The murders of Ahmaud Arberry and George Floyd in a southern rural town and a major urban center in the North have awakened us to how the American dream has excluded many U.S. residents for a long time. We knew that Article I of the U.S. Constitution counted black slaves as only three fifths of a person. We knew that the freeing of slaves in 1863 was followed by discrimination, degradation and lynching of black citizens in the country. We might have been awakened by the reversal of provisions of the landmark 1965 Voting Rights Act by the Shelby v. Holder decision of the Supreme Court in 2013. We might have known how systematic exclusion of blacks and other persons of color from the American dream drove the campaign that elected Donald Trump as President of the country.
As a student in an integrated, half African-American high school in Indianapolis, I should have learned that the nation’s founding principle in the Declaration of Independence that “all men are created equal” still has not been embraced by all our citizens. Since I didn’t learn it in high school, I should have learned it from what occurred at the 50th Reunion of my Class in 2014. Our class had seen the School make significant strides toward racial harmony and cooperation in the school and city.
When my brother graduated from Shortridge High School in 1959, fewer than five per cent of the students were black. Five years later when I graduated, there had been significant integration of black students at the School. Our class was at least half African-American. We had elected a black girl as Junior Prom Queen for the first time. A black group was finally selected to participate in the school’s Junior Vaudeville fund raiser. As Shortridge’s 100th class to study where writer Kurt Vonnegut, former Sen. Richard Lugar and other community leaders had also studied we could take pride in helping prepare the School for continuing its role in the city’s growth.
But whatever contributions we had made to the School’s healthy transition in racial composition and racial harmony was ignored at the 50th reunion. No mention was made of our struggle with racial issues and the outbreaks of conflict. I had gone to the reunion to celebrate how we had contributed some signs of progress in the easing of tensions. That none of the speakers nor any part of the program made reference to the example in race relations our class had set disappointed and finally baffled me.
The murders by police of the past month and the post-Obama era retreat from pursuit of racial justice and healing highlights that the vision of this country as championing “all men are created equal” has again been countered by political developments of recent years. One of the two major political parties has developed strategies of gaining and maintaining power by restricting the right to vote, restricting the path to citizenship, and packing the judicial system with appointees devoted to preserving rule by the minority of whites that continues to wield economic power.
The most significant change in the nation’s recoil from the dream of equal rights for all is the fact that there is now a knee on the neck of many more people of color in the U.S. Blacks are now joined by increasing numbers of immigrants from south of the U.S. border who are dominated by a system that excludes them from acceptance as U.S. citizens while benefiting from their low cost labor. It has become clearer that the Party controlling most state legislatures, the Senate and the Presidency has deliberately prevented reform of immigration laws as essential to keeping their hold on political power. It is widely recognized that overwhelming Latinx support for the election of Barack Obama helped put the first African-American in the Presidency.
So now in 2020 it is not only white acceptance of African-Americans as full citizens of the U.S. with equal rights that will signal advance in making real the country’s best version of itself. It is white acceptance of the Spanish speaker, the Asian immigrant and their children, and Arab Americans that is demanded of us all, the whites who also immigrated here and the Africans forcibly brought to these shores. Our youth know this. Our youth who are now marching in protest far out number the young citizens whose minds and souls have been poisoned with the old myths of racial superiority. The protesting youth are bent on moving the country’s reality closer to its dream.
People of all ages are now marching and demonstrating in defiance of the global pandemic and in defiance of the pandemic that has afflicted the country since its founding. The language and the myths of white superiority have been our original sin and our greatest weakness since the nation’s founding. Efforts to counter the systemic racism are being led by persons with global roots. A young Latinx labor organizer friend summed up his work as helping save the nation from itself. The police, politicians and their supporters determined to keep their knees on the necks of people of color in the U.S. perpetuate the country’s death wish. I believe they are vastly outnumbered by the persons marching in the streets and their supporters who are crying out for the breath and long life of the dream that could make this nation a great one. I hope and pray that our democracy has survived the attacks, past and future, on the voting rights of its citizens and that the November election results will reflect the marchers’ demands for real change in this nation.
Former President of the U.S. Jimmy Carter called the U.S. “the most warlike nation in the history of the world”. In his Sunday School lesson at his home church in rural Georgia last spring Carter observed that his country had experienced only 16 years in its 242 year history when it was not at war. The country that spends more on its “defense” than the next ten nations in the world combined is also the world’s number one exporter of arms and military equipment. It comes as no great surprise then that the protests against police brutality sweeping this country in recent days have been met with police forces armed for intimidation and repression of dissent as we have never seen before.
More than thirty years ago the U.S. Congress approved the 1033 program which enables the Pentagon to transfer military hardware and equipment to local police forces in the country. Since it began, this program has seen 533 planes and helicopters and over 423 “Ambush-resistant” vehicles transferred to civilian forces assigned to protect and defend us. Two years after President Obama suspended the 1033 program following the Michael Brown killing by police in Ferguson, MO President Trump reinstated it.
There has been an escalation of violence in the urban streets of our world today beyond what we experienced in the turbulent 60’s. Protestors of the U.S. War on Vietnam sat down or kneeled in front of police on horseback wielding wooden batons; today, police with guns that can fire 10 bullets per second meet demonstrators in the streets of U.S. cities. The 1033 program favored by Trump has provided local police with 93,000 machine guns.
