Belonging and Bridging? Or Othering and Breaking?
When I was a 3rd grader, Dr. Martin Luther King Jr was assassinated, and my hometown was put on lockdown with Military Police on the corner of Mintwood Place and Columbia Road. Iād never seen a gun that long or in person. Ā During the uprising that engulfed parts of DC that April in 1968, my mother decided she was not afraid of the looting, even though we could all see the red glow to the east above 14th street: she was going to the grocery store and get us food for the weekend, and that was that. On a Friday night, in the dark, by herself, she found the Grand Union where we usually went was closed, so she went to a bodega-like corner store and bought a few things. Ā The Black man who worked there was just closing up. Apparently, he thought it was unsafe for her to go back out, and he walked her home.
This shopkeeper extended a protective hand to my mother, whoād blithely ignored the fact that, temporarily, sheād become a stranger in a strange land. Her naivete is a good example of white privilege. No matter. She was escorted to safety by kindness, hospitality, radical welcoming. Now that is hospitality. My mother hadnāt realized she was a stranger in a newly strange land, and this man was her āneighborā, long enough to get her safely home.
Ā Iāve discovered a group call the āOthering and Belonging Instituteā which is housed at that bastion of liberal thought, the University of California at Berkeley. The director is a Black man named John Powell. He writes in a special issue of Yes Magazine about building bridges, in 2019:
āAt a time of heightened polarization and intense inequality in the United States and around the world, social differences run the risk of being turned into fault lines, and exploited for divide-and-conquer politics. As political scientists Rose McDermott and Peter K. Hatemi recently observed, inflammatory us-versus-them rhetoric āinstigates neural mechanisms from the evolutionary desire to be part of the group.ā
ā¦. Bridging ā¦is a concept used to investigate trust and social cohesion, as well as reciprocity and civic bonds. It describes relationships between and among different groups of people in society, and is a form of social capital, which examines connections that connect people across a cleavage that often divides society (such as race, class, or religion). Bridging occurs when members of different groups reach beyond their own group to members of other groups. Examples of this would be moving into integrated neighborhoods or places of worship where people hold different identity markers than oneselfā¦
Ā Ā Ā Ā Ā Ā āOtheringā occurs when a person or group is not seen as a full member of society, as an outsider or āless thanā or inferior to other people or groups. It happens at an interpersonal level across many dimensions such as race, religion, disability, sexual orientation, and others, but is also expressed at the group level. When governments and other elites participate in the othering of certain groups, othering reaches its most dangerous level, and can lead to violence, and even genocide.
One of the mechanisms of othering is the practice of breakingāthe antithesis of bridging. Breaking occurs when members of a group ā¦.turn against the āoutsiderā group or the other. ... It tells the other, āYou are not one of us. You donāt belong and you should not get the same public resources or attention and regard that my group gets.ā Breaking emerges from a belief that people who are not part of the favored group are somehow dangerous or unworthy. It is largely based on fear, and a feeling of insecurity. These emotions may be grounded on a belief that āthose peopleāāwhoever they areāare stealing our jobs, harming our neighborhoods, or that they pose a threat to our sacred values and norms.
By imagining together, we can use bridges to hear the other and help construct a larger more inclusive āweā where no group dominates or is left out.ā
[https://www.yesmagazine.org/issue/building-bridges/2019/11/11/only-bridging-can-heal-a-world-of-breaking/]
On the website of the Othering & Belonging institute, I found this:
āNo person, nor our living planet, are left outside the circle of our concern.ā
Just in the past few days, the revered Civil Rights giant Congressman John Lewis died at the age of 80. Lots of quotes are being shared, and then I saw this illustration:
He was one of the original Freedom Riders who made it possible for Black people to vote safely in the South; a bridge to voting rights. (Donāt you wish Luckavich had colored his skin darker?)
