The psychological toll of being a Black woman and the difficulties this presents in reaching political consciousness and doing political work can never be underestimated. There is a very low value placed upon Black women’s psyches in this society, which is both racist and sexist. […] If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression.
Excerpt from “The Combahee River Collective Statement,” as fully published in How We Get Free: Black Feminism and The Combahee River Collective, edited by Keeanga-Yamahtta Taylor, Haymarket Books, Chicago/Illinois, USA, 2017. Her book received the 2018 Lambda Literary Award for LGBTQ Nonfiction.
The year 2017 marked the fortieth anniversary of the Combahee River Collective Statement, which introduced to the world terms such as “interlocking oppression” and “identity politics.” The Combahee River Collective (CRC) was a radical Black feminist organization formed in 1974, growing out of the antiracist and women’s liberation movements of the 1960s and 1970s. It was named after Harriet Tubman’s 1853 raid on the Combahee River in South Carolina that freed 750 enslaved people.
Keeanga-Yamahtta Taylorwrites on Black politics, social movements, and racial inequality in the United States. Her book From #BlackLivesMatter to Black Liberation won the 2016 Lannan Cultural Freedom Award for an Especially Notable Book. Her articles have been published in Souls: A Critical Journal of Black Politics, Culture and Society, Jacobin, New Politics, The Guardian, In These Times, Black Agenda Report, Ms., International Socialist Review, and other publications. Taylor is Assistant Professor in the Department of African American Studies at Princeton University.
According to the NOAA National Climate Report 2020, issued on January 12, 2021, last year was the most active wildfire year on record across the West. In California, thousands of firefighters battled five of the six largest wildfires in our state’s history. Nearly 10,000 fires burned over 4.2 million acres. The August Complex fire alone burned over 1 million acres, an area larger than the state of Rhode Island. In Colorado, three extensive wildfires, burning over 500,000 acres, also broke the state’s historical record.
For 2020, the average temperature of 54℉ (12.2℃) for the contiguous U.S. (CONUS) ranks as the fifth warmest year in the last 126 years on record. On August 16th, temperatures soared to 130℉ (54.4℃) in California’s Death Valley—the hottest CONUS temperature recorded in 2020. Most of the contiguous U.S. experienced above average temperatures. Ten states across the Southwest, Southeast, and East Coast had their second-warmest year on record.
East Coast residents also faced several record-breaking storm events. Thirty named storms formed in the Atlantic Ocean, breaking the record of 28 set in 2005. Tropical storms Cristobal, Marco, Laura, Delta, and Zeta made landfall in Louisiana, the most storms on record for any state in one year. Hurricane Laura generated a storm surge of over 17 feet (5.16 meters) above ground level, which would be the largest on record for Louisiana.
The Midwest was not spared. In August 2020, the region was hit by a historic derecho, a destructive thunderstorm complex. The derecho raced across the Central States, causing damages estimated at $11 billion, the costliest to hit the region in four decades.
Perhaps, like me, you have not yet experienced loss of property, livelihood, or a loved one due to some climate disaster. Yet, we the working people all suffer the consequences of the economic costs of these weather and climate disasters. America’s annual loss in 2020 exceeded $95 billion, the fourth highest cost on record. Twenty-two of these events caused losses amounting to more than $1 billion each, shattering yet another annual record of 16 events made in 2011 and 2017. The total cost of U.S. billion-dollar weather and climate disasters over the last five years (2016-2020) exceeds a record $600 billion.
Unless we change the way we live and work, these weather and climate disaster events will continue to intensify and cripple our state and local economies, already under stress due to the global COVID-19 pandemic. On the upside, the lockdown and reduced economic activities in the U.S. and worldwide have led to a drop in global greenhouse gas (GHG) emissions. But, it is just a short-term reduction.
At the time of completing their Emissions Gap Report 2020, released on December 9, 2020, the United Nations Environment Programme (UNEP) reported that 126 countries, covering just 51 percent of global GHG emissions have net-zero goals that are formally adopted, announced, or under consideration. If the U.S. adopts a net-zero GHG target, as announced by the Biden Administration, the share would increase to 63 percent.
Apart from the USA, only ten other G20 members have set net-zero emission goals by 2050: Argentina, Canada, China (before 2060), European Union, France, Japan, Mexico, South Africa, South Korea, and the United Kingdom. Based on pre-COVID-19 projections, only nine G20 members are on track to achieve their unconditional nationally determined contributions (NDCs).
Without a firm commitment to significantly reduce GHG emissions, as set out in the Paris Climate Agreement, we the people of Earth will face a temperature increase of at least 3℃ (37.4℉) by the end of this century.
