It’s timely to have this article in December, when our worship theme is wonder. How might we wonder together, with curiosity instead of judgment, about the challenge of reparations? Are we making any progress toward racial justice, as an interviewer wondered in March of 1964, when he asked Malcolm X if progress was being made. 

“No, no,” Malcolm replied. “I will never say that progress is being made. If you stick a knife in my back nine inches and pull it out six inches, there’s no progress. If you pull it all the way out, that’s not progress. The progress is healing the wound that the blow made. And they haven’t even begun to pull the knife out, much less heal the wound.” And when the interviewer attempted to ask another question, Malcolm interjected, “They won’t even admit the knife is there.” 
“Pulling the knife out” is an essential step, but it is only an act of suspending the harm. It does not “heal the wound” because it is not an act of remediation or reparation. Repairing the wound requires those culpable to make amends and restitution for the harm inflicted. The claim for restitution anchors historically on our government’s failure to deliver on the promised 40-acre land grants to the newly emancipated, a failure that lay the foundation for the enormous wealth gap that exists today between Black and white people. 

The case for reparations does not center exclusively on “slavery reparation” but seeks accountability for the atrocities of legal segregation we know as the Jim Crow era and the ongoing atrocities, including mass incarceration, credit/housing/employment discrimination, a criminal justice system and policing that continue to kill unarmed Black people. It includes the immense wealth disparity borne by Black American descendants, the cumulative legacy of our nation’s trajectory of racial injustice. Reparations is about repairing the wound, both acknowledging the moral failing and making restitution for lives robbed. Reparations ultimately aspires to the righting of a wronged relationship and the deep spiritual yearning for reconciliation. 

When asked “Why reparations?” several members of the BCST responded with these statements.

Ray Wiedmeyer, Beloved Community Communications Team

Much was heavy on their hearts when Unity Church member Clover Earl and her longtime friend Danette McCarthy met for lunch after the murder of George Floyd and the uprising that followed. Danette’s daughter lives not far from the George Floyd Global Memorial, known as George Floyd Square, and she pondered the distance between the Square and the State Capitol, Minnesota History Center, and St Paul Cathedral. To confirm her inkling, she drove the distance and found it to be just about nine miles. Just a coincidence perhaps, but nine minutes was the amount of time that George Floyd was held under the knee of a Minneapolis police officer before he died. In Danette’s words, “There are these structures, these symbols of power and history, mostly white, and they are nine miles away from the square.” 

Danette’s career in pulling people together through the arts made her ponder what we needed to do to get “square” with our history in which government and church helped codify white supremacy. This led her to the idea of pilgrimage, the idea of walking from one place to the other; a practice she had never embarked upon before. Eventually she would take that walk, that personal pilgrimage of nine miles to see what it would offer. And in her chat with Clover that morning, the idea of personal pilgrimage began to germinate into something much more.

Clover, who had been on Unity Church pilgrimages to Boston and Transylvania to learn of our Unitarian history, knew something of pilgrimage. She saw pilgrimage as a chance to move into a new experience with an open mind and an open heart to seek new understandings. In her words, “over time, we began to see our work together to find clarity and strength as our own pilgrimage of sorts and that we might move that out into the world... and from there the idea of a white folk’s pilgrimage grew.”

They both know that white folks have work to do. But how to move from reading/talking about white privilege and antiracism to a place of deeper understanding? Perhaps a pilgrimage from the places of white comfort (the Capitol, Cathedral, History Center) to a place of Black resistance (George Floyd Square) would be a chance to dig a little deeper. The walk they imagine will give one the opportunity to reflect internally, to process with fellow walkers, and to think more deeply about our own actions for creating a more just world.

Clover and Danette now invite you to a shared pilgrimage called “Hey, White People: A Journey” to walk the nine miles from the Minnesota Capitol to George Floyd Square on Saturday, May 21. There will be four stops on this pilgrimage: the Rondo Commemorative Plaza, the Mississippi River, the Minneapolis Third Police Precinct, and George Floyd Square. In between there will be time to chat, or moments to just ponder the path we are on and the path we all want to create.

Beloved Community Communications Team

“SoulWork” is going to that deep place of truth and value, according to Rev. KP Hong. On Saturday morning, September 25, 2021, over 55 of us gathered for a rich and rewarding program to learn more about how our personal and communal spiritual development intersects with our goal of a multicultural antiracist community. Like the double helix of DNA, the two strands wind around each other and are inextricably linked to help us grow and live into our best selves. 
​
KP, Laura Park, and Angela Wilcox of the Beloved Community Staff Team have been working on the “Double Helix Model of Faith Formation and Antiracism-Multiculturalism,” for many months. This tool is designed to help individuals and ministry teams look at how we work among ourselves at the intersection of “me” and “we,” and evolve in how we do racial justice work.

During the morning event, KP and Alfonso Wenker from Team Dynamics, and Angela and Laura took turns offering perspectives to help provide a framework for the new model. Then, we went into breakout rooms by ministry group and discussed the practices and rituals that bring us closer and connect us to the work we do together.

The Double Helix Model (below) helps us see that there is no dividing line between our faith and our actions. Watch for more information to come about Unity’s approach to connecting faith formation and racial justice — SoulWork.