Celebrating Juneteenth

This week in North Philly Notes, we celebrate Juneteenth with a focus on Envisioning Emancipation by Deborah Willis and Barbara Krauthamer.

The Emancipation Proclamation is one of the most important documents in American history. As we commemorate its 150th anniversary, what do we really know about those who experienced slavery?

In their pioneering book, Envisioning Emancipation, renowned photographic historian Deborah Willis and historian of slavery Barbara Krauthamer have amassed 150 photographs—some never before published—from the antebellum days of the 1850s through the New Deal era of the 1930s. The authors vividly display the seismic impact of emancipation on African Americans born before and after the Proclamation, providing a perspective on freedom and slavery and a way to understand the photos as documents of engagement, action, struggle, and aspiration.

Envisioning Emancipation illustrates what freedom looked like for black Americans in the Civil War era. From photos of the enslaved on plantations and African American soldiers and camp workers in the Union Army to Juneteenth celebrations, slave reunions, and portraits of black families and workers in the American South, the images in this book challenge perceptions of slavery. They show not only what the subjects emphasized about themselves but also the ways Americans of all colors and genders opposed slavery and marked its end.

Filled with powerful images of lives too often ignored or erased from historical records, Envisioning Emancipation provides a new perspective on American culture.

And check out all of Temple University Press’s African American Studies titles. 

A sneak peek at the new issue of KALFOU

This week in North Philly Notes, we showcase the new issue of KALFOU, and the symposium on race and science, a highlight of Volume 5 issue 1.

Volume 5 Issue 1 of KALFOU features a symposium on race and science in which distinguished scholars from across the disciplines address the ways in which current developments in genomic research pose new challenges for analyses of the social construction of race. Advances in genetic research have provoked a revival of the claim that race has a genetic basis, a claim that has now been embraced by pharmaceutical companies seeking to make profits by marketing drugs that profess to address illnesses endemic to specific racial groups and by social scientists eager to explain racially skewed life outcomes as the product of the genetic defects of aggrieved groups rather than the result of racist practices, processes, and structures.  The symposium features astute and insightful articles by anthropologists Michael Montoya and John Hartigan, historians Terence Keel and Gabriela Laveaga-Soto, sociologists Ruha Benjamin and James Doucet Battle, and physician and public health scholar Claudia Chaufan.  Although these authors deploy a diverse range of scholarly methods and perspectives, their arguments cohere around an insistence that genetic research itself actually shows that race is a political rather than a biological category and that the “new” arguments about sciences and race are simply reiterations of very old forms of scientific racism.

George Lipsitz

Kalfou_generic-cover_102015Kalfou Vol. 5 Issue 1. Table of Contents:

SYMPOSIUM ON RACE AND SCIENCE • edited by Terence D. Keel and George Lipsitz

Race on Both Sides of the Razor • Terence D. Keel
Facing Up to Neanderthals • John Hartigan Jr.
What Can the Slim Initiative in Genomic Medicine for the Americas (SIGMA)
Contribute to Preventing, Treating, or Decreasing the Impact of Diabetes
among Mexicans and Latin Americans? • Claudia Chaufan
Race, Genetics, and Health: Transforming Inequities or Reproducing
a Fallacy? • Michael J. Montoya
Prophets and Profits of Racial Science • Ruha Benjamin
Race and the Epigenetics of Memory • Gabriela Soto Laveaga
Ennobling the Neanderthal: Racialized Texts and Genomic Admixture • James Doucet-Battle
Concluding Remarks: Social Justice Requires Biocritical Inquiry • Terence D. Keel

FEATURE ARTICLE
Feminist Mobilization in MEChA: A Southern California Case Study • Gustavo Licón

IDEAS, ART, AND ACTIVISM
TALKATIVE ANCESTORS
Cedric Robinson: “For a People to Survive in Struggle”

LA MESA POPULAR
The Septuagenarians’ Sankofa Dialogue • Kalamu ya Salaam and Jerry W. Ward Jr.