As at October 2020, global COVID-19 fiscal spending continued to promote high-carbon economic production. In planning the recovery from COVID-19, governments worldwide have an opportunity to catalyze low-carbon lifestyle changes by disrupting entrenched practices. (Clearing forests to rear cattle for beef consumption comes to mind.) Based on UNEP’s consumption-based accounting, around two-thirds of global emissions are linked to private household activities. Moreover, the richest One Percent of the world’s population account for more than twice the combined share of emissions of the poorest 50 percent. The report further notes that our participation as members of civil society is essential to bring about wider changes in the social, cultural, political, and economic systems in which we live. We have to change our lifestyles if we are to bridge the emissions gap. (Emphasis is mine.)
Watch the UNEP’s video, “Emissions Gap: A Turning Point,” released on December 9, 2020 (duration 1:35 minutes):
Change is inevitable. More so when we set the change into motion. In 2020, COVID-19 forced us into lockdown mode, bringing the global economy to a standstill. In the USA, our inability as a nation to agree on a strategy to combat a highly contagious, mutating, deadly foe will cost us more lives. Our economic recovery will take longer. Meanwhile, time is running out on tackling a global climate crisis that is gathering force with each passing day. Staying safe in place may not be an option.
American Poet John Sibley Williams Photo Credit: Poet’s Website
My Poetry Corner January 2021 features the poem “No Island Is an Island, & So Forth” from the poetry collection As One Fire Consumes Another (2019) by John Sibley Williams, an award-winning poet, educator, and literary agent. Born in 1978 in Massachusetts, Williams earned his bachelor’s degree at the University at Albany in New York in 2003. Then in 2005, he received a Master of Fine Arts in Creative Writing from Rivier University in New Hampshire. He moved to Portland, Oregon, in 2009 where he earned a Master of Arts in Book Publishing from Portland State University. He lives in Portland with his partner and twin toddlers.
Williams’ poetry collection As One Fire Consumes Another comes at a critical time in American history with the empowerment of white supremacist and white nationalist groups. Framing his poems in column-like boxes, resembling coffins, the poet confronts the violent side of American history and bears witness as one fire consumes an unending series of fires in our homeland, on our southern border, and in distant lands. In an interview with Jeanne Huff of Idaho Press, Williams confessed that he struggled in exploring the extent of his “personal privilege as a white, CIS, able-bodied male whose labors and strains are so trifling compared to others.”
In the poem, “Everything Must Go,” a house is portrayed with ghost-white covering sheets and that new coffin smell. Its mossed gables are weighed down by a full century. Out-of-synch always with the dark drift of history, and hopeful that these are not self-repeating tragedies, the poet proposes that we must sell off what we fear owning. To remain silent is not atonement for our dark history.
We have become so numb to the cruelty we inflict on others with our unending wars that nothing stirs the / birds from our oak when we learn that six children were killed in Kabul, the poet observes in “When instinct matures into will.” The horizon sits / precisely where we left it. Fat with / faith. Fat, faithful, choosing what to / feel, feeling nothing.
Fire also rages in the homeland. The poem “A Gift of Violence,” in memory of the Charlottesville riots in August 2017, speaks of the racist hatred still alive across generations.
Memories of burning buildings raw
& righteous. A grandfather’s flames
passed down, undimmed. A full set
of knives in the drawer without time
to blunt from underuse. A city never
quite white enough. A city furiously
lit by misremembered histories…
Even Noah’s ark would not be big enough to un- / ruin, no flood more violent than our / own, the poet laments in “Dear Noah.” Like a ghost haunted by itself, / we move along old scars terrified of / what would happen if left to heal.
As a nation, we remain disunited and self-destructive. Call it by its true name: schism, the poet declares in “The Bones of Us.” Before we were a country of / burning buildings & protest & want, / we were the same. A shining city on / a shining hill raised on the silenced / bones of others.
In the featured poem, “No Island Is an Island, & So Forth,” the poet calls on white Americans to consider the role they all play in the hate and violence permeating our society. Holding on to illusions of bygone glories serve only to sever our body politic.
Sign your name to ruined Civil War
forts. Next time, use a Sharpie when
listing your demands to god. Instead
of touching forehead to ground as if
in supplication/ecstasy/grief, set fire
to the old battlefield & let the winds
unsever your strings to the past. In
dust & degrees, redraw boundaries.
This is what happened & this might
be what we let happen again…
When Williams penned these words, did he envisage white insurrectionists carrying the Confederate Flag while they stormed Capitol Hill on January 6, 2021? They fashioned their strings to the past into a Jim Crow-styled noose to hang our Vice President who, they believed, had sold out their cause to hold onto political power.
