In his most recent blog, Rob Corcoran asks: “Is it possible that the biggest obstacle to racial equity is white liberals who resist risking these privileges and who focus more on performative anti-racism and cultural battles?” He then investigates how structural racism in the US, such as unequal public education finances, and unconscious white supremacist ideologies are at root of challenges to true racial equity.
Formally launching and disseminating this Report is an active response to UNESCO’s Global Call against racism. It will inspire the world to learn from the histories of slavery, acknowledge the harms of structural injustice and institutional racism, and promote inclusion, pluralism and intercultural dialogue.
Watch the recording of the UNESCO Launch event here:
This is a panel dialogue that took place online on April 29, 2021. The background is that in 1838, the Jesuits sold 272 enslaved people, including men, women and children. This was the largest single sale of enslaved people in human history. Some of the proceeds were used to support the development of Georgetown University.
In 2015, Georgetown President John J. DeGioia established a Working Group on Slavery, Memory, and Reconciliation, which led to dialogue with and apology to Descendants and key efforts to address the legacy of slavery and overcome racism at Georgetown, in Washington, and beyond. On March 15 of this year, U.S. Jesuits and descendant leaders announced the Descendants Truth & Reconciliation Foundation, which will support the educational aspirations of Descendants of Jesuit slaveholding and racial healing efforts in the United States.
At a time of national reckoning on racism and dialogue on how to pursue justice, this Initiative Dialogue explored personal, religious, and institutional responsibilities for the legacy of slavery and the reality of structural racism. The dialogue around institutional responses to enslavement has raised important questions, offered new possibilities for collaboration, and new paths forward for our nation and the U.S. Catholic Church.
In this A Narrative of Love conversation, the UNESCO Slave Route Project Advisor, Dr Joy DeGruy, explores what it feels for black African Americans to negotiate the multiple challenges of living in a racist society, including internalised racism, the learned helplessness, and structural dehumanisation. Dr DeGruy also highlights key elements that can move the society towards healing, at both personal and collective levels.
More importantly, Dr DeGruy offers pathways that individuals, organisations, and governments can embark on to repair, rebuild and restructure our common habitat through partaking in the mutuality of shared humanness. Thus we can all Be the Healing.
This is a must-read and provides illuminating ideas in terms of how we might understand the significance of healing the wounds of collective historical trauma such as trans-Atlantic slave trade and slavery.
Supported by the UNESCO Slave Route Project, the GHFP has completed a Desk Review aimed at mapping meaningful approaches to healing the wounds of slavery.
The Desk Review draws on a conception of healing wounds that perceives the wound of trans-Atlantic slave trade and slavery as systematic dehumanisation. This in turn highlights the imperative of healing as addressing dehumanisation through four processes:
Process One is directed at dehumanising acts per se;
Process Two is directed at the traumatic effects of being dehumanised;
Process Three is directed at the dehumanising relationships; and
Process Four is directed at the structural conditions that enable and have enabled institutionalised dehumanisation.
In reviewing the relevant literature and case studies, the Desk Review has mapped out some of the key practical approaches to healing. Understanding the significance of collective healing and taking practical steps towards healing are amongst the most powerful ways to eradicate racism.
David Axelrod, in his article for the Washington Post on 12th June 2020, encourages a revisit on the “consequence of systemic, dehumanizing racism that has defined our history from the moment the first enslaved people arrived on our shores 400 years ago.”
A lot of white Americans thought they understood. But the underlying legacy of racism still remains. The laws that were passed were hard-won and important, but they didn’t eliminate deeply ingrained biases and layers of discriminatory practices and policies that mock the ideal of equality. The election of a black president was a watershed event in our history that struck at the heart of the racist creed. But it didn’t end racism. In fact, it provoked a backlash that empowered a racist demagogue and new policies meant to further embed structural barriers to full citizenship for black Americans.
Heinous as his death was, Floyd’s legacy might be more than laws to end the patterns and practices that have made black Americans exponentially more likely to die at the hands of police. It might also have begun a long overdue reconciliation with our racist past and all of its ugly manifestations that remain a grim reality for Americans of color every day.
In her review of Toni Morrison‘s book “Beloved”, Dr Scherto Gill suggests that one of the book’s features be that it allows us to remember the unremembered, and reminds us of the need to face the oppressed collective memories of slavery. Without embracing these memories, the unremembered continues to hold our societies, and we live simultaneously in the present and in the past.
Dr Gill says:
Clearly, the unremembered is never forgotten, and they wear different guises today in racism, poverty, and violence, the three evils of structural oppression identified by Martin Luther King Jr.
That unremembered demands to be remembered, is because memories can imprison but also liberate. By remembering, the formerly enslaved can re-acquaint with their bodies once so violated by brutality and torture, and can return to their community, a community from which they once ran away, because it identity was associated with commodity and utility.
Dr King calls this new place of belonging our Beloved Community, built on dignity, mutual respect, and compassion. For Morrison, this Beloved Community must start with listening to unremembered past … because she knew only too well, it is in the remembered that lies seed of forgiveness, redemption, and healing.
“We know why Covid is killing so many black people.”
In this New York Times Opinion piece, the author Dr Sabrina Strings, an associate professor of sociology at the University of California at Irvine, concludes, drawing on scientific research, and analyses of African American people’s health, that
“obesity — and its affiliated, if incorrect implication of poor lifestyle choices — should not be front and center when it comes to understanding how this pandemic has affected African-Americans.Even before Covid-19, black Americans had higher rates of multiple chronic illnesses and a lower life expectancy than white Americans, regardless of weight. This is an indication that our social structures are failing us. These failings — and the accompanying embrace of the belief that black bodies are uniquely flawed — are rooted in a shameful era of American history that took place hundreds of years before this pandemic.”
Collective and community initiatives can empower those suffering from the wounds of a violent past to collaborate towards mutual healing, thus creating new possibilities for peace.
To better understand the significance of these community-rooted collective healing endeavours, the GHFP and the UNESCO Slave Route Project hosted a one-day International Symposium, at the Royal Society for the Arts in London.
The event brought together practitioners and scholars who have experiences and expertise in the field of communal and collective healing of mass traumas, for an intimate dialogue focused around three core questions:
What are the typical psychological and social symptoms encountered in communities resulting from the experience and legacies of past atrocities?
What might constitute collective healing in these situations?
How do community-based processes and practices contribute to collective healing? (And how would the community evaluate collective healing? What are the relevant indicators that some healing has taken place?)