ART AND SOCIAL ACTION
The Play’s the Thing: An Interview with Rosten Woo • J.V. Decemvirale

MOBILIZED 4 MOVEMENT
“It Is Time for Artists to Be Heard”: Artists and Writers for Freedom, 1963–1964 • Judith E. Smith

TEACHING AND TRUTH
A UK–US “Black Lexicon of Liberation”: A Bibliography of African American
and Black British Artists, Artworks, and Art-Making Traditions • Celeste-Marie Bernier

IN MEMORIAM
James Oliver Horton, 1943–2017 • Melani McAlister

Celebrating National Poetry Month with Temple University Press books

This week in North Philly Notes, we highlight our books featuring and analyzing poetry in honor of National Poetry Month

1215_reg.gifMayan Drifter: Chicano Poet in the Lowlands of America, by Juan Felipe Herrera, Poet Laureate

In Mayan Drifter, Juan Felipe Herrera journeys to the Maya Lowlands of Chiapas on a quest for his Indio heritage and a vision of the multicultured identity emerging in America. He attempts to shed the trappings and privileges of his life in California in order to reduce his distance from the dispersed and shrinking Mayan population. In Mexico, Herrera seeks a deeper understanding of his homeland’s history, its exploitation, and looks to realize his own place in relation to the struggle of his people.

Like the Mayan drifter, the text crosses and extends boundaries. In a variety of narrative voices, poems, and a play, across time, Herrera recounts how the Maya have been invaded by the Spanish, the government, the multinational corporations of the petrochemical industry, and anthropologists. The Maya survive and resist as their numbers dwindle and the forces that mount against them become more powerful.

Inspired by the Maya’s resilience, Herrera envisions the disappearance of borders and evokes a fluid American self that needs no fixed identity or location.

Forthcoming in July from Temple University Press…

Who Will Speak for America? edited by Stephanie Feldman and Nathaniel Popkin

The editors and contributors to Who Will Speak for America? are passionate and justifiably angry voices providing a literary response to today’s political crisis. Inspired by and drawing from the work of writers who participated in nationwide Writers Resist events in January 2017, this volume provides a collection of poems, stories, essays, and cartoons that wrestle with the meaning of America and American identity.

THEFT 2502_reg.gif

Fran Wilde

–For Mia

That morning the officials
stole all the words

We bit into apples sliced thin
and drank coffee, not noticing
that the table had disappeared,
the window
even as we talked and chewed and laughed.

Friends wrote columns of blank space
demanding a return
of sense and empathy

and the officials heard the
and saw the

Then they returned our words
in sacks. Gave them back
to us upside down.

So we sit at the thin
and sip at a table

And we bite into windows
The brittle glass stinging our tongues
and we refuse to stop chewing

Also of interest….

On Becoming Filipino: Selected Writings of Carlos Bulosan by Carlos Bulosan, edited by E. San Juan, Jr.

A companion volume to The Cry and the Dedication, this is the first extensive collection of Carlos Bulosan’s short stories, essays, poetry, and correspondence. Bulosan’s writings expoun1184_reg.gifd his mission to redefine the Filipino American experience and mark his growth as a writer. The pieces included here reveal how his sensibility, largely shaped by the political circumstances of the 1930s up to the 1950s, articulates the struggles and hopes for equality and justice for Filipinos. He projects a “new world order” liberated from materialist greed, bigoted nativism, racist oppression, and capitalist exploitation. As E. San Juan explains in his Introduction, Bulosan’s writings “help us to understand the powerlessness and invisibility of being labeled a Filipino in post Cold War America.”

Yo’ Mama!: New Raps, Toasts, Dozens, Jokes and Children’s Rhymes from Urban Black America edited by Onwuchekwa Jemie

Collected primarily in metropolitan New York and Philadelphia during the classic era of black “street poetry” (i.e., during the late 1960s and early 1970s) these raps, signifyings, toasts, boasts, jokes and children’s rhymes will delight general readers as well as scholars. Ranging from the simple rhymes that accompany children’s games to verbally inventive insults and the epic exploits of traditional characters like Shine and Stagger Lee, these texts sound the deep rivers of culture, echoing two continents. Onwuchekwa Jemie’s introductory essay situates them in a globally pan-African context and relates them to more recent forms of oral culture such as rap and spoken word. 1453_reg.gif

I HATE BOSCO

I hate Bosco
It’s no good for me
My mother poured some in my milk
To try and poison me
But I fooled my mother
I poured some in her tea
Now I don’t have no mother
To try and poison me

Flow: The Life and Times of Philadelphia’s Schuylkill River by Beth Kephart

The Schuylkill River — the name in Dutch means “hidden creek” — courses many miles, turning through Philadelphia before it yields to the Delaware. “I am this wide. I am this deep. A tad voluptuous, but only in places,” writes Beth Kephart, capturing the voice of this natural resource in Flow.

