Hip-Hop News: It’s what the kids are listening to.
This Week With Jasiri X is the groundbreaking Hip-Hop news series by Pittsburgh-based Nation of Islam minister Jasiri X.
Each episode of This Week With Jasiri X features him reporting the national news over the rap and hip-hop tracks. “Using lyrical skills, controversial subject matter, and phat beats, Jasiri X shows that real Hip-hop is not dead,” says his Web site.
Chuck D of Public Enemy once said that “Hip-hop was the CNN of the ghetto.” No artist embraces and embodies that concept better than Jasiri X.
His newest video is on Afghanistan. It examines what lead up to Afghanistan’s intimate and volatile relationship with the U.S.
In the classic tradition of Romantic poetry, Jasiri X identifies Afghanistan as a woman and examines her relationship with the Men (and their armies) surrounding her. The strategic use of video from Dr. King and the resonant refrain “Bring the Troops Home” is powerful!
Jasiri X’s putting the prophetic politics back into hip-hop, returning it to its roots from Public Enemy, with its reference to John Dillinger who was named by the FBI during the Great Depression as “Public Enemy Number 1” (though many of the hungry poor public referred to Dillinger as a “Robin Hood”).
Jasiri X is a MC, activist and entrepreneur who made his way onto the national and international hip-hop scene with the controversial hit song “FREE THE JENA 6,” which played on more than 100 radio stations across the U.S. It was also named “Hip-hop Political Song of the Year” and won “Single of the Year” at the Pittsburgh Hip-Hop Awards in 2007.
In June 2009, 19 young Israelis and Palestinians, who have been working together for three years, came together in Tel Aviv to show that music can overcome conflict by creating a unique track and this 5-minute video.
The project is a collaboration between peace organization Windows for Peace and pioneering London-based music college Point Blank Learning. This video ‘Step for Peace’ is the final result of all their hard work.
For me, it’s a contemporary expression of Joel 2:28-29: “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit.”
“At first [working on the project] was kind of weird. We all have different stories. We all had a bit of trouble trying to understand each other. Just our traditions are different; we are living different lives. After some time, we got to know each other and be friends.” – Natalie, Palestinian from Bethlehem, 15.
“It has changed my life. Before, I thought Israeli people were bad and that they thought of us as bad. When I met the group it was a shock for me – now I’ve changed my thoughts about Israelis” – Tamara, Palestinian from Bethlehem, 15.
“It’s fantastic we are talking, because we are supposed to be enemies. I came here because I wanted to understand more the other side. It’s hard for me to talk about the hard things [Palestinians] go through. There is something in their voice that blames me and I can’t blame them for that” – Gili, Israeli from Tel Aviv, 14.
“[The song] won’t make people meet the other side, but it will change the way they think about the conflict” – Orin, Tel Aviv resident, 14.
As the world marks the 20th anniversary of the crumbling of the Berlin Wall, I want to highlight a story that you won’t see in the mainstream news: how Christian nonviolent action was the lynch pin that set the stage for the wall to come tumbling down.
I remember exactly where I was and who I was with on the day the wall got a hole punched through it. It was the beginning of the collapse of Communism. The Soviet empire imploded. The Cold War that had left millions dead through starvation, poverty, nuclear brinkmanship, and “Red tide” skirmishes began its slow decline. Yesterday’s Wall Street Journal notes, what Friedrich von Hayek so aptly called the fatal conceit was in retreat.
Several months ago I came across a remarkable story by Lutheran peace activist Bonnie Block on faith-based peace action in East Germany in the 1980s that set the stage for the crumbling of the Berlin Wall. I asked Bonnie if I could reprint it here. She replied, “Yes, I wrote this article in 2001 and would be delighted to have it distributed. We so often do not hear the stories of nonviolent action and thus it’s easier for the culture to convince us that violence works.”
