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Valerie Elverton-Dixon
Valerie Elverton-Dixon
Valerie Elverton Dixon is an independent scholar studying ethics, peace theory, public discourse, and the civil rights movement.



A Trip Through the Inferno (A Short Story)

Nov1

by: on November 1st, 2015 | Comments Off

Halloween dawned with gray rain falling softy. The sound was soothing, urging her to stay in bed. It was Saturday, so sleeping in was a possibility. She got out of bed just long enough to turn up the heat a little, enough to take the chill out of the air. It was one of those mornings made for staying cozy under the covers, listening to “Weekend Edition” on NPR and falling asleep again if the body says so. She made it as far as the Sandra Bullock interview before she dozed off. The second awakening called for food and something hot to drink. Potato chips and fun sized Snickers along with green tea comprised the breakfast menu because she needed to consume something healthy.

Standing in the kitchen, munching on the candy, waiting for the kettle to boil, she saw a spider descend from the ceiling on a silver thread as thin as a strand of hair. There was no web, only a single spider and a single silver thread. The spider did not scare her, rather she was fascinated by the oddity of the occurrence. She reached for the broom she kept by the door leading from the kitchen to the hallway. She kept an old-fashioned broom in every room, not because she was a neatnik but because she liked the symbolism of male and female – the handle and the bristles – together in an elegant complementarity. She thought the broom was a guardian presence, reminding her of a family legend about her great grandmother, self-respect, and courage.

She swept the spider out of the house onto the patio because she always tried not to kill a spider, paying homage to the African tradition that spiders trap and kill other insects, so they are good luck. She called spiders Anansi after the West African tradition brought to the new world of Anansi the spider who was a trickster, a story-teller, and a symbol of cunning, slave resistance, and survival. Returning to the silver thread that hung from the ceiling, there was something different about it, a special shine, an unusual play of light. She wanted to touch it before she swept it away, but when she tried to, she recognized that it was not a string at all. It was an opening. This was a perceptible, touchable metaphysics more subtle, more ephemeral, something beyond anything earthly mathematics and science could calculate or theorize.

She touched it again and a portal to a new dimension opened. Her curiosity overcame her fear, and she stepped through an open door into a blinding light. She looked behind her, and her kitchen, her house, anything familiar was gone. Then, in a flash, she felt herself falling into a darkness so deep, so thick that she could feel it on her skin. Now she became afraid because this falling was not flying. It was not the free fall of a lucid dream that is terrifying until one reminds oneself that this is only a dream and that the fall with not kill. Relax. Fly.

Soon her feet touched solid ground, but there was still no light, no wall to touch, no stars, nothing to help her get her bearings. She could sense nothing. No smell. No sound. No taste. She had no guess about where in all of creation she was. She did not know whether she ought to walk, run, go forward, back, or to the side. The only thing she could think to do was to call out. “Hello”, she yelled as loudly as she could. Her voice seemed to reverberate against nothingness. Another strange impossibility. So, she stood still for the longest time until the darkness started to recede a little and become dark grey.

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Witnessing History

Aug17

by: on August 17th, 2015 | 3 Comments »

I confess.

If you ask me how old I am, I am not going to tell you the truth. Facebook has a number on my page, but call me Hatshepsut because I am queen of de-ni-al. I do not tell people how old my children are because they will know what a shameless liar I am when I talk about my age. The concept of real age was invented for me. This is where age is determined by good eating, exercise, and life-style choices. It is possible to age backwards.

That said, there are times when we must say what we know about the history that we have lived and witnessed. This ages us. Friday, August 14, 2015, I watched as Marines raised the flag of the United States of America over the US embassy in Havana, Cuba. It is a step on the road to normal relations between Cuba and the United States. This is something that is long overdue, and it is way past time to end the economic embargo against Cuba.

In the United States, we have a tendency toward what I call bogeyman foreign policy. We decide that an individual, group, regime, or nation is evil incarnate. We, the United State of America, are always the good guys in the story. We assign these roles without context or nuance. We ignore the inconvenient facts of history where US policies have made the situation worse. Heaven forbid a leader will say the truth. S/he will be accused of apologizing for the United States. Never mind that there are times when apologies are in order.