An award-winning author, 1909_reg.gifKephart’s elegant, impressionistic story of the Schuylkill navigates the beating heart of this magnificent water source. Readers are invited to flow through time-from the colonial era and Ben Franklin’s death through episodes of Yellow Fever and the Winter of 1872, when the river froze over-to the present day. Readers will feel the silt of the Schuylkill’s banks, swim with its perch and catfish, and cruise-or scull-downstream, from Reading to Valley Forge to the Water Works outside center city.

Flow‘s lush narrative is peppered with lovely, black and white photographs and illustrations depicting the river’s history, its people, and its gorgeous vistas. Written with wisdom and with awe for one of the oldest friends of all Philadelphians, Flow is a perfect book for reading while the ice melts, and for slipping in your bag for your own visit to the Schuylkill.

Yellow Fever
It was a low-flying sheen that I could hardly see through.
It was a murderously persistent whine.
The eggs were slime.
I was too shallow.
Forgive me.

Celebrating Black History Month with our African American Literature titles

This week in North Philly Notes, we focus on our African American books about books in honor of Black History Month

From Slave Ship to Supermax: Mass Incarceration, Prisoner Abuse, and the New Neo-Slave Novel by Patrick Elliot Alexander

In his cogent and groundbreaking book, From Slave Ship to Supermax, Patrick Elliot Alexander argues that the disciplinary logic and violence of slavery haunt depictions of the contemporary U.S. prison in late twentieth-century Black fiction. Alexander links representations of 2426_reg.gifprison life in James Baldwin’s novel If Beale Street Could Talk to his engagements with imprisoned intellectuals like George Jackson, who exposed historical continuities between slavery and mass incarceration. Likewise, Alexander reveals how Toni Morrison’s Beloved was informed by Angela Y. Davis’s jail writings on slavery-reminiscent practices in contemporary women’s facilities. Alexander also examines recurring associations between slave ships and prisons in Charles Johnson’s Middle Passage, and connects slavery’s logic of racialized premature death to scenes of death row imprisonment in Ernest Gaines’ A Lesson Before Dying.

Alexander ultimately makes the case that contemporary Black novelists depict racial terror as a centuries-spanning social control practice that structured carceral life on slave ships and slave plantations-and that mass-produces prisoners and prisoner abuse in post-Civil Rights America. These authors expand free society’s view of torment confronted and combated in the prison industrial complex, where discriminatory laws and the institutionalization of secrecy have reinstated slavery’s system of dehumanization.

Black Regions of the Imagination: African American Writers between the Nation and the World, by Eve Dunbar, a title in the American Literatures Initiative

Zora Neale Hurston, Richard Wright, James Baldwin, and Chester Himes were all pressured by critics and publishers to enlighten mainstream (white) audiences about race and African American culture. Focusing on fiction and non-fiction they produced between the Harlem Renaissance and the Black Arts Movement, Eve Dunbar’s important book, Bla2239_reg.gifck Regions of the Imagination, examines how these African American writers—who lived and traveled outside the United States—both document and re-imagine their “homegrown” racial experiences within a worldly framework.

From Hurston’s participant-observational accounts and Wright’s travel writing to Baldwin’s Another Country and Himes’ detective fiction, these writers helped develop the concept of a “region” of blackness that resists boundaries of genre and geography. Each writer represents—and signifies—blackness in new ways and within the larger context of the world. As they negotiated issues of “belonging,” these writers were more critical of social segregation in America as well as increasingly resistant to their expected roles as cultural “translators.”

Pimping Fictions: African American Crime Literature and the Untold Story of Black Pulp Publishing, by Justin Gifford, a title in the American Literatures Initiative

“Lush sex and stark violence colored Black and served up raw by a great Negro writer,” promised the cover of Run Man Run, Chester Himes’ pioneering novel in the black crime fiction tradition. In Pimping Fictions, Justin Gifford provides a hard-boiled investigation of hundreds of pulpy paperbacks written by Himes, Donald Goines, and Iceberg Slim (a.k.a. Robert Beck), among many others.

