Greetings Dr. King,
I would like to quickly introduce myself as Kufere Laing, a young Black teenager from Pittsburgh, Pennsylvania, who greatly admires your courage and ability to organize. The SCLC serves as a great blueprint for community organizing, and your willingness to step to the forefront in the face of danger, while having the composure and will not to violently retaliate is beyond courageous. Few have the ability to inspire and lead the way you do. I feel your writings are brilliant, and are further enhanced by your unique public speaking ability. Furthermore, I wholeheartedly respect the manner in which you have sacrificed yourself for the greater good of not only Black people, but society. The aforementioned virtues are not only admirable, but also noble and selfless.
After reading your Letter from Birmingham Jail, it is clear you have the greater goals of society in mind and also are challenging the social injustices that Blacks in Birmingham encounter. I agree in your disagreement with the clergymen to whom you are replying, and feel your response was necessary for it was the clergymen’s attempt to define you. Your response exposes the falsehoods in their argument that, if unanswered, may turn the important public opinion against you. Furthermore, you publicize the SCLC in the second paragraph, when explaining why you have to come to Birmingham. While, I think your strategy of responding to the clergy is ingenious, I do not agree with your decision to directly reply to clergymen. Your response to the clergymen, opposed to the masses, gives the clergymen entitlement. Their philosophy, is shared by many, yet you gave the clergy a response, giving the illusion that they are not only worthy of a response, but also, you are obliged to answer to them. While these men ultimately argue they are for the progress of Black Americans, their audacity to address you and question your right to fight against injustice occurring in Birmingham is a reflection of the common arrogant attitude that “Whites know what’s better for Blacks, then Blacks know themselves.” This attitude is further reflected in their claims that, we as Blacks should be more patient and our freedom will come and that our battle should be within the court system, not the streets. These claims are not only pompous and arrogant, but are also insulting, for the deeper idea being resonated is Blacks are incapable of self-liberation. I do not argue the aforementioned thought should have been broadcasted to the masses, but I strongly believe the clergy were not worthy of the response that they felt they were owed. Over the course of the letter, you address the masses on multiple occasions. Why not allow the letter to serve as a public service announcement in which there is no direct mention made to the clergy?
I also took issue with your critique of Black Nationalism and its simplification of emotions based off of “hatred and despair.” It is quite clear that you are not a supporter of the Nation of Islam, but these reasons reside primarily within your devout Christian faith. While their viewpoint that “the White man is the devil,” is wrong, and you disagree with their willingness to bear arms, I do not feel these aspects of the Nation are applicable to Black Nationalism. Black Nationalists do not aim to oppress any group of people, but wish to uplift Blacks through positive cultural, economic, and political affirmations. Black Nationalists hope to unite as one and subsequently make the Black community powerful, one that suppresses oppression. The Nation’s willingness to use violence and denouncement of Christianity has caused you to wrongfully repudiate Black Nationalists as distressed and oppressed extreme reactionaries, but Nationalists are supporters of a community you are working so hard to empower. One could argue the SCLC, to which you are the head of, is a form of Black Nationalism, as the SCLC is a group run by Blacks with the goal of uplifting the Black community through positive political affirmations. The SCLC’s ability to organize a large group of people with a common goal makes them powerful, imagine the entire Black community unified similarly to the SCLC. This vision of unity would be a form of Black Nationalism.
