Confronting the Legacy of Slavery in the North
Public Testimony, Van Wickle Slave Ring, September 25, 2017
To the East Brunswick Township Council, New Jersey It is my honor to serve as the settled minister of the Unitarian Society, located at 176 Tices Lane, which has made East Brunswick our home since 1964. Let me express my gratitude for your attention this evening and the service you offer our civic society. In speaking before you today, I want to be clear that I speak on my own behalf. Over the summer, as I familiarized myself with local and state history, I learned of the Van Wickle Slave Ring. I believe the Council is familiar with this part of East Brunswick’s history wherein Jacob Van Wickle, a Middlesex County judge, and resident here, used his court in 1818 to send nearly one hundred African Americans into permanent slavery. At the time, once these activities were uncovered, there was public outrage and this incident of human trafficking was brought to an end. Though others were indicted, Van Wickle was not; yet the historical record makes it clear that he was at the center of this abuse of power. Not all the names of those nearly one hundred people have been saved for posterity, but some were. The names I speak aloud now are some of those people who lost their freedom: Harriet Susan Mary Augustus Rosinah, just 6 weeks old Hercules Dianah Dorcas Not fictional characters, but people with real lives: misled, stolen, sold back into slavery. Next year marks 200 years since this travesty took place. It seems a necessary and fitting time to tend to this aspect of the town’s history. The town has a street named after this infamous person. It is my understanding that at the time of the naming of that street, Van Wickle’s part in the Slave Ring had been erased — whitewashed. Those who chose his name for the street could not have known of his evil deeds.They did not know, but we know now. And we cannot unknow.I thank the Council for their recent directive of the Township Administrator to explore changing the name of Van Wickle Road, so that it is no longer the inadvertent glorification of a profiteering slave trader that it has become. I offer my support in whatever ways might be of use to help make this a reality in the near future. I know that there are others in my congregation who would do the same. This past August the nation saw Charlottesville erupt with white supremacists bearing torches and hatred. Those events moved the country to revisit the longstanding national dialogue about Confederate monuments and the ways they glorify those who fought to maintain slavery. It is too easy to think of this as a Southern issue, or an issue of some other locale. But that is not true. East Brunswick has its own commemoration of a notorious act of white supremacy. It is time we change this. Thank you for your time. Reverend Karen G. Johnston
Confronting the Legacy of Slavery in the North was originally published in Quest For Meaning on Medium, where people are continuing the conversation by highlighting and responding to this story.
162: Movement Building
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In this episode, Scot Nakagawa talks about how storytelling has been effectively used by conservatives and the religious right to move power. He goes deep into explaining why all politics is identity politics. He talks about the need to build both the popular front and the united front.
Scot is a senior partner with ChangeLab, a grassroots racial justice laboratory. He’s a long-time activist, community organizer and provocative thinker.
The VUU is hosted by Meg Riley, Joanna Fontaine Crawford, Aisha Hauser, Hank Peirce, and Alicia Forde, with production support provided by Terri Burnor. The VUU streams live on Thursdays at 11 am ET. This episode aired on December 8, 2016.
Note: The audio above has been slightly edited for a better listening experience. View the live original recording on YouTube.
Notes to a white religious leader
Notes to a white religious leader in a majority white denomination preparing to give a #BlackLivesMatter sermon:
- Nurture the hearts and souls of the congregation . . . to be able to look at the racist institutional and cultural violence that is burning all around us. To acknowledge the despair, the pain, the heartbreak, and to collectively grieve – to assume that everyone there, on some level, is grieving and to invite them into that space, rather then assume they are indifferent and uncaring, even if potentially one could assume them outwardly from their actions/inaction. We are not there to pass judgement on who we think are, but to create support for who people want to be, who we know they can be, who these times call on our people to be.
Crying Together
Maybe we could just sit down and cry together first. In the presence of Black rage. In the presence of white 
shame. In the presence of grief and despair and the overwhelming knowledge that white men with guns just keep killing people. In the devastating remembrance that this is not the first time that a white man with a gun has chosen a place of worship as the most devastating possible place to exact horrific violence.