Ā I think that a kind of bridging is easier for people to express during a crisis, like a hurricane or tsunami, like a fire. For a few weeks, the covid19 crisis in New York made everyone family:
We are not in that āremarkable act of global solidarityā anymore. Solidarity has given way to a deepened partisanship, most recently over the wearing of fabric masks on our faces. Ā This āotheringā feels like a tearing apart of the fabric of community.
To wit:
I chimed in:
All you have to do is say youāre from Eugene OR, and you get verbally assaulted in āLakeview Announcementsā Facebook page. Ā Are you one of us? Or are you going to be āotheredā here? This poor woman now knows it could go either way.
Because Iāve been feeling so disheartened lately, Iāve been looking for stories like this one:
āAthlete Abel Mutai representing Kenya, was just a few feet from the finish line, but he was confused with the signage & stopped thinking he had completed the race. The Spanish athlete, Ivan Fernandez, was right behind him & realizing what was happening, he started shouting at the Kenyan for him to continue running; but Mutai didn't know Spanish didn't understand. Then the Spaniard pushed him to victory. A journalist asked Ivan, "Why did you do that?"
Ivan replied, "My dream is that someday we can have a kind of community life". The journalist insisted "But why did you let the Kenyan win?" Ivan replied, "I didn't let him win, he was going to win". The journalist insisted again, "But you could have won!" Ivan looked at him & replied, "But what would be the merit of my victory? What would be the honour of that medal? What would my Mom think of that?"ā
What indeed? Ivan saw Abel as his athlete-brother. Ā His mother taught him how.
Here's an even more stark reminder of radical protection, radical hospitality:
From the BBC: https://www.bbc.com/news/magazine-24653643:
āKeshia Thomas was 18 when the Ku Klux Klan, the white supremacist organisation, held a rally in her home town in Michigan. Ā Liberal, progressive and multicultural, Ann Arbor was an unusual place for the KKK to choose, and hundreds of people gathered to show them they were not welcome.
The atmosphere was tense, but controlled. Police dressed in riot gear and armed with tear gas protected a small group of Klansmen in white robes and conical hoods. Thomas was with a group of anti-KKK demonstrators on the other side of a specially-erected fence.
Then a woman with a megaphone shouted, "There's a Klansman in the crowd."
They turned around to see a white, middle-aged man wearing a Confederate flag T-shirt. He tried to walk away from them, but the protesters, including Thomas, followed, "just to chase him out".
Image copyright MARK BRUNNER
It was unclear whether the man was a Ku Klux Klan supporter, but to the anti-KKK protesters, his clothes and tattoos represented exactly what they had come to resist. The Confederate flag he wore was for them a symbol of hatred and racism, while the SS tattoo on his arm pointed to a belief in white supremacy, or worse.
Teri Gunderson, who now lives in Oaxaca, Mexico, emailed BBC News Magazine about her respect for Keshia Thomas when we published a series about kindness earlier this month:
"Her courage so touched me that I keep a copy of the picture and often think of her in situations. The voice in my head says something like this, 'If she could protect a man [like that], I can show kindness to this person.' And with that encouragement, I do act with more kindness. I don't know her, but since then I am more kind."
There were shouts of "Kill the Nazi" and the man began to run - but he was knocked to the ground. A group surrounded him, kicking him and hitting him with the wooden sticks of their placards. Ā Mob mentality had taken over. "It became barbaric," says Thomas.
"When people are in a crowd, they are more likely to do things they would never do as an individual. Someone had to step out of the pack and say, 'This isn't right.'"
So the teenager, then still at high school, threw herself on top of a man she did not know and shielded him from the blows.
For Mark Brunner, a student photographer who witnessed the episode, it was who she saved that made Thomas' actions so remarkable.
"She put herself at physical risk to protect someone who, in my opinion, would not have done the same for her," he says. "Who does that in this world?"ā
Who does that?
