Tag Archives: action

“We ALL Have Work To Do”: Dr. Susan Glisson on Race, the “Riot” at Ole Miss, and Reconciliation

There it was, in the news, soon after the results of the November 6 election were announced: bigotry in the spotlight, here in Mississippi, again. Headlines declaring a “riot” on the campus of the University of Mississippi (more often referred to as Ole Miss), with white Southern students shouting racial slurs and burning an Obama/Biden campaign poster. Black vs. white. Racial tension in the Bible Belt.

How do we encounter that experience?

Dr. Susan Glisson, Executive Director, William Winter Institute for Racial Reconciliation

There’s a long and complex history of civil rights in the South, and Jewish involvement in civil rights. Luckily, at the ISJL, in addition to studying and sharing the histories, we consider it an honor to have seen and participated in the great work of the William Winter Institute for Racial Reconciliation (WWIRR) in action. The WWIRR is located on the campus of Ole Miss, right in the center of the recent controversy.

This whole incident is in “our neighborhood,” but all the more so in the WWIRR’s neighborhood. And community reaction and engagement around this is in my wheelhouse, and something I – and hopefully, the readers of this blog – care about. So I reached out to Dr. Susan Glisson, Executive Director of the WWIRR, to ask her about the situation that has caught national attention, the realities, and responses.

Here’s what she had to say.

Malkie: The WWIRR’s Position on Racial Reconciliation includes an emphasis on the importance of language and “how it is often unintentionally used to blur, divide, and polarize what are essentially similar efforts”. As I was thinking about the ways in which to describe what happened on the evening of November 6th, I considered my choice of words. (Do I call it an occurrence? No, that sounds unintentional. I guess I should call it a riot, but was it a riot? Does the word “protest” capture what took place?) Each word seems blurry in its own way. How might you describe what took place on the Ole Miss campus?
Dr. Glisson: I can only say now that one of the participants described his participation in the event as “defending his beliefs” in “the Republican side of campus, the Confederate side of campus.” So, I think it is clear that racial fears underlie what happened Tuesday night.

Malkie: You informed us that a walk took place on campus called We Are One Mississippi Candlelight Walk. Were you able to attend? What was the tone and message of this walk?
Dr. Glisson: I was there. It was serious and reflective, resolved and hopeful.  The message is that love is greater than hate and that we refuse to go back to any old regime of bigotry.

Malkie: For some, these events will serve as an indicator that racism in Mississippi is pervasive. How would you respond to an individual who draws this conclusion?
Dr. Glisson: The results of the election clearly show that we are the most racially polarized we have ever been.  Racism is pervasive throughout the country and I think the only question may be about degrees.  We ALL have much work to do.

Malkie: Our blog is called “Southern and Jewish.” What would you like Jews in the South to know about the work of the Winter Institute?
Dr. Glisson: The Winter Institute works in communities and classrooms, in Mississippi and beyond, to support a movement of racial equity and wholeness as a pathway to ending and transcending all division and discrimination based on difference.

Malkie: Can you share ways in which you think Jews in the South can play a role in advancing racial reconciliation?
Dr. Glisson: There is a rich history of collaboration between Jews and civil rights activists; I hope we can rekindle that connection through dialogue and community building to repair the wounds of the past.

What are your thoughts on this incident? What do you think is the most constructive way for communities to come together to “repair the wounds of the past”?

 

Posted on November 12, 2012

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy

Obligation, Faith, and Service After the Storm

I had been out of town for a few days. When I returned to the ISJL office in Jackson, I was greeted by a co-worker who jokingly said, “Oh, you returned just in time for Itzik (an endearing nickname often used in reference to someone with the name Isaac)!”

Image from National Weather Service

Now that I, along with many others in the Deep South, have been visited by Hurricane Isaac, I thought I’d look at the name of this devastating storm.

The story of the birth of Isaac, which is also seasonally appropriate thanks to its Rosh Hashanah connection, is detailed in Genesis. The root of the word Isaac means laughter. Sara, Isaac’s mother, named her son Isaac and explained “God has given me laughter. All who hear will laugh with me.” Sara predicted that when anyone heard about her giving birth at the age of 90, the response would be laughter.

A child’s name inspired by laughter is one thing. A hurricane, though, is no laughing matter. But the laughter that Sara anticipated was associated with wonder. Hurricanes truly provoke wonder.

The Biblical Isaac, however, winds up representing more than laughter and wonder. Isaac represents a test of faith, in the story of the Akedah, or “binding of Isaac,” the ultimate test of Abraham’s faith in God. Kierkegaard, a 19th century philosopher, wrote “Fear and Trembling,” which focuses on this story. As he presents various approaches to God’s demand that Abraham sacrifice his son, Kierkegaard makes a distinction between resignation and faith. A resigned Abraham would acknowledge that killing his son is unethical. However, he prepares to sacrifice his son, because God’s command supersedes ethical obligations. That demonstrates faith, Kierkegaard argues: trusting God to avoid committing an unethical act. A faithful Abraham is confident that the telos (end purpose/final goal) of God’s command is ethical. He has faith in God’s ethics, and is confident that the outcome will be ethical. With that faith, he prepares to kill his son.

For centuries, the story of the Akedah has served as the primary illustration of faith in God. However, it can also serve as a basis upon which we can explore our faith in humanity. Kierkegaard’s analysis of the story of Isaac forces us to consider the end goal of the Akedah. A similar analysis can apply to service. There are times when we engage in service because we feel resigned to an obligation namely, to do good in our world. Sometimes, the end goal of our service, however, is not met. Service can have unintended consequences. We may provide a food pantry with loads of canned foods, only to find out that they don’t have a can opener.

A food pantry without a can opener is a simplified but not far-flung example of service that fails to meet the end goal. If we do not first assess needs, our end goal is less likely to be met. “Feeding the hungry” is a noble goal – but if we give someone a can of food without any way to access the food, he or she will remain hungry. Service that is motivated by resignation to a sense of obligation is most likely to come short of our final goals.

However, there is a second approach to service that shares the characteristics of faith. This approach is built upon a relationship of trust. In that relationship, Abraham trusts God to lead him to the end goal of an ethical outcome. Similarly, we can approach service with an end goal that is front and center to our work. We can also build relationships with the people we seek to assist so that together we can learn how to best go about actualizing that goal. With this approach, the assumption is that the people who we seek to assist are experts in how we can reach the desired outcome. We need help to provide help. At a minimum, we ought to ask for input, but there are times when it may not be a bad idea to follow the people we seek to help and who have the deepest understsanding of their needs and have spent hours of their time contemplating and working toward the end goals.

Itzik the storm was an unwelcome guest, however, his impact provides an opportunity to reflect on the relationships we have with others, particularly individuals who are experiencing hard times. Hurricane Isaac destroyed homes, flooded cities, threw peoples’ lives into chaos, and has created an opportunity for us to step in and offer comfort and assistance. In addressing this disaster and disasters of all kind associated with the human experience, let’s reflect on our end goals and the relationships we seek to honor and respect.

How have you been helping people impacted by Hurricane Isaac? Feel free to check out the work of Nechama-Jewish Response to Disaster.

Posted on September 5, 2012

Note: The opinions expressed here are the personal views of the author. All comments on MyJewishLearning are moderated. Any comment that is offensive or inappropriate will be removed. Privacy Policy