Here’s the rules:

1. Pick a quote of one or more paragraphs from something you’ve read, in print, over the course of the past week. (It should be something you’ve actually read, and not something that you’ve read a page of just in order to be able to post your favorite quote.)

2. Avoid commentary above and beyond a couple sentences, more as context-setting or a sort of caption for the text than as a discussion.

3. Quoting a passage doesn’t entail endorsement of what’s said in it. You may agree or you may not. Whether you do isn’t really the point of the exercise anyway.

Here’s the quote. These are a couple of passages from the final chapters of Paul Buhle’s book, Taking Care of Business: Sam Gompers, George Meany, Lane Kirkland, and the Tragedy of American Labor. They have a lot to say on the logical end-point of establishmentarian unionism and how, within the tripartite planning system of Big Government, Big Business, and Big Labor–particularly after the corporate merger and consolidation known as the AFL-CIO–the top union bosses tacked further and further away from industrial organization towards political organization — in effect, ceasing to be workers’ unions, and instead operating as an enormously wealthy but crumbling and increasingly irrelevant sort of Labor PAC.

The departure of Reuther and the UAW from the AFL-CIO in 1964 not only meant no charismatic personality was left combat meaning but also no block of aggressive unionists to offer significant, concerted resistance to rightward-drifting union leadership and social policies. The executive committee functioned as a glorified rubberstamping agency rather than a representative body. Seen in retrospect, centralization of power was the inner logic of the subsequent institutional consolidation. Neither William Green nor Walter Reuther nor even Samuel Gompers, an expert autocratic manipulator in his day, wielded as much personal control is to Meany and his entourage. One traditional labor historian, admiring the advance of the bureaucracy, put it most politely: labor evidently no longer had any great need for services beyond negotiation and enforcement of existing contracts. Everything else could more safely and efficiently be handled better from above. In December 1977 at the last national convention where Meany played an active role, the only names offered in nomination for president and secretary were Meany and Lane Kirkland. Neither was resistance offered to any of the nominees for the thirty-three vice presidencies. A lone dissident of sorts who did manage to get onto the council, the socialistic machinists’ president, William Winpisinger, was widely regarded as window-dressing for the steady rightward drift. Carefully directing his political views toward the public sphere, Winpisinger restrained his personal criticisms of Meany, much as some socialist craft unionists of the 1910s insisted that Gompers was a symptom and not the cause of labor conservatism, better endured than combated. Meany responded by savaging Winpisinger’s favorite views without mentioning Winpisinger himself.

By the 1970s, Meany grew more candid–or perhaps merely more arrogant. He held his ground proudly against his internal enemies and gleefully watched the mass social movements of the 1960s fade away. Admittedly, he also saw power within the Democratic Party slipped further from his potential grasp and the AFL-CIO fall precipitously by any measurement of size and influence. Asked in 1972 why AFL-CIO membership was thinking as a percentage of the workforce, he responded, I don’t know, I don’t care. When a reporter pressed the issue, Would you prefer to have a larger proportion? Meany snapped, not necessarily. We’ve done quite well without it. Why should we worry about organizing groups of people who do not appear to want to be organized? If they prefer to have others speak for them and make the decisions which affect their lives… that is their right. Asked whether he expected labor’s influence to be reduced, he responded, I used to worry about the… size of the membership…. I stopped worrying because to me it doesn’t make any difference… The organized fellow is the fellow that counts. This is just human nature. Unorganized and lower-paid workers were less-than-irrelevant to Meany; they were unwanted.

Never particularly supportive of strikes except those protecting jurisdictions, Meany became steadily more hostile to walkouts as time went on. (He made one key exception urging political strikes by merit time workers against, of all things, we being loaded onto Russian ships.) In 1970, he observed, where you have a well-established industry and a well-established union, you are getting more and more to the point where strike doesn’t make sense. Rather than strikes and organizing, Meany put his eggs into the basket of electoral campaigns, legislative activity, and involvement in a panoply of government-management-labor commissions and agencies in the Nixon, Ford, and Carter administrations. In some circles these activities actually reinforce the myth of the powerful Meany, labor statesmen and public figure. They did demonstrably little for labor. And no amount of them could quite dispel the image of the narrow-minded unabashedly feminist-baiting and gay-baiting labor boss eating at four-star restaurants and puffing a high-priced class of cigars once restricted to capitalists and mobsters.

The AFL-CIO politicked actively for Jimmy Carter in 1976, after its leaders have expressed their real preference for Scoop Jackson. Ironically, the Georgia Democrat’s narrow margin of victory actually made the support of labor, the African-American community, and feminists, among others, the crucial margin between defeat in victory. Once more, given a different approach, it might have been a moment for the labor movement to flex very real muscles and work for legislative assistance and breaking down barriers to organizing the unorganized, just as the women’s movement reached in early apex and as assorted movements among people of color looked to advances within the mainstream. For that kind of enterprise, however, Meany had no stomach whatever.

Once in office, Carter offered symbols instead of substance: a modest assortment of anti-poverty pilot programs amid a generalized retreat from the Great Society promises. Secretary of Labor Ray Marshall would be remembered not for his speeches saluting labor but because he was the last labor secretary who apparently believed the unions were necessary for working people. As so often, labor had rewarded its friends, gaining little in return. Meany soon let it be known that he was giving Carter a C- as president. Did he wish to see anyone else in the race for 1980? Yes, he shot back, Harry Truman. I wish he were here. To be fair, the old strike-breaking Give ‘Em Hell Harry could not likely have accelerated the growth of American weaponry any faster than Carter did after the Russian invasion of Afghanistan in 1979. He might have bombed Iran into oblivion, and he surely would have sounded tougher. That kind of rhetoric, joined perhaps with robust new liberal-led red-scare against peaceniks, feminists, and radicals at large, would surely have had more appeal to the frustrated, aging bully that Meany had become.

