The Monster at the End of This Book

From, White Nights, Black Paradise

Black is surely Beautiful.

The signs from our classroom float in the air, curling from the heat, rain and dried blood.

We like to read. We like to play. We count down the seconds until recess. We tease and chant praise. We dance, doing disco, doing the splits, the poplock, all the crazy freestyle steps we brought from the States, strutting, showing off, running contests. We haven’t seen TV in months. Free from its pollution. It’s bad as doing smack Dad says. Even the show “Good Times”, ‘cause they always want to Stepin Fetchit, to zip coon a strong black man.

Our teacher is teaching us to see ourselves. Not just in the margins of halogen blond Jane and her accomplice little Dick. But fully, the way we were made. Before there were walls and nations and continents and we were all just scrambled cells, babysoft and naked, breathing underwater.

Not just the smart ones are encouraged to speak up in class. Our teacher makes even the slow ones participate. And naw, nobody is higher or better than anybody else. And naw, the blondies that were prettiest in the white American world ain’t nothing here. Dad said it’s the socialist way. Dad says everybody has a special gift to give. Anybody we see acting all big and bad we tell on them. Sometimes they get sent out to the jungle to get their attitude straight. Sometimes a hot pepper on the tongue does the trick. After that, they come back right in the head.

Mondays is science. Tuesdays is ancient civilizations of Africa, Asia and the Middle East. Wednesdays is geopolitics. Thursdays is public speaking. Fridays is music, crafts and creative writing. The walls are filled with poems of this better world. The walls are filled with pictures of bombs dropping, ghost white mushroom clouds spreading over L.A. and the Fillmore.

We’re lucky to have escaped in time. Lucky when so many were left behind. We know it’s not right but we secretly pray for the left behind kids. We pray that they could be here with us in paradise. We know prayer is fakeness, magic and fairy tales. We know it’s a con and a lie but we’re scaredy cats, ‘cause what if there’s a god besides Dad.

The grown-ups are always watching for big breeches, big mouths, show offs. Any old grown-up can school you on the spot on what to do and what to be. We follow their lead, but have our own language for emergencies. We do youth council and speak in it just to rile them.

The white people rule, but everybody is equal. The white people say under the skin we’re all blood. The white people say cut us and it’s the same. Che pricked her arm with a paring knife to prove it to one of the mixed white girls who was talking smack. Girl with Laurie Partridge straight brown hair all down her back, trying to get out of slopping hogs like the rest of us claiming she needed novocaine for a sore tooth. Her little clique puts on a show acting black at the meetings in the pavilion to please Dad. When the grown-ups turn their backs they’re picking at us for weak spots, treating us like stepchildren.

There are Sesame Street books with singing rainbow kids and lessons on turning the other cheek. Every month we adopt a new country, imagining how the children live there, performing Indian or Chinese customs, showing off our Russian greetings to all the adults as a warm-up to Dad’s speeches. They clap and holler, bursting with pride. They raise the roof for an encore. Dad, Carol and the others are negotiating for us to move to Russia. Jamiah asks if there are black people there and is told to be quiet.

Later we read to the babies, sneaking in their favorite story about Grover the blue muppet before lights out and the bugs dive bomb every piece of naked skin.

There’s a monster at the end of this book, Grover says, as the patrols start up outside, rain drumming through the roof, into our mouths, making the sheets soggy.

There’s a monster at the end of this book, Grover whispers, batting his googly scarecrow eyes.
There’s a monster at the end of this book, Grover whines, toothpick arms flailing.
Each page we turn there is Grover warning us not to go any further.
Each page we turn Grover puts chains over them to keep us from turning another page.
We turn and turn until the last page and BOO there he is.
Grover, the monster.

The lights shut off and we scatter to our beds, waiting for the inspection. The guards pass, rifles clicking at their sides, snouts poking into the dorms on alert for the faintest stirring, a stray cough, fart or belch.
We are drifting, dreaming of the group of visitors coming the next day from America.
They will sleep good tonight, the guards say as they leave.

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Mother Mabelean: A White Woman Speaks

Marceline Jones (Mabelean Reed)
By Sikivu Hutchinson
From White Nights, Black Paradise

They say the darker the berry the sweeter the juice. But how can that be? When blood runs so dark and deep and bitter. I was never afraid of dying or the sight of blood. Not from me, an animal or another human being. The first time I saw another person’s blood was my mother’s flow, a crushed rose in the white panties she was trying to hide from me, hunched on the toilet reading the funnies and smoking her secret cigarette. We were the only house on the block with an indoor toilet, the stuck-up hoity toities looking down their nose at everybody else when the Depression was tearing up families. And me the bucked tooth silver spoon girl with a daddy who had a steady job at an accounting firm tending the books of companies that went belly up. He and mother were Republicans through and through until Roosevelt and our shining knight Eleanor.