Amidst a global economic recession and the potential end to U.S. imperial hegemony, I’ll posit that market capitalism is also a fatal conceit that is now in retreat. And the acts of faithful Christians who act out of Jesus’ ethic of nonviolence on behalf of human dignity are and will be the leaders of this revolution too. As the president of the German Democratic Republic said at that time, “We had planned everything. We were prepared for everything. But not for candles and prayers.”
Read Bonnie Block’s article below:
In early November 2001, I was one of eighteen members of two Lutheran congregations in the Madison, WI area who visited the former East Germany as part of a 13-day “heritage tour.” I knew that the churches of East Germany had been vital to the nonviolent revolutions which brought down the Communist governments of eastern Europe in 1989. But hearing and reading the stories of people who were involved in this historic time, actually sitting in the pews of one of those churches and lightening a peace candle there, has strengthened my resolve to practice nonviolence.
The place we visited is the Nicolaikirche (St Nicholas Church) built in 1165 in the center of a cobblestone square in the inner city of Leipzig. The story actually begins in the late 1970s or early 1980s when there were huge demonstrations all over Europe to protest the arms race. But in East Germany there was no neutral space to discuss and reflect on public issues except for the churches. It was in this context that a youth group from a congregation in eastern Leipzig started “peace prayers” every Monday at 5 pm at the Nicolaikirche. Soon “Bausoldaten” (people who rendered their compulsory military service by serving in special, unarmed units) came, followed by environmental activists and people interested in third world issues. Together they tried to stir the public’s conscience and encourage action.
That made the Stasi (State Security Police) and SED (the ruling Communist Party) officials come to see what was going on. Soon applicants for emigration and other regime critics came — along with Christian and non-Christian citizens of Leipiz and other parts of East Germany. The government reacted. From the May 8 1989, the access roads to the Nicolaikirche were checked and blocked by the police. Later the autobahn exits to Leipzig were subject to large-scale checks or even closed during the time of the prayers for peace. Monday after Monday there were arrests or “temporary detentions.” Yet the people continued to gather.
By September, the 2000 seats in the church were filled and people coming out of the church were joined by tens of thousands waiting in the Square outside. All held lighted candles in their hands and slowly they began to move toward the ring road that surrounds the city center. Helmut Junghans, a retired professor at the University of Leipzig said: “It started with 5 or 6 but each week there were more of us praying for peace. Eventually we filled the church and then the square around the church and then we spilled onto the ring road surrounding the old part of Leipzig. Eventually there were 300,000 of us marching past the Stasi headquarters. Chants of ‘We are the people’ began and then soon changed to ‘We are one people.’ But there was not one broken shop window and there was no violence.”
October 7, 1989 was the 40th anniversary of the GDR. The authorities cracked down and for ten long hours uniformed police battered defenseless people who made no attempt to fight back and took them away in trucks. Hundreds were locked up in stables in Markkleeberg. The press published an article saying it was high time to put an end to the “counter-revolution,” if need be, by force.
On Monday, October 9, 1989 “everything was at stake” because the order to shoot the protesters had been given. Rev. C. Fuhrer, describes the day as follows:
1,000 SED party members had been ordered to go to the Nicholaikirche. Some 600 of them had already filled up the church nave by 2 pm. They had a job to perform like the Stasi personnel who were on hand regularly and in great numbers at the peace prayers. And so it was that these people, including SED party members, heard from Jesus who said: “Blessed are the poor”! And not: “Anyone with money is happy.”
Jesus said: “Love your enemies”! Instead of: “Down with your opponent.” Jesus said: “Many who are first will be last”! And not: “Everything stays the same.” Jesus said: “For whosoever will save his life shall lose it and whosoever will lose his life for my sake shall find it”! And not: “Take great care.” Jesus said: “You are the salt”! And not: “You are the cream.”
The prayers for peace took place in unbelievable calm and concentration. Shortly before the end, before the bishop gave his blessing, appeals by Professor Masur, chief conductor of the Gewandhaus Orchestra, and others who supported our call for non-violence, were read out. This mutuality in such a threatening situation is also important, this solidarity between church and art, music and gospel.
