--In the case of Hitler, you would be killed while listening.
Professor Gloria Emeagwali
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com > on behalf of Kenneth Harrow <harrow@msu.edu>
Sent: Thursday, February 22, 2018 5:36 PM
To: usaafricadialogue
Subject: USA Africa Dialogue Series - samuel's posting--Samuel
You are a really wonderful writer.
My first reaction to trump, to the killings in the schools, and in wider circles, evangelicalism, rightwing politics, those who sustain it, and the mess our country is in now, is to mobilize. To join the resistance. To march, sign the petitions, post actions, do what I can.
But underneath it all, with all my frustrations over guns and butter in this country, over immigrants and refugees in the world (there are now 65 million refugees and displaced people in the world. 65 million); after all that, I take a breath and try to get to the place you advocate, which is to try to listen to the other.
That's it. Even hitler. You have to listen. Even hegel on Africans. You have to listen. Even … you name it, even billy graham. If you listen, then you can begin to understand, and maybe then respond within a frame not constructed by the very institutions you oppose, but to reframe the horizon of the discussion.
It takes a certain inner calm to be able to do that; and when I read your posting here, it seems possible to get closer to that position.
your words were inspiring
ken
Kenneth Harrow
Dept of English and Film Studies
http://www.english.msu.edu/
people/faculty/kenneth-harrow/ From: usaafricadialogue <usaafricadialogue@
googlegroups.com > on behalf of Samuel Zalanga <szalanga@gmail.com>
Reply-To: usaafricadialogue <usaafricadialogue@googlegroups.com >
Date: Thursday 22 February 2018 at 17:03
To: usaafricadialogue <usaafricadialogue@googlegroups.com >
Subject: Re: USA Africa Dialogue Series - Fwd: Rev. Billy Graham dies at age 99
I agree with you on your assessment. And I see the relevance of what you observed everywhere, beyond people like Graham, even though one can make a case that the religious is more serious because as Marx said, alienation at the religious level is more serious because it is at the level of consciousness.
I have spent time to read Milton Friedman and Friederich von Hayek and while in many respects I disagree with and I am very concerned about the social and moral consequences of their ideas on society, it was very helpful for me to sit down and understand the logic of reasoning informing libertarianism. Without doing that, engaging libertarians in a debate can render one weak. I always counsel myself to be patient to understand the logic of reasoning informing the work of someone even if I disagree with the person. If we want to work effectively with people, even if we disagree with them we have to be patient to understand the logic and context that informs their reasoning. This will not just help us to know what we are dealing with but also think of strategic ways to confront the situation. Beliefs matter, not because they are always right but because even if they are mistaken they shapes people's action and how they construct meaning in the real world.
Those who study crime engage in this kind of venture very much as demonstrated by documentary films on how complicated criminal cases have been solved in the U.S. Without imagining the logic of reasoning informing a criminal mind, it would be difficult to solve the crime. This reminds me of an idea I encountered somewhere that is credited to Professor Manthia Diawara, titled "Reversed Anthropology." This is a situation where the hitherto colonized decides to study the mindset of the colonizer in order to understand what reasoning or rationale informed the colonizer's mind in the process of dehumanizing the colonized. Doing so does not mean one agrees with the oppressor's mindset or reasoning. But it opens one's eyes.
One might equally apply your logic of reasoning to gender studies by observing that, I do not care whatever rationale people give in scholarly debates, the bottom-line is women have been oppressed and there is evidence to prove that in both the West and the non-Western world. Many of the so-called mainstream statesmen did not make a big deal about the gender issue. Similarly, millions of people have been made victims of modernity; and neoliberal globalization, which Professor Joseph Stiglitz characterizes as "Ersatz Capitalism" -- "unfair system that socializes economic losses and privatizes the gains." And just as people can legitimately be angry about Billy Graham, we should equally be angry about proponents such global movements and institutions that have rendered many to become victims while their predicaments are rendered prosaic. As Milton Friedman asserted when asked about the suffering of the masses under the neoliberal hegemonic regime of accumulation spearheaded by the neoclassical counter revolution in economics, "you cannot make an omelet without breaking an egg." That is a statement loaded with great moral implication. At some point one begins to wonder whether because of what Hannah Arendt described as the "banality of evil" we have become so used to everyday violence and marginalization of people by institutions that we participate in on day to day basis even today, and not just during Billy Graham's days. I have been made aware of this phenomenon through a research tradition known as "institutional ethnography" which was originally feminist but it is focused on unraveling how social institutions in their day to day normal functioning perpetuate oppression and make it look normal or mundane.