We never had Negroes or colored working for us. Unlike some of the neighbors who were supposedly poorer and would scrape two pennies together for a day’s worth of laundry. I never had the gumption to call a black woman mammy, even as a child it was un-Christian to do so; those colored women who worked to the bone for whites were so majestic and dignified, balancing the world on their backs with barely a whisper of complaint. Or at least that’s how it seemed from the picture shows. The white women were long, lean, vexed and beautiful while the coloreds stood dutifully by their side. How any self-respecting white woman could have allowed that is beyond me. But I loved the picture shows just the same. Not the darkness, not the escape, not Hollywood, not the stories, but the proximity of colored up in the forbidden balcony.

Jim would make a hobby of sitting up there and passing for colored. With his slick black hair and high cheekbones he could have been half-breed anything in the dark to a kid usher lazing through the aisles with a busted flashlight. As a boy nobody cared about me no how no way, so why would they give a shit whether I was white or Negro, he said once, knowing full well that it did matter to the world.

I see a slip of him coming out of the infirmary. His mouth is ripe and hang dog indecent. His orderly uniform sags at the behind, vomit all over the front of his pants from a patient he had to restrain. I am a nurse trainee, stiff in my new white shoes, a little fascinated, a little scared of his ferocity. Besides schoolteacher nurse is the only right and respectable occupation for a middle class Indiana girl with a sliver of ambition. The other girls mockingly call him Geronimo preacher man, snickering about the laying on of hands he does in those holy rolling faith healing ceremonies for the destitute. We had always been people of science. Daddy and mother had followed the Scopes’ trial, taking his side when all the rabble screamed for blood. They hated the mouth foaming ignorance, the frenzy of the loon bible thumpers who stormed the courtyard in wolf packs demanding judgment day. We were people of faith but not fanatical, versed in the Bible but not blind. They got newsletters in the mail from the Ingersoll society, reading up on the latest discoveries and insights into the universe, nature and animal cultures. So when the word got around that this ruffian orderly was a faith healer who consorted with Negroes I was curious and disgusted. We knew the Pentecostals were way out there, whooping and hollering and carrying on and talking to god directly like he was their best friend. But the Negro part made sense to me; I could see what the attraction was because of their emotions, the struggle they’d gone through, the sacrifices they’d made living in a country that hated anything black. What kind of pain was that? What kind of things did a mother have to tell her child to make him grow up dignified?

I never wanted my boy to be taught to fear a white woman, to ingest it like poison, a waking nightmare every time he saw me. He was just a tiny brown ball of curious brilliance when we got him, old soul big dipper eyes and moxie for days. After we left Indiana I could see him start to come into himself; the natural terror of white people withering, the hardness in his gaze that he got when he saw them staring at us fading a little. In the market white children would run up behind us with bananas, at the hospital white society ladies would say prayers for the mute African orphan.

Forgive them Lord for they know not what they do.

We left because the threats got louder and more vicious. There were several every day, or so Jim said from the pulpit, building a case for relocation. What I did know was that our babies were being affected, their innocence ripped from them. What I did know was that an usher at first service had to have stitches after the white citizens’ league threw a rock in the sanctuary window. Jim was afraid Jimmy Jr. would be lynched, that the hatemongers would spare no atrocity tearing even babies like him from limb to limb to show us race-mixers what real “justice” was. We knew that nuclear holocaust was on the horizon. We believed that the West would be golden, would be safer. We didn’t flee with our tail between our legs like the town gossips said but with most of our congregation relocating as a unified family. Traveling satisfied my wanderlust. To see the rest of the country was a dream I’d never have been able to know on my own; married, a mother, pregnant shortly thereafter, trapped, all in dulling speed, expected to be at his beck and call, to be the channel for his monstrous designs.

I see a slip of him coming out of the infirmary. He has smeared his face with tar, with coal, with black crayon, and is walking toward me, cradling a cancerous liver in his arms like a newborn, pushing it at my breast expecting me to nurse it, his fly unzipped.

