Category Archives: respect

What’s It All About?

front and back of white t-shirt reading, "IT'S ALL ABOUT YOU" and "IT'S NOT ABOUT YOU," respectively

It’s funny how a simple message on a T-shirt can be humorous and not so funny at the same time.

I smiled when I saw a shirt recently and asked the wearer if I could take a picture. Thinking that was all there was to this moment, I was surprised when hours later I was still thinking about the messages on the T-shirt.

I began to question whether it is a well-intentioned gesture or a hostile act when someone interrupts a conversation or exchange by saying, “It’s not about you.” Is such an interjection meant to open new pathways to communication? Is it meant to focus both parties more directly and intently on the issue at hand?

I’m skeptical about whether bringing a person up short with such a statement is helpful in encouraging the receiver to see the situation from a different perspective. More than likely such a judgment shuts the receiver down in an unhelpful way making it awkward for the exchange to continue in an honest and authentic manner.

The tenor of the conversation changes as feelings unrelated to the original topic intervene. There may be feelings of shame or anger. More often than not, these feelings are pushed down and not shared because the person receiving the statement, “It’s not about you,” likely feels admonished. If this occurs, then it does become all about them.

How should one react when they are the recipient of such a judgment? One way to react might be to apologize for changing the focus of the conversation if that is indeed what happened. Another reaction might be to thank the person for bringing the conversation back to the appropriate focus, assuming the author of the statement knows what the focus should be.

But let’s be real. If there is a habit of only seeing the world from how it affects oneself, being told that “it’s not all about you” changes nothing about a self-centered person’s orientation. Instead, it likely changes the way the person feels about the person who made the observation or judgment.

Granted, there is a lot of ambiguity about the intention and the helpfulness of this statement, but what there is no doubt about is the negative impact of having that statement made if one is not acting in a selfish manner and genuinely wants to have a constructive conversation.

Bringing a person up short with such a statement might be a tactic that is regularly used to shut down a person who has the better argument or to discourage conversation altogether.

Which side of the t-shirt resonates with you? Do you live in a world where “it’s not about you,” or do you live in a world where “it’s all about you”? Does it depend? None of the above?

Ahead of Her Time

Anna Julia Cooper

Anna Julia Cooper (1858–1964) put no limits on the intellectual potential of Black people, Black women in particular. Her own intellectual and educational achievements are a testament to her firm belief that women’s opportunities for learning and education should not be less than or different than men based on assumptions about women’s capabilities.

 I’m particularly drawn to the life of Anna Julia Cooper because she did it all: was a leading Black spokeswoman; held leadership in women’s organizations; founded the first chapter of the YWCA Camp Fire Girls for Black girls; served as principal and teacher in the “renowned Dunbar High School in Washington, DC;” started a night school for working people to attend college; and authored a seminal book on Black feminism, A Voice from the South.

Even as she focused her energy and attention on cultivating the potential of marginalized people, she also continued to work on her own education. In 1924, Cooper received her Ph.D. from the University of Paris, becoming only the fourth Black woman in the United States to earn a doctorate degree.

Despite these extraordinary accomplishments of a Black woman born in the South and formerly a slave, what captivates me most about Dr. Cooper is that she didn’t seek attention. Dr. Paul Cooke, one of her biographers, wrote that she chose the “lesser light.”

She was dedicated to a larger cause than herself and refrained from crediting her own achievements. An example of Dr. Cooper’s humility is what Dr. Mary Helen Washington shared in her Introduction to Cooper’s Book in the Shomburg Library Collection of Nineteenth-Century Black Women Writers.

“In 1982, when Louise Hutchinson, staff historian at the Smithsonian Institution, completed her biography of Cooper, she called for an official Smithsonian car and hand-delivered the copy of the biography to Mrs. Regia Haywood Bronson, the eldest of the five children Anna Cooper had adopted in 1915.

“Then in her late seventies, Mrs. Bronson took the book from Hutchinson, and holding it to her breast, she rocked back and forth with tears streaming down her face, but not saying a word. When Hutchinson asked her why she was crying, Bronson said, ‘Nobody ever told me Sis Annie was important.’”

Yes, Anna Julia Cooper was important, indeed, in advocating for social justice and equality of rights for all people and the education of Black women, in particular.  