Furthermore many of us in academia wittingly or unwittingly build our scholarship on the tradition left behind by the Enlightenment. But the same people whose work informed the Enlightenment tradition which we cannot escape as academics said terrible things about persons that were not white and the conceptual categories or categories of mediation they developed mediated the way the West related to non-Western people such as in Africa and we are still suffering that legacy today, as it is demonstrated by recent discussion by experts like you on the Black Panthers movie which I have not seen yet.
Thinking about the broader implications of your legitimate observation about Billy Graham reminds me of: Race and Enlightenment by Chukwudie Eze, where he documents how presumably highly enlightened scholars said nasty things that dehumanized Africans. We often read other things they wrote or said that we consider good (e.g. Kant on cosmopolitanism), while ignoring the ugly. In Western art, they say that the "Doryphoros" is unique in ancient Greek art because of its "canon of proportion." But when I take students to the Institute of Arts in Minneapolis, after all the analysis, I tell them that if the ideal concept of the human being one starts with is the Doryphoros, there is danger there that people in other parts of the world that do not fit that initial impression may be judged less than human and all this may happen in a subliminal way.
In conclusion, looking at Billy Graham closely, I see many people in his generation, in both the secular world, academia, and government who negotiated their reality. We may not like it, but many of us do such negotiations (characteristic of our time) if we care to reflect deeply. I know future generations will criticize us for that. Either, we all need to be blamed for our failures, including Graham, who has had time to reflect in some cases apologized. After all Christianity Today, a leading Evangelical Magazine did not say anything to support Martin Luther King Jr. then. And they read the same Bible that people read today. There are many of these moral failures that I want to learn lessons from with regard to the failures of my generation.
Thank you very much for your attention.
Samuel
Samuel Zalanga, Ph.D.
Bethel University
Department of Anthropology, Sociology and Reconciliation Studies,
Bethel University, 3900 Bethel Drive, #24, Saint Paul, MN 55112.
Office Phone: 651-638-6023
On Thu, Feb 22, 2018 at 11:26 AM, Kenneth Harrow <harrow@msu.edu> wrote:
Samuel, I love your long and thoughtful postings, but don't always have time to do them justice.
When someone preaches something bad under the guise of religious doctrine, the bad remains bad, or is even worse. I couldn't care less what doctrinal reason might have led billy graham to preach anti-black or anti-jewish sentiments. You can explain the theology, but here, on a listserv for discussion, my position is one of opposition. And further, whatever religious belief about eschatology that rationalizes racism, like those views of the Mormons in the not so distant past, ought to be roundly condemned. Understanding is good; but in the end, it is understand something that merits condemnation.
ken
Kenneth Harrow
Dept of English and Film Studies
http://www.english.msu.edu/
people/faculty/kenneth-harrow/ From: usaafricadialogue <usaafricadialogue@
googlegroups.com > on behalf of Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com>
Reply-To: usaafricadialogue <usaafricadialogue@googlegroups.com >
Date: Thursday 22 February 2018 at 11:59
To: usaafricadialogue <usaafricadialogue@googlegroups.com >, <szalanga@gmail.com>
Subject: Re: USA Africa Dialogue Series - Fwd: Rev. Billy Graham dies at age 99
On 22 February 2018 at 12:19, Samuel Zalanga <szalanga@gmail.com> wrote:
To situate his legacy in broader American context, here are some interesting resources. I believe doing so is important because one cannot understand Billy Graham while totally ignoring the broader social context he operated in. These are by no means the only resources of course.
Many have expressed concerns about what he preached etc. I can relate to such concerns. But the problem with any religion that makes exclusive claims or engages in what some call "religious particularism" is that it creates a sacred canopy that excludes others. Some people do the same in academia and when this happens, results in epistemological violence. There was a time for instance all the major economic journals in the U.S. were controlled by neoliberals and so any article that did not conform to the neoliberal canon of thinking was ignored.
Furthermore, it is hard to be a good follower of sermons by some contemporary Pentecostal preachers in Africa and not find something equal or worse than what Graham said somewhere, excluding others. In some Christian communities, especially here in Nigeria, the language they use is one of "Christocentric righteousness" as the criterion for citizenship even though the Nigerian constitution is a secular and inclusive one or so it seems. Of course there are Muslims too who see citizenship in strictly religious terms. Just as in the U.S. religion can be more oppressive when the boundaries of the a particular religious community intersect with race or class, the same thing can happen in Africa when sometimes the boundaries of religious communities roughly intersect with that of ethnicity.
