Hate Crimes and Justice in the Black Community

Note: Today’s blog is written by a special quest. Melissa Harris-Lacewell is Associate Professor of Politics and African American Studies at Princeton University. She received her B.A. in English from Wake Forest University, her Ph.D. in political science from Duke University and an honorary doctorate from Meadville Lombard Theological School. She is also a student at Union Theological Seminary in New York.

She is author Barbershops, Bibles, and BET: Everyday Talk and Black Political Thought, (Princeton 2004). I’m featured in the section that examines the Black church role in molding political ideologies. The work was awarded the 2005 W.E.B. DuBois book award from the National Conference of Black Political Scientists. It is also the winner of the 2005 Best Book Award from the Race and Ethnic Politics Section of the American Political Science Association. Her academic research has been published in scholarly journals and edited volumes and her interests include the study of African American political thought, black religious ideas and practice, and social and clinical psychology. She is at work on a new book: For Colored Girls Who've Considered Politics When Being Strong Wasn't Enough. It is an examination of the connections between shame, sadness, and strength in African American women's politics.

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Black Christians understand justice. Rooted in a history of struggle against oppression the black church has historically led the nation in a moral quest for human dignity and freedom. Unfortunately, some outspoken African-American clergy have rejected the moral vision of black Christianity by fueling anti-gay prejudice in their opposition to the Matthew Shepard Act. These African-American preachers are more interested in the media spotlight than in honoring the black Christian tradition of justice.

Poised for a vote in the Senate, the Matthew Shepard Act extends federal hate crime protections to citizens who are violently victimized because of their sexual orientation and gender identity. It provides local law enforcement with the resources to thoroughly investigate heinous, bias-fueled crimes. Intending to shift public opinion against this bill, a few conservative African-American pastors are working overtime--through protests and provocative advertisements--to spread the false message that this legislation will criminalize them for condemning gay people.

It is time for black Christians to speak out against this distorted and ugly campaign against the Matthew Shepard Act. The proposed federal statute does not punish nor prohibit free expression of one’s religious beliefs. The hate crimes bill includes language protecting individuals from race-based and religion-based crimes as well. The Act protects first Amendment rights for everyone while ensuring that the authorities fully investigate all violent crimes intended to degrade and oppress their victims. The bill protects our children, because black youth are proportionately targeted and victimized in anti-gay hate crimes.

Homophobic black clergy do not speak for the entire black Christian community. Though they receive dramatically less media attention than Bishop Harry Jackson, many African-American religious leaders are encouraging acceptance and inclusion in their congregations and communities. African-American Christians have long resisted readings of the Bible that exclude and oppress. Enslaved blacks were admonished to “obey their masters” but they believed the story of Moses leading his people from bondage. Jim Crow religion told black people to be silent about oppression because the” meek shall inherit the earth," but Reverend Martin Luther King, Jr. called for “justice to run down like waters and righteousness as a mighty and ever-flowing stream.” Lamentably, as the Matthew Shepard Act debate has illustrated, the Black religious voices urging inclusion and respect rarely receive as much media notice as those preaching division and bigotry.

To be sure, there is still much work to be done before homophobia ceases to cause pain and division. African-American gay men and lesbians continue to find themselves marginalized in some churches and in the mainstream black media. On the news, a handful of Black athletes and performers received enormous media attention after making hateful anti-gay statements this year. While homophobia remains a serious and pernicious problem across this nation, it's important for us to recognize that there are far more people within the black religious community who support equality and dignity for gay people than the media has given credit. The public--especially those young people who are now recognizing their sexual orientation and gender identity--should know that those who preach bigotry in their unfounded assault on the Matthew Shepard Act do not define the level of open-mindedness and acceptance in the African-American religious community.

Dr. Martin Luther King, Jr. wrote from a letter from a Birmingham jail to express his grave disappointment in his fellow clergy because they failed to support eh struggle for equal rights and human dignity. Let us now register our equal disappointment with the intolerance or homophobic clergy in our community. When asked why he’d come to Birmingham, King wrote “I am here because injustice is here.” When asked why we support the Matthew Shepard Act black Christians can respond the same.

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Melissa Harris-Lacewell will participate in a symposium entitled: "Sites of Struggle: Centering African-American Women in Politics and Culture" on Monday, October 8 from 5-7 pm in the Hitchcock Room of UNC's Sonja Haynes Stone Center for Black Culture and History on the campus of the University of North Carolina-Chapel Hill.