Gifford draws from an im2186_reg.gifpressive array of archival materials to provide a first-of-its-kind literary and cultural history of this distinctive genre. He evaluates the artistic and symbolic representations of pimps, sex-workers, drug dealers, and political revolutionaries in African American crime literature—characters looking to escape the racial containment of prisons and the ghetto.

Gifford also explores the struggles of these black writers in the literary marketplace, from the era of white-owned publishing houses like Holloway House—that fed books and magazines like Players to eager black readers—to the contemporary crop of African American women writers reclaiming the genre as their own.

Black Theatre: Ritual Performance in the African Diaspora, edited by Paul Carter Harrison, Victor Leo Walker II, and Gus Edwards 

Generating a new understanding of the past—as well as a vision for the future—this path-breaking volume contains essays written by playwrights, scholars, and critics that analyze African Americ1429_reg.gifan theatre as it is practiced today.

Even as they acknowledge that Black experience is not monolithic, these contributors argue provocatively and persuasively for a Black consciousness that creates a culturally specific theatre. This theatre, rooted in an African mythos, offers ritual rather than realism; it transcends the specifics of social relations, reaching toward revelation. The ritual performance that is intrinsic to Black theatre renews the community; in Paul Carter Harrison’s words, it “reveals the Form of Things Unknown” in a way that “binds, cleanses, and heals.”

Savoring the Salt: The Legacy of Toni Cade Bambara, edited by Linda Janet Holmes and Cheryl A. Wall

The extraordinary spirit of Toni Cade Bambara lives on in Savoring the Salt, a vibrant and appreciati1900_reg.gifve recollection of the work and legacy of the multi-talented, African American writer, teacher, filmmaker, and activist. Among the contributors who remember Bambara, reflect on her work, and examine its meaning today are Toni Morrison, Amiri Baraka, Pearl Cleage, Ruby Dee, Beverly Guy-Sheftall, Nikki Giovanni, Avery Gordon Audre Lorde, and Sonia Sanchez.

Admiring readers have kept Bambara’s fiction in print since her first collection of stories, Gorilla, My Love, was published in 1972. She continued to write-and her audience and reputation continued to grow-until her untimely death in 1995. Savoring the Salt includes excerpts from her published and unpublished writings, along with interviews and photos of Bambara. The mix of poets and scholars, novelists and critics, political activists, and filmmakers represented here testifies to the ongoing importance and enduring appeal of her work.

Yo’ Mama! New Raps, Toasts, Dozens, Jokes and Children’s Rhymes from Urban Black America, edited by Onwuchekwa Jemie 

Collected primarily in metropolitan New York and Philadelphia during the classic era of black “street poetry” (i.e., during the late 1960s and early 1970s) these raps, signifyings, toasts, boasts, jokes and children’s rhymes will delight general readers as 1453_reg.gifwell as scholars. Ranging from the simple rhymes that accompany children’s games to verbally inventive insults and the epic exploits of traditional characters like Shine and Stagger Lee, these texts sound the deep rivers of culture, echoing two continents. Onwuchekwa Jemie’s introductory essay situates them in a globally pan-African context and relates them to more recent forms of oral culture such as rap and spoken word.

Unbought and Unbossed: Transgressive Black Women, Sexuality, and Representation, by Trimiko Melancon, a title in the American Literatures Initiative

Unbought and Unbossed examines black women’s literary and cultural production of the 1970s and early 1980s. Considering texts in the socio-cultural and historical moments of their production, Trimiko Melancon analyzes representations of black women that not

2325_reg.gif

only transgress racial, gender, and sexual boundaries, but also diverge from both discourses of “whiteness” and constructions of female identity imposed by black nationalism.

Drawing from black feminist and critical race theories, discourses on gender and sexuality, and literary criticism, Melancon illuminates the complexity of black female identity, desire, and intimacy. She sheds light on a more complex black identity, one ungoverned by rigid politics over-determined by race, gender and sexuality, while also enabling us to better understand the black sexual revolution, contemporary cultural moments, and representations in the age of Michelle Obama.

