I woke up before five this morning, even though we don’t have school. It’s election day as I’m writing, and it might make sense for me to get up this early, if there was anything on my precinct’s ballot, but there is not.
So, I rolled over and closed my eyes, but despite the fact that I have an opportunity to sleep late, my brain is engaged. It’s problem-solving issues that aren’t mine to solve. It’s running scenarios for situations over which I have no control.
I use my tried and true strategy of grabbing the novel I’m currently working on. Maybe if I get lost in a story, I’ll go back to sleep. But books being what they are, and me being who I am, the story of a racially charged shooting is just giving my brain more fodder.
I sigh, roll out of bed, and tend to a few things over which I do have control — a load of laundry, a few rogue dishes in the sink, my cluttered desk. I’m trying to bring order to my immediate surroundings despite the far-flung chaos which we now find to be just another Tuesday.
Even though this is not supposed to be just another Tuesday. It’s supposed to be a day that I can weigh in, have my say.
It’s election day, and I can’t even cast my vote for change.
So, I light a candle, do some yoga, brew a pot of tea, and go with what I know — words on the page.
I can’t solve problems that aren’t mine — the ones of those dear to me who are trying to find the right employment fit or the ones of two students who, after moving to a new place, likely due to housing insecurity, are no longer on the bus route and will likely move to virtual school, eventually, after they’ve had no schooling for the last few weeks.
I can’t understand why more than half of the country, according to a new New York Times poll, would still be ok with electing a man who’s been found guilty of sexual assault, is currently on trial for financial crimes, and is facing a total of 91 felony counts! when countless are the American citizens who cannot get a paid position with merely 1 felony count.
I can’t fathom the devastation in Israel and Gaza where over 1400 Israelis and over 10,000 Palestinians — mostly civilians — have died. Thousands of lives lost within a month — families destroyed forever. I have no words.
I don’t get how our country has over $105 BILLION to send to Israel and the Ukraine to aid in their wars but it doesn’t have enough money to ensure that our parents (or we!) don’t go broke paying for healthcare or enough to provide an equitable education to all American children, or even, for heaven’s sake, a decent breakfast and/or lunch for my students. (No, I do not consider a Pop Tart and a juice box a decent breakfast for a teenager, even if it is free).
I can’t solve the problems with transportation, attendance, and substance abuse that impact my students every day because those problems are mere symptoms of a larger multi-system malignancy that has roots that reach before my lifetime and spread far beyond my influence.
I don’t have that kind of power. I don’t have that kind of wisdom.
So, I return to what I know. I light a candle. I go to my yoga mat. I breathe in and out.
I sigh a prayer — a simple Lord, have mercy.
Lord, help! Lord, guide! Lord, intervene!
Make sense out of confusion. Make order out of chaos.
Replace poverty with plenty, violence with peace, hatred with love.
You have that kind of power. You have that kind of wisdom.
**I wrote a piece called “What World Are We Living In” in the fall of 2020 when I first started commuting from Ann Arbor to Detroit to teach in a small charter school and began to daily witness the disparity between the two communities. The following post grew out of an experience I had last week in another school district.
Last Wednesday, instead of driving to Detroit first thing in the morning, I drove to Oakland County to participate in a day of professional development along with a dozen other teachers who use the Adolescent Accelerated Reading Intervention. I’ve been using the program for a little over a semester, with great results, but I have been aware that I might not be crossing all my t’s and dotting all my i’s. Having the opportunity to be a fly on the wall of two separate classrooms as other teachers implemented this intervention would hopefully help me see what I’ve been missing.
The beginning of my commute looked largely the same as it does on my daily trip to Detroit — interstate highway merging onto surface streets. However, I noted that while my regular route takes me past fast food, gas stations, minimarts, and older working class neighborhoods, this route into Oakland County took me past Starbucks, Trader Joes, and nicer restaurants before it led me through residential sections with large suburban homes. And then, when I took the final turn, I saw the school where I would begin the day.
It was a sprawling two-story building on a large piece of property surrounded by multiple well-lit and freshly-lined parking lots. I found a spot, grabbed my stuff, and made my way to the guest entrance at the front of the building. I approached a door, pushed a button, and looked into the camera before I was buzzed in to a glass-enclosed foyer.
There, a staff member/gatekeeper looked me over and buzzed me through the second door. She knew why I was there and directed me to room “two-oh-something or other”.
“Which way is that?” I asked.
“Up those stairs and follow the signs.”
I walked up the open carpeted stairway in the expansive atrium to the second floor, also carpeted, and found the group of teachers already in conversation.
They sat in a semicircle in the [also] carpeted classroom. I found a seat in the back of the room in a bar stool height chair next to a tall table. The students had not yet arrived, and the teachers were discussing what was on the agenda for the class this day — one of the final steps of reading a book in the AARI program, mapping the text.
I heard the bell ring in the hallway, and the students started coming in, finding their resources in a strategically placed filing system, then making their way to the table where I was sitting. I relocated myself and began to observe.
Right away I noticed a t I hadn’t been crossing when I looked at the big piece of butcher paper where they had started their text map. My students and I had mapped our own text the day before, and it looked somewhat similar to, if noticeably messier than, the one I was looking at, but there was one big difference — ours was written all in black on white paper. The map in this classroom was color-coded to illustrate its organization — sections of the book written in sequential order were outlined in pink, those written in a compare/contrast format were outlined in green, etc. I mentally thunked my forehead with my palm and said, “the colors! why do I always forget the colors!” And then I noticed the posters hung on the wall in this spacious classroom. At both the front and the back of the room, the teacher had full-color posters representing each of the eight text structures. Oh, I’d like to have those, I thought. If I had full color posters in my classroom instead of the black-and-white print outs I have, I might remember to use the color coding system!
One teacher asked, “Where did you get the posters?”
“Oh, I just printed them on our poster printer!”
Oh, I thought, they have a poster printer.
The class functioned mostly as my class does. The teacher had seven students around the table; one was absent. I have ten on my roster right now; typically one is absent. She used the socratic questioning that I use, and her students engaged as much as mine do, if slightly more politely, but then again, when I had a guest in my room last semester, my students were on their A game, too.
The second building was a literal carbon copy of the first, down to the same double buzzered entryway and carpeted stairs. We gathered in a classroom that “isn’t currently being utilized” where we found flexible seating — restaurant like booths, chairs on wheels at tables, and the one I chose, a rocking pod-like chair, where I noticed I could quietly shift my weight and stay better engaged in the discussion we were having before our second observation. Wow, I thought, I have some students who would benefit from chairs like these.
When the bell rang, we walked down the hall where our second teacher met us at the door and invited us first into her classroom and then across the hall to another room that “isn’t currently being utilized” so that she and her students could map their text.
