Senator Maria Cantwell’s proposed bill to strip the NFL of their nonprofit status is the latest strike in the ongoing effort to pressure the Washington Redskins to change their mascot. Canwtell joins a growingchorus of opponents to the disparaging name. Back in January, the National Congress of American Indians created a powerful PSA that outlined the issue in just a few words: “Native Americans call themselves many things. The one thing they don’t...” The ad ends with a close-up image of the Washington Redskins logo. The implication is clear.
During the late seventeenth century, Anglo settlers in New England began the routine practice of scalp hunting and what military historian John Grenier identifies as “ranging”—the use of settler-ranger forces. By that time, the non-Indigenous population of the English colony in North America had increased sixfold, to more than 150,000, which meant that settlers were intruding on more of the Indigenous homelands.
This piece originally appeared in David Bacon’s The Right to Stay Home, which combines incisive reporting on the resistance of Mexican communities to the economic policies that drive migration with the voices of activists themselves as they reflect on their experiences, analyze the complexities of their realities, and affirm their vision for a better world. The Right to Stay Home is now available in paperback.
In Guelatao, the town in the Sierra Juarez where I live, our main crop is corn. It’s a very healthy life. We get up early and have coffee to get ready to work. Your machete has to be sharpened, and then you walk to your field. It can be twenty minutes or two hours away. There’s no machinery for our farms, and the hillsides are very steep. When we need help, we ask for it from our neighbors, and when they need it, we give it to them. When we finish work in the field, we gather wood on the way home for cooking.
Our main problem is that the prices of agricultural products have fallen dramatically. The price for corn doesn’t cover the costs of growing it anymore, so many people have chosen to leave to get the money they need to buy food. The prices for coffee have also fallen, and people have migrated for that reason too. [In May of 2011 coffee sold for about $2.90 per pound, and a year later, in June 2012, it had dropped to $1.55 per pound—almost in half.]
NOGALES, AZ: Detainees sleep and watch television in a holding cell where hundreds of mostly Central American immigrant children are being processed and held at the US Customs and Border Protection Nogales Placement Center.
Call it irony or call it a nightmare, but the “crisis” of Central American children crossing the US-Mexican border, which lasted for months amid fervent and angry debate, is now fading from the news. The media stories have been legion, the words expended many. And yet, as the “crisis” leaves town, as the sound and fury die down and attention shifts elsewhere (even though the children continue to arrive), the real factors that would have made sense of what’s been happening remain essentially untouched and largely unmentioned. It couldn’t be stranger—or sadder.
Since late June 2014, the “surge” of those thousands of desperate children entering this country has been in the news. Sensational stories were followed by fervent demonstrations and counter-demonstrations with emotions running high. And it’s not a debate that stayed near the southern border either. In my home state, Massachusetts, Governor Deval Patrick tearfully offered to detain some of the children—and that was somehow turned into a humanitarian gesture that liberals applauded and anti-immigrant activists decried. Meanwhile the mayor of Lynn, a city north of Boston, echoed nativists on the border, announcing that her town didn’t want any more immigrants. The months of this sort of emotion, partisanship, and one-upmanship have, however, diverted attention from the real issues. As so often is the case, there is so much more to the story than what we’ve been hearing in the news.
SAN SALVADOR, EL SALVADOR - A grandmother and grandson walk by the Barrio18 insignia in the Ilopango district of San Salvador. The Barrio18 gang, also known as 18th Street, originated in the barrios of East Los Angeles, CA.
While the country turns its attention to the civil unrest in Ferguson, Missouri, the crisis of undocumented Central American children fleeing gang violence in their home countries has continued to grow. What many Americans don’t understand is that these gangs—18th Street, Florencia-13, and MS-13, to name a few—first got their start here in the United States. Fueled by a cycle of arrest, deportation, recruitment, and reentry, gangs who were once local to the streets of East Los Angeles have now gone international. In the following excerpt adapted from Jumped In: What Gangs Taught Me about Violence, Drugs, Love, and Redemption, sociologist Jorja Leap explores the real origins of these Central American gangs, and reveals in the process how our current border crisis is actually the result of a history of broken immigration policies.
I want to understand the truth about gang members and the reality of their lives. I do not devise formal questionnaires. Instead, I depend on people in the streets. This includes law enforcement officers, priests, politicians, poets, and gang members—active and former. This is why, two days after meeting with the sheriff, I am in South LA talking to Kenny Green. Kenny is a former gang member who rarely speaks of his street associations. He is no longer active and works as an interventionist and case manager. I settle in for the long haul. Any discussion with a gang member or a former gang member is always a long-term commitment; whenever I sit down with Kenny, I budget a minimum of two hours. I will not leave his office until the sun has gone down. An account of any event even the smallest street altercation—becomes an occasion for a history lesson and a recitation of gang genealogy.