I was a little girl when Fidel Castro and the Cuban revolution succeeded. I do not remember his first trip to the United States where he met Malcolm X and visited Harlem. I do, however, remember the Cuban missile crisis. My parents and the other adults in my world did their best to protect me from the magnitude of the moment. I had no idea that the world stood on the edge of nuclear war. I knew there might be a war with the Soviet Union. Before bed every night, I got down on my knees to pray while my mother listened. I remember praying that there would not be war. I worried about my Uncle A.C. who was a soldier. I had no concept of the geopolitical strategies or the import of an impending conflict. I only cared about Uncle A.C.’s safety. There was no war, and Uncle A.C. was safe.

Life moved on, and Cuba was not important to my life. In college in the early 1970s, I became aware of how the lives of people of color across the globe were connected in an anti-colonial and post-colonial historical reality. The civil rights struggle was not about civil rights alone, but it was about universal human rights. I studied W.E.B. Du Bois and the Pan-African Congresses of the first half of the 20th century. I studied Marcus Garvey, his Universal Negro Improvement Association, and the truth behind his slogan: “Africa for Africans.” I learned of Malcolm X and his understanding of the end of white world supremacy following the Bandung Conference of 1955.

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Notes on the National Gathering of Black Scholars in Ferguson

Aug10

by: on August 10th, 2015 | Comments Off

The gathering began with a word: hush. It was the first word of a song, “Hush, hush, somebody’s calling my name.” Dr. Joanne Marie Terrell, associate professor of ethics, theology and the arts at Chicago Theological Seminary, lifted her powerful voice to sing: “sounds like Sandra, somebody’s calling my name.”

I know this song because I have heard it all my life in church. I thought: “Is here a Sandra in the Bible?” My mind started its own survey of the text. The song usually calls the roll of biblical characters. When enslaved Africans lost the names of African ancestors, they substituted the names of biblical characters to remember their stories of faith that could give enslaved people the spiritual strength to keep on keeping on in the face of structural violence. However, as Dr. Terrell continued to sing, she added the names Michael, Rekia, Eric, Oscar, John Crawford, and finally: “Sounds like Jesus. Somebody’s calling my name. Oh my Lord, oh my Lord what shall I do? What shall I do? ”

All of these people were killed by police who, when we give them a gun and a badge, become representatives of the state. The people police officers kill are victims of state authority. This song reminds us that they are calling our names, and the question we ask in response to their call is: what shall I do?

This gathering of black scholars was convened by womanist scholars, many of whom are also ordained clergy, to commemorate the first anniversary of the death of Michael Brown, an unarmed African-American teen shot by a police officer in Ferguson, Missouri. Brown’s death and subsequent police involved shootings spawned what has been called the new civil rights movement. It is known by many names including Black Lives Matter (BLM) and Say Her Name.

Last year when protestors in Ferguson faced police equipped with military hardware who used tear gas on the crowd, womanist scholar/ preacher/teachers came by various routes to Ferguson. Reverend Dr. Valerie Bridgeman came at the invitation of Rev. Traci Blackmon, pastor of Christ the King United Church of Christ in Florissant, Missouri. Reverend Dr. Leslie Callahan, pastor of St. Paul’s Baptist Church in Philadelphia came when PICO National Network, a faith-based community organizing group, put out a call. These women and others came to offer the ministry of presence. They came to put their body, souls, and minds on the line for social justice.

About two months before this gathering, through conversations on Facebook and on the telephone, Bridgeman, along with Reverend Dr. Pamela R. Lightsey, associate dean of community life and lifelong learning at Boston university School of Theology, and others decided to gather black scholars and students from across the country along with local activists in Ferguson to think about what comes next for both scholars and activists in this challenging moment. With sponsorships from several theological schools, Chalice Press, and WomanPreach! Inc., the gathering convened at the Center for Social Empowerment and Justice August 7-8, 2015.