Militarization of the police in other nations is a feature of U.S. “security aid” to some of our closest allies. Over half of our foreign aid to El Salvador in 2017 supported improving security and law and order which followed many millions in direct military and police aid during that country’s Civil War in the 70’s and 80’s. The country with the highest murder rate in the Western Hemisphere, Honduras, in 2017 received 44 percent of its aid for security compared to 30 percent for antipoverty programs. U.S. security aid for Brazil reached a height during the period of military rule in the 60’s and 70’s. Now the authoritarian rule of Jair Bolsonaro counts on violent repression to quell protests and dissent of Brazil’s citizens.
The popular view of the U.S. image around the world in my lifetime has descended from champion of those struggling for independence from colonialism post WW II to the leading ally and supplier of dictatorships stifling dissent and democracy. In the view of the current U.S. administration, our best friends among the world’s nations today are the most authoritarian, anti-democratic rulers in the world today.
The economic inequality and exploitation of people alongside the degradation of the natural environment by the global economic order has led to unprecedented human migration and public protests in many nations. It seems evident that the leader of this economic order has chosen to respond to the protests and demands for change with violence and the force of advanced weaponry. As Rev. William Barber of the Poor Peoples Campaign observes, the War on Poverty of the 1960’s in the U.S. has become a war on the poor. But not just war on the poor in the U.S. We train and equip the police and military for brutal repression of the poor, Frantz Fanon’s “wretched of the earth”, around the world.
A.J. Muste’s theology and beliefs were shaped by the “agonizing reappraisal of my beliefs” forced on him by U.S. entry into WW I. His unwavering commitment to living out a Christianity as a “prophetic religion” emerged from his immersion in the imagery and testimony of the prophet Isaiah’s “suffering servant” and the “Way of the Cross” of Jesus. Contrary to most persons’ grim reaction to these passages and the life journey extolled in them, Muste lived with a joy few could fathom. At age 81, on the way to a Saigon jail during the Ky dictatorship, he smiled and said to a companion in the paddy wagon, “It’s a great life, isn’t it?”
Muste on Theology and Religion:
“My religion is Jewish-Christian Prophetism….From this point of view there is no such thing as a Jewish religion and then another Christian religion. There is just one basic prophetic outlook on life and history.”
“We must become revolutionary out of a religious philosophy.”
“Though the religious dimension of life is not the same as the political dimension it is nonetheless true that God created both dimensions and place us in a world where we need to build community that interweaves these two together.”
“Pacifism, the rejection of violence, the emphasis upon the method of suffering love is integral to…..prophetic religion.”
“A dead man on a cross against the atomic bomb….there is no other way.”
“There is no one who has experienced the miracle of grace ….who can believe there is any limit to what the divine power and grace can accomplish.”
“Personally, I always have a certain suspicion of alleged saintliness which lacks the tone of buoyancy and effervescence.”
In an introduction to a 1965 essay titled “Who Has the Spiritual Atom Bomb?” Muste concluded with the words, “Long ago I heard someone – I cannot remember whom – say: ‘A man may be right in a situation, but that does not make him more righteous.’ I was deeply impressed. I do not consider myself more righteous than those with whom I am in disagreement on the matters dealt with in this essay.”
On Pacifism and Non-Violent Civil Disobedience
Unlike Gandhi, Muste wrote very little on the theory and practice of non violent civil disobedience. Although he was deemed a brilliant tactician in the application of civil disobedience to oppose growing militarization of the U.S. foreign policy and economy, he largely devoted his writing to exposing the roots and likely results of particular U.S. policies. What is consistent in Muste’s tactical response is his radical, absolutist position. From advocacy of non-cooperation and disobedience of Selective Service requirements to tax resistance, from arguing for unilateral disarmament of nuclear weaponry by the U.S. to immediate withdrawal of all U.S. troops from Vietnam he saw compromise as perpetuating the murder of innocents wherever armed force was the policy.
From Muste’s “Sketches for an Autobiography” 1957
“Spiritual forces are as real as physical or military….the trouble is mainly that we want to have both. We want to trust God and have plenty of H-bombs too, just in case. The fact is, we can’t have it both ways. We have to choose on what level, with what weapons, we shall wage the battle, and accept the risks and consequences involved. There are risks either way.”
“Nonviolence in a broader sense is not our weakness. It is our strength. Violence in a profound sense is the evil, the temptation of our time. Nonviolence –‘gentleness’ as a leader of the French resistance put it in a meeting which I attended in 1947 – is what the victims of war and all makind cry out for now. Nonviolence is in fact ‘weak’ partly because we waver in our own allegiance to it. It is ‘weak’ in practice because our practice of it is sentimental, dogmatic, abstract, and not imaginative, creative and revolutionary. But for nonviolent revolutionaries, it is equally imperative to be nonviolent and revolutionary, to be revolutionary and nonviolent.”
