Radical Humanists in the Hood: Moving Social Justice 2014

CFI parking lot Kim Jenn Darren J

Black Skeptics Chicago, BSLA, Chocolate City Skeptics & Black Atheists of Philadelphia represent

Black Church LGBTQ

“Confronting Homophobia & Transphobia” in the Black Church w/Jenn Taylor, Raina Rhoades, Rev M. Moises & Teka Lark Fleming

By Sikivu Hutchinson

It was fitting that our recent Moving Social Justice conference in Los Angeles coincided with the Week of Resistance in Ferguson and a Week of Action against school push-out of black and brown youth.  In the midst of massive mobilizations around state violence and police terrorism much ink has been spilled over whether or not social justice “conforms” to atheist orthodoxy.  The majority of the naysayers have been white dudebros (and a few status quo POCs) shrieking from their perches of privilege about the corruption of atheism by people of color and white allies who give a fuck about the deepening socioeconomic, racial and gender divide in the imperialist U.S.  With the GOP potentially poised to take over the Senate and further cement its far right neoliberal anti-human rights agenda for generations to come (with the help of corporate Dems) the political stakes for communities of color couldn’t be higher.  Given this climate, the tantrums of first world atheist “purists” are not surprising.  When black people talk about the connection between racist prison pipelining and Jim Crow in STEM education of course white atheists want to deflect with how all black folk need is a trip to Darwin Day.  For the first time atheist and humanist activists of color are getting organized around an agenda that isn’t all about religion bashing and caricaturing black and Latino believers.  This new brand of activist refuses to let the dudebros and POC apologists do their colorblind shuck and jive in the name of some fake atheist solidarity.

That said, Moving Social Justice was a beautiful thing.  It was a multiethnic, multi-regional, intergenerational gathering of atheists and religious allies of color who live, work in and/or identify with “the hood” and POC legacies of resistance struggle.  For the first time ever racial justice—without apology or accommodation to white people’s let’s-ghettoize-this-into-a-diversity-panel reflex—was the focal point of an atheist-humanist conference.

BSLA's Daniel Myatt w/Claremont & Pitzer Colleges students

BSLA’s Daniel Myatt w/Claremont & Pitzer Colleges students

Sponsored by the People of Color Beyond Faith network, Black Skeptics Group, African Americans for Humanism, CFI and the Secular Student Alliance, the conference spotlighted the intersection of secular humanism, social justice activism and interfaith coalition building.  The event was emceed by hip hop artist and Chocolate City Skeptics member MC Brooks. It kicked off with a panel on “Confronting Homophobia and Transphobia in the Black Church” moderated by Teka-Lark Fleming of the Morningside Park Chronicle, the discussion featured Raina Rhoades of Chocolate City Skeptics, Jenn Taylor of Black Atheists of Philadelphia and Reverend Meredith Moises.  The panelist critiqued the culture of religious abuse, black male heterosexism, corruption and the “quelling of unrest” in Ferguson by some black churches.  During the “LGBTQ Atheists of Color and Social Justice” panel, Reverend Meredith Moise, a practicing Buddhist and spiritual humanist, captured the sentiment of the event when she said “I don’t live in the (white) gay ghettoes I live in the hood and I roll with ya’ll.”  Skillfully moderated by Black Freethinkers founder Kimberly Veal, the panel debunked mainstream myths and stereotypes about interracial queer solidarity in an age of rigid segregation and police state violence.  Veal informed the audience that recent CDC grants for HIV/AIDS prevention shafted black organizations.  Panelists Debbie Goddard and A.J. Johnson drew comparisons between white atheists’ fixation on their “underdog” status and that of white gay men.  All four women slammed the hypocrisy of mainstream gay and lesbian emphasis on marriage equality while queer and trans people of color deal with epidemic rates of HIV/AIDS contraction, homelessness, joblessness and anti-trans violence (trans people of color have the highest rates of violent assault among trans communities).

LGBTQ Atheists of Color w/M. Moises, AJ Johnson, Debbie Goddard & Kim Veal

LGBTQ Atheists of Color w/M. Moises, AJ Johnson, Debbie Goddard & Kim Veal

Queer white youth aren’t disproportionately bounced out of school or sent to prison for minor infractions.  Yet these disparities are reflected in the high rates of criminalization of queer, trans and straight youth of color.  At the schools I work at the majority of those who are being suspended, arrested and shipped off campus are African American.  A few months ago Black Skeptics joined the Dignity in Schools campaign, a national coalition to redress the push-out regime in public schools.  During the conference, a panel entitled “Busting the School-to-Prison Pipeline” featured activists from three leading L.A.-based juvenile justice and prisoner advocacy organizations.  Moderated by Thandisizwe Chimurenga, author of No Doubt: The Murder(s) of Oscar Grant, the panel highlighted the destructive impact of mass incarceration on black and Latino communities nationwide.  Tanisha Denard from the Youth Justice Coalition became an activist after being briefly incarcerated for truancy tickets as a student in the Los Angeles Unified School District.  The Dignity and Power Coalition’s Mark Anthony discussed how his organization has spearheaded the effort to create a civilian review board with the power to curb rampant inmate abuse in the L.A. County Sheriff’s Department.

