James Baldwin's "The Amen Corner"

James Baldwin's 1954 play The Amen Corner was slated to be presented by the Shakespeare Theater Company in Washington DC, just before the pandemic shut the city down. I attended some of the rehearsal and later attended a discussion under the auspices of the production's director. Here is my report of this experience.

2 February 2020

Well, I went to the open rehearsal today, the first rehearsal on the stage where the play will be performed. Never got through the play, as two scenes were rehearsed over and over for three hours. However, seeing the characters perform is superior to reading the actual play. But also the disconnect between all that carrying on in church and the actual conflicts and behavior of the church people is even more palpable. The first scene is singing and carrying on and preaching. The second scene sets up all the conflicts in the play, and what's really going on behind all that piety.

My concern is that when all is done, the impact of all that getting happy will obscure Baldwin's message of the limited mentality and the cramped lives that feed that religious fanaticism.

This was, I think, Baldwin's first major enterprise after the publication of his first novel Go Tell It on the Mountain, which also has an ambiguous ending, and has a couple characters interested in something other than praising Jesus 24-7. Whereas this play has David taking his musical talent out of the church into the world of music developing in the 'sinful' outside world.

17 February 2020:

Yesterday I attended an interview with the director and a scholar of James Baldwin's play The Amen Corner at the Shakespeare Theatre [in Washington DC]. I came in with some skepticism, but I was pleased at the insightful commentary of the speakers (two Black women interviewed by a white guy), which also gave me a more positive view of the play as well as an understanding of just how innovative it was in 1954, though it has been comparatively neglected in Baldwin's oeuvre.

I started off the Q & A with my excellent intervention. The director was thrilled by my observations and questions. I inquired: given your understanding of the complexity of the play, have you found that the audiences and critics of 1954 and today appreciate the ambiguous position that Baldwin presents (comparable to that of his first novel Go Tell It on the Mountain, which I also characterized)? Were you worried that the audience might be so distracted by the feelgood singing and dancing and carrying on that they would overlook Baldwin's negative attitude towards the Black church?

To my surprise, the director responded with a resounding yes. She said that when she first started rehearsing, she was afraid the story would turn into a musical, so she had to tone it down so that the complexity of Baldwin's play would not be obscured. The Baldwin scholar added information about the first performance of the play at Howard University in 1954, as well as other contextualizing information.

The director emphasized that the play would be just as controversial today for Black audiences exposing the dirty laundry in the church. In response to a question about problems with white reviewers (viz. a current controversy), the director said that since a negative review can destroy a play and the author's career, lazy and insensitive reviewers present a serious problem, but the very nature of theater is to reach out to everybody, so it's a risk she believes in taking.

I didn't get to talk with the interviewees afterward, but a Black guy came up to me and said he really liked what I had to say.

I am the best.

22 February 2020:

I've just re-read James Baldwin's The Amen Corner, and I like it much better this time around. Now I'm inclined to think Baldwin takes his criticism of the Black church another step or two beyond his first novel Go Tell It on the Mountain. It would not be long before he would reveal his separation from Christianity, though not his religious sensibility, in his essays.

Also, the more I think about his struggle with his upbringing, the more I think I understand part of the basis for his attacks on Richard Wright, who never showed the slightest sympathy for Black religion. Baldwin before the end of his life admitted he was wrong about Wright. Here is a conclusion of a talk he gave which I transcribed from a tape:

"Richard went to Paris in 1946, when I was 22, he was 38. Now, it took me a long time; I had to get to be much older to realize something. I didn't realize it that day at all. I was not born in Mississippi; I was born in New York. And I did not leave Mississippi to go to Chicago. And endure all that. I was much too young to realize what I was looking at really. But, that's a journey. To go from Mississippi to Chicago to New York to Paris in 38 years is amazing. You might as well have walked all that distance, it's almost that remarkable."

— James Baldwin on Richard Wright, Yale University, 2 November 1983

William Sanders Scarborough, reason, & the anti-racist struggle

There is an incredible history of Black American intellectuals, stretching back to the era of slavery, and of outstanding intellectual achievement against overwhelming odds. Intertwined with this history is a history of Black American scholars of the Greek and Roman classics, who pursued and transmitted their expertise, took on administrative functions in higher education, and as writers and activists pursued the goal of racial equality. It is a noble and inspiring history.

One such pioneer was William Sanders Scarborough (1852-1926). I will have more to say about him and the larger tradition later on. (For now, see another post: William Sanders Scarborough & Volapük in the Black Press.) Here is an excerpt from Scarborough's essay opposing the prevailing superstition of  "Race Integrity" (i.e. racial purity and superiority).