I ask Kenny to explain the gangs of Los Angeles to me as simply as possible. He thinks carefully, then says, “To understand gangs in LA you gotta remember it’s the blacks and the browns. And the neighborhoods are different, really different. You can ask anyone.”
A memorial to migrants who have died trying to cross the border stands in Reynosa, Mexico.
According to the US Customs and Border Protection, more than 47,000 unaccompanied minors have crossed the border in the last six months, up 92% from the previous year. The humanitarian crisis has sparked new urgency in the immigration debate, one that President Obama recently proposed to solve by increasing the speed of their deportations. Though Obama has since backed off from that plan, seeking instead $3.7 billion in funding to help alleviate the situation, how exactly those dollars will be allocated, or whether even his request will pass the crucible of Congress, remains unclear.
Meanwhile, unaccompanied immigrant children are still arriving at the border in droves. The numbers, in aggregate, are staggering but they belie the human struggle each of these children have undergone simply to reach the US. It is exactly that struggle that Margaret Regan writes about in The Death of Josseline: Immigration Stories from the Arizona Borderlands. In the following excerpt, Regan, in telling Josseline’s story, shows us the sometimes tragic and all-too-real dangers that many of these unaccompanied minors must increasingly endure.
Josseline pulled her two jackets closer in the cold. She was wearing everything she had brought with her from home. Underneath the jackets, she had on a tank top, better suited to Arizona’s searing summers than its chilly winters, and she’d pulled a pair of sweatpants over her jeans. Her clothes betrayed her girly tastes. One jacket was lined in pink. Her sneakers were a wild bright green, a totally cool pair of shoes that were turning out to be not even close to adequate for the difficult path she was walking. A little white beaded bracelet circled her wrist. Best of all were her sweats, a pair of “butt pants” with the word HOLLYWOOD emblazoned on the rear. Josseline planned to have them on when she arrived in the land of movie stars.
She tried to pay attention to the twists and turns in the footpath, to obey the guide, to keep up with the group. But by the time they got to Cedar Canyon, she was lagging. She was beginning to feel sick. She’d been on the road for weeks and out in the open for days, sleeping on the damp ground. Maybe she’d skimped on drinking water, giving what she had to her little brother. Maybe she’d swallowed some of the slimy green water that pools in the cow ponds dotting this ranch country. Whatever the reason, Josseline started vomiting. She crouched down and emptied her belly, retching again and again, then lay back on the ground. Resting didn’t help. She was too weak to stand up, let alone hike this rollercoaster trail out to the road.
Aviva Chomsky’s Undocumented: How Immigration Became Illegal is one part history lesson, one part human drama. In it, Chomsky furthers her mission to advocate for and educate on behalf of undocumented immigrants in the US, delving into their very real experiences from a legal, social, economic, and historical context. The result is as compelling as it is illuminating. As in her previous book, “They Take Our Jobs!” and 20 Other Myths about Immigration, Chomsky seeks to set the record straight, correcting common and egregious misperceptions about the immigrant experience, as well as introducing key facts (such as the ten listed below) about the impact—and importance—of immigration to the US.
In 1990, health researchers estimated that one in one hundred US women has done some form of sex work during her lifetime. And yet, despite sex work being legal in fifty nations including Canada, Mexico, Brazil, Macau, the Netherlands, Austria, New Zealand, Israel, France, Germany, and England, the United States continues to be one of the few industrialized nations to criminalize prostitution. More than that, the US has actively worked to keep sex workers marginalized, and these discriminatory practices have placed them in harm's way.
The dangers, unfortunately, are quite real. As gentrification pushed people in the sex trades and street economy out of city centers, zoning laws and “move along” ordinances have forced sex workers into isolated areas where they—and other marginalized people—are more susceptible to abuse by police and violent criminals. In the last four decades alone, more than 3,000 women who were or were perceived to be sex workers were killed by serial murderers. Criminologist Kenna Quinet identified 502 male serial murderers active in the United States between 1970 and 2009; she also identified 3,228 of their female victims. Nearly one-third (32 percent) had been engaged in sex work or street-based trades.
Children sleeping in Mulberry Street (1890) by Jacob Riis
All last week, the New York Times ran a five-part series on homelessness focusing on an eleven-year-old African American girl named Dasani (after the water), who has lived almost a quarter of her life in a homeless shelter with her mother, stepfather, and seven brothers and sisters. In Hollywood versions of such stories focusing on poverty and homelessness, like the 2006 hit The Pursuit of Happyness staring Will Smith and his son Jaden, there is a family at the center of the film for whom we are rooting because they are good people with unquestionable values and strong family bonds. The father in the story is homeless, yes, and raising his son in a shelter, but he is smart, credentialed, hardworking, decent, and a creative and compassionate parent. He ends up charming his way into an executive training program and at the end of the film is rewarded with the financial security we are clear he worked for. He was poor but noble, educated and hard working.
