Martin Luther King, Jr. Day: What will you do?

Here we are again. Really, here we are, where we’ve always been. That weekend has arrived. What will you do? Will you celebrate?

Last year, we arrived at the 50^thAnniversary of one of the worst years in my personal memory, what should be remembered as one of the worst years in the history of this country. The civil war had been over for nearly a hundred years, but the war was not over, and civility had not been fully achieved. 

So, here we are, a year later and, my friends, I’m sorry to have to impart this to you (if you are not already aware), but the civil war is still not over. I’m loath to believe it, myself. I grieve to have to confess it. We are now more divided as a nation than we have ever been. A seething underbelly of irrational hatred has bubbled to the surface in hideous ways. We see it, we hear it, everywhere. The violence of irrational hatred is killing us and our children. The fear that breeds this irrational hatred seems all the rage, these days.

I have found, in my meanderings through this experience we call life, that once a good person has died, that person’s memory is held up for veneration. While that can be a very good thing and healthy way to deal with the pain of loss, it is a better thing if our veneration of that memory is an impetus to live up the example of the good that person embodied. 

Sadly, all too often our veneration is complicated, clouded or obscured by a tendency toward inactionon our part. This inaction takes two primary forms, both passive: adoration or “let’s have a party” (which must be the most empty form of acknowledgement). A day of service seems a better option, but what if this is merely an obligation ticked off a list, then set aside until next year? Commitment to change isn’t an event that can be handled in a few hours on a single day; this is daily work, a life’s work.

On this Martin Luther King, Jr. holiday (which commemorates the birthday of Dr. King, but is so terribly overshadowed by his violent death), what will you do?

During the past several years, I have shared with my readers memories and nuggets of wisdom I garnered from my late friend Arthur, a sociologist, really a political historian. When he passed away, he left behind various notes and references to books that he did not have in his own extensive library (a fact that will astonish anyone who’d ever been in Arthur’s library), but no outline, no paragraphs that could be expanded into a thesis, no solid leads for anyone to pursue toward a proposed writing project he had preliminarily titled, “Martin Luther King, Jr.’s Unfinished Journey.” Although we had frequently discussed King and his legacy, Arthur’s desire to write on the topic was not something we ever talked about in depth. This essay may contain a thread, weft to the warp, if you will, distilled from my interactions with Arthur.

In the years since Arthur passed away, I’ve spent a lot of time thinking and wondering about what Arthur might have brought forward. What would it have revealed, if anything? I have a few thoughts (what a surprise!) that I’ll share.

In a 1957 article for Christian Century, “Nonviolence and Racial Justice”, Dr. King wrote:

… The basic question which confronts the world’s oppressed is: How is the struggle against the forces of injustice to be waged? There are two possible answers. One is resort to the all too prevalent method of physical violence and corroding hatred. The danger of this method is its futility. Violence solves no social problems; it merely creates new and more complicated ones. Through the vistas of time a voice still cries to every potential Peter, “Put up your sword!" The shores of history are white with the bleached bones of nations and communities that failed to follow this command. If the American Negro and other victims of oppression succumb to the temptation of using violence in the struggle for justice, unborn generations will live in a desolate night of bitterness, and their chief legacy will be an endless reign of chaos.

Later, outlining aspects of Non-Violent Resistance, Dr. King states:

A third characteristic of this method is that the attack is directed against forces of evil rather than against persons who are caught in those forces. It is evil we are seeking to defeat, not the persons victimized by evil. Those of us who struggle against racial injustice must come to see that the basic tension is not between races… The tension… is not between white people and Negro people. The tension is at bottom between justice and injustice… [Emphasis mine.]

And he follows that with:

A fourth point that must be brought out concerning nonviolent resistance is that it avoids not only external physical violence but also internal violence of spirit. At the center of nonviolence stands the principle of love. In struggling for human dignity the oppressed people of the worldmust not allow themselves to become bitter or indulge in hate campaigns. To retaliate with hate and bitterness would do nothing but intensify the hate in the world. [Emphasis mine.]

I propose that we pause, take stock and acknowledge that American culture and discourse in 2019 is the very embodiment of that thing Dr. King identified as danger, trap, and ultimate defeat. The struggle in this country is real, it is hateful, it is bitter and bloody—and it is inhuman. We’ve moved way beyond this being about race and class; identity politics has created new races and new classes, new reasons to have a chip on the shoulder, new ways to self-identify as a victim. With all these new divisions, we can all be offended victims, if we so choose. 

I will now entertain a notion that will instantly become unpopular because of it’s undeniable truth: Every step in time from the signing of the Civil Rights Act has been a step away from the obvious intent of equality and justice under the law for all people of the nation. 

