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Voting Is Radical
If you have not already voted – you are undecided, disillusioned, resentful or just plain tired of it all – realize that people like you who care about class justice must vote. It is an act of resistance. Why?
When the U.S. Constitution was adopted on June 21, 1788, voting was left to the states. With rare exception, only white Anglo-Saxon Protestant males, who own property and were older than 21 were allowed to vote.* So, only those with extreme class advantage were given this right, one that many of us have taken for granted for decades now.
But most of us also know that the right to vote was doled out to those of us with limited class advantage slowly and painfully. Black men were “allowed” to vote in 1870 but racist AND classist obstacles like poll taxes and literacy tests (even in states like Connecticut) kept most from doing so for generations. Of course, henchmen for the owning classes meted out violence on Black men with some class advantage who tried to vote.
It took until 1920 for women to “earn” the opportunity to vote, but Black women in many southern states were not able to vote until many years later. According to History.com:
“Native Americans—both men and women—did not gain the right to vote until the Snyder Act of 1924, four years after the ratification of the 19th Amendment and more than 50 years after the passage of the 15th Amendment. Even then, some Western states, including Arizona, New Mexico and Utah, didn’t grant Native Americans the right to vote until the 1940s and ‘50s. It wasn’t until the Cable Act of 1922 that women were allowed to keep their citizenship – and gain the right to vote – if they were married to an immigrant (who had to be eligible to become a U.S. citizen).
In Puerto Rico, literate women won the right to vote in 1929, but it wasn’t until 1935 that all women were given that right. Realize that literacy tests were extremely difficult to pass.**
And Asian American immigrant women were denied the right to vote until 1952 when the Immigration and Nationality Act allowed them to become citizens.”
If this does not convince you that voting is radical, you know that there are those with great class privilege in the United States who are using every advantage they have right now, money, access to media and social media, connections and more, to keep the rest of us from voting. According to the Brennan Center, states have added almost 100 laws restricting voting since the Voting Rights Act was rendered nearly toothless a decade ago.
I know you share UU Class Conversations’ passion for class justice and an end to classism. So, voting is something you must do, right? Happy voting. And thank you for ensuring that this right continues with people who care about it as much as you do
* A few states allowed free Black men to vote, and New Jersey also included unmarried and widowed women who owned property.
** https://www.history.com/news/19th-amendment-voter-suppression
Stop the Hate Against AAPI Communities
Systemic racism and acts of terror towards Asian Americans and Pacific Islanders have dominated media headlines in the past few months. Sadly, while hate incidents against the AAPI community have escalated in the past year, surpassing 6,000 reported incidents between 2020 and 2021, this not a recent occurrence in America.
Anti-Asian sentiments, oppression and violence date back centuries.
The United States imported Chinese workers in the 19th Century to build the railroad system. Once it was built, the workers, who had been cheap sources of labor for employers, were seen as competition by many White working class Americans. The anti-Asian sentiments led to Chinese men and their families being driven from towns, lynched and subjected to newly passed anti-immigration laws.
We have witnessed anti-Asian sentiments becoming increasingly hostile during the pandemic, escalating from verbal to physical attacks to most recently, mass murder.
The belief that Asians carry disease and that they should return to Asia no matter how many generations their family has been in America is often shared on social media. Many Americans also confuse the concepts of country and continent and label Asians as a single demographic, all from the same place. This diminishes the rich and varied cultural beliefs, values, religions and spiritual traditions of the Asian diaspora.
Rich Culture(s)
There are many ethnic identities, cultures and languages within this diverse group of people. In the United States alone, this racial category, according to the Census, refers to more than 40 different ethnic groups. Moreover, in the past 40 years, there has been a widening of income inequality among Asian populations, which has led to social and economic consequences for some. Education and income levels vary widely among Asians. Although they rank as the highest earning racial and ethnic group in the United States, the wide and rapid economic divide belies the growing class differences within this group.*
One lingering remnant from the immigration laws restricting Asian migration within the United states is that a large percentage of Asians and Asian Americans still live in states where there were major points of entry for earlier Asian immigrants, such as New York, California and Hawaii.
While Asian migration throughout the United States has been more prevalent since the mid-1960s, when these laws were overturned, there are still places in the United States where Asians are viewed as exotic and foreign, and not “real” Americans. It is not incidental that people of Japanese descent in America, not German, were imprisoned in internment camps during World War II.