…

The AFL-CIO issued dire warnings before and after the crucial 1980 election. Union activists worked although with less enthusiasm than anxiety for Carter’s re-election. The aftermath of Reagan’s triumph (by a relatively small margin, it should be remembered, and due to the Iran crisis and the economy rather than any great public fondness for the former California Governor) quickly justified the forebodings. As the new president broke the air controllers’ strike and sent a message to the labor movement both Reagan’s rhetoric and policies proved brutal. The Republican administrations appointees to the National Labor Relations Board notoriously slanted against unions, moved quickly to remove restraints upon opposition to unionization and to all but encourage fresh efforts at decertification. Especially for people of color, disproportionately poor and barely-working class, the prospect of factory shutdowns and worsening health care with few resources was aggravated by their being depicted as the ungrateful recipients of various undue privileges and taxpayer largesse. Union membership fell for an assortment of other reasons as well, but heightened employer resistance stood near the head of the pack. And yet, if labor leaders distrusted or even despise Reagan’s allies, many experienced an unanticipated degree of self realization and hating Reagan’s enemies, those feminists, peaceniks, and assorted left-liberals to assistant to become radio host Rush Limbaugh’s favorite targets.

Besides, labor did have an elusive, thoroughly institutional fallback on the national political stage. In 1981, in the wake of Reagan’s victory, a hard-pressed Democratic National Committee granted the AFL-CIO 25 at-large seats and four out of 35 seats on its executive body. Within a diminished party suffering an early bout of Reaganism (and whose congressional delegation would indeed vote for so many of Reagan’s programs), the AFL-CIO became in return the largest single Democratic financial donor, supplying the DNC with more than a third of its annual budget. The defeat of a modest labor reform bill in Congress in 1978 showed that the conservative counteroffensive had begun in earnest with simultaneous Democratic president and Congress for the last time in at least a generation. Wall Street analysts warned that a new era of militant labor leadership might emerge a political defeat.

Instead, defeat bred timidity and an eagerness to shift foreign of rightward to recuperate the Reagan Democrats. As along with an increasingly unrealistic hope for a major change of labor laws, the specter of protectionism–which labor’s top leaders did not themselves particularly desire–offer the only popular fight-back issue imaginable. In the absence of a real internationalist program of protecting working people across borders, the new protectionism mainly added us mean-spiritedness to organized labor’s perennial self-concern. The downward spiral of labor’s claim to special protection within the liberal coalition thereby lead further and further to its isolation.

–Paul Buhle (1999), Taking Care of Business: Sam Gompers, George Meany, Lane Kirkland, and the Tragedy of American Labor, pp. 195–198, 219–220.

Here’s the rules:

1. Pick a quote of one or more paragraphs from something you’ve read, in print, over the course of the past week. (It should be something you’ve actually read, and not something that you’ve read a page of just in order to be able to post your favorite quote.)

2. Avoid commentary above and beyond a couple sentences, more as context-setting or a sort of caption for the text than as a discussion.

3. Quoting a passage doesn’t entail endorsement of what’s said in it. You may agree or you may not. Whether you do isn’t really the point of the exercise anyway.

Here’s the quote. This is from the first chapter of bell hooks’s We Real Cool: Black Men and Masculinity.

When we read annals of history, the autobiographical writings of free and enslaved black men, it is revealed that initially black males did not see themselves as sharing the same standpoint as white men about the nature of masculinity. Transplanted African men, even those coming from communities where sex roles shaped the division of labor, where the status of men was different and most times higher than that of women, had to be taught to equate their higher status as men with the right to dominate women, they had to be taught patriarchal masculinity. They had to be taught that it was acceptable to use violence to establish patriarchal power. The gender politics of slavery and white-supremacist domination of free black men was the school where black men from different African tribes, with different languages and value systems, learned in the new world, patriarchal masculinity.

Writing about the evolution of black male involvement in patriarchal masculinity in the essay Reconstructing Black Masculinity I write:

Although the gendered politics of slavery denied black men the freedom to act as men within the definition set by white norms, this notion of manhood did become a standard used to measure black male progress. The narratives of Henry Box Brown, Josiah Henson, Frederick Douglass, and a host of other black men reveal that they saw freedom as that change in status that would enable them to fulfill the role of chivalric benevolent patriarch. Free, they would be men able to provide for and take care of their families. Describing how he wept as he watched a white slave overseer beat his mother, William Wells Brown lamented, Experience has taught me that nothing can be more heart-rending than for one to see a dear and beloved mother or sister tortured, and to hear their cries and not be able to render them assistance. But such is the position which the American slave occupies. Frederick Douglass did not feel his manhood affirmed by intellectual progress. It was affirmed when he fought man to man with the slave overseer. This struggle was a turning point in Douglass’s life: It rekindled in my breast the smoldering embers of liberty. It brought up my Baltimore dreams and revived a sense of my own manhood. I was a changed being after that fight. I was nothing before–I was a mannow. The image of black masculinity that emerges from slave narratives is one of hardworking men who longed to assume full patriarchal responsibility for families and kin.

This testimony shows that enslaved black males were socialized by white folks to believe that they should endeavor to become patriarchs by seeking to attain the freedom to provide and protect for black women, to be benevolent patriarchs. Benevolent patriarchs exercise their power without using force. And it was this notion of patriarchy that educated black men coming from slavery into freedom sought to mimic. However, a large majority of black men took as their standard the dominator model set by white masters. When slavery ended these black men often used violence to dominate black women, which was a repetition of the strategies of control white slavemasters used. Some newly freed back men would take their wives to the barn to beat them as the white owner had done. Clearly, by the time slavery ended patriarchal masculinity had become an accepted ideal for most black men, an ideal that would be reinforced by twentieth-century norms.