Early on I knew about the newspaperwoman and her hold on him. She was worldly and colored. What a fantasy for him to be desired by a real flesh and blood Negress who was so much older, who had standing among the coloreds. I knew that she had a child around Jimmy Jr.’s age. That she was separated from the child’s father, neglectful of it, holed up in that tiny office scribbling into the wee hours. What would the world have said about her honor and integrity as a race woman if it had known she was sleeping with a married white boy? A do-gooder parasite one step up from white trash fallen so low.

There are five of us in the sanctuary, hopped up on No Doz, peeing every minute. We have been up since dawn and there is still work to do as it nears midnight. There are change of address forms to distribute, donations to input in the bank ledger, hundreds of passport applications to check for accuracy. Mariah offers us fruit punch leftover from the community birthday party. Some of us are ravenous, others are too tired to even drink. The youngest brim and bubble with excitement about the prospect of the journey to the promised land in South America.

I snort inwardly when they call it that. Jim has become a buzzard with the bible, snatching pieces of dead flesh off it when he fancies a taste of religion. As the church grew he abandoned it more and more, making the original transplants, the devout old black ladies who came with us from Indiana, a little uneasy. Still I saw them kiss his ring, making allowances and excuses for him, as they would with any white man that showed them kindness no matter how small. We women are like that, lighting up like fireflies for any man who so much as glances our way, going sour just as quick with other women. Jim liked to flirt and fuss over the old ones because they were low hanging fruit. Miss Essex, a widow and blue chip money grubber, was one of his special pets from the first wave of families who followed us to California. Before we left she deeded us her house, a shotgun shack where she’d raised three kids and buried two husbands, scraping by as a seamstress when colored folk had to be off the streets before dark. Many were eager to help that way. Selling or signing over property they’d worked their entire lives to own to lift up our dream of a socialist retreat in the name of Jesus.

I see a slip of him coming out of the infirmary. He is carrying a copy of Marx’s Capital, brazen so everyone can see. It is the first time I think of him sexually. Tracing the outline of that mouth on my bed sheets. Ashamed inside, trying to smother them, force them back down, not because of my desire but the repulsion I feel hearing the rumors about his little animal farm. The other orderlies say that he does things with monkeys, befriending them, binding them to him, putting them in his bed, tucking them in like babies, a regular Dr. Doolittle. They sit in a corner in the cafeteria watching him as he thumbs through a stack of books from city college. The more he has the more it will shield him from them, the star of their dirty jokes and nasty stories.

I did not make him the center of my universe as some believed. If I bowed to him it was because I had a plan. My children had his name. My grandchildren and future generations would take this black mark to the grave.

After the first betrayal and defections, we sought refuge in the foundation we’d built. All the families we housed in communal apartments once slated to be torn down by the city. Jim advocated for them when he was appointed to the housing commission, getting below market and subsidized rents for units the city was eyeing for white college kids. We housed families that had never had a stable place to live, bringing malnourished children into our bosom, uniting cast-offs under the same roof with different parents, a beautiful thing this, an act of godliness, even though Jim would scoff at the comparison.

He has told our people to call him God.

It was my idea to start a free nursery for new mothers who wanted to work. It was my idea that every building we housed our people in should have one. It was important that adults be taught to look past the pettiness of biology. It was necessary that every child be viewed as family. I looked at my rainbow sons, my white birth son and black spiritual son, with pride; tall, strapping, star athletes who loved to rib and test each other, playing basketball long into the night to escape the harangues of their father. They were the best each race had to offer. It was blasphemous to think so. To favor any child over another was against our creed. Still, I tried to keep them close to me, away from Jim’s filth and the sinful parade of women he was sleeping with. The boys despised him for what he did to me, but their minds were too weak to resist.

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Are We Black, Proud and Socialist?

why did so many black women
White Nights, Black Paradise: A Novel

“Sikivu Hutchinson’s vision of Jonestown, of the real people who left behind despair for what they thought was belief and hope, is a valuable one – her take is the one America hasn’t yet seen.” Susan Straight, author, Between Heaven and Here and Take One Candle, Light a Room

By Sikivu Hutchinson

“Ain’t no white sky daddy gonna save you. Are we Black, proud and socialist? What are we?”

Why did a powerful white man utter these words and why did hundreds of black people, the majority of them black women, follow him to their deaths?