This age is regarded as one of great enlightenment. Yet With all its knowledge, there is a vast deal of ignorance or wilful blindness manifested along some lines. This state is born of many things, but when based upon traditional ideas, deep rooted, not only in error, but in prejudice and malice, there we find the most insensate manifestations.

Cherished beliefs, no matter upon what founded, have always resulted in rearing idols to be worshiped. Before such icons the world has bowed again and again. Religion has had its share of them, but the religious world also raised idol-breakers—the Iconoclasts who set to work in the eighth and ninth centuries to shatter them as did the Protestants in the Netherlands in the sixteenth century Dogmas have crept into every phase of human life and endeavor, and no doubt will continue to do so, while mankind exists with its passions, its prejudices and its weaknesses, its preconceived notions and its obstinacy; so the labors of the Iconoclast have been and will be demanded for the sake of progress.

Among the multitude of cherished superstitions to which world-masses cling at one time or another, there are none more erroneous, more mischievous than that included under the unctuous expression, “Race Integrity.” Here is heroic, legitimate work for the Iconoclast. Here his labors are an absolute necessity. But we are aware that to lay hands upon this idol, to tear it from its place, will covenant profaning the holy altar itself; that there are those who, viewing such an act, will fear that punishment to follow that overtook Uzziah when he sought simply to steady the ark on the memorable journey from Kirjathjearim. There is no doubt whether that if the ranting Dixons and Tilmans and Vardamans and men of that ilk could become avenging fates, any one who dared attempt to shatter this idol would suffer instant annihilation.

But in the progress of civilization those who would overthrow cherished superstitions have had to suffer. Galileo’s idea of the world systems ran counter to set theories, and under awful penalties he had to recant, though he whispered under his breath “E pur si muove.” “It moves for all that.” Luther, Cranmer, Latimer and countless other martyrs have suffered when seeking to pull the bandage from eyes so long blinded, and let in the light of truth. Today no one disputes Galileo’s claim; and theological freedom of thought and expression agrees with Luther and others of his school.

These men had to suffer I say; but they did good service and accepted the stake, or dungeon, or ban, bravely for the sake of truth. They shattered falsity; and the Iconoclast of today will render equally good service in dissipating the errors of the present, none of which, I repeat, is worse than the hydra-headed dogma that masquerades under the alluring title of Race Integrity—the one of all of Errors’ vile brood, most fitly designed to perpetuate race discrimination, race hatred and race conflict.

To the task of an Iconoclast I propose to devote this article, with the postulate that there is no such thing as “Race Integrity.”

SOURCE: Scarborough, William Sanders. “Race Integrity,” in The Works of William Sanders Scarborough: Black Classicist and Race Leader, edited by Michele Valerie Ronnick (New York: Oxford University Press, 2006), pp. 473-481. Above excerpt from beginning of article, pp. 473-474. Original publication: Voice of the Negro 4, no. 4 (1907): 197-202.

Donald Wright & Day of Solidarity for Black Non-Believers

On Sunday February 23 I attended the 4th annual Day of Solidarity for Black Non-Believers, founded by Donald R. Wright, author of The Only Prayer I'll Ever Pray: Let My People Go (2009).

Meetings are held all over the country; this one was in Washington, DC, and delightful as usual. Even better, I won the "door prize", Donald Wright's book, pictured to the left!

The pool of Black freethinkers is rapidly expanding. I can't keep up with everything that's going on. It's one bright spot in an otherwise all too depressing world.

Anthony B. Pinn: from the Black church to atheism

The more I see Anthony B. Pinn, the more I like him. Also, he turns out to be a fellow Buffalonian. Sunday March 9 he gave a talk in Washington DC under the auspices of the Center for Free Inquiry and its affiliate African Americans for Humanism, in conjunction with the publication of his memoir Writing God's Obituary: How a Good Methodist Became a Better Atheist.

Because the arguments concerning religious beliefs, religions, God, etc., are all old hat to me, I'm not interested in them, and I find storytelling much more valuable, as seeing how people develop and react to their social and ideological environment in context is more revealing to me. In Dr. Pinn's case, we see his total immersion in family and church in childhood, his growing pains and doubts in adolescence, his experience of a diversity in New York city he had not known, and the conclusions he drew from the discrepancies between Bible belief and coping with real world issues. He also gave his reasons for continuing to intervene in Religious Studies rather than to wash his hands of the whole subject as many of his fellow atheists would prefer. One of those reasons is to seek to minimize the harm caused by religion.

