent of Americans agreed.

And Republicans and Democrats overwhelmingly agree, at least on this: The federal government is looking out for the rich. The American Dream, seemingly in question since the Great Recession, is now only an idle daydream for most.

And as Americans give up on the American Dream, they grow more suspicious of immigrants. In 2012, 57 percent of Americans believed that immigrants strengthened the U.S. That number has now, dangerously, fallen below a majority, to 46 percent. And it has gotten personal — more people report being bothered when they encounter non-English speakers.

11 Easy Mistakes to Make When Thinking About Racial Inequality in the U.S.

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1. Don’t assume racial inequality is normal . This shouldn’t be an easy mistake, but it is one of the most common and most consequential mistakes when thinking about racial inequality. The largely absent social and political urgency over racial injustices makes it clear that many have concluded deep and persistent racial inequality is normal, unsurprising, and not a social emergency.

Yet, how can one see racial injustice if racial inequalities are “supposed” to be as they are? How can our children believe us when we say skin color is irrelevant to one’s abilities if we accept as normal the racial inequality present in all areas of modern life, and teach them to do the same? How can black people as a group not be stigmatized if massive inequality is the expected reality?

When racial inequality is perceived to be normal, then it is obvious that an old, ugly rationale — that black people “get what they deserve” — is alive and well.

White Churches Start Talking About Reparations for Slavery

Image via Jennifer Harvey / RNS

A white scholar touring churches across the nation is trying to convince Christians that racial reconciliation is not enough — it’s time to start talking about reparations for descendants of slaves.

And among mostly white, mainline Protestants this controversial — some would say unrealistic — notion is getting a hearing.

What divides the races in America, says Drake University ethicist Jennifer Harvey, is not the failure to embrace differences but the failure of white Americans to repent and repair the sins of the past.

The Myth of Reconciliation?

Getty Images

Getty Images

#BLACKLIVESMATTER is being touted as our uniquely contemporary civil rights movement. Yet it bears striking resemblance to the black power movement of decades past.

Who can represent #BlackLivesMatter, be involved, or be its leaders? It’s clear that black people can. Can others? And what sorts of black folks? Ben Carson? Cornel West? Two of the three co-founders are queer black women. And what about the role of the faith community, of clergy? The movement’s incredible racial justice work notwithstanding, it puts on display the identity politics that continue to complicate the body politic in contemporary American life.

Jennifer Harvey’s Dear White Christians: For Those Still Longing for Racial Reconciliation (Eerdmans) is one of the most significant recent books addressing identity and politics, focusing on the intersections of race, anti-racism, and religion. In its pages, Harvey, an American Baptist minister and associate professor of religion at Drake University, deconstructs reconciliation as a paradigm and offers a constructive practical vision of reparations. Harvey’s work in trying to make sense of her own embodied white identity—through her studies at Union Theological Seminary and service in a host of ministry settings addressing racial justice—provides background that allows her to explore multiple racial justice issues, making her book relevant for an intercultural audience.

Harvey’s thesis is clear: Reconciliation as a paradigm has failed to address racial injustice in the U.S., and the church needs to shift to a reparations paradigm to better address our racial situation. In a reconciliation paradigm, racial separation denotes racism, making diversity and togetherness the primary criteria for determining racial righteousness in the church. Issues related to structural justice are significant within visions of reconciliation, but they take a back seat to the ultimate concern of inclusion.

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Say Her Name: Ain't We Women?!

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In 1851, attendees of a feminist convention gathered in a packed hall in Akron, Ohio. It was a time when — even in the midst of a fight for women’s rights — mostly men spoke. They talked of dainty women — delicate and deserving of special protection.

Sojourner Truth sat in their midst. Miss Truth sat quiet, listening to men fill space with empty arguments about why women should or should not have the vote. Finally, she rose to speak and a visceral wall of hostility rose from the masses to greet her. The voice of this "n___ger woman" could muddy the message, they hissed. It could conflate the movement for women’s equality with the abolitionist movement — and that would be the death of suffrage, they feared.

But, as Dr. King liked to quote, “Truth crushed to earth will rise again.”

Weekly Wrap 9.4.15: The 10 Best Stories You Missed This Week

1. Can the Evangelical Left Rise Again?

“The Evangelical left, once a substantial contingent of American life, is now seemingly small and powerless compared to its rightwing counterpart.”

2. Why Every Church Needs a Drag Queen

Nadia Bolz-Weber, everyone’s favorite tattoo-sporting, grace-spouting priest, is back with a new book, Accidental Saints.

3. One Novel Way to Bring Healthcare to Poor Neighborhoods

A local neighborhood health center believes it has developed an approach that works for their clients in poverty — partnering with a local grocery story to combine the shopping and medical experience into one outing.