Political and Social Analysis Of the U.S. Context
Following the burning of their draft cards in 1965 by five young men in New York City, as a speaker at the protest Muste was summoned to testify at a Grand Jury investigation. A portion of his statement there follows:
“I am unable to cooperate in the Grand Jury inquisition into my belief and actions because it is an element, though perhaps a minor one, in the prosecution of the Vietnamese war and in the militarization of this country.” He went on in his statement to the Grand Jury, “Demanding conformity and penalizing dissent is a pattern on which all governments tend to operate in wartime…..To have dissent and opposition in wartime may create a problem for a democratic government, but if it does not have citizens who refuse to be coerced and regimented, it is no longer democratic.”
In Muste’s view, the “neo-orthodox” theology of Reinhold Neibuhr and Karl Barth with its emphasis on human sinfulness helped enable the State in the West to become the “operative religion” for most Christians, especially in the U.S.. He feared that the ultimate result would be greater repression of dissent and enforced loyalty of its citizens by the State. Again, it was his experience during the prelude and after U.S. entry into WWI that shaped his analysis of the “crisis” and his response as a Christian.
It was during WW I, Muste noted, that customs were introduced “of having people rise to sing ‘The Star Spangled Banner’”, the organizing of “military parades” and “salutes and pledges to the flag were introduced in schools.” WW I was also the time when churches began to place the U.S. flag near the altar or the pulpit. This was accompanied by many professed Christians calling those who opposed the War “pro-German” as well as participating in persecuting U.S. citizens of German descent. The sacralization of the State continues today and has contributed mightily to public support for decades of warfare on the Middle East led by this nation’s colossal war machine.
At the height of the Cold War with the Soviet Union and China in 1957, Muste wrote in his “Sketches for an Autobiography”, “All but the smallest wars today are fought for global objectives and for ‘causes’ or ideologies regarded as absolute – ‘better no world than a Communist world,’ etc. – and therefore take on the character of crusades. The instruments with which war is waged have a similar, ‘ultimate-weapons’ character.”
Muste’s prophecies regarding the corrosive effects on democracy of our spiraling militarism remain pertinent and will be until the American public demands a change in our policy making and expenditures. The 1965 essay “Who Has the Spiritual Atom Bomb?” warns “The American tendency to self-satisfaction, to be convinced that it is always the other people who are violent and make trouble, is indeed very powerful and in my opinion is one of the greatest obstacles to peace in the world today. The worst sin, according to a great scripture, is that of the Pharisee who dared to stand in the presence of God and say: ‘God, I thank thee that I am not as other men are, or even as this publican.’
And what is the “spiritual atom bomb” Muste refers to in the 1965 essay of that title? The key paragraph reads, “Now if a power like the United States voluntarily withdraws from the arms race and makes the changes in its own social structure which this entails, this would constitute ‘intervention’ of historic dimensions. It would be a revolutionary development comparable in one sense to the Russian and Chinese revolutions themselves. It would, to use Marshal Lin’s phrase, be ‘a spiritual atom bomb….far more powerful and useful than the physical atom bomb.’ The United States would be able to address itself and to devote its vast resources, human and technological, to aiding the impoverished and exploited masses to lift themselves to independence, to human dignity and to a life where the simple human needs of food, clothing, shelter and beauty would be met. Moreover, the spell of conflict might then be broken, as somehow it has to be before long if the human race is to survive.”
As A.J. Muste’s most widely quoted saying put it, “There is no way to peace; peace is the way.”
In the 1930’s, theologian Reinhold Neibuhr wrote of A.J. Muste, “Muste was interested in redressing all balances of justice, of championing the interests of workers against employers, of Negroes against the white majority, of India against the British empire.” Having abandoned his own pacifist position Neibuhr maintained a grudging respect for the leading U.S. radical pacifist writing after Muste’s death in 1967, “Perhaps an estimate of rigorous, inconsistent, idealists is beyond the capacity of mere academic critics (himself included here, ed.), who are obsessed with logical consistency, but who also never dared an interview with Ho Chi Minh.” Unlike Neibuhr, for Muste “the term ‘religion’ and the term ‘revolution’ were totally synonymous” in the words of Sidney Lens, his co-editor with Liberation magazine.
Muste’s biographer JoAnn Robinson, herself a leader in the Montgomery bus boycott, gives precedence to his Christian faith as the grounding for his radical politics. “A. J. Muste became “Number One U.S. Pacifist” by virtue of his keen insight into the nature of violence and his unquenchable faith in the power of love. His reputation for political acuity and non-conformist activism revolved around his insight. But the prime and sustaining factor was his faith.” This faith he once described this way, “The true God is the God of love who can and does redeem men. This God is revealed in Jesus Christ. The true church is the ‘ecclesia of those redeemed by infinite love. It must seek to redeem the world without which there is no salvation and that to it are entrusted the ‘keys of the Kingdom of Heaven”.
A French intelligence agent in Dostoyevsky’s The Brothers Karamazov could have been thinking of the radical pacifist and socialist when he said, “We are not, in fact, afraid of all these socialists, anarchists, atheists, and revolutionaries.” The agent then goes on to say, “But there are some special people among them, although not many: these are believers in God and Christians, and at the same time socialists. They are the ones we are most afraid of; they are terrible people! A socialist Christian is more dangerous than a socialist atheist.”
In the mid-twentieth century, Muste did threaten the U.S. political system and the economic system that feeds as well as depends on its militarism, racism and support for exploitation of oppressed peoples. But he also threatened and “afflicted the comfortable” among the Church’s leaders, most of whom had adopted some variant of the “neo-orthodox” realism Neibuhr developed in his theological writing.