There were a few audience members so convinced of the power of reason they could not fully appreciate how it could be resisted to the last atom of one's being. I tend to be pessimistic about the prospects, but we all have our job to do.

So by all means, check out Dr. Pinn, see him if he shows up in your town.

Norm Allen on humanism, politics, Malcolm X

"On Conceptions of Humanism, Freethought, Atheism, Rationalism, Skepticism, etc."
By Norm R. Allen Jr., December 21, 2012

Although Norm's argument that there is no necessary correlation between nontheism & political positions is correct, there are further implications, in that "humanism" too is almost politically meaningless though it promises more, in a strictly definitional sense, than "atheism". This is true for "secular humanism", all of its manifestos and affirmations notwithstanding, and a fortiori for religious humanism, which stretches the meaning to unlimited flexibility and hence virtual meaninglessness.

Norm recognizes the entire political spectrum that nontheists occupy. Among black atheists, he singles out the group of nationalist bigots (my designation) Black Atheists of Atlanta.  He did not mention other black nontheists who do not only advocate a tie to social justice issues but demagogically presume they represent black atheism as a whole in contraposition to white atheism. But black atheists, however the percentages may be skewed, also span the spectrum of political philosophies.

Back to Norm: Groups that couple a primary interest in atheism (or any of its synonyms) with a specific political philosophy should label themselves clearly reflecting their position. But also, there are nontheists who engage their social justice issues in other organizations and don't wish to narrow the common agenda of nontheists & secularists by tying down that movement to a specific political orientation.

The term "humanism' brings with it a source of confusion not found in the other terms:

Many humanists focus primarily on atheism, freethought, and rationalism. However, politically, they rend to be liberal or progressive. This causes much consternation among conservatives, libertarians and others that attend humanist gatherings. Yet unlike most of the other terms that non-theists use to describe themselves, humanism means a belief in humanity, and implies caring and concern for human beings, which usually translates into support for progressive social, political and economic programs. Conservatives, libertarians, and others might want to exercise caution when considering becoming involved with a humanist organization.

Perhaps a statistically oriented survey will bear out this generalization. However, many nontheists are not very discriminating about the labels or organizations they affiliate with or consider themselves humanists no matter how reactionary their politics. And the good liberals are not necessarily so discriminating either when choosing their heroes.

The problem is that the intellectual basis of the humanist movement is basically identical to that of any of the other labels used, and is so threadbare that it can't nail down anything more specific than general abstract principles, or platitudes. As a rule, humanism articulates certain general principles of liberal democracy, which are compatible with a range of political positions from capitalist libertarianism to Marxist humanism. (And this is not to take into account hypocrisy whatever the position taken.) This flexibility allows "humanism" to be a strategic focal point for organization and agitation in a variety of contexts, and for strategic alliances. But this does not make "humanism" a complete philosophy or world view. Not to see this is to fail to recognize that "humanism" essentially functions ideologically in the pejorative sense, that its proponents do not understand the deep structure of their own ideas.  For historical amplification, consult my podcast Atheism & Humanism as Bourgeois Ideology (11/17/12).

So whatever your conviction is as to what constitutes a true humanism, whether it be Barry Seidman's anarchosyndalism, which is as analytically vacuous and platitudinous as humanist liberalism, or something else, your efforts at hijacking the concept of humanism in general will be futile.

The threadbare intellectual character of the humanist movement in the USA can be seen in another essay:

MALCOLM X FROM A BLACK HUMANIST VIEW By Norm R. Allen Jr., September 10, 2011

. . . which contains this preposterous assertion: "As far as Black leaders of national renown go, Malcolm seems to have been the leading critical thinker."

This is not only nonsense with respect to the entire history of black American political thought, but also with respect to Malcolm's contemporaries. I am reminded of a remark C.L.R. James once made when questioned about Malcolm X, responding that the person who really matters is Paul Robeson.  This remark implies a whole lot more than it says, for it points to a larger historical perspective lacking among Americans, black Americans included, as James asserted in another speech.

Malcolm X emerged in a political vacuum created by the silencing of the infinitely more sophisticated black left in the McCarthy era. Malcolm trashed mainstream American liberalism not from the left but from the right. One can focus on the more intelligent components of his speeches, but his defamation of the civil rights movement coupled with his alternative separatist fantasy bespeaks a decidedly inferior politics. A disciple of Elijah Muhammed's fascist religious cult, Malcolm could only be considered a critical thinker in a limited sense. Malcolm's world view could only be considered compatible with humanism in the last year of Malcolm's life when he renounced the Nation of Islam and refused to make authoritarianism and racialism the basis of his political world view (though he became an orthodox Muslim).

