What the Black Church Can Teach Us About “Black Care” and Elections

(RNS) – In a recent sermon at the African Methodist Episcopal Church in Washington, Pastor William Lamar IV introduced congregants to the concept of “black on black care.” The concept, coined by the Rev. Nick Peterson, associate director of the doctoral program in African American Preaching and Sacred Rhetoric at Christian Theological Seminary in Indianapolis, holds lessons for all Americans in the wake of an election marked by division, disinformation and dog whistles.

In his sermon, Lamar recalled his childhood in the South. He spoke vividly of how his grandparents, parents and other members of the close-knit black community demonstrated their love, especially their attention to caring for the children not only in their own families, but also for the children of the black community as a whole. These memories, inadvertently or subversively, provided black Americans with a post-election framework for our trying times.

“They did not talk, study or write about anti-blackness and white supremacy,” Lamar said of his grandparents and their contemporaries. Their actions, along with their concern for and by the Black church, were the embodiment of Peterson’s “black-on-black care,” he said.

It was an antidote to the deadly realities for black people in America, both historically and now. This supports Peterson’s suggestion that this type of “transformative care transcends the constraints of anti-blackness.”

In the chaotic, confusing, and seemingly perpetual political season we live in, a 24/7 stream of text messages and calls for donations is accompanied by the vile and unacceptable dehumanization of Black people and other people of color. The dangerous racist rhetoric famously included the lie that our Haitian brothers and sisters eat people’s pets. We’ve heard attacks on Vice President Kamala Harris’ intelligence. Our Puerto Rican brothers and sisters are compared to trash.

We have heard suggestions that black men did not vote en masse, or actually voted Republican, because they could not imagine a woman as president, even though a massive national effort was led by religious black men of both genders, following the example of black people. religious traditions and leaders.

Black faith means not letting negativity be the last word. Let us then state that Haitian immigrants do not eat dogs and cats. Let’s also state that white Christian nationalists cannot define Christianity, and let’s put aside the idea that black people contributed to the Republican victory. According to Michael Herriot, Columnist for The Grio“It has been nearly a century since a Republican presidential candidate even came close to winning a majority of the black vote,” when black voters supported Herbert Hoover in 1928.

In this election, Faith in Action federations, led by the Rev. Nicole Barnes, director of civic engagement, and other groups across the country used tried and true mobilization strategies such as Souls to the Polls, which originated in the Black Church. Pastor Rhonda Thomas, executive director of Faith in Florida, has for many years led the largest Souls in the Polls program in the country. In the two weekends leading up to Election Day, she held 50 such events in more than 30 Florida counties.

These events were not only civil, but also cultural. Philadelphia-based FIA Federation Power Interfaith, led by Pastor Gregory Edwards, filled buses and church vans with community members and multifaith congregations across Pennsylvania to celebrate Soul Food Sunday and vote. On Election Day, the Rev. Mark Tyler, newly elected AME Church CEO and pastor of Mother Bethel AME Church, and his fraternity brothers rode motorcycles through low-propensity voter neighborhoods in Philadelphia.

Many congregations, including historical black Christian denominations and other black religious organizations, combine joy and citizenship. The Black Church PAC, led by Bishop Leah Daughtry and Pastor Michael McBride, partnered with gospel artist Kirk Franklin to conduct voter registration, education and mobilization. In collaboration with Black Southern Women, a group of women theologians, including Irie Lynn Session and Camila Hall Sharp, co-founders of The Gathering, are hosting virtual “soft space” meetings for Black women organizers and clergy after Election Day.

Such manifestations of faith and political activity are not unique to Christians. The Muslim Power Building Project, led by Rashida James-Saadia, continues to operate through the lens of “black-on-black care.”

These events and many others like them show us how Black faith traditions have taught us to care for one another.

The post-election season requires the same vigilance to maintain community unity. There is a high likelihood of post-election violence. As we continue the black tradition of caring for the vulnerable, let us continue to remain committed to each other, no matter the political outcome.

This time, Black people of faith have the opportunity to continue Peterson’s Black on Black agenda. Let us resist the urge to demonize people or place responsibility for any outcome on segments of our communities, be they young people or black men or women. Let’s not take credit for the influence of whiteness and those who follow it.

We have inherited ancient rituals of caring for the mind, body and soul. This care ensures that all of the Creator’s children are safe at home. In the uncertainty of the days ahead, be intentional about being pro-Black rather than critical and finding reasons to celebrate in the community. The same tactics that were used to intensify anti-blackness will continue after the election, but we can guarantee that it will not have the last word.

(Rev. Cassandra Gould is the Managing Director of Power Development at the National Faith in Action Network and an ordained wandering elder serving at the Metropolitan African Methodist Episcopal Church in Washington. The views expressed in this commentary do not necessarily reflect the views of RNS.)