My friend Cindy Weber, pastor of Jeff Street Baptist at Liberty in Louisville, Ky., retired last month. Tomorrow, 1 October 2023, her congregation is celebrating her ministry.
She was initially called to serve as associate pastor (1984-1991) and then as pastor (1991-present). The congregation was expelled by the (Southern Baptist) Long Run Baptist Association when Cindy was called as pastor (because she was female).
The congregation’s history traces its roots back to a ministry to the city’s “derelicts, alcoholics, prostitutes, and homeless in 1881.” In the early ‘40s, Clarence Jordan, who would later co-found Koinonia Farm in Georgia, played a role in supporting the mission.
This is reposted from American Indians in Children’s Literature (AICL) which provides critical analysis of Indigenous peoples in children’s and young adult books. AICL was established in 2006 by Dr. Debbie Reese of Nambé Pueblo. Dr. Jean Mendoza joined AICL as a co-editor in 2016.
The year is 2023.
People continue to take from Native peoples and Native Nations. It started with our lands and our children. It included efforts to destroy our nationhood and cultures by making it illegal for us to speak our languages and tell our stories and practice our religions.
We persevered.
In recent years more and more of us are being published. Through books, we are using our voices, telling our stories to our children and yours, too, in pre-school and kindergarten story times and in high school classrooms.
But now, our books–our voices–are being removed from libraries and classrooms.
The concurrence of two calendars brings together two significant historical episodes.
The Sunday morning terrorist bombing of 16th Street Baptist Church in Birmingham, Alabama, killed four children and injured or maimed many others, on 15 September 1963. Bombs targeting the Black community in that city were common, which gave rise to the nicknaming of the city as “Bombingham.” This one, however, was especially hideous.
Though the FBI concluded that known members of Ku Klux Klan were responsible, no one was brought to trial until 1977, when the ringleader, Robert Chambliss, was convicted in the murder of one of those children. Not until 2001 were the other culprits convicted.
Can you imagine the whipsaw emotions of Dr. Martin Luther King, Jr.? Eighteen days before he had been the singular figure in the largest demonstration (to that date) in US history, the 28 August March on Washington for Jobs and Freedom. His “I Have A Dream” speech is considered by many to be the most important speech of the 20th century.
And then he had to pivot to planning funeral services for these murdered children.
Sunset on Friday, 15 September, also happens to be the beginning of Rosh Hashanah, the opening act of the 10-day High Holy Days of Judaism, ending with Yom Kippur, the holiest day in the Jewish liturgical cycle.
Roberto Sirvent: You were recently interviewedon the podcast Millennials are Killing Capitalism about counterinsurgency in various corporate and non-profit spaces. The conversation has helped many academics re-think their relationship to the university and the academy, a distinction you emphasized in an interview with BAR last year. Why do you think it’s so hard for academics to hear about their vocation’s predatory, counterinsurgent, and colonial structuring forces?
Dylan Rodriguez: I generally don’t care, or more honestly, i trynot to care, about most academics’ feelings. I think academics don’t like being reminded (or maybe being told for the first time) that they are generally, at best, politically irrelevant. At worst, they are actively providing (diversity) cover andtraining on behalf of an occupying, extractive force—that is, the college and university—that’s a skip and a sneeze away from the actual machinery of violent global racial capitalism and empire. Academics get in their feelings when people suggest they are operating as apologists and, at times, disempowered operatives for an institutional/state liberalism that is central to the antiblack colonial empire war machine.
Check out the Dream Defenders, a Black woman led org of Black and Brown youth building power in order to advance a new vision for the state of Florida.Watch their brilliant session at the Socialism 2023 conference last weekend.
WE ARE ABOLITIONISTS
We are fighting for a world without prisons, policing, surveillance and punishment. We know that prisons aren’t about safety or accountability but about control and domination over large segments of the population, especially Black people, in order to make a profit. We are different from prison reformers because reformers often create situations where incarceration becomes even more entrenched in our society. Instead, we are fighting for solutions that will produce decarceration, fewer people behind bars and a future world without prisons.
This is why Dream Defenders will never fight for the conviction of a police officer: prisons are not about safety, accountability, or justice.
In order to get us closer to this vision, we must begin to build community alternatives to dealing with harm and violence. Dream Defenders practices transformative justice, an abolitionist way of dealing with conflict and holding people accountable in opposition to the punitive nature of the prison system that treats people as disposable, locks them up and throws away the key.
This week, 61 community organizers working to block the building of Cop City in Georgia were charged with organized crime. The original Jesus movement was also considered by authorities a criminal enterprise. As “democracy” is diminished, we ask ourselves what our solidarity with the Stop Cop City movement might mean in both word and deed.
By Walter Brueggemann, re-posted from Labor Day 2020
Covenantal faith in the Bible refuses all dualisms and holds together matters of spirituality and economics. It is always a both/and, never an either/or. In the practice of the church, however, an accent on things spiritual has largely muted the accent on economics that is so prominent in the Bible. In more affluent churches, it is predictable that at times economics will be muted and spirituality made larger. In less affluent churches there is a temptation at times to disregard the heavy burden of economics in the Bible and present instead an extravagant vision of another world to the neglect of this one.
Given that recurring tilt that distorts the Bible, it is my estimate that church leadership now must redress this distortion by paying acute attention to economics in the Bible and in our society.
For many church leaders this will entail not only close, attentive study, but the learning of new interpretive categories and skills as well. Such a redress of energy and attention is not only evoked by our present social circumstance but required by the biblical testimony itself.
I’ve been working on a book project over the past few years. It has evolved into a series of shorter reflections focused on reconstructing a biblical spirituality committed to collective liberation for those of us who have been in a process of deconstructing fundamentalist, evangelical, conservative Catholic or denominational expressions of Christian Supremacy. This reconstruction project pivots on the Power of love, the only force that can fuel us to live for Something Else.
I believe that this Something Else is rooted in the radical act of repenting from the American Dream, the corporate-sponsored conventional wisdom that comes at the awful expense of this agonizing statistic: the US and Canada comprise 5% of the world’s population – and consume over 30% of the world’s resources. I am calling the North American context the 5/30 Window, a play on what my white Evangelical pastors referred to as “the 10/40 Window,” the African, Asian and Middle Eastern regions of “unreached” people who live between ten and forty degrees north latitude. I am flipping the script and saying that the souls of dark-skinned Buddhists, Hindus and Muslims who live on the other side of the world do not need to get saved. We do.
Radical Discipleship 