Like me, she had a projection system where she displayed a slide that she used for her gathering — the time when we engage with our students to set the climate and build community. Her students were seated, much like mine are, around the room at desks. The difference I saw was, again, the carpeted floor, the colorful text-structure posters, and stacks of resources in every corner of the room.
In the room across the hall, we again found flexible seating — bar-height chairs with optional attached desks, lower seats on wheels, and one other form of desk-like seating. Again, full-color posters on the wall illustrating each of the text structures and some key questions to ask during the AARI process.
The students again were on their A-game, and I wondered if that was the case every day, even when they didn’t have a dozen teacher-y observers. I mean, what would get in the way of their learning in an environment like this?
As I drove home, I continued wondering, why do these schools look so different from my school? Why do students in Oakland County walk into a brand spanking new building every morning, pick what kind of chair works best for them, experience the warmth of carpeting, the advantage of full-color visual aids, and, when it’s hot outside, the benefit of air conditioning, while my students just thirty minutes down the road are bussed onto a crumbling parking lot, walk into an aging building with an inadequate gym, some windows that open and some that don’t, no air conditioning, no rooms that “aren’t currently being utilized”, one seating option whether it is appealing or not, and a jillion other obstacles to learning on any given day.
Is it just a case of money?
I spent some time this morning trying to figure out Michigan’s formula for school funding that might explain this disparity — why one child’s experience is so different from another’s when they both reside in the same state. But guys, I don’t understand the model.
It’s complicated and based on per student funding from the state, property taxes, income taxes, and even cigarette taxes! Low-income (and underperforming) districts like mine are supposed to get supplemental funding from the state — which is earmarked, but historically not always allocated. And even when it is allocated, why are most Detroit schools in disrepair, lacking in resources, and understaffed when schools in higher income districts are well maintained, richly resourced, and fully staffed with high quality instructors?
Why do they get the cool rocking pod chairs and my students don’t?
Is it because those students deserve better?
No! All students deserve better! Yet these disparities continue to exist — for going on centuries now.
And why?
The simple answer is systemic racism — in education, yes, but also in real estate, in health care, in hiring, in so many sectors of our society. It’s the historical practice of separating those who have from those who don’t to ensure that those who have will always have and those that don’t never will. And the remedy is anything but simple. It begins with recognizing that selfishness and greed have created the structures in our country that enable some to have a lovely experience and to guarantee that others do not.
Now, if you are in the camp that thinks I am completely off base and that the difference in schools is sheer economics and not based in historical racism at all, I ask you why the establishment is so up in arms about our students learning African American history or looking at history through the lens of Critical Race Theory? If there is nothing there to see, why not let our kids take a look for themselves? Maybe you’d like to take a look for yourself. If so, I recommend you check out the 1619 Project* which is available through The New York Times, on Apple podcasts, or in video form on Hulu. And if you still think I’m out of my mind, come spend a day with me at my school. Get to know my students and decide for yourself if you think they deserve more.
Yes, I feel pretty strongly about this.
It probably won’t come as a surprise that my seniors and I just finished learning about systemic inequities in preparation for reading Trevor Noah’s Born a Crime, where we see through the lens of his experience the structural racism of Apartheid and how it impacted his childhood experience. We learned terms like unconscious bias, prejudice, racism, and systemic racism, and my students created posters to illustrate disparities in health care, generational wealth, criminal justice, and education.
When I returned to my students on Thursday and we started our class with a review of terms, I saw that not everyone understood that Apartheid was like the systemic racism we see in the US. In order to help them fully make the connection, I asked them to recall examples of where we experience inequities in our community. As they started to list them off, I told them about my experience in the Oakland Schools.
I wondered if it was necessary — to point out the details I had experienced. Would I be rubbing it in their faces?
But then I thought, Don’t they deserve to know what the experience of students 30 minutes away is like? especially as we prepare to read this book? especially since some of them are about to go to college and may study beside some of these very students who are walking carpeted hallways, sitting in rocking pods, and enjoying an air conditioned full-sized gym? (Let alone taking AP classes, music, and other electives we are unable to offer.)
I described what I had seen, and I could see their faces register the reality — the reality that their experience is not equal to the students I observed just 24 hours before.
“This is educational inequity,” I said. “It is one aspect of systemic racism. And why do you suppose it’s not easy to change?”
“Because,” one student answered, “it’s part of so many systems — not just education. And they don’t want it to change.”
“Who doesn’t want it to change?”
“The people in power.”
“Yes.” I gulped. “I suppose you are right. The people in power don’t want it to change.”
Pretty astute observation for a kid from Detroit? No. Kids from Detroit have this down, folks. They understand disparity; it’s the world they live in.
And the people in power can do something to change it. We are the people in power, my friends — people who vote, people in education, people in the church, white people — we can make choices that begin to make a difference for my students and their children and grandchildren. If we do nothing, this pattern will continue for more generations, and we shouldn’t be ok with that.
It’s not enough to fight for what’s best for our kids; we have to do what’s best for all kids.
As we established in my last post, I have “an insufferable belief in restoration.” The first step in restoration is acknowledging that our stuff is broken down, dilapidated, and no longer working, so I’m gonna keep talking about what’s broken to those who have the power and resources to fix it.
I hope you’ll start talking (and doing something) about it, too.
Do not withhold good from those to whom it is due, When it is in your power to do it.
One week ago, the Supreme Court overturned the 1973 Roe v. Wade decision, thereby taking away the right to abortion.
So now what? Will the number of abortions performed in this country go down?
History tells us no. However, I can envision a world where it might possibly happen, but much more would be required of Americans than merely one overturned decision.
I can see it now, a woman takes a pregnancy test, which she obtained at no charge from her local pharmacy, and discovers she’s pregnant. She rushes home to tell her family, and they immediately throw a party. They are thrilled! They’ve won the lottery — a new life is coming into the world. The woman doesn’t experience embarrassment or shame. She was fully aware that she might become pregnant since sex was regularly discussed in her home, in her church, and in her school — and not as something to be avoided, but as a natural function of the body, intended for mutual enjoyment, mutual expression of love, and for procreation. She had access to free contraception until she was ready to build a family.
And now that she is ready, everyone celebrates — a baby is coming!
The next move is to make an appointment with an OB/GYN to get the kind of prenatal care only found in the wealthiest country in the world. Regardless of her income, her care costs her nothing — not the immediate supply of prenatal vitamins, not the prenatal testing including bloodwork and imaging, not the monthly wellness checks by her doctor. In fact, even the labor and delivery would come at no cost to this expectant mother. This is very different than in days before the overturn of Roe in June of 2022 when the cost of a typical birth averaged $6,940 — that’s with medical insurance, it would’ve been $13,024 without.