It is curious that Neibuhr would imply criticism of Muste being “inconsistent” in his thought when it is precisely the inconsistency of Christian “realism” that must perplex thoughtful truth seekers in the U.S. and the world. How account for even the most progressive American Christian denominations’ support for the Vietnam War in the early years of the fighting? How explain the relative silence of the followers of the “Prince of Peace” in the face of the grotesque spiraling of U.S. arms buildup by the military and now by individuals in the country?
Once Muste left the Trotskyite party he helped found in the mid-30’s to lead the opposition to an armed response to Naziism, he was committed to strengthening the pacifist roots of the Church as the holders of the keys to the “kingdom of heaven”. The struggle for peace, however, was not narrow and single-minded but encompassed early support for the cause of African-American civil rights and the right to self rule of Third World peoples. Post WW II Muste helped found and/or led several pacifist or anti-war organizations but he also devoted himself to many causes that represented “the things that make for peace”.
Shortly Before assuming his transformative leadership of the Fellowship of Reconciliation, Muste wrote in 1939 that the “True International” was not to be found in any anti-capitalist political party but in the Church. “Since all are one in Christ” he professed there is “neither Aryan, Negro, Slav. Japanese, or Malay.” In the same article he lamented that to that date “all of its branches including those called ‘catholic’ have been in effect national, state-worshipping or picayune provincial sects”.
Muste’s pacifism grew from his grounding in Jesus Christ’s boundless and border-less love for all people and the belief and hope in the Church as universal, the “true International”. His application of pacifism and development of strategies of civil disobedience for the American struggle relied on Gandhi and insights into the interaction of “means and ends”. When human beings resort to means that undermine the ends they hope to achieve they are bound to fail. War begets more war. Violence begets more violence is the practical distillation of Muste’s thought. Only the love that seeks to find reconciliation with the “enemy” will fulfill and liberate both those who suffer the attacks and the perpetrators.
The scriptures of the Judeo-Christian faith and recent world history both confirm the truth that those who seek to live out a radical love for other people will be considered “dangerous”. U.S. military solutions to conflicts in Asia, the Middle East and elsewhere confirm the truth that, in Martin Luther King’s words, “we have allowed the means by which we live to outdistance the ends for which we live”. It is the “dangerous” people like A.J. Muste who shepherd humanity in the preservation of the ends of life and the preservation of life itself in these perilous times.
He introduced Martin Luther King Jr. to the theory and practice of non violent civil disobedience.
In 1947 he organized the “Journey of Reconciliation” during which blacks and whites sat together on Greyhound buses traveling through the South. That “Journey” served as the model for the civil rights movement’s “Freedom Rides” in 1961.
He was lead organizer of the first mass protest against the Vietnam War. The march from Central Park to the United Nations on Tax Day, April 15, 1967 was at the time the largest demonstration in U.S. history.
He served as spokesperson for the mostly immigrant workers during the historic Lawrence, MS textile mill strike of 1919.
Following the gains made by the Lawrence workers, he served as the first head of the Amalgamated Textile Workers Union until 1921. In the position, he supported organizing nearly weekly strikes at mills across the U.S.
He trained union organizers as education director of the Brookwood Labor College from 1921 to 1933.
When he died in 1967, obituaries referred to him as the “American Gandhi”.
If you haven’t named who “he” is you are not alone. Few people in churches, or outside them, in the U.S. know about the contributions of Abraham Johannes Muste to the labor and peacemaking movements in the U.S. Yet Muste would be a candidate for sainthood if there were saints in Protestant Christianity. He served the Church as a clergy member in four different U.S. Protestant denominations but his call eventually led him to leadership in the labor and peace movements of his adopted country. Until his death in 1967, Muste remained a radical practitioner of the theology of the “Social Gospel”.
In the first congregation he served, he opposed U.S. entry into the First World War and, against the wishes of many in the congregation, resigned. From the crucible of the WW I era to the end of his life, he helped organize mass actions of civil disobedience in resistance to U.S. warfare and militarism. Muste was the first to declare, “There is no way to peace; peace is the way”. Another Muste saying, often attributed to others, he coined as an early protestor of the Vietnam War. During a White House vigil in a rain storm, someone asked him if he really thought he was going to change U.S. policy that way, he responded, “I’m not out here to change U.S. policies. I’m here to make sure they don’t change me.”
Like no other American Christian of the 20th Century AJ Muste lived out his faith in the nation’s public sphere. In his work and writing, he adhered to the values of the Sermon on the Mount and chapter 25 of the Gospel of Matthew. His radical pacifism grew out of his devotion to living by the roots of the Christian faith. Muste believed that as Christians we are all called to be “Saints for This Age”. While he based this conviction on the lives of the first Christians as reported in The New Testament, his passion for social change was also fired by the horrors of 20th Century militarism and by the example of radical leftists in the labor movement.
In the 1962 essay titled “Saints for This Age”, Muste wrote “It was on the Left – and here the ‘Communists of the period cannot be excluded – that one found people who were truly ‘religious’ in the sense that they were completely committed, they were betting their lives on the cause they embraced. Often they gave up ordinary comforts, security, life itself, with a burning devotion which few Christians display toward the Christ whom they profess as Lord and incarnation of God.” In the next paragraph, he contrasts the “liberal” Christians who professed the “Social Gospel” with these non-Christian radical leftists.
