This is not who we are!! Right?!

This week US Border Agents sprayed tear gas on men, women, children and babies trying to illegally and legally enter our country as immigrants or asylum seekers at our Southern border. In Alabama, at a mall crowded with holiday shoppers, police shot and then refused medical intervention to a black man—a veteran—who was there. They mistakenly assumed he was killing people, while the real shooter escaped unharmed. In elections earlier this month, we elected leaders who openly use dehumanizing language to describe non-white people or who were credibly accused of sexual assault or fraud.

As we view this recent history, our responses vary. Outraged, some protest, screaming, “This has got to stop!” Others grieve, sobbing, “Lord, have mercy.” Many refuse to look, calling it “fake news.” Overwhelmed, some shrug their shoulders, choosing apathy instead of compassion. Still others, bewildered, utter a desperate plea: “This is not who we are! Right?!”

This is exactly who we are, though. An examination of our history (importantly, not the history reflected by most secondary school standards) reveals that our country, our wealth and our cultural norms are built at the expense of people who are neither white nor Christian. I don’t say this as political accusation or hyperbole, but as a person who has studied a country and a church that I love. We are faithful and brave and willing to sacrifice for others. We also have a history of choosing ourselves first, of excusing unspeakable horrors in the name of God’s blessing to us. The protestant underpinnings of our founding affirm racial hierarchy as part of God’s good design. This led us (and leads us) to justify mission work toward and violence against people of color who were not aligned with the faith. These beginnings are rarely acknowledged, and despite the fact that we continue to take steps toward equality and universal human rights, our majority is suspicious of non-white people, and our cultural norms protect this perspective.

Interested in our national cognitive dissonance—we support a status quo of racialized injustice, while also insisting we do not have a race problem—I think a lot about how we got here, and believe we privilege greedy theologies and nationalistic governance. The great news is that we don’t have to stay here. You can decide to be different today, and you can start by examining our collective history, your individual bias and instinctive beliefs about others, about normal, about right. If we do not engage in these ways, we’ll stay here, and the news of this week will continue, indefinitely.

We have to learn to speak up, not just for the bad, but for the good. As my mom often reminds me, speak up for the good you see, for the choices that value life and honor dignity! Celebrate courage and quiet generosity. Do justice and love mercy. We the people are forming the America we live in. If you think we are better than our most selfish, grasping instincts, then you must develop a capacity to acknowledge and confront those instincts in yourself. We are the people we complain about and those we believe in, and we need to examine how we got here in order to agree with the direction we are heading. If we understand American culture and wealth is built on hierarchies, we can begin to engage in rejecting the fruit that grows out of those systems.

If you find the courage to name and challenge the poison of assumed superiority, though, you might lose your own capital in the process. We tend to demonize folks who challenge the status quo because it can lead to changing the status quo, removing any comfort found there. It is worth noting that cultural norms typically do not support points of view that challenge unacknowledged bias. Consider with me a group of wealthy men gathering for poker or to fish or for drinks, who feel they don’t have to be “careful” in their environment. Imagine one of them referring to women in less-than-honoring ways, and uttering statements about other races or ethnicities based on uninformed stereotypes. His derogatory speech offends those around him. He dehumanizes fellow humans, adhering to notions of gendered and racial hierarchies that are outrageous and inappropriate. It is not okay, ever, under any circumstances to speak of another human the way that he does. The men hanging out with him KNOW THIS to be true, but they freeze, caught between what they know to be wrong and what cultural norms approve. If a man finds the courage to speak up, to confront him or even engage him in conversation, quietly confessing he is bothered by this language, that brave man would ruin the moment. Cultural norms are so powerful that they absolve the racist, sexist man and indict the man who dares to say, “I’m bothered by the way you speak about the women and people of color with whom we all work and worship and live.” The man who speaks up becomes the man who steps out of line, not the man who uttered hate speech. This is the power of cultural norms to destroy us all.

In order for equality and universal value to become normal, we have to challenge every norm that asserts the opposite. It is tempting for some to choose apathy, to stand aloof, to shrug our shoulders when we see evidence that we are erasing our history or assuming value based on race or gender; nevertheless, choosing apathy props up the America we all claim does not exist. Others are tempted to protest, to launch a non profit, to wage war on Twitter or reddit, even while they remain silent when a colleague, churchgoer or family member speaks with bias against another group. We must learn to speak up in every arena we enter.