Throughout the pregnancy, the parents participate in free parenting courses in which they learn the developmental stages, a wide variety of safety guidelines, proper nutrition, and other useful information. When they finally arrive in labor and delivery, despite their age, race, or socio-economic status, they are greeted with smiles of congratulation and a room full of taxpayer-sponsored supplies — a year’s worth of diapers, a top-of-the-line car seat, a steady supply of formula (if they so choose), and baby’s first sleeper and blanket. All babies are offered a solid start. All babies are well-fed, protected, and provided for.
Gone are the days when young families took home, along with their newborn, a huge burden of hospital debt and a long shopping list of expensive supplies. Since the country determined to be fully pro-life, it has put its money toward this priority. No family here will scramble to provide necessities that ensure the healthy development of their child.
In fact, the country is so pro-life, that it has established a practice of paid parental leave for both the mother and the father — just twelve weeks each, not as much as Sweden (68 weeks combined) or Japan (52 weeks each), but still a chance to bond as a family and adapt to a new way of life that includes providing for and loving this new child. So, the new mother and father take the first two weeks together with their baby, the mother takes the next ten weeks, then the father takes the following ten weeks. In this way, their newborn receives at-home loving care from its parents for the first twenty-two weeks of life, and his parents continue receiving their pay the whole time. It makes sense in a country that is pro-life to guarantee this strong start for each new life.
Gone are the days, before the overturn of Roe in June of 2022, when parents had to choose between getting their paychecks and staying at home with their newborns. Gone are the tearful goodbyes of new parents leaving their babies before they were ready. These first months are essential for bonding and emotional health, so it has been prioritized.
Since the health and well-being of children is paramount, in fact, child care is one of the most esteemed professions. Charged with the privilege of caring for these precious lives, child care providers are well-paid, highly-trained professionals who receive the new parents’ child with honor. They greet the parents at the door, celebrate the new life, hear the parents’ concerns, and dutifully and lovingly care for that child when the parents finally do return to work. This child care, of course, is fully funded by the same government that supports all pregnancies to reach full term and result in healthy births. Gone are the days when parents forked over 20% of their income (an average of $14, 117 post pandemic) or resorted to less than ideal childcare situations. In this truly pro-life society, all children get the best quality care. In fact, if the parents decide that one of them will stay home with their children, they can receive a tax credit in the amount of what they would have spent on child care. Each family has the opportunity to decide what is best for their child.
School teachers, too, are elevated. They, after all, spend the most time with children of anyone, providing high quality instruction, individualized, of course, to each child’s needs, strengths, and interests, Schools are universally outfitted with the best technology, state-of-the art facilities, up-to-date resources, nutritional and delicious foods for both breakfast and lunch, and unlimited opportunities to explore sports, the arts, science, math, and technology. Children, regardless of their background, race, or economic status, receive the best education available — they are, of course, the future of this great nation and worthy of our best investments.
Gone are the days of stigma associated with people who receive public assistance since everyone receives public assistance. Gone are the days of stigma associated with pregnancy — the days where unwed women who become pregnant were deemed promiscuous for having been “knocked up” and should be ashamed of themselves, especially if they were young, or Black, or poor. Gone are the days when these women were pushed into hiding, believing they had to “get rid of” the pregnancy before people found out — particularly if they were Christian and had been pressured to “stay pure”.
Gone would be sexual assault, wouldn’t it? Wouldn’t a pro-life society put every resource imaginable into ensuring the safety of all women and children rather than turning a blind eye to the blatant and subliminal messaging that has historically taught women that they are objects of desire rather than partners in pleasure? In this post-Roe world, where we value all life, would we not dramatically put a stop to any behaviors that devalued or objectified any life?
Gone would be racism, too, would it not? Wouldn’t Black mothers and white mothers receive the same resources? Wouldn’t Latinx and Asian families receive the same medical care? Wouldn’t all children be highly valued, provided for, well-educated, and protected in their communities?
Limiting access to abortions does not, on its own, make a society pro-life. The number of abortions in this country is a symptom, not the cause, of widespread malignancy. The core of the problem is a society that pretends to be good, right, just, even “Christian” while quietly (and sometimes loudly) allowing — even perpetuating — harmful behaviors that are in no way pro-life.
Our society, at its core, is pro-power, pro-money, pro-dominance. If we truly want to be pro-life, we’re going to have to re-assess our priorities and reallocate our funds to match those newly clarified values.
It is possible to reduce the number of abortions performed in this country, but I don’t see it happening simply through the overturn of Roe. I suspect that criminalizing abortion will merely push it into hiding.
True change will not be born out of legislation alone but out of the shifting of paradigms, behaviors, and systems. Are we ready for that kind of transformation?
Click the arrow to hear the audio recording of this blog. Last Saturday night, an 18-year-old white man drove 3 hours to a predominantly black community with the sole intent of killing Black people; he succeeded. He, a self-proclaimed white supremacist, was peacefully detained before he could complete the rest of his plan, killing more […]
This is an updated version of a post I wrote in 2019.
On Monday, a draft ruling, written by Supreme Court Justice Alito, was leaked to the public. This draft signals an overturn to the Roe v. Wade decision that legalized abortion almost 50 years ago. Since Monday, the American public has been in hot debate about the impact of such a decision.
The reactions can be heard across the nation. One camp is celebrating, believing they’ve won the war. Another is rallying its troops, preparing for the fight of their lives.
And I’m sitting here asking questions.
Do we actually believe overturning Roe will eliminate abortion in our country?
Do laws really have the power to change behavior?
Does the law prohibiting alcohol consumption under the age of 21 stop underage drinking? Did it stop you? Or did it merely force you to find ways to conceal the fact that you were drinking?
I had one of my first drinks around age 15 in a friend’s basement an hour before a school dance. A dozen of us drank too much, piled ourselves into cars driven by those who shouldn’t have been driving, and, by the grace of God, made it to the dance. Things could’ve gone much differently.
Actions pressed into hiding don’t often turn out well.
Prior to Roe v. Wade which legalized abortion up to the age of viability, women got abortions illegally. No official records were kept, obviously, but researchers now estimate that approximately 800,000 illegal abortions were performed annually prior to 1973 (The Guttmacher Institute). Women snuck around corners into dark alleys, paid people who may or may not have had medical expertise, and took risks that often ended their lives or left them permanently unable to bear children. They sought out secret abortions regardless of a law that prohibited them.
Let me stop right here and say that I am not pro-abortion. Actually, I imagine very few people would say that they like abortion — even among the most liberal pro-choice advocates. I am merely questioning whether restrictive legislation will decrease the number of abortions performed in our country. And, even if it does, will it have the greater impact of ‘removing this sin from our land’ as some Evangelicals hope?
Is abortion the greatest sin we’ve got? Or is it human trafficking, or systemic racism, or the prison industrial complex, or drug and alcohol addiction, corporate greed, or sexual assault, or the epidemic of homelessness in this wealthy first world country? Perhaps some of the energy spent on overturning Roe could be diverted to one of the myriad other widespread ills of our land.