Despite the overwhelming support of patriarchal masculinity by black men, there was even in slavery those rare black males who repudiated the norms set by white oppressors. Individual black male renegades who either escaped from slavery or chose to change their circumstance once they were freed, often found refuge among Native Americans, thus moving into tribal cultures where patriarchal masculinity with its insistence on violence and subjugation of women and children was not the norm. Marriages between Native women and African-American men during reconstruction also created a context for different ways of being and living that were counter to the example of white Christian family life. In southern states enclaves of African folk who had escaped slavery or joined with renegade maroons once slavery ended kept alive African cultural retentions that also offered a subculture distinct from the culture imposed by whiteness.

With keen critical insight Rudolph Byrd, co-editor of the anthology Traps: African American men on Gender and Sexuality, offers in his groundbreaking essay The Tradition of John the mythopoetic folk hero John as a figure of alternative masculinity. Byrd explains:

Committed to the overthrow of slavery and the ideology of white supremacy, John is the supreme antagonist of Old Massa and the various hegemonic structures he and his descendants have created and, most disheartening, many of them predictably still cherish. In John’s various acts of resistance are reflected his most exemplary values and attributes: motherwit, the power of laughter and song, self-assertion, self-examination, self-knowledge, a belief that life is process grounded in the fertile field of improvisation, hope, and most importantly, love. And his aspirations? Nothing less than the full and complete emancipation of Black people from every species of slavery. These are the constitutive elements and aspiration that together comprise the tradition of John. In these days of so many hours, it is a mode of black masculinity grounded in enduring principles that possess … a broad and vital instrumentality.

Clearly, the individual black males who strategized resistance to slavery, plotted paths to freedom, and who invented new lives for themselves and their people were working against the white-supremacist patriarchal norm. They were the men who set the stage for the black male abolitionists who supported more freedom for women. Alexander Crummell in his address before the Freedman’s Aid Society in 1883 spoke directly to a program for racial uplift that would focus on black women, particularly on education. He announced in his address that: The lot of the black man on the plantation has been sad and desolate enough; but the fate of the black woman has been awful! Her entire existence from the day she first landed, a naked victim of the slave-trade, has been degradation in its extremest forms.

Frederick Douglass spoke regularly on behalf of gender equality. In his 1888 talk I Am a Radical Woman Suffrage Man he made his position clear:

The fundamental proposition of the woman suffrage movement is scarcely less simple than that of the anti-slavery movement. It assumes that woman is herself. That she belongs to herself, just as fully as man belongs to himself–that she is a person and has all the attributes of personality that can be claimed by man, and that her rights of person are equal in all respects to those of man. She has the same number of senses that distinguish man, and is like man a subject of human government, capable of understanding, obeying, and being affected by law. That she is capable of forming an intelligent judgment as to the character of public men and public measures, and she may exercise her right of choice in respect both to the law and the lawmakers… nothing could be more simple or more reasonable.

Nineteenth-century black leaders were concerned about gender roles and exceptional black men supported gender equality. Martin Delaney stressed that both genders needed to work equally for racial uplift.

Like Frederick Douglass, Delaney felt that gender equality would strengthen the race, not that it would make black females independent and autonomous. As co-editors of the North Star, Douglass and Delaney had a masthead in 1847 which read right is of no sex–truth is of no color. At the 1848 meeting of the National Negro Convention Delaney presented a proposal that began: Whereas e fully believe in the equality of the sexes, therefore…. Without a doubt black males have a historical legacy of pro-women’s liberation to draw upon. Even so there were black male leaders who opposd Douglass’s support of rights for women. In the essay Reconstructing Black Masculinity I state that most black men recognized the powerful and necessary role black women had played as freedom fighters in the effort to abolish slavery, yet they still wanted black women to be subordinated. Explaining further:

They wanted black women to conform to the gender norms set by white society. They wanted to be recognized as men, as patriarchs, by other men, including white men. Yet they could not assume this position if black women were not willing to conform to prevailing sexist gender norms. Many black women who had endured white-supremacist patriarchal domination during slavery did not want to be dominated by black men after manumission. Like black men, they had contradictory positions on gender. On one hand they did not want to be dominated, but on the other hand they wanted black men to be protectors and providers. After slavery ended, enormous tension and conflict emerged between black women and men as folks struggled to be self-determining. As they worked to create standards for community and family life, gender roles continued to be problematic.

These contradictions became the norm in black life.

In the early part of the twentieth century black male thinkers and leaders were, like their white male counterparts, debating the question of gender equality. Intellectual and activist W.E.B. DuBois writing on behalf of black women’s rights in 1920 declared: We cannot abolish the new economic freedom of women. We cannot imprison women again in a home or require them all on pain of death to be nurses and housekeepers. … The uplift of women is, next to the problem of color and the peace movement, our greatest modern cause. Influenced by the work of black woman anti-sexist activist Anna Julia Cooper, DuBois never wavered in this belief that black women should be seen as co-equal with black men. Despite the stellar example of W.E.B. DuBois, who continually supported the rights of women overall, black males seemed to see the necessity of black females participating as co-equals in the struggle for racial uplift with the implicit understanding that once freedom was achieved black females would take their rightful place subordinate to the superior will of men. In keeping with sexist norms, sexist black folks believed that slavery and racism sought the emasculation of Afro-American men and that the responsibility of black folks to counter this, that black women were to encourage and support the manhood of our men.