Re-Viewing James Baldwin: Things Not Seen, edited by D. Quentin Miller, foreword by David Adams Leeming

This new collection of essays presents a critical reappraisal of James Baldwin’s work, looking beyond the commercial and critical success of some of Baldwin’s early writings such as Go Tell it on the 1463_reg.gifMountain and Notes of a Native Son. Focusing on Baldwin’s critically undervalued early works and the virtually neglected later ones, the contributors illuminate little-known aspects of this daring author’s work and highlight his accomplishments as an experimental writer. Attentive to his innovations in style and form, Things Not Seen reveals an author who continually challenged cultural norms and tackled matters of social justice, sexuality, and racial identity. As volume editor D. Quentin Miller notes, “What has been lost is a complete portrait of [Baldwin’s] tremendously rich intellectual journey that illustrates the direction of African-American thought and culture in the late twentieth century.”

African American Writing: A Literary Approach, by Werner Sollors

Werner Sollors’ African American Writing takes a fresh look at what used to be called “Negro literature.” The essays collected here, ranging in topic from Gustavus Vassa/Olaudah Equiano to LeRoi Jones/Amiri Baraka, and in time from the Enlightenment to the Obama presidency, take a literary approach to black writing and present writers as readers and as intellectuals who were or are open to the world.
From W.E.B. Du Bois com2396_reg.gifmenting on Richard Wagner and Elvis Presley, to Zora Neale Hurston attacking Brown v. Board of Ed. in a segregationist newspaper, to Charles Chesnutt’s effigy darkened for the black heritage postage stamp, Sollors alternates between close readings and broader cultural contextualizations to delineate the various aesthetic modes and intellectual exchanges that shaped a series of striking literary works.
Readers will make often-surprising discoveries in the authors’ writing and in their encounters and dialogues with others. The essays, accompanied by Winold Reiss’s pastels, Carl Van Vechten’s photographs, and other portraits, attempt to honor this important literature’s achievement, heterogeneity, and creativity.

Temple University Press’s 2017 Best Sellers

This week in North Philly Notes, we showcase our most popular books of the past year: The Top 10 best sellers of 2017!

  1. Philadelphia: Finding the Hidden Cityby Joseph E. B. Elliott, Nathaniel Popkin, and Peter Woodall. Revealing the physical and cultural intricacies of Philadelphia, from the intimate to the monumental.
  2. The Man-Not: Race, Class, Genre, and the Dilemmas of Black Manhoodby Tommy J. Curry. Introduces the conceptual foundations for Black Male Studies, going beyond gender theories that cast the Black Male as a pathological aspiring patriarch.
  3. The Forest and the Trees: Sociology as Life, Practice, and Promise, Third Editionby Allan G. Johnson. An updated exploration of sociology as a way of thinking.
  4.  Tasting Freedom: Octavius Catto and the Battle for Equality in Civil War America, by Daniel R. Biddle and Murray Dubin. The life and times of the extraordinary Octavius Catto, and the first civil rights movement in America.
  5. The New Eagles Encyclopedia, Ray Didinger with Robert Lyons. The best-selling book on the Philadelphia Eagles, completely updated and expanded.
  6. The Possessive Investment in Whiteness: How White People Profit from Identity Politics, Revised and Expanded Edition, by George Lipsitz. A widely influential book—revised to reveal racial privilege at work in the 21st century.
  7. Historical Thinking and Other Unnatural Acts: Charting the Future of Teaching the Past, by Sam Wineburg, How do historians know what they know?
  8. We Make the Road by Walking: Conversations on Education and Social Change, by Myles Horton and Paulo Freire, edited by Brenda Bell, John Gaventa, and John Peters. Two pioneers of education discuss their diverse experiences and ideas.
  9. Believing in Cleveland: Managing Decline in “The Best Location in the Nation,” by J. Mark Souther. Explores how civic and business leaders used image-making in an effort to reimagine and revive Cleveland in the decades after World War II.
  10. Phil Jasner “On the Case:” His Best Writing on the Sixers, the Dream Team, and Beyond, edited by Andy Jasner. Three decades of reporting by renowned Philadelphia Hall of Fame sportswriter Phil Jasner.

 

An Open Letter of Love to Kim Jong-un

This week in North Philly Notes, we repost Look, a White! author George Yancy’s recent opinionator column from the New York Times blog, a “love” letter he penned with David Kyuman Kim to Chairman Kim Jong-un.

Dear Chairman Kim Jong-un,

We are certain that you will find this letter of love surprising.