But I digress. If we really want to decrease abortions and care for the unborn, is overturning Roe the best way?
Perhaps the answer to decreasing the number of abortions and changing the hearts and behaviors of those who would choose abortion lies instead in changing the culture in which women are pressed into desperate situations — a culture where sexual assault impacts more than 1 in 4 women and where the words of women are often not believed.
What if we could change the culture that was ok with electing a president even after learning that he had bragged about his sexual exploitation of women? a culture that leaves thousands of rape kits in warehouses — untested for years — while perpetrators make more women into victims?
What if we could change a culture that shames women who rely on public assistance into one that provides all women (and men) with resources — for contraceptives, mental health care, medical costs, and child care?
We need to look at such a cultural shift because creating bills and laws that outlaw behavior do not, in and of themselves, eliminate that behavior.
According to the National Institute for Drug Abuse Statistics, 11.7% of Americans over the age of 12 use illegal drugs. Ten million Americans misuse opioids at least once over a 12 month period. The number of overdose deaths increases at an annual rate of 4%.
Laws do not eliminate behavior, they merely push it behind closed doors.
Not only that, laws often position us one against another. They put us in camps, as though we are at war with one another. Haven’t we sorted ourselves as either pro-life or pro-choice, as if this complex issue could be boiled down to either/or?
The problems we face are more complicated than that — abortion is but a symptom of a much larger problem — one that is quite complex. In this country, which was founded on the principle that all [men] were created equal, we have not historically extended liberty to people who were not [white] men. Women [and people of color, and most especially, women of color] in our country have long felt unheard, disrespected, and undervalued. They have long been dismissed, abused, underpaid, and neglected.
Women who have found themselves in desperate situations, have sometimes chosen abortion when the alternative has been shame, condemnation, parental or spousal punishment, physical harm, an inability to provide, or having to raise a child born of assault. Deprived of other forms of agency, women have chosen the most desperate of actions.
The solution to the problem is not merely prohibiting abortion. No, if you want to value life, you have to value all life, and that starts with valuing the lives of women. Seeing women, listening to women, paying women equally, promoting women, electing women, and caring for [all] women.
In this country of wealth, education, and privilege, certainly we can handle complex problems such as this. Surely we have the wherewithal to consider a solution that is multi-faceted and takes into account the welfare of all — the unborn and those who are already living.
It sure looks like the Supreme Court is going to overturn Roe v. Wade. And what will be our response?
Will we continue with our division, holing up in our camps slinging grenades at one another? Or are we willing to do something bigger, something better, something we have the capacity for — to craft a new way forward.
What if we tried coming together, listening to one another, hearing each other’s stories, and working together to find unique and complex solutions? Right now, we are staying in our own lanes, each convinced that he is going the right way, refusing to cross paths, take detours, or share the ride. When we refuse to communicate, when we resist difficult dialogue, we lock ourselves in opposition; we prohibit change.
And don’t we want change? Don’t we all want what is best for our country and the people who live within it? Don’t we want all women, men, and children (born and unborn) to be safe and valued? To be cared for, provided for, nurtured, and loved?
Perhaps we can start by asking ourselves a few questions.
If you stand against abortion, do you also stand with and for women and children? Do you befriend them? even if they don’t look like you? Do you encourage them? how? Do you provide for them? In what way?
If you are pro-choice, what actions are you taking to support and sustain the lives around you? to offer a variety of choices that may or may not include abortion? Are you willing to interact with those who say they are pro-life? Are you willing to sit down over a cup of coffee and have a real conversation? Are you willing to listen openly, without formulating rebuttal in your mind?
I recently had the opportunity to share the room with some recovering alcoholics. I listened carefully to their stories and their conversations, and I learned from them. Do you know what got them to stop drinking? Was it a law? Not typically. Sure some addicts dry up when they are arrested or thrown in jail, but more stop drinking and stay sober when they have, in finding the bottom, looked up to see a support system gathering around them — a bunch of fellow wanderers who are stumbling together toward a better life. They aren’t shaking their fists and pointing fingers at each other. No, they are offering a hand or sharing a ride; they are reaching out, listening, and showing up.
Wouldn’t it be great if the mere passage of laws remedied the ills of a society?
It doesn’t work that way.
We’re much more broken than that, my friends. Pointing fingers, passing judgement, heaping on shame, and throwing people in jail do not fix brokenness.
Brokenness can only be healed in community — in partnership — through love.
Rather than passing more punitive laws, I wonder if we might try a different way — a coming together, a collective sharing of lives, a genuine care for the people around us. A gathering, lifting up, supportive kind of sharing that is willing to walk with people through complex situations and even, dare I say, pass laws and create policies that provide alternate paths, financial support, and an entrance ramp to a different way of life.
Are you willing to give it a try? Where do we start?
As I’ve written about racism and posted about it on social media, I have been reminded that not all people believe that racism even exists.
You may be shaking your head, saying: Come on, Kristin! Why do you keep beating this drum! I’m not racist. Racism is a thing of the past. All this talk just serves to further divide us.
I disagree, and I think our denial of racism is further evidence of its insidious nature — proof that it is way beyond individual acts of prejudice to being deeply rooted in our collective ideology.
Over the past couple of weeks in this space, I have explored the use of Critical Race Theory in the classroom. Some may think I use this framework principally because I teach Black students, but that’s not true. I would use CRT and other antiracist strategies in any classroom — even if my students were all white.
Why? Because racism impacts all of us — most dramatically and tangibly people of color, to be sure, but no less tragically white people.
Think about it. Way back when European explorers came to this continent, they saw its beauty and expansiveness and determined to have it for themselves. Native Americans, of course, had been inhabiting this land for quite some time, and surely some colonists befriended them and sought to share the land peacefully. So, what happened? How did Native Americans end up being called ‘savages’? How did it happen that as this land was being ‘settled’, countless Native Americans were killed or displaced?
Do we ask these questions in school? Or do we take at face value the fact that colonists came to the continent, met the Indians, had Thanksgiving, and, yeah, there were a few massacres here and there, but ultimately the white people got the land and lived happily ever after?
Do we assume that the white people made out pretty well? Certainly, they got what they wanted. Whatever actions they might have taken toward the Native Americans — assimilation, displacement, or the decimation of an entire people group — had little negative impact on the white people, right? Or did they? Did the ‘success’ they found feed the belief among white people that if we want something and fight hard for it, it can be ours? Isn’t this the American Dream? Don’t we all aspire to dream big and succeed, just like the early explorers did? Does it matter if our success comes at someone else’s expense? Isn’t it a dog-eat-dog world, survival of the fittest and all that?
Are we proud of this characteristic of the American ethos? Do we want to perpetuate it further?
