Tag Archives: Hugo Schwyzer

Absolute Power Concedes Nothing

Smashing The Table Of Nationalism

U.S. President Richard Nixon (left) standing w...

U.S. President Richard Nixon (left) standing with former president Lyndon Johson outside the LBJ Library in Austin, Texas, 05/22/1971 (Photo credit: Wikipedia)

“Power concedes nothing without demands.” That’s a quote attributed to abolitionist intellectual Frederick Douglass. Ever since I was a kid, I have been blessed/cursed with a sense of what group of people have the power; in short, to observe who has the power, and then be compelled to ask why. Whether it is acknowledging the first kid usually picked to be on your kickball team during recess or side-eyeing the events hosted by the most active student groups on campus, power analysis has somehow always been important to me.

One thing I am learning about power (because it continually teaches) is that power is so seductive in the way it functions, that persons who do not do engage power/the Powers critically, may often times wind up defending the powerful and being complicit in the oppression of victims who go unseen. Perhaps when persons learn about powerful people in the past, deep down there may be an a desire to have the kind of power this or that person had, without taking into consideration the differences in their respective environments.

I know that at one time I was guilty of this myself, as a political science minor in undergrad, I took a look at the problems on campus, and I used to think maybe if there was someone as ambitious as a Lyndon B. Johnson or Richard Nixon, she would be able to implement all the changes she wanted, by any means necessary. I didn’t consider to think the collateral damage, the Southern Strategies of Nixon or the foreign policy mistakes of LBJ; this mentality does not limit itself to politicians. Influence is power, and people who want it, will protect people who have it. This is what happened with the Hugo Schwyzer saga. What would drive a prominent Southern Baptist leader to prefer cover ups over church issues rather than be open about them, or go to the media? Only persons in love with power. Who would not bother to confront pastors’ teaching white supremacist understandings of Scripture? People infatuated with power.

Our vocation as Christian thinkers isn’t to run from those in power here on Earth, or/either to run to those power in awe; ours is a calling to watch where the power flows and moves. To see power as solely influence is highly problematic. We need to also see it as a collection and patterns of movements from human bodies, but not just those bodies at the top who are “in charge.”  Power must be assessed from the bottom-up, an attentive ear to the least of these, because that is where Jesus, the dunamis theou, the power of God was/is disclosed.

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(un)Learning From Hugo Schwyzer & Tim Wise: How To Fight White Supremacy By Not being an Ally

Tonight, I end my three month long series on White Supremacy. It has been a revelation, it has been dramatic, and a joy. As I look back on this journey, I realize that I was not prepare for the reactions from close personal (some even former) friends (dating even back to high school). In spite of the derailing and trolling (which I expected), I never once felt like giving up. This is the longest blog series I have ever attempted, and it’s several blog posts long if you count Tumblr, and even more if you count Facebook statuses and Tweets. In the process, I found myself and my calling. But, enough about me. On to the exciting conclusion.

While I had fun disassembling white supremacist myths, this would all be for nothing if I did not offer my own constructive solutions. But the problem with the anti-racism industry, is, a little bit like the anti-sexism/feminist industry, it’s turned into a neo-liberal business to be exploited. Part of this exploitation is due to the fact that like Miley Cyrus, men like Hugo Schwyzer and Tim Wise sought profit from justice work on the backs of People of Color. Part of the failure of anti-racist discourse was the decision to adopt palatable terminology so that liberation works could be so watered down, that anyone could use the language for their own agenda. The case in point of Tim Wise, who loves to talk about White Privilege (a lot of white folks who lean liberal do too oddly enough) but weirdly they like to remain silent about the history of white supremacy. It’s like they want to avoid talking about it!

(Imagine a white anti-racist saying, “I’m going to use my white supremacy to help people of color.”) Nonetheless, white privilege has become the watch-word of the movement.

-Ewuare Xola Osayande.

The concept of “white allies” has been with us ever since the establishment of the colonies (De La Casas, William Lloyd Garrisson, John Brown), so really, the notion that whites can be anti-racist should not come as a surprise. Pretty much, this show how depreciated anti-racist thought is, and how the history of the abolitionists have been WhiteWashed on the tide of PaleoConfederate White Supremacy. It is this very whitewashing that Drew Hart pointed out, has led the Dominant culture to fortify itself against minorities and their contributions.

As an example, Tim Wise in his interactions with POC activists, has shown that he see himself immune to criticism, but in reality, he has his limits. In his work as a spokesperson for Teach For America, a problematic public program that is racially biased in favor of rich white students from elite colleges, Wise has shown that the Ally-Industrial complex is part and partial to the NeoLiberal colonial machine.