As editor of the Women’s Page of the newspaper the Negro World, Amy Jacque Garvey, wife of the radical thinker Marcus Garvey, declared: We are tired of hearing Negro men say, There is a better day coming while they do nothing to usher in that day. We are becoming so impatient that we are getting in the front ranks and serve notice that we brush aside the halting, cowardly Negro leaders…. Mr. Black Man watch your step! … Strengthen your shaking knees and move forward, or we will displace you and lead on to victory and glory. This passage gives a good indication of the fact that educated black women struggled to repress their power to stand behind their men even as they were continually questioning this positionality. Outspoken women’s rights advocates in the latter part of the nineteenth century, like Anna Julia Cooper, were more militant about the need for black women to have equal access to education and forms of power, especially economic power.

Throughout the 1900s black men and women debated the issues of gender equality. White-supremacist capitalist patriarchy’s refusal to allow black males full access to employment while offering black females a place in the service economy created a context where black males and females could not conform to standard sexist roles in regard to work even if they wanted to. It was the participation of black women in the workforce that led to the notion that black women were matriarchal leaders in the home. In actuality, black female workers often handed their paychecks over to the males who occupied the patriarchal space of leadership in the home. Simply working did not mean black women were free. The gender roles that black folks formed in the twenties, thirties, and forties were complex. It was not a simple world of black women working and therefore exercising power in the home. Many contemporary black folks forget that in the world of the eraly twentieth century black people were far more likely to live with extended kin. A black woman who worked as a maid, a housekeeper, a laundress, etc., was far more likely to give her money toward the collective good and not for her own use or power.

While social critics looking at black life have continually emphasized the notion that black men were symbolically castrated because black women were often the primary breadwinners, they have called attention to the reality of the working black woman giving away her earnings. Not all black families cared about black women earning more as long as black males controlled their earnings. And now that a vast majority of white women in this nation work and many of them earn more than their white male spouses, the evidence is there to confirm that men are less concerned about who earns more and more concerned about who controls the money. If the man controls the money, even if his wife is wealthy, the evidence suggests that he will not feel emasculated. Black men and women have always had a diversity of gender roles, some black men wanting to be patriarchs and others turning away from the role. Long before contemporary feminist theory talked about the value of male participation in parenting, the idea that men could stay home and raise children while women worked had already been proven in black life.

Black women and men have never been praised for having created a diversity of gender roles. In the first essay I wrote about black masculinity more than ten years ago the lengthy arguments I made are worth quoting again here:

Without implying that black women and men lived in gender utopia, I am suggesting that black sex roles, and particularly the role of men, have been more complex and problematized in black life than is believed. This was especially the case when all black people lived in segregated neighborhoods. Racial integration has had a profound impact on black gender roles. It has helped to promote a climate wherein most black women and men accept sexist notions of gender roles. Unfortunately, many changes have occurred in the way black people think about gender, yet the shift from one standpoint to another has not been fully documented. For example: To what extent did the civil rights movement, with its definition of freedom as having equal opportunity with whites, sanctioned looking at white gender roles as a norm black people should imitate? Why has there been so little positive interest shown in the alternative lifestyles of black men? In every segregated black community in the United States there are adult black men married, unmarried, gay, straight, living in households where they do not assert patriarchal domination and yet live fulfilled lives, where they are not sitting around worried about castration. Again it must be emphasized that the black men who are most worried about castration and emasculation are those who have completely absorbed white-supremacist patriarchal definitions of masculinity.

Black people begin to support patriarchy more as more civil rights were gained and the contributions black women made to the struggle for black liberation were no longer seen as essential and necessary contributions.

–bell hooks (2004), We Real Cool: Black Men and Masculinity, pp. 2–12.

Here’s the rules:

1. Pick a quote of one or more paragraphs from something you’ve read, in print, over the course of the past week. (It should be something you’ve actually read, and not something that you’ve read a page of just in order to be able to post your favorite quote.)

2. Avoid commentary above and beyond a couple sentences, more as context-setting or a sort of caption for the text than as a discussion.

3. Quoting a passage doesn’t entail endorsement of what’s said in it. You may agree or you may not. Whether you do isn’t really the point of the exercise anyway.

Here’s the quote. This is from Henry Mayer’s masterful biography, All On Fire: William Lloyd Garrison and the Abolition of Slavery. I was re-reading it recently because of an interesting debate over the Ron Paul campaign on LeftLibertarian2, in particular some interesting comments by Brad Spangler, who has been beating the anti-electioneering drum for some time, to the effect that he thought support for Ron Paul represented progress in people who would be otherwise be state liberals or state conservatives, but that the real shame was when radical libertarians, who ought to know better got sucked in to the same constitutional-statist song and dance.

Garrison agreed with [Abby Kelley and Stephen Foster] that the allure of the presidential campaign threatened the movement’s identity. Abolitionists should not bow down to the house of Rimmon, alluding to the parable (2 Kings 5:18) illustrating the dangers of false worship and conformity with outmoded rituals and reprehensible customs. The first duty of abolitionists, he concluded, was to avoid becoming Republicans. To the Fosters’ intense annoyance, however, he argued that the amount of conscience in the party and the sectional basis of its opposition to the slave power made it a political entity that the movement had to take seriously. Kelley conceded that the party may be the work of our hands, but she insisted that such progeny, like other children, required a great deal of reproof to bring it up in the way it should go. Garrison agreed, but sweetly added that, as in child-rearing, it was important to praise the party when it tried to do good work, as it had on the issue of nonextension.