Next Steps for UUs?
What does this mean for us as UUs? We at UU Class Conversations believe that remaining true to our Principles will help break down divisions along class and racial lines. Creating an inclusive community for all racial and ethnic groups begins with meaningful and productive dialogue aimed at combatting racial and class injustice.
What do you see then as next steps for this work?
* Pew Research Center, July 12, 2018, “Income Inequality in the U.S. Is Rising Most Rapidly Among Asians.”
Unity Based on Justice
In July of 2020, UU Class Conversations published the blog post The Time to Unite as One America is Now about police brutality and the systemic oppression of Black and other people of color throughout the United States. It focused on how the deaths of black and brown men and women by police officers sparked international protests. The protesters were labelled terrorists, thugs and unpatriotic by some conservative media outlets and politicians.
Just a few weeks earlier, some of the same media outlets and politicians had proffered a very different response when heavily armed, mostly White, protesters stormed the Michigan capitol building, threatening to kidnap and possibly kill the governor. Why? The rioters were upset about stay-at-home orders during a pandemic.
These protesters were called patriots. Police stood down, the National Guard was not called in to quell the unrest, and there were no arrests, no tear gas deployed, and no curfews imposed and enforced. Both times Americans were exercising their First Amendment rights. Yet, there were very different outcomes and consequences for those protesting.
Down a Dangerous Road
Well, fast-forward less than six months later and due to a steady stream of falsehoods and conspiracy theories from politicians, including the lame duck U.S. president about the legitimacy of the presidential election, a mob of armed white supremacists were incited to attempt an insurrection of another American Capital building. The intent was the same: Harm the legislature, including the vice president, speaker of the House and members of the House and the Senate. This time, the riot was deadly and dozens of police officers were injured and six people have died: All this in America.
Using Racial Tropes to Obscure Class
Why? Well, the idea that real Americans can only look a certain way and cannot be immigrants or people of color or a different religion. Many Americans overwhelmingly ignore the fact that class inequalities are not just part of the black or brown experience but a struggle for all Americans who are low-income or working class. This is increasingly true also for middle class people. This ingrained belief keeps many lacking class privilege from joining others of a different race or religion and undercuts any potential unity across racial lines.
There is little self-reflection for most Americans on how their class differences shape their backgrounds and unique attitudes and behaviors. Few consider how these class differences actually can bridge racial and religious divides, if explored. The class designation is overshadowed by the ever-present racial divide. So much so that economic initiatives often proposed by progressive or moderate politicians are viewed as handouts or bailouts by certain Americans. Stimulus checks, for example, are considered nonessential because they would go to the undeserving.
The idea that those with less class advantage are lazy is often intentionally conflated as coded messages about immigrants and people of color and creates an us versus them paradigm. Imagine, if people living in poverty and those in the working and middle class actually recognized that their commonalities outweigh their differences?
Our Truth
Some White poor and working class people continue to believe that they have more in common with others of their race who have substantial class privilege than they do with black and brown people of limited privilege. They have bought the idea that the We (Whites of all classes) have to stick together to protect our country, our flag, our families and our country’s traditions as Whites – despite economic differences. It’s imperative, or the them will take over, and as the neo-Nazi chant in Charlottesville suggested, they will erase us.
The idea that the votes of people of color are less legitimate than those of Whites is a shameful part of American history that is still alive and why insurrectionists carried Confederate flags through the Capital buildings during both riots.
With the current (and much-needed) focus on racial differences, Americans overwhelmingly are unable to recognize class and classism. Moreover, American economic and political systems that widen the income gap are rarely challenged in substantive ways. The status quo is the gold standard, and U.S. policies and practices routinely benefit the wealthy and affluent at the expense of other Americans.
Until we as a nation wake up and realize that the status quo is not working for most Americans, we are destined to routinely make the same choices that continue to divide us. And, if the latest insurrections teach us anything, there is a growing angry and violent group of Americans who, if not addressed, are intent on ripping the country apart.
But there is much cause for hope in the coming months. The end of the coronavirus – while still distant – is finally in sight. The fervor of the racial justice movement is still high. New federal leadership has said it is committed to addressing class inequities and white supremacy. So, in our UU congregations and organizations let’s heighten the meaningful dialogue – and act upon – racial and class justice.