“The Left had the vision, the dream, of a classless and warless world, as the hackneyed phrase goes…..Here was the fellowship drawn together and drawn forward by the Judeo-Christian prophetic vision of a ‘new earth in which righteousness dwelleth’. The now generally despised Christian liberals had had this vision. The liberal Christians were never, in my opinion, wrong in cherishing the vision. Their mistake, and in a sense, their crime, was not to see that it was revolutionary in character and demanded revolutionary living and action of those who claimed to be its votaries.”
Christian faith, and the first Christians who modeled faith for AJ Muste, was profoundly counter-cultural. “I spoke of the early Christians as having ‘broken loose’. They understood that for all its size, seeming stability and power, the ‘world’, the ‘age’ in which they lived was ephemeral, weak, doomed…..They had therefore turned their backs on it, did not give it their ultimate allegiance, were not intimidated by what it could do to them, and did not seek satisfaction and security within its structure, under its standards. They were loose – not tied to ‘business as usual’.” Muste himself was not “tied to ‘business as usual’” and will serve Christianity and humanity as a “saint” for this and for ages to come.
“We represent a growing number of evangelical Christians who are unwilling to support mission events led by American evangelist Franklin Graham. We find it hard to reconcile his public and partisan statements on such issues as immigration, poverty, gun control and Israel with our understanding of the teaching and values of Jesus Christ.”
These words began a February 7 letter to The Guardian newspaper written by seventeen “evangelical Christian” pastors who oppose Franklin Graham’s upcoming tour of the U.K. The leaders serving parishes across England and Wales wrote in support of the action of eight commercial venues which recently cancelled the Graham team’s booking of their space. The Guardian reported that in justifying the cancellation, many of the venues had indicated that statements by Graham “were incompatible with their values, and that his appearance would be “divisive, could be disruptive or lead to a breach of the peace.”
Opposition to the Graham tour has come from a variety of civil society groups and jurisdictions. The newspaper referred to “protests by LGBTQ+ activists, petitions and requests from local councils”. Contributing to the ardent opposition is widespread dismay among some of the most prominent Christians in the U.K. over Graham’s outspoken support for Donald Trump’s policies. Liverpool’s Bishop Paul Bayes has said ‘If people want to support rightwing populism anywhere in the world they are free to do so. The question is how are they going to relate that to their Christian faith?”
Without naming Franklin Graham, Bishop Bayes singled out “self-styled evangelicals” in the U.S. for criticism, “Some of the things that have been said by religious leaders seem to collude with a system that marginalises the poor, a system which builds walls instead of bridges, a system which says people on the margins of society should be excluded, a system which says we’re not welcoming people any more into our country.” Bayes’ statements at the end of 2017 coincided with implied rebuke of Trump in the Archbishop of Canterbury’s Christmas Day message the same year. In a remark widely interpreted as aimed at Trump, Archbishop Justin Welby denounced “populist leaders that deceive”.
Franklin Graham’s endorsement of Trump came as no surprise to those who knew of the Southern Baptist preacher’s fervent support for the War in Iraq,
blanket condemnation of the Muslim religion, and his ongoing denunciation of homosexuals. His characterization of Islam as an “evil and wicked religion” soon after the 9/11 Twin Towers attacks helped build the case for the invasion of Iraq two years later. He is a leading advocate of “conversion therapy” and has compared the conversion of individuals from ‘gay’ to ‘straight’ with the experience of conversion to the Christian faith.
For U.S. citizens in a presidential election year, the perception of U.K. Christians that Graham’s positions sow discord and division within the culture should be especially troubling. If a leader and spokesperson for “evangelical Christians” in the U.S. is deemed capable of “disturbing the peace” in U.K. communities, we are led to question what has been the high profile pastor’s effect on communities in his own country. Some of us find it disturbing that notice of the cancellations and opposition to the tour in the U.K. appeared in a British-based newspaper and in none of the leading U.S. news outlets. In contrast to non-coverage of the British Christians’ response to Graham, an Oct. 5, 2019 article in the Los Angeles Times reported on Graham lauding Trump during a tour of several U.S. cities in the midst of the House impeachment inquiry.
When the columnist covering Religion for the left-leaning Atlantic magazine in the U.S. chooses to describe Franklin Graham as representing “the best impulses of Christianity” (Emma Green in The Atlantic May 21, 2017), one has to wonder if journalists in the U.S. have opted for “kid glove” coverage of Billy Graham’s son’s public pronouncements and actions. One also has to wonder if the high profile Christian leader’s ill-informed, thoughtless positions on present day social issues make it much harder for U.S. young adults to feel they belong in a Christian community or claim the Christian faith as their own.