Moving out of the insular world of social media and the Internet, the “#beyondsolidarityisforwhitewomen: Feminism(s) of Color” panel highlighted the work of L.A.-based feminist organizers from working class communities of color.  All of the women on the panel spoke of the need for intersectional alliances and organizing strategies that recognize the complexities of class, geography, sexuality and gender in one of the most segregated regions in the U.S.  Organizer Yolanda Alaniz of the socialist organization Radical Women spoke of the importance of interracial labor activism in a neoliberal economy where public employee unions—many of which are dominated by women of color members—are being gutted and demonized.  There was heated discussion about the implications of respectability politics for black women.  Moderator Angela Plaid of The Feminist Wire and Nourbese Flint of Black Women for Wellness commented that black women have always been constructed as sexually promiscuous “hos” and that the monomaniacal focus on sex-positivity by some white feminists is irrelevant for feminists of color fighting against

Feminisms of Color w/Yolanda Alaniz, Marlene Montanez, Heina D., Nourbese F, & Andrea Plaid

Feminisms of Color w/Yolanda Alaniz, Marlene Montanez, Heina Dadabhoy, Nourbese Flint, & Andrea Plaid

criminalization and economic disenfranchisement in militarized communities.  Considering schisms between black and Latino communities over immigration, jobs and language, the panelists also stressed the need to complicate mainstream views of undocumented communities due to the frequent exclusion of African and Asian immigrants from liberal-progressive campaigns for immigrant rights.  Freethought Blogs writer Heina Dadabhoy reflected on being socialized into the dominant culture’s divisive model minority myth which is based on the stereotype that Asian Americans bootstrapped their way to success in contrast to “less high-achieving” African Americans and Latinos.  Panelists also discussed the media’s portrayal of the Ray Rice case vis-à-vis how sexist misogynist condemnations of Janae Rice intersected with racial stereotypes about black male violence.

In a panel entitled “What’s Race Got to Do With It?” six atheists of color discussed the pros and cons of “inclusivity” versus “accommodation” as well as racism and intersectionality in the atheist movement.  Much of the panel unpacked the constant pressure people of color feel to educate “well-meaning” white people about their investment in racism, white privilege and white supremacy.  Panelists Georgina Capetillo of Secular Common Ground and Frank Anderson of Black Skeptics Chicago acknowledged the insidiousness of white privilege in the movement but argued that white allies need to be actively engaged.  Raina Rhoades, Anthony Pinn of Rice University and Donald Wright of the Houston Black Non-Believers contended that it was incumbent upon white people to educate themselves and stop expecting people of color to play the role of native informant.  Moderator Daniel Myatt of Black Skeptics Los Angeles asked panelists to evaluate the impact of secular organizations of color on social justice versus that of black churches.  Wright argued that, given the relative newness and scarcity of secular POC social justice organizations, it remains to be seen what impact they will have.

Racism & Intersectionality w/Frank Anderson, Georgina Capetillo, Sergio Ortega, Donald Wright & Tony Pinn

Racism & Intersectionality w/Frank Anderson, Georgina Capetillo, Sergio Ortega, Donald Wright,Tony Pinn & Daniel Myatt

This is an important caveat as the backlash against anti-racist intersectional atheism continues and white atheist organizations reveal themselves to be less interested in POC communities than “minority” dollars and “minority” faces at conferences.  Next year’s conference will be held in Houston, Texas.

MC Brooks closes with original work

MC Brooks closes with original work

Godless Americana: Race and Religious Rebels NOW AVAILABLE

Godless_cover (2) 

Over the past several years, the Right has spun the fantasy of colorblind, post-racial, post-feminist American exceptionalism. This Orwellian narrative anchors the most blistering conservative assault on secularism, civil rights, and public education in the post-Vietnam War era. It is no accident that this assault has occurred in an era in which whites have over twenty times the wealth of African Americans. For many communities of color, victimized by a rabidly Religious Right, neo-liberal agenda, the American dream has never been more of a nightmare than it is now. Godless Americana is a radical humanist analysis of this climate. It provides a vision of secular social justice that challenges Eurocentric traditions of race, gender, and class-neutral secularism. For a small but growing number of non-believers of color, humanism and secularism are inextricably linked to the broader struggle against white supremacy, patriarchy, heterosexism, capitalism, economic injustice, and global imperialism. Godless Americana critiques these titanic rifts and the role white Christian nationalism plays in the demonization of urban communities of color.

