[Oe List ...] 12/09/2021, Progressing Spirit: Toni Anne Reynolds: Sankofa; Spong revisited

[James Wiegel]

A past to remember, a future to mold

Jim Wiegel
“A revolution is on the horizon:  a wholesale transformation of the world economy and the way people live.”  Fred Krupp


> On Dec 9, 2021, at 7:27 AM, Ellie Stock via OE <oe at lists.wedgeblade.net> wrote:
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> Essay by Toni Anne Reynolds
> December 9, 2021
> Sankofa
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> The United Nations, in partnership with the West African country of Ghana, marked 2019 as “The Year of Return”. It was a year to honor the 400-year stint of resilience of the people of the African Diaspora. 400 years since the first stolen Africans arrived in the Americas as part of the system of chattel slavery. During the Year of Return, thousands of people of the African Diaspora visited countries in West Africa as a way of honoring the lineage of strength. Ghana was host to most of these events and many of the festivities were advertised with the symbol of “Sankofa” (displayed in both images above). It has become a popular symbol and term throughout the United States as African American communities work to connect with the past to envision and build the future.
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> The Sankofa symbol itself is inspired by an Akan proverb: “sƐ wo werƐ fi na wo sankƆfa a yenkyi”. This can be translated to “if you forget and you go back to take what you forgot, it is not a crime/taboo.” Typically, one might find the meaning of Sankofa explained as “to retrieve” or “to return and get it”. In either short or long form, the essence remains: visiting the past is a way to invest in and protect the future. Generally, Sankofa is invoked to encourage an entire generation, or the whole of a community, to embody the meaning. As was the case with "The Year of Return" events. The idea was, and continues to be, that knowing one’s lineage, culture, and history can ensure a lively future. The building of which will be strong and able to endure for many generations.
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> There are several depictions of this wisdom symbol. One form looks like a heart with spirals incorporated on the top and bottom. Another common form of Sankofa is of a bird facing backward with a seed in its mouth, while it’s body and feet face forward. Internet searches will tell you this bird is mythical, but I have heard elders speak about this creature as one that truly exists in Nature, or did at one point in time. This bird is known for meticulously collecting food and strategically hiding it in its surroundings. Then, during times of scarcity, the bird returns to its hidden troves of nutrition - it will “go back and get it” so that death does not come to visit.
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> To embrace the meaning of this symbol is to accept the invitation to behave with the same priorities of this bird. Regardless of ancestral lineage, ethnic and cultural makeup, each of us is responsible for protecting treasures so that they can be of benefit to coming generations. This value seems to be activated in today’s reality. At the beginning of 2019, The Year of Return, an estimated 26 million people used an at home genetics test to trace their ancestry. This staggering desire to trace roots lead to many people finding long lost family, discerning details about their familial origin stories, and connecting to cultures they once felt removed from. There’s no way of knowing what the driving motivation was for all 26 million people. However, anytime a trend takes off in society, it does seem to point to a stable truth. In this case, I offer that the widespread interest in exploring personal lineage is reflective of our collective call to “retrieve” what has been forgotten, as a way to supply future generations with much needed virtues. Virtues such as community, endurance, wise compassion, resilient creativity, ingenuity.
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> Even on the level of so-called individual life, it can be the case that visiting the past reveals hidden gems that enrich the present and inform the way a person creates their future. I recently had such an experience in my “individual” life. I was participating in a Saturday Service facilitated by the beloved Rabbi Brian when he led a gratitude exercise. He asked everyone to open their text messages or email inboxes and scroll down several times so that we were deep in our inbox, and therefore likely to select someone who hadn’t heard from us in a long while. Without much analyzing, we picked a person and wrote them a simple message of thanks. “I’m glad you’re in my life.” “Thank you for being such a positive presence to those around you,” messages of this sentiment.
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> The person I selected without thought was a college professor. She last messaged me in February of this year. Now, in October, I texted her to say, “thank you for being part of my journey.” What followed turned into a month’s long catch-up session. We have connected via video calls, emails, and are collaborating on a project that I left in 2011 before I graduated from college. The process of being in touch with her has enlivened corners of my life that I didn’t realize were becoming dull. Interests that fell to the wayside have been pulled back onto my path. A few other dearly held relationships that faded with time are coming back into focus as well. It has been a joyous few months feeling these closet lights turn back on. I had forgotten so much, so many people, so many inspirations. The biggest blessing in all of it is that the plan I had crafted for 2022 has been heavily edited by this surprising spark turned flame. Now my immediate future is made brighter after picking up the seeds I left hidden in my past, and in my reaching back I am reviving things that will be of great service to my community.