A Simple Faith
by Wesley V. Hromatko
Some time ago Doug Muder in the UU World doubted if our church could speak to the average working man. He thought that we didn’t have anything to say to his father who made cattle feed in Illinois. If his father came to church he wouldn’t find anyone he could talk with. He also said that you wouldn’t find a trucker or anybody with callused hands. A harsh life needed a harsh religion. Being one of us works for teachers and professors but not for regular people. He thinks we exclude people by class. Now Doug Muder is a UU and hopes we have a wider message, but he doesn’t know what it is. To say the least, I was floored.
I hadn’t noticed the article right away probably because it came out the year my father died. My father was a UU farmer. When he started working away from home he was a hired man. He cleaned barns, fed pigs, delivered calves and milked cows. He told about working for several weeks but was paid barely enough for gas to get home. Why my father joined our church is part of my answer to this article.
My father had grown up the way the columnist had. Then it came time for the dreaded confirmation classes. He couldn’t understand what he was supposed to agree to. Well, he had no trouble with the Golden Rule and the Ten Commandments except getting them in order. Telling the truth and keeping your hands off other people’s things made sense. On the other hand what about the Trinity and the dual nature of Christ. He didn’t understand it. My Grandfather suggested he could wait until he grew up and then only had to say yes.
He got through this much of joining the church until his Uncle Jens died. I remember Uncle Jens. He never got farther than working at a feed store or for room and board somewhere. He liked ladies and children well enough. He probably would have liked to have his own family but where would he have ever made the money? So, at least part of the time, he was a bachelor Norwegian farmer. When he had a little extra he would buy my father and sisters ice cream or candy. Later, he did the same thing for me and even found a handkerchief to give me for my birthday. I remember he was in the Slayton hospital, and then he died.
The pastor said he wouldn’t give Uncle Jens a funeral. My grandmother was nearly hysterical because they wouldn’t bury her brother. My Dad and grandfather went down to church to argue. After all, Jens was a good man. He took care of his mother himself until she died. He went to church at least on Christmas and Easter. The pastor said that wasn’t enough. The argument went on and finally, a service was arranged. However, at the funeral to everyone’s horror, the pastor said Uncle Jens was in hell. My father said he was never going back to church. Later he would drive his mother but he wouldn’t go in.
About this time my folks would do about me and Sunday school. My grandmother had been listening to a radio program from the Sioux City Unitarian Church. Rev. Mr. John Brigham whose was the minister even came to visit my Grandparents Moffatt at Slayton. He talked about how he had worked on a farm in New England. He said that there was Sunday school program by mail sent people from Boston.
My Dad would have said we were common people. He didn’t finish the eighth grade. He had been a hired man, but then rented from his father and did custom farming. My mother had started college studying music but got pneumonia and didn’t finish. My grandmother, my mother’s mother had to work and hadn’t gone to high school. When my mother and grandmother explained Unitarianisms, it made sense to my Dad right away. He liked that there wasn’t a creed. He liked that Channing had said that you wouldn’t be shut out of the church unless goodness had died in you. It’s hard for me to imagine one of our ministers refusing a funeral because of poor attendance.
We were on the Hanska mailing list as well as the Sioux City. Sioux City was quite far away. My folks talked about coming to the summer festival and smorgasbord. The Hanska congregation particularly appealed to my Dad. The Nora Church broke away from Lake Hanska because of fighting over who could be buried in the cemetery. When the new church formed one of the first order of business was a new cemetery. Anyone could be buried there no matter what they believed. Even the pastors who refused burial to others were welcome. My parents and Marilyn are safely there.
What appealed to my father was the church’s plainness. You must listen to your conscience and do the right thing. Dad understood the commandments and the Golden Rule. Love of neighbor was a basic value. When a neighbor hurt his arm in a corn picker accident Dad was off on his Farmall to join our neighbors in bringing in the harvest. Farmers may sound like individualists but when the chips are down they work together.
It is claimed that we are hard to understand and read complicated books. How could the average person understand what we believe? Actually, our church requires less philosophy to understand religion. Of course, in other churches, you can simply believe. However, if you start studying the Trinity and the dual nature of Christ you will find a lot of ancient philosophy that is really very hard. I remember talking to a traditional minister who said he couldn’t understand the creed and he, of course, had graduated from seminary. You can, of course, turn to philosophy to understand religion. We won’t stop you. It can even help and you might enjoy it. It’s just that our basics aren’t all that complicated. They are simple, but they are not easy.