The Death of Prophecy

Let me begin by saying this weeks meditation is not a selfish plug. I’m writing out of a desire to process the sorrow I feel related to the shadows I wrote about on last week. To recap, last week I spoke of the dread that comes with doing our best to let that little light shine when our light appears as the flickering of a flashlight at midnight. Just a little light and a consuming darkness to overcome.
What appears as a plug is this-I’m close to completing my second novel. The title is “Backslide” and it is certain to raise eyebrows for its candor. In it, Simon, the Preacha’ Man, starts a new ministry. He does so with a faith and courage that comes with having functioned for years as the whipping boy of a traditionally minded church. Finally, after pondering the consequences of being free from the political machine we call the Church, he steps away from it all at the end of Preacha’ Man. He decides that being a person is more important than being the robot of the Church.
Problem is this thing called a calling. For those not bond to this prevailing force, there is a significant difference between a job and a calling. Those of you privileged enough to function with the freedom that comes with finding a job, holding a job and seeking a new job-enjoy all of that. Those called lack the freedom that comes with taking your credentials to the highest bidder. Callings require sacrifice, and sacrifice comes with pain.
Years back, I wrote a paper for a seminar at the University of Chicago. The title of the piece is “Prophetic Voice in Public Space”. I based the paper on Melissa Harris-Lacewell’s book Barbershops, Bibles & BET. Melissa used me as a subject for her research on how the church molds the political ideologies of those who attend. Melissa took my columns (at the time with the Herald-Sun) and sermons (then at the Orange Grove Missionary Baptist Church) and went about t he business of analyzing how much of what I wrote and preached about was believed by those in the church.
Part of my tussle over the years has been with maintaining integrity as a prophetic voice within the context of community enamored with maintaining a traditional model of faith. What it means to be faith minded has changed over the years. The tradition with traditional churches has been fractured by the influences of the mega-Church movement. The consequence is the minimizing of prophetic voice while accentuating the merits of the individual’s quest for prosperity.
An example is an article I read this week from the Baltimore Sun. I felt the zeal of God when I read the account of the First Mount Olive Free Will Baptist Church. They really love their pastor. The good Christians went and purchased Bishop Oscar E. Brown a luxurious custom built Bentley two summers ago. The members of the church yelled “praise Him,” as he backed the car, estimated to cost between $130,000 to $150,000, out from the church parking lot. Its not like the good Bishop needed a car-he also owns a Lexus SC430 sports car.
Before you jump down my throat and call me a playa hater, let me finish the story. The church is facing foreclosure for failing to pay a $12,000 water bill. In addition to failing to pay the water bill the church was notified the property would be auctioned at the end of the month for defaulting on its $1.5 million mortgage. The plot thickens. The church was recently destroyed in a fire days after receiving notification of the auction.
The article in the Baltimore Sun ended with addressing the Empowerment Temple. The church leases its pastor, Jamal-Harrison Bryant, a 2006 Bentley Continental Flying Spur. Churches seemingly aren’t disturbed, in fact they seem to enjoy, providing lavish lifestyles to those called to be prophetic. The Christians in Atlanta have made Creflo “Give Me Some” Dollars and Eddie Long millionaires. It’s not uncommon to hear of churches willing to purchase planes to make it easier for the pastor to make those trips to the money making conferences across the country. The prophetic voice of the Church has been cashed in for a more lucrative enterprise-the marketing of Jesus for personal gain.
Which brings me back to that selfish plug-it doesn’t pay being prophetic. The best way to run people away from God is to talk about God. That’s crazy, you say. Is it? When’s the last time you’ve seen a movement to bring people together that didn’t involve a $100, $50, $25 line for those willing to make a seed offering to build the work of the kingdom? When is the last time you’ve heard a person talk about taking that money and placing it into the hands of the homeless, the addicted, the afflicted or rejected? When is the last time you heard someone promote a message of inclusion? No, that’s too much like Jesus who welcomed people in rather than finding ways to throw people out!
Where in the gospel did Jesus engage in an act that promoted his need? Imagine Jesus saying, “The Father has shared with me our need to purchase me a Bentley. I need it to prove to the lost that God is a provider. God is using me to show you what can be yours in the kingdom.” Can you imagine Jesus saying something like that? If not, why are we suckered into believing it’s legitimate for those called to serve Christ?
The answer is simple. The calling is treated like a job. We are not called to promote our own agenda. We are called to advance the kingdom of God. The kingdom needs servants willing to stand above and beyond the common trend. This is risky business. Being called isn’t profitable. People hate watching a called servant. It exposes the truth regarding the hypocrisy of their faith. They desire the easy life. They want leaders to make them feel comfortable about their own decisions.
Simon learns the lesson. They kill prophets. Like they say, nothing under the sun has changed. The only thing that has changed is the Pharisees are driving Bentleys.