And so these prayers for peace ended with the bishop’s blessing and the urgent call for non-violence. And as we–more than 2,000 persons–came out of the church–I’ll never forget the sight–tens of thousands were waiting outside in the Square. They all had candles in their hands. If you carry a candle, you need two hands. You have to prevent the candle from going out. You cannot hold a stone or a club in your hand. And the miracle came to pass. Jesus’ spirit of nonviolence seized the masses and became a material, peaceful power. Troops, industrial militia groups, and the police were drawn in, became engaged in conversations, then withdrew. It was an evening in the spirit of our Lord Jesus for there were no victors or vanquished, no one triumphed over the other, and no one lost face.
Not a shot was fired. On Monday, October 16, the peace prayers continued (as they do to this day) and 120,000 people were in the streets of Leipzig demanding democracy and free elections. On October 18, Erich Honecker, the leader of the ruling SED party resigned. Nonviolent protests were held all over Germany, including one with one half million people in East Berlin on November 4th. On November 7, 1989 the entire government of the GDR resigned. On November 9th the crossing points of the Wall in East Berlin opened. Seven months later the entire border regime of the GDR (symbolized by Checkpoint Charlie) came to an end. On October 3, 1990 Germany was reunified.
Sindermann, who was a member of the Central Committee of the GDR, said before his death: “We had planned everything. We were prepared for everything. But not for candles and prayers.”
Block lives in Madison, WI, and was the national coordinator of Lutheran Peace Fellowship during the early 1990s and chair of the National Council of the Fellowship of Reconciliation in 1995. She would like to thank Herb Brokering for his reflections on the pilgrimages he made to the Eastern Germany before the fall of the Wall and which were available for reading on the bus during our journey in 2001.
Catholic monk, mystic, writer, and justice advocate was very concerned about the rise of atomic weapons. In 1962 he wrote a book called Peace in the Post-Christian Era addressing the immorality of nuclear weapons. He was forbidden from publishing it by his order’s abbot. It wasn’t published until 2004 and has a wonderful foreword by Jim Forest.
Below is an excerpt from Merton to French Catholic philosopher Jacques Maritain on the topic.
[To Jacques Maritain, Feb, 1963] I do not want to bother you with a multitude of things of mine, but I am putting into the mail a mimeographed copy of my “unpublishable” book on “Peace in the Post Christian Era.” Unpublishable because forbidden by our upright and upstanding Abbot General who does not want to leave Christian civilization without the bomb to crown its history of honor. He says that my defense of peace “fausserait le message de la vie contemplative” [would falsify the message of the contemplative life]. The fact that a monk should be concerned about this issue is thought-by “good monks”-to be scandalous. A hateful distraction, withdrawing one’s mind from Baby Jesus in the Crib. Strange to say, no one seems concerned at the fact that the crib is directly under the bomb.–Thomas Merton
From The Courage for Truth: Letters to Writers, edited by Christine M. Bochen (Farrar, Straus & Giroux, 1993, p. 36)
Ambassador Swanee Hunt has a great post on the International Colloquium on Women’s Empowerment, Leadership Development, International Peace and Security held in Monrovia, Liberia, last weekend in honor of International Women’s Day.
I thought the most powerful speaker was Governor-General Michaelle Jean of Canada, representing Britain’s Queen Elizabeth II. Haitian by birth, she spoke eloquently of what she has learned “from the incredibly courageous women of Liberia … Female leaders who see every ordeal as an opportunity … who measure their success by what they give, rather than what they take. You exclude women, you fail. You empower women, you empower a nation. Women never forget that life is our most precious asset.”
To read the Democracy Now! interview with world-renowned human rights lawyer and advocate and former president of Ireland Mary Robinson on her perspective from the Monrovia women’s meeting, go here.
For many years, I’ve enjoyed this tradition of the Park Regent Apartments at the intersection of Park Road and Mt. Pleasant Street in Washington, D.C. From the buildings prime location, the owners hang bright blue banners with the word for peace emblazoned in white font in a dozen different languages.