Dasani and her family are not like this. Her mother is unemployed and doesn’t even have a GED, much less a college degree, and she isn’t going to be in anyone’s executive training program because she doesn’t know how to use a computer. She is prone to drug addiction and was raised in much the same situation as she is raising her children. Dasani’s father is an on-again, off-again drug addict who doesn’t work either, and together their parenting skills are the type that serially put social service agencies on alert. It’s not clear that these poor people didn’t mostly bring this circumstance on themselves.
On November 30, Melissa Harris-Perry honored my biography of Rosa Parks, The Rebellious Life of Mrs. Rosa Parks, by including it amongst a group of ground-breaking Black feminist texts and histories on her “Black Feminism Syllabus.” This recognition came on the 58th anniversary of Rosa Parks' bus arrest and the public marking of the day, including the RNC's unfortunate tweet celebrating “Rosa Parks’ bold stand and her role in ending racism.” The RNC’s tweet spoke to what has been a theme at the heart of much Parks memorialization across the political spectrum—the honoring of her is regularly accompanied by a element of national self congratulation. Her stand is often now commemorated as a way to mark how far we’ve come in the successful movement to end Jim Crow segregation and racism.
What my book sought to do was rescue Rosa Parks from the narrow pedestal she exists upon. This national sainthood has paradoxically diminished the scope and importance of her political work and functions, across the political spectrum, to make us feel good about ourselves as a nation. It misses the lifelong activist who worked against injustice in both the North and South and paid a heavy price for her political work but kept struggling to address contemporary racial and social inequalities until her death in 2005. It misses her global vision and how she was treated as un-American for great stretches of her life by many Americans for these political activities. And finally, it misses that a real honoring of her legacy requires us to do the same hard, tedious, scary work of pressing against the injustices of our time, both nationally and internationally, because she firmly believed the movement was not over.
Rosa Parks greets Nelson and Winnie Mandela after his release from prison in 1990
Fifty countries treat sex work as a legitimate job, and it has been legalized with restrictions in eleven others. Nevertheless sex workers are still widely stigmatized, discriminated against, harassed, and, in those countries where prostitution is considered illegal, treated as criminals. This is especially true in the United States, which is one of the few industrialized nations that continues to criminalize prostitution. As Melinda Chateauvert reveals in her new book Sex Workers Unite: A History of the Movement from Stonewall to Slutwalk, these laws have put sex workers at risk.
Chateauvert agreed recently to talk with us about Human Rights Day and how important it is that the international campaign for human rights include sex workers, who have always been key activists in the struggles for gay liberation, women’s rights, reproductive justice, labor organizing, prison abolition, and other human rights–related issues.
The first SlutWalk in Toronto (photo by Anton Bielousov)
There is perhaps no modern President whose legacy resonates in the public consciousness as much as John F. Kennedy's. It was, in a sense, the first modern presidency: The first to be televised—from its historic inauguration to those shocking final moments in Dallas fifty years ago today—and the first to truly grapple with the maelstrom of social unrest that would lead eventually to the posthumous passing of the Civil Rights Act of 1964, just months after his death. In this first of two posts on JFK's legacy, we reach into some of our recent books for look at the Kennedy administration's complex and evolving relationship with race and the Civil Rights Movement, starting with the struggle between the Kennedy's Secretary of the Interior Stewart Lee Udall and Washington Redskins owner George Marshall over the integration of his team, and ending with an on-the-ground accounting of the 1963 March on Washington for Civil Rights, and JFK's meeting with the major civil rights leaders of the time.
Note: This article and its accompanying updates appeared previously on Wen Stephenson's blog at The Nation.
Yeb Sano, lead Filipino delegate to the UN Climate Conference (Creative Commons, courtesy tcktcktck.org)
Hunger allows no choice To the citizen or the police; We must love one another or die.
W.H. Auden wrote that, sitting in a dive on 52nd Street nearly three-quarters of a century ago, as the world plunged into darkness on September 1, 1939. I’ve been thinking of those words a lot lately. Because it feels to me, and many others I know, like we’re poised at the edge of another darkness.
It’s a darkness already visible, right now, in the Philippines, where thousands are dead and many hundreds of thousands made refugees by the force of a storm like none had ever seen.
