White people are not more likely to die at the hands of police

There is a lot of miscomprehension of data going on as it relates to police killings of unarmed citizens in America, especially in relation to race. Time to clear some things up. I keep seeing many white people posting things like “more white people have been killed by police than black people”. In saying so, they seem to assume that they have magically dismantled the whole reason why #BlackLivesMatter exists. Of course it does no such thing. While that simple fact is true, clearly people are not taking any time to think about basic demographic proportions in the United States when making their statements. A little less repetition of conservative media quips and a lot more openness and a true desire to seek understanding can go a long way. Here is where that basic math course available in college, you know, “practical math for life” or something like that, can help us all.

So, 578 white Americans were killed by police in 2015. To understand the actual meaning of this number we must remember that white people are over 60 percent of the American population. BUT 578 white fatalities, while still a problem, only represents 50% of the 1136 total killings of Americans at the hands of police in 2015. That means white people are disproportionately not being killed. They are actually significantly underrepresented in police fatalities. If things were spread out equally they would make up 60% of the total deaths by police not 50%. So yes, in whole numbers there are more white people that have died at the hands of police than anyone else but each individual white person is less likely to die at the hands of police than an individual black person.

For example, black people are only 13 percent of the population and yet they make up over 26% of the people who were killed by police in 2015. This means, for those that are not math inclined, they are ridiculously over-represented in police fatalities. Look at the chart below. Yes, white people have a higher number of fatalities, but as the largest racial demographic group that is expected. What we must keep track of is the proportions, which you can do by looking at the “difference” in the chart. You will see that these numbers make all the difference.

Screen Shot 2016-01-20 at 12.13.21 PM

 

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An Early Church theologian that Can Help Us Subvert White Supremacy!: The Epistle to Diognetus and an ancient call to imitate God

(Full text available at Christian Century where it was originally posted). Having an opportunity to peak into the life of the early Church is always intriguing. Doing so is not for the purpose of discovering some pristine perfect community, which never existed, but it is helpful when considering the historical domestications of Church teachings around what is expected of Christian lives. While diversity existed in the early Church, there certainly are strong currents of overlaps that existed as well, like the fact that there are no examples of Christians participating in the military until about the late in the second century, and that even beyond that the official teaching was always nonviolence. That some shifts took place in the dominant ethical witness of the Church is impossible to argue against. While the churches embodiment of these teachings still would have been complex and dynamic in its pursuit and shortcomings of following Jesus, it is pretty clear that the Church teachers in the first few centuries sought to take Jesus seriously… Read the end of the post here.

Free Online Conference, Register Now: #MennoNerds on Race, Mutuality & Anabaptist Community

Let's Be The Change

“The myth is that we don’t live in a highly racialized and white-controlled society, and that the Church isn’t complicit. But the truth is that race and racism affect all of us,” says Drew Hart, who blogs at drewgihart.com.

What can Christians do and learn about racism? How do we name, explore, and critique violent systems, and navigate the tensions where we are complicit in racism–to whatever degree? How can the white majority in the North American church live in vulnerable community with persons of color, and how can persons of color be heard in the church? Can we envision change for white majority, white-dominated churches, institutions, schools and seminaries? Where are there examples of Anabaptist communities, bloggers, theologians, and networks modeling a more faithful way?

These questions and others will be explored during a special upcoming livecast panel discussion entitled “Race, Mutuality, and Anabaptist Community” produced by MennoNerds. The diverse range of panelists include Drew Hart, April Yamasaki, Tim Nafziger, Katelin Hansen, and Osheta Moore joined by Tyler Tully in conversation around race, mutuality, and Anabaptist community.