Norm to be sure is no blind hero-worshipper. Yet a critical evaluation of Malcolm demands more than a criticism of his sexism, the blandest, easiest, and most politically correct criticism to make. As for critical thinking, I've argued elsewhere that there is only critical thinking in particular, not critical thinking in general, and that "critical thinking" is selective and content-driven. See my bibliography Thinking Critically About Critical Thinking: A Guide.

Philosophically, "humanism" has always been quite feeble though its platitudes are salutary. Here we have further confirmation of this philosophical anemia.

Existentialism in America: black, white, left, right

On Richard Wright and Kierkegaard, an anecdote which C.L.R. James used to relate:

"Kierkegaard is one of the great writers of today. He is one of the men who, during the last twenty or thirty years, modern civilization has recognized as a man whose writings express the modern temperament and the modern personality. And Dick assured me that he was reading Kierkegaard because everything he read in Kierkegaard he had known before. What he was telling me was that he was a black man in the United States and that gave him an insight into what today is the universal opinion and attitude of the modern personality. I believe that is a matter that is not only black studies, but is white studies too. I believe that that is some form of study which is open to any university: Federal City College, Harvard, etc. It is not an ethnic matter. I knew Wright well enough to know that he meant it. I didn’t ask him much because I thought he meant me to understand something. And I understood it. I didn’t have to ask him about that. What there was in Dick’s life, what there was in the experience of a black man in the United States in the 1930s that made him understand everything that Kierkegaard had written before he had read it and the things that made Kierkegaard the famous writer that he is today? That is something that I believe has to be studied."

—— C.L.R. James, "Black Studies and the Contemporary Student" (1969)

Richard Wright and C.L.R. James were great thinkers of the modern condition in the mid-20th century. Their understandings became highlighted in the 1990s, notably by the Black British scholar Paul Gilroy (The Black Atlantic: Modernity and Double Consciousness, 1993). Constance Webb, James's second wife and a remarkable personality in her own right, also recognized this about Wright in the 1940s.

Another major theme of James was the difference between "the old world and the new", i.e. Europe and the Americas. He did not cast this exclusively in racial terms, but as you can see, it is one factor he addressed. (A difference can also be argued regarding the appropriation of surrealism in the Caribbean and Latin America.)

But even within the United States, the appropriation of European thought has been widely differentiated, especially between left and right. This work is especially illuminating in this regard:

Cotkin, George. Existential America. Baltimore: Johns Hopkins University Press, 2003.

Contents: The "drizzly November" of the American soul -- Kierkegaard comes to America -- A Kierkegaardian age of anxiety -- The vogue of French existentialism -- New York intellectuals and French existentialists -- The canon of existentialism -- Cold rage : Richard Wright and Ralph Ellison -- Norman Mailer’s existential errand -- Robert Frank’s existential vision -- Camus’s rebels -- Existential feminists : Simone de Beauvoir and Betty Friedan -- Conclusion: Existentialism today and tomorrow.

Here is a review I cited back in 2006:

Adamowski, T.H. "Out on Highway 61: Existentialism in America," University of Toronto Quarterly, Volume 74, Number 4, Fall 2005, pp. 913-933.

In Cotkin's book we can learn of the reactionary role played by the appropriation of Kierkegaard in the 1940s.  Here is one taste from Adamowski's review:

Cotkin never forgets the religious sources of existentialism, and thus Lowrie exists in his book as more than translator and editor. He had grown weary of the vapid ‘social gospel’ of 1920s and 1930s America, with its assumption that one might be virtuous and close to God merely because one held progressive social views. What does God care whether one is a progressive? Kierkegaard’s supreme indifference towards social moralizing offered escape from the anodyne social gospel, and Lowrie took up his own scholarly place in a tradition that would come to include, in Europe, Karl Barth’s The Epistle to the Romans (1968), as well as, in America, Reinhold Niebuhr’s The Children of Light and the Children of Darkness (1945) and The Irony of American History (1952).

This is quite different from the leftist engagement with Camus and Sartre in the 1950s and '60s.  Existentialism was popular among black as well as white intellectuals in this period.  But then consider black existentialism in the 1940s, in particular Wright's engagement with Kierkegaard. I actually got some "oral history" (actually in correspondence) from Constance Webb on Wright's engagement with existentialism, which I will have to publish one day. I don't think anyone has made a study of Wright's appropriation of Kierkegaard compared to the generally reactionary role Kierkegaard's thought played in the USA in the 1940s. Wright comes to quite different conclusions in his 1953 novel The Outsider.