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> It’s not lost on me that Rabbi asked us to “go back” in our inboxes to find a gem of a person. Or, that the conversation with that gem of a person resulted in even more reflecting and revisiting of the past. All of this, and the aspects that remain unshared, are part of the Sankofa experience. I wonder what ways you are you able to do something similar this week?
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> It is not always easy to go back or to remember. I presume that acts of service, like this exercise in retrieving forgotten jewels, are meant to happen in community. Even if the community is a bit abstract, consisting of descendants and people you may never meet. You do belong to more than just yourself, and so does our legacy. In whatever way you are able to embody Sankofa this week, I hope you will do so with great expectancy. May your fetching be joyful, and your return to the present be met with great hopes for the future to come. There is a great deal of architecture to be constructed on the foundation of our past. Here’s to building something beautiful. Together.
> ~ Toni Anne Reynolds
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> Read online here
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> About the Author
> Minister Toni Anne Reynolds is committed to singing flesh onto the bones of the Christian tradition by incorporating recently found texts of the ancient world into liturgy, sermons, and poetry. Toni’s Christianity forms a holy trinity with the psychological medicine of Tibetan Buddhism and the eternal Life found in Yoruba traditions. Balanced in an eclectic faith and focused in theology, Toni’s ministry offers a unique perspective on life, theology, and spirituality.
> Question & Answer
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> Q: By Roy
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> As a progressive Christian, how should one read and understand the story about Lazarus and the rich man?
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> A: By Rev. Jim Burklo
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> Dear Roy,
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> In the old Vulgate edition of the Bible, the rich man in Jesus’ parable in Luke 16: 19-31 is called “Dives”.  Lazarus begs for crumbs from Dives’ table.  At death, Dives is sent to Hades (the Greek version of hell) and Lazarus is directly delivered into the bosom of Abraham. 
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> Here is Martin Luther King’s interpretation of the story:
> “Dives is the white man who refuses to cross the gulf of segregation and lift his Negro brother to the position of first-class citizenship, because he thinks segregation is a part of the fixed structure of the universe. Dives is the Indian Brahman who refuses to bridge the gulf between himself and his brother, because he feels that the gulf which is set forth by the caste system is a final principle of the universe. Dives is the American capitalist who never seeks to bridge the economic gulf between himself and the laborer, because he feels that it is natural for some to live in inordinate luxury while others live in abject poverty.  Dives’ sin was not that he was cruel to Lazarus, but that he refused to bridge the gap of misfortune that existed between them. Dives’ sin was not his wealth; his wealth was his opportunity. His sin was his refusal to use his wealth to bridge the gulf between the extremes of superfluous, inordinate wealth and abject, deadening poverty.”
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> I don’t think I can improve on MLK’s commentary.  His words ring as true today as they did in 1955 when he delivered them in a sermon.
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> Jesus’ parable was old when he uttered it.  A similar story circulated in ancient Egypt.  The prophetic tradition has always exhorted the rich to attend and respond to the plight of the poor. 
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> Progressive Christians might be taken aback by the vivid imagery of hell (its Greek version, called Hades) in this passage.  But note that the modern evangelical formula for hell-avoidance is missing!  In this parable, you don’t have to “accept Jesus as your personal Lord and savior”.  All that’s necessary to get to the bosom of Abraham is to follow the law of Moses and the guidance of the prophets.  And there’s no mention of “heaven”.  Genesis 25 tells us that “Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people.”  The people of early Israel did not believe in an afterlife: being “gathered to his people” meant being buried with them.  Lazarus’ reward for following the law and the prophets was to die in peace and be gathered to Abraham and the rest of his people.  The cultural context of this parable makes it clear that it is not to be taken literally as a description of life after death.
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> But progressive Christians ought to take it seriously.  Those of us with the resources to help those who lack them must pay attention and respond meaningfully to their needs – not just with traditional charity, but with a commitment to structural social and economic change.
> ~ Rev. Jim Burklo
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> Read and share online here
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> About the Author
> Rev. Jim Burklo is the Senior Associate Dean of Religious and Spiritual Life at the University of Southern California.  An ordained pastor in the United Church of Christ, he is the author of seven published books on progressive Christianity, his latest book is Tenderly Calling: An Invitation to the Way of Jesus (St Johann Press, 2021).  His weekly blog, “Musings”, has a global readership.  He serves on the board of ProgressiveChristiansUniting.org and is an honorary advisor and frequent content contributor for ProgressiveChristianity.org. 