What if in teaching this history to American students we asked some questions? What if we sat at a table, map spread wide, and examined what happened? What were the Native Americans doing? What were the white people doing? Who had the right to be on the land? Who won? Who lost?
A question-based strategy such as this, which is informed by Critical Race Theory, encourages learners to ask questions that enable them to see a fuller picture of the story, from more than one perspective. In asking questions, students become critical thinkers. As they ask questions, they find they have more questions: What happened to the Native Americans next? What impact did the colonists’ actions have on their lives? What long-term effects did these events have on the Native American people as a whole?
In asking such questions, students might discover that colonization had a dramatic impact on Native Americans. They might discover the practices connected to Native American residential schools, legislation impacting Native American tribes, and statistics around addiction and suicide among Native American people. They might connect some dots and realize that when we ‘fight for what we want’ and ‘win’, almost without exception, someone loses.
They might develop empathy.
Are there other parts of history where racism played a role? Let’s consider slavery, the practice of kidnapping, buying, selling, beating, and exacting labor from another human. From as early as 1619, Black humans were brought on overcrowded ships by slave traders to the shores of this continent.
What happened next? Weren’t these ships unloaded at American docks where plantation owners bought and sold humans like cattle? Weren’t these humans forced to work to ensure the financial prosperity of their owners? Weren’t laws enacted to protect the slave owners and to allow them to use any means necessary to force these people to work for no money while living in uninhabitable conditions with little food, clothing, or health care? Weren’t most slave owners white? Weren’t most slaves Black?
Who benefitted from slavery? Who suffered? While Black people worked hard and endured abuse, were they the only ones who were adversely affected by slavery? Or did white people — slave holders, people of the community, citizens of our country — ‘learn’ through slavery that they were superior, that Black lives were expendable, that their own wealth was more important than human rights, that in order to keep and maintain their wealth, they would have to create systems and laws that safeguarded their practices, even if those practices were inhumane?
It can be hard to face the answers to these questions, unless we discover that things truly have changed. And have they?
How would you describe the experience of Black people today? Where do we see them working? Are they gaining wealth or do they continue to work hard to support the wealth of white people? In what ways has the experience of Black people changed in America? What evidence do you find for a shift in the beliefs and attitudes of white people? Do you see an acknowledgment of the impact of racism and slavery on our collective culture?
This Socratic questioning provides students an opportunity to look at the information that is presented and to interrogate it. When we ask questions, when we look for answers, we learn.
In our quest to discover how racism has shaped the American experience, we must start in the beginning with the treatment of Native Americans and Blacks imported through the slave trade, but we must then trace racism’s path through educational practices — what education has been provided for white children, Black children, Native American children, Latino children? Has any group of people received better or worse schooling simply because of their race?
We must continue to follow racism through voting practices — who first held the right to vote? When did others get to participate in elections? Are all groups of people equally able to participate in the electoral process? If not, how can it become more equitable?
We can continue our quest by exploring health care, law enforcement, the prison system, athletics, and higher education, and we can keep on going from there.
What happens when we encourage our students to interrogate both our history and our current practices, to ask: Who is benefitting? Who is hurting? Whose life is positively impacted by this action? Is anyone, intentionally or unintentionally, made to pay a price so that someone else can ‘win’?
When schools allow students to ask these types of questions, particularly about racism in our country, we will begin to see an unveiling of this sin that we often try to hide and deny. Saying that racism does not exist or that it is a thing of the past not only perpetuates the sin against people of color, it also further advances the sins of pride, selfishness, greed, and apathy among people who are white. Refusing to have compassion for all of humanity denies our own humanity.
Discussing race does not divide us — the division is already there. The only way toward healing is to expose the infection, see its pervasiveness, and get on a path toward healing. This work cannot be done in Black communities alone. White people must also acknowledge the impact of racism, the crime it continues to be against humanity, and work to expose it in all its forms and eradicate it. And the only path toward such acknowledgement is a willingness to ask some questions.
For what does it profit a man to gain the whole world and forfeit his soul?
I was minding my own business, enjoying a summer full of family visits, sleeping in, and reading indiscriminately when not once, not twice, but several times, the words critical race theory or CRT were set in front of me.
How do I as a teacher feel about critical race theory?
or, more recently, If you are a teacher and believe in CRT, then you really need to stop teaching period.
To be honest, I was at first a little baffled. I was unsurprisingly aware of critical race theory because of my background and work as a teacher, but I was unsure why people outside the classroom were talking about it, and even more confused about why were they upset about it.
It didn’t take me long to figure out that Fox news has spent a sizable amount of time (and money) talking about CRT — one source says Fox has mentioned CRT 1300 times since March. What’s their point? Why do they care so much?
You may be asking yourself, “What is critical race theory, anyway?”
I’m glad you asked.
Critical Race Theory “is a theoretical and interpretive mode that examines the appearance of race and racism across dominant cultural modes of expression. In adopting this approach, CRT scholars attempt to understand how victims of systemic racism are affected by cultural perceptions of race and how they are able to represent themselves to counter prejudice” (Purdue Owl).
In simpler terms, CRT is a viewpoint or lens which acknowledges that racism exists not only in personal acts of prejudice but in established systems; it seeks to identify the impact of racism and to do something about it. The work of CRT is done in several contexts — education, sociology, the legal system, etc. Most familiar to me, as a teacher of students, most of whom are people of color, is its use in rhetorical analysis — examining texts such as To Kill a Mockingbird to see how racism impacted not only the action of the story but the telling of the story. In other words, it not only points out that the unjust conviction of Tom Robinson in TKAM was an outgrowth of the racist beliefs of the fictional community of Maycomb, Alabama, but it also examines the fact that the author, Harper Lee, was a wealthy white woman and questions the impact of her race and class on the telling of the story.
The story, you may remember, is told through the eyes of a young white girl, Scout, who learns that “You never really understand a person until you consider things from his point of view… until you climb in his skin and walk around in it.” Critical Race Theory might ask if Harper Lee, Scout, or any white person for that matter, is actually able to do that — to climb into the skin belonging to a person of color and actually experience what they experience.
The main reason why we can’t, CRT would suggest, is because white people are not impacted by the racism that is baked into many systems within which we must function — education, real estate, employment, law and public policy, and the like. Scout can’t understand what Tom Robinson experienced through the legal system because she would’ve been presumed innocent until proven guilty by virtue of her skin color, which is great for her. Unfortunately, Tom Robinson, a black man in mid-twentieth century Alabama did not have that privilege. He was assumed guilty the minute a white girl pointed her finger at him.