For more on Richard Wright, see my web sites:

Richard Wright Study Guide

The Richard Wright Connection (The C.L.R. James Institute)

Interestingly, the Richard Wright quotes collected in Wikipedia draw substantially on my work as a source:

Richard Wright - Wikiquote

William R. Jones, Jr., author of 'Is God a White Racist?', dies

Here is an obituary:

Rest in Peace – Rev. Bill R. Jones, Rev Josh Pawelek, July 20, 2012

Jones died on Friday, July 13, 2012, close to his 79th birthday.

I have posted about him several times. One of my posts is referenced in this obituary:

Ralph Dumain has a helpful review of Is God a White Racist? here. 

Black freethought still on the move

Here are a few recently accessed links pertaining to African and African-American humanists and atheists:

Why I Am a Philosophic Humanist, Not a Member of Some Religious Group by Leo Igwe

African Philosophy Platform, established by Warren Allen Smith

Under exploration here: "What original ideas concerning idealism, materialism, dualism, naturalism, rationalism, positivism, or other stances have African philosophers developed?"  Site caveat: "Philosophy is a broad subject, so this platform will confine itself to academic, humanistic, and naturalistic philosophy, not to religious and spiritual discussions." This site has not been active since 2009.

The wiki Philosopedia also covers black freethought, summarized under Af - Ah.

In Washington, DC, the Secular Students at Howard University, the under the leadership of Mark Hatcher, is active. Here is a recent article in the student newspaper The Hilltop:

Perspective: Confessions of an Atheist by Dominic Ripoli

My group Black Freethought on Atheist Nexus now has 451 members.

Atheist Viewpoint: Diversity in the Movement

From American Atheists:



. . . with David Silverman (President of American Atheists), A. J. Johnson (Director of Development), and Ron Barrier. The question of intersectionality or belonging to multiple minorities is discussed as part of the general discussion on the (non-) participation of minorities in the atheist movement. Johnson contributes the notion of social capital and the most of substance on this topic and others. Johnson disagrees with Silverman that diversity including libertarians and other conservatives merits serious consideration. Ron Barrier is accommodating to ideological divergences but Johnson is not having it. I can only hope that the conservative/libertarian element is marginalized in the movement, but I don't believe this any more than Johnson does. Note the closing song "I Ain't Afraid" by Holly Near.

Blasphemy Tanka for James Baldwin

 Blasphemy Tanka for James Baldwin

In James Baldwin's tale,
    Go Tell It on the Mountain,
        a note for Jesus:
    ". . . tell that puking bastard to
kiss my big black ass." It's there!

REFERENCE: James Baldwin, Go Tell It on the Mountain (1953; New Dell Edition, 1970), p. 163.

— Ralph Dumain, 7 & 11 August 2011

Sikivu Hutchinson interviewed by The Secular Buddhist

Episode 66 :: Sikivu Hutchinson :: Moral Combat: Black Atheists, Gender Politics, and the Values Wars, The Secular Buddhist. 34 minutes.

"Author and educator Sikivu Hutchinson speaks with us about her book, Moral Combat: Black Atheists, Gender Politics, and the Values Wars." Hutchinson reviews her work and her background, including her secular upbringing. Her family was nonreligious and politically radical, but in a community saturated in religion, compounded by a Catholic school education.

Hutchinson strives for balance in the evaluation of black religious institutions from slavery to the present. The adoption of Christianity was a means of claiming personhood in Western civilization under extreme conditions. But the various hierarchies inhering in the Bible are deemed "corrosive and insidious", not to mention the rise of the prosperity gospel. There is also a link between the black religious right and the white religious right, for example, in opposition to abortion. Black Americans are the most religious and most disenfranchised group in the USA.

Hutchinson is concerned with the revisioning of public morality, especially in public education, with a view to the elimination of the various orders of hierarchy, which have their origins in and are reinforced by religion.

The question of racial imbalance in atheist groups is addressed. How can this be remedied? In addition to greater representation of black intellectuals and leaders in prominent positions, Hutchinson sees a need to revise priorities, away from the fixation on evolution and science literacy, to a broader range of concerns that can be found among black atheists. Why is organized religion such a compelling force? If one cannot answer this question in connection with the various forms of social discrimination, then atheism and humanism will have limited appeal to people of color. Hutchinson focuses specifically on the situation of black American women. White atheists have to become educated about these issues. Secular humanism has to be made more palatable to people of color. Consider the social welfare dimension of religious institutions.