The last grievance I will express lies in the examples you use throughout your letter. I particularly took issue with the fact that you related Thomas Jefferson and Abraham Lincoln to the plight of the Black American. These two extremists (as you labeled them), must be held accountable for their role in oppressing Blacks. Jefferson’s framing of Black people as lazy, over-sexed, animalistic, inferior, and lacking intelligence are apart of the arguments used to oppress us. The clergy men themselves use part of Jefferson’s detrimental framing of Blacks when they feel they have the right to question our strategies for liberation. While Jefferson does state, “all men are created equally,” we are not included in this assessment of man. Abraham Lincoln takes this idea one step further when he participates in the declaration that Blacks are 3/5 of a man. Lincoln does end physical enslavement, but does so as a war strategy. He issues the Emancipation to free enslaved Blacks in a country which he is not in control of. The Emancipation is upheld not because Lincoln emphatically feels Black people should not be enslaved, but because ending enslavement will destabilize the South’s economy. History often chooses to forget Lincoln was a White supremacist. While I am positive you are well informed on the aforementioned facts and do not feel you should expose these views due to safety and progression reasons, I do argue it is misleading, counter productive, and almost ignorant to hold Lincoln and Jefferson in such high esteem when these men felt we were less than human. Still, it must be noted that I agree with your overall belief on extremism as a necessity for progression, I am simply opposed to the strategy of upholding social justice savages as the highlight of Black progression.
I acknowledge your target audience for this letter is primarily Southerners, most of whom identify with Jefferson, I would challenge you not to appease these readers. Your argument is strong without using Jefferson and Lincoln’s hypocritical viewpoints. Justice is justice and can be thoroughly explained because it is right. Make no mistake Dr. King, I am in total support of your efforts, and have the upmost respect for you. I cannot say enough about your courage and ability to lead. Your work with the collaboration of others is instrumental to the progression of the Black community. I hope you count on me as a fellow solider in this war for liberation.
Peace and Blessings,
Kufere Laing
Tuesday, November 9, 2010
Caution, You Will Probably Disagree
It is widely accepted that the United States Constitution is the most important document in United States history. This document officially created the United States and also serves as a template for all legislature and laws that have been passed since the Constitution’s approval. However, when discussing the Constitution, it is important to know the “Framers,” whose ideals are published as law in this document. The Framers were WASPs. Despite Amendments that would claim the creation of an equal society, the Framers wrote a document that favored WASPs, and rich WASPs to a further degree.
The Constitution begins with the phrase, “We the people, in order to form a more perfect union” thus portraying a document written by and in the interests of American society. This phrase is ingenious as the Framers do create a perfect union; for the “people” who wrote it. Interestingly, the Framers do not claim we the citizens, meaning the contents of the Constitution should apply to all people living in the United States. After outlining the United States government, the Constitution then begins to discuss the rights of the people of the United States (not the citizens). Oddly, in the Bill of Rights, the most important right, freedom through the protection from enslavement is omitted. This is done to protect the income of the wealthy WASPs who framed the Constitution. This injustice has allowed for other injustices, where those who are not WASPS do not have the same rights as those who are. This is seen through the treatment of not only Blacks, but also women, the Japanese, Muslims, and homosexuals. Even after the ratification of the 13th, 14th, 15th, and 19th amendments, injustices have occurred against the aforementioned groups with the help of legislation (the Black Codes and the Jim Crow Laws are two examples). The continued oppression has allowed for a double standard where those who are not WASPs do not have the full protection of the Constitution. In essence, legislation that gives equal rights to non-WASPs may not be passed despite technically having the protection of the Constitution. For instance, gay marriage should be protected under the First Amendment’s freedom of expression clause. Furthermore, states should not be allowed to prevent gay marriage due to stipulations in the 14th Amendment. These groups are not protected by the Constitution; they will always be subject to oppression unless a new Constitution is written.
It is unjust that one “elite” group wrote a document in which all other groups are forced to abide by without their consent. The elite group oppresses the other groups, ensuring that their power is not threatened and the equality that is expressed in the Constitution is never carried out in reality.