 We are actively creating the America we inhabit, and as long as we give biased norms the most power, they will control and divide us. We will stay exactly as we are, in hierarchies of race, gender and wealth that refuse to acknowledge themselves, unless we take the brave steps required to change our norms. For the past few weeks, these essays have discussed the courage and independence required to challenge the status quo. I’ll end this series with this final thought: If we want to be a country where everyone is treated as a valuable human, then we must take responsibility for, and speak up against, messages we hear that conflict with this idea.

a look back at charlottesville: contextualizing southern white supremacy

The following essay was originally published one year ago, in three parts. On this anniversary of what many think of as a coming out party for white supremacists, from the shame of the shadows into the brazen light, I think it important to revisit the historical tensions that set the stage not only for racially driven violence, but for the more gentle debate about Confederate monuments, and what those monuments signify about our shared history. We simply cannot heal if we can't understand or face our history. It is glorious, it is terrible, and it serves as both our origin story and a script we won't escape if don't find the courage to see the evil in our past.

Three weeks ago, we witnessed a tableau of hate, violence and tension as white supremacist groups and others protesting them descended on the campus of the University of Virginia, Charlottesville.  At the center of those gathered was a statue of Robert E. Lee, Commanding General of the Confederate Army of Northern Virginia.  The violence on display there was despicable, but beneath all of the hate and frustration lurks a question haunting every American: What do we do with our past? 

In Charlottesville and in many other cities, citizens are asking and yelling answers to the question of how we deal with the many confederate monuments littering our town squares. America has a wonderful history of liberation, sacrifice and generosity.  We also have a lengthy past of violence against people of color, greed and hypocrisy.  For the most part, we have not found a way to explore these conflicting legacies in our churches, classrooms, or in the public sphere. 

Abraham Lincoln famously signed the Emancipation Proclamation; Lincoln also less famously argued that if he could preserve the Union without ending slavery he would do so.  The conflict he experienced and the priorities he gave his passions can serve as a metaphor for our current conversation.  Most Americans agree that slavery was bad, but many refuse to admit that the idea of the South to which they cling produced the odious institution of slavery.  If monuments celebrating the Confederacy only represented slavery, people would be less likely to overtly defend their places of honor.  These mementos do not only represent one story though, and if we examine what they signify we might better understand the debate surrounding them.

I believe the magnitude of passion surrounding this issue is due, in large part, to the national angst felt about the Civil War.  Was secession a hateful and treasonous act of aggression in order to protect the cruel practice of slavery?  Was it a noble stand to preserve states’ rights and defend against Northern aggression?  Having studied many angles of American history and the conflicts that resulted in and were partially resolved by the Civil War, I would like to contextualize this debate by revisiting the history that is memorialized by the argued-over monuments.  I do this hoping we can be more precise in what we are arguing about, and to help articulate precisely the history for which we advocate.

In the decades leading up to the Civil War, Southern states and their congressional representatives began to realize that they were in danger of becoming a minority in the United States’ Congress.  This reality, along with the impact of William Lloyd Garrison, Sojourner Truth and Frederick Douglass, whose abolitionary voices were growing louder, and the active resistance of the slaves themselves, led the Southern states to actively advocate for new states to enter the Union as slave states.  Battles over this desired balance led to legislation like the Compromise of 1850, the Missouri Compromise and the Kansas-Nebraska Act.  These acts upheld the precarious balance of states, providing equal numbers of slave and free states, and importantly, protection for the rights and legislative power of slaveowners.  The South seceded when threats to that balance—and the power it protected—finally seemed to permanently favor free states. 

The economic stability of the country, both in Southern plantations and in Northern factories, was dependent on harvested cotton.  Harvested cotton was entirely dependent on the practice of slavery.  Indeed, the work product of slavery had paid off American debts after the Revolutionary War, and continued to be crucial to the economic foundation of our country.  Knowing this, many defenders of Confederate monuments, and lovers of a romanticized Southern past, remember that slavery was not only a dirty pleasure of the South, but a necessity for the United States of America.  These Americans feel unfairly blamed for slavery, as if white Southern ancestors were evil and greedy, rather than making the best of a system the entire citizenry willingly endorsed and relied on for decades. 