That Garrison accorded the Republicans a measure of respect he had never conceded to the Liberty Party remnant should come as no surprise. He always had more interest in politicians who lifted themselves toward an acknowledgment of moral principles than he had in moralists who lowered themselves into partisan activities. For the Republicans to support and elect candidates willing to condemn slavery as wrong would be productive agitation, for it created something where nothing had previously existed. For Gerrit Smith to advance himself as a presidential candidate was ludicrous, in Garrison’s view, for he had no practical organization and demeaned himself in the futile process of making one. For Frederick Douglass to make persistent attacks on Garrisonian abolition as passé–as a phase of moral education through which the movement had inevitably traveled en route to more enlightened forms of practical agitation–was more than a continuation of their personal feud; it was the old Liberty Party idea that a token candidacy offered a greater opportunity for moral agitation than did the prophetic apostleship of Garrison. While the Republican nonextensionist approach had the virtue of exposing the constitutional compromises that prevented abolition, moreover, the Smithites continued to dwell, Garrison believed, in the realm of constitutional fantasy. They tried to claim the Framers as architects of an antislavery politics and advanced all sorts of schemes–a congressional repeal of the Fugitive Slave Law, a reconstruction of the federal judiciary through the appointment of antislavery judges, the fixing of a date certain for abolition in the states and federal control of states in default–that had no chance of peaceably breaking the national political deadlock and, far from saving the Union, would make a military confrontation inevitable. Theirs was an oblique disunionism that masked itself behind the facade of constitutional interpretation. For Garrison the special work of abolition lay not in adopting the model of politics, but in creating a redemptive vision. We see what our fathers did not see; we know that they did not know.

Powerful organizations never espouse great reforms, the editor told a December 1855 meeting called to celebrate the desegregation of Boston’s public schools after a decade-long struggle by abolitionists of both races. Social reform, he said, begins in the heart of a solitary individual and grows strong among humble men and humble women [who], unknown to the community, without means, without power, without station, but perceiving the thing to be done … and having faith in the triumph of what is just and true, engage in the work…. He always regarded the abolitionists as a saving remnant who would create the preconditions for reform. Theodore Parker compared such non-political reformers either to the windlass that raises the anchor while the politicians haul in the slack or to the spinners and weavers who make the material from which politicians cut their clothes, but Garrison found the humblest metaphor of all in the baking of bread. By and by, he said with the apostle Paul, the little leaven leavens the whole lump … [and] this is the way the world is to be redeemed (1 Cor. 5:6). The most popular metaphor for the progress of reform in the 1850s, however, drew from both mechanics and nature. The world moves, people said, having found a shorthand way of remarking social change that evoked at once the lever of Archimedes and the stubborn faith of Galileo that the earth itself revolved in obedience to higher laws.

–Henry Mayer (1998), All On Fire: William Lloyd Garrison and the Abolition of Slavery, pp. 456-457.

Here’s the rules:

1. Pick a quote of one or more paragraphs from something you’ve read, in print, over the course of the past week. (It should be something you’ve actually read, and not something that you’ve read a page of just in order to be able to post your favorite quote.)

2. Avoid commentary above and beyond a couple sentences, more as context-setting or a sort of caption for the text than as a discussion.

3. Quoting a passage doesn’t entail endorsement of what’s said in it. You may agree or you may not. Whether you do isn’t really the point of the exercise anyway.

Here’s the quote. This is from Yael Tamir’s essay, Siding with the Underdogs, in Is Multiculturalism Bad for Women?, an anthology based on the title essay by Susan Moller Okin.

Why do group rights serve best the interests of those members of society who are powerful and conservative? To begin with, the notion of group rights as it is often used in the current debate presupposes that the group is a unified agent. Rights are bestowed upon the group in order to preserve its tradition and defend its interests. Identifying the tradition and the interests of the group becomes a precondition for realizing these rights. Consequently, internal schisms and disagreements are perceived as a threat to the ability of the group to protect its rights. Group leaders are therefore motivated to foster unanimity, or at least an appearance of unanimity, even at the cost of internal oppression.

Attempts to achieve unanimity are particularly dangerous in those communities which lack formal, democratic decision-making processes. Under such circumstances it is the elderly of the tribe, members of councils of sages, who determine the groups’ norms and interests. Members of such bodies are commonly men, who endorse a rather orthodox point of view. Social norms and institutions place these individuals within a dominant position, and group rights consolidate this position even further. Granting nondemocratic communities group rights thus amounts to siding with the privileged and the powerful against those who are powerless, oppressed, and marginalized, with the traditionalists (often even the reactionary) against the nonconformists, the reformers, and the dissenters.

The conservative nature of group rights is reinforced by the justifications adduced in their defense. The group is granted rights in order to preserve its culture, language, tradition. These are described, by most defenders of group rights, in nostalgic, nonrealistic terms. They are depicted as authentic, unique, even natural. Those who attempt to consolidate the conservative way of doing things are therefore portrayed as loyal defenders of the group, those who strive for social transformation and cultural reformers are perceived as agents of assimilation who betray the group and its tradition. The former are depicted as virtuous individuals who dedicate themselves to the common good; the latter are suspected of being motivated by narrow self-interest–of giving priority to short-term preferences for personal comfort and prosperity over long-term commitments to the welfare of the community.

Agents of social and cultural change are portrayed as feeble-minded individuals who are tempted by the material affluence of the surrounding society, as those who sell their soul to an external devil in exchange for some glittering beads. It therefore seems legitimate to criticize, scorn, even persecute them. This is the fate of Reform Jews who are often portrayed by the Orthodox establishment as irresponsible, weak-minded, pleasure-seeking individuals who wish to escape the burden of Judaism in order to adopt a less demanding lifestyle. Reform Jews, Orthodox argue, are swayed by the external (and superficial) beauty of Christian architecture and ceremonies. The reforms they offer are seen as grounded in mimicry, as an attempt to be like the Gentiles rather than as a call to reevaluate Judaism and offer ways in which it can answer the needs and challenges of modernity. Reform Judaism is therefore portrayed as a threat to the survival of Judaism rather than as an attempt to save it.