We offer it to you in the final days of President Trump’s trip to Asia, when the rhetoric of war, hatred and mass violence has reached a fever pitch. It speaks of the urgent need for mutual love between our two countries, the United States and the Democratic People’s Republic of Korea.

We write you as two American citizens — an African-American and a Korean-American — considered “men of color” in our own country, who have suffered with our people under the history of America’s white racist violence, yet who still dare to love. Just as we have faith in our fragile and imperfect American democratic experiment, we have faith that you believe in something far more courageous than words of war.

Our aim is to meet you in the spirit of a resolute conviction that you are a human being who is worthy of being loved by us and that we are human beings worthy of being loved by you. It is quite simple, really, and yet so hard for so many to see: that we, North Koreans and Americans, are brothers and sisters. That straighforward yet existentially urgent statement is what is necessary during this time of crisis between our nations.

George Yancy: We stand with our brothers and sisters in North Korea who may feel as we do, wanting to know us, possibly to love us, but who have not been given the opportunity because of your regime. Clearly, our political leaders in the United States have failed to reach across this ever growing and dangerous divide and say, “Yes, we love the people of North Korea, and we recognize the humanity of Kim Jong-un.” And of course, you and your country’s officials have failed to do this as well.

In this letter of love, we refuse to speak of “fire and fury.” Instead, we speak of love, life and our globally shared humanity. We refuse to believe that there is “no choice”; we reject the language and morally unacceptable and inept threat to “totally destroy North Korea”; we reject the violent discourse and imagery of being “locked and loaded.” And we believe that a dialogue, especially one rooted in the language and spirit of love, is not a waste of time. Shared love is our deliverance from hatred.

We know that love is dangerous, because it requires facing one’s own brokenness and vulnerability. Yet both of our nations are morally broken, imperfect. So we speak with the impassioned words of Mahatma Gandhi: “I offer you peace. I offer you love. I offer you friendship. I see your beauty. I hear your need. I feel your feelings.”

This letter fervently asks more from you and from the United States. The writer James Baldwin, one of our most prophetic voices, wrote: “One can give nothing whatever without giving oneself — that is to say, risking oneself. If one cannot risk oneself, then one is simply incapable of giving.” Neither of our nations has much to give the other because each has failed to risk itself. And it is out of our collective and respective cowardice — our refusal to risk, to love and to combat our mutual cynicism — that this letter of love arises. It serves as an intervention as we face the potential horrors of unspeakable mass death. We stand with our brother Martin Luther King Jr., who refused “to accept the cynical notion that nation after nation must spiral down a militaristic stairway into the hell of nuclear annihilation.”

There are many here in the United States who will say that this letter is absurd, useless, even treasonous. Well, if love is treasonous, then we take joy in it. We revel in speaking out against hatred; inhumanity; divisiveness; discourse mired in immature name-calling; ugly, disparaging remarks; talk of destruction and obliteration; and the potential of miscalculation and nuclear conflagration. We prefer to stand on the “treasonous” side of Jesus, who dared to love.

We are traitors to those who reject mutual respect and who believe that there is no place for love as a binding force greater than mutual bullying and provocation. We are traitors to our country’s divisive rhetoric, filled with militarism, hatred, blood lust and warmongering, just as we stand opposed to yours, which threatens not only us, but also your neighbors — that is, your own brothers and sisters, and even your own people. As men of color, we know the semblance of that threat from within our own country.

To hate requires so little; to love requires doing what may feel impossible, because it means to lay down the sword and stretch out your hands, your arms, your hearts, to each other. Many will also criticize us, saying that love is too simplistic, that the problem between North Korea and the United States is too ideologically and geopolitically complicated. Those people fail to imagine with their hearts. Dr. King said: “We are inevitably our brother’s keeper because we are our brother’s brother. Whatever affects one directly affects all indirectly.” And Rabbi Abraham Joshua Heschel, another prophetic American voice of love, asked us, “How many disasters do we have to go through in order to realize that all of humanity has a stake in the liberty of one person; whenever one person is offended, we are all hurt.”

That kind of love refuses to hate, it refuses to believe that we are “enemies” by birth. We are brothers and sisters born of a common humanity. We believe in a love that remembers the humanity that binds us together, that opens us to hear the other’s voice, the other’s mourning. Then again, perhaps Baldwin was correct, “There are too many things we do not wish to know about ourselves.” Yet we believe that reciprocal love can take us to that place together and heal our wounds.