In 1978, Peoples Temple, a multiracial apostolic socialist church once at the forefront of liberal San Francisco politics, self-destructed in a Guyana jungle settlement called Jonestown. Founded by the Reverend Jim Jones, a white Indiana-born misfit and self-proclaimed Marxist, the church became the focal point of social justice activism and racial solidarity for a diverse cross-section of political radicals, religious seekers and disenfranchised folk. Jones was the object of mass adulation and idolatry, cloaking a white savior mentality in a militantly blacker-than-thou charismatic public image. For many of his black female followers, he was Father and God—one of the only white men who could be trusted to affirm black people’s lives as valuable.

Fatally bonded by fear of racist annihilation, the community’s greatest symbol of crisis was the “White Night”; a rehearsal of revolutionary mass suicide that eventually led to the deaths of over 900 church members of all ages, genders, and sexual orientations.

75% of those who died in Jonestown, and the majority of those in the Peoples Temple movement, were African American. But most of the literary portrayals of Jonestown have been by white people

White Nights, Black Paradise, due in 2015, is a fictional account of three black women who were part of the movement but took radically different paths: Hy, a drifter and a spiritual seeker, her sister Taryn, an atheist with an inside line on the church’s money trail and Ida Lassiter, an activist whose watchdog journalism exposes the rot of corruption, sexual abuse and violence in the church, fueling its exodus to Guyana:

Word of the carnage in the jungle began to trickle in at breakfast. A special report blaring over the Muzak in the grocery store as I waited in line; a breaking news segment ruining my afternoon game shows and noontime grilled cheese. Watch the commentators’ supernatural gleam. Watch their lip smacking lust at being the first to be blessed with such a bonanza. See them crawl all over each other for the most lurid angle, unearthing low rent natives to lead their crews through the deep dark bush for blond white survivors. A dirty blue-eyed damsel to save from the horror, a Fay Wray gushing repentance for the delight and ad dollars of the modern Western world. The lucky few escapees will have to tread through the sludge of bodies every night of their lives, retracing their steps, mistaking the bug eyes of the dead for the living, deciding who to rescue or to leave behind in a split second. Wondering why God has forsaken them. Some deciding finally to save their own hides out of fear, cowardice, raw instinct; and who could blame them. There was no Nat Turner among them. Or had he been cornered and gutted in the communal latrine? Written up for a thought crime. Stuffed in a hot box and lit up with smack like the recalcitrant Negro children. Originally I had faith in the women. But this was misguided. Even though they’d been warned since birth, taught to be discerning, to take mental notes and ask hard questions, to keep their destinies in their own hands. They were rank amateurs, bush leaguers playing tiddly winks against a grand master, one of the best I’ve ever seen. The most devious to lie up in my bed and spin history. With the soft hands and gentle heart of the devil.

White Nights, Black Paradise is a riveting story of complicity and resistance; loyalty and betrayal; black struggle and black sacrifice. It locates Peoples Temple and Jonestown in the shadow of the civil rights movement, Black Power, Second Wave feminism and the Great Migration. Recapturing black women’s voices, White Nights, Black Paradise explores their elusive quest for home and utopia. In so doing, the novel provides a complex window onto the epic flameout of a social movement that was not only an indictment of religious faith but of American injustice.

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Prophet Zeke: White Nights

jones black women jpg
By Sikivu Hutchinson

Early on as a small child I had the visions, the supreme gift, and it was recognized. Supposedly it ran in the family, through what they called the matrilineal line, but some quirk in blood gave it to me. Early on it helped me and mine stay ahead of the white people, to read them before they could read me. The dull-witted, the weak amongst us were always running, always staying hunted, prisoners of the natural world and its evil. Even as an infant swimming in piss buckets, gurgling like a clubbed seal with no words a human could understand, I had the vision greater than any adult three times my age. And this was my solemn curse; to be cut in two, a mortal black body with the spirit of a god, expected to bow and scrape and genuflect to the ignorant masses of thieving white crackers.

There was no college for us but the trades, the Negro agricultural leagues that would work you half to death to earn the slave wage of a sharecropper, or the industrial schools that teetered on bankruptcy. I took a few courses from Roebuck Templeton Industrial and learned how to build ships. I had a knack for it, an inner talent that the old vain fool of an instructor I took carpentry class with was jealous of. He named me black Sinbad. As if that would be enough to cut me down and make me kneel to him. As though my ambition would whither on the vine from his naked jealousy. Whatever shit he threw at me I threw back at him; subtle so he wouldn’t notice at first until the whole class was laughing at his bare behind. He tried to run us like a military regiment, all cock and balls and do what I say not what I do. Just a frustrated tiny little meek little ant pile of worthlessness. And all of the boys, some grown men from the chain gangs, even the more ambitious ones from the tenant farms, the ones that could barely read and write, let this ant pile run them into the ground.