Atticus Finch with Tom Robinson
CRT is not only used to examine literary texts, but also to interrogate cultural practices. According to the Purdue OWL, CRT “scholarship traces racism in America through the nation’s legacy of slavery, the Civil Rights Movement, and recent events.” It looks at historical events and asks how race played a role, how were systems built, and how we got where we are today. Why is it, CRT asks, that a group of mostly Black people demonstrating at the steps of the Capitol are seen as ‘dangerous’ and dispersed by use of tear gas while a group of mostly white people, brandishing weapons and shouting racial epithets, are allowed to invade the US Capitol building during a legislative session with very little immediate consequences or threats to their bodies?
What is it that makes us see a group of Black people as ‘threatening’ and a group of white people as ‘exercising their right to protest’? CRT would say it is the racism that we have been raised with that teaches us that white people are safe and Black people are dangerous. White people are nice; Black people are menacing. These insidious messages are woven into policies that shape our schools, our neighborhoods, our legal system, our health care system, and even our entertainment and business practices. Racism is so deeply embedded in our culture that some of us deny its existence.
We claim, “I am not racist,” while acknowledging that Black students have less funding for education, fewer course options, and are less likely to be prepared for college than white students (UNCF). We say, “I stand for equal opportunities for all,” while knowing that the black unemployment rate has been consistently twice that of the white unemployment rate for almost fifty years (Center for American Progress). We say, “I love all kinds of people,” as we go on attending our all white churches, hanging out with mostly white friend groups, and shopping in predominantly white spaces. We benefit from the systems that keep Black people away from us — away from our schools, away from our jobs, away from our neighborhoods. We don’t like to admit that, because it sounds awful and makes us feel bad, but if we take a look through a lens shaped by critical race theory, it will be very difficult to deny.
So you might ask yourself, why is FOX news spending so much time telling its viewers to keep CRT out of the classroom? What is it afraid of? Is it afraid that our children, if they are taught to use critical race theory will see what we refuse to see? that they will change what we refuse to change? that our experience as white people in America might be transformed?
Might our children and their children actually work toward a more perfect union where all people are seen as equal and endowed by their Creator with certain unalienable rights? Might our brothers and sisters of color, yes, fellow members of the family of God, more freely and equitably experience life, liberty, and the pursuit of happiness?
Fox News can say whatever it wants; I am going to employ any tool necessary to dismantle racism in my classroom. I am going to teach my students to ask all the questions — even the ones that make me uncomfortable. Why? because for my students, it is a literal matter of life or death — prison or freedom — poverty or prosperity — despair or hope.
In the words of my school’s director of academics, “in each moment, I can either replicate oppression or tear it down.” If CRT is a tool I can use to identify racism and tear it down, then let me get to it.
My students are counting on me.
For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.”
Galatians 5:14
**If you would like to partner with me in loving my students, please reach out to me at krathje66@gmail.com and I will share my classroom wishlist.
Click the arrow to hear the audio recording of this blog.
Last Saturday night, an 18-year-old white man drove 3 hours to a predominantly black community with the sole intent of killing Black people; he succeeded. He, a self-proclaimed white supremacist, was peacefully detained before he could complete the rest of his plan, killing more Black folks at a neighboring Wal-Mart. The racism that has infected our nation since its inception continues to poison our minds — we are desensitized to this kind of violence and the more insidious systemic racism that plagues us. When the extreme happens, we wring our hands, shrug our shoulders,and go back to what we were doing.
That is not enough.
Here, I am re-posting a blog I wrote about a year ago, imagining a different way. I challenge you to consider what small steps you can take — today — to see, expose, and push back against racist ideas that certainly live deep in your (in my) DNA. We can — slowly and methodically — make change, but it’s going to take all of us.
Derek Chauvin was found guilty on all charges last week — he killed George Floyd and will serve time for this crime. As I was listening to the verdicts, I felt “At last — one small step toward justice.” And then I became aware that before the verdict had even been read, a fifteen year old girl in Columbus, Ohio had called the police for help and was instead shot and killed by an officer within moments of his arrival on the scene.
Yes, the girl had a knife.Yes, the scene was chaotic. Still, did a fifteen year old girl have to die?
Is there a way for police officers to arrive at a scene and de-escalate a situation, even after weapons have been drawn?Are law enforcement teams trained in trauma-informed procedures that they might utilize when responding to traumatic situations? Is their goal to control and subdue or de-escalate and restore? How might this scene have played out differently if the goal was restoration? Officers may still have arrived with their hands on their guns — a knife was drawn and visible after all — but might they have found a way, short of death, to separate the young women involved in the altercation? Might they have secured the knife? Could they then have found the space to ask, What happened? We got your call, and we’re here to help. Fill us in. What’s going on?
Might Ma’Khia Bryant have had a chance to say why she was holding that knife, why she was lunging at someone with it? Why she had reached out to the police for support?
Look, law enforcement can’t be easy. I can’t imagine how complicated and stressful — even traumatic — it must be to arrive at a scene where violence is in progress. I have no idea what it feels like to have a gun on one hip and a taser on the other. I can’t fathom the impact of such day in and day out stress on the body.
Researchers, however, have studied trauma and its impact — how cortisol and adrenaline, though crucial in moments of crisis, can wreak havoc on the body during periods of sustained or ongoing trauma — the kind that law officers witness every day. Costello, Wachtel, and Wachtel, three practitioner-researchers in the field of education (The Restorative Practices Handbook) have used such research to inform strategies that have been impactful in mitigating undesirable behavior and restoring problematic relationships. Is it possible that such strategies might be replicated or adapted for use in law enforcement and beyond?
Isn’t it safe to acknowledge at this point that large swaths of the general public have experienced trauma? Research has shown that one out of six women will be the victim of an attempted or completed rape in her lifetime, one in seven children has experienced child abuse or neglect in the last year, and one out of five students report being bullied in school. Trauma, it seems, is ubiquitous. Yet, even if we are aware of widespread trauma, it may be difficult to measure the pervasiveness of trauma in communities of color where many live with the daily fear of violence, the impact of systemic racism, and what trauma specialist Resmaa Menakem calls “the historical and current traumatic impact of racism on the body.” For generations — for centuries — nonwhites have been subjected to repeated traumas, many of which are recorded in history.
We could go back to colonial days to look at the ways in which Native Americans were traumatized by the colonists who showed up first needing assistance after a long and certainly traumatic sea voyage on the heels of their own traumatic othering experiences in Europe, having been persecuted themselves to the extent that they were willing to board a ship powered only by the wind to travel for months to a land where they hoped to find liberty but certainly no family, no existing structures in which they might live, and God only knows what dangers. Native Americans were at times helpful to the settlers but also subsequently used, dehumanized, brutalized, and all but exterminated in the colonists’ attempts to overcome their own trauma and secure their own livelihood.