Near-term objectives include becoming more organized. Small organizations exist. The first African Americans for Humanism Conference was held last year. Hutchinson has received considerable feedback on her book. Hutchinson was especially compelled by the anti-gay agitation of black churches in California. Black nonbelievers need a safe place to show their faces. Hutchinson's group is Black Skeptics.

Black Freethought @ Atheist Nexus

The last time I reported here on my Black Freethought group at Atheist Nexus was 10 December 2010. I have reported on the progress of other groups since. There's a lot going on; I can't keep up with everything in a timely fashion. Some time between 10 May and now my group's membership passed the 400 mark. The increase from 318 to 408 members in a six-month period is not spectacular, but 90 new members in a cyberspace in which there is much competition for attention, even for black atheists and their fellow travellers, is a respectable showing.

Sikivu Hutchinson in Moral Combat (1)

I've been meaning for some time to acknowledge publication of Sikivu Hutchinson's landmark book Moral Combat: Black Atheist, Gender Politics and the Value Wars. I am sure there is nothing like it in the atheist literature in the English language and that in many respects it is a welcome change from the usual narrow preoccupations of the atheist/humanist literature.

Here is a recent interview:

Moral Combat: Interview with Dr Sikivu Hutchinson
(Interviewed by Nathalie Woods, editor of the blog "Echoes of Commonsense")

There is much to applaud here. The contradictions embedded in the origin of Black American Christianity, for example, need to be better understood that simply chalking it up to the "Stockholm Syndrome" or the slave mentality (strong as the latter is). There is one assertion, though, that I find quite questionable:

‎"Ideologically, black atheists are distinct from white atheists in that they emphasize social justice and human rights rather than just fixating on science and the separation of church and state. "

I do think that the overall culture of American atheism & humanism, as represented by the preoccupations of its publications, speakers, leaders, and media stars, is indeed fixated on the natural sciences and has little of value to say about anything else. The rank and file, however, is more varied. Furthermore, there is no lack of reactionaries among black atheists, or of those enamored with the same science-spokesmen that white atheists adore. One thing to keep in mind about American "progressives" and leftists of any color is that they have no constituency, and anyone who pretends to speak for blacks is indulging in self-deception.


America's racial divide indeed as a rule engenders very different reference points for blacks and whites, and this sometimes correlates with different philosophical or political perspectives. However, that correlation can no longer be counted on, and to draw a hard and fast line between white and black atheists is symptomatic of something amiss in allegedly progressive politics.

Profiles in Humanism: A. Philip Randolph

Profiles in Humanism: A. Philip Randolph by Bill Daehler, for the Humanist Network News.

Randolph, a black freethinker as well as a major figure in the history of labor organizing and the civil rights movement, is here honored. Randolph was selected 1970 Humanist of the Year.

The sleeping car porters that Randolph unionized played a key role in black history, in leveraging access to education and the middle class. See Rising from the Rails: Pullman Porters and the Making of the Black Middle Class by Larry Tye.

Anthony B. Pinn: Remembering African American Humanism

From the Humanist Network News:

Remembering African American Humanism

A noteworthy statement by Anthony B. Pinn. I am puzzled though by his final statement, whose meaning I find unclear:

"That is to say, rather than simply acknowledging the diversity of our movement, we might take the next step and make diversity—difference—the hallmark of our movement . . . "

I think the words "diversity" and "difference" miss the mark, that they actually reinforce what Pinn apparently seeks to transcend, i.e. mere diversity. There's actually a stronger argument to be made.

I can't read Pinn's mind, but my reasoning goes like this: if there is an argument to be made about what goes beyond the mere acknowledgment of difference, it's the centrality of the black experience to the understanding of American history, but even this is too bloodless a way of stating it. Various black thinkers and writers have stated that the black experience crystallizes all the tendencies and social forces of the modern world. The implication is that no one's historical experience can be understood without the black experience being addressed. In one way or another, this has been stated by Richard Wright, Ralph Ellison, Duke Ellington, James Baldwin, and C.L.R. James. This way of looking at things, which may have dropped out of popular consciousness for a few decades, was resuscitated in Paul Gilroy's 1993 book The Black Atlantic.

Joel Augustus Rogers & the Universal Races Congress of 1911

Joel Augustus Rogers (September 6, 1880 — March 26, 1966) carried on a tireless war of ideas against the pervasive white supremacist ideology of his time. Here's another sample from his landmark 1917 book From “Superman” to Man, to which I've given a title . . .