The use of the term survival in the context of the debate over group rights is common, yet alarming. It misdescribes what is at stake, intensifying the cost of change and fostering the belief that any violation of social and religious norms, any reform of traditional institutions and the group’s customary ways of life, endangers its existence and must therefore be rejected.

Moreover, it intentionally obscures the distinction between two kinds of communal destruction: the first results from external pressures exhorted by nonmembers; the second, from the desire of members of the community. It is clear why we ought to protect a community and its members in cases of the first kind, but should we protect a community also against the preferences of its own members? Is it just, or desirable, to allow those who aspire to preserve the communal tradition–often members of the dominant and privileged elite–to force others who have grown indifferent or even hostile to this tradition to adhere to that tradition?

Obviously, defenders of group rights who use the term survival to denote cultural continuity tend to give priority to this end over and above individual rights. Charles Taylor’s discussion of the Canadian case demonstrates this order of priorities: It is axiomatic for the Quebec government that the survival and flourishing of French culture in Quebec is a good …. It is not just a matter of having the French language available for those who might choose it …. Policies aimed at survival actively seek to create members of the community, for instance, in their assuring that future generations continue to identify as French speakers.

It should be clear by now that in the Canadian case, as well as in the debate between Orthodox and Reform Judaism, the term survival refers not to the actual survival of the community or its members but to the survival of the traditional way of life. It is used to justify the taking of extreme measures, including disregard for individual rights and forceful suspension of internal criticism, for the sake of preventing change. But is there a reason to prevent a particular way of life from undergoing change? Should one protect a community against cultural revisions or reforms, even radical ones, if these are accepted by its members? The answer to the above question depends on the motivations one may have for protecting cultures or traditions.

An approach that is grounded in the right of individuals to pursue their lives the way they see fit must support individuals who wish to reform their tradition and change their lifestyle as much as it ought to support individuals who wish to retain their traditional way of life. It must be attentive to the kind of life plans individuals adopt and pursue, without prejuding in favor of conservative options. It should therefore defend individuals against pressures to conform and protect their choices to reform their tradition or even exit the community altogether. The opposite is true for an approach that is motivated by the desire to defend endangered cultures. Such an approach must favor conservative forces over reformist ones, even at the price of harming some individual interests. Obviously multiculturalism that is grounded in the former approach is friendly to feminism, while that which is grounded in the latter is not.

–Yael Tamir (1999), Siding with the Underdogs, in Is Multiculturalism Bad for Women?

Here’s the rules:

1. Pick a quote of one or more paragraphs from something you’ve read, in print, over the course of the past week. (It should be something you’ve actually read, and not something that you’ve read a page of just in order to be able to post your favorite quote.)

2. Avoid commentary above and beyond a couple sentences, more as context-setting or a sort of caption for the text than as a discussion.

3. Quoting a passage doesn’t entail endorsement of what’s said in it. You may agree or you may not. Whether you do isn’t really the point of the exercise anyway.

Here’s the quote. This is from Chapter 5 of Sudhir Alladi Venkatesh’s recently published book on the underground economy in the Southside of Chicago, Off the Books: The Underground Economy of the Urban Poor.

When Mayor Richard J. Daley died in 1976, Chicago’s black leadership saw clearly an opportunity to mobilize for greater electoral power. Their hope was fulfilled in 1983, when African American congressman Harold Washington was elected mayor of Chicago. A victory for African Americans, Latinos, and progressive whites, Washington’s election was also a clear indication that the political machine now dominated by whites could be effectively challenged. In the first flush of victory, churches buttressed a powerful citywide organizing initiative, built around voter education and registration and led by progressive Chicagoans, that helped defeat the machine candidates. Black clergy labored to enfranchise the black community; this movement–as its leaders liked to call it–spanned all levels, from the grassroots to the middle and upper class. Temporarily, at least, it appeared that Chicago’s South and West Side black communities were politically unified and in line with liberal whites to successfully deflect the white vote.

A different and largely ignored outcome was the effect of Washington’s political mobilization within poorer communities like Maquis Park. Johnnie Xavier’s Milky Way description seems like an exaggeration. His view that black leadership continually capitulates to predominately white machine bosses does not make total sense, particularly given that the city had just elected an African American to the city’s highest office. However, black clergy had not been key spokespersons for African American interests. Political unity among black leaders did not necessarily mean political parity. There remained an enormous gap between the cathedrals and the storefronts in terms of their capacity to procure resources and effect social change. As with all political movements, in the efforts to elect Washington, there was a double-edged quality to the organizing initiative: namely, either join or be cast aside. One scholar writes, In Harold Washington black people had drafted a standard-bearer with the credentials and progressive orientation to be their candidate for mayor. Community leaders from all sections of Black Chicago were forced to keep step with this new electoral upsurge or be cast aside. At the least, one must conclude that Johnnie Xavier’s candy bar analogy proves accurate in its allusion to the persistence of some long-standing cleavages within the black clergy.

In the campaign itself, some of the disparities among clergy could be discerned. At one point, Xavier and Wilkins met with Minister Brantley Martin, perhaps the most powerful member of the Maquis Park clergy. Martin had the capacity to mobilize thousands of voters, and it was rumored that if Washington won, Martin’s success in getting out the vote would be reflected in an appointment as a high-paid city commissioner and numerous contracts for firms owned by his congregants. Xavier and Wilkins said they threatened Martin, telling him that they would take the votes of their congregants to another candidate if they were not told exactly what they would receive in return for supporting Washington. Martin recalls what happened when the two walked into his office:

I told them if they took their votes away, I’d see to it that they couldn’t stay in the community no more, said Martin. Simple as that. I would perceive their behavior as a destructive force, no more, no less. They were injuring the livelihood of the people who walked into their place every day for help. That’s how important the Washington campaign was for black folk.