Living to be 105 years old, she lived to see a celebration of Black History Month and Women’s History Month. She would have been pleased to see the theme of the 2024 Women’s History Month—Women Who Advocate for Equity, Diversity, and Inclusion.

Sources:

Anna Julia Cooper Project: cooperproject.org/about-anna-julia-cooper

Introduction in the Schomburg Library Collection of Nineteenth-Century Black Women Writers: Cooper, Anna Julia. A Voice From the South. (United Kingdom: Oxford University Press, 1988).

Remembering Betty

Since she was always in charge, I’m sure she told Gabriel it was time to blow his horn for her arrival because she had squeezed every ounce of living out of this life and then some at age 96.  

Elizabeth B Rawlins
Elizabeth B. Rawlins

Dean Emerita Elizabeth B. Rawlins of Simmons College mentored countless young people who thanked her by becoming leaders in their fields and role models for those who followed them.

Beyond Simmons College, Dean Rawlins was the sage who guided Black professionals in the National Association for Women in Education (NAWE) as they sought recognition through leadership to have their voices heard and their talents recognized.

To me, she was “Betty”—friend and role model. While I generally respect the day for family privacy, I called Betty at her home in Oak Bluffs on Martha’s Vineyard on Christmas Day 2023.  I could hear the familiar sounds of the family gathering. I could tell by the joy and cheerfulness in her voice that she was elated and ecstatically happy as she told me who was at the house and what they were doing. I could picture the scene, and a feeling of rightness and peace overwhelmed me. I was so glad that I had been led to speak with Betty for what I felt might be the last time.

After we ended our call, I sat for a while and with a smile I recalled good times Charles and I had with Betty and Keith, her late husband, and mutual friends over the years:

  • African Meeting House in Boston
  • Betty’s rolls and Keith’s stuffed mushrooms
  • Inkwell Beach
  • The ferry crossings
  • Gingerbread houses
  • Great seafood
  • Annual Valentine’s Day in Florida all wearing red
  • Fireworks on the grounds of the Episcopal Church
  • Chilmark Chocolates
  • Literary readings on summer nights
  • Trips to Edgartown
  • Oak Bluffs famous-people spotting
  • Art and bookstore browsing

She had it all. She lived her life with confidence. She loved Simmons College and Simmons College loved her back. She loved and was proud of her family. They were proud of her and loved her. She left this life fulfilled.

I’m so grateful to have known you, Betty.

Where Do We Go From Here?

Guest post by Kaaryn McCall

As we start a new year, particularly this new year, it is perhaps good to ask, “Where do we go from here?” The Rev. Dr. Martin Luther King, Jr., began bringing his 1967 Southern Christian Leadership Conference address by that title to a close with the following words we would do well to heed today:

“The road ahead will not always be smooth. There will still be rocky places of frustration and meandering points of bewilderment. There will be inevitable setbacks here and there. And there will be those moments when the buoyancy of hope will be transformed into the fatigue of despair…. But difficult and painful as it is, we must walk on in the days ahead with an audacious faith in the future.”

King’s book of that same title that year was aptly subtitled with the question “Chaos or Community?” This is a choice with which we are always faced and, as we enter 2024 that is, among other things, a presidential election year, and as we near the nation’s 250th anniversary even as some talk of the possibility of a second civil war, I, for one, choose community.

Too often, this can seem like an amorphous concept, so it’s helpful to understand the Beloved Community that was King’s ultimate aim, as reflected in remarks as early as 1956, following the Montgomery Bus Boycott: “The end is reconciliation; the end is redemption; the end is the creation of the Beloved Community.”*

From the religious perspective, King saw Beloved Community as the wholly achievable goal of realizing the kingdom of God on earth, “in which all human beings ha[ve] value in and of themselves, and [a]re subjects worthy of love.” This restored community is the ideal of creation—God’s intention for all of humanity living together in an “inescapable network of mutuality.”

Perhaps more concretely, and from a more universal perspective, this Beloved Community is one in which:

“poverty, hunger and homelessness will not be tolerated because international standards of human decency will not allow it. Racism and all forms of discrimination, bigotry and prejudice will be replaced by an all-inclusive spirit of sisterhood and brotherhood…. Love and trust will triumph over fear and hatred. Peace with justice will prevail over war and military conflict.”*

Achieving such community requires transformation on many levels. In his further remarks following the bus boycott, King noted, “It is this type of spirit and this type of love that can transform opponents into friends. It is this type of understanding goodwill that will transform the deep gloom of the old age into the exuberant gladness of the new age.*

It is important to note that King did not believe Beloved Community would be devoid of conflicts, but that these could always be resolved peacefully,* noting that “true peace is not merely the absence of tension [but] the presence of justice.”

silhouette of the Rev Dr Martin Luther King Jr with the words "BUILDING THE BELOVED COMMUNITY" and a colorful illustration with many components, including a river, trees, hearts, stars, hands, people, rainbow, and various decorative elements

So, “Where do we go from here?”