The first production of its kind, “Race, Mutuality, and Anabaptist Community” will include input from its viewing audience using online social media tools of Twitter and Google+. “Race, Mutuality, and Anabaptist Community” is a free event, slated to appear on Thursday, June 12th at 6:30pm CDT at the following link: https://plus.google.com/u/0/events/cijmuktoreof2ipakii3q035j34

Participants


MC/Panel Facilitator:


Tyler TullyTyler M. Tully (@the_Jesus_event) is an Anabaptist writer, activist, and theologue based out of San Antonio, Texas whose work has been featured in local and national news sources. Proud of his indigenous American and European roots, Tyler is studying post-colonial constructive theology at the Chicago Theological Seminary where he is currently pursuing an M.Div. You can follow his blog The Jesus Event at http://thejesusevent.com/


 Panelists:


Katelin HansenKatelin Hansen (@BTSFblog) is the editor of By Their Strange Fruit (BTSF), an online ministry facilitating justice and reconciliation across racial divides for the sake of the Gospel. BTSF explores how Christianity’s often-bungled relationship with race and racism affects modern ministry and justice. Katelin also service as Director of Music at UM Church For All People, a multi-class, multi-racial church in an underprivileged neighborhood of Columbus, OH.


Drew HartDrew Hart (@druhart) is a PhD student at Lutheran Theological Seminary in Philadelphia, Pa, studying the intersection of Black theology and Anabaptism. His research is shaped by his own formative experiences within both streams, having been raised in a Black Church and then spending 4 years on the pastoral staff of a multi-racial, urban Anabaptist community after college, and prior to jumping back into graduate school. He is currently a part-time pastor and professor speaking regularly to churches, conferences, and colleges, primarily around the themes of discipleship, ecclesiology, and Christian ethics.


Osheta MooreOsheta Moore is a stay-at-home mother of two boys (Tyson and TJ) one girl (Trinity), the wife of T. C. Moore (Theo Graff host), a ‘Naked Anabaptist,’ and writer/blogger at ShalomInTheCity.com. She is passionate about racial reconciliation, peacemaking, and community development in the urban core. She likes to take the “T” in Boston and listen to the amazing street performers at every stop.  At the top of her bucket list is to dance in a flash mob, all the better if it’s to Michael Jackson’s “Thriller” or Pharrell’s  “Happy”.


Tim NafzigerTim Nafziger is passionate about gathering people with shared values to work together for change in our communities and our world. One such space isChristian Peacemaker Teams (CPT) where he has been part of the support team since 2008. He also blogs for The Mennonite magazine, administrates Young Anabaptist Radicals, designs web sites and does photography. Tim lives with his wife Charletta in the Ojai Valley in southern California where they connect with Bartimaeus Cooperative Ministries.


April YamasakiApril Yamasaki (@SacredPauses) is a pastor and writer in Abbotsford, B.C., Canada. She is lead pastor of a congregation that includes people of various backgrounds including Russian-Mennonite, Kenyan, Korean, Vietnamese, and others, still growing into its multi-ethnic and inter-cultural identity. Her latest book is Sacred Pauses: Spiritual Practices for Personal Renewal (Herald Press, 2013) and a book of sermons, Ordinary Time with Jesus (CSS Publishing), will be released soon. She blogs at aprilyamasaki.com.


Tech:


Ryan RobinsonRyan Robinson (@Ryan_LR) is the Digital Development Coordinator at the Canadian Bible Society, working primarily with website design, eBook publishing, and the Bible Journeys devotional framework. He blogs at emerginganaptist.com and maintains the website for MennoNerds.


 

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Book Review (or Recommendation): Disunity in Christ by Christena Cleveland

I wrote a book review, or more accurately a book recommendation for Biblical Seminary’s faculty blog, on Christena Cleveland’s book Disunity in Christ that came out in IVP at the end of 2013. Here’s a sample of my thoughts on the book:

Jesus’ prayer for the Church was that we would be ‘one’, yet it seems that oneness couldn’t be any further from the current reality of the Church in our society. Every imaginable division possible seems to be wreaking havoc in the Church. The Church is divided by race, socio-economics, partisan politics, education, theology, geography, and the list could go on and on. While we all know that we are called to unity in Christ, it seems that we are helplessly lost, moving towards a trajectory of deeper and deeper division. Why can’t the church live into its calling, so that we can be a distinct and visible alternative to the normal patterns of division found within society?