The fact is that someone like a William Lloyd Garrison, who did far more than Wise with far less than Wise, was critiqued way more harshly than anything I have penned here by his Black contemporaries. Maria Stewart, Frederick Douglass and others within the Black Abolitionist Movement always maintained an analysis that was independent of white abolitionists. Theirs was an analysis based on the life-and-death reality they faced on the daily.

For more, read Ewuare Xola Osayande’s Word To The Wise: Unpacking The White Privilege Of Tim Wise.

Allies can also colonize spaces of liberation by completely ripping off victims of oppression, and claiming said injustices for themselves. Take for example, Hugo Schwyzer, who was the Big White Feminist media darling and even hit up a number of Christian conferences and magazines as well. When faced with criticism for his racism and sexist ways, what does he do, but turn and play victim:

hugo lynching

Not only does Hugo claim that he is uppity (the racial insult for black slaves who refused to know their place), but also that he was being lynched; #sorrynotsorry sir, but lynchings were historical, political events that happened in flesh and blood, to keep People of Color from voting as well as intermarrying within the Dominant people group. Nooses still hang as “pranks” to frighten black people in schools and other public places.

Part of the problem with allies is that they presume to make those on the margins completely knowable, much like many evangelical Christians take the Bible to be all revelation without any mystery. As Andrea Smith put it:

“Native struggles then simply become a project of Native peoples making their demands known so that their claims can be recognized the by the settler state. Once these demands are known, they can they be more easily managed, co-opted and disciplined. Thus, the project of decolonization requires a practice of what Audra Simpson calls “ethnographic refusal” – the refusal to be known and the refusal to be infinitely knowable.”

In other words, allies are more like middle management, seeking to keep the “natives” in check for their neoliberal masters. I point above to Tim Wise and TFA, but there are other examples out there. With allies like these, there is no wonder POC cannot find safe spaces to escape from oppression. Or is this an incorrect way of looking at safe spaces?

Professor Smith adds:

“This kind of politics then challenges the notions of “safe space” often prevalent in many activist circles in the United States. The concept of safe space flows naturally from the logics of privilege. That is, once we have confessed our gender/race/settler/class privileges, we can then create a safe space where others will not be negatively impacted by these privileges. Of course because we have not dismantled heteropatriarchy, white supremacy, settler colonialism or capitalism, these confessed privileges never actually disappear in “safe spaces.” Consequently, when a person is found guilty of his/her privilege in these spaces, s/he is accused of making the space “unsafe.” This rhetorical strategy presumes that only certain privileged subjects can make the space “unsafe” as if everyone isn’t implicated in heteropatriarchy, white supremacy, settler colonialism and capitalism. Our focus is shifted from the larger systems that make the entire world unsafe, to interpersonal conduct. In addition, the accusation of “unsafe” is also levied against people of color who express anger about racism, only to find themselves accused of making the space “unsafe” because of their raised voices. The problem with safe space is the presumption that a safe space is even possible.

By contrast, instead of thinking of safe spaces as a refuge from colonialism, patriarchy, and white supremacy, Ruthie Gilmore suggests that safe space is not an escape from the real, but a place to practice the real we want to bring into being. “Making power” models follow this suggestion in that they do not purport to be free of oppression, only that they are trying to create the world they would like to live in now”

For more on the ally-industrial complex, see Andrea Smith’s The Problem With Privilege

Risk and danger is part of the process of creating places for justice. Safety, in this context, is an idea molded by a particular economic privilege, where assertive confrontation is looked down upon, and everyone from school wins a box of [ally] cookies. Perhaps anti-racist/anti-White Supremacist work should move towards a notion of Just Spaces to dislodge “safety” from its privileged throne. When the oppressed talk about their suffering, that is not safety. They are risking their lives to confront death-dealing structures. If I may wax Cornel West’s use of Adorno, “What is the condition of truth? To allow suffering to speak”
In conclusion to this series, I would like to offer several ways to combat white supremacy where ever it rears its ugly head (many of the suggestions are inspired by and modified versions of Michael Urbina’s 101 Everyday Ways For Men To Be Allies to Women and Louisa Davis’ Redeeming Privilege: How Privileged People Can Work For Justice.