We have liked the sort of summaries that called elevator speeches. Can you tell what you believe to a stranger in the time it takes to ride an elevator? The summary is an ancient idea going back to the Golden Rule and is found in other religions. Our Willmar congregation has a banner in the front with its many varieties. Even briefer is “What is hateful to you, do not do to others. This is the whole of Torah. The rest is commentary. Go and study” (Babylonian Talmud, Shabbat 31a). You can say it standing on one foot. The Ames covenant was popular among us. Its summary was loved God and love to humanity. John Dewey in A Common Faith suggested that theists and humanists shared common ideals.
The World editorial that inspired this sermon was skeptical that our traditional value of freedom could have wide appeal. Our oldest American congregations never had creeds. They had covenants. They were agreements about what we were to do not about what to believe. These covenants go back in some cases to the 1600s. In a sense the new behavior covenant that churches have recently tried writing are redundant. We always had agreements about how we were to act. The real problem is honoring them. Because our churches didn’t require an exact set of words but a way of behaving we could embrace a wide number of people who didn’t believe exactly the same. Being a farmer my father never liked being told what to do. If you must do things all day long, it should be a relief to be able to think for yourself.
We have an appeal to the average person. When well over a hundred years ago Christopher Janson went to the Prairie to preach to the Hanska farmers, he found an audience right away. The looked at each other and nudged one another. Afterward, some said they had always thought the way he did but had been afraid to say so.
Unlike the columnist’s father my father always could find someone to talk to in our churches. There is an idea that we are all teachers, scientists, professors. True some of us are. However, our backgrounds aren’t as uniform as people suppose. One of the great ministers more than a hundred years ago Robert Collyer started as a blacksmith and even would use it as a pulpit. Professor James Luther Adams, known for translating theologian Paul Tillich, worked on a farm. He helped his father who drove a combine pulled by twenty-two horses. To make money for the University of Minnesota he crawled under trains to fix air brakes. As a minister, he was active in supporting labor. A fellow student with me at our Chicago seminary drove a railroad inspection car. Between churches, another worked for quite awhile at a milking machine company. A former president of our Chicago seminary worked during WWII setting the triggers in bombs. Another seminary president was once a trucker, When he drove away to a retirement congregation he rented and packed his own truck to move. Another well-known minister worked in a steel mill. Robert Fulgham whose books were made from his church columns was a cowboy as well as an IBM salesman. He is the author of “All I Needed to Know I Learned in Kindergarten.” He sold over 15 million books and was translated into 27 languages. We seem to have some common appeal. Author Herman Melville was both an able seaman and a farmer. We have had fishermen, police, truckers, electricians, and firemen in our pews.
The editorial author didn’t notice our church in his town until he had grown up and moved away. He didn’t see something else. In New England, the textile mills and shoe factories are gone. Steel plants and other factories closed in the old Midwest. One reason that our churches don’t have factory workers or other labors is that the jobs aren’t as common as they once were. Manufacturing has declined dramatically since 2000. 24 per cent had factory jobs in the 60’s today it’s 8 percent who do. A good many jobs were shipped overseas where labor was less expensive. The most common jobs are nursing and clerical. Nearly 60 percent (75 percent) of women are counted in labor statistics. Churches tend to reflect communities.The kind of jobs
The kind of jobs have also changed. I know someone in one of our churches that made feed, but he has a Ph.d. People who once made things now are more likely to provide services. Better paying jobs now require more education. This is true both of farming and manufacturing. Even the military needs people with higher levels of education to maintain and use the equipment. The truth of the matter is we are mostly all working people in one sense. Only 10 percent of people actually work for themselves. The small drugstores and other stores are now mostly chains and franchises. Even those with good corporate salaries aren’t independent. We have a message for working people.
We have congregations with all sorts of people. We have those who based their belief on the biblical heritage and those who just believe in being and doing good. Our message is simple but that does not mean it is easy. Educator John Dewey in his book A Common Faith thought that people can share common ideals. For example, author Kurt Vonnegut called himself a free thinker and was skeptical about traditional religion. On the other hand, when interviewed on television he would pull out the Golden Rule and the Beatitudes. Like his favorite uncle he would say, “If that isn’t nice, I don’t know what is.”