Out of pure curiosity, I called the Park Regent Apartments to ask about the history of hanging these peace banners. The very helpful property manager, Art Buildman, told me:
“We’ve been doing this for the eight years that I’ve been around here. I’ve been hanging them myself for the last three years. I don’t really know how it got started. I think maybe the Mount Pleasant Citizens Association suggested it. We usually put them up sometime before Christmas and take them down in January. We’ve got a larger size banner that says ‘peace’ in English, but I’m afraid to hang it because I’m afraid I’ll damage the roof by attaching it. I don’t dare hang any longer ones, because of the wind. There used to be banners in red, but we can’t find those. I’ve got a picture of the red banners here in the office that you are welcome to come by and see. “
Personally, I remember seeing longer ones hung from the Park Regent in the 1990s, then there were several years when they didn’t hang them at all. But now the tradition seems firmly back in place. And they now hang them on both buildings in the Park Regent complex. It used to be that they hung only on the building right at the corner. The Mount Pleasant Historical Society says this about the Park Regent (See more about historic Mount Pleasant.):
In 1910 the Park Regent was constructed at the intersection of Park Road and Mount Pleasant Street. The buff brick U-shaped building is imaginatively sited on its difficult trapezoidal site through the extension of one wing. A bold bracketed cornice and paneled brickwork crown the Beaux-Arts style building.
Below are a few more photos of the Park Regent by local photographers:
“What will be God’s if all things are Caesar’s?”–Tertullian (160–220 AD), De Idolatria
“In Christian theology, it is not nations that rid the world of evil—they are too often caught up in complicated webs of political power, economic interests, cultural clashes, and nationalist dreams. The confrontation with evil is a role reserved for God, and for the people of God when they faithfully exercise moral conscience. But God has not given the responsibility for overcoming evil to a nation-state, much less to a superpower with enormous wealth and particular national interests. To confuse the role of God with that of the American nation, as George Bush seems to do, is a serious theological error that some might say borders on idolatry or blasphemy.”–Jim Wallis, Dangerous Religion (Sojourners, September-October 2003)
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Twelve years ago today, the Catholic Church lost one of her great and humble leaders, Cardinal Joseph Bernardin.
Bernardin grew up in the South. Born in South Carolina, he served for many years in Atlanta until he was asked to lead the U.S. Catholic bishops as their General Secretary. He held that position in the critical and turbulent years between 1968-1972, when Catholicism world-wide was trying to get it’s footing in the Post-Vatican II era.
Bernardin captured the vision of the second Vatican council: Carry forward tradition, not traditionalism; cling to the faithful first, and the dogma of faith second. He was a rigorous intellectual and philosopher, but, above all else, he was a pastor.
Cardinal Bernardin is probably best remembered for introducing the concept of “the seamless garment of life.” In his 1983 speech at Fordham University, Bernardin put forth an inquiry to the audience: How can Catholics address the need for a consistent ethic of life and probe the problems within the church and the wider society for developing such and ethic? He made this address in the context of the bishops’ letter on war and peace issues (The Challenge of Peace), which had been recently released. He said:
Right to life and quality of life complement each other in domestic social policy. They are also complementary in foreign policy. The Challenge of Peace joined the question of how we prevent nuclear war to the question of how we build peace in an interdependent world. Today those who are admirably concerned with reversing the nuclear arms race must also be those who stand for a positive U.S. policy of building the peace. It is this linkage which has led the U.S. bishops not only to oppose the drive of the nuclear arms race, but to stand against the dynamic of a Central American policy which relies predominantly on the threat and the use of force, which is increasingly distancing itself from a concern for human rights in El Salvador and which fails to grasp the opportunity of a diplomatic solution to the Central American conflict.