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> Bishop John Shelby Spong Revisited
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> Troy Davis and the Debate over Capital Punishment
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> Essay by Bishop John Shelby Spong
> September 29, 2011
> Wednesday, September 21, 2011 was a consciousness-raising day in the United States.  It is always a conscious-raising occasion when a high profile public execution is about to take place.  The people of this country favor the death penalty for murder, the polls tell us, by about a 64 per cent majority, but there is a deep ambivalence even among those who say they approve.  The support for the death penalty was 80 per cent as recently as 1994.  It has declined because of publicity in cases where DNA evidence established innocence for some who were condemned and waiting on death row.  The idea of executing an innocent person is deeply troubling.  Death is so final.  Mistakes cannot be rectified or restitution accomplished.
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> On that particular September Wednesday two people were executed in the United States.  Only one of them, however, received national attention.  His name was Troy Davis, an African American man living in Georgia.  The other was a white man named Lawrence Brewer, who was convicted along with two other men  of tying a black man named James Byrd by his legs to their pick-up truck and dragging him along an unpaved gravel road in Jasper, Texas, until he was not only dead, but dismembered.  The crime for which Troy Davis was put to death took place in 1989.  According to the testimony at the trial the details were these:
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> Police officer Mark MacPhail was off duty, but working a second job as a security guard.  A homeless man called for help when he was being assaulted by a group of people including Troy Davis.  Officer MacPhail came to his aid and was shot in the face and heart, presumably by Mr. Davis, who was at that time 20 years old.  Officer MacPhail died immediately, leaving a widow and two small children to struggle through life without a husband or father.  Mr. Davis was subsequently arrested, tried, convicted and sentenced to die.  He has been on death row for 22 years, spending that time exhausting the appeals process.  His execution date had been set four times.    On three previous occasions during 2007 and in 2008 Mr. Davis came near the moment of his execution, but received a stay, first from the State of Georgia Clemency Board and later from the Supreme Court.  The Supreme Court, having granted the stay, however, voted not to hear the case.  The fourth date set for his lethal injection was the final one.
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> It was after the appeals process had exhausted the possibilities for clemency that the case catapulted into national prominence as a number of anti-death penalty groups like the American Civil Liberties Union, People of Faith Against the Death Penalty, Amnesty International and the NAACP took up the cause.  A majority of the witnesses who had testified against Mr. Davis at the trial publicly wavered and sought to withdraw their testimony, which they now said was coerced.  Of course this case had racial overtones.  Given Georgia’s racial history that is probably inevitable.  When the final appeal to the Georgia State Clemency Board was turned down just before the execution, rumor had it that the vote of this five person board was three to two in favor of denying clemency and proceeding with the execution.  That vote has not been confirmed, but it was noted that this board was made up of three white Americans and two black Americans, so the rumor, coupled with unverified assumptions, fueled the charges that racism was operative.
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> Mr. Davis was said to have declined a final meal and to have been in “good spirits.”  He was aware of the world-wide publicity that his case had attracted.  Among those who appealed for clemency on his behalf were former President Jimmy Carter, Archbishop Desmond Tutu, Pope Benedict XVI, fifty-one members of congress, people from the world of entertainment and even William S. Sessions, a former Federal Bureau of Investigation head and a strong supporter of capital punishment.
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> There is a kind of fascination present in the American public that accompanies the process of execution.  People want to know the details, to hear of the last words, to be informed of the behavior of the condemned person.  For those who witness an execution there is always an audience to address.  A public execution is an emotional experience for many, though after the deed is done people quickly forget all but the most notorious of the victims.  Attending this execution were Officer MacPhail’s widow and her two now-grown children.  This execution for them seemed finally to have closed a door on their pain and grief, allowing them to move on.  The murder had obviously left deep scars on each of them and all three had clearly undergone real suffering.  Mrs. MacPhail characterized her family, quite appropriately it seems, as “victims.”
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> Also in attendance at this execution were members of Troy Davis’ family.  This experience had also defined their lives as they watched one they loved spend 22 of his 42 years of life incarcerated.  They made no comments, leaving us to wonder at their grief and the specter of the broken dreams and lost hopes that parents always seem to have for their children.  There is a deep heaviness that accompanies a wasted life.  The two families were kept apart.  They made no attempt to see each other.  No one needed that additional emotional load.