Race, Equality of Intellect, & the History of Civilization by J. A. Rogers

Here you find a distillation of the style and content of Rogers' argumentation, which also serves as a window into the time in which he lived. There are several facets of this extract that could be annotated at length. Aside from the marshaling of facts and figures available to Rogers, note the refined and even-tempered tone of the protagonist Dixon contrasted to the frothing hysteria of his white racist antagonist. Note Rogers' insistence on a scientific perspective, to the point of pushing religion aside, for example in Dixon's argument:

“Finot, whose findings ought to be regarded as more valuable than the expressions of chose who base their arguments on sentiment or on Hebrew mythology, says,— ‘All peoples may attain this distant frontier which the brains of the whites have reached.’”

Also of historical interest is Rogers' citation here (and elsewhere in the book) of the First Universal Races Congress of 1911. The centennial of this landmark ideological intervention has so far gone virtually unnoticed, a situation which I am now endeavoring to rectify:

First Universal Races Congress, London, July 26-29, 1911: Selected Bibliography

Black freethought groups proliferate

The good news is, it's difficult to keep up with all the black freethought activity in cyberspace. Here are a few sites/groups I've recently discovered.

Black Atheists (blog)
"We are a minority within a minority."

Black FreeThinkers 
Self-contained social network in ning format.

Black Nonbelievers of Atlanta
A local group with a presence on Facebook & elsewhere.

Not surprisingly, these all have the flavor of youth. All seem to be freshly experiencing the vigor and the militancy of self-assertion. Intellectual maturity will take much longer, but clearly there is a tidal wave of nonbelief among young black people in the USA (and elsewhere) that is making its presence felt, weak though in may be in the vast ocean of black religiosity.

Joel Augustus Rogers (1880-1966)

Joel Augustus Rogers (September 6, 1880 — March 26, 1966) was an autodidactic historian and pioneer in combating racial supremacist ideology, beginning with his classic 1917 anti-racist tract in dialogue form, From “Superman” to Man.

The fifth edition, which I consulted, has an index which you can find on my web site.

I have also digitized the section designated in the index as "Religion and the Negro".

See also my Esperanto blog for information on Rogers' use of the First (and only) Universal Races Congress of 1911:

J. A. Rogers, L. L. Zamenhof, and the Universal Races Congress of 1911

To learn more about Rogers, you can read the following article in its entirety when you associate yourself with a public library:

"Joel Augustus Rogers: Negro Historian in History, Time, and Space" by Malik Simba

Frederick Douglass home invasion

Frederick Douglass home, Anacostia, Washington DC, 14 January 2005

Here's my report written just after my visit on 14 January 2005:

Today I finally got around to a project I've had in mind for a few years: I visited Frederick Douglass' Cedar Hill home in Anacostia, now maintained by the National Park Service. My goal was to attempt to photograph certain objects in Fred's study, particularly busts of Ludwig Feuerbach and David Friedrich Strauss, both members of the Left Hegelian movement and pivotal figures in the history of German freethought. Strauss' 1835 Leben Jesu marked a turning point in the demythologization of the gospels. Strauss also divided the struggling factions following Hegel into Left, Right, and Center. Feuerbach is best known for his book The Essence of Christianity, translated into English early on (unlike most of other writings of the Young Hegelians, a good number of which remain untranslated to this day) by the novelist George Eliot. Feuerbach argues that religion reflects an inverted world and is a projection of the alienated human essence. This revolutionary concept had an enormous impact, so much so that Feuerbach himself is often forgotten. Feuerbach also had a revolutionary program for philosophy, which didn't get quite so far because of the limitations of his concepts. He considered philosophy (having reached its summit in Hegel), like religion, as a disguised form of theology, and hence requiring a materialist inversion as well. Feuerbach provided Marx with a nascent conception of ideology, and also lives on historically as a precursor to Marx, though he should in no way be limited to this role.

Unfortunately, the National Park Service's Douglass web site neglected to mention that, due to renovation, the entire contents of the house were removed, and so all there is left to look at inside is the wallpaper. Various old black-and-white photos of the missing objects were set up on easels so you could see what you were missing. The only upside is that this is the only opportunity visitors will get to walk through these rooms, which will be roped off once restoration is complete. So the only thing left for me to do was pose for a couple photos in front of Fred's empty bookcase. You can see the bookcase, as well as his study when Fred was using it, in a photo on my web page:

Letter to Ludwig Feuerbach from Ottilie Assing about Frederick Douglass

This brings us to Ottilie Assing. After leaving the house, we stopped in the Visitor's Center to see more artifacts and other items on display. I guess the Park Service wants to keep it clean for the kids, as no mention was made anywhere of one of the most important people in Fred's life, the German-Jewish immigrant Ottilie Assing (an intriguing gerund), Fred's unofficial main squeeze and intellectual influence. There is of course plenty of documentation on Fred's two wives and kids, but poor Ottilie is left out of account. I think she committed suicide after Fred married someone else. Ottilie was a fervent atheist, and claims in a letter to Feuerbach (see web page) that she converted Fred to atheism. Fred was of a skeptical temperament (evinced in remarks about racist churches and complaints about his people's absorption in lodges and mystical cults), but my guess is that she was exaggerating a bit. This is another obscure tidbit of intellectual history that reveals yet again the complex interweaving of human destinies and covert interconnections that bind us all together.