That’s a pretty amazing statement, particularly from a member of the clergy, I said.

You wanted the truth. These guys just didn’t trust anybody. I mean, I gave them hundreds of dollars. I sent my people over to fix their church, I bought them a new roof. I mean, to come in here and say I was not helping them. I had had enough.

The storefront clergy’s awareness of their limits relative to the preachers with larger congregations may not always have been displayed so dramatically, in such direct confrontation. It could simply have manifested itself in differences in perceptions, with powerful people understanding fairly clearly what Washington’s election could bring about and the grassroots clergy being only cautiously optimistic. A director of a storefront church in the eighties, Pastor Barnes, said, It was just that you knew everyday that you were hoping that you would get something for what you were doing. Those guys never worried, they always knew what they were getting.

Ultimately, it would be Harold Washington’s death, in 1987, that showed just how fragile political relations were among Chicago’s black stakeholders. His passing shed light on who might be cast aside if viewpoints became too difficult to reconcile. But even as Washington came into power four years earlier, it was possible to discern signs of discord, or at least differing and perhaps irreconcilable perspectives, within the black leadership. Part of the fragility arose from the movement’s having been built around Washington’s charismatic power as mayor–he was famously able to quickly mend cleavages as they arose–rather than through a more deliberate attempt to inculcate leadership and participatory democracy at all levels, so that the death of a leader might be survived by the appointment of a successor. As William Grimshaw has observed,

concern with elite self-interest points to the basis for the inability of the Washington coalition to survive his death. Washington’s inclination was to win over opponents rather than to exclude and punish them in the machine tradition… Washington’s reforms were not institutionalized as much as personalized. When he died, therefore, the reforms were put in jeopardy and promptly undermined by the very elements he had tolerated and left in place.

The tenuous nature of such alliances was reflected in the black clergy. Churches that brought out the black vote for Washington were a varied lot, with differences in denomination, political orientation, size, and relationship to local residents. They may have been unified in their response to racially based discrimination, but their interests could diverge considerably. Those in poor communities struggled with unemployment, poverty, and drug addiction in a way that black middle-class churches did not; conversely, the black middle class now demanded a fair share of city patronage and contracts, two issues that were very low on the list of priorities of an unskilled, jobless population living in substandard housing.

An important subgroup within the Southside black clergy were those who felt unable to advance their concerns in the Washington administration. Pastor Wilkins’s feelings represent frustrated clergy in Maquis Park who, after Washington came into power, grew at odds with him.

We said [to him], We need jobs, we got people with drug problems, we got people who need help, who need housing. What we got back, and I mean this is coming from black folk! We were told, We have to be careful because we can’t be seen as the poor people’s mayor. On one side of their mouth, they were for the people, but they were afraid to give the people what they wanted, because they would look soft. Giving of your heart. If that’s soft, then the Lord is soft. It was very frustrating not to get money for places to help people with their problems.

Father Michael Wilson, a white Southside progressive priest who supported Wilkins, remembers that eventually a segment of mostly black grassroots and storefront clergy began splitting off from the Washington agenda. Wilson deemed their return to servicing communities with noncity resources the embrace of a self-help agenda.

I really felt for Pastor Wilkins, Brother Patterson, Minister Hortons, and those folks. See, when Washington was mobilizing, you had a real neat group of what I will call grassroots and storefront ministers, priests–basically preachers who were really at the roots of the African American community. Daley never gave them attention, and, for that matter, neither did their own leadership. They did things for themselves, they responded to people with very minimal resources. Washington’s election was going to change that, at least that was the public promise made to them: he was going to build housing in those poor areas, he was going to give schools better classrooms, more medical clinics. But really, none of that happened, or at least not enough. So Minister Hortons, well all those people really, they all went back to helping themselves. Self-help I call it, because they must be given the credit for working by themselves with very tough problems around poverty and addiction. And then, then the gangs came, and well, you know the rest. I mean after that, that’s when you really had a separate, disenfranchised group. And I don’t mean just the people, but also the clergy. That’s when hope dissolves, when the clergy are not brought into the center.

When asked about his own view of ruling black leaders and the turn to self-help, Pastor Wilkins recalls a pivotal meeting in 1986 that he convened with clergy who were much closer to Mayor Washington–the so-called big preachers who were generally thought to be the most powerful figures in the Southside black community. Along with Brother Patterson, Johnnie Xavier, Minister Hortons, Father Michael Wilson, and others, he approached the big preachers–Minister Kevin Ashland, Minister Brantley Martin, Pastor Harold Brusser, and Reverend Calvin Lamar–to forewarn them of increased social problems in the black community. We asked them for specific kinds of help, Wilkins recalls. Brother Patterson, who joined in the conversation, listed the demands.

I can remember it like it was yesterday, said Brother Patterson. Down in Woodlawn, at First Baptist, sitting across a long table, like we was coming to the altar! The five [big preachers] sitting there, stone-faced, look like they lost even their hearts. We said, help us build housing, help us get medical care, help us stop police from beating on us like we were dogs, help the soup kitchens because we have homeless, meet with the gang leaders and hear what the youth are saying. What else, I can’t remember?