This guy. Patrick Hutchinson in London did that: Ā
From the WashPo:
LONDON ā A photograph that went viral globally this week of a Black Lives Matter protester hoisting an injured white man, suspected of being a far-right demonstrator, onto his shoulder to extricate him from a violent scrum contained an essential mystery: Who was the man being saved?
He is a former cop. The white man being rescued in London by a black man in the now famous image was identified as Bryn Male, 55, a former police officer and detective constable for theĀ British Transport Police, the service committed to protect rail passengers from crime. Ā He was saved from a bloody melee by Patrick Hutchison, 49, a personal trainer who also works for a security company.
Black Lives Matter protester hailed as hero for saving suspected far-right demonstrator
Both men are grandfathers,Ā British news outlets reportedā¦
Read his tee shirt: a melaninnaire, indeed.
June was a busy month:
āA noose at a NASCAR speedway in Talladega, Alabama, led to an outpouring of racial solidarity today [June 22, 2020]. The noose was found Sunday in the garage space of Bubba Wallace, NASCAR's sole black driver. He had successfully pushed to ban Confederate Flags from racing sites. All 39 other drivers rallied around Wallace today, pushing his car down pit row before the rain-delayed race began.
He climbed from the car and wept.ā
By the way, Bubba is biracial.
Thirteen years ago, the following happened (reported on by the Associated Press):
Would-be robber demands cash, stays for wine and hugs at Washington, D.C., home
ByĀ Associated PressĀ Ā Jul 13, 2007
WASHINGTON ā Police on Capitol Hill are baffled by an attempted robbery that began with a handgun put to the head of a 14-year-old girl and ended in a group hug.
It started around midnight on June 16 when a group of friends was finishing dinner on the patio of a District of Columbia home, authorities and witnesses said. That's when a hooded man slid through an open gate and pointed a handgun at the girl's head.
"Give me your money, or I'll start shooting," he said, the witnesses told The Washington Post.
Everyone froze, they said, but then one guest spoke up.
"We were just finishing dinner," Cristina Rowan, 43, told the man. "Why don't you have a glass of wine with us?"
The intruder had a sip of their Chateau Malescot St-Exupery and said, "Damn, that's good wine."
The girl's father, Michael Rabdau, 51, told him to take the whole glass, and Rowan offered him the bottle. The would-be robber, with his hood down, took another sip and a bite of Camembert cheese and put the gun in his sweatpants.
Then the story got even more bizarre.
The man with the gun apologized, the witnesses told the Post. Ā "I think I may have come to the wrong house," he said. "Can I get a hug?" Ā Rowan stood up and wrapped her arms around the man and the four other guests followed.
The man walked away a few moments later with the crystal wine glass in hand. No one was hurt, but once he was gone, the group went inside, locked the door and called 911.
Police said Friday that the case was strange but true. Investigators have not located a suspect.
"We've had robbers that apologize and stuff, but nothing where they sit down and drink wine," Cmdr. Diane Groomes said. "The only good thing is they would be able to identify him because they hugged them."
Ā I for one am glad they didnāt find the āsuspectā. Maybe the hug was transformative and he just went home to put a gun to someoneās head no more.
In the New Testament, itās the Good Samaritan who took care of the Wounded Jew left for dead on the side of the road. Jewish clergy had passed by to avoid touching someone who was āunclean.ā At that time, apparently, Samaritans were considered lower-caste. And this guy took care of the wounded man without concern for who either of them were in terms of social standing, or how much it cost to have the innkeeper tend his wounds.
It's so EASY to āotherā someone of a different caste, or race or gender, or as I find it to be true today, someone who refuses to wear a mask.
Belonging. Welcoming. Hospitality.
A definition:
I googled āhospitality in the Bibleā and found a blog by Scott Cormode. He writes:
āHospitality is the offer to extend the privileges of community to those who do not have the standing to expect it, especially those who are vulnerable because they are strangers.Ā ...Ā Hospitality is an offer to identify with outsiders and to treat them like insiders. Hospitality is extending privilege across difference.