We came to answer the question: what shall I do?

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An Open Letter to Bill Cosby

Aug7

by: on August 7th, 2015 | 2 Comments »

August 1, 2015

Dear Mr. Cosby,

I hope this letter finds you. I am counting on social media and the six degrees of separation between every human being on earth, that someone who reads this knows you or knows someone who knows someone who knows you and can forward it on to you. My purpose for writing is to make you aware of the principles of restorative justice, and I hope that you and your legal team will consider this approach within the context of the allegations of rape against you.

However, before I write about restorative justice, I want to thank you for the more than fifty years of comedy, creativity, education, and philanthropy that you have given to this world. I know you are familiar with Shakespeare’s line in the play Julius Caesar: “The evil that men do lives after them. The good is oft interred with their bones.” It seems that at this time, the public wants to bury the good that you have done while you still walk the earth. I have not forgotten.

Over the years, I have enjoyed all of your television shows. When I was a girl, I watched I Spy on television with my parents. We enjoyed the chemistry between you and Robert Culp. After reading Mark Whitaker’s biography of you – Cosby: His Life and Times – I have a new appreciation for the show. Black actors and singers such as Ivan Dixon, Cicely Tyson, Eartha Kitt, and Nancy Wilson received national exposure thanks to their appearances on the show. My children and I watched The Cosby Show together. They watched The Electric Company and Fat Albert and the Cosby Kids. It seemed that life had come full circle when as an adult I was again watching you on television – this time the show was Cosby – with parents who were then retired. You have been part of the family.


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The Cost of Cowardice (part two)

Jul22

by: on July 22nd, 2015 | 2 Comments »

When it comes to passing gun regulations, the United States Congress is a group of cowards.

Congress-members of both parties use the second amendment as a fig-leaf to cover their cowardice while they dance to the tune of the National Rifle Association. Republican senators, with the exception of perhaps four, are completely in the pocket of the NRA. Democrats who will vote for gun regulations pay homage to “responsible gun owners” and “second amendment protections” before they speak about Band-Aid measures to prevent gun violence.

The cost of this legislative cowardice is high. In an average year, “over 108,000 (108,476) people in America are shot in murders, assaults, suicides and suicide attempts, unintentional shootings, or by police intervention.” In an average year for all ages, 32,514 people die from gun violence; 75,962 people survive gun injuries. On an average day, 7 children and teens die from gun violence. “Every day, 41 children and teens are shot and survive.” (These numbers come from the Brady Campaign to Prevent Gun Violence: http://www.bradycampaign.org/key-gun-violence-statistics)

Further, there is the monetary cost of gun violence. According to an article in “Mother Jones” magazine (http://www.motherjones.com/politics/2015/04/true-cost-of-gun-violence-in-america), the annual cost of gun violence, based on 2012 data, is $229 billion dollars. “Mother Jones” reports:

“Even before accounting for the more intangible costs of violence, in other words, the average cost to taxpayers for a single gun homicide in America is nearly $400,000. And we pay for 32 of them every single day.”

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The Cost of Cowardice (part one)

Jun24

by: on June 24th, 2015 | 2 Comments »

The Confederate flag.

Credit: CreativeCommons / DixieSCV.

In February, 2009, then Attorney General Eric Holder, in an address at the Department of Justice to commemorate Black History Month, said we in the United States were “a nation of cowards” when it comes to an honest conversation about race. He continued to speak about the importance of Black History Month and the shame that such was necessary because so much of African-American history has been erased from American history. He thought we ought to dedicate Black History Month to a conversation on race because as the demographics of the United States change, there will be no racial majority. We will need to put racism behind us.

The conversation on race is a difficult conversation to have because it goes to the core of our own identities. While race is a constructed concept with its own history, it never-the-less goes to the heart of the myth of ontological, hereditary goodness. The courage required in this context is the courage to face the reality that none of us is good because goodness is inscribed in our very being. We are not good or bad because our ancestors were good or bad. We are good or bad according to the moral decisions we ourselves make. We cannot inherit moral rectitude.