And it’s a darkness visible in the bright corporate halls of a conference center in Warsaw, where delegates to the nineteenth annual U.N. negotiations on climate change are divided and dithering, even as the window to prevent civilizational catastrophe rapidly closes.
work on immigration issues, I have come to know many undocumented immigrants. My
relationships with them prompted me to write my new book Undocumented: How Immigration Became Illegal (due out from Beacon
in May 2014). In it, I show how “illegality” and “undocumentedness” are concepts that
were created to exclude and exploit. I probe how and why people, especially
Mexican and Central Americans, have been assigned this status—and to what ends.
The more I wrote,
the more struck I was with how utterly arbitrary our immigration system is. But
writing about it is one thing, and living it is another. Last week the
arbitrariness hit home—literally—when my close friend and housemate was flagged
by US Immigration and Customs Enforcement (ICE) and is now threatened with
deportation, after a routine traffic stop near our house.
Mariola and her son Ernesto
Mariola appeared in
my life shortly after arriving in the United States from Guatemala, terrified, traumatized,
homeless, and seven months pregnant. She fled after many years of abuse and mistreatment. I told her that she could stay temporarily
in my extra bedroom while she figured out her next steps. That “temporarily”
evolved into a long-term house-sharing arrangement. Her son, Ernesto, was born
in May 2010 at Salem Hospital and came home to my house, where he has lived
ever since. Both of my own children were away at college and took a bemused
fascination with my new household configuration. Mariola and Ernesto have
become integral and beloved parts of all of our lives.
While 11 percent of the population of Mexico lives north of
the US border, the decision to migrate is rarely voluntary. Free trade
agreements and economic policies that exacerbate and reinforce wealth disparity
make it impossible for Mexicans to make a living at home. And yet when they
migrate to the United States, they must grapple with criminalization, low
wages, and exploitation. In The Right to Stay Home, David
shows how these immigrant communities are fighting back—envisioning a world in which migration isn't forced and people are guaranteed the "right to stay
From Wisconsin to Washington, DC, the claims are made: unions are responsible for budget deficits, and their members are overpaid and enjoy cushy benefits. The only way to save the American economy, pundits claim, is to weaken the labor movement, strip workers of collective bargaining rights, and champion private industry. In "They're Bankrupting Us!": And 20 Other Myths about Unions, labor leader Bill Fletcher Jr. makes sense of this debate as he unpacks the twenty-one myths most often cited by anti-union propagandists. Drawing on his experiences as a longtime labor activist and organizer, Fletcher traces the historical roots of these myths and provides an honest assessment of the missteps of the labor movement. He reveals many of labor's significant contributions, such as establishing the forty-hour work week and minimum wage, guaranteeing safe workplaces, and fighting for equity within the workforce. This timely, accessible, "warts and all" book argues, ultimately, that unions are necessary for democracy and ensure economic and social justice for all people.
At the risk of being labeled a Tea Party toady or
right-leaning deviationist, I have to ask if the severing of the Supplemental
Nutrition Assistance Program (SNAP, formerly known as food stamps) from the
Farm Bill by the Republican House Majority isn’t an opportunity worth taking
advantage of. And in the same breath, I have to ask if the lockstep resistance
to that move and piling on of liberal vituperation isn’t yet more evidence that
the left-leaning social policy machine is running on empty.
Federal spending on the food stamp program has been pushing
north of $70 billion a year. It has been justifiably credited with keeping many
people’s heads above water during the Great Recession while modestly
stimulating local economies. Representing some 70 percent of the current Farm
Bill– the rest being divvied up between the much reviled agricultural commodity
programs and the much beloved conservation and sustainable farming programs– food
stamp support has allegedly relied on an unholy alliance of sorts between Big
Agriculture and anti-hunger advocates. “I’ll support billions in agricultural
subsidies if you support tens of billions in SNAP benefits. That way we can eat
our food stamps and high fructose corn syrup too!”
By tearing asunder that which unlikely partners hath joined
together, House Majority Leader Eric Cantor put a lot of federal spending in
play for the government downsizing Neanderthals. As Emerson once noted, “There
is always a certain meanness in the argument of conservatives,” and what can be
meaner than taking food away from hungry children? Though doing marginally
little to pull the current 50 million food stamp recipients out of poverty, the
program is one of the few tools that government has to mitigate it worst effects.
That being said, one can’t help but ask if we didn’t see
this dramatic House action coming. After all, food stamps have been under siege
for years, even before their association with President Reagan’s nefarious
welfare queen remark. Getting their start in a somewhat different form during
the Great Depression (not Recession),
and codified in its present form as the first executive order of President
Kennedy, food stamps and the food benefits they bestow reflect two sides of the
American character. Being as compassionate as any people, we simply don’t have
the heart to let anyone starve to death. But being up-by-the-bootstraps
individualists, Americans generally blame the poor for being poor and don’t
trust them to spend the taxpayer’s largesse wisely. Hence food stamps can only
be spent on food, and not any other of life’s necessities.