ā¦Godās prophets remind [the people of ] Israel and Judah that God will judge them based on how they care for the widow, the orphan, and the strangerāthat is, by the degree to which theyĀ provide outsiders with the privileges that automatically come to those who are part of the community. [Why is āthe widowā an outsider? Oh yeah; sheās female.]
⦠Outsiders measure āwarmthā by hospitalityāby the degree to which insiders treat outsiders like they belong.Ā That means that hospitality must adapt to the experience of the outsider. ⦠Accommodation is different than assimilation. In assimilation, the burden is on you the outsider to change if you and I are going to share a culture. In accommodation, the burden is for me to change. ā¦Ā if hospitality is treating strangers as part of the community, then I owe them the same obligations I owe my friends.Ā ā
Ā Iāve heard the message loud and clear:
Also, this:
Dare I wear this tee shirt? Ā I think I have to earn the right to wear it. Not there yet.
If I am to build any bridges, I need to go beyond rooting out judgmental attitudes. I am still challenged by the Eugene-Oregon-hating, non-masking wearing members of my community, not to mention Mitch McConnell and #45. Ā (You do know that Satan asks: āWhat would 45 do?ā, right? Yes, I just āotheredā #45.]
Ā I listened to a podcast the other day, part of a series called The Science of Happiness. A woman described how she does whatās called the āLovingkindness Meditation.ā There are a number of versions of this contemplative practice. Hereās what she does:
Call to mind someone you love easily, and say in your mind, āMay you be well, may you be happy, may you be free from suffering.ā
Call to mind someone you donāt know as well, and say the same wishes.
Call to mind someone you donāt get along with or have trouble feeling compassion for, and wish them wellness, happiness, and freedom from suffering.
Call to mind yourself. Lastly, expand your compassion to the world: May every creature be well, may every creature be happy, may every creature be free from suffering.
Ā She also shared that sometimes she has to do an exercise thatās called Just Like Me in order to wish the person she is least connected to āwellness, happiness and freedom from suffering.ā Ram Dass has a script for this:
This person has a body and a mind, just like me. This person has feelings, emotions, and thoughts, just like me. This person has experienced physical and emotional pain and suffering, just like me. This person has at some time been sad, disappointed, angry, or hurt, just like me. This person has felt unworthy or inadequate, just like me. This person worries and is frightened sometimes, just like me. This person will die, just like me. This person has longed for friendship, just like me. This person is learning about life, just like me. This person wants to be caring and kind to others, just like me. This person wants to be content with what life has given them, just like me. This person wishes to be free from pain and suffering, just like me. This person wishes to be safe and healthy, just like me. This person wishes to be happy, just like me. This person wishes to be loved, just like me.
https://www.spiritualityandpractice.com/practices/practices/view/27782/just-like-me-compassion-meditation
Bridging, welcoming, takes work. I am working on it. Itās some of the hardest work Iāve ever done.
I wonder if Lake County could ever post something like this in the doorways of our businesses:
Probably not. But I can hope someday for this one:
I mocked this one up with a map of our county, roughly the size of New Jersey:
I donāt believe that there ever was a time when America was great, and by that, I mean truly welcoming.
I believe our greatness is in the future. Perhaps that future is coming closer:
The author of Roots, Alex Haley, noted, āif you think about it, thereās not a religious group, thereās not a nationalist group, thereās not a tribe, thereās no grouping of people to my knowledge, of any consequence, who have not, at one or another time, been the object of hatred, racism or who has not had people against them just because they were them.ā
The eighth Secretary-General of the United Nations, Ban Ki-moon, noted that āDefeating racism, tribalism, intolerance and all forms of discrimination will liberate us all, victim and perpetrator alike.ā
Bring on the liberation. I will be looking for bridges to build and methods of radical hospitality to exercise. Who does that?
Letās do that.