“There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war” declared Rev. Dr. Martin Luther King in his “Beyond Vietnam” speech of 1967. Comparing the speech’s description of the state of the poor in the U.S. and the world with Nicholas Kristof’s year end New York Times article “2019: The Best Year Ever” (The focus of our last erasing-borders blog) reveals how far this country is lagging behind in alleviating the effects of poverty and inequality. No reader of King’s speech can doubt the speaker would despair over his country’s failure in the last 52 years to take leadership in championing the “world revolution” that he called for. Instead we find evidence that the “tragic death wish” King referred to has tightened its grip on U.S. political and economic life. We have, in fact, led in taking on “the role of those who make peaceful revolution impossible by refusing to give up the privileges and the pleasures that come from the immense profits of overseas investment”.
In the Comments on Kristof’s article celebrating the advances of the world’s poor in 2019, several readers expressed dismay over conditions in the U.S. “In terms of the United States, I think of a giant ocean liner which takes several miles to turn” one reader wrote. Kristof sympathized with the reader’s view and noted, “It’s striking that life expectancy in the U.S. has now fallen for three years in a row, even as it is lengthening abroad.” Responding to another letter, Kristof wrote, “In Shannon County, South Dakota (with a mostly Native American population), the life expectancy is lower than in Bangladesh.” Another reader of the article emphasized one instance, among many, of the current U.S. administration’s opposition to joint international efforts to fight disease. ‘President Trump called for a 29% cut to the Global Fund to Fight AIDS, TB and Malaria for 2020 and his administration didn’t even show up to Global Fund preparatory funding meetings”.
The continuing tendency of the U.S. to gl
o it alone or with the support of very few “coalition” partners in its wars and policies of international politics might cause Dr. King the greatest concern were he alive today. He declared in the speech, given one year to the day before his death, “A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional.” Rather than feeding humanity’s inclinations to tribalism, suspicion and fear of “the other”, King urged, “Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies.” The urgency of his call for international cooperation reaches its height in the speech’s concluding section. Turn from the national “death wish”, he pleads, for “We can no longer afford to worship the god of hate or bow before the altar of retaliation.” He pleads for love of all “mankind” on the part of us all: “History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate.”
As citizens of the U.S. begin the presidential election year of 2020 many doubt the possibility of their nation reversing its course of self destruction. Of those, many would agree with Dr. King’s diagnosis of the nation’s persistent ills in the 1967 “Beyond Vietnam” speech. But many of them would not share his vision that “America, the richest and most powerful nation in the world”, can now lead the way in this revolution of values. “There is nothing”, our nation’s prophet declared, “to keep us from molding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.” Certainly there are many who also have doubted the truth of the three thousand year old prophecy that “every valley shall be exalted, and every mountain and hill shall be made low” (Isa. 40)
As a person of faith in a loving Creator, as a person who has seen in my own lifetime the great vision of Isaiah become a reality in the lives of families and societies, I do believe the people of this nation can mold a new status quo and do it in the year 2020. I believe there is a presidential candidate who represents and has represented for over 40 years the kind of change the prophets Isaiah and Dr. King called for. And I believe this candidate is well on the way to creating a movement, stronger and more durable than any campaign organization, that will carry him to victory in the election and will continue to advocate and organize support for policies of peace and justice long after his victory. There is a leading candidate for U.S. President who has over a forty year career in politics fought for the “revolution of values” Dr. King spoke about. The candidate’s name is Senator Bernie Sanders.
Sen. Sanders is the only politician in the U.S. capable of leading a presidential administration committed to putting “people above profits”. He is the only candidate for president whose victory would enable pride that our democracy still can bear the dramatic change, the “peaceful revolution”, King called for years ago. With the election of Sen. Sanders as president no one loses and everyone gains a more hopeful world in 2020.
I can’t imagine a more attention-grabbing headline than one published at the end of 2019, “This is the Best Year Ever”. Tempted mightily to despair over the course of political news in the U.S. and the UK in 2019, Nicholas Kristof’s report on the progress made last year in health, education and economic development worldwide could not be ignored.
The article (published in the New York Times on December 28) was subtitled “For Humanity Overall Life Just Keeps Getting Better”. To substantiate this bold claim, Kristof introduces data reflecting progress made by the world’s poorest people in the poorest nations with these words:
“Since modern humans emerged about 200,000 years ago, 2019 was probably the year in which children were least likely to die, adults were least likely to be illiterate and people were least likely to suffer excruciating and disfiguring diseases.”
Here is a selection from the data supplied by Kristov to support his claim:
• Every single day in recent years, another 325,000 people got their first access to electricity. Each day, more than 200,000 got piped water for the first time. And some 650,000 went online for the first time, every single day.
• As recently as 1950, 27 percent of all children still died by age 15. Now that figure has dropped to about 4 percent.
• A half century ago, a majority of the world’s people had always been illiterate; now we are approaching 90 percent adult literacy.
The last statistic deserves to be highlighted because the increase in world literacy is largely due to recognition of the importance of educating women in sub Saharan Africa and other areas of the world where women have emerged from the confines of domestic life to play a much greater role in society. In recent decades women have led in organizing community projects to expand literacy education, clean water access, enhance agricultural development and other anti-poverty efforts. Education of women and women organizing new local and nation-wide community service programs have also contributed to significant declines in the birth rate in poor nations.