That was my first up close and personal glimpse into the unchecked petty tyranny of the common spook, the garden variety nigger with no sense of history or culture. This country Negro who was just as black and poor as me. Who itched with every marrow of his being to be a white man with real power. When I finished the class with the highest marks out of everybody I gave Countryified a white rose dipped in cow shit, told him to look me up in the Aegean on the black Sinbad. A decade after I’d founded Elysian Fields Temple and built it up from the ground I saw him in Indianapolis lying out in front of a speakeasy rattling a tin cup begging. He’d got hit in the head with a drill bit and blinded. I threw a quarter in his cup, told him that one of my men would be by to take him to our Sunday healing service if he wanted to be saved. He was crying like a baby at my sermon on Second Corinthians about why God’s children must walk by faith not by sight. He’d shriveled up into a raisin, a snapping turtle, jowly skin flapping like a trash bag around a face that women had once swooned over. And now it was a steep dive from the beauty of youth. I say beauty ‘cause he was as vain as a little girl in a new Easter dress primping for Bible study. Back in the day when he stood in front of that classroom you knew he believed that sepia pretty boy shit gave him an advantage over the little backwoods boys scared of their own shadow and insecure about how to handle women.

There’s nothing mysterious about the way the Lord works with me. This punk, who was once so high and mighty and riding us like an overseer lit up with rot gut, became one of my prize lapdogs. The deacons set him up with a room of his own in one of the convalescent homes. He got three square meals a day and his clothes washed once a week by the sisters. And when I wanted a mascot, a cherry on top of a hard two hour truth-telling, I trotted him out on a leash at the end like the monkey he was. For a while he was still too dumb and conceited, too happy to have his thumb up his ass smelling his shit, to realize who I was. He would’ve needed the whole book of Revelations to school him.

Because I’ve been blessed with the vision I say I have a complicated relationship with the Lord. It’s what the scientists call symbiotic. He gives me a taste of the future, a sliver of a glimpse, and we conspire on how to shape it for moral profit. One day I was driving down the street in a pissing rain and I saw a fat little white boy coming out of Samuel’s, the last Negro bookstore standing after the riots of ‘24. I was on the way to a deacons’ meeting but naturally I was curious about why a white boy was patronizing one of our Negro stores. You learn early on that a white child no matter how small unleashed in our neighborhood meant danger. If a Negro woman were looking after one she’d have to be extra careful about what she said and what she did. Because any misstep could be collected as intelligence. Because the tiniest white child’s word against hers could be sudden death.

That fat little white boy Russ Reed devoured every bit of Negro-bilia he could get his mitts on. Was one of those soft sadity kinds with a quick wit and even quicker tongue, a viper masquerading as a wallflower. He’d done a tour of all the local white churches, found them wanting, dull as dirt, then stepped foot in Ezekial Baptist one day and got sucker punched. Bright eyes got swept up in all that sanctified hoodoo and voodoo and marathon singing and praying like he had a front row at his own private circus freak sideshow. Maybe that’s when the germ of a plan came to him; to infiltrate the world of the poor Negro, become more Negro than the Negro and watch as he self-destructed. I’d had a few missionary ofays join Elysian for a month then set sail when they’d wrung enough spook juice out of their sojourn into the jungle. It became a spring ritual, regular as birds migrating to the South from cold weather. They’d heard one of my radio broadcasts or read about me in the international syndicates. They were fresh out of seminary, Rust Belters who took odd jobs to survive, traveled in packs of twos or threes as if there were safety in numbers. As if it was us that was the threat, that was the eternal savages. When all of history, the real record, the one that ain’t in the history books, is the story of how the ofays brought death and destruction to every civilization known to mankind, small, medium or large.