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> When Troy Davis was pronounced dead at 11.08 p.m. that Wednesday night, those outside the Jackson, Georgia, jail demonstrating in support of Mr. Davis dispersed.  Some were weeping, others were angry, all felt defeated.  There were undoubtedly others across this land who rejoiced, who claimed that justice had been done, the laws upheld and proper punishment administered.  There is always that division in the American body politic.
> The debate on the death penalty in America is an ongoing one.  The Supreme Court temporarily suspended it in 1972 as “cruel and unusual punishment” and therefore for a time unconstitutional.  They then reinstated it in 1976. 
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> Since that time 1269 people have been put to death.  A particularly horrendous public crime always brings loud calls for capital punishment.   Some of the people who support the death penalty surely want revenge.  That is as basic and as ancient in human nature as “an eye for an eye and a tooth for a tooth.”  Vengeful, hard justice seems to satisfy this emotion in some people.  Others who support the death penalty believe that this punishment is a deterrent to further crime.  Deterrence is also the major argument used by politicians who favor it, but all of the studies I have read fail to demonstrate that deterrence works.  Nations that have the death penalty have no less murder and in most cases actually have a higher murder rate than those who do not.  Psychologically the death penalty has always seemed strange to me.  The argument that “because killing is so terrible a thing to do, we will punish those who kill by killing them,” does not make logical sense to me.
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> I do understand the need for finality, for closing the door on a devastating episode that has been like a draining sore.  I do understand the need for a government to protect its citizens from those who have demonstrated that they are not capable of living in society without doing violence to another.  Both of these needs, however, I believe can be met with sentences of life imprisonment without parole.  People argue the economics of this, suggesting that life time care for convicted murderers is an expense taxpayers ought not to be asked to bear.  The facts, however, do not bear even this out.  The endless appeals process in capital cases is far more expensive to the taxpayer than life-time incarceration for the convicted one.  Others argue that our parole system ultimately sets free those with life time sentences.  That does happen in some cases, but that can be fixed by a legislative body passing a law to make parole in these cases impossible.  This argument is thus an excuse, not a reason.
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> Deep down I know that I do not favor capital punishment under any circumstances.  My reasons are convincing, at least to me.  First, the wrong person can be and has been executed on more than one occasion.  Second, there does appear to be economic and racial disparity in those who are sentenced to die.  Very few wealthy people, who can afford top criminal lawyers, need fear this outcome.  Poor people with court-appointed attorneys do.  Far more blacks than whites face the threat of execution.  That gives me pause since racism runs so deep in this nation that it inevitably distorts objectivity.  Third, both the fields of sociology and psychology have taught us that life is not only deeply connected, but radically interdependent.  None of us is an island complete in himself or herself.  All of us have been shaped and formed by our human experiences.  Is stealing wrong?  Yes, of course, stealing is wrong, but so is an economic system that grinds some people so deeply into poverty that they steal in order to survive or to provide bread so that their children do not starve, as was the case with Victor Hugo’s character Jean Valjean in Les Miserables.  Is murder wrong?  Of course murder is wrong, but who created the murderer?  No one is self-made.  Abused children do become abusive adults.  I do not intend to say that the individual can be relieved of any ultimate responsibility for his or her behavior, but I do want to say that individualism is not as individualistic as once we imagined.  We are a deeply interrelated species and any of us can be warped, twisted and even destroyed by another.  Given these facts I do not believe that the judgment of society can ever fall with appropriateness solely on the shoulders of the one who commits the crime or pulls the trigger.
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> Finally, I am not able to square capital punishment with my faith as a Christian.  I do not believe that capital punishment is or can ultimately ever be a moral option, nor do I think war today is or can ever be a moral option.   I am also prepared to argue that if we had a vigorous and competent system of sex education in our public schools and if we made birth control universally available, I would regard abortion, save in the rarest of circumstances in which the mother’s life or health was at risk, as no longer a moral option.
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> We live, however, in a compromised society.  Executions strike me as the result of failed domestic policy.  Wars strike me as the result of failed foreign policy.  Most abortions strike me as the dreadful result of a compromise between rampant sexual ignorance and the inappropriate repression that rises from contrived and unhealthy sexual fears.  I, furthermore, do not think that revenge and violence are the qualities of a civilized people.  I do not think that state killing demonstrates an advanced civilization.  I still hear the words of Jesus commanding us to love our enemies.
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> Troy Davis, may you rest in peace.
> ~  John Shelby Spong
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