On fire with a determination to transform the downtrodden and committed to social justice and progressive policies, the liberation theologian fights oppression and stares tyranny in its face. More than once, spiritual leaders have taken the mantle of Elijah and demanded twice his power, and on numerous occasions in various communities that impoverished people find themselves, the righteous have taken a socio-political role that propel them into the lead of political changes. Today the Rev. Jeremiah Wright is under attack by the right-wing elements of mainstream U.S. politics for his uncompromising posture in support of the progressive African-American church. Even more, Sen. Barack Obama has been pressured to distance himself from this spiritual tradition, as well as his personal ties to Brother Wright.
Those of us who stand on the left of the political spectrum are troubled by the contradiction in U.S. politics wherein African-American politicians must denounce the left wing and African/black conscious tendency within the African-American society to prove an additional level of loyalty, acceptability, and assimilation to win the so-called "heartland" of America. Hillary Clinton and John McCain are not forced to denounce the Christian right, i.e. John Hagee, Pat Robertson, and Jerry Falwell. These leaders have made incendiary comments about 9/11, AIDS, gay marriages, and modern American society. Why must Jesse Jackson denounce Louis Farrakhan? Why must Barack Obama denounce Jeremiah Wright? Actually, who is running for the presidency, Obama or Wright? Brother Wright is all right with me.
For any African-American politician to distance himself/herself from the progressive tendency of the African-American spiritual tradition, particularly its churches and mosques, he/she will be marginalizing a pillar of the African experience in the Americas. In fact, we can take that principle a step further; there has always been a progressive tradition within Christianity from the experience of Jesus Christ and his presence on earth. African contribution to early Christianity and the evolution of Christianity among African people for the past 2,000 years has its highs and lows. For the Christian brethren who live in the progressive tradition, liberation theology is only a natural outgrowth. Black liberation theology and the prophetic tradition are similar strands of the same desire to uplift the worse off in our midst. I will not delve into Wright's comments; we have all heard him. For the unfamiliar, Wright is actually mild in comparison to many African-American spiritual leaders who must transform Bloods, Crips, pimps, prostitute, and thugs into productive citizens.
The spiritual community must do what government programs of food stamps, public housing, and welfare do not, cannot and no longer will ever try to do — redeem a marginalized, impoverished, and oppressed minority. The "conservatives" have thrown the poor over the bridge with their anti-welfare policies. The question is: If the conservatives within both the Democratic and Republican parties oppose welfare-state policies, who will feed the poor, clothe the naked, and give hope to those in despair? In every ethnic group or race in America, the faith communities have stepped in to fill the massive void left by 28 years of federal governmental policies that retreat from their earlier commitments toward social justice and equity. Usually, the most comprehensive social programs that are organized in the thousands of communities throughout the U.S. are led by faith leaders with progressive philosophies. Call them liberals, leftists, or liberation theologians: These spiritual leaders have compassion, and their views on contemporary American society reflect a fierce critique of the injustices of today. Honestly, there are more than a few conservative and moderate spiritual leaders who are also involved in very progressive programs, but overall, the major leaders are on the left. Or to use U.S. terms — they are "liberals."
Obama will have a tough time campaigning without the overwhelming support of African Americans who are heavily influenced by the African-American church. As we closely follow the Obama vs. Clinton competition for votes, there is a sense that a larger referendum is taking place concerning American democracy. This referendum is before the entire world to see. Yes, we have seen the issues of race and gender being examined front and center. But there are larger, more important divisions that Virgin Islanders, other U.S. insular areas, and the entire planet are wondering. What about the ideology and philosophy of the three candidates? Are we being presented a three-way contest that takes for granted the ideology of the candidate and thus, we presume that the three agree to the neo-conservative tradition? Who is the true "liberal" or progressive between Obama and Clinton? Are all three candidates shades of conservatism? Is the United States truly ready for change? Will American democracy be born again and baptized with fire?
Nonetheless, the rest of the Americas are changing. Just two weeks ago, on April 20, a fiery former bishop won the presidency in Paraguay. He is Fernando Lugo, and he continues the recent upsurge of leftist leaders winning popular elections in Latin America. He comes on the heels of Cristina Fernandez de Kirchner of Argentina, who won that country's presidency last October. She is the first popularly elected female president in Argentina. Everywhere in Latin America, new faces of diverse gender, ethnicity, and class have emerged as new leadership for change and hope. Will the U.S. electorate lead and thus actually elect an African-American or a female president? Or will the Democratic primaries undermine the dynamic for change that Obama has so eloquently spoken about, but has been sidelined due to the unbelievable tendency for distraction, distortion, and destruction among Democrats?
Those to the left will support Obama to the end, even if we have problems with his views and decisions. He is the best of the current three candidates. However, we hope Obama and all other African-American politicians who seek the political kingdom remember the wisdom of the Bible: What does it profit a man, if he gains the world and loses his soul? We can paraphrase that spiritual gem and ask how it profits an African-American politician to win a primary but to lose the African-American church. Some political victories are not worth the concessions that candidates make.
Editor's note: Dr. Malík Sékou is dean of Division of Humanities and Social Sciences and Associate Professor of Political Science-History, University of the Virgin Islands. He was born and raised on St. Thomas.
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