This was the universal rule, the way they locked up history and made it over, counterfeited it in their own image. The Negro was just a bit of entertainment for them, like a wind-up toy monkey or pop goes the weasel. When I was preaching the gospel I could see them from the pulpit getting high on curiosity. They could’ve flown right up to the rafters with Icarus they were so high on the honey of my voice, my command of the English language; finally freed up from that bootleg Baptist gibberish Ezekial was trying to sell them. But a murmur started going through the congregation, a ripple of doubt. All these hush-hush questions about why Prophet Zeke let these Philistines into our sanctuary, our family. In committee meetings with the church board I would tell my people to be calm, to steel themselves. There was a reason, a purpose for the interlopers’ presence. I had the vision and the vision told me that ultimately they would be useful to us. My lieutenants, Murray and Cosmo, were straight up race men, served as teenagers in World War I when Negroes were sneaking in underage. They were my radar; always on alert, my Alabama eyes and ears guarding the temple and everything around it like it was a vault holding state secrets. They advised me about appearances of favoritism. Said I was letting bright eyes fly too close. They were older with solid heads on their shoulders but there is a reason now brothermen why ya’ll remain foot soldiers and not generals in God’s here army. The Lord spoke in my ear and said I’m never going to let you be even 1/10th of a nigger. Not 1/10th, 1/16th or any particle of your being. When the police lynched our organist Lynetta Mae’s boy in the county jail and sat up half the night playing black jack on his back He was testing me. When the government tried to come after me for mail fraud and the so-called corruption of a minor, a fifteen going on fifty little harlot-in-training, He was testing me. And when He guided my vision to Russ Reed it was a supreme test too.

Prophet Zeke has nothing to hide, nothing to cover up, nothing to shuck jive or apologize for.

After the IRS tried to shut us down I watched Russ Reed come in with nothing but the white skin on his back and leave with a fortune, a multi-millionaire dripping gold with a doctoral degree in Negro-sophy. That old nigger Countryified was his first charge. I gave him to Russ to work on due to his punk love, his secret reverence for white boys. He would lick the shit off that white boy’s toilet seat and say it was vanilla ice cream he loved him some Russ so much. And the feeling was mutual at first, bound and determined as Russ Reed was to make old Countryified see and read John 9, where Jesus heals a blind man by rubbing spit and dirt into his eyes, right there in front of the congregation. After Bible study on Wednesdays he’d stay behind and practice his preaching in the basement. Shy and quiet at first, awkward about delivery, about how to move his body, project his voice, tongue-tied with scripture. He discovered quick though that some Negroes would give a white boy every benefit of the doubt; every second, third and fourth chance to prove themselves before they fell flat on their face. Even then some would offer up their asses to carry them across the River Jordan. That Negro blindness was a white boy narcotic. A 100 proof potency drug like glue, candy, gasoline and moonshine all mashed up together. He played on it when his shit was faltering, when he confused verses, couldn’t remember a sequence, was winging it through the slurp of a breath mint. Then the sister women washing dishes in the kitchen would stop to prop him up, baby him, fawn and drool with clucks of encouragement that they should’ve saved for their own children, running their fingers through that toothpick straight tar pit colored hair of his.

I tried to break my people of that instinct through my preaching, my healing, my radio spots, my vision for an Afro-Asiatic world ministry with a black face and not the shucking weakling simper of a minstrel. Through my word and deed I tried to instill them with a healthy dose of skepticism, a way of busting out of the mental chains locked on them by the material world. But servitude is like a virus, a fungus, always lurking, always looking for new hosts and moist dark places. No matter the villainy, the outright desecration the peckerwood terrorists committed right here under our noses, in our own neighborhoods, sometimes in our own beds, there would always be an appetite among rudderless Negroes for the blond angel on the soap box hiding its devil horns.

Russ Reed barreled through his “apprenticeship” at Elysian like a runaway freight train. Like any good pupil trying to please a school marm every waking moment was a learning one, an opportunity to prove himself. Learning was oxygen to him. He finagled his way into being one of my junior operatives through his discipline, but I kept him at a distance. If there were errands to be run to our vendors, or basic plumbing to be done or a letter to be typed when the church secretary was out sick he magically appeared. He figured out that Prophet Mother had an affinity for those nasty little rat toy dogs and brought her one as a present. He saw that our choir’s lead soprano needed infusions of tea with lemon to hit the high notes and he started brewing that smelly shit during rehearsal breaks. Any whining child cutting up in the back of the sanctuary would be calmed by one of his mangy menagerie of vermin, offered as a gift after service. He became the church pet store and vet, doing his first healings and miracles on mutts he dragged in from Lord knows where. This two-bit Tarzan of the dogs.