Even among minority communities in the U.S. there are differences in theological beliefs and traditions that are in many respects exclusionary of others. Martin Luther King Jr. was inspired by his faith to fight against social injustice but there were many Black ministers like him who did not support him and criticize him. I was also shocked to realize that there were free Blacks who later enslaved other Blacks, even though it is not nice to say but it shows the complexity of the issue.
Compared to other Christian traditions, one might say one of the reasons why Billy Graham's message became popular was that in many respects he simplified the Christian message and made it popular. When you compare strict Calvinist tradition and brand of Christianity with the message of Graham, you conclude easily that his brand of Christianity was straight and simple -- Just confess and give your life to Christ. Meanwhile Calvinist will make predestination central to their teaching. In spite of the conservatism of his message, in the context of his time, one can say that Graham dressed down Christianity to make it simpler and it became something like a mass commodity for everyone who cared and was interested. Listening to some of his sermons, there are points where he clearly demonstrates humility in relation to taking a position on certain issues. The point is not that there is nothing about his life to critique but I would agree with Moses that he is far more complicated on close examination than other televangelist in the U.S. Here are some resources that help in situating Graham's work in the broader evolution of American Christianity:
:
1. "With God on Our Side: The Rise of the Religious Right in America" By William Martin. It is a book accompanied by six hour documentary film. It highlights the key turning points in the history of the religious right from early 20th century to the 80s and early 90s. An episode discusses how Graham fits into the broader trajectory of American Christianity, as it confronts modernity, the Cold War, increased cultural diversity, changing American identity, and the desire of solid assurance in life. From this perspective, Graham was in many respects a person shaped by the challenges of his time. How he responded to them is of course a subject of open debate.
2. Divided by Faith by Smith and Emerson. The book is about how Christianity Divides the United States. There is a section in this book too that shows how Graham was in many respects a man of his time in spite of efforts he made to articulate his position on race relations at some point. There is a quote there where Graham responded to Martin Luther King Jr insisting that the idealism embedded in the assertion and hope in the future of the U.S. then, that a black and white child one day will hold hands and play together in Alabama, which Marin Luther King Jr expected would happen, will not happen here on earth. The response of Graham was shaped by a dispensationalist eschatological theological reasoning which says that things will continue getting worse and worse until Jesus returns. There are are still Christians who hold this conservative theological position, that discourages people from engaging in social action to transform society. There were times when Graham in his crusade preached to segregated gatherings but there were also times he removed the tapes that created boundaries of racial segregation in the gathering. In this case, we should not just focus on him but also, the context that the events took place i.e., Jim Crow.
3. The Juvenilization of American Christianity by Thomas Bergler. The author shows how in spite of the effort to make America a Christian nation, which some would say Graham's ministry was committed to, the process of secularization which is integral to modern capitalism as part of modernity, has gotten a seat in the inner-sanctum of the Christian sanctuary. The broader process of secularization in the culture undermined what would have been the legacy of Graham in this respect. In spite of all his effort, polls show that America is more secularized now than before. The book essentially shows how at a particular point in America's history, Christianity became a victim of the rationalization process embedded in the country's struggle to become modern. A "cool" version of Christianity was preached to the youth so as to make the faith attractive to them, but with the hope that as adults they will be introduced to the tough message of Christianity, which would require them to carry their cross. Unfortunately, this brand of Christianity for the juveniles which was watered down, became the standard message in the adult church, and thus, the relevance of the title, The Juvenilization of American Christianity. The lesson here is how certain social processes embedded in the evolution of the institutional structures and processes of society can undermine the effort by any individual.
4. The American Jesus: How the Son of God became a national Icon by Stephen Prothero. This book discusses the full unraveling of is the slow but the deepening process of secularization. A key issue to note in the book which is interestingly substantiated by a documentary that is regularly aired on the American Public Television titled "The Faces of Jesus in Art." Both the documentary and the book show that there was not one way Jesus was understood in the past, and there is not one way he is understood now. In the over 2000 years of the history of Christianity, Jesus was represented in different ways by different generations and he was understood differently by different generations. Jesus even today is perceived differently by different believers. American Christianity has gone through a lot and is still changing. It is not remaining faithful to what Graham would want though.
We should bear in mind though that the need to situate Billy Graham in his own times is substantiated by the fact that some of the things that early Christians tolerated or condoned would not be condoned today. Apostle Paul in his letter to Philemon did not condemn slavery categorically. He appealed to Philemon to accept Onesimus and not punish him. Onesimus was a slave that run away from his master, -- Philemon. Indeed Paul was if necessary willing to compensate Philemon for the lost time. In this specific respect, Paul was a man of his time in this respect.