We need to say out loud that this was another act of violent white supremacy, not just a disturbed individual. It matters that we point out that, as with almost every instance of mass violence, it was a man who committed this atrocity, with a man’s sense of entitlement to assert his will at whatever cost to those around him. We need to say out loud that once again gun violence has cost innocent people their lives, that while a man bent on doing damage with a knife can certainly hurt people, guns kill people far more rapidly and efficiently than anything else.
And then we need to sit with the fact that this horrific act was committed in a church. That it wasn’t random that the killer chose the AME church that has been such a force for Black empowerment and leadership development. That it wasn’t random that violence was perpetrated in a temple of peace. That this man sat and prayed with his victims for an hour before he attacked, and God did nothing to stop him. That the only way that God will ever stop the violence—not just the brutality of mass shootings, but also the daily violence of racism in all its massive and tiny iterations—is if we are committed, individually and collectively, to being God’s voice, God’s hands, God’s pain and rage, God’s impulse toward love and justice.
There is so much to be done, so many rents in the fabric of our common life that we can only hope are possible to stitch or patch together. There is so much that each of us is called to do. But maybe first we could just sit down together for a little while and cry.
Seeing is Believing
In the wake of Ferguson, in the wake of Trayvon Martin and Oscar Grant and the 12-year-old boy with a pellet gun who was recently shot by a police officer in Cleveland and all the other young Black men killed because a White man found them threatening, it’s hard to know what to say. It’s hard to know what to say to my Black teenage daughter as we take the long way home from downtown Oakland to avoid protests that have started to turn violent. It’s hard to know what to say to Black friends who are grieving publicly on Facebook, who feel assaulted once again by a system which has betrayed them over and over. And it’s hard to know what to say to a good,
kind-hearted White friend who feels that her police officer son is being defamed by complaints against the police, and says that we all experience racism, and that we should just all be nice to one another.
It’s hard to know what to say, and it’s hard not be impatient with people who seem hopelessly out of touch. I have to start by remembering that we all speak from what we know, what we experience, what we see. We speak as eye-witnesses to our own lives. Which means that for a lot of White people, racism doesn’t really exist, or exists only as a few isolated instances. After all, what most of us who are White see in our daily lives is that the police are there to keep us safe. What we see is that our walking down the street or driving a car is not a subject for police investigation. What we see is that the folks who turn to look at us in stores are wondering if we need help. That’s reality.
And if that’s your reality then rage against the police seems misplaced, unreasonable, unjustified. If the justice system has always looked to you like, well, justice, then protesters on the streets are threats to the public safety, not advocates pushing for public safety. We know what we see. Who we imagine the public to be are the people who look or dress or talk like us.
I suspect that everyone who drives has been in the position of wanting to tell off the idiot who has come to a complete stop in the middle of the street in front of us. Maybe we honk our horn, or just sit there grumbling about the rude, clueless twit blocking our way for no reason—until we finally see the pedestrian crossing past the vehicle that was blocking our view. It turns out that the driver in front of us could see something that we couldn’t, was acting on information that we didn’t have.
It isn’t easy. The folks with the privilege have every habit of assuming what they see is the “real world,” and every incentive to stay in that comfortable world. The tricky part is that it’s really the job of the White people to help other White people see around the corner. There are many terrific books and blog posts and articles by people of color about their experiences, and White folks would do well to read them. But ultimately it is the responsibility of the White people who’ve caught a glimpse of the pedestrian in the road to help other White people see what is beyond their field of vision. Even when it’s uncomfortable. Even when you don’t quite know how to do it. Even when you’re pointing toward something that’s not altogether clear to you.
Maybe it’s enough to just ask everyone to enter the conversation aware that the fact that you don’t see something doesn’t mean it isn’t there.
Nomination for Most Necessary Picture: Twelve Years a Slave
I wish I could talk to my Great-Aunt Marie about the movie Twelve Years a Slave, but regrettably “Neenie” died when I was three. This spinster librarian from Detroit did, however, leave a legacy—a self-published book of family history. Written in 1957, this book documented my family’s years in Missouri in the 1800’s.