The Constitution begins with the phrase, “We the people, in order to form a more perfect union” thus portraying a document written by and in the interests of American society. This phrase is ingenious as the Framers do create a perfect union; for the “people” who wrote it. Interestingly, the Framers do not claim we the citizens, meaning the contents of the Constitution should apply to all people living in the United States. After outlining the United States government, the Constitution then begins to discuss the rights of the people of the United States (not the citizens). Oddly, in the Bill of Rights, the most important right, freedom through the protection from enslavement is omitted. This is done to protect the income of the wealthy WASPs who framed the Constitution. This injustice has allowed for other injustices, where those who are not WASPS do not have the same rights as those who are. This is seen through the treatment of not only Blacks, but also women, the Japanese, Muslims, and homosexuals. Even after the ratification of the 13th, 14th, 15th, and 19th amendments, injustices have occurred against the aforementioned groups with the help of legislation (the Black Codes and the Jim Crow Laws are two examples). The continued oppression has allowed for a double standard where those who are not WASPs do not have the full protection of the Constitution. In essence, legislation that gives equal rights to non-WASPs may not be passed despite technically having the protection of the Constitution. For instance, gay marriage should be protected under the First Amendment’s freedom of expression clause. Furthermore, states should not be allowed to prevent gay marriage due to stipulations in the 14th Amendment. These groups are not protected by the Constitution; they will always be subject to oppression unless a new Constitution is written.
It is unjust that one “elite” group wrote a document in which all other groups are forced to abide by without their consent. The elite group oppresses the other groups, ensuring that their power is not threatened and the equality that is expressed in the Constitution is never carried out in reality.
More About Me?? I'd Love to!
As a student who hopes to combine business, educational studies, and Black studies in college, I have already begun this process through the work on my senior thesis. My comparative study entitled, "What's Race Have to do With it? A study of Black male academic achievement at Central Catholic" focuses on culture's role in the gap between Black and White students in honors classes at Central Catholic. I have conducted interviews with department chairs, parents of honors and non-honors students and Black and White honors students to examine their experiences at Central. I am looking to see if there are differences in their respective experiences at Central. Additionally, I have read a wide range of sources that discuss the role of culturally responsive education academic achievement. The end goal of my research is to produce a model for Central Catholic that will improve the academic achievement of Black students at Central.
Just a Quick Look Into What I do
The Central Catholic Black Action Society is a group I started to improve the academic achievement of Black students at Central Catholic. The group focuses on building a positive racial identity for Black students by bringing Black culture into the Central Catholic curriculum through social events and analyzing topics from an Afrocentric perspective. We also work to build the cultural competency of all students enrolled at Central Catholic. After two meetings, we drafted a mission statement and have presented a Black culture fact each day to the entire student body. Students in this group hope to have an average GPA of a 3.0, which is higher than the 2.7 average for Black students at Central Catholic students. In the 83 years of Central Catholic’s history this is the first time Black culture has been actively involved in Central’s curriculum.
Annnnndddd ACTION
The bell rings and Brother Kevin begins his lecture on the Central Catholic Memorandum of Understanding that all Central Catholic students and parents are required to sign. At the conclusion of his lecture he clears his throat and simply asks, “Are there any comments?” This was my moment. I quickly raised my hand and said, “I do not agree with the Memorandum, yet I am forced to sign because I want to attend Central. The Memorandum forces me to abide by rules with which I do not agree.” “Would you care to elaborate, Mr. Laing,” Brother Kevin replied. He seemed curious. I quickly began my own lecture, explaining how I feel Central’s Memorandum does not allow for progression in school policies. I particularly took issue with Central’s minimization of Black culture seen specifically in the school’s dress code, which forbids students to have “hairstyles with designs, patterns, lines, weaves, spikes, braids, or ponytails.” All of the excluded styles are staples of Black hair expression, I further argued. Yet the dress code explicitly allows for military haircuts, something identifiable with White culture.
After a short pause 23 hands flew up to dispute my points. It’s safe to say the class not only disagreed with me but was also outraged. Argument after argument was posed, but I always had a rebuttal. The bell rang as I was wrapping up my last point, and I left the room seething. The lack of support I received from the class was frustrating. Nevertheless, it was the refusal of my classmates to think of things from a different perspective that infuriated me. It felt as if the class was mocking my intelligence and deeming my argument to be silly and irrational. I decided to take matters into my own hands.
