ONE COMMUNITY & THE BASKETBALL BRAWL

ONE COMMUNITY & THE BASKETBALL BRAWL

High School basketball season, 1974, a mild winter’s evening in DeKalb County, Georgia, part of Atlanta’s burgeoning suburbs. My buddies, Randy, Paul, and I left the game and crossed Columbia Drive at the light in front of the high school and began walking up Irish Street toward my house, half a mile away. It was dark, but not too dark to see a group of black kids on the corner, fifty yards ahead, their bicycles laying in the grass either side of the sidewalk.

Randy murmured, “Maybe we should go the other way.” Racial violence was everywhere then, but especially in our school where integration had reached about fifty percent. Scrawny eighth and ninth graders like us paused before entering the school restrooms, hand on the door, listening for who was inside before risking a beating.

“Nah,” I said, “It’ll be alright,” and kept walking, right between the bikes.

“Don’t you touch my bicycle white boy!” I began to reply when WHAP! Something, a belt maybe, hit me and it was on. Outnumbered and scared spitless, the three of us broke and ran in different directions. Three black kids chased me across the street and into someone’s front yard.

I call it the basketball brawl, but it was not much of a fight. I managed to dodge most of the blows and skedaddle to the back door and banged on it asking for help. The porch light flicked on, the door opened slowly, and a large African American man looked down at me and said, “Yes?”

I am a dead man! I thought. But he turned out to be a very nice fellow and let me use his phone to call my folks.

That happened a very long time ago yet, every time I walk down a street and see a group of black kids my gut still does a double clutch.

Fast-forward to Georgia State University in the 1980’s. Atlanta’s races had reached an uneasy peace, with the city’s first black mayor, Maynard Jackson. Racial violence had declined, but the tensions and many of the attitudes remained. Still, Atlanta was harmony city compared to Memphis, Tennessee, where I went to seminary later in the decade. We could feel the tension and see the hatred in the stares the first week we were there when my wife and I drove into a predominantly black neighborhood looking for apartments. Memphis felt like it was twenty years behind Atlanta.

It’s cliché, but my best friend in seminary, Robert, was a black guy from Augusta, Georgia. We had auto-mechanics in common. He had made the unusual choice—enabled by minority to majority transfer rules of the day—of attending a predominantly white high school. His stories of discrimination and abuse by white law enforcement in Georgia shocked me, but not as much as the fact that his fellow African-Americans treated him like an Uncle Tom for attending our mostly white seminary. Race relations are complicated, I learned. In Memphis, and through my friend, I began to understand what MLK Jr. meant when he talked about the content of our character versus the color of our skin.

Why am I telling you all this? I attended an event titled One Community last week, at the Prizery, our local community arts center. One Community’s mission is: To provide relevant enrichment opportunities and experiences for our community to address racism and diversity issues. My fear, frankly, was that it would be a politically motivated white-bashing party for people full of resentments who wanted to buttress a sense of entitlement. I was pleasantly surprised, met some very nice people, and heard some stories of what it was like to grow up black in segregated schools here in south-side Virginia in the fifties and sixties; stories told with grace, humor, and without animosity. I sensed a longing in that evenly mixed gathering of about 100 people, for understanding and harmony, not hate. Notably, the organizers of the event had invited white people who grew up at the same time to share their stories, but none volunteered. I wish they had.

Why did I attend? As a son of the South I feel no responsibility whatever for the “sins of my fathers.”  Besides my own experiences, I’ve had relatives who were denied career paths because they were, “the wrong color in the wrong place at the wrong time.” Reverse racism is a thing. But I am also heartily sick of the chaos groups like Antifa are creating in our culture and committed to doing what I can to unravel it. Further, the gospel of Jesus Christ is the most powerful antidote to racism that was ever given to mankind. We are called to be ministers of reconciliation, of men to God and of men to each other. We can’t do that by sitting at home and stewing in our own juices. I do not want to stand before God one day and answer, “I had an opportunity to move our community forward and missed it because I wasn’t willing to listen and build relationships.”

At lunch recently with a good friend who is also African American—but prefers to be called plain old Frank—I heard the counterpoint to my basketball brawl, stories of white violence toward blacks that outraged me. And I finally realized, those kids are just as scared of me as I was of them. Isn’t it time we stopped our guts from double clutching and sat down at the table to talk?

DON’T MISS HIDDEN FIGURES

Aviation is my hobby, and I grew up in the middle of the grand quest to “put a man on the moon and return him safely to the earth” by the end of the decade, bequeathed to us by John F. Kennedy. I thought I knew about everything there was to know about the space race. Then I saw Hidden Figures, (Rated PG for mild language) and learned a beautiful back story to the Mercury space program that no one should miss.

The film centers around three gifted mathematicians who overcame racial and sexual discrimination to make significant contributions to America’s ultimate aerospace achievement. Mary Jackson (Janelle Monae) is a spunky math whiz who, “would already be an engineer,” if she were a white man. Dorothy Vaughn (Octavia Spencer) is just as smart, but also a wise and wily leader, as she positions her cadre of “colored computers,” a whole division of black female number crunchers working for NASA in segregated space at Langley, Virginia, to become indispensable programmers of the new IBM machines that will soon take their place. But Katherine Johnson (Taraji P. Henson) is the real Brainiac of the bunch, and the central figure in the film. Her skills in analytical geometry get her assigned to the Space Task Group led by Al Harrison (Kevin Costner) where she soon becomes invaluable. It’s her relationship with Harrison, and her conflict with direct supervisor Paul Stafford (Jim Parsons), as well as “the system” of segregation, that make this story so compelling.