1. Listen
2. Do away with the label of “ally.” The term “ally” in contemporary terms is a product of elitist, progressive academic circles; it’s inaccessible to the person on the ground or who has chosen not to have progressive political commitments. Instead, be a listener. A listener can come from any socio-economic and political background.
3. Listen. Really listen: Do not derail conversations when POC are sharing their perspective. Do not take their criticisms about institutional racisms personally. Do not work to try to immediately relate to POC’s experiences. Some things, you just will never know. The world does not revolve around you and your experiences. Accept that. Deal with it. Learn the power of silence and active listening.
4. Recognize your privileges, especially white privilege (or male) if applicable: Reflect, would this be possible if a Person of Color tried this or had this position? Make a daily effort to acknowledge and then challenge your white and/or male privilege. Recognize that your white privilege (among other privileges) may in fact fortify you from others’ experiences: So please, recognize this weakness and don’t take it personally when someone corrects you for overlooking something.
5. Listen: Allow people of color, women or members other oppressed groups to teach and especially lead you (since they usually have more crucial things to do than teach others) even when you think you might have “better” ideas. Of course, when you think you are really sure of something speak up. But listen for an alternative paradigm, often based more on relationship building and less on Western standards of “efficiency” in my experience. Additionally, read widely to supplement what you learn from personal interactions.
6. Enjoy popular culture with many grains of salt: Understanding that one of the greatest perpetrators of white supremacy is the media. The media as a power should be taken seriously. Be cognizant of media outlets and their racial exclusivity, but to continue to enjoy. Critical engagement isn’t easy but it’s worth the work.
7. Listen: Read blogs and books by people of color. But do not act like POC are here to educate you. That falls on your shoulders.
8. Be comfortable with being uncomfortable
9. LISTEN: Enjoy and appreciate the music and art work by POC. However, be ever aware that it is not the role of POC to solely entertain you. One of the pervasive white supremacist myths is that People of color’s lone gift to society is what they have to offer the sports or entertainment industry (well, sometimes these “gifts are stolen through cultural appropriate, but I digress).
10. Monitor your use of words./ Call out your friends on oppressive behaviors, jokes, or comments: Stop using words, telling jokes, or making comments that are offensive or could be interpreted as offensive. You can’t be a good listener if you hold onto to White Supremacist language and myths. You must check yourself.
11. Take an Ethnic Studies class: This only applies to people who live outside the state of Arizona.
12. NO, SERIOUSLY, LISTEN. Seek out and discover the intellectual talents of scholars of color. What are their findings? What makes them relevant to your life?
13. Pick up a book by a POC from your local Half Price Books or public library.
15. DO NOT STARE AND/OR ASK TO TOUCH A STRANGER WHO IS A RACIAL MINORITY: Things like, “is your hair real?” “Can I touch your hair?” Or “Your skin is smooth, do you mind?” These are all microagressions. Please stop objectifying POC.
17. Don’t be the hero, savior, or knight in shining armor: Respect the agency of People of Color.
18. listen.
19. When you read or hear a POC sharing a story of oppressive experiences, a day to day microaggression, or facts about institutional racism, DO NOT SAY YOU’RE SORRY: Instead, again, affirm the moral agency of POC, continue to listen, even repeat what the POC is saying back to them with empathy, use rhetorical listening, and dialogue about what needs to be done to address POC concerns.
20. listen: See step 19.
21. Support restorative justice/non-punitive practices in your schools and communities that hear the pain and needs of both victims and so-called perpetrators: This suggestion is very important to fighting the Prison-Industrial Complex. `Punitive practices in schools and prisons are racially biased because bodies of color are in need of “discipline” to be kept in check. A commitment to restorative justice and a revolutionary approach to education practices [to be written in a forthcoming post] is crucial to creating a more just society.
22. Listen.
23. Vote. Vote in local elections. They matter a lot. Redistricting is still one of the most heinous white supremacist practices that is unleashed upon POC. It allows resegregation as well as permits School districts to teach white supremacy.
24. Listen to POC children and their concerns as well.
25. Remember: Considering yourself an “ALLY” or Empathetic listener or having more than one POC friend or being a “PROGRESSIVE” DOES NOT ENTITLE YOU TO THE TRUST and PATIENCE OF POC AND ACCESS TO THEIR STORIES AND INSIGHTS. Trust AND Patience, like they are anywhere, are earned. This trust can be taken away at anytime. Person of privilege, you do not get to determine what reconciliation looks like. #sorrynotsorry
26. Listen.
27. FACT CHECK, FACT CHECK, FACT CHECK when people of privilege present you with Whitewashed versions of history. The reason why NeoConfederates can roam free in churches is because their false claims go unchallenged. Become familiar with histories of empire and oppression. Decolonize yourself.
28. Listen.
29. End. Tokenism. Now.

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Hugo Schwyzer, Cheap Grace, and Narratives of "Redemption"

Redemption (Angel novel)

Redemption (Angel novel) (Photo credit: Wikipedia)

Oftentimes, I feel unbearably guilty about posting on issues dealing with the Culture Wars or what’s referred to as “Identity Politics.” Should someone as myself invested in the discipline of Church History take an interest in “worldly” things? I struggle to reconcile these interests from time to time, but I try to take theological approach to inter-sectionality, or how we as a society govern ourselves and others according to race, sex, and class. This is something that I learned from my mentors, from Womanist theology and ethics, as well as post-colonial theory.