It is likely that America’s survival as a postcolonial powerhouse would have been impossible without the foundation of slavery.  Slaves provided the expertise and labor that made the South financially great and culturally worth remembering.  Our country was built by, on the bodies of, and under the creative leadership of African and African American men and women who were owned by white people.  The entire country benefitted from this institution, and white Southern defensiveness about being solely blamed for two centuries of an atrocious moral lapse is logical when seen in this light.  However, when powerful voices began to acknowledge the horrific nature of slavery, and tried to take active steps to free slaves and extricate themselves from this outrageously destructive bind, Southern states defended the practice to such an extent that they seceded from the Union that gave them their American identity.  Despite the justifying narrative of Christian paternalism, the Confederacy was established and built on the idea of white supremacy and cruelty against slaves.  Indeed, the Vice-President of the Confederacy, Alexander Stephens, in his Cornerstone speech, asserted his new government was built “upon the great truth that the negro is not equal to the white man; that slavery subordination to the superior race is his natural and normal condition.” Confederate soldiers fought and died to uphold a racial hierarchy, and the monuments at issue here are, by definition, representatives of this view. 

Although the South lost the war, a new war quickly began for the memory of who the South was, how slavery functioned in it, and why the physical war occurred.  In the words of Robert Penn Warren: “in the moment of its death the Confederacy entered upon its immortality.”  Peter Kolchin, in his definitive history American Slavery, explains that during and after Reconstruction, and later while monuments were erected, “white scholars, politicians, and publicists celebrated the virtues of a Southern civilization now ‘gone with the wind’ and sang the glories of the ‘lost cause.’ An uninformed observer of the South in 1910 might well be pardoned if he or she concluded that the Confederates had won the Civil War.”  The placement of Confederate monuments all over the South solidified this created—and now lasting—memory of Southern nobility, and the "racial mastery" of those who lost the Civil War (Blight).

In forming our views on the monument debate, it is worthwhile to examine our own thoughts about the South, the reasons for secession, and the place of white supremacy in our past and present.  After the Civil War, the Confederacy was in shambles, economically ruined.  Although the Union won, the union of states that survived was deeply weakened by the death toll, the loss of a free Southern work force, and destroyed landscapes.  In an intentional choice to reconcile, the congress passed laws to forgive confederate treason, allow former confederate leaders to run for federal office, and for the South to create their own racially based laws as they reorganized as a society.  The South, shocked at having been defeated, reeling from the abrupt erasure of the foundation of their economy, and outraged at their forced submission, was desperate to redeem the noble purpose of the cause for which they fought the war in the first place.  As the Civil War came to a close, a new war began for the memory of the war, and the South won this conflict handily.

The narrative of the Lost Cause, shared through Southern publications, memorial days, books, films, and throughout the political arena, created a memory of the antebellum South in which slaves were fiercely loyal to their masters, masters were good Christians who took care of their slaves with gentle, fatherly guidance, and all Southerners were committed to hospitality, Christianity, and kindness above all.  Historian David Blight explains,

            The Lost Cause took root in Southern culture awash in a mixture of physical destruction,                the psychological trauma of defeat, a Democratic Party resisting Reconstruction, racial                  violence, and, with time, an abiding sentimentalism.  On the broadest level, it came to                    represent a mood, or an attitude toward the past…For many Southerners it became a                      natural extension of evangelical piety, a civil religion that helped them link their sense of                loss to a Christian conception of history.

The Lost Cause represented a Christian narrative in which masters and slaves were friends whose relationship was built on mutual sacrifice and steady loyalty.  This narrative was undermined by the fact that hundreds of thousands of slaves abandoned their masters and their plantations during the course of the war.  Nevertheless, the Lost Cause asserted slaves were not mistreated, but they, being either helpless children or wayward beasts, needed the paternal guidance a white Christian male could offer them.  Slavery simply provided the framework that allowed generous white people to care for lost and lazy black people.  