Finally, the early Christians had strong negative opinion about "Gentiles" as documented by how Apostle Peter related to Cornelius initially when he visited his house. He told Cornelius that he (Peter) was not supposed to visit Cornelius' house because Cornelius was a gentile. The story ended with Peter learning a huge lessons about his sense of inherent superiority.
In Jerusalem, a huge controversy arose at one point whether gentiles and those not circumcised can be admitted into the Christian community. All these show that Christianity evolved as a religion. At the time of Graham, American Christianity was evolving and what we find in his life is how a particular individual tried to negotiate his faith with the concrete historical and institutional realities of his time. In many of our organizations today, we do some of that negotiation too though not on a huge scale like Graham's. There are many religious people doing the same today all over the world, and frankly some use religion to surely exclude others or justify the subordination of others as was the case during Graham's days. I have heard many sermons here in Nigeria that deep down, they make you feel like the concept of citizenship is diminished by the faith community. If you are not under the sacred canopy of a particular faith, some see you as existing in the wilderness metaphorically. By also embracing modernity and capitalism while assuming that they relate to religion in innocuous ways, many are either naive or just agnostic about the issue. All religions compromise with modernity and moral and ethical consequences of capitalism.
I will prefer to learn lessons from his time and life than to condemn him as such, even though I know there are things in his ministry worthy of condemnation. We are not at the end of history and future generations may find those of us that think of ourselves very civilized today as backward in our thinking.
History will judge us as to whether our generation is doing much to fight against the injustice around us.
Samuel
On Feb 21, 2018 11:21 PM, "Farooq A. Kperogi" <farooqkperogi@gmail.com> wrote:
I cherish the virtue of not speaking ill of the dead, particularly in the immediate aftermath of their death, but I would never want anyone I love to be like Bill Graham. Did I speak ill of the dead?
Farooq
Farooq A. Kperogi, Ph.D.
Associate Professor
Journalism & Emerging Media
School of Communication & MediaSocial Science Building
Room 5092 MD 2207
402 Bartow Avenue
Kennesaw State UniversityKennesaw, Georgia, USA 30144
Cell: (+1) 404-573-9697
Personal website: www.farooqkperogi.comTwitter: @farooqkperog
Author of Glocal English: The Changing Face and Forms of Nigerian English in a Global World
"The nice thing about pessimism is that you are constantly being either proven right or pleasantly surprised." G. F. Will
On Wed, Feb 21, 2018 at 4:07 PM, Rex Marinus <rexmarinus@hotmail.com> wrote:
Billy Graham? Good riddance.
Obi Nwakanma
From: usaafricadialogue@
googlegroups.com <usaafricadialogue@googlegroups.com > on behalf of Okey Iheduru <okeyiheduru@gmail.com>
Sent: Wednesday, February 21, 2018 8:58 PM
To: USAAfrica Dialogue
Subject: Re: USA Africa Dialogue Series - Fwd: Rev. Billy Graham dies at age 99
Hopefully, he's already explained to his Maker why he chose to ignore Jesus Christ's unambiguous message of universal love, but instead, preached and lived hate, White supremacy, and racism for so long.
Still, I mourn his passing.
Okey Iheduru
On Wed, Feb 21, 2018 at 12:27 PM, 'Adeshina Afolayan' via USA Africa Dialogue Series <usaafricadialogue@
googlegroups.com > wrote:Balancing the eulogy:
Billy Graham was on the wrong side of history | Matthew Avery Sutton
By Matthew Avery Sutton
Racial tensions are rising, the earth is warming, and evangelicals are doing little to help. That may be Graham'...
Adeshina Afolayan, PhD
Department of Philosophy
University of Ibadan
+23480-3928-8429
On Wednesday, February 21, 2018 5:55 PM, 'Michael Afolayan' via USA Africa Dialogue Series <usaafricadialogue@
googlegroups.com > wrote:
Wow!
He fought a good fight; he finished the course; he kept the faith . . .
The world mourns him; we mourn him, too.
May all those the Great Billy Granham left behind be comforted. The people's Evangelist is where he deserves to be now, and I am happy for him.
Thanks, Oluwatoyin . . .
Michael
On Wednesday, February 21, 2018, 9:28:14 AM CST, Oluwatoyin Vincent Adepoju <toyin.adepoju@gmail.com> wrote:
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From: TIME Breaking News <TIME@email.time.com>
Date: 21 February 2018 at 15:15
Subject: Rev. Billy Graham dies at age 99
To: toyin.adepoju@gmail.com
He counseled presidents |
The Rev. Billy Graham, counselor to presidents and among the most widely heard Christian evangelists in history, has died.
"I don't know why God has allowed me to have [all] this," he told TIME in 1993. "I'll have to ask him when I get to heaven."
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