The isolation and lack of support I faced as a Black student at Central Catholic is one I would feel throughout my tenure as a student there. I did not want other students, particularly freshman, to encounter what I had faced alone. I wanted younger Black students to feel empowered and to know their opinions were not only valid, but mattered. In response, I founded the Central Catholic Black Action Society (BAS), a student group with a hierarchy similar to a student council. The goal of the BAS is to incorporate Black culture into the Central Catholic curriculum. Also, BAS acts as a support group to help Black students engage in a predominately White school. Our organization enables Black students not only to have a voice and engage in student activities but to also add Black culture to the curriculum through the “Black culture fact of the day” and group discussions.
While Central Catholic has undoubtedly prepared me for college, the school’s Eurocentric curriculum ignores Black culture. As a Black student, working in a curriculum which I rarely, if ever, saw myself or my culture reflected, was an alienating experience. However, my independent study project about the discrepancy between Black and White males enrolled in honors classes has allowed me to insert aspects of Black culture into my curriculum at Central Catholic. As I researched more, I learned that students engaged in curricula that are not responsive to their culture often lack motivation and consequently underachieve. Upon learning this, I knew it was imperative to infuse Black culture in the Central curriculum so other Black students would benefit.
Without the educational challenges I encountered from my freshman to junior year I would not have created a Black Action Society nor chosen to research Black male academic achievement as a senior. The creation of BAS, in addition to my senior thesis, has undoubtedly provided the motivation I needed to be a high achieving student at Central Catholic and beyond, enabling me to become a better, more self-motivated student. Nevertheless, my goal was not only to change my own academic life, but to leave a legacy for the Black students who come after me so that they have guidance at Central as they begin their academic journeys.
After a short pause 23 hands flew up to dispute my points. It’s safe to say the class not only disagreed with me but was also outraged. Argument after argument was posed, but I always had a rebuttal. The bell rang as I was wrapping up my last point, and I left the room seething. The lack of support I received from the class was frustrating. Nevertheless, it was the refusal of my classmates to think of things from a different perspective that infuriated me. It felt as if the class was mocking my intelligence and deeming my argument to be silly and irrational. I decided to take matters into my own hands.
The isolation and lack of support I faced as a Black student at Central Catholic is one I would feel throughout my tenure as a student there. I did not want other students, particularly freshman, to encounter what I had faced alone. I wanted younger Black students to feel empowered and to know their opinions were not only valid, but mattered. In response, I founded the Central Catholic Black Action Society (BAS), a student group with a hierarchy similar to a student council. The goal of the BAS is to incorporate Black culture into the Central Catholic curriculum. Also, BAS acts as a support group to help Black students engage in a predominately White school. Our organization enables Black students not only to have a voice and engage in student activities but to also add Black culture to the curriculum through the “Black culture fact of the day” and group discussions.
While Central Catholic has undoubtedly prepared me for college, the school’s Eurocentric curriculum ignores Black culture. As a Black student, working in a curriculum which I rarely, if ever, saw myself or my culture reflected, was an alienating experience. However, my independent study project about the discrepancy between Black and White males enrolled in honors classes has allowed me to insert aspects of Black culture into my curriculum at Central Catholic. As I researched more, I learned that students engaged in curricula that are not responsive to their culture often lack motivation and consequently underachieve. Upon learning this, I knew it was imperative to infuse Black culture in the Central curriculum so other Black students would benefit.
Without the educational challenges I encountered from my freshman to junior year I would not have created a Black Action Society nor chosen to research Black male academic achievement as a senior. The creation of BAS, in addition to my senior thesis, has undoubtedly provided the motivation I needed to be a high achieving student at Central Catholic and beyond, enabling me to become a better, more self-motivated student. Nevertheless, my goal was not only to change my own academic life, but to leave a legacy for the Black students who come after me so that they have guidance at Central as they begin their academic journeys.
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