In their view, and for many Southerners today, the Civil War was not fought to selfishly protect slavery, but to defend a state’s right to do what is best for its people. Historian Walter Johnson clarifies,

            when slavery was over and the slave market was closed, former slaves and slaveholder                    alike found themselves marooned on a shoal of history.  The longings of slave holders to                hold onto the past as it receded from their grasp are well-documented.  Well-known, too,              is the disbelief they experienced, the sense of betrayal they talked about, when their                      slaves left them behind. 

The narrative of the Lost Cause created a context in which a man who owned slaves, committed treason by seceding, and led an army who killed others to protect the right to own, abuse and economically benefit from forcing others to do labor from which they would not profit, became a sympathetic character.  After all, he was just protecting his people—slaves and family—from an overreaching North.  He had worked so hard to take care of these poor wayward black folks, and he sacrificed himself to protect a way of life they appreciated.

Those who nurtured the thinking of the Lost Cause soon created societies and clubs committed to memorializing their heroes.  The first Confederate statues were put in place in the 1870s, but most were erected after 1890.  Although confederate soldiers were not granted pensions at the same rate as their Union counterparts, they were memorialized, honored and held up as the best of the South.  The organizations who commissioned them, like the United Daughters of the Confederacy, endeavored to remind every person who walked by the town square that the South laments the death of and memorializes the life of these great men who lived honorably and fought nobly for a sweet Southern, Christian way of life that honored everyone involved, black and white.

The North, anxious to put the country back together, allowed such intense memorializing to occur.  Indeed, twelve Confederate monuments were built for every one Union monument, shocking numbers when we remember the Union, who fought quite literally—in the words of Isaiah in foretelling the birth of Christ—to “release the captives”, won the war.  Indeed, “The Lost Cause left just such a legacy; it was not essentially inhuman in character, but its very existence depended on dehumanizing a group of people” (Blight).  Part of our American history is that the South was encouraged in this revising of history, and that they built monuments to men who defended the right to ignore and erase the dignity of other human beings in the public square.  While it is perhaps true that many white Southerners cherish these monuments because they celebrate a beloved South, the monuments themselves were erected to memorialize a mostly fabricated version of the South.  In this way, the monuments symbolize the collision of Christianity, white supremacy, and loyalty, ideals that Southerners conscientiously admired and promoted.  Blight argues this movement, “reinvigorates white supremacy by borrowing heavily from the plantation school of literature in promoting reminiscences of the faithful slave as a central figure in the Confederate war.  Together, these arguments reinforced Southern pride.” 

The monuments’ place in society is problematic not because liberals want to rewrite history or because African Americans are sensitive; their place is fraught because of what they commemorate, then and now.  Consider this: At the unveiling of General Stonewall Jackson’s monument in Richmond, Virginia in 1875, the KKK, the sponsoring group, was present. They wore hoods and carried arches which read: “Warrior, Christian, Patriot.” Knowing this past, should patriots—and Christians especially—be troubled by the version of history commemorated by confederate monuments?  If we are concerned about erasing history by removing them shouldn’t we ensure we have learned all the lessons embedded in the history they honor? 

Confederate monuments were erected as a permanent public reminder of the Lost Cause, which revised the history of the South, making it a kind and loyal place, gently controlled by Christian men who protected their women and nurtured their slaves.  Many of the organizations that funded the monument movement were openly founded on the Christian legitimacy of the South and on the supremacy of the white race.  We now find ourselves in a battle over this contested past.  Many proponents of the Lost Cause, mostly white people who love their Southern heritage, are understandably frustrated that some non-whites, liberal whites, or Northern whites, want to remove Confederate monuments, erasing history.  They feel defensive, as if their entire legacy is being vilified and erased by people with no right to speak into Southern history.  This viewpoint makes perfect sense if the only history of the South is the Lost Cause. 

However, most Southerners—of all races—do not know the full history of the South.  They don’t know that most plantations were owned by absentee landlords, and were simply plots of land, worked by people under the lash of an overseer, with no “humanizing” white family nearby.  They don’t know that Christianity and baptism were twisted and manipulated, finally shared with slaves only when evangelism could be used as a tool of coercion against the new converts.  They don’t know that the vast majority of white people did not own slaves, and were victimized by a system that allowed huge plantations with a self-replicating work force to thrive while they struggled to get ahead.  They don’t know that the institution of slavery fueled, funded and built every economic gain America experienced, and that America itself owes a deep debt of gratitude to the people of color who made America great and possible in the first place.  They don’t know that statues of men who prioritized personal gain over loyalty to America were erected to honor a fabricated Southern legacy.  This historical ignorance must be confronted in order to think clearly about the current Confederate monument debate.