After the war ended a lot of my people got laid off. The women who’d gone to work in the factories making more than they could cleaning up after white ladies—all ritually canned. Our men who’d fought in the Negro regiments coming back with lost limbs, damaged souls and the worst shell shock like layers of their brains were being peeled off. They weren’t worth shit anymore to America. Got handed a mop or a broom or a shoeshine box and told go buck-dance. White soldiers snapped up all the jobs in the rubber and metal plants and bought themselves big cars and new homes and worked overtime to keep their blocks nigger-free. But Russ Reed stayed up under me, went to college in the day to study philosophy and tore through scripture at night, constantly asking why and what if, playing wide-eyed innocence to the bone. But even in his zeal I sensed resistance. My own sons were jealous of him. Smeared castor oil on the lunch meat in his sandwiches, glued the pages of his bible together, poured red ants on him at the church picnics. They seemed to believe that there was a succession plan for Russ Reed and that kept them hungry. But that was a good thing, because all the privilege they had as my sons, as the black princes of Elysian, made them soft, entitled, unable to see ahead without their mother or my operatives, the deacons, the sanctified men entrusted to protect us, walking behind them with a tissue wiping their asses. There’s nothing like comfort and a father king to smother ambition. And with none of those things Russ Reed had a compass, his father a falling down drunk, a reprobate, a blasphemer, a failure in everything he touched. Because Russ Reed was white trash and came from nothing, less than nothing, and nothing to the nth power in the white world that was the fire that burned under him.

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Godless Americana: Provocative, Infuriating Feminist View

From the Humanist Magazine

By Norm Allen, Jr:

“Godless Americana is an incredibly provocative book, containing something to infuriate practically anyone who reads it. And I suspect that the author wouldn’t have it any other way.”

Sikivu Hutchinson is an author and activist who promotes a progressive—and aggressive—conception of humanism that is at once feminist, anti-racist, anti-homophobic, anti-classist, and anti-imperialist. She has no patience for nontheists who focus primarily on church/state separation, evolution, and other issues that, in her view, are being promoted particularly by white males within the secular movement. In response, Hutchinson asserts that humanism will only appeal to the masses of “people of color,” women, LGBT individuals, and other historically oppressed groups if it addresses structural and systemic causes of poverty and oppression.

Godless Americana is an impressively researched book that deals with a number of subjects that most nontheists rarely, if ever, discuss at their gatherings or in their literature. For instance, the book makes the case that many white humanists tend to blindly, even proudly, embrace scientism. While noting the importance of science, Hutchinson calls attention to the fact that racism exists in science and in medicine. Moreover, she challenges the notion that black girls aren’t interested in science due to hyper-religiosity. Rather, she states that the contributions of scientists of color are simply not touted in textbooks and lesson plans.

In her hometown of Los Angeles, Hutchinson acknowledges the lack of Advanced Placement (AP) courses for black and Latino high school students. However, students taking these courses are much more likely to earn degrees in hard sciences and engineering. Hutchinson writes:

In 1999, students from the Inglewood Unified School District in Los Angeles successfully sued to get more AP courses at their schools. The suit charged that black and Latino students were systematically denied access to college preparation courses that were standard fare at white schools in Los Angeles County.

In a related story from Bartow, Florida, sixteen-year-old student Kiera Wilmot mixed together toilet bowl cleaner and aluminum foil in a science experiment at her school earlier this year. As a result, there was an explosion. The Bartow Police Department, the Polk County Sheriff’s Office, and Bartow High School pressed two felony charges against her. Feminists and civil rights activists protested vehemently, claiming it was just another example of the cradle-to-prison pipeline that exists for African Americans and society’s failure to encourage black girls to pursue science…More @ The Humanist Magazine

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The Racial Politics of Atheism | RD10Q | Religion Dispatches

The Racial Politics of Atheism | RD10Q | Religion Dispatches.

Interview with Sikivu Hutchinson on the themes and issues explored in her groundbreaking new book.

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Godless Americana: Race and Religious Rebels

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God’s Body, Good Christians & the Black Other

From Godless Americana: Race and Religious Rebels

By Sikivu Hutchinson

It’s a good time to be Christian in America. The dark dirty era of persecution has receded and being Christian, shouting it loud and balls to the breeze proud without the possibility of rebuke, is sexy. Ads from Internet dating sites like Christian Singles beckon during prime time, the Christian catch phrase “I’m blessed” has become a national bromide, and pop culture serves up Americana holiness in one big 14 carat crucifix. The hippest chicest celebs don’t leave home without megawatt crucifix bling, network TV dramas crown wayward white women “Good Christian Bitches,” and superstar mega preachers command 24-7 branding platforms on slick cable TV shows that hawk their latest motivational pap. Of course, there is nothing new about the latter; in the 1980s prosperity pimps like Jimmy Swaggart, Jim Bakker, and Pat Robertson parlayed TV evangelism into a multi-billion dollar industry. But twenty first century pimping is distinguished by its ubiquity, fueled by the Internet and a glut of religious cable stations that are more accessible to mainstream viewers. In the age of Barack Obama, the brute force revivalism of the Religious Right has made once benign issues like birth control partisan and even gotten the yellow-bellied mass media shrieking about the right’s “war on women.”