The real strength of Hidden Figures is that it humanizes the story of segregation in America without overplaying its hand. It does that because it is the true tale of the way three brilliant women experienced and overcame racism in the most mundane of matters. I don’t want to spoil it for you, but the bathroom and the coffee pot are more compelling in this film than the rockets and IBM machines.

More important than all of those things, however, is that the biblical worldview is on clear display. Although we are all created equal in the image of God, inequality is real in more ways than one. We are differentiated not only by skin color and sex, but also by brains and character. Katherine’s mathematical skills, the depth of Dorothy’s wisdom, and Mary’s tenacity make them stand out above the rest, black or white, male or female. But their needs for dignity, respect, and opportunity are shared by all.

The Fall is also present: our capacity for hypocrisy and rationalization on full display–but so is Redemption. The mission, the grand quest not only to beat the Russians, but also to explore the great beyond, reveals the foolishness of discrimination better than any sermon. Everyone is needed to accomplish the goal, and things like segregation just get in the way.

Finally, the world is changed, not just because man made it to the moon, but because three black women helped him get there.

VICTIMOLOGY 101

 

What do Islamic terrorists, LGBT activists, and the rioters in Charlotte all have in common? One would think nothing at all, but dig a little deeper and you will find an underground stream running through our culture that nourishes all three.

Welcome to Victimology 101.

The Jihadist rationale for violence depends in part on a doctrine that paints Islam as the victim of infidel oppression. So let’s say you’re the editor of a satirical French magazine that publishes some unflattering cartoons of Mohammed; or you’re a priest of another religion operating in territory claimed by Islam; or you’re a passenger on a plane that represents the prosperity and freedom of an infidel nation. Bang, slash, crash, boom you’re dead and it’s your fault for insulting Islam. That’s Victimology.

The LGBT rationale for imposing its agenda on photographers, bakers, florists, wedding venues, and most recently every public school in the nation regarding who can use what bathroom, is the same. “We’re victims! We have the right to impose our views on everyone in the country!” That’s Victimology.

The rioters in Charlotte, and other municipalities where police have been forced to use force have destroyed businesses, property, and lives for the same reason. “We’re victims!” They cry, as they perpetrate their scorched earth path to power. That’s Victimology.

Adherents of Victimology have at least three things in common.

First, their pain is their fame. They glory in victim status and expect everyone else to comply. Any attempt to diminish their status is met with indignation, anger, or accusations of insensitivity or oppression. Any attempt to persuade them of a need to change behavior in order to change outcomes is met with multiple rationalizations and blame shifting.

Second, they count on cultural co-dependency. “Compulsive rescuing, called co-dependency,” said Robert McGee, “allows the dependent person (or group) to continue acting destructively and keeps him or her in need of habitually being rescued, so that the pattern continues.”[1] We are suffering from national co-dependence. We rush to fix the problem when stepping back, taking a second look, and figuring out how to help the victim help himself would be better.

Third, emotion equals truth. No one is totally objective. But the adherents of victimology have no objectivity whatsoever. Thus, any appeal to dispassionate reality has little to no authority and is often twisted in order to validate the victim’s outrage.

“Now hang on,” you reason. “Some bad stuff has happened to Muslims, Gays, and Blacks at the hands of bad actors.” Of course it has. Welcome to the fallen planet, where power corrupts, racism lives, and gender-disordered people are hated for something that feels out of their control.

Any society worthy of the title civilized would want to address obvious inequities and open oppression of the strong against the weak and marginalized. I for one am glad to have learned what I have about Islam, same-sex attracted people, and racism by the conflicts we’ve endured over the past two-decades. But the missing truth is that you do not help one class of victims by creating another. That path is as old as mankind and littered with the rubble of civilizations.

Thankfully, there is a better way.

The most successful reconciliations in history are those that adopted and adapted the doctrines of Jesus Christ. Why didn’t the American Civil War continue as a perpetual guerrilla battle after Appomattox, as Jefferson Davis commanded? Because Christian Generals like Robert E. Lee wouldn’t allow it. How did South Africa overcome the rancor of Apartheid? By applying the doctrines of reconciliation taught in the Bible and applied by men like Desmond Tutu. Why did Rwanda not continue in a blood-bath of retaliation after the Tutsi’s defeated the Hutu’s in 1994? Because Christians led the way in reconciliation.

What can we do when we see Victimology at work?

First, refuse to buy into its precepts. Don’t participate in the pain is fame game, cooperate in cultural co-dependency, or acquiesce to the myth of emotion as truth. But just as important, be a student of Reconciliation 101. Do not take revenge. Let God be the judge. Forgive your enemies, as you have been forgiven. Be kind to those who oppose and oppress you, and look for ways to serve the greater good.

[1] McGee, Robert S. The Search for Significance. Pg. 63.