In the wake of the sad, shocking, heartbreaking, mind-soul numbing murders of nine African Americans at a prayer meeting/Bible study at the Emanuel African Methodist Episcopal Church in Charleston, South Carolina by a young man with racist motives, the nation once again faces the meaning of the battle flag of the Army of Northern Virginia that is commonly thought to be the flag of the Confederate States during the Civil War. It was a symbol that the young white killer used to represent his racist ideals. The flag that flies on the statehouse grounds in South Carolina and in other states in the south is controversial because of its use by whites during the civil rights movement and beyond.

For many Americans it is a symbol of slavery, the bloodiest war ever fought on American soil, legal racial segregation – American apartheid (apart hate) – and a white supremacist ideology. For others it is a symbol of southern pride, heritage, and a way of life. The problem is that the southern way of life is built upon a deception of white supremacy. Let us be clear. Racism and white supremacy are manifestations of a social psychosis found north, south, east, and west in the United States. The problem with people who want to make a confederate battle flag a symbol of southern heritage is that it is love for a fantasy that is not real and that cannot love you back.

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Blesed are the Meek: A Tribute to B.B. King

May16

by: on May 16th, 2015 | Comments Off

B.B. King — the king of the blues — is dead. He made his transition from time to eternity on May 14, 2015 at age 89 leaving behind a legacy of artistic expression that helps us all to hear and feel and know the complexity of our humanity. His life was an interpretation of the wisdom Jesus the Christ taught: “blessed are the meek for they shall inherit the earth.”

We live in a world that mistakes meekness for weakness. We think humility is humiliation, and we count gentleness equal to cowardice. This is a deception. The Greek word that is translated as meek in several versions of the Bible – praus – also means humility and gentleness. To be meek is a kind of power, the power to endure, the power of patient striving, the power to bear the thousand natural shocks that flesh is heir to and then wait for our just due. The life of B.B. King shows us a man born into a context of grinding poverty and vicious racism, but he was also born into a family of faith. His mother took him to church as a child, and it was within his faith community and a community of family and friends where he found his sense of self-worth.

A preacher friend of his family came over to eat on Sunday afternoons and brought his guitar. The preacher taught young Riley B. King how to play. Later, as a young man, he joined a gospel singing group. During the week, he worked from can to can’t (from first light in the morning until dark.) On the weekends, he went into Indianola, Mississippi to sing for passersby to put money in the hat. During the day he played gospel. At night, he played the blues. The blues people gave him the most money.

He was told that at some point he would have to make a decision, that he could not play God’s music and the devil’s music. Time passed and one day while working as a tractor driver, he thought he had turned the tractor off, but it kept going and was damaged. He ran away to Memphis. While there he found a group of guitar players who gave him master’s classes in blues guitar. About six months later, he decided to go back to Mississippi and to work off the debt he owned to the farmer whose tractor he had damaged. He was proud that when he left Mississippi the second time to start his career in Memphis, he started correctly.

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Bad Journalism

Apr22

by: on April 22nd, 2015 | Comments Off

Thank God for C-SPAN.

Because of C-SPAN’s coverage of the Senate Foreign Relations Committee’s meeting where it voted on a manager’s amendment to S615-Iran Nuclear Agreement Act of 2015, we can know that the legislation basically gives Congress power that it already has. If not for C-SPAN that allows us to see the meeting unfiltered by bad journalism, we would think that the committee voted 19-0 to give Congress a seat at the negotiating table along with Secretary of State John Kerry on the Iranian nuclear program. We would think the opening paragraph of a New York Times article on the bill is true.

In an April 14, 2015 article, Jonathan Weisman and Peter Baker report:

“The Senate Foreign Relations Committee unanimously approved legislation granting Congress a voice in negotiations on the Iran nuclear accord, sending the once-controversial legislation to the full Senate after President Obama withdrew his opposition rather than face a bipartisan rebuke.”