Then, Pastor Wilkins continued, They told us they were not sure what they could do. That’s when I realized we had a whole new boss system in Chicago. Black preachers! It was like being down South. They got what they wanted, wasn’t interested in helping everyone. Just taking care of themselves. That’s when I threw up my hands. I knew then, I knew then…

What he’s trying to say, Brother Patterson interrupted, is that that’s when we knew we were doing the right thing, but that we were going to be alone. Like we were before Washington came. There was nobody who was going to hear these cries. No one was really going to take that hard look, in themselves and in the community, seeing what was going on. That’s when we all got back together and said, Okay, let’s just do this, do it with our hearts and what we have. ‘Cause we ain’t getting no more, at least not from these so-called preachers.

The outcome of the meeting, according to those present, was that Wilkins and his colleagues realized that they would not be able to call on the mayor to address their constituents’ needs. What Brother Patterson calls the big-ticket items in Maquis Park, like high unemployment, gang crime, and housing shortages, were not going to improve appreciably in the immediate future as a result of rising black power in City Hall. But it was not entirely clear that the preachers’ alternative self-help program would be a viable means of addressing community concerns. In fact, there was no such self-help strategy in place, says Pastor Wilkins, only a feeling that whatever was going to happen was going to be coming from us–but no one knew what to do. By the mid-1980s, the only clarity the preachers had achieved was the recognition that City Hall would provide them only limited help.

The view from City Hall did not necessarily coincide exactly with the perceptions of Wilkins, Barnes, and the other modest Maquis Park clergy. Bill Owens was a senior advisor for Mayor Washington, in charge of liaising with Southside Chicago communities. He says that many of the storefront clergy could not adequately articulate their demands; they were angry, and even when they discussed specific issues like unemployment, their demands were abstract (Deal with the youth who are unhappy and turning to gangs) rather than rooted in specific programs, and therefore were not helpful to the city administration.

They would come into my office and start spouting on about how the community was going down the drain. Crime, gangs, drugs, people dying. And then they’d say that Harold Washington was responsible! They would just moan and never say exactly what they wanted. I’d say, okay, we’ll get you each ten jobs for the summer for kids. They’d say, Ten is nothing, we have thousands of people who are hopeless. I’d say, true, but let’s reduce that by ten and then we can move on.

Owens went on to say that the smaller clergy often lacked the organization to receive assistance from the city. They did not have a staff and did not have the capacity to build affordable housing (which the city might fund). Some did not have a charter or were unincorporated, so they were unable to receive money from many external parties, like foundations, charities, and city departments that contracted with local organizations to provide social services to families.

Minister Kevin Ashland, one of the big preachers and a critic of Pastor Wilkins at the time, openly described the hostility of the powerful religious bosses toward Wilkins and other storefront clergy members. In particular, he points to one of the specific self-help initiatives the storefront clergy developed to reduce crime: instead of working with police, around 1985, he says, the grassroots ministers worked directly with gangs and other criminals to solve crimes and restore order.

Black people in Chicago, then and now, have only been as powerful as the preachers around them. You know what political bosses are, right? Well, we were religious bosses. There were probably ten of us on the Southside, maybe two or three in Maquis Park. I fought long and hard to get at the table, I could do things for my parishioners: I could call the mayor and say, We need more money for this school, we need a new traffic light. These are not small things. Did the other ministers need to get our permission before they went and got in the mix with the gangs? Well, some would say no. I would have hoped that we would have been consulted, at the very least, because, well, there are consequences.

If you’re working with a beat cop, then I can’t work with him–or his commander. If you’re helping gangs smooth out their business, I can’t get the police to get them to stop. There are consequences. The white folk downtown, all they see is that there’s some crazy preacher trying to help gangs deal drugs or pimps get money from their prostitutes. Now we were trying to control what information got out [of Maquis Park]. We didn’t want to hurt our own ability to get things done. And I don’t know if there weren’t long-term problems. You help the gang leader, he becomes more powerful. Then what? He’ll kill you.

But what about the argument that you [religious bosses] were not doing anything to help people day to day? I mean, didn’t someone have to help keep order?

I’d call what they did messing about. And you see what happened. We grew apart for many years. A lot of the friendships? Well, they can’t be repaired now. And who was hurt? The people. For many years, all these preachers, if they wanted something, it’s the gangs they call, not us. Now the gangs are in jail and they’re calling us. Of course, we’ll help, but not all the time, and not without some recognition of what they did. So that’s what I mean when I say there were consequences. There’s a real divide now in the community. I’m a man of faith, but I’m not so sure it can be healed.

Ashland’s link between the clergy and street gangs points to some of the long-term consequences of the kind of self-help being developed by Wilkins and other storefront clergy. Namely, in terms of the kinds of issues they were taking up, there was a chasm growing between those at the elite churches and those working at the grassroots. As a result of citywide political transformations, a social cleavage in the black clergy had risen beyond the level of backroom griping. Pastor Wilkins and his colleagues were losing hope that participation in the Washington movement would bring about desired improvements in quality of life for local residents.

As a consequence of the meeting, the grassroots and storefront ministries perceived that their work must be supported without resources from the now black-controlled city administration. Effectively, this meant they would have only limited access to city and state funds. They also could not build on patronage jobs as vehicles to increase donor contributions. And they stood little chance of reaching black middle- and upper-class supporters of religious causes; these patrons had risen in number and stature as a result of Washington’s mobilization, but they typically aligned with the larger Maquis Park churches that were embedded in the Washington coalition. Consequently, in 1987, at the height of the Washington administration, the preachers’ focus had grown inward. This meant that they were increasingly attentive not only to local issues, but also to local sources of manpower and funds as opposed to external resources from the municipal, civic, and philanthropic community. In an economically depressed Southside region, this meant a closer relationship with the underground economy.

–Sudhir Alladi Venkatesh (2006), Off the Books: The Underground Economy of the Urban Poor. 231–241.