No island is an island; no body just a
body, & so forth. When the South
rises again, carry your father with the
rebel flag tattoo to the window to
watch the burning. Let the world
laugh at itself. Break from tradition.
To men who want & want & want,
admit you’ve tried so hard not to be
one of them.
Emboldened and incited by their leader in the White House, white supremacists and white nationalists among us have risen to prominence. To men who want & want & want there is no end to the burning. Fire consumes lives and livelihoods—black, brown, and white alike. No island is an island; no body just a / body, & so forth.
Only we can set ourselves free from the coffins, filled with hate and fear, that imprison our bodies and souls. Are we up to the task?
To read the complete featured poem, “No Island Is an Island, & So Forth,” and learn more about the work of the poet John Sibley Williams, go to my Poetry Corner January 2021.
America will not survive the big lie [that Trump had won the election] just because a liar is separated from power. It will need a thoughtful repluralization of media and a commitment to facts as a public good. The racism structured into every aspect of the coup attempt is a call to heed our own history. Serious attention to the past helps us to see risks but also suggests future possibility. We cannot be a democratic republic if we tell lies about race, big or small. Democracy is not about minimizing the vote nor ignoring it, neither a matter of gaming nor of breaking a system, but of accepting the equality of others, heeding their voices and counting their votes.
Timothy Snyder is the Levin professor of history at Yale University and the author of Our Malady, On Tyranny, The Road to Unfreedom, Black Earth, and Bloodlands. He has received the literature award of the American Academy of Arts and Letters, the Hannah Arendt Prize, and the Leipzig Book Prize for European Understanding.
I am no stranger to divisive racist politics. My lived experience as a former British subject in what was then British Guiana provides the setting for my debut novel, Under the Tamarind Tree. I witnessed the effectiveness of divisiveness as a weapon for maintaining minority control of a population. When deployed across a nation, it threatens and destroys our relationships with co-workers, neighbors, friends, and even family members. It is now happening within my own nuclear family.
We the people are led—perhaps, brainwashed would be a better word—to believe that our differences as individuals are liabilities for the well-being of our nation. A homogeneous population—in our case, preferably white—would make America great again. What we are never told is that our capitalist economic system thrives on the subjugation of black bodies and those of women, of all colors, making the black woman doubly oppressed.
Of greater import is capital’s subjugation of non-human life—caught and sold, cut and re-shaped and sold, habitats burned for expansion, killed to extinction. Mother Nature is now under great stress; breakdown across numerous ecosystems is underway. Even the overheated heavens lash out with fire and fury.
Bloated from insatiable greed with the spoils of nations worldwide, now depleted, and struggling to breathe, capital returns home for its last stand. Those standing in the way of its recovery must be silenced or crushed. Divisiveness works well as a vaccine to subdue growing opposition to capital’s lethal venom and demands for equality and justice for all.
Capital does not care about our financial distress, pain, and losses. Capital does not care that we are losing our loved ones in the battle against the coronavirus. Capital only cares about its own survival. Capital never concedes. “Liberate the economy!” is its call to arms.
On this Thanksgiving Day, I give thanks to my American brothers and sisters who risk their lives on the frontlines to care for our loved ones infected with Covid-19. While we the people are divided about the sacrifices essential to combat this invisible enemy, those on the frontlines are battered and exhausted, physically and emotionally. Many have lost their lives.
May your Thanksgiving Day be the best it can be during a pandemic.
If you have ever achieved a goal or a dream, you know that the first step to success was in visualizing or verbalizing what you had hoped to achieve. To imagine a desirable future outcome is key to its realization. The animated short film A Message from the Future II: The Years of Repair dares to imagine a better world in which no one is sacrificed; a world in which everyone is essential.
About a month into the Covid-19 pandemic lockdown, Naomi Klein and her husband Avi Lewis, co-founders of The Leap, together with award-winning artist Molly Crabapple and Opal Tometi, a co-founder of Black Lives Matter, started a conversation about the role of futurism when so much is at stake. They concurred that to defeat Trump was not enough to fend off naked authoritarianism in the White House. Many other intersecting crises, they noted, are bearing down on America and the world: climate collapse, surging white supremacy, or widespread famine.
In shaping their “Message from the Future,” they could not ignore our burning cities and forests, as well as the global pandemic. Moreover, they could not imagine achieving a safe and humane future without escalating and winning street battles and general strikes. Their call to repair a deep brokenness provided a framework for encompassing the interlocking crises in our social, economic, political, informational, and ecological spheres.