Here are the two sides of this debate as I understand them:

For many, the Civil War and the Confederacy are part of our history, and the men who fought in the war were valiant warriors loyal to their families, fighting for the rights of those in their states.  Honoring them has nothing to do with slavery, but instead commemorates the noble leaders who fought and died for their values in the bloodiest war America has ever known.  They are part of our history, and should be remembered.

For others, the monuments of Confederate leaders honor men who betrayed their country through legislated mutiny, and then fought for the right of their fellow statesmen to own, abuse, and control every aspect of the lives of their human chattel.  For these folks, the antebellum South, the Confederacy, the flag, and the soldiers who fought for the states who seceded are all fruit of the poisoned tree of slavery.  This past is fluid and invasive and one cannot separate part of the memory for honor when slavery was the reality that created the whole.

So what are we to do with this history?  I do not think that we can praise every confederate honoree as an unblemished hero or as a despicable tyrant who should be shunned.  That said, we cannot pretend that this debate is about a choice to honor history when the statues themselves were created to erase history.  America is a mixed bag; we are brave and free and fair, while also being cowardly and abusive and greedy.  The idea that this debate has a side who want to ignore or erase history (those in favor of removing them) and a side who wants to learn from or honor history (those who want to leave them alone) is problematic.  The history memorialized by confederate statues is a history created after the Civil War to erase the evil of the history that established, paid for and built our country.  

As a Southern American, I agree that we cannot erase or ignore history by removing confederate statues.  We have inherited a legacy of erasing and white washing the very histories of hierarchies based on race left to us by our ancestors, and this debate gives us a chance to reckon not only with our past, but with the ways we continue to remember and disremember that past.  We are responsible, each of us, for what we do with the legacy left to us by our ancestors.  For my part, I do see a place for confederate monuments in public life, but only if the following changes are made:

1)   The monuments should be joined by other conflicted “heroes”, like slaves, slave rebellion leaders, abolitionists, and leaders who spoke truth to the power of white supremacy when it was dangerous to do so. (It still is dangerous to do so, in fact…) The commemoration of others will create a robust dialogue about the role of individuals in promoting or confronting systems of injustice.  America has a legacy of abusive oppression, but we also have a legacy of resistance and seeking justice for all.

2)   Existing monuments should be moved to museums or accurately contextualized with posted explanations.  Nathan Bedford Forrest was a brave confederate general AND a violent promoter of racial hatred as a slave trader and the Grand Wizard of the KKK.  Thomas Jefferson wrote the Declaration of Independence AND forced a teenage slave he owned to have sex with him and bear several of his children, whom he freed while continually writing that interracial mixing was an abomination and abhorrent to God.  Robert E. Lee was a tenacious general who believed slavery was “evil”, supported abolishing it, AND held racist views that slavery civilized Africans and that he would kill soldiers who fought to abolish it.  The question about moving statues to a museum instead of honoring them in public parks in not a question of who is willing to remember history, it is a question of who is willing to place these statues in the historical context in which the men they honor lived and died, rather than the manipulative context in which they were originally placed. 

Our history is neither all progress nor all degrading shame; we are and always have been mixed bags.  We would do well to take an honest look at what our “heroes” accomplished on their best and worst days, allowing that knowledge to explain the legacy we all carry, and what we are to do with it today.

independence day: what is America, and who gets to decide?

This week Americans celebrate Independence Day, a holiday that cheers freedom and demonstrates patriotism, often with jorts, fireworks and excessive day drinking. Just as often, we mark the holiday with neighborhood bike parades, or BBQ and watermelon. Thinking about the various ways we spend our fourths of July leads me to also wonder what exactly it is that we are celebrating. Put another way, what is America, and who gets to decide?