Black freethought explosion 2009-2010: from blogs to social networking

I have variously reported on the state of the black freethought movement in the USA and abroad. Key entries are dated: May 13, 2008; February 6, 2009; May 30, 2009; June 2, 2009; September 14, 2010. There are of course numerous specific reports interspersed throughout. But since I haven't been systematically updating my readers, I want to give a quick overview of progress over the past two years.

In my estimation, the watershed year for the burst of black freethought activity was 2009. I can't determine at the moment when I joined Facebook. I joined in 2008, and I was active by January 2009, but I am usually a late comer, so I was slow to join up and get involved. By that time I had found "Black Planet" to be subpar. (There were two groups at that time, one of which involved several people who don't know what "freethought" means.) When I joined up on Facebook, there were a few black freethought groups, some inactive or with low membership, a couple more active. The membership numbers and activity at that time were not impressive, as far as I can remember.

I had been aware of Reginald Finley's prodigious radio show The Infidel Guy. There was also a plethora of YouTube videos. Otherwise, I noted an upsurge in black freethought activity with the emergence of blogs. It did not seem that the various bloggers and commentators on them were generally aware of one another's existence. One of the first blogs I frequented was Zee Harrison's Black Woman Thinks...Religion, Politics, Race, Atheism and more!. Another was Wrath James White's first blog, Words of Wrath. (He subsequently initiated a second blog called Godless and Black.) I discussed the need for a new social networking group with someone I encountered on Wrath James White's blog, I think, but since I didn't see others taking the initiative, I went ahead and started my "Black Freethought" group on Atheist Nexus, which at that time had just become the social networking site for atheists in the English-speaking world. I started my "Black Freethought" group on February 6, 2009.

On June 1, 2009 my Black Freethought group attained its 100th member. At that moment, it was the leading social networking group of its kind. Spring 2009 also saw other major advances, such as Gary Booker's First Annual Conference of Black Nontheists in Atlanta, and Sikivu Hutchinson's public visibility. Since then, activity of all kinds has exploded, with conferences, organizations, blogs, Facebook groups, podcasts, and various other individual initiatives. (I have reported on various of these, but I will have to review my records and then list them all in one place. I see I will also have to update my web guide.)

It seems that Facebook is where everyone wants to be. I didn't care for it at first, and I still don't like the way it's organized, but I spend more time on Facebook than elsewhere now. My group on Atheist Nexus is no longer in the lead. At some point, the Facebook groups "Black Atheists" and "Black Atheist Alliance" pulled out way ahead of mine.

Here are some statistics as of this writing:

Atheist Nexus groups:
Black Freethought  -  318 members
African Atheists - 60 members
The Infidel Guy Show - 168 members

African/Black Atheists and Believers @ Think Atheist - 24 members

Facebook groups:
Black and Non-Religious - 97 members. (I joined at least as far back as February 2009, eventually became administrator.)
African American Atheists - 13 members - stillborn
African Americans for Humanism - 227 members
African Freethinkers - 385 members
Black Atheist Alliance - 455 members
Black Atheists (Mario Stanton) - 584 members
Black Freethinkers International - 17 members
The Infidel Guy Show - 447 members
Secular Students at Howard University - 58 members
Single Black Atheists Dating Pool - 134 members

There are four Facebook freethought groups specifically for South Africa. For all I know, there may be other groups, as I can't keep up with everything. Making generalizations about the content of all these communications will require a much more intensive effort.

I should also mention the pioneering network Meetup.com, which involves special interest groups organizing face-to-face meetings. I got involved with meetups as far back as 2004, including local atheist meetups. I have not investigated the activity of meetup groups nationwide, but there is a meetup group for the recently organized African Americans for Humanism DC (AAH DC).

I'll conclude with a reminder of my Web Guide to Black / African-American / African Atheism (which I see needs some updating) and my Working Bibliography on African American / Black Autodidacticism, Education, Intellectual Life.