But even then the hapless food stamp user must run a
gauntlet of consumer scorn. The smug conservative shopper will ask aloud why
“those people” are buying filet mignon with their food stamps, while righteous
foodies ask why “they” are allowed to buy Coca-Cola, Twinkies, and host of
other highly disparaged processed food products.
Being a food stamp recipient isn’t for sissies. Not only do you
wear a bull’s eye on your back for every cost-cutting politician to take aim
at, your purchases are relentlessly scrutinized and the subject of a never
ending public critique. You endure derision from every quarter all for the
princely sum of about $5 a day.
Whether we have more food stamp spending or less begs the
question of why such a major act of social policy that nobody, including the
recipients, seems to like, continues unreformed and unevaluated. With a national poverty rate locked at 15
percent and a near-poverty rate bringing the combined numbers to well over 30
percent, food stamps provide some relief but no solutions. With overweight and
obesity affecting 65 percent of the population and eclipsing hunger as
America’s number one diet-related health problem, food stamps do little to
encourage healthy eating and less to discourage unhealthy eating. And with high
unemployment, low wage jobs, and few prospects for growth— other than big box
stores and casinos— leaving the economy stuck in neutral, the $70 billion in
federally generated buying power helps Kraft Foods (food stamps are 1/6 of its
sales), but nearly nothing to infuse local economies with new energy.
But the anti-hunger orthodoxy that SNAP is a vital part of
the nation’s safety net and must never be altered goes unchallenged. Whenever
an innovation is proposed, e.g. Mayor Bloomberg’s request to prohibit the use
of food stamps to purchase sugary soft drinks, the program’s pit bull defenders
bare their teeth threatening to rip the limbs off heretics who might modify even
one of SNAP’s holy sacraments. It may be that they are in bed with Wal-Mart and
others who have tragically dumbed-down American wages and whose workers are
subsidized by the food stamp program, or it may be that they are riveted to the
notion that they are all that stand between a modicum of food sufficiency and
mass starvation. Either way, the tenaciousness of their enterprise, which
opposes food stamp change at any cost, is only matched by an equally fervent
brand of conservatism embodied by the Tea Party. The result: A program now more
than 50 years old remains largely unchanged even though the nation that it
helps feed has changed in myriad ways.
Imagine a corporation or major private institution that did
not conduct research and development, kept the same product line for
generations, and never engaged in strategic thinking. That enterprise would be
out of business (or subsidized by the federal government). While a nation’s
social policy is albeit more complicated and subject to a host of conflicting winds,
it cannot go unexamined by those who genuinely care about people and their
communities. Anti-hunger advocates will say that any meaningful examination of
the food stamp program opens a Pandora’s Box that allows Tea Party-ites to
wield their machetes, but that process is underway already; better to get out
front with new ideas and positive energy.
Both history and biology amply demonstrate that change is
inevitable, and that those who resist the need to adapt and reinvent in the
face of new exigencies are eventually subject to denigration, decay, and
decomposition. While we cannot realistically count on the Republicans (though I
think exceptions do exist) to enthusiastically embrace a food stamp reformation
that places poverty reduction, nutritional health, and sustainable agriculture
above basic caloric intake, we might expect more from food stamps’ stalwart
defenders as well as progressive forces within the food movement.
The time to re-think food stamps is upon us. If the best and
most compassionate don’t do it, if we don’t find a way to build a model 21st
century social program around the bones of an aging 20th century
program, food stamps will become nothing more than carrion for circling vultures.
In honor of Mother's Day and moms everywhere, where sharing a few of our favorite Mom moments in Beacon books. In these passages we've posted on the Beacon Press Scribd page, we have three varied perspectives on motherhood. Michael Patrick MacDonald reflects upon his mother's strength in a passage from All Souls: A Family Story From Southie. Amie Klempnauer Miller recounts the decision-making path she and her partner went down on their way to becoming moms in an excerpt from She Looks Just Like You. And, in Remembering the Music, Forgetting the Words, Kate Whouley tells the story of the challenges funnier moments of one Mother's Day with her mom.
If you take the time to watch one TED Talk this week, make it this one. Geoffrey Canada is an educational innovator, and in this video (part of which appeared on PBS) he makes a powerful argument for changing the way we think about public education.
Canada knows how to help kids achieve great things: as the president of Harlem Children's Zone, he has changed countless lives and transformed a community. While the Harlem Children’s Zone started out focusing on a single block -- West 119th Street -- it has since expanded exponentially. It now encompasses more than 100 square blocks and serves an estimated 10,000 children, providing pre-kindergarten care, after-school programs, health care, college planning and classes for soon-to-be-parents.