 
Godless Americana is a MUST READ!” Kimberly Veal, Black Non-Believers of Chicago (GOODREADS REVIEW)

 

 “Hutchinson notes that being an atheist is not enough to affect any real change. One can be an atheist in isolation simply by not believing in God. Becoming a humanist, by contrast, entails working for social justice. For blacks to make atheism relevant to the larger African American community they cannot simply emphasize science and critical thinking but must instead help feed people, train them for jobs, and offer assistance to prisoners trying to reenter society, among other issues.” Chris Cameron, University of North Carolina
 
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2011: Year of the Black Atheists

By Frederick Sparks

OK, the title may be a tad hyperbolic, but in 2011, we have seen increased media coverage of black nonbelievers.

Sikivu Hutchinson’s must-read Moral Combat: Black Atheists, Gender Politics and the Values War was published in February, garnering rave reviews and enhancing the demand for the author as a speaker on the topics of race, feminism, sexual orientation, and politics as brought to bear on the secular movement.

In July, long time black publication Ebony magazine featured a piece by Alix Jules, director of the Fellowship of Freethought in Dallas, TX.  Jules emphasized that freethought involves taking full accountability for one’s life.

But the last few weeks saw a rush of articles, starting with a New York Times piece on black nonbelievers in late November.  Following the Times article, The Root, an African American focused online magazine conceived by Harvard professor Henry Louis Gates and Facebook chairman Donald Graham, commenced a series (to the chagrin of some of their regular readers) on black atheists.   And finally, CNN’s religion blog posted a radio interview and accompanying write-up concerning the experience of Black atheists in the American south.

The exposure, incremental though it may be, has an impact.   The Black Atheist Facebook group (discussed in the NY Times article) has seen a 25% increase in membership over the past few weeks. And as I noted in a previous post, fictional depictions of black atheists help to normalize the experience of black nonbelievers .  It follows that the presentation of real life black atheist experience is even more useful.

But none of this exposure would have taken place without the hard work of many people over the past several years. A well deserved thanks goes to the local group organizers, writers, lecturers, online group organizers and administrators, and others who provide a space for black atheists to connect, share ideas and be active.  Let’s keep it going!

From, Black Infidels: Humanism and African American Social Thought


By Sikivu Hutchinson

Excerpt from www.thenewhumanism.org

…Then, as now, the overwhelming association of religiosity with authentic blackness makes it difficult for black secular humanists who are atheist or agnostic to be vocal about their beliefs. In the introduction to The Black Humanist Experience, Norm Allen notes, “Humanists often feel…that they are a misunderstood and despised minority. Many are afraid to come out of the closet due to fear of being ostracized…by intolerant religionists.” On websites and in chat rooms, many African American secular humanists who identify as atheists or agnostics express anxiety about “coming out” to friends and family. David Burchall, founder of the Secular Community in Long Beach, California said that he has struggled to attract African Americans due to this factor. Burchall’s organization focuses on providing secularist individuals of all ideological persuasions and cultural backgrounds with a welcoming community meeting place. For his own part, he “rarely meets a black person who says he or she is an atheist.” In this regard, invisibility fuels isolation and reinforces social conformity among secular African Americans. Thamani Delgardo, a health care professional and agnostic who grew up in the Black church, said she is reluctant to come out because, “I’m afraid that my family members will think less of me and will be very disappointed.”

As the Religious Right has become more vociferous, black atheists in particular have been challenged by a sociopolitical climate that has grown more hyper-religious, more evangelical and more deeply superstitious. According to a 2005 Pew Survey, a majority of African Americans believe in creationism. Many also believe that secular liberals have “gone too far” to keep religion out of schools and government. Consequently, black secular humanists often question the blind faith of African American believers, arguing that unquestioned acceptance of religious dogma has jeopardized African American academic progress, particularly in math and science. It is because of religious dogma, Delgardo says, that young African Americans believe “God will make a way for their survival, so they may drop out of school, have children with no visible means of supporting them, or simply not plan for their financial future because they believe god will handle the hardships and the details that rationalists plan for…”

This critique has particular resonance for Kwadwo Obeng, author of We Are All Africans: Exposing the Negative Influence of the Judeo-Christian-Islamic Religions on Africans. A native of Ghana and an L.A. County resident, Obeng is a former Jehovah’s Witness who broke from the sect after rigorous independent study of the Bible. In his book, Obeng acknowledges the constructive role Christianity played in African American communities during the slave era, when it provided a cultural and philosophical context for black human rights resistance. Yet he cautions that contemporary Christianity is just a diversion for black folk. Poor blacks have been given few avenues for systemic redress of racism by either self-serving black preachers or “Christian-identified” black politicians. As “the church has become part of our DNA, Black politicians feel they need to wrap Jesus all around them to be successful.” Many black secular humanists argue that the business of organized religion has been particularly detrimental to poor blacks, who tithe millions to churches while their communities are falling apart. They point to the rise of “prosperity gospel” oriented preachers like T.D. Jakes, Fred Price and Creflo Dollar as an example of the Black church’s betrayal of the social justice legacy of Martin Luther King.