My parents ridiculed these books; giant unopened boxes of them filled our attic. When my father died, I finally brought one home and began to read it. To my shock, the very first line of the preface, written by Aunt Marie in 1957, tells me my ancestors “left a Virginia country environment where they were relieved of the drudgeries of workaday life by the labor of slaves…they were members of a society in which excellence in manners, morals, and religion were prerequisites.” In 1821, when Missouri became a slave state and offered land at $1.25 an acre, my ancestors migrated there.
I had always imagined these Missouri pioneer ancestors living in a house kind of like Little House on the Prairie. Never did I envision Ma and Pa and the kids with slaves out back, ‘relieving them of the drudgeries of workaday life.’ No one ever talked about our family history as slave-owners.
Aunt Marie says in her preface that the family letters, “too numerous to include, have been incorporated into dialogue. The conversations are necessarily fictitious, but the events are authentic. The story is a family diary with eighteen dramatic scenes.” In other words, old letters have been turned into the equivalent of bad 1957 church skits.
Each of these ‘dramatic scenes’ is scripted, with stage directions and settings written by Aunt Marie herself. These descriptions are the primary reason I wish that Aunt Marie and I could have watched and talked about Twelve Years a Slave together.
Here are a few of the lines Aunt Marie included to ‘set the stage’ for various scenes:
“Smiling blacks bear platters of food to the tables, while strains from banjo and guitar are heard from the rear.”
“Black folks … cluster around the well and weave in and out of the buildings, working, laughing, loafing.”
It wasn’t until I saw and reflected on Twelve Years a Slave and the history of cinematography about slavery that I realized where Aunt Marie’s images came from. They sprang, in technicolor, from her Hollywood-influenced mind. Hollywood has presented dozens of films with images just like the ones Aunt Marie described, showing slavery as a time when blacks smiled and laughed and loafed.
Now, thankfully, Hollywood offers a version of history more grounded in fact. Twelve Years a Slave takes its viewers into slavery, not through the eyes of the slave-owners, but through the eyes of Simon Northup, a freed black man from New York, stolen and enslaved. The film shows slavery as mundane, daily, ceaseless, violence and terror. Some African-Americans I know don’t want to see it, or loathed it. But as a white person, who doesn’t experience the daily relentlessness of racism, the physical intensity of the movie was transformative. Leaving the movie felt like stepping out of a virtual reality booth.
I suspect Aunt Marie would not want to have any of it. Her preferred view seemed to be that owning other human beings didn’t make a dent in one’s ‘excellence in manners, morals, and religion.’ Nor did ceasing to own other human beings involve any sense of repentance. As one ancestor wrote:
“I’m not going to let old John Brown or any confounded abolitionist steal my blacks… I shall free them myself. Freeing my servants will not be a financial loss to me. Most of the negroes I have were inherited. In return for their labor, I have given them food, shelter, clothing, medical care…and security in old age.”
When I utter judgment upon my ancestors, some white folks get upset with me for “imposing 21st century values” on 18th or 19th century people. Do we really have to talk about this? they all but groan.
I guess the primary reason I’m most grateful to Twelve Years a Slave is that it is a kind of family intervention. I was born in the latter part of the 21st century. Silences and lies about my family history were handed to me as intact and unbroken as the four sherbet dishes my mother gave me, which made the journey with my ancestors from Virginia to Missouri. If Aunt Marie, writing in 1957, had come to believe that owning other people was wrong, she never mentioned it. My liberal parents –civil rights activists–never saw reason to talk to us kids about this part of our family history. Like many white people, my siblings prefer not to talk about it now.
Though viciously brutal, the film’s truth-speaking is a relief. Finally! Because when do Americans, or families, sit down with each other and say, “Wow, that was us! We did that! What meaning should we make of that? How did we benefit? How were we hurt? How do we heal our nation? How should we live our lives now?”
Twelve Years A Slave may or may not win Oscars Sunday night. But its real value is in changed and enriched lives: lives of people like me who have new ways to talk about and challenge what Adrienne Rich called “the lies, secrets, and silences” which shroud our national and family and cinematic histories. If there were a category for “Most Necessary,” this would be, hands down, my choice for best picture.