Dr. King knew what was at stake in taking up the cause of justice for people of color: He knew that the mantle of equity had to cover the entire nation, all people. This is why he worked to create broad coalitions that included white people, religious people, workers, business leaders, politicians and others. That is what he did, to his dying day. 

What will you do, here, now, from this time forward?

For myself, I am taking time to reflect, reconcile, redress (where I can in the situations I encounter) and rehabilitate. Here are a few examples of what I mean, which I will expand upon through my personal, daily practice:

Reflection: Do I contribute to discourse and narratives that are unproductive? Do I assume I am right? Am truly I open to hear someone else’s wisdom, experience or pain. Is persistence or resistance appropriate to the present situation?

Reconcile: Do my actions and choices match the ethical views I claim? How can I be a factor in restoring unity or equilibrium in situations that occur in daily life? Am I either combative or non-confrontational in the way I handle challenges? How can I better work in cooperation with others toward a positive and joint outcome?

Redress: Can an appropriate remedy be found and implemented for a situation that is unfair or where a wrong has been done? Sometimes we make attempts that are patronizing or otherwise miss the mark; how can we be more sensitive to an appropriate response?

Rehabilitate: We have a lot of individual and collective work to do to vindicate, rebuild and restore people, communities, states of being, collective consciousness, the environment, integrity in our political narratives, truth to power. Where does it all begin? At home, at work, in your town, in our State, everywhere we are. There is much to done; we have to be willing to engage in the work, to strengthen our collective critical thought, and willing to welcome everyone to the party.

At the end of Dr. King’s article for Christian Century, within the context of non-violent resistance, he offers a prayer for us and for this work for human unity:

God grant that we wage the struggle with dignity and discipline. May all who suffer oppression in this world reject the self-defeating method of retaliatory violence and choose the method that seeks to redeem. Through using this method wisely and courageously we will emerge from the bleak and desolate midnight of man’s inhumanity to man into the bright daybreak of freedom and justice.

Don’t let this be just another holiday weekend. I think the very best way to honor the memory of Dr. King is to continue the journey his untimely death thwarted, to build a world with no double standards, where each person is entitled to and equally accorded dignity, opportunity and justice. 

Keep the dream alive, and make it come true; nothing less will do.

___

Source: Christian Century74 (6 February 1957): 165-167.

Martin Luther King Jr.'s Unfinished Journey

1968 was a bleak and terrible year, when I was just six years old. Here is a list of some of the things that happened:

·        March 16, 1968 would be one of the low points of the Vietnam War when between 374-504 unarmed civilians were killed at My Lai by United States troops. 2nd Lt. William Calley was charged with 22 of the deaths and sentenced to life imprisonment, but only served three-and-a-half years of house arrest.

·        President Lyndon B. Johnson announced on March 31 that he would not be run for president in the 1968 election. 

·         April 4, 1968 Dr. Martin Luther King was assassinated on the balcony of his Memphis motel room. Ironically, seven days later the Civil Rights Act was passed by Congress. 

·        Two months and a day after the assassination of Dr. King, Robert F. Kennedy was assassinated while celebrating winning the California primary during his 1968 presidential bid.  

·         The Yippies, led by Jerry Rubin and Abbie Hoffman, and other radical groups turned the streets of Chicago into a riot zone, battling Chicago police and U.S. Army and National Guard, while the Democratic convention was being held there.

·         Richard Nixon would go on to defeat Senator Humphrey in the general election.

***

Only one of those events is the focus of my commentary on this day, April 4^th. 

Fifty years ago, today, Dr. Martin Luther King, Jr. was assassinated at the Lorraine Motel in Memphis. The shot that was fired ended the life of Dr. King, but not his dream. To some extent, every step forward towards greater recognition and acceptance of the all the variables that define personhood owes Dr. King and all of his colleagues a huge debt of gratitude.

Although the Civil Rights Movement, in the hands of King and other principals, seemed to be drifting, due to disputes about strategy and the rise and disruption a militant black power movement, as other factors, such as the Vietnam War, and ongoing labor disputes all over the country, the signing Civil Rights Act was a seminal turning point for the entire nation.

But King sought more than this. The Civil Rights Act was only a beginning.  King had truly radical ideas, bordering on democratic socialism. He advocated for government-run national health, a national jobs program and guaranteed income for all Americans. That kind of economic vision would have been as much an uphill battle, to say the least, as the Vietnam War, in a time of recessions, government cut-back in public assistance services and a rising neo-liberal philosophy coming from the elite that advocated cutting taxes for the rich in order to help the poor.