Long before the avalanche of praise for his work—from Oprah Winfrey, from President Bill Clinton, from President Barack Obama—long before he became known for his talk show appearances, Members Project spots, and documentaries like Waiting for Superman, Geoffrey Canada was a small boy growing up scared on the mean streets of the South Bronx. His childhood world was one where "sidewalk boys" learned the codes of the block and were ranked through the rituals of fist, stick, and knife. Then the streets changed, and the stakes got even higher. In his candid and riveting memoir, Canada relives a childhood in which violence stalked every street corner.
"I wish every city had a Geoffrey Canada." —President Bill Clinton
"Geoffrey Canada's realistic yet hopeful voice finds fresh expression through the comic style of Jamar Nicholas. Canada's account of his childhood and the role that violence played in shaping his experiences provides hard-won and crucial lessons." —Pedro A. Noguera, Peter L. Agnew Professor of Education at New York University
"Jamar Nicholas is a master of his craft—his drawings are full of life and truly stunning." —Bryan Lee O'Malley, creator of Scott Pilgrim vs. The World
"Geoffrey Canada is one of this country's genuine heroes. His personal meditation on America's culture of violence is a beacon of hope for our humanity." —Charles Johnson, author of Middle Passage
"Canada has never lost touch with the child within himself or with the fears of the children around him struggling to reach adulthood in the violent streets of America." —Marian Wright Edelman, author of The Measure of Our Success
"Canada takes us on a powerful journey. . . . He is a man of hope and a wonderful storyteller." —Henry Hampton, executive producer, Eyes on the Prize
Seven hundred workers have died in factory fires in Bangladesh since 2005, the most recent being the 112 who burned or jumped to their deaths at the Tazreen factory on November 24th. Now hundreds more bodies are being pulled from the rubble of the Rana Plaza building, in an industrial district 18 miles from Dhaka.
At Tazreen the owners didn’t build fire escapes. They’d locked the doors on the upper floors “to prevent theft,” trapping workers in the flames. At Rana Plaza, factory owners refused to evacuate the building after huge cracks appeared in the walls, even after safety engineers told them not to let workers inside.
Workers told IndustriALL union federation representatives they’d be docked three days pay for each day of an absence, and so went inside despite their worries. As a result, the death toll is already over 250 and more are still trapped under debris.
Perhaps the building codes at Rana Plaza were not enforced, and permits never even obtained, because Sohel Rana, the building’s owner, is reportedly active in Bangladesh’s ruling party, the Awami League. At Tazreen the company was cited by fire inspectors, but never forced to install safety equipment.
But Bangladesh’s development policy is based on attracting garment production by keeping costs among the world’s lowest. Safe buildings that don’t collapse or trap workers in fires raise those costs. So do wages that might rise above Bangladesh’s 21¢/hour—not a livable wage there or anywhere else.
The beneficiaries of those costs are the big brands whose clothes are sewn by the women in those factories. They give production contracts to the factories that make the lowest bids. Factories then compete to cut costs any way they can.
Tazreen made clothes for Wal-Mart, among other big brands. The Rana Plaza building held several factories where 2500 women churned out garments. According to the International Labor Rights Forum, “one of the factories in the Rana complex, Ether-Tex, had listed Walmart-Canada as a buyer on their website.” Labor activists found other documents in the rubble listing cutting orders from Benetton and other labels.
Workers have been trying for years to organize militant unions to raise wages and enforce safety codes. If they’d been successful, they would have had the power to make the factories safe. The morning after the Rana collapse, 20,000 poured out of neighboring factories in protest—other factory owners had ordered them to keep working as though nothing had happened.
Meanwhile, the giant companies controlling the industry insulate themselves from responsibility for the conditions they create. And their most important accomplice is the corporate social responsibility industry.
According to a report just released by the AFL-CIO, Responsibility Outsourced, just before a fire at the Ali Enterprises factory in Pakistan killed 262 workers in 2012, clothing manufacturers hired an auditing firm, Social Accountability International, to certify it was safe. SAI then subcontracted inspection to an Italian firm, RINA, which subcontracted it yet again to a local firm RI&CA. Ali Enterprises was certified that August. “Nearly 300 workers died in a fire two weeks after,” the report charges.
Certifying factories that kill workers has become an $80 billion industry that “helped keep wages low and working conditions poor, [while] it provided public relations cover for producers,” Responsibility Outsourced says. “Manufacturing work has left countries in which there were laws, collective bargaining and other systems in place to reduce workplace dangers,” it says, while “jobs instead have gone to countries with inadequate laws, weak enforcement and precarious employment relationships.”
