Donald Trump is clearly appealing to our worst instincts, as many have said, but let’s be more clear: Donald Trump is appealing to the worst instincts of white people, and American history has shown how ugly and violent those white instincts can be. He is right when he claims to be bringing out people that have never voted before — but he leaves out that those new voters are angry white people.
Our lawyers have made a strong case this week that the voter ID component of this legislation places an unnecessary and undue burden on voters — especially poor and African-American voters. We will ultimately win this fight in the courts. But this case is about much more than defeating voter ID laws. It is about a central question of 21st-century American politics: is a multiethnic democracy possible?
Fifty years after the signing of the Voting Rights Act, the president of the Progressive National Baptist Convention said black churches will be redoubling efforts to maintain access to the ballot box.
NC NAACP vs. McCrory is a necessary interruption to the institutionalized racism that is killing black and brown people. For all the talk around “black lives matter,” Rev. Barber warns, we are in danger of only affirming that black death matters if we accept that the martyrs of Charleston deserve nothing more than the removal of a Confederate flag from their state house. Yes, the flags should come down. But if they go away while the unjust laws remain, then it may be even harder for us to see that the root of injustice is in an imbalance of power.
And the fundamental power of citizenship in this country is still the franchise.
The journey to end systems of injustice begins with a single step. This theme resonates throughout the recently released film Selma, which recounts the events leading up to the famous Selma-to-Montgomery march. Led by Dr. Martin Luther King Jr., this march catalyzed the full enfranchisement of people of color through the Voting Rights Act of 1965.
The Voting Rights Act is considered to be one of the most successful achievements of the civil rights movement. But 50 years later, the residue of Jim Crow laws that banned people of color from voting lingers today in a new, subtle form: disenfranchisement laws for people with felony convictions.
Michelle Alexander’s book, The New Jim Crow, examines how these laws strip minority communities of their voice in the public sphere because of the disproportionately high percentage of racial minorities “swept into” America’s mass incarceration system.
Who's Who of "Selma"
In a perfect world, women can choose to be whomever they want. But there is not yet a country on earth in which that is actually true. That is why we need feminism.
That there’s disagreement over how we talk about women’s empowerment in the U.S. isn’t surprising — feminism is a collection of unique people with unique visions of a good life, trying to figure out how to preserve past and present good, correct past and present wrongs, and forge a new way ahead together.
But it is tragically, perennially clear why speaking up against male-controlled narratives in church or school or novels or movies or business or government, against generations of excused behavior for men and oppression for women, against ongoing systemic injustice is still so crucially necessary.
From reading what these “anti-modern-feminists” have written, I don’t believe any of them would take umbrage with that. It’s a pity, then, they are rejecting the term feminism — their challenges would be great additions to the dialogue. More education and conversation about what feminism is, and how we do it, and where it can go, is clearly needed. Without it, I’m not at all sure how much farther forward we’ll be able to go.
The most controversial sentence I ever wrote, considering the response to it, was not about abortion, marriage equality, the wars in Vietnam or Iraq, elections, or anything to do with national or church politics. It was a statement about the founding of the United States of America. Here’s the sentence:
"The United States of America was established as a white society, founded upon the near genocide of another race and then the enslavement of yet another."
The comments were overwhelming, with many calling the statement outrageous and some calling it courageous. But it was neither. The sentence was simply a historical statement of the facts. It was the first sentence of a Sojourners magazine cover article, published 26 years ago titled “America’s Original Sin: The Legacy of White Racism.”
An extraordinary new film called 12 Years a Slave has just come out, and Sojourners hosted the premiere for the faith community on Oct. 9 in Washington, D.C. Rev. Otis Moss III was on the panel afterward that reflected on the film. Dr. Moss is not only a dynamic pastor and preacher in Chicago, but he is also a teacher of cinematography who put this compelling story about Solomon Northup — a freeman from New York, who was kidnapped and sold into slavery — into the historical context of all the American films ever done on slavery. 12 Years is the most accurate and best produced drama of slavery ever done, says Moss.
In her New York Times review, “ The Blood and Tears, Not the Magnolias,” Manohla Dargis says, 12 Years a Slave “isn’t the first movie about slavery in the United States — but it may be the one that finally makes it impossible for American cinema to continue to sell the ugly lies it’s been hawking for more than a century.” Instead of the Hollywood portrayal of beautiful plantations, benevolent masters, and simple happy slaves, it shows the utterly brutal violence of a systematic attempt to dehumanize an entire race of people — for economic greed. It reveals how morally outrageous the slave system was, and it is very hard to watch.
I was born in 1969 and thus am in the first generation of African-Americans to grow up with laws and policies that say to the rest of America that I am equal. I saw housing opportunities open up for me as my parents “broke the block” and became the first African-Americans to move onto an all-white block in the East Mt. Airy section of Philadelphia in 1970. I saw educational opportunities open up such that I was able to attend a nearly all-white private, college-prep high school in the suburbs. This was the fruit of the Civil Rights movement in my life growing up in the 1970s and 80s.
Soon hundreds of thousands will gather on the National Mall to commemorate the 50th anniversary of the March on Washington for Jobs and Freedom where the Rev. Dr. Martin Luther King gave his iconic “I Have a Dream” speech. That speech lived on for me in classrooms and in speech competitions and was etched on my heart so that I would carry that dream into the future.
The recent decisions by the U.S. Supreme Court to gut the enforcement section of the 1965 Voting Rights Act and the decision of the jury in the George Zimmerman trial have left me wondering about the dream, worried that it is under attack and worries that professed Christians are among those helping lead those attacks.
Adaptation is how a bitter and broken South survived its own worst instincts after the war. Progressive pockets emerged in college towns and later in large cities. Hungry for Northern business, the region became less racially polarized. In time, a black man could become mayor of Atlanta and another could become the Episcopal bishop of North Carolina.
The Rev. Martin Luther King, Jr.’s dream of 50 years ago came to seem possible. Distant, yet possible.
But now the dream has receded. The fact of a black president seems to have reopened a pulsing vein of racism. Operating under cover of fiscal austerity, vengeful state politicians are gutting decades of programs that helped the South move forward by helping blacks and Latinos to have a chance.
No more affirmative action, they say; no more dark-skinned citizens flocking to voting stations; no more voting districts shaped by fairness; no more protections from ground-level aggression against people of color.
Once again, as happened in the 19th century, impoverished whites who should be lining up to resist predatory behavior by the moneyed class are being turned against their own best interests by race politics.