Showing posts with label Septima Clark. Show all posts
Showing posts with label Septima Clark. Show all posts

Sunday, September 16, 2012

Black Women's Voices on Voting and Politics


“In the summer of 1965 Congress passed the Voting Rights Act, which eliminated all literacy tests.  After that, people in Alabama did not have to answer twenty-four questions.  They could register to vote if they could sign their name in cursive.  It didn’t take us but twenty minutes in Selma, Alabama, to teach a woman to write her name.  The white students took her to the courthouse.  She wrote her name in cursive writing and came back with a number that meant she could register to vote. This is the way we did it.” ~ Septima Clark (1898-1987), educator and voting/civil rights activist (Ready from Within)


“Of course, I don’t know very much
   About these politics,
But I think that some who run ‘em
   Do mighty ugly tricks.
When we want to school our children
   If the money isn’t there,
Whether black or white have took it,
   The loss we all must share,
And this buying up each other
   Is somthin worse than mean.
Though I think a heap of voting,
   I go for voting clean.”   ~  Francis Ellen Harper (1825-1911), Sketches of Southern Life (1896)


“If white American women, with all their natural and acquired advantages, need the ballot, that right protective of all other rights; if Anglo Saxons have been helped by it—and they have—how much more do Black Americans, male and female need the strong defense of a vote to help secure them their right to life, liberty and the pursuit of happiness?  And neither do the colored citizens of the Republic lag behind in the fundamental duties of tax-paying and using the elective franchise.  The price of their freedom as far as that freedom has progressed, was too dear a price to be treated lightly.” ~ Adelle Hunt Logan (1863-1915), educator and activist

“And gentlemen, I warn you no longer to stand out in refusing the right to which we contend; in trying to withhold from these noble ladies here and their darker sisters the franchise they now demand.  Miss Anthony and Mrs. Stanton, with their high moral and intellectual power, have shaken the states of New England, and the shock is felt here today… Woman has a power within herself, and the God that reigns above, who commanded Moses to lead the children of Israel from out of the land Egypt, from out of the house of bondage, who walled the waters of the Red Sea, who endowed Samson with power to slay his enemies with the jawbone of an ass, who furnished Abraham Lincoln with knowledge to write the emancipation proclamation, whereby four million Blacks were free—that God, our God, is with and for us, and will hear the call of woman, and her rights will be granted, and she shall be permitted to vote.” ~ Naomi Talbert (Anderson) [1814-1894], writer and lecturer, pioneer in black women’s suffrage movement

“By a miracle the 19th Amendment has been ratified.  We women have now a weapon of defense, which we have never possessed before. It will be a shame and a reproach to us if we do not use it”   ~ Mary Church Terrell, 1920 [1863-1954], educator, activist, professional lecturer

“It is important that I never made the rights of women or of blacks a primary theme of my campaign but insisted on making my role that of a potential voice for all the out-groups, those included.  As best I could, I tried to keep stressing the principle that our government cannot keep on being primarily responsive to the privileged white upper classes but must serve the human needs of every citizen.  Long unmet needs for housing, health care, pensions on which the aged can live decently, effective schools everywhere, including the poorest neighborhoods—all people in need must be helped, not written off as malcontent, demanding, lazy, ignorant bums and cheats.” ~ former and first serious female Democratic candidate for the Presidency of the US, Congresswoman Shirley Chisholm (1924-2005)

Friday, April 8, 2011

We have this in Common. Lenten Reflection


 Acts 17:26-28
Although disturbed by the multiplicity of idols that adorned the ancient Greek city of Athens, the Apostle Paul was not so flustered as to miss the significance of an altar inscription “to an unknown god (theos)” and the opportunity it afforded to address their commonality (17:23).  We know this God, Paul declared. The Greek Theos which is translated God here is not a name and it can be and is used to designate another god. Like the god to which the inscription pointed, God has no name. In the Hebrew Bible/Old Testament book of Exodus where Elohim meets Moses at the pseudo-burning bush, the self-identification Elohim gives Moses at Moses’ request is YHWH.  YHWH literally translates it/he will be/is. It is not a name but designates and/or declares future and/or present existence. Hebrew Bible scholar Wil Gafney argues in her article “Reading the Hebrew Bible Responsibly ” in the Africana Bible, that Moses changed Elohim’s name to adonai, which is the patriarchal masculine LORD. But Paul equates or at least associates this “unknown god” with God who created the heavens and the earth and everything that inhabits both arenas (17:24). In that same verse, Paul further argues that this same God does not settle down (katoikeƵ) in temples made with human hands. This lesson is both for the Athenians and for the first century Israelites (Acts 7:48). In the Hebrew Bible/OT God does indeed show up in the Tabernacle or tent of meeting constructed by the Hebrew children. And God meets God’s people in the first and second Temples.  But God is not restricted to, confined by, or cemented to human-made structures. As somebody said “In him we live and have our being,” 17:28. God comes and goes as God pleases and transcends human-made structures.
Thus, within their constructed religious traditions humans have in common the inability to contain, restrict, or confine God.  We have this in common regardless of our religious affiliations. For as 17:26 states God made all nations of human beings to settle down (katoikeƵ) or inhabit the earth and we are bound to the earth and we have boundaries that designate where we live.  We as humans have in common our limitations. But there was one named Jesus who shared our humanity and whose settling-down was temporary, and God raised that man (17:31).
Black women in the civil rights movement quoted this declaration in Acts 17:26 as a ground leveler. Because of the common humanity they shared with the people who disenfranchised them, they were willing to struggle for their right to register to vote and to cast a vote, unhindered. But of course, they did so against enormous odds as their oppressors continued to raise the bar requiring that blacks be able to read in order to vote despite the rear-view mirror restrictions against teaching slaves to read; requiring first generation black voters to have relatives who voted in previous elections; requiring blacks to copy verbatim and interpret the U.S. Constitution even when their oppressors did not, could not, and would not.  Yes, convinced of their common humanity black women like Fannie Lou Hamer, Septima Clark, and Ella Baker taught educated would-be black voters to read the ballot, to recite the entire Constitution, to write or signify their names, and to persist in the face of imminent threats to their habitations, to themselves, and to their families. 
 God raised Jesus. We believe God raised Jesus from the dead. The power of God exhibited in the resurrection is a reminder of our common humanity for like Jesus incarnate in human flesh we cannot transcend or defeat the grave.  God raised Jesus. We must meet death face to face. We have this in common.  But we have also in common the possibility of resurrection, which signifies the power of God to do what we as humans cannot do for ourselves. So we can dream big beyond the bounds of our habitations and our human limitations.