David Kyuman Kim: These feel like especially loveless times. We write from the conviction that the values of a love-driven politics can transform how we engage each other not only as nations but also as human beings. Which is to say, a love-driven politics insists that we seek compassion, generosity, kindness, forgiveness and mercy for each other as much as we do for ourselves.

Our president was elected to represent our people, but he has not represented the best of us. He has instead chosen to display only our basest traits. While he is not the first president to speak and act with hubris and arrogance, he has chosen belligerence over diplomacy, bullying over accord, insult over care. He represents a strand and strain of the American experiment that stubbornly holds on to the misguided notion that we are a nation of destiny and superiority, strengthened on legacies of white supremacy and rapacious capitalism. He has exacted those misguided ideals by treating you with disrespect and disregard, all the while belittling you as a leader of your own people, and you, in turn have done the same.

As a Korean-American, I have to acknowledge you both as one of my people and very much not of my people. My mother’s family is from North Korea, and so in some very real ways, you and I are of common stock. But a land does not make for family. If anything, you and your father have shown how land and nation can destroy families and traumatize them for generations. You are the leader of a nation whose people have suffered at the service of a political vision. At what cost has your loyalty to power come to your people, let alone to your humanity?

My mother’s family fled North Korea because of the forces of war that are all too similar to the enmities that are threatening us today. And it was the consequences of the Korean War and the havoc it wreaked on my people in South Korea that eventually drove my family to the United States. And through this migration and growing up in white-supremacist America, I was transformed from our common stock to a Korean-American dedicated to the ways of love.

Indeed, as a Korean brother I have been forged by my inheritance from Christianity and Confucianism. This means that my witness to you is born of traditions of love and ethical responsibility. Among the very real and central challenges of radical love is to adhere to the moral mandate to love our neighbors and enemies as we would love ourselves. This is especially challenging at a moment in which love has been hard to find and discern. For those of us who lament the ascendancy of our current president, we have had to learn how to love ourselves once again.

We write you today not only because of what you are hearing from us — the United States — but, more important, because of all the crucial things you are not hearing. As defenders of civil rights against racism, we come from a tradition not well represented or well understood, yet one that has transformed the course of our nation’s history and the lives and legacies of peoples across the globe.

This is the tradition of radical love most powerfully and persuasively articulated and represented by Martin Luther King Jr. This is a tradition that insists that love has the power to bind us together in a common purpose, that love gives us the confidence and courage to stand up to injustice and suffering. It is a tradition that holds us accountable not simply to ourselves but to a vision of human existence that insists that we can be with one another, hold one another up, and fortify one another’s humanity in what Dr. King called “the beloved community.”

We reach out to you from this tradition that holds the value of speaking truth to power with love. This is a calling. It is our vocation. We have no choice but to strive to live up to the examples of Dr. King and Rabbi Abraham Joshua Heschel, of activists like Fannie Lou Hamer and Grace Lee Boggs. These heroic figures have been exceptions to the insidious rule of an American legacy of white supremacy and imperialism that has left the least among us in utter despair. This tradition of radical love is an American tradition, even though it has drawn deeply and powerfully from people like Gandhi and Thich Nhat Hanh.

We come to you as citizens of an America not yet fully realized, one that insists that the ways of love can be the ways of democracy, that the challenge of loving one’s neighbors and enemies is fundamentally a call for freedom and justice and hope. We write to you with love and an appeal for forgiveness and mercy because history and our lot demand this of us. And our hope is that it will demand the same of our fellow citizens.

Wishing you peace and love,

David Kyuman Kim and George Yancy

Celebrating the life and times of the extraordinary Octavius Catto, and the first civil rights movement in America

This week, in North Philly Notes, we honor Octavius Valentine Catto, the subject of Daniel R. Biddle and Murray Dubin’s majestic biography, Tasting Freedom. Catto is being honored with a statue that will be unveiled on the apron of Philadelphia’s City Hall on September 26 at 11:00 am. 

A video interview with the authors of Tasting Freedom

 

A Q&A with the authors of Tasting Freedom

Q: Octavius Catto was a pioneer of the Civil Rights movement in the Civil War era. Where did you hear about him, why is he so little known, and what prompted you to write his life and times?
A: Murray discovered him in 1993 while doing research for a book he was writing on the history of South Philadelphia. Dan heard a historian talking on the radio about black life in the city in the 19th century and discussing Catto. Catto is little known because he died so young, before he had a chance to become prominent on the national scene. We both thought his life was extraordinary.