Dramatic evidence for the correlation of women’s education levels and the birth rate is provided by Bangladesh. Once described “by Henry Kissinger as a ‘basket case’,” Kristof notes that now “its economy grows much faster than America’s and Bangladeshi women average just 2.1 births (down from 6.9 in 1973)”. We need not go so far as South Asia for evidence that higher levels of education of women bring significant reduction in the birth rate. The “total fertility rate” (TFR) in Mexico has fallen from 5.7 births per female to 2.2 TFR in recent years. This trend of fewer children birthed with more education of the parents, regardless of vast cultural differences, counters dire predictions of global overpopulation. Again and again figures have shown that more education, and more educational opportunity for women in particular, is the most effective birth control method.
Two trends will hamper further progress by humanity according to Kristof. He states in the article’s conclusion, “Climate change remains a huge threat to our globe, as does compassion fatigue in the rich world”. I would add to those two the much greater aid funding provided poor nations by the U.S. and other developed nations for weapons purchases and security training than for economic and social development. A recent study by the U.S. Council on Foreign Relations (CFR) concluded, “National security concerns have continued to drive U.S. assistance policy”. Our wars in the Middle East have demanded far greater expenditures than the expenditures for foreign aid in general. A highly disputed estimate by the Pentagon in early 2018 that the U.S. would spend 45 billion that year on the Afghan war alone (the estimate did not include disability claims and payments for injuries suffered by our soldiers) compares to the 35 billion dollars foreign aid budget passed by Congress for 2018.
Optimism with humanity’s progress toward eliminating extreme poverty and its effects must be tempered then by consideration of what would be possible should foreign aid be devoted primarily to development aid and not to combat and training for war. In countries of the Middle East, do the citizens associate the U.S. with aid for economic and social progress or with the perpetuation of conflict between inhabitants of that region?
In the next post we’ll look at some readers’ responses to the Nicholas Kristof article at https://www.nytimes.com/2019/12/28/opinion/sunday/2019-best-year-poverty.html
Honest, true to oneself interpretation of life in another culture is a calling in our day and age. It is also for us Americans counter cultural. The U.S. culture has not customarily celebrated what we learn and how we grow through cross-cultural encounters. As a child in the 1950’s I was assured that the U.S. was the best country to be born in as well as the most generous, best intentioned democracy on the planet. Following our leadership in defeating the fascist armies in WW II, we had seemingly become that “city on the hill” that the pilgrim envisioned in migrating to our shore.
We now know better that such youthful exuberance can lead to hubris, a sense of entitlement vis a vis other countries, and arrogance. How do we as individuals and a nation pursue relationships of equality and mutual respect with other nations when we at some level believe we know how to fix everything and can deploy the resources to do it? How do we relate to other cultures and other nations as individuals and as a nation?
Whether we embrace cross cultural encounters or view other cultures with suspicion and fear is a vital question in all eras. But it assumes greater importance in a time when the U.K. has voted to abandon its membership in the European Common Market and the U.S. foreign policy protects its “national interests” by repudiating former agreements and treaties. Since the 2016 U.S. election, the U.S. has rejected participation in the Paris Climate Accord and the Iran nuclear agreement. We have also ceased funding of the UN Human Rights Council and the International Criminal Court, and withdrawn from the Global Pact on Migration and the UN Arms Trade Treaty.
I believe we as individuals do have models to follow for mutually beneficial relationships with other cultures and nations. Consider the testimonials of U.S. citizens serving in other countries. The Global Ministries’ Division of the United Church of Christ (UCC) and the Christian Church Disciples of Christ (DOC) in the U.S. calls them “Mission Co-Workers” to emphasize how they work in a partnership of mutuality with citizens of the countries they serve in. One of the more than 100 “Mission Co Workers” now working in such a partnership has written about her life in Morocco, a majority Muslim country with very few Christians. Born in Haiti, Emmanuela L’occident wrote the following in her first year of service in North Africa:
“My biggest challenge here is to go beyond what I know of the world and grasp whatever this new country has to offer. Daily, we face some things we’ve never seen and we are sometimes prone to reject or to impose our way of thinking. Having a position of power here is a really complex dynamic where I constantly have to analyze and make sure to give my brothers and sisters, who are also my colleagues here, the opportunity to decide freely while benefiting of my input. I am forever grateful for all the things I have learned so far and how transformed I am by what I’ve seen, heard and lived.”
In a recent Opinion piece for the New York Times David Brooks urged Democrats to counter the current U.S. administration’s anti-immigrant policies and language “with the pluralist mind-set (which) acknowledges that God’s truth is radically dispersed”. In the column titled “How to Beat Trump on Immigration” (https://www.nytimes.com/2019/11/07/opinion/trump-immigration.html?searchResultPosition=2) Brooks suggests “Pluralism offers us the chance, and the civic duty, to be a daring social explorer, venturing across subcultures, sometimes having the exciting experience of being the only one of you in the room, harvesting the wisdom embedded in other people’s lifeways”. What Brooks calls the “pluralist mind-set” is beautifully described by another Global Ministries “Mission Co-Worker” living in San Cristobal de las Casas, Mexico.
Now in her twenties, Abigail Fate writes, “My coworkers thoroughly address all my concerns and go out of their way to make sure that I have fresh coffee and that I understand what I’m doing. The children we work with in markets around the city have begun to recognize me, and eagerly tell me about their lives. They listen carefully as I explain the games we’re playing, while still giggling and correcting my Spanish.” Summing up her experience to date, she writes, “I have been met with unwavering patience and kindness in every aspect of my life here. Though there are many challenges, and it’s often difficult, I can already see this city and these people becoming home. And I can’t wait to see how my story will continue to unfold.”