Are we Lee Greenwood’s version? Proud, certain we are free and blessed, and familiar with the agricultural highlights of each state? Is Charlie Daniel’s vision of a national kumbaya correct? Will we “all stick together, you can take that to the bank. That’s the cowboys and the hippies, the rebels and the yanks?” Does Donald Glover get to decide? In “This is America” he reveals a country alive with movement and soul, but also littered with guns, violence, apathy and fear. Maybe Toby Keith gets it right, describing us as an international bar bouncer: “You’ll be sorry you messed with the U. S. of A; we’ll put a boot in your ass, it’s the American way.” Do veterans who think we honor the whole America in the National Anthem by standing or kneeling get to decide what America is? On a national holiday that celebrates our origin story, it is worth thinking about who we think we are.

For many Americans, particularly those who celebrate our 45th President, America does represent freedom and independence. We are the magical land where people prove their worth through their work, where everyone gets a fair shot. God loves to bless us because we are His favorites (outside of Israel, of course). Real Americans have no need to protest anything, because we are great and protesters are just violent whiners. I like this idea of America, and sometimes wish I could believe it. I have learned, however, that in order to believe this is THE version of America, I have to erase more history than I remember. In order to believe, I have to ignore the fact that our country was founded to guarantee the freedom and equality of white men, and white men alone. I have to ignore that fact that we legally and intentionally oppressed, killed and stole from Native and Black peoples. I have to ignore the single mom in Appalachia who works incredibly hard but can’t establish her worth or sustainability to the world around her. 

I recognize these ideas can seem inflammatory, but I don’t write them to provoke. Instead, I am suggesting that we might best celebrate Independence Day by recognizing our entire history. We are both a country that loves our work ethic and a country that refuses to reward the hard work of some parts of our population. We are both a country that believes in equality and justice for all while sometimes legislating injustice and inequality. We are the home of the brave and yet we have punished displays of bravery in brown or female bodies. We cherish our religious freedom but we ban people on the basis of their religion. 

People who study American culture talk about our longstanding tradition of imagining American spaces really as white spaces. In our dominant cultural imagination, hard workers look like white workers. The American heartland looks like quilts sewn and fields plowed and pies baked by white hands. I know the mention of race is off-putting for some, but this is because many Americans have the privilege of not thinking about the cultural and historical racism that links color with suspicion. If we could recognize our passive linking of “real Americans” with “white Americans” then we might embrace our country’s entire story on this historical holiday.

This Independence Day, could we honor our nation’s legacy by thinking independently? Could we reject the narrative that the only way to be patriotic is to love Lee Greenwood and ignore Donald Glover? Could we listen to those who honor our flag by kneeling or standing? On July 4th, 1776, the Continental Congress adopted the Declaration of Independence. A group of brave white men in tights and wigs wrote an epic letter protesting the oppressive injustice of a group of powerful privileged men who refused to consider their perspective or value. The origin story of America is one of protest. Knowing this, it is hard to now accept the idea that those who protest are unpatriotic. Un-American.

I write this with a heavy heart, because I know the dangers of living in the middle space, where American failures and triumphs are remembered. I know the mention of white supremacy feels like an attack on America. While this gives me pause, I am even more afraid for all us if we continue to act as if America only belongs to a certain type of person. The thing that we celebrate on July 4th is the taking of power from a few and the sharing of power with the many. While we have yet to get this right, we come closer to living up to the American democratic ideal when we make room for all kinds of voices to share their experiences of America. This begins by remembering our whole history.

My three year old daughter has a funny speech pattern of addressing people with a possessive pronoun.  She calls her favorite neighbor “my Isabelle.” She says, “I want to go swim with my Emmett” or “I go play with my Marion.” Hearing her talk makes me think about what it means to claim a person. She is not trying to own them with her “my,” she is asserting her devotion to them. She is relationally bound by love and delight to these people. In an age where I hear angry voices claim, “He’s not my President,” or “They aren’t welcome in my America,” I want to celebrate the 4th of July by claiming my America. Our America, which has been exclusive and inclusive, brave and cowardly, bullying and welcoming, oppressing and dignifying...I love it enough to remember all of it. Let’s celebrate the whole America, and every person who helped build, cultivate and shape it. If we look closely, we’ll see that we lose very little, while we gain the ability to recognize that fear and greed reduce us as a people. We must see America as we really are in order to become the country we celebrate.