Bee Wise
This winter has devastated my sub-tropical garden in New Orleans. I was out of town when the last polar vortex dipped down for a visit. In my absence, all of the plants that I had brought into the house during the first big freeze were left outside to melt into gelatinous puddles. The joyful exception to the sad stories in my garden is the camellia.
And I am not the only one who is excited about the flowers. The honey bees amped up their buzz big time when I snipped a few branches off to share with a friend.
I imagined for a moment that I could hear the thoughts of the cold, hungry bees.
What the #%&$# was the large two legged doing, walking off with these precious blooms???
Perhaps the bees were buzzing nothing of the sort, but it made me think about how hard it is to celebrate the gift of abundance from a mindset of scarcity.
I recently bore witness to a white man proactively insist that the construct of systemic racism is not real, but rather slanted propaganda. That there are only individuals, no such thing as collective identities…
How deep the fear of losing the flower of privilege must be, for such loud, unsolicited buzzing.
How terrified to share what grace has provided…
Bees know the truth and the power of the collective. May we be so wise.
Saving the music, Saving our souls
Much talk is made of gentrification, but I want to take a moment and lift up the shadow side of all the cool new coffee houses and increased property taxes – dispossession. New Orleanians who managed to return post-flood are finding themselves pushed out of the city by the incredible post-2005 rent & tax increases and city liens on properties.
Now this city is in the process of being dispossessed of it primary cultural expression – music. On Friday, January 17th, a Sound Ordinance will be brought before the City Council. One that requires lowering the decibel levels (on a tuba?!?!?! a trumpet?!?!?).
There is a pattern in this nation of white people being drawn to the soul and spirit of culturally vivacious places – and then beginning to institute laws and ordinances that strangle the life out of the culture that first attracted them.
Beloveds, let us break that pattern in New Orleans.
Bring an anti-racist analysis to the proposed sound ordinance and see how long it lasts. Same with the second line permits. Same with anything that on the surface looks “reasonable” and almost always privileges the dominant narrative, those with institutional power.
Institutional racism is persistently constructing our reality – and dehumanizing every one of us. Let us work creatively to resist the cultural genocide taking place in New Orleans and in other areas of dispossession in these United States of America.
Deep South
Planned Parenthood of Louisiana hosted a screening of deepsouth last night in honor of World AIDS Day. Filmmaker Lisa Biagiotti joined the panel after the screening and shared that it was the startling statistics of HIV/AIDS in the south, combined with the SILENCE about this reality – in stark contrast to the national story that HIV/AIDS is “under control” – that drew her to create deepsouth. As Elizabeth Pandolfi writes in her review of the film:
Unlike the rest of the nation, the HIV/AIDS epidemic in the South has not been controlled and conquered. Instead, it’s rampant and largely invisible. Deaths from HIV/AIDS are 50 percent higher than in the rest of the country. The South also has the highest rate of incarceration, the highest number of uninsured people, the highest rate of STD infection, the highest rate of poverty — and the list goes on. Those Southerners who are HIV positive are still mired in many of the same problems that patients faced during the early years of the disease, from discrimination to lack of access to care.
Born and raised in the southland, I often respond to news like this with a Gina Forsyth song:
Oh, I love it and I hate it
Every now and then berate it
Oh, the sweet and sunny south where I was born
And yet I know the South is simply the identified patient in the United States – where every place is suffering from an illness greater than HIV/AIDS, an illness endemic to the structure of this nation from its creation. The dis-ease of racism.
Panelist Deon Haywood, Executive Director of Women With A Vision,went directly to the soul of the matter when asked what can be done to address HIV/AIDS in the South. Address racism. Address poverty. Address homelessness. Address food access and healthcare access and daycare options. Address the internalized racial inferiority and internalized racial superiority that destroys lives.
Beloveds, in this interdependent web of all existence, nothing exists outside of relationship.
Let us shine the light of our faith on these connections. Let us address the root illnesses of our nation – structural racism, sexism, heterosexism – every –ism that privileges anyone and demeans another for the superiority of a few. If we spend our lives addressing only the symptoms, the next generation will suffer even more from this dis-ease.
Let the SILENCE be broken by a multitude of voices rising up with truths, with stories that remind us we are all in this together – and together, we can heal. Only together can we heal.