This transfer was enabled by corporate-friendly trade agreements guaranteeing the products of these factories unfettered access to U.S. and European markets. They simultaneously put pressure on developing countries to guarantee the rights of foreign corporate investors and an environment of low wages, lax enforcement of worker protections, and attacks on unions.
In Bangladesh, after the Tazreen fire, a binding agreement was developed by IndustriALL, the ILRC and other labor NGOs, that seeks to prevent fires and increase safety by guaranteeing workers’ right to organize and enforce better conditions. Some companies, including PVH and Tchibo have signed on. Wal-Mart and Sears, however, not only refused, but would not even pay compensation to the Tazreen fire victims.
As Bangladesh workers pull the bodies of their friends from ruin of Rana Plaza, people half a world away wearing the clothes they sew should not turn their faces away. They need real knowledge about how their shirts and blouses are produced, and who produces them. Rather than the image manipulation of Social Accountability International and its competitor, the Fair Labor Association, they should demand the truth, and then use their power as consumers.
They should drive companies guilty of industrial homicide out of the world’s markets.
Today is also the Interfaith Youth Core's Better Together day, a time to wear blue to raise awareness of interfaith cooperation. Read more about it here.
One hundred years ago, the great African-American scholar W.E.B. DuBois famously wrote, "The problem of the 20th century will be the problem of the color line."
History proved DuBois correct. His century saw the struggles against, and ultimately the victory over, systems that separated and subjugated people based on race—from colonialism in India to Jim Crow in the U.S. to apartheid in South Africa.
No American did more than Martin Luther King, Jr., to address the problem of the color line. He spearheaded the marches that revealed the brutality of segregation, made speeches that reminded Americans that the promise of their nation applied to all citizens and expertly pressured the nation's leaders in Washington to pass landmark civil rights legislation.
But to confine King's role in history only to the color line—as giant as that challenge is, and as dramatic as King's contribution was—is to reduce his greatness. In one of his final books, Where Do We Go From Here: Chaos or Community, King showed that race was one part of his broader concern with human relations at large: "This is the great new problem of mankind. We have inherited ... a great 'world house' in which we have to live together—black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Muslim and Hindu ... Because we can never again live apart, we must learn somehow to live with each other in peace."
This ethos, as King's examples make clear, applies not only to the question of race, but to faith as well. In the same way as the headlines of the 20th century read of conflict between races, headlines in our times are full of violence between people of different religions. Indeed, what the color line was to the 20th century, the faith line might be to the 21st.
Faith as a bridge
King's life has as much to say to us on the question of interfaith cooperation as it did on the matter of interracial harmony. A prince of the black church, deeply rooted in his own Baptist tradition, King viewed his faith as a bridge of cooperation rather than a barrier of division.
When, as a seminary student, King was introduced to the satyagraha ("love-force") philosophy of the Indian Hindu leader Mahatma Gandhi, King did not reject it because it came from a different religion. Instead, he sought to find resonances between Gandhi's Hinduism and his own interpretation of Christianity. Indeed, it was Gandhi's movement in India that provided King with a 20th century version of what Jesus would do. King patterned nearly all the strategy and tactics of the civil rights movement—from boycotts to marches to readily accepting jail time—after Gandhi's leadership in India. King called Gandhi "the first person in history to lift the love ethic of Jesus above mere interaction between individuals to a powerful and effective social force."
Following Gandhi was King's first step on a long journey of learning about the shared social justice values across the world's religions, and partnering with faith leaders of all backgrounds in the struggle for civil rights. In 1959, more than a decade after the Mahatma's death, King traveled to India to meet with people continuing the work Gandhi had started. He was surprised and inspired to meet Indians of all faith backgrounds working for equality and harmony, discovering in their own traditions the same inspiration for love and peace that King found in Christianity.
King's experience with religious diversity in India shaped the rest of his life. He readily formed a friendship with the Rabbi Abraham Joshua Heschel, finding a common bond in their love of the Hebrew prophets. The two walked arm-in-arm in the famous civil rights march from Selma to Montgomery.
Later, Heschel wrote, "Our march was worship. I felt my legs were praying."
King's friendship with the Buddhist monk Thich Nhat Hanh inspired one of his most controversial moves, the decision to publicly oppose the Vietnam War. In his letter nominating Nhat Hanh for the Nobel Peace Prize, King wrote, "He is a holy man... His ideas for peace, if applied, would build a monument to ecumenism, to a world brotherhood, to humanity."
In his famous sermon "A Time to Break Silence," King was unequivocal about his Christian commitment and at the same time summarized his view of the powerful commonality across all faiths: "This Hindu-Muslim-Christian-Jewish-Buddhist belief about ultimate reality" is that the force of love is "the supreme unifying principle of life."