In their further attempts to create and attain the American Dream, white Americans engaged in the slave trade by which they participated in or sanctioned the abduction of Africans from their own homes. These Black humans were shackled and chained like animals by white humans, the likes of which they had never seen before, crammed into overcrowded holds of ships, and transported via their own perilous and traumatic months-long journey. Once on North American soil, those who survived the journey were then bought and sold, beaten and abused, raped, and forced to work to secure the prosperity of their owners.
After hundreds of years of this type of existence, when slavery had been outlawed, the trauma persisted in the bodies of both white and Black Americans. The dehumanization — the othering — of Black bodies was hardwired into the fabric of the nation, and it was perpetuated through Jim Crow laws such as segregated schools, restrooms, bus seating, etc., not to mention the racist beliefs that fueled hateful speech, intimidation, lynchings, and the like.
Still today, in 21st century America, we see racist practices that persist in education, health care, criminal justice, housing, etc. Centuries after the colonists arrived on the shores of this continent, the mistreatment of people of color in the pursuit of the white man’s American dream continues to be elemental to this country. Not only Native American and Black, but also Asian and Hispanic blood has been shed; bodies of all kinds of colors have been dehumanized in the making of the land of the free and the home of the brave.
Resmaa Menakem suggests that these many traumas and others like them produced biological responses that continue to live in our bodies — not just Black bodies or brown bodies, but white bodies, too. We all carry the trauma of our collective history in our bodies. All of us have been shaped by the racism of this country. All of us believe and feel things about race as a result of the “historical and current trauma of racism”.
So when a police officer arrives on the scene to find a 15 year old black girl lunging at someone with a knife, he interprets that in his body much differently than he would if he arrived to find a 15 year old white girl lunging at someone with a knife.
Did you see the difference in your mind? I did. And that, my friends, is racism.
And because this racism — this dehumanization — lives in our bodies, in our minds, in our societal ethos, we continue to traumatize one another. And the impact of the trauma multiplies and spreads, a sickness hurting everyone it touches.
When are we going to decide it’s time to deal with this hundreds-years-old disease?
When are we going to create the space in which we can turn to take a different way? When will we take the time to come into a circle, to share openly with one another what happened, what we were thinking, what impact our actions had on one another, and what actions would begin to make things right (Costello, et al)?
Can you imagine the healing that might happen if we were willing, in small pockets across the country, to start this practice — not a one and done act, but an ongoing practice of confession, repentance, and restoration? Wouldn’t we be partnering with God in His work of reconciliation?
Isn’t that the most loving way we could spend our lives?
What does the Lord require of you, but to act justly and to love mercy and to walk humbly with your God.”
Over the weekend, a friend sent me a photo to show me how she was spending her evening. In her shot, I could see the television screen and a Piston’s game in progress; I could see her polished toes propped up in front of her, but I couldn’t see her face or who she was watching with. She showed me what she wanted me to see — just a slice of the whole.
Media cameras give us a slice, too. They use selected images and create a neatly packaged narrative to create a story about what’s happening in the world, and while a picture paints a thousand words, actual stories with all their nuances, often take thousands of words to write.
Although we’ve been watching news of Covid-19 for 10 months and we’ve seen images of sickness and death every, we have not seen the true devastation caused by this disease. The screens in our living rooms can’t show us the pain of the 375,000 families who’ve lost loved ones since March. They can’t convey the stress, the weariness, the weight that our health care workers have been carrying. They can’t transport the heaviness of heart of those who are lifting bodies into refrigerated storage units because the morgues are full.
The camera gives a glimpse, but it’s can’t convey the whole.
Last Spring, along with shots of the empty streets of downtown Manhattan and the long lines of people waiting for food, the camera also held its focus for over eight minutes as a police officer kneeled on the neck of a man while officers stood by watching him die. It turned its gaze to another man out for an afternoon jog and watched as he was chased down by men in trucks, assaulted, and killed in the middle of the street. Not long after, the camera found in its frame a man taking the last steps of his life moments before a police officer shot seven bullets into his back severing his spinal cord and rendering him paralyzed.
It showed us these moments when everything changed, but it hasn’t shown us the ongoing impact in the lives of the people who loved those men.
It hasn’t shown us the grieving families — how they struggle to face another day in their forever-altered reality, knowing that those who inflicted violence on their loved ones get to keep right on living, some not facing any consequences at all. The camera hasn’t focused on that.
Throughout the pandemic, we have watched scenes of citizens responding to circumstances that seem unjust. We’ve seen outraged masses demonstrating against police brutality and others infuriated at orders to stay at home and wear a mask. The cameras have marched along, capturing images, and creating narratives.
And this week cameras were in the crowd as the leader of the free world — a man who has never experienced police brutality or had to stand in a line to get food, who has never been forced to stay at home or wear a mask — stood on the mall in Washington, DC, dressed in a fine suit and freshly coiffed, and spoke to thousands who adore him, who view him as the answer to society’s ills, who believe him to be a man of God and a fighter for the people. Cameras recored as he spoke to these people who had travelled across the country at his bidding, paying with their own hard-earned money, or charging flights and hotel rooms on credit cards they may or may not be able to pay back. They were dressed as warriors and carrying weapons; they brought strategies and tactics and stood there ready when he told them to march. The President of the United States said “you can’t be weak” but you must “save our democracy.” And, after listening to him decry our nation for over an hour, these thousands of citizens followed his orders and marched. The camera caught them screaming war cries, pushing police out of the way, breaking windows, climbing walls, destroying property, and terrifying the nation.
Not long after, the camera showed most of them walking away without consequence — not with knees on their necks, not with bullets in their backs, not chased down by vehicles and killed in the street.
And since Wednesday, as we’ve heard cries for justice, for impeachment, for accountability and watched the tapes of that attack played and replayed, we’ve been tempted to shake our fists at our screens, shouting at the ineptitude of the local and federal governments that respond unequally to the actions of black and white bodies, at the corruption of politicians, and at the devastating division in our country. And certainly, we are justified to do so, but all of our shouting and fist-shaking will not, of itself, cause transformation.
However, if we dare, we might turn away from the camera and its limited gaze to see that the issues plaguing the United States are both national and local. They are both political and personal. The same divisions we saw through a camera lens last week, and that we have been seeing for the last several years, are present in our own communities, in our own friend groups, in our own families, and in our own selves. We are a nation — a people — infected with selfishness, pride, racism, and self-righteousness.
And, as our pastor, Marcus Lane, said this morning, “We cannot confront evil in the world without confronting it in ourselves.” No, we sure can’t.
We will not change as a culture until we, as individuals, take intentional steps toward change — toward self-examination, confession, repentance, and walking in a new way. It’s going to take a collective effort to turn the dial, and to right our course.
We’re going to have to step away from our screens and the limited view of life that they display. We’re going to have to take a broader view, putting down our finger-pointing judgmental attitudes and extending not only consequences but grace to those who’ve gotten it wrong, including ourselves. We’re going to have to open up space so that as those around us try to change course, they will find the room to do so.