Q: How and where did you do your research? What surprises did you discover?
A: We did our research in Pennsylvania, New York, Washington D.C., South Carolina and New Jersey in churches, college reading rooms, and the Library of Congress. We scoured diaries, letters, newspapers, census records, box scores and song sheets in an effort that took more than seven years. We didn’t realize until more than a year into the work that there was a civil rights movement in the 19th century.

Q: Tasting Freedom provides an extensive history of the Civil War era and how African Americans faced racism on the baseball field, on streetcars, as voters, in the military etc. How did Catto and his “band of brothers” combat this discrimination?
A: He and his contemporaries in the North needed to fight for many rights that whites took for granted. Their weapons were their organizing skills to mold public opinion and educate whites, exemplary public behavior, bravery on the Civil War battlefield and physical courage in the face of threats and bodily harm to integrate the streetcars.

Q: Catto taught at the Institute for Colored Youth. He was very instrumental in educating free slaves and helping them get established. His famous speech at a graduation begins, “There Must Come a Change!” It started as a history of the school and ended with a call for equal rights. It had an immediate impact and was reprinted and circulated widely. How far-reaching was his speech?
A: The Institute for Colored Youth sent more teachers South to teach freed slaves and their children than any other school in the nation. It’s clear that I.C.Y. students were listening to Catto.

Q: Catto’s story intersects with historical figures such as the “feminist”/abolitionist Lucretia Mott, and famous orators like Frederick Douglass, with whom he shared stages. How did Catto establish himself in Philadelphia society and make the social/political connections he did?
A: Catto was a prominent educator who ran the boys school at the Institute for Colored Youth, the best school for black youth in the city, and arguably the best school for youth of any color. That elevated him to an important role in the community. He was a charismatic speaker who was the son of a well-known clergyman. Active in civil rights activities in his 20s, he fought the same battles that Douglass and Mott were fighting. And he was a rising Republican leader in the black community.

Tasting Freedom_AD(12-16-09) finalQ: Tasting Freedom has a terrific chapter about baseball and Catto’s experiences with the Pythians. Unable to integrate baseball, interracial matches were played unofficially with Catto’s team playing in the first game between white and black clubs. Did he have the respect of whites, or did he have a negative reputation?
A: The Philadelphia Athletics, the top white team in the city in the 1860s, permitted the Pythians to play on the Athletics’ field and were supporters of Catto’s effort to compete against white teams. It was not uncommon to see white ballplayers in the stands watching Pythian games.

Q: The chapter on the battle for streetcars shows Catto’s strength as an agitator. He tried to change laws. What do you think he could have accomplished had his life not been cut short?
A: That’s the question we wish we could answer. But we’ll try: We believe he would run for public office locally and won, and then would have sought higher office in the state. We also believe he might have received an appointment by the President to represent the United States overseas in a diplomatic position. And we think he may have left Philadelphia at some point to run his own school, perhaps in the South.

Q: You provide detailed descriptions of Catto’s enemies and the reaction to his death and its aftermath. How great was the riot that occurred?
A: Catto was shot to death in an 1871 election-day riot in Philadelphia that was one of the worst days of violence that the city had ever seen. We described the riot in the book as “five blocks in one direction and three in the other.” Scores of black men were shot and beaten and an untold number were scared away from the polls.

Q: You end Tasting Freedom with an epilogue on Catto’s legacy. How do you measure Catto’s contribution to history?
A: Influence is difficult to measure. We know that W.E.B. Du Bois knew about Catto because he wrote about him in “The Philadelphia Negro.” And we know that black leaders in the early 20th century read Du Bois. So it makes sense to say that Catto’s life was known to the black men and women who began the NAACP and who led the Harlem Renaissance. We also know students that Catto taught became civil rights leaders in the South and went on to teach black students across the nation.

Q: So what are two white guys doing writing about African American history?
A: We are newspaper guys and what we care about our good stories. The story of Catto’s life is a great story that no one has ever told. Even more important is the story of the civil rights movement in the 19th century, which has been little told. We thought that putting the two together would be a great yarn.

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