**Cue for Christena Cleveland to enter the dialogue**

For those who do not know, Christena Cleveland is a Christian leader, educator and author. She also happens to be a social psychologist. With that particular skill set, coupled with her strong commitment to the unity of the Church, she is situated quite nicely to help the Church understand many of the “hidden forces” at play in our every day interactions that unknowingly divide us. Thankfully, she has written that exact book in Disunity in Christ. In an accessible, thoughtful, and often entertaining manner, Cleveland weaves together social psychology research and theological principles on unity, with effortless grace. She manages to breakdown complex concepts, time and time again, with everyday illustrations and encounters as her teaching tools. Far from a highly theoretical text, Disunity in Christ will leave its readers with a basic yet usable foundation of social psychology when they are done. Yet, much more than that, they will walk away more committed to the unity of the church, and better equipped to actually live out such unity in their lives.

Click over to read the second half of my review on Biblical Seminary’s site. . .

 

 

2 Necessary Moves To Break Free from White Supremacy in the Church: Constantine, “the White Male Figure”, and the Centrality of Jesus

I am supposed to be reading about Constantine and his relationship to the bishops in the 4th century. H. A. Drake turns the discussion away from merely looking at Constantine and his actions, and whether or not he was genuine or not, you know the old Constantine scholarly debates. Instead, he looks at the Bishops and their role in the emerging form of Christianity, and their complicity in shaping a coercive Christianity. This is so important. For me, the issue of Constantinian Christianity (as Anabaptists often describe it) has less to do with Constantine, because heck, he is an emperor. Christian or not, he has imperial interests. Nothing surprising about any move or decision he makes.

What I am much more interested in is moving the discussion away from Constantine, to towards the way that the Church apostasized itself by displacing Christ as central and allowing Constantine to take that place. One must go no further than looking at Eusebius’ Church History to see that many Christian leaders were seeing Constantine rather than Jesus, as the new David. That Constantine presided over councils rather than the presence of Jesus, and the imperial edicts mandating and coercively enforcing orthodoxy following that council is not surprising when the way of Jesus is no longer normative. In fact, as people have noticed, even images of Jesus began to change after that point. Jesus himself begins to no longer be portrayed as a humble man, but as an imperial figure in art post-Constantine. The imperial figure, then is centralized, has the right to make calls on orthodoxy, and enforces those boundaries, reigning supreme over the Church.  It is the Bishops and the Church, and their gazing on “Christian” emperors that give them this power. It is a choice to fix one’s eyes on Jesus or the imperial figure.

Yet, can we really make huge distinctions between the past and the present, like we are above such problems? While no Roman Imperial Image reigns over us today, hasn’t the center still been occupied by something other than the Jewish anointed, crucified, and resurrected One? Certainly in America, that dominating figure since the 1600s has been “the White Male Figure”. The supremacy of the White Male Citizen as the standard to be measured against runs at the heart of the American experiment. When it was “self-evident” that all men were created equal, didn’t it really mean all “white men”?  Were not black people subjugated to the status of property? And finally, wasn’t Jesus himself recast and refashioned into a “white male figure” which remains on the walls of churches and homes even today?

When people want to learn about theology, there stands “the White Male Figure”. The White Male Figure has occupied the center, playing the role of the theological police for everyone else. Though western and American forms of Christianity have participated in some of the most atrocious and violent acts within Church History, the White Male Figure claims clarity and objectivity, accusing other ecclesial traditions without that violent baggage of actually being the violent ones or of transgressing faithful witness. Speaking from a position of power, those labels stick and stigmatize marginalized Christian groups. The White Male Figure, sees himself as apolitical, but in actuality, every statement, every accusation, involves strategic power moves and claims, that re-affirm hegemony and shut out dissenting voices.

Given the longevity of western Christianities tradition of exalting the White Male Figure as the standard of perfection and the model for citizenship and discipleship, it becomes the norm to see the White Male Figure at the center. Once people are accustomed to that norm, it is no longer seen as a violent practice, but instead, the one that points out this form of domination is the one accused of participating in violence. It is the irony of people becoming mal-adjusted to injustice and white supremacy. In fact, to even call out white supremacy in relation to mythic “White Male Figure” is in itself seen as heretical and anti-Christian.

