Passionate for Justice, Ida B. Wells, As Prophet for Our Time, helps us see Ida Wells in a more complete way.
The co-authors, Catherine Meeks and Nibs Stroupe, are well-positioned to offer two very unique perspectives. Meeks is black and a retired professor at Wesleyan College, and Stroupe, is white, and a retired pastor. Both live in Atlanta. Both have a long and rich history of promoting social justice.
The part about Wells being prophetic rings true, from the earliest pages of Passionate for Justice. An important quote from Wells, written in March, 1931, a few weeks before her death, stands as evidence:
“Eternal vigilance is the price of liberty, and it does seem to me that notwithstanding all these social agencies and activities there is not that vigilance which should be exercised in the preservation of our rights. This leads me to wonder if we are not too well satisfied to be able to point to our wonderful institutions with complacence and draw the salaries connected therewith, instead of being alert as the watchman on the wall.”
The book that Meeks and Stroupe have written has at least three threads running through it: a historical perspective on Ida B. Wells, interwoven with Meeks’ and Stroupe’s own upbringing and life experiences, and a vibrant discussion on the deep-seated nature of white supremacy in the United States. The result is thought-provokingly powerful.
When her parents died, Wells took on the care of her siblings at sixteen years of age. When a friend was lynched, Wells took on the issue of lynching with a passion. She became a leading journalist on the topic, to the point of running her own newspaper. The offices of which were eventually burned to the ground by angry whites in Memphis. As a black woman crusading for women’s rights, she was shunned by white women who didn’t want to upset their peers living in the South. But as Passionate for Justice points out, Wells didn’t allow any of this to deter her.
Of her own upbringing in the South, Meeks writes: “My learned habit of keeping silent was challenged by the struggles for liberation that I had to navigate as a young African American women in college. As I was being asked to fight for the liberty of myself and for others, some of those challenges came too early in my life because I was not sure about my identity as a person. It was a terrifying experience… Wells models what it means to have an authentic self. I have always longed to be an authentic person.”
Miraculously, throughout her life, Ida B. Wells remained true to her self and did not let the pervasive white supremacy that surrounded her influence who she was.
Stroupe’s contribution to the book includes his honest deconstruction of white supremacy. “For the American context, it begins in the desire to remove the native peoples and to hold slaves and to remain Christians, all at the same time. It is a powerful theme in American history… Many of our white forebears argued that not only could we hold slaves and be followers of Jesus – many argued that God had ordained white supremacy and genocide and slavery.”
Stroupe’s take on the failure of Reconstruction (post Civil-War South) is equally strong: “I had been raised by white Southern culture to believe that the period of Reconstruction failed because black people were unable to handle power. The life of Ida Wells taught me an entirely different story: Reconstruction failed because white people did not want to share power with black people.”
In addressing the source of Wells’ resilience, Stroupe observes that “Ida Wells never accepted this idea of white supremacy. This affirmation of her equal humanity made her a vocal and fierce opponent of the system of race and the white supremacy that flowed from it.”
On the subject of colonialism, with deep roots in white supremacy, Meeks notes “The ways of the Africans were fascinating to the Europeans, who showed up in their [African] homeland with an air of superiority. The Europeans began to name what they saw and experienced without the ability to accept those who did not choose to live as they did. The projections… made it easy to devalue the people on the bases of projection instead of any real understanding of African culture.”
Despite the slow-movement of equality and equity in United States history, Meeks is cautiously optimistic. “The truth seekers have to stand up to be counted. The projections have to be replaced with reality, creating the brave space where a new narrative can be born. This is the path to salvation…The false images have to die… The white supremacy narrative created a false reality and it has to die. It is dying, and one of these days it will be replaced with a new narrative of inclusion for all of God’s children as equal humans on this earth.”
She goes on to note, “The conversation of this current era of repression and oppression has to be silenced and replaced with one of liberation and a new understanding of power, which can be derived from reimagining this country as a place where healing is possible and deeply desired.”
In the next chapter of Passionate for Justice, Stroupe points out the link between the judicial system which uses the difference between intent and result of law, citing the “Mississippi Plan” of the 1890s [restricting black rights] up to the point of an October, 2018 U.S. Supreme Court decision that used a North Dakota law to keep Native Americans from voting. “This distinction between intent and result is an essential tool in the white power work to preserve our current system of race.”
In the North Dakota case, state law required all voters to have a street address, but Native Americans living on reservations all had post office boxes. “No intent to discriminate based on race was expressed,” writes Stroupe, “but its purpose was clear – take the vote away from as many Native Americans as possible.”
“Jesus reminds us that we are called to see a whole new world, not a colorblind world or a non-racialized world. Rather, in the midst of our kind of world, we are asked to hear and see and acknowledge that God is in the ministry of reconciliation in Jesus. In the midst of this ministry, we are called to be “ambassadors for Christ,” (2 Cor. 5:20), not in the old individualistic get-me-into-heaven vein, but in the communal and eschatological vein of working for conciliatory measures of justice and equity and mercy in our lives now.”
In Stroupe’s view of things, conciliation [coming together] has to happen before reconciliation ever will.
With Passionate for Justice, Meeks and Stroupe have offered a deeper understanding of the life of Ida B. Wells, an incredible, vibrant black woman, to provide important lessons for our own times.