Still, the Religious Right has been practically virtuosic in its 2+2=5 mass doublespeak; convincing mainstream America that Christians are the new minority and that commie pinko “secular progressives” (Fox News talk show host Bill O’Reilly’s preferred “smear”) are at the helm of a socialist conspiracy. During the 2012 presidential race GOP candidate Rick Perry repeatedly played the Christian victim card in a desperate bid to remain relevant with the very same white evangelicals that courted him in the early stages of his candidacy. After flubbing the presidential debates his numbers plummeted and white evangelicals ditched him for Rick Santorum. Prior to the Iowa Caucuses Perry ran a series of ads boldly declaring that he was not “ashamed” to say he was a Christian. The most campy one was entitled “Strong” and featured Perry striding through the grass in full blown alpha male mode, inviting viewers to admire his impeccably feathered seventies soap star helmet hair and Iron John jaw. Perry blasts Obama’s “war” on religion, the indecency of allowing gays to serve openly in the military, and the prohibition on prayer in schools. Tellingly, the narrative that Christianity and Christian values are under siege by the first Black president is one of white evangelicals’ favorite fairy tales. Because of his blackness Barack Obama could no more be a legitimate Christian than Fidel Castro. During the campaign Rick Santorum even went so far as to vilify Obama as a suspect Christian touting a “phony theology not based on the Bible.” None of this vitriol accompanied Bill Clinton’s presidency. Clinton could be as raunchy a philandering cracker as he wanted to be and still be God’s child, a good Southern Baptist with only a symbolic connection to his faith.

When it comes to religion and faith, white outsider status can’t compete with the black Other. I was reminded of this legacy when an African American and a white teacher got into an argument about whether or not the U.S. is a Christian nation during one of my teacher training sessions. The school where the workshop was being held is predominantly black and Latino, with a high dropout rate and a low four-year college going rate. After a high profile incident in which a gun in a student’s backpack accidentally went off in a classroom, the school was widely stereotyped by the local media as a dead end repository of lawless black and brown youth. Nonetheless, there are many students at the school who are achieving and showing leadership, contrary to the stereotype. During the discussion, the African American teacher staunchly defended the notion that the U.S. is a Christian nation. The white teacher, who is notorious for making racist paternalistic comments about students (as well as homophobic slurs about a colleague), swaggeringly proclaimed his non-belief and declared that the U.S. has always been defined by the separation of church and state. It was clear that the “outsider” white man had no fear about being ostracized for his renegade views in a fight with a preachy black teacher. The reality is that even the most abject disreputable white non-believer doesn’t suffer any racial consequences for his non-belief. There might be political consequences; but even disreputable white men don’t surrender their universal subject status over a little matter of heathenism. You might be a Godless “freedom-hating” flag burning pinko commie infidel but you were still human and still a citizen until proven otherwise. And this has been the paradox for African American non-believers. Historically, being Christian has been a de facto pathway to becoming moral, to becoming American, and to becoming a provisional citizen.

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Reader Praise for Moral Combat: Black Atheists, Gender Politics, and the Values Wars

“I just finished reading your book “Moral Combat” and I wanted to thank you for writing it. I am an atheist college professor teaching sociology (mostly criminology and globalization) and while I enjoy reading “New Atheist” folks like Dawkins and Hitchens I was always disappointed in their lack of context (you wrote about that beautifully). There is virtually no sociology in their writing, and you brilliantly argue that humanists should be more concerned with racial, gender and other forms of social justice; and that other secular voices need to be (genuinely) heard.”

Dr. Nathan Pino, Department of Sociology, Texas State University

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Godless Americana: Race and Religious Rebels


So much conversation regarding atheism and humanism gains no  traction, and does little to push beyond areas of comfort and well  worn arguments.  Sikivu Hutchinson’s work offers an important  corrective to this.  With clear and sharp insights, Hutchinson pushes  readers to recognize and tackle the patterns of thought and action  that limit any real ability to respond to issues of race, gender, and  sexuality from a transformative and humanist perspective.  Read her  work, but fasten your seat belt first!” 

 — Anthony Pinn, author African American Humanist Principles and The End of God Talk: An African American Humanist Theology

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