However, what must be understood is that as long as the “White Male Figure,” in its mythic and legendary glory, stands at the center, then that inevitably means that the Jewish Messiah and Lord over all creation, Jesus the Victorious One, does not stand in the center. The Jesus that has been manipulated to look like, think like, and bolster the agenda of “the White Male Figure” is not the Jesus found in Matthew, Mark, Luke, and John, but is an imposter and enemy of Jesus. The Living and Resurrected One does not take the mode or disposition of the oppresser, but rather his disposition is found in his being crucified by earthly authorities that found him to be a threat to the status quo. Two moves are necessary for the Church to get back on track:

  1. The Church must decentralize “the White Male Figure”: Unlike popular opinion, this is not an attack on “the White Man” but instead it is a humanizing project. The “White Male Figure” standard demands people to be apathetic to the racialized other, to gaze on them with contempt and see something other than someone who God found to be worth dying for in the person of Jesus Christ. When one succumbs to playing this role, it is unfortunately them that become monstrous, being enslaved to the elemental forces of this world and the dominion Satan. Only through being transferred from that dominion to the Kingdom of the Son in which humanity can do “life together” through the Spirit in solidarity and mutual sharing of love, can the humanizing project be accomplished. This means that those that have stood in the center must step off the table as referee and are now free to sit around the table sharing and embracing God’s beloved as equals, no longer enslaved by the logics of race and white superiority.
  2. The Church must centralize the Jesus of scripture and encounter the Resurrected One. This is a human and fleshly Jewish Jesus. Jesus of Scripture (who is synonymous with the Real Living Jesus that we can encounter and follow) moves on the margins, making those spaces the Main Stage of God’s mission. This Jesus must be followed. What is interesting when we encounter this Jesus, is that he opposes the option of both the Imperial Figure & the Dominating Figure for his followers. Check Luke 13:31-35, Jesus is on the move among the broken and oppressed but Herod wants to kill him. Jesus prophetically unveils Herod’s mythic foundation as a ruling figure to be respected, by naming his problematic praxis. He calls him a “Fox”! Let’s be clear, in Jewish tradition and Jesus’ usage there, it is clear that Jesus is not complimenting him for being smart, but rather that he is in actuality small, deceptive, and a predator. Likewise, when Jesus’ own disciples aspire for greatness, like that of Roman rulers, Jesus cuts that mimetic desire off as an option and says “not so” for you. He explains that the Gentiles dominate and “lord over them”, but his followers instead are called to be servants in the way he himself has served the least and the last of society. In following Jesus and centralizing him in the Church, God’s people will find an alternative response to racialization and white supremacy in our society. Right under the nose of our racist society a space is created for “Beloved Community” and “Life Together”. And from that solidarity, a prophetic movement that is a light to the dark corners of our world can begin.

But do we have the courage to follow Jesus faithfully in this way, or will “the White Male Figure” remain centralized in our Christian communities and movements. The challenge before us, given our long history of faltering, is great, but our God is able!

Seminary Dropout 030: Drew Hart on Race, the Church, Anabaptism & Black Theology

I had the privilege of being interviewed by Shane Blackshear on his excellent ‘Seminary Dropout’ podcast. It posted this week and I wanted to share it with my readership. In the podcast I discuss my own theological journey, the significance of Anabaptism and Black theology, Dietrich Bonhoeffer, and offer a challenge for how the white Church can begin to respond to racism in our society among other things. Head over to Seminary Dropout and check it out.

White Fear Is Irrational (And Deadly) – Guest post by Nekeisha Alexis-Baker

“My client did not wait to become that victim,” he said. “My client did not wait to either get assaulted by a weapon or have someone potentially pull a trigger,” he said.

“Now, does it sound irrational? Of course it sounds irrational. But have you ever been in that situation?” Strolla asked.

— Quoted from “Michael Dunn convicted of attempted murder; jury can’t decide on murder” by Tom Watkins and Greg Botelho, CNN Justice

So let me get this straight: Michael Dunn was not a victim of assault. He was not a victim of a shooting. He acted irrationally — aka insanely, stupidly and crazily — by shooting into a vehicle filled with Black teenagers and killing Jordan Davis, all because he didn’t like the volume of the music in their car. And yet, somehow, his lawyer manages to construe this incident as one in which Dunn was so afraid that he had no other option but to defend himself with deadly force? Really?