The protagonists of their futuristic animated film are rank-and-file organizers and activists. Disparate movements get on board: organized labor, Black liberation, climate, disabled, feminist, Indigenous, migrant, worker cooperatives, and more. Covid-19 acts as a catalyst for moving humanity forward. As Naomi Klein notes in her article of October 1, 2020, on the premier of the film: “In forcing all of us to confront the porousness of our own bodies in relationship to the vast web of other bodies that sustain us and the people we love—caregivers, farmers, supermarket clerks, street cleaners, and more—the coronavirus instantly exploded the cherished, market-manufactured myth of the individual as self-made island.”
I invite you to watch the animated short film (duration 8:57 minutes) A Message from the Future II: The Years of Repair produced by The Intercept in partnership with The Leap.
Lesbian-feminist American Poet Minnie Bruce Pratt with Family Photos Photo Credit: Official Website (Photo by Ellen M Blalock)
My Poetry Corner October 2020 features the poem “Going Out of Business” from the poetry collection Inside the Money Machine (2011) by Minnie Bruce Pratt, a lesbian-feminist award-winning poet, educator, and activist. The following excerpts of poems are all sourced from this collection. Born in 1946 in Selma, Alabama, Pratt grew up in Centreville. She earned her bachelor’s degree at the University of Alabama in 1968, where she met her ex-husband. In 1979, she took her Ph.D. in English Literature at the University of North Carolina.
After her ten-year-old marriage, Pratt divorced her husband in 1975 to live as a lesbian, upending her life as a privileged white heterosexual woman. Living in Fayetteville, North Carolina, at the time, she lost custody of her two sons under the state’s “Crime Against Nature” law. Her loss and grief shaped her morality and led her to a life of activism for women’s rights and specifically lesbian rights. When she shared her emotional journey through shame and anger in her poetry collection, Crime Against Nature, published in 1990, her sons were too old for their father or the law to prevent them from being a part of her life.
After thirty years of adjunct teaching, punctuated by several stints of standing in unemployment lines, Pratt joined the faculty of New York’s Syracuse University in 2005 where she played a key role in launching their LGBT Studies Program. She retired in February 2015.
“The historical record of lived Christianity in America reveals that Christian theology and institutions have been the central cultural tent pole holding up the very idea of white supremacy. And the genetic imprint of this legacy remains present and measurable in contemporary white Christianity, not only among evangelicals in the South but also among mainline Protestants in the Midwest and Catholics in the Northeast.” [p.6]
“We white Christians must find the courage to face the fact that the version of Christianity that our ancestors built—“the faith of our fathers,” as the hymn celebrates it—was a cultural force that, by design, protected and propagated white supremacy…. But if we want to root out an insidious white supremacy from our institutions, our religion, and our psyches, we will have to move beyond the forgetfulness and silence that have allowed it to flourish for so long. Importantly, as white Americans find the courage to embark on this journey of transformation, we will discover that the beneficiaries are not only our country and our fellow nonwhite and non-Christian Americans, but also ourselves, as we slowly recover from the disorienting madness of white supremacy.” [pp. 234-235]
Excerpts from White Too Long: The Legacy of White Supremacy in American Christianity by Robert P. Jones, published by Simon & Schuster, New York, USA, 2020.
Robert P. Jones is the CEO and founder of the Public Religion Research Institute (PRRI) and a leading scholar and commentator on religion and politics. Jones writes a column on politics, culture, and religion for The Atlantic online. He is frequently featured in major national media, such as CNN, MSNBC, NPR, The New York Times, The Washington Post, and others. He holds a PhD in religion from Emory University and an MDiv from Southwestern Baptist Theological Seminary. He is the author of The End of White Christian America, which won the 2019 Grawemeyer Award in Religion.
Americans must walk through the ruins, toward the terror and fear, and lay bare the trauma that we all carry with us. So much of American culture and politics today is bound up with the banal fact of racism in our daily lives and our willful refusal to acknowledge who benefits and suffers from it. Underneath it all is the lie that corrupts American life. It corrupts how we imagine governance; how we think about our private lives (constraining even who we can love); and how we imagine community and the broader public good. The lie is the lifeblood of Trumpism. Anything that does not corroborate its reality is dismissed as “fake news.” Anyone who doesn’t fit the view of America as a white nation or refuses to submit to it is cast as a traitor or as someone who hates America.
Excerpt from the Conclusion (p. 211) of Begin Again: James Baldwin’s America and Its Urgent Lessons for Our Own by Eddie S. Glaude Jr., published by Crown, a division of Penguin Random House LLC, New York, USA, 2020.
Eddie S. Glaude Jr., born in 1968 in Mississippi/USA, is the James S. McDonnell Distinguished University Professor of African American Studies at Princeton University. His most well-known books are Democracy in Black: How Race Still Enslaves the American Soul (2016) and In a Shade of Blue: Pragmatism and the Politics of Black America (2007).