In a world increasingly divided, let us seek to build increasing levels of trust across difference.

In a world increasingly concerned with domestic and international terrorism, let us embrace the fact that “love [is the] most potent instrument available in humanity’s quest for peace and security.”

In a world increasingly complex and intertwined, let us seek to understand the “enemy-neighbor” as more than a given action on their part.

In a world where prejudices continue to manifest themselves, let us seek a true conception of self instead of “self-deception and … neurosis stemming from repressed truth.”

In a world of zero-sum games, let us demonstrate that there is no need to fear one’s own loss when advocating for justice. (As a popular meme puts it, “Equal rights for others does not mean fewer rights for you. It’s not pie.”)

In a world still plagued with brokenness, separation, suspicion, and deadly conflicts, let us find our points of commonality and shared humanity.

The choice between chaos and community remains for each of us individually and collectively. May this new year and MLK Day be about more than just platitudes. Let us answer the call to action and walk on together not in blind optimism, but an intentional hope and “audacious faith in the future.” Let us not fall into despair as a few loud voices are amplified across various media but recall how far we have come and set forth with renewed purpose to building Beloved Community.


SOURCES

† Hunt, C. Anthony. The Beloved Community Toolkit.

‡ Hunt, C. Anthony. Blessed are the Peacemakers: A Theological Analysis of the Thought of Howard Thurman and Martin Luther King, Jr. Lima, OH: Wyndham Hall Press, 2005.

* The King Center. “The King Philosophy.” thekingcenter.org/king-philosophy


Kaaryn McCall is a communications consultant who, in addition to supporting Dr. Dungy, works with nonprofit organizations across the social justice spectrum to most effectively leverage strategic communications to support their missions. Connect on LinkedIn

The Inspirational Six, Part 1: Venerable Pierre Toussaint

Guest post by Joann Stevens

In a series of posts, I’d like you to meet six Black Catholics from the 19th and 20th centuries on the road to sainthood in the global Catholic Church: Venerable Pierre Toussaint; Venerable Henriette DeLille; Venerable Augustus Tolton; Servant of God Mary Lange; Servant of God Julia Greeley; and Servant of God Thea Bowman. Ordinary people inspired by faith to serve the Common Good, they helped build and transform American Catholicism, advanced a democracy they couldn’t enjoy, and upheld Jesus’ commandment to “Love each other as I have loved you” (John 15:12).

Inspiration can be hard to find when celebrity and socioeconomic status define influence more often than character. But sainthood is an equalizer. Saints inspire people of all faiths or no faith. Saints are rarely sexy, beautiful, rich, or celebrated. They endure hardship, poverty, and social rejection. They sacrifice their bodies— sometimes literally, more often figuratively—to serve as agents of God’s righteousness and unconditional love. Saints don’t wear Chanel or Brioni but lift the spirit higher than a well-cut garment as they model essential elements of humanity: Love and Hope.

Pierre, Juliette, and Euphemia Toussaint as painted by Anthony Meucci, 1825
Pierre, Juliette, and Euphemia Toussaint as painted by Anthony Meucci, 1825

Venerable Pierre Toussaint (1766–1853) took his surname from the Haitian general Francois-Dominique Toussaint Louverture, a Black enslaved person turned enslaver turned slave liberator. Venerable Pierre Toussaint was trained as a house servant in his native Saint Domingue (Haiti). He was taught to read and write in French and English and had free reign of his enslavers’ library. Along with his sister Rosalie, his aunt, and two others, Toussaint arrived in New York in 1787, the property of Jacque Berard who had fled the Haitian rebellion with his family. Berard returned to Haiti to secure his property but died there of pleurisy in 1791, nearly destitute.