The relationship of the spectrum of life issues is far more intricate than I can even sketch here. I have made the case in the broad strokes of a lecturer; the detailed balancing, distinguishing and connecting of different aspects of a consistent ethic of life is precisely what this address calls the university community to investigate. Even as I leave this challenge before you, let me add to it some reflections on the task of communicating a consistent ethic of life in a pluralistic society.
I encourage you to read Cardinal Bernardin’s full address, especially in these days when the current cohort of American Catholic bishops seems to have lost sight of the “seamless garment” and of the delicacy of pluralism..
On election night, Democracy Now! interviewed one of my favorite people, Dr. Vincent Harding. Dr. Harding was a close friend and colleague of Dr. King.
I’ve interviewed Vincent a few times. But, in 2006, I interviewed him about his writing Dr. King’s major antiwar speech, “Beyond Vietnam,” the speech that Dr. King gave a year to the day before he was assassinated. The speech was given at Riverside Church on April 4, 1967. I consider this one of my most important interviews and I’m so grateful to have had the opportunity. You can read that interview here.
Here’s an excerpt from Dr. Harding’s comments to Democracy Now! on election night:
DR. VINCENT HARDING: I am much more deeply involved in the hopes for what we can do to help push him into the place that he needs to go. He is taking a good start at this point by winning this magnificent election, but he is not going to be out there as a messiah by himself. We who believe in freedom are going to have to stand around him, stand beneath him, stand in back of him, and do everything that we can to keep reminding him that what we need is to move towards the very thing that he’s been talking about: creating a more perfect union, creating a more just and peaceable society, creating a more democratic society. So my hopes are very much focused on him, but not on him alone. I see the energy that’s been built up over these two years of campaigns, and I see the possibility that we could gather ourselves together and begin to ask, in a very powerful way, not what should Barack Obama be doing next, but where do we go from here? What is our role as committed, progressive citizens to move to the next stages? …
For me, that question about the contradictions that would stand between seeing Barack as a second coming of Martin and seeing Martin as someone who clearly understood that militarism was not the way towards a solution of humanity’s problems. That’s why I said that those of us who believe in creating a more perfect union can only do it by standing around him, under him, behind him, pushing him to ask questions about what is the role of the military in a democratic society, by encouraging him to see the possibility that maybe he would be a better community-organizer-in-chief than commander-in-chief. Maybe a democracy needs community organizers more than it needs commanders.
Dateline: Howth, Ireland, overlooking the Irish Sea
I made it to Howth, Ireland, just outside Dublin. Howth is the hook that goes out into the Irish Sea. It’s also where W.B. Yeats grew up and wrote his early poetry. My room looks out over the sea wall and tonight the moon is full, which brought us some wonderful tides today. The old abbey ruins on the hill are comforting in the moonlight and the buoys are calling out to the boats out for night fishing.
Yesterday, after arriving at 7 a.m., I took the Eirebus and Dublin Area Rapid Transit train from the Dublin airport to Howth Station. Then walked a half mile in the pouring rain to the King Sitric guesthouse where I’m staying this week. On the train was Yeat’s poem “No Second Troy.” It’s Yeat’s homage to the militant Irish freedom-fighter Maude Gonne. Yeats was in love with her. She was not in love with him. She advocated armed struggle to free Ireland from British rule. Yeats deplored violence and found it empty. In this poem, he compares her to that “face that launched a thousand ships,” Helen of Troy. Yeats found Gonne inspiring and she served as a poetic muse for him, but–like some political figures today–she stirred up a baseness in people that appalled him (“have taught to ignorant men most violent ways”).
No Second Troy
WHY should I blame her that she filled my days
With misery, or that she would of late
Have taught to ignorant men most violent ways,
Or hurled the little streets upon the great.
Had they but courage equal to desire?
What could have made her peaceful with a mind
That nobleness made simple as a fire,
With beauty like a tightened bow, a kind
That is not natural in an age like this,
Being high and solitary and most stern?
Why, what could she have done, being what she is?
Was there another Troy for her to burn?
–William Butler Yeats