I am guilty of remaining silent, about how predators roam free and victims’ and their experience with abuse goes unheard. There is something deeply twisted about the way our culture understands redemption. At its core, it is a theological claim that is heretical as it is privatized. Dietrich Bonhoeffer articulated perfectly what USians understand as “redemption:” He referred to is as cheap grace in his The Cost Of Discipleship:

““Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession…. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.” “

Redemption, in other words, requires that a person is, #1, willing to freely turn away from evil, and #2, willing to sub-ordinate themselves to a liberated community. Cheap grace means meaningless apologies, the “I’m sorries” said over and over to victims as perpetrators roam free without accountability. Cheap grace is when a celebrity makes a racial slur and they are sent to “racial-sensitivity counseling” all the while having the stigma of being a bigot for the rest of their career. But again, there’s no taking responsibility, it’s more like, oooooops, I’m sorry I got caught. Redemption in USian media culture, which is thoroughly idolatrous in its glorification of capitalism, means that I get to save myself on my own terms, without regard for the victims of my behavior or for welfare of my neighbor.

This is why I am so sick of hearing “I’m sorry.” “I’m sorry” are two words born out of privilege; you briefly acknowledge your victims have suffered, and then go back to your abusive behavior. Today, I was at a local restaurant. I was the only other person in line, but the person in front of me was paying with all coins. Looked at me with my bored look, and softly whispered, “I’m sorry.” How about instead of “I’m sorry,” how about a “thank you for being patient!” See the difference. The difference is my agency is acknowledged, and it’s not about you (the apologizer and your experience). That’s the problem with derailers who want to make this about Hugo and about mental disability. It’s not, it simply isn’t. This is about human agency and privilege. I would love for the students I work with who have mental disabilities to be able to earn a PhD and to “earn” a voice as influential as a Hugo Schwyzer. Again, this all boils down to particularity.

Whether it is Sovereign Grace Ministries protecting child abuse, KKKristianity Yesterday (Christianity Today) & John Piper & The Gossip KKKoalition defending confederate bigot Douglas Wilson, or Relevant Magazine, Christian conferences, and white feminist media all who gave Hugh Schwyzer a platform, USian Christianity as well as its Civil Religion has Cheap Grace as one of its favor doctrines right along side White Supremacy.

Right now, the Women of Color, that risked themselves to confront and engage Hugo Schwyzer’s abusive ways, SEEM to be the enemies of him, opposed to his “redemption.” And that they should; “redemption” purchased with the Almighty Dollar is the very definition of cheap grace. This is more than about Professor Feminist (who, btw, has a PhD in Medieval Church History). This is more than about Paleoconfederate Racists. This is more than about Pastors Gone Wild. This is about how apathetic our culture is to the vulnerable. I mean, for crying out loud, the current government shutdown is probably one of the blatant examples of this ill-compassion.

English: CJ Mahaney, founder of Sovereign Grac...

English: CJ Mahaney, founder of Sovereign Grace Ministries (Photo credit: Wikipedia)

In a way, “redemption” as it is conceived in the 21st century USian neoliberal context, always functions as a code for “sympathy for the devil.” This soteriology is harmful to both the victim and the abuser. The victim is isolated and ridiculed, and her story is ignored. The abuser is also not given the community he needs to learn that he is in need of repentance, and therefore becomes neglectful of the responsibility which he needs to own up to. Salvation in this light is short lived, paid for with the tears of the oppressed. The best friends that persons like Hugo Schwyzer have right now are “his enemies.” My commitment to Christianity, and to the teachings of Jesus, allow me to see these labels of “allies” and “enemies/opponents” as fluid, because Christ taught that we should love both. In particular as our example (but he is not alone), Hugo’s quest to regain his influence after losing it (because he deserves it right? he already apologized, what more does he need to do?) by joining probably more religious blogging circles— he already has/not gonna link is an unhealthy quest given the state that he admits he is in as mentally ill. The last thing he needs to do is to make a “comeback” all on his own. So things can go back to the way things were. No, my friend, repentance means that things will never be the same. Apologies in our cultural religion of cheap grace allows for such, but not the freedom that is given by our Liberator Christ Jesus.

Relevant Magazine

Relevant Magazine (Photo credit: Wikipedia)

For those who are entralled with power, they *will continue to disregard* the plea of the victim, as churches as white feminist media have time and again chosen to do. We must come to learn to lend our ear to those on the bottom, to let those on the margins, the abused, the rape victims, the culturally despised “savages,” to uplift the powerless, and to reject cheap grace, and “I’m sorry.”


*Sentence has been editted to address problematic ableist language.*

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