But King saw that the only way to achieve any of these goals was for disparate groups to unite in coalition using non-violent demonstration toward growth and  inclusive outcomes, so that the greatest good, and equal opportunity could be achieved for all Americans. In his speeches to labor groups, he talked about servant-leadership. The American dream was about being truly egalitarian. Social Justices not for just one group, but for all groups.

The Civil Rights Act was but the first jewel in the crown. What King suggested, next, because of the overlapping issues, was joining Organized Labor and Civil Rights for People of color in coalition. After all, the March on Washington’s full title was “March on Washington for Jobs and Freedom.” King and his colleagues knew that black workers and their lives were inextricably intertwine with the lives of white workers when it came to all issues of economic security and anti-discrimination. King’s rallying cry was, “All Labor Has Dignity.” But the stumbling block was that this was a battle not just about race, but also about class.

More than any other aspect of his radical thinking, this is what pulled the trigger on King, this day 50 years ago. King’s stance on Vietnam couldn’t have been enough to get him killed; but it was about Jim Crow and segregation, and specifically, poor white Southern labor was not going to stand for an educated and eloquent black man being the putative leader of a movement that combined race and class.

Here we are 50 years on, fighting the same battle, without King, without Ruether, without Abernathy and so many others who were critical to the movement in 1968.  We need to continue King’s journey without him. The future of our world depends on this, and this assertion is no mere hyperbole. Justice can only exist when there are no double standards, and when all people are treated with respect, dignity and equal access.

I may write on this topic more, as time goes by, but I’ll leave you with this excerpt from King's 1967 book, “Where Do We Go From Here; Chaos or Community”:

“Why is equality so assiduously avoided? Why does white America delude itself, and how does it rationalize the evil it retains?

“The majority of white Americans consider themselves sincerely committed to justice for the Negro. They believe that American society is essentially hospitable to fair play and to steady growth toward a middle-class Utopia embodying racial harmony. But unfortunately this is a fantasy of self-deception and comfortable vanity. Overwhelmingly America is still struggling with irresolution and contradictions. It has been sincere and even ardent in welcoming some change. But too quickly apathy and disinterest rise to the surface when the next logical steps are to be taken. Laws are passed in a crisis mood after a Birmingham or a Selma, but no substantial fervor survives the formal signing of legislation. The recording of the law in itself is treated as the reality of the reform.

This limited degree of concern is a reflection of an inner conflict which measures cautiously the impact of any change on the status quo. As the nation passes from opposing extremist behavior to the deeper and more pervasive elements of equality, white America reaffirms its bonds to the status quo. It had contemplated comfortably hugging the shoreline but now fears that the winds of change are blowing it out to sea.

“The practical cost of change for the nation up to this point has been cheap. The limited reforms have been obtained at bargain rates. There are no expenses, and no taxes are required, for Negroes to share lunch counters, libraries, parks, hotels and other facilities with whites. Even the psychological adjustment is far from formidable. Having exaggerated the emotional difficulties for decades, when demands for new conduct became inescapable, white Southerners may have trembled under the strain but they did not collapse.

“Even the more significant changes involved in voter registration required neither large monetary nor psychological sacrifice. Spectacular and turbulent events that dramatized the demand created an erroneous impression that a heavy burden was involved.

“The real cost lies ahead. The stiffening of white resistance is a recognition of that fact.”

Selling Ourselves

I have been job hunting, for over a year. If there is anything that has come to my notice, during this time, it is that people seem to be morphing into products. (I can't call this evolving.)

Erich Fromm wrote this prescient statement in an essay, published in 1955, entitled "The Present Human Condition":

Man has transformed himself into a commodity, and experiences his life as capital to be invested profitably; if he succeeds in this he is "successful" and his life has meaning; if not, "he is a failure." His "value" lies in his salability, not in his human qualities of love and reason nor in his artistic capacities. Hence his sense of his own value depends on extraneous factors—his success, on the judgment of others. Hence he is dependent on these others, and his security lies in conformity, in never being more than two feet away from the herd.

Fromm goes on to suggest that we herded humans have become alienated "automatons." Albert Camus, along these lines, said, "Without work, all life goes rotten; but when work is soulless, life stifles and dies."

Is that what we want from the work of "making a living"? That certainly not what I want. I would venture to say that it must be true for everyone that we want to have work that is meaningful, either creative or useful.