At the time, the United States was facing its first financial crisis. Although enslaved, hardship seemed to sharpen Toussaint’s resolve and entrepreneurialism. Apprenticed as a hairdresser, his success enabled him to support the Berard family and household, caring for Berard’s widow, Marie, until her death in 1807, after which he gained his freedom. Toussaint’s success also enabled him to purchase the freedom of his sister—whose daughter he would adopt upon Rosalie’s death—as well as the freedom of others who were enslaved. Among those was Juliette Noel, a Haitian woman Toussaint married in 1811. That same year he bought a house in Manhattan to shelter Black orphans and teach them trades.

Hairdressing was Toussaint’s profession, but his intellect, faith, and love for humanity established his character.  In addition to working more than 12 hours a day dressing hair, followed by household chores and community service to feed the hungry and nurse the sick, Toussaint was a daily communicant of St. Peter’s Church on Barclay Street, attending Mass at 6:00 a.m. He served the public another 36 years after gaining his freedom and was known to quote from the Sermon on the Mount in French. “The Beatitudes seemed to have found a way into his heart,” wrote his first biographer.

Toussaint inspired all who knew or heard of him. His clients were elite society women. Among them the wife and daughter of Alexander Hamilton. They welcomed him into their estates, sought his counsel and admired his kindness, piety, and charitable works. Many were Protestant socialites like Mary Anna Sawyer Schuyler, a close friend who called him “my Saint Pierre.” Under their patronage, Toussaint earned as much as $1,000 a client annually at a time when the average annual salary was $65.

Pierre and Juliette Toussaint spread their philanthropy widely and diversely, creating a credit bureau and employment agency to help Black people and support the resettlement of Haitian immigrants to New York; founding the First New York City Catholic School for Black children; helping raise funds for Elizabeth Seton’s Sisters of Charity to open an orphanage in New York City even though it only served White children; funding the nation’s first religious order of Black nuns, the Oblate Sisters of Providence; providing aid for retired priests and destitute travelers; and contributing to the founding and building of St. Patrick’s Church that became St. Patrick’s Cathedral.

As his health failed with age, friends pressed the elderly Toussaint to retire and enjoy his success. He responded, “I have enough for myself, but if I stop working, I have not enough for others.” His last recorded words, two days before his death, were, “God is with me.” Asked if he wanted anything, he replied, “Not on this earth.”

Pierre Toussaint died at age 87, two years after his beloved Juliette. Friends and media praised this man defined by his faith, heart, and character and not external circumstances.

An act of racism once barred Toussaint from attending the St. Patrick’s Church he helped found. In a testament to God’s grace and remembrance of Toussaint’s servanthood, Cardinal John O’Connor arranged for Toussaint’s reinterment in 1959 to a vault under the altar of St. Patrick’s Cathedral on Fifth Avenue. He is the only layperson buried among bishops and cardinals.


Sources: George Washington’s Mount Vernon, Ten Facts About the American Economy in the 18th Century; Archdiocese of New York; Archways, the online Magazine of the Archdiocese of New York; Cathecist Cafe


Joann Stevens is a freelance writer and program specialist promoting unsung and unknown African American jazz, faith, and cultural innovators who have influenced democracy and racial justice for the Common Good.

Dousing the Fires of Inhumanity

I woke up and looked at the clock. It really was 3:00 in the morning. “Oh no,” I thought. “I hope I can get back to sleep.” Because I usually sleep well, I tried to recall my activities from the day and evening to try to figure out what could be causing me to wake up and not get back to sleep.

After about an hour of tossing and turning, searching for the best position to invoke sleep and playing mind games equivalent to counting sheep, my mind was pulled toward the ubiquitous, never-ending negative news stories of the day.

Wars and their devastating physical and psychological human toll and our inhumanity to one another as exhibited through political maneuverings, the cutting cruelty of social media, and random killings, some out of a belief that some people are worthy to live and others are not. As I ruminated about these things, I was overwhelmed by a deep sadness and tears slowly leaked out of the corners of my eyes.

My sadness caused me to think about the title of my website: The F.I.R.E. This Time. Inspired by Baldwin’s The Fire Next Time, the title I chose in some ways reflects my pessimism about us humans.

Though there are ebbs and flows, there is always Fire. Sometimes there are Fires all over the world and little fires everywhere all the time. What are these Fires?

What I call Fires is what David Brooks describes as “the rising culture of dehumanization . . . tribalism, racism, ideological dogmatism, and social media.”  (“A Humanist Manifesto: The world feels like an awful place right now. Here’s how to make it better.” The Atlantic, October 24, 2023.)