Abi and Emmanuela are committed to value, respect and learn from the cultural traditions and lifestyle in their new homes. Like all “Mission Co-Workers”, they find that the mutuality approach of our international Church partnerships greatly assist in meeting the challenges of life in a very different culture. As representatives of two U.S.-based Christian denominations (U.C.C. and D.O.C.) working for mutuality and equality among cultures, they would agree with Brooks that “Only people who are securely rooted in their own particularity are confident enough to enjoy the encounter with difference.”
I am convinced that in this time of unprecedented devaluation of other cultures and of our nation’s agreements with other countries, we may discover new, larger dimensions of our “particularity” as Christians, and as human beings, in a multi-cultural world. That Jesus proclaimed God’s love is universal there can be no doubt. That it has always been challenging for followers of Jesus to reflect that love in relationships with persons of other faiths and other cultures there can also be no doubt.
Today as citizens of the U.S., the nation with the largest Christian population, we need not leave the country to respond to the calling to demonstrate love and respect for persons of other faiths and cultures. In the U.S. of our time, we are offered opportunities on a daily basis to live with “a pluralist mind-set”. In our “particularity” as U.S. citizens, Christian and non-Christian, we can progress towards a more “pluralist mind set” by learning and growing through our encounters with people of other cultures. Living today in the U.S., we all can be transformed by what we’ve “seen, heard and lived” among people of other cultures.
Contrary to what we often hear and read, the U.S. problem isn’t that “too many immigrants want to come here. It’s going to be that too few might want to”. So argues Seketu Mehta, U.S. immigrant from India, in his important new book This Land Is Our Land: An Immigrant’s Manifesto . The author’s position on immigration, well supported by multiple facts and stories, is so seldom heard in the current debate as to be shocking. Although the 2016 average income of the Indian immigrant to the U.S., at $110,026 annually, far exceeds that of the average “White” resident’s income, $61,349, the anti-immigrant policies and language today have already deterred some from coming to this country. Today, Mehta points out, Canada accepts three times as many immigrants per capita than the U.S. And Mexico in recent years is seeing more of its nationals return from the U.S. than cross the border for the “promised land”.
It is the demographic statistics Mehta cites that best bolster his argument for “Why They Should Be Welcomed” as the book’s final section puts it. As the “white nationalist” emphasizes in often hysterical fashion, the U.S. white population is declining and becoming increasingly older. By contrast, 80 per cent of the immigrants to the U.S. are under age 40 while half the U.S. population, white and persons of color, are over 40. We are now familiar with the Social Security statistics indicating that in 1960 there were 5 workers for every retired and disabled person enjoying benefits compared to fewer than 3 workers in 2013 supporting the system. In 2018 Social Security paid more in benefits than it received in payments. Important to consider also is the Social Security payments of $13 billion by undocumented immigrants in 2010 while seniors and the disabled without documents received only $1 billion in benefits.
This book should help convince anyone that immigration has contributed and will support even more in the future the economic stability and health of the U.S. Stemming from their younger age and their relatively recent arrival, immigrants today make up 40 % of the home buyers in the country while representing 13 % of the U.S. population. Dramatic revivals of U.S. towns have occurred due to the welcoming of immigrant settlers. Mehta describes how 10,000 Guyanese transformed the abandoned downtown of Schenectady, New York as they restored decrepit houses “with little or no government assistance”. Most of the Guyanese immigrants, now 12 % of the entire town population, had been renting housing in the New York City borough of Queens when the Mayor of Schenectady in 2002 invited them to settle in the northern New York town. Other New York upstate urban areas have experienced similar improvements thanks to welcoming over 40,000 immigrants to their towns.
U.S. immigration policies fall far short of recognizing and supporting the vital contributions of the newly arrived workers. Restricting the flow of younger workers into the country now holds sway in our policies. Since 2000 the number of Border Patrol agents has more than doubled to the current total of 20,000 and the budget for “border security” has grown four times as large as two decades ago. In 2017, of the 1.1 million permanent resident permits, “green cards”, issued by the U.S. authorities, only 12 % were employment related.
Seketu Mehta’s book issues a wake up call to Europe and the U.S. that the racism and white nationalist fervor of the colonial era are proving difficult to overcome in accepting and implementing the policy changes called for now. Statistics tell us that the population growth of Europe is below the replacement rate of 2.1 babies per woman, and only 27 % of Europeans are under 25 while 60 % of Africans are in that age group. At current growth rates the population of Europe and Russia will decline from 740 million to around 700 million in 2050 while Africa’s will double to an estimated 2.4 billion persons.
Due to even more dire consequences of the climate crisis expected in the global South, the flight of migrants to Europe and North America will keep immigration issues in the forefront of our civic dialog and politics. This “Immigrant Manifesto” as the author subtitles This Land Is Our Land challenges us in the North to view the immigrant “invasion” as an opportunity to strengthen the economies and ideals of our nations. Failure to change our attitudes and policies will, this book argues convincingly, seriously undermine our economic strength and our quality of life.