Look, we are all guilty here. We are all complicit — we’ve all contributed to this very tragic narrative.
We can no longer deny that much of what the camera shows us not only illustrates but perpetuates systemic racism and the privilege of the few. We saw with our own eyes that among the insurrectionists, who were mostly white, were those who carried Confederate flags and wore t-shirts emblazoned with anti-Semitic and racist messages. It is nauseating to see such hatred so blatantly on display — right on the cameras –but really, that’s where it should be, out where we can see it, because for too long it has been carried surreptitiously inside our hearts.
I’ve been idly watching this narrative for too long.
I feel compelled to take an inward look to face the evil within myself so that I will be better equipped to call it out in our world and to give the camera something new to look at. We’ve got to right this ship, friends. We’ve got to change the trajectory of our story.
Search me, O God, and know my heart! Try me and know my thoughts. See if there is any grievous way in me, and lead me in the way everlasting!
As I was getting ready to write this post, I looked at back last year’s New Year’s blog post (link to post here) — what was I hoping for as I said goodbye to 2019 and looked forward into 2020?
I was fresh off the holidays. All of our people had gathered, and though we had had our tense moments, we had also had moments of mundane togetherness, laughter, and even joy. We were nearing the end of a long, long season of grief, and wanting to move forward differently, I took the year 2020 (20/20) as an invitation to think about vision and sight. I was praying to see things differently. I had missed so much in the soldiering years. Moving forward, I wanted to see — to really see.
I wrote:
In 2020, I’m praying for new sight. I’m praying that I’ll see what’s important, that I’ll notice what’s essential, and that I’ll comprehend what has meaning. I’m praying that I won’t focus so hard on potential danger but that I’ll keep my eyes wide open to possibility.
“Ask and ye shall receive.”
If 2020 offered us anything, it was an opportunity to notice the essential and to comprehend the meaningful. Yes, it’s been a year full of imminent danger, but if we dare, we can also see all kinds of possibility.
Remember how we were plodding through January and February, business as usual, unaware of the depth of the disruption that was about to occur? Remember how we grumbled about getting up early to scrape the ice off the car, about the extra slow commute, and about the coworker who just couldn’t seem to respect our personal space?
Remember how we would run to the grocery store over lunch hour and munch on a snack we’d just purchased on our way out the door? Remember how we offered an open bag of chips to a colleague who enthusiastically grabbed a handful and shared with the person standing next to her? Remember how normal this was?
And look at us now — even when we are wearing our masks, we find ourselves reflexively moving back to allow for six feet of space, we bump elbows if we dare to touch at all, and we glance at each other with suspicion, wondering if either is unknowingly carrying the virus, if this will be the interaction that makes us sick.
Why? Because we’ve seen like we’ve never seen before.
We’ve seen the destructive path of the coronavirus — the death toll in the United States above 330,000, hospitals across the country at capacity, refrigerated trucks serving as morgues.
We’ve seen, in the midst of this health crisis, the comorbidities of archaic infrastructure, financial instability, and centuries-old systemic racism. We’ve seen how quickly our supply chain can be disrupted, leaving us all wondering why we are out of toilet paper, flour, and personal protective equipment. We’ve seen the financial devastation as millions across the country apply for unemployment, wait in line all day to get food, and face imminent eviction. In contrast, we’ve seen the financial excess of our nation’s billionaires who’ve actually “increased their total net worth $637 billion during the COVID-19 pandemic so far” (Business Insider). We’ve seen people of color not only disproportionately impacted by this disease (Harvard Medical School) but less likely to get quality care and much more likely to be living in poverty, targeted by law enforcement, and incarcerated for the same crimes than white people.
If our eyes were opened in 2020, if our vision cleared, then what we saw was a country that has a lot more to worry about than the deadly virus that has traversed the globe. We’ve asked ourselves about the integrity of the news media and the reliability of science. We’ve wondered how much we value our health care workers, our teachers, our postal workers, and our other essential personnel. We’ve become more aware of how the structures of our country have shaped our ideologies, and we’re beginning to see our racism, our bias, and the ways that we ourselves perpetuate these systems and these beliefs.
And now that we have seen, what will we do? That, for me, is the question of 2021.
What do we intend to do about the things that we have seen?
This morning, as we have done most Sunday mornings since March, my husband and I logged into a Zoom room on one laptop while we streamed our church’s worship service on another. Members of our small group community meet in the Zoom room every Sunday to “go” to church. We sit in our own living rooms watching the service, singing, and praying “together.” Then, after the service, we unmute ourselves and chat over “coffee” as we would if we were physically meeting together.
Today’s conversation ranged from how was your Christmas to how are we managing the weather to when do we think we will get the vaccine. Finally, we landed on how we were feeling about life post-Covid. What will work look like? and church? and social gatherings? Will we go back to what we were doing before? or will we change based on the lessons we’ve learned over the last many months?
I sat listening for a few moments, and then I thought out loud, “unless we are intentional, we won’t change. We’ve got to be making thoughtful decisions right now about how we are going to be on the other side of this.” I think we were mostly talking about whether people will continue to work from home, whether we’ll be comfortable physically re-entering our social circles, and how we’ll interact with medicine and business, but I think we need to also think — right now — about how we can intentionally start to shift our culture.
What is it that we’ve seen that we’d like to change? Are we comfortable continuing on the course that we are on?
If, having seen our weaknesses, our broken systems, our inequities, we do not intentionally make moves to right our ship, we will continue to head the same direction we have been heading. If we continue to turn a blind eye to the lack of freedoms in the land of the free and the fear-based decisions made in the home of the brave, we will remain a country that benefits the few at the cost of the many.
It took us a long time to get here, and we won’t immediately change course. We are all going to have to lean hard into the turn, pull on all the ropes we can grasp, and keep our eyes firmly fixed on the world we hope to create. And we’re going to have to hold that position for quite some time.
If we really want a society in which all men, women, and children are treated equally, afforded the same respect and consideration, and endowed with certain unalienable rights, it’s going to look different around here. And it’s going to feel uncomfortable. We’re going to have to make decisions we never thought we’d have to make — about our homes, about our jobs, about our politics, and about our money. And if any of those things seems too dear to us, that’s probably where we need to start.
I invite you to think back with me over the last several months, what did you see that didn’t sit right? What possibilities can you imagine? Are you willing to set an intention that will enable change? Are you willing to discuss your intentions with a friend?
Can you imagine what we might do if we, the people, would be willing to intentionally move forward together? What a more perfect union we might form? What justice we might establish? What common defense we might provide? What domestic tranquility we might ensure? What general welfare we might promote? What blessings of liberty we might ensure? Not only for us, but for those who come after us?
Are we willing to be transformed?
What are your intentions?
And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.
Next Chapter 