We live at a time of religious conflict abroad and religious tension at home. This would no doubt have dismayed King, who viewed faith as an inspiration to serve and connect, not to destroy and divide. During King's time, groups ranging from white supremacists to black militants believed that the races were better apart. Today, the same is said of division along the lines of faith.
King insisted that we are always better together. Indeed, that pluralism is part of divine plan. To paraphrase one of his most enduring statements: The world is not divided between black and white or Christian and Muslim, but between those who would live together as brothers and those who would perish together as fools.
In 1967, Dr. Martin Luther King,
Jr., isolated himself from the demands of the civil rights movement, rented a
house in Jamaica with no telephone, and labored over his final manuscript. In
this prophetic work, which has been unavailable for more than ten years, he
lays out his thoughts, plans, and dreams for America's future, including the
need for better jobs, higher wages, decent housing, and quality education. With
a universal message of hope that continues to resonate, King demanded an end to
global suffering, asserting that humankind-for the first time-has the resources
and technology to eradicate poverty.
by Martin Luther King, Jr. Edited by Lewis V. Baldwin
An unprecedented and timely
collection that captures the global vision of Dr. King—in his own words
Too many people continue to think
of Dr. King only as "a southern civil rights leader" or "an
American Gandhi," thus ignoring his impact on poor and oppressed people
around the world. "In a Single Garment of Destiny"is the
first book to treat King's positions on global liberation struggles through the
prism of his own words and activities.
From the pages of this extraordinary collection, King emerges not only as an
advocate for global human rights but also as a towering figure who collaborated
with Eleanor Roosevelt, Albert J. Luthuli, Thich Nhat Hanh, and other national
and international figures in addressing a multitude of issues we still struggle
with today-from racism, poverty, and war to religious bigotry and intolerance.
Introduced and edited by distinguished King scholar Lewis Baldwin, this volume
breaks new ground in our understanding of King.
Featuring the essay: "Beyond Vietnam: A Time to Break Silence."
An inspiring call for Americans to defend the values of
inclusiveness and pluralism by one of our best-known American Muslim leaders
There is no better time to stand up for your values than when they are under
In the decade following the attacks of 9/11, suspicion and animosity toward
American Muslims has increased rather than subsided. Alarmist, hateful rhetoric
once relegated to the fringes of political discourse has now become
frighteningly mainstream, with pundits and politicians routinely invoking the
specter of Islam as a menacing, deeply anti-American force.
In Sacred Ground, author and renowned interfaith leader Eboo
Patel says this prejudice is not just a problem for Muslims but a challenge to
the very idea of America. Patel shows us that Americans from George Washington
to Martin Luther King Jr. have been "interfaith leaders,"
illustrating how the forces of pluralism in America have time and again
defeated the forces of prejudice. And now a new generation needs to rise up and
confront the anti-Muslim prejudice of our era. To this end, Patel offers a
primer in the art and science of interfaith work, bringing to life the growing
body of research on how faith can be a bridge of cooperation rather than a barrier
of division and sharing stories from the frontlines of interfaith activism.
Patel asks us to share in his vision of a better America—a robustly pluralistic
country in which our commonalities are more important than our differences, and
in which difference enriches, rather than threatens, our religious traditions.
Pluralism, Patel boldly argues, is at the heart of the American project, and
this visionary book will inspire Americans of all faiths to make this country a
place where diverse traditions can thrive side by side.
A renowned Muslim activist's personal story of building a global interfaith youth movement that might just change the world. Includes a new afterword by the author.
Acts of Faith is a remarkable account of growing up Muslim in America and coming to believe in religious pluralism, from one of the most prominent faith leaders in the United States. Eboo Patel's story is a hopeful and moving testament to the power and passion of young people-and of the world-changing potential of an interfaith youth movement.
by Quinton Dixie and Peter Eisenstadt. Foreword by Walter Earl Fluker
The first biographical exploration of one of the most important African American religious thinkers of the twentieth century—Howard Thurman—and of the pivotal trip he took to India that ultimately shaped the course of the civil rights movement.
In 1935, at the height of his powers, Howard Thurman, one of the most influential African American religious thinkers of the twentieth century, took a pivotal trip to India that would forever change him-and that would ultimately shape the course of the civil rights movement in the United States.
After the journey to India, Thurman's distinctly American translation of satyagraha into a Black Christian context became one of the key inspirations for the civil rights movement, fulfilling Gandhi's prescient words that "it may be through the Negroes that the unadulterated message of nonviolence will be delivered to the world." Thurman went on to found one of the first explicitly interracial congregations in the United States and to deeply influence an entire generation of black ministers-among them Martin Luther King Jr.