Brooks describes dehumanization as “any way of seeing and acting that covers the human face, that refuses to recognize and respect the full dignity of each person.”

Described as such, dehumanization is the root cause of all the Fires. What ignites these Fires is humans thinking that there is only one right way, one right answer, one point of view and other ways of thinking or viewing are wrong or bad and must be vanquished, destroyed, and annihilated.

Some ideas Brooks suggest for conserving humanity that resonate with me are what he calls humanistic wisdom and empathy.*

Brooks shares that it takes humanistic wisdom “to be able to understand one another to some degree, to see one another’s viewpoints, to project respect across difference and disagreements.” If this is all we must do, why do we feel helpless to confront the problems we see and hear about? What can we do as individuals? How can we exhibit humanistic wisdom and empathy?

It’s obvious that we can’t contain world Fires, but we can contribute to dousing the flames of little fires. While even controlling little fires is no easy task, it is something that each of us can do in our everyday interactions, even our casual encounters. Instead of accusing as a first instinct, we can practice the habit of first accepting and hearing.  

An attitude of acceptance and hearing sets the tone for humanistic wisdom and is a meaningful step toward empathy. Brooks’ understanding of empathy is “first mirroring—accurately reflecting the emotions of the person in front of you. Second, mentalizing using your own similar experiences to project a theory about what the other person is going through. Third, caring…. To care, you not only have to understand another person: you also have to perform an action that will make them know that you understand how they feel.”

We should be grateful for the many good people who try to be empathetic by mirroring and mentalizing in their encounters with others. It’s the third part of Brooks’ description of empathy—caring—that is often missing from our relationships with “the other.” If more people could care about “the other” because it’s the humane thing to do, we could chip away at the kindling that keeps these Fires of hate and aggression smoldering and eventually bursting into flames.

Our history demonstrates that there was fire last time, and sleepless nights cause us to ruminate on the fire this time. Sadly, if there are not more demonstrations of humanistic wisdom and empathy, there will undoubtedly be Fire the Next Time.

word cloud in shape of two hands reaching toward each other with primary words in one being "I HEAR YOU" and "CONNECT" and the primary word in the other hand being "EMPATHY"

*In fact, the FIRE in the title of my blog is an acronym that’s long been a touchstone for me, of which ‘empathy’ is a component, so I guess I’m not entirely pessimistic. Following are the components of the acronym:

  • Fate/Faith
  • Integrity/Initiative
  • Reflection/Respect
  • Energy/Empathy

First-Generation High School Graduates

Maybe you attended a high school reunion recently or talked with someone who attended one. Most likely these reunions are commemorating graduations that occurred 20-50 years ago. It’s likely that the majority of those classmates attending these reunions were the first in their families to receive a high school diploma. Graduating from high school was quite an accomplishment and source of pride for these graduates’ families.

What is stunning and puzzling to me is the number of young people born in the United States who—in 2023—are the first in their family to graduate from high school.

These thoughts led me to these notes from my mother:

What Gwen’s Graduation from High School Meant to Me

Yes, her graduation meant much to me in terms of my life and the chance to make up for disappointments and lost opportunities. It meant that the naysayers and name-callers were wrong about me and my child. It meant that despite the circumstances of her conception and the mess her father and I made of our lives together after her birth, through faith, I knew that God was watching over her. His eyes were on her as he watched over the sparrows.

What Gwen did not know was on the occasion of her high school graduation, I remembered my Grandpapa Agnew, my daddy’s father, who was a slave. With joy in my heart, I thought about how far we had come to finally have someone in our family graduate from high school.

Grandpapa Agnew in a suit and hat with a building in the background
Grandpapa Agnew

I recalled the times when I was a little girl and Grandpapa Agnew stayed with us. I would sit on his lap and he would tell me stories about when he was growing up. The message I got from his stories was about how much better things were for us Negroes now than when he was born and how it was so important that we worked hard to find opportunities to better ourselves and our race.

When Mama and Daddy moved to Memphis, Grandpapa Agnew stayed in Mississippi with his daughter. He visited us when we lived in Memphis and Gwen was a little girl. He had the most beautiful silver, not gray, hair; walked with a cane, and wore a suit and a dress hat. It was such a blessing that he could see his great grandchild, one who would accomplish what he could not have had the imagination to realize.