There is nothing in the legislation that gives Congress “a voice in negotiations.” It only gives Congress the power of review and oversight. The Congress cannot stop an agreement from going forward. The bill as amended says specifically: “This section does not require a vote by Congress for the agreement to commence.” (32 lines 16-17) The bill says further:

“even though the agreement may commence because the sanctions regime was imposed by Congress and only Congress can permanently modify or eliminate that regime, it is critically important that Congress have the opportunity, in an orderly and deliberate manner, to consider and, as appropriate, take action affecting the statutory sanctions regime imposed by Congress.”

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Terrorism is Terrorism and Islam is Islam

Apr13

by: on April 13th, 2015 | 1 Comment »

President Obama is correct to characterize efforts against terrorist groups as a struggle against violent extremism and not as a struggle against “Islamic” terrorism. He is correct to deny groups such as Islamic State/Islamic State in the Levant/ Islamic State in Iraq and Syria (IS/ISIL/ISIS) the imprimatur of Islam, to deny them the cover of religion.

Just as words have multiple meanings, groups, individuals, acts, and texts have multiple meanings. Meaning comes not only from what an individual or a group says it is, but meaning also come from what we agree, to what we say: “yes and amen.” When IS says it is Islamic, we can agree to that or we can say no. I say no. President Obama and other world leaders also say no. ISIS is not religious, and it is not Islamic. It is a death-dealing cult of destruction. It deserves no respect. Thus, let us call it by its Arabic name of derision: Daesh. (pronounced daEEsh or dash)

Some people argue that the reason to say “Islamic” terrorism is because to deny the so-called Islamic elements of its ideology would cause misunderstanding and miscalculation in war. It would break an important rule of warfare: “Know the enemy.” I say it is possible to know the ideological goals of Daesh while demonstrating how its ideology falls short of the goals of Islam and is not religion.

Let us consider the meaning of Islam – submission to the will of God. The Koran refers to God as the Most Gracious, Most Merciful Master of the Day of Judgment. Thus, Islam is submission to a gracious and merciful God. The concept of radical means extreme, basic, the root of the thing, so radical, extreme Islam would require an extreme, basic submission to a God of grace and mercy. Too often we use the term radical as a synonym for violent. Further, in Islam, Jesus is a revered prophet whose teachings ought to be obeyed. So Muslims, like Christians, have an obligation to love one’s enemies, to turn the other cheek, and to go the extra mile. So to refer to Daesh and other terrorist groups as Islamic is to insult Islam. To even refer to Daesh as religious is a mistake.

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Running in High Heels? Not!

Jan28

by: on January 28th, 2015 | 1 Comment »

high heels

Credit: Creative Commons / SPERA.de Designerschuhe, Taschen und Accessoires

There is an American Association of Retired Persons (AARP) television commercial that shows a woman in a short skirt and high heels while the voice over talks of finding a career you love at any age and about life reimagined. Whenever I see this spot called “I’ve Still Got It”, I think that when anyone is old enough for an AARP card, there are some things you should know, one of which is running in high heels is a dumb idea.

If you are old enough for an AARP card, you ought to be able to recognize a non sequitur, a logical fallacy where the premises do not lead to the stated conclusion. A miniskirt and high heels have nothing whatever to do with continued vitality as we age, nothing whatever to do with working on exciting projects either as a career or not after age 50, nothing whatever to do with re-imagining life’s possibilities.

If you are old enough for an AARP card, you should know, especially if you are a woman, the history of high heels. They were first used in ancient Persia by men who used the heels to keep them in stirrups when riding horses. Over time, high heels have been used by short kings and queens to make them appear taller. The aristocracy used them to distinguish themselves from the lower classes. The heels showed that unlike the lower classes, they did not have to walk. With the Enlightenment, men were thought to be rational and useful, in charge. They stopped wearing high heels. Women were seen as sentimental and as decoration. The more successful the man, the more beautiful the woman or women with which he was associated. Once upon a time, the only women who wore high heels were prostitutes. Today, many women wear high heels because they are supposed to make a woman’s legs look longer and shapelier. They cause her to walk with more sway to her hips. Many women wear high heels so that they feel confident and sexy.

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