Baha’i Perspectives

geoffrey July 5th, 2008

The first part of this two part post, concerned a brief historical account of racial prejudice and its further institutionalization into American social and political life as documented in Douglas Blackmon’s book “Slavery By Another Name“. The question I left with to lead into this second part concerned how to define those attributes we need to progress and how take steps towards transformation. As alluded to in the previous post, the fact remains that those periods of historical conflict, especially between white and black America, have created insidious barriers - some of which manifest themselves in active defiance against another race, or in the subtle form of a veil that often descends and prevents us from bridging those gaps of missing history or cultural understanding.

Perhaps, one day, those who have escaped knowledge of this tragic part of our history will understand better why any accomplished African American, Hispanic, female, etc., can justifiably and honestly say that he/she finally gets a chance to prove her/his worth, often against many obstacles that continue to be present, both visible and hidden: “For once I am proud to be an American.” Legitimate patriotism is not reserved only for those who historically have always had the wind to their backs and therefore have no reason to be critical. Nor is it reserved for those not having been so favorably blessed by history to remain silent until they pass the approval screening of those whose ancestors have made it difficult for them to become proud of this country.

Shoghi Effendi, the grandson of the Founder of the Bahá’í Faith, Baha’u'llah, described the racial animosity and prejudice that existed in America, and persists to this day, as “the most vital and challenging issue” facing the country.

He further states, when writing this around the 1930’s and 40’s, that to resolve this issue which “has bitten into the fiber, and attacked the whole social structure of American society”, we are required to exercise:

“ceaseless exertions“,
“sacrifices“,
“care and vigilance“,
“moral courage and fortitude“,
“tact and sympathy“.

Now, I think this idea of racial equality is one that is more or less popularly accepted by much of America today. Acceptance and recognition, however, though a step, is far different from what is required to restructure the varied landscapes of America, and transform systems and persistent societal ills and traditions that perpetuate within. It goes beyond a simple recognition or celebration of multiculturalism, phrases which one commonly hears today. It finds its answer in the deep and abiding recognition in the nobility and oneness of humanity (which in turn has implications outside the transitory borders of nations).

Abdu’l-Baha, the son of Baha’u'llah, revealed a prayer for America:

O Thou kind Lord! This gathering is turning to Thee. These hearts are radiant with Thy love. These minds and spirits are exhilarated by the message of Thy glad-tidings. O God! Let this American democracy become glorious in spiritual degrees even as it has aspired to material degrees, and render this just government victorious. Confirm this revered nation to upraise the standard of the oneness of humanity, to promulgate the Most Great Peace, to become thereby most glorious and praiseworthy among all the nations of the world. O God! This American nation is worthy of Thy favors and is deserving of Thy mercy. Make it precious and near to Thee through Thy bounty and bestowal.

In this prayer, what resonates with me is how Abdu’l-Baha gives recognition to the diversity of America, as that varied and democratic place which has a role to play in uplifting humankind past the bounds of narrow objectification.

While it does not do to create a collective guilt over those that did not play a part in the atrocities of the past, we nonetheless have to give credence to the fact that these atrocities have shaped the societies we now find ourselves in. What is important is that next transitional and transformative step. For the Bahá’í Faith, this involves an organic progression and reorganization of the systems which, again, have lost their usefulness or were built upon the bones of useless and damaging ideals - it’s about having and utilizing a mindset of learning - it’s about letting our future identity be shaped by a greater power; a force that is fueled and driven by the spiritual recognition of our essential oneness.

Tags: America, oneness, prejudice, race

• Baha'i Concepts , Society
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geoffrey June 30th, 2008

To discriminate against any race, on the ground of its being socially backward, politically immature, and numerically in a minority, is a flagrant violation of the spirit that animates the Faith of Bahá’u'lláh.

(Shoghi Effendi, Advent of Divine Justice, p. 35)

I recently watched a program conducted by Bill Moyers, a journalist for PBS, during which he interviewed a gentleman named Douglas Blackmon about his new book, Slavery by Another Name. This book concerned the world of post-Emancipation slavery in the South, and more generally, the American attitude towards freed slaves. The book discusses the evolution of forced labour by companies in Texas, Alabama and Georgia, and illustrated accounts of labour camps in which African Americans were held under the pretense of imprisonment.

The majority of these cases overwhelmingly affirm that the practice of falsely accusing blacks of perpetrating crimes in the South was a ruse to create a new brand of slavery, one that was technically legal in the post-Civil War and Reconstruction periods of the United States. It was during this time that former slave owners, in compliance with new anti-slavery laws, that slavery took another name and the southern economy, and even the American economy, continued its addiction to forced labour.

During this time, thousands of black men were arrested and then sold to plantations, mills, and labour camps right up to World War II. Large numbers of African Americans were arrested on specious claims, and those individuals that spoke up were at risk of being ostracized or facing complete excoriation.

Mr. Blackmon went on to give a couple of specific examples from his book. One concerned a young African-American named Green Cottenham who lived during the 1880s. His parents were slaves who had been emancipated. When Cottenham married, he and his wife went off to search for work. But in the twentieth century–although slavery had been outlawed–for some of white America it was more than permissible if blacks returned to a station of absolute servility.

During Cottenham’s search for employment, he was arrested, falsely accused, and enslaved in a mining camp on the outskirts of Birmingham, Alabama (incidentally, two hours south of my home town) called Slope Number 12, which employed the use of forced labour, or industrial slavery. He eventually passed away in the camp, and was buried on the outskirts of Birmingham.

This is an example of how African Americans were subjected to extreme suffering and economic disadvantage with no means of compensation, and which eventually lead to harmful repercussions for decades to follow. The question for the later generations, specifically for white Americans, is: how could we be so unaware? Even those that were children during this period grew up in an environment of collective amnesia. This is a history we haven’t wanted to know or face. False mythologies were created, as many attempted to deal with the reality that had been created.

The descendants of past generations of African Americans often know these stories in their hearts, aware that these events have shaped the pattern of present society. These events help build an irrefutable case for appreciating the present-day frustration against those institutions which generated those devastating consequences, some of which persist to this day, although perhaps to a more subtle degree.

All of this begs one fundamental question: what are the qualities and attitudes we need to move forward?

Tags: America, oneness, prejudice, race

• Baha'i Concepts , Society
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