The offensive and oppressive nature of this case is evident to anyone willing to see it. But it doesn’t stop with the act of senseless brutality Dunn committed against a car full of Black youth. Nor does it stop with this lawyer’s assumption that “everybody” — read: every white body — would have been justified in acting the same way when presented with Black presence. It doesn’t even stop with the social narrative lying at the root of the altercation: that young Black men and Black people in general are inherent and irrevocable menaces that must be controlled by any means necessary.

No. The offense and oppression is multiplied even further by the ways mass media chooses to talk about the case.

Instead of calling this trial what it really is about — racism, classism and white supremacy culture intersecting with a culture of violence and white-male vigilanteism — the “news” outlets continue to call this the “loud music” case. So intense is the desire not to acknowledge the devastating impact of racism in our society that popular discourse about a case that is obviously laden with racist assumptions and presumed privilege will avoid naming the issue at every turn. Even when these are Dunn’s own words on the matter. Even when sanctioned avoidance trivializes the injustice.

I don’t know what it is going to take to dial-down the rationalization and legalization of white fear that is rearing its ugly head in the United States right now, but it needs to happen — and fast. The lynch mob mentality is riding high and the consequences are too steep for those of us who share the “wrong” shade in the racial hierarchy.

Author Bio:

Nekeisha Alexis-Baker is an occasional writer and speaker with interests innonhuman animal ethics and Christian theology; vegan practice as nonviolent Christian witness; undoing racism and resisting oppression; and intersections between radical Christian faith and anarchist politics. She received her Bachelor of  Arts degree from New York University with a concentration in Africana Studies and Masters of Arts: Theological Studies degree from Anabaptist Mennonite Biblical Seminary, specializing in theology and ethics. She currently serves as chair of the Intercultural Competence and Undoing Racism team at AMBS. Nekeisha is also affiliated with the Jesus Radicals network and with the Roots of Justice anti-oppresson training collective. A native Trinidadian and former New Yorker, she now resides in Elkhart, Ind. where she stays positive by growing spiritually in her local AME fellowship, building community in the city, and singing karaoke with boisterous friends. She blogs at criticalanimal.tumblr.com and everydayoppression.tumblr.com

Jordan Davis and Unarmed Blackness

Why is it so hard for some to see our humanity? I just don’t understand. Don’t get me wrong, I could give all sorts of intellectual answers around how such views developed, and particularly how pre-existing anti-black logic took a nasty turn on this side of the Atlantic in the 17th century. But those answers don’t seem to suffice at times like these.

No matter the situation it seems that the image of God remains veiled within black skin in America. All I can do right now is remember our symbolic sons and daughters that stand in for the millions that have lost their lives over the past 400 years for no other reason than because their mere blackness constituted a ‘presumed’ threat in someone else’s eyes. I especially note these 5 names down below because in 2013 they have been (re)etched on the collective hearts of all those that seek justice for the oppressed and for those that hope and fight against the anti-black prejudice that results in the senseless violence and loss of life we have all become way too well adjusted to.

As we remember, let us not do so in despair, but instead let’s commit to digging deeper in our organizing, resistance, and struggle against white supremacy and anti-blackness. I am more convinced than ever in the Way of the Lamb whose victory will have the last word. We can not defeat a system if we continue to live by its rules and mode of being. Let’s rally against racism and the senseless violence America lives by, trusting in Jesus to show us how.

 

We remember Jordan Davis

We remember Trayvon Martin

We remember Renisha McBride

We remember Jonathan Ferrel

We remember Oscar Grant

 

And we remember those in our own communities that were killed, yet had no champion, and for whom most people will never hear about.

 

Your Image of Dr. Martin Luther King is Likely Wrong

(Here is the first part of a piece I wrote for Biblical Seminary’s Blog. You can click over to read the post in its entirety).

Everybody loves Martin Luther King Jr., or at least they love the idea they have of him. There is nothing provocative about naming him as one of your favorite American heroes, quoting lines from his famous “I Have a Dream” speech, or referring to him in one way or another to suggest how we can become that “beloved community” he often spoke about. In fact, our usage of Martin Luther King Jr., more times than not, would be in direct conflict with Dr. King himself, and the actual life and commitments he held to.