I have seen friends turn themselves into consultants because they think that will free them from the rigors of office hours and give them "more time". Instead of freedom, they find that they are forced to work all the time, and that they have to pay the overhead that any office must pay, with regard to equipment. There is so much more to self-employment than anyone ever realizes. And sometimes the service we sell is something that could, maybe should, be given away for free, as a public service, neighbor helping neighbor.

The internet has become the perfect place marketplace for selling oneself. Well, not perfect. In fact, it is rather ugly and sick, this marketplace, with messages popping up all over, video messages yammering at you, while you are trying to find information on pages that are chock full of attention-getting blurbs that are not at all helpful to your purpose. Selling "old secrets",  rackets and scams, this sham marketplace is all hustle and no substance.

Modern life seems to be a cycle consisting of consumers who are, in turn, being consumed.

In his all but forgotten book, Good Work, E.F. Shumacher saw this cycle as a modern metaphysics he defines as "materialistic scientism."

"The world of work," as seen and indeed created by this modern metaphysics is—alas!—a dreary place. Can higher education prepare people for it? How do you prepare people for a kind of serfdom? What human qualities are required for becoming efficient servants, machines, "systems," and bureaucracies? The world of work of today is the product of a hundred years of "de-skilling"—why take the trouble and incur the cost of letting people acquire the skills of a craftsman, when what is wanted is a machine winder? The only skills worth acquiring are those which the system demands, and they are worthless outside the system. They have no survival value outside the system and therefore do not even confer the spirit of self-reliance. What does a machine winder do when (let us say) energy shortage stops his machine? Or a computer programmer without a computer?

The traditional workplace has been downsized, both of meaning and dignity. I see people now working as grocery clerks who I discern have been pushed out of professions that live by the "free market capitalism" credo of profit, profit, no matter what.

Who knows, perhaps I will soon be a grocery clerk.

These are things I have been thinking about, while I look for work.

//
Fromm, Erich. "The Present Human Condition," The American Scholar (Winter, 1955-56, Vol. 25, No. 1).
Shumacher, E.F. Good Work. Harper Colophon, 1979, p. 123.

Report Card On Democracy: The Three Ds

Here we are, on the eve of Elections. Tomorrow, we will be asked to do our civic duty, in an informed manner, by casting our votes.

But how do we, as voters, rate?

I have a list of three Ds important to Democracy. These are arbitrary, I realize; there could be others. Maybe you have your own list.

Discourse. Have politicians been engaged in honest dialogue with constituents? Have they clearly stated what their policies would be? Have we citizens engaged in true dialogue amongst ourselves? What I have read, heard, seen has been pretty rotten, even at the local level. Unseen Big Money engaged in mudslinging with expensive mailers. Candidates that harp at one another at so-called debates. Citizens, taking the lead of what they see politicians doing, talking at each other, not to one another. No one is listening. The world is painted as black or white, right or wrong, either/or, one way or the other. "If you are not for me, you are against me!" Even when that means you have to ride two horses. While we are all so busy enjoying the circus antics of those running for office (sometimes I wish there was something really entertaining to see or hear), what kind of deals are being made in government back offices?

Discretion. Have we been discrete in our dealings and discourse? In this age of the internet and the cellular phone, people seem now to be accustomed to airing their dirty laundry, and that of others, for all to see and hear. And then they want their privacy protected. When people give away their own privacy with such little disregard, they then feel entitled to take on the role of victim. When Shakespeare had Falstaff say, in Henry IV, Part 1, "The better part of valour is discretion", he follows it up with the phrase "in the which better part I have saved my life." How often do we speak without thinking? Without realizing that we are surrounded by ears that are hearing us? It has become all too commonplace for our thoughtless thoughts to become public.

Dignity. When we fail in maintaining Discourse with Discretion, we fail ourselves and others in preserving Dignity for all.

Failing Democracy is unthinkable. But I ask you to think on it, as you prepare to go to the polls tomorrow to cast your vote.

Do vote, please. I hope that you have done your homework well. I hope that you have read and listened beyond all the indiscretions and petty bickering to find the heart of the issues at stake.

My own ballot was cast weeks ago and mailed in.

~~~~~~~~~~~~~~~~~~~~~~~~

The Choice

Lemming Leaders slouch along,

treading all their roads to nowhere,
paved, as they are,
with public monies and
sentiments misplaced
in the power to choose.

But, who
shall stand
when
I AM REAL
appears?

Lemming Leaders shall continue,
slouching along,
as they always have,
skimming the system,
and plying pretty words
by which to play
us all for suckers.

Others, seeing
the truth about our choices
and sensing another, better way,
will find the place of no road,
and from there make a start
at a different kind of journey.

© 2010 by Elisabeth T. Eliassen