“Our” Dr. King that we celebrate each year has been completely co-opted by the right and the left to further the shallow partisan ideological work in American society. Dr. King’s legacy has been thoroughly domesticated, like a house cat after being de-clawed and neutered. He is now safe. Safe to mold into our projections of who we want him to be. Dr. King is no longer a radical prophetic voice of a Christian preacher crying out in the wilderness. Instead, after he died, we built him a monument to adore, after our liking, and gave it a seat at the emperor’s table. However, the prophet never sits and fellowships at the table with an imperial ruler. The prophet is not accepted by the social order it speaks life into because he is always seen as a threat.

Read the rest at Biblical Seminary’s site.

Never Lose Sight: Putting One Foot In Front of the Next

It literally pains me when I hear people take cheap shots at poor black people. Recently, I had a conversation in which someone did just that. The most troubling part is that 9 out 10 times when I have such encounters, the person offering such a diatribe is a white, middle class, person that lives, moves, and breathes purely in dominant culture. They have never lived in poor black neighborhoods and they certainly do not have significant relationships with poor black people.  Yet somehow this doesn’t appear as the slightest barrier for those who want to verbally abuse the most vulnerable citizens of this land. Apparently, actual 1st hand knowledge or experience isn’t a prerequisite for being an expert on black people’s problems. Stereotypes from media are apparently sufficient. Besides, poor black people are easy targets, people can say what they want, often have a laugh at their expense, and there will be no social consequences for such action. Poor black people have no champion to defend them socially or politically.

When I was growing up my family scraped by with the bare necessities but there was never a short supply of love. By High School, my family had clearly crossed over firmly into the black middle class. We moved to the burbs and I attended a middle class suburban high school from grades 10-12. Since college, I have been living in black neighborhoods (1st in Harrisburg, PA, then in Philly) comprised of mostly poor and working class families. However, my own family is most certainly middle class. Everyday I live with the realities that come with being a young black male. The fear, the stereotypes, the clutched purses, and the always present and perpetual threat of being suspected for the crime of being black at the wrong time or place, that is when cops are looking for any black body to fit their description. Being black is draining. Blackness still continues to be described pejoratively in America. To be a black american is to constantly have to tell yourself that you are somebody, that you are made in the image of God, that you are creative, and intelligent. To not do so will result in being drowned in the negative words that dominant culture has to say about your existence and ‘your kind’.

Yet, I don’t even have to deal with where my next meal is coming from, or the stigma of not having a college degree while searching for a job (God forbid you have a conviction, because there are almost no options for you when you are black). I have healthcare, food, housing, transportation, and a reliable and livable income. And in a couple years I will have a PhD, which will make me extremely privileged educationally speaking, within the black community. Blackness by itself is tiring enough, but to be poor and black is a burden I honestly can only sympathize with at this point (rather than empathize with) as  my neighbors share with me their struggles to find work and provide for their family. And yet, it is precisely poor black families that are often the most popular targets of the media and the middle class. Through vitriol and stereotype, they get blasted 24/7 for every aspect of their lives. They are the scapegoats of America, who will champion them?

And yet what is amazing, and surely a sign that there is a God in the world, is that many black folk courageously get up each morning  (and have done so for 400 years of oppression) with a renewed determination to keep going. They lift their heads, get up, put one foot in front of the next and continue to struggle and believe for better. Folks create out of nothing, stretch little into much, hustle, grind, and make due with scraps. Can some families do better in this area or that? Sure, which family couldn’t? Cause most folks who blast poor black folk need to look in the mirror at the log in their eye, rather than worrying about the spec in someone else’s. Some people’s dysfunction is just hidden behind middle class suburban-home walls and are not the topic of discussion for American consumption, but I know that the vanilla suburbs is full of drama and strife (remember, I lived in a mostly white middle class suburb for 3 years in high school!). So, maybe it’s time to stop scapegoating the most vulnerable among us, because there is one person that is a champion for the poor and oppressed, and his name is Jesus, and he doesn’t take kindly to those that would trample over the vulnerable.

“As all the people were listening, Jesus said to his disciples, “Beware of the experts in the law. They like walking around in long robes, and they love elaborate greetings in the marketplaces and the best seats in the synagogues and the places of honor at banquets. They devour widows’ property, and as a show make long prayers. They will receive a more severe punishment.”” (NET, Luke 20:45-47)