Growing up, when I thought about forgiveness–which is ever present in a practicing Fundamentalist Christian’s life–I thought first about God so loving the world that he sent Jesus to die on the cross for our sins. For our forgiveness. When I thought of forgiveness apart from the Cross, I thought about Jesus’s quip to Peter about forgiving an offender 70 times 7 (Matt 18:22). I remember calculating it in my mind, which Peter probably also did.

This semester I took a class with Dr. Chanequa Walker-Barnes, whose new book, I Bring the Voices of My People: A Womanist Vision of Racial Reconciliation, brings Womanist Wisdom “to describe how race and racism work, what reconciliation really looks like, and how faith can help us work toward it” (https://drchanequa.wordpress.com/2019/02/12/my-book-is-coming/). When you stop and think about it, each of those concepts–forgiveness and reconciliation–are huge. So full of meaning and implications that it was and continues to be daunting to me. My classmates and I spent 15 weeks grappling with texts and ideas; now I find it less daunting than profound. What I mean is that it is important to put forgiveness and reconciliation in practice and help others to do so, too. I know it was a good class because we are leaving it with more questions than when we began. Success is often measured by knowing enough to know what you don’t know. Our final project was to create a curriculum on forgiveness and/or reconciliation.

Dr. Walker-Barnes’s Book

From the time the project was assigned, I began to have trouble with it. I had writer’s block for curriculum development. I realize I still have some sorting out to do with the two-in-one concept, since, as Flannery O’Connor wrote, “I don’t know what I think until I red what I say.” In this post, I will briefly sketch an overview of an introductory segment on the concepts Forgiveness & Reconciliation. Should spaces for dialogue ever come up, here is where I would start.

First, it is important to note that Forgiveness & Reconciliation is a whole field of study with a growing body of literature. Typing in the words, “Forgiveness & Reconciliation” on Amazon, for example, yields 437 results. Type in those same words in Google, and more than twelve million results pop up. To be fair, “forgiveness” and “reconciliation” by themselves are intermingled with results for the pair. I found this to be the case in our class, too. The topics overlap, bleeding into each other, as it were, to the point where it is hard to see where one stops and the other begins. Entangled, jumbled. This is not inappropriate.

Dr. Walker-Barnes organized the course into engaging topics, and you can see the intricate threading throughout: Theologies of Forgiveness; Theologies of Reconciliation; Remembrance & Repentance; Power, Apology, & The Limits of Forgiveness; Trauma, Anger & the Failure of Reconciliation; Reconciliation or Liberation?; Reconciliation as a Spiritual Journey; and Psychological Perspectives on Forgiveness. We read texts by Gregory Jones, Embodying Forgiveness: A Theological Analysis; John Paul Lederach, Reconcile: Conflict Transformation for Ordinary Christians, and Everett Worthington, Forgiveness and Reconciliation: Theory and Application. There was a lot to read and talk about. If I were guiding a book talk on the subject, I would use some of the helpful strategies and models from these texts, developed by peace workers who walk the walk. Dr. Walker-Barnes’ book was published after our class had begun, so we only had a teaser chapter from it. It’s now on my Christmas break reading list!

The semester was spent painstakingly unraveling meanings. Here are some key points.

1. Christians not only have an obligation to practice forgiveness, we also have a model. God forgives us.
2. There are distinctions between forgiveness and reconciliation, even though they are a good matched set.
3. Both forgiveness and reconciliation have important and often frustrating limits. If we know them going in, we will not have our expectations dashed.
4.  Historically–both within Christianity and without–forgiveness and reconciliation have been abused, misused, oppressive, and suppressive. Survivors of interpersonal and/or systemic trauma/conflict narrate the journey to forgiveness and reconciliation. Survivors remind us of the high stakes involved in forgiveness and reconciliation; their voices are critical  to how we practice.

To further muddle my thinking, you have to consider forgiveness according to its various levels. Are we talking about forgiving another person? Groups of people? A whole country? What about reconciling? Couples reconcile (or don’t). Friends can too. Different cultures can reconcile–like in South Africa. People can be reconciled to God. I have to reconcile within myself. The scope is incredible.

I will end my overview with this: our participation in the divine life, that is, how believers exist in the world, is wrapped up in the tremendous Mystery. The gift and responsibility of forgiveness–and yes, reconciliation, too–are part of that mystery. And it is part of most believers’ theology. For example, while there are many subjects Jesus never mentioned, he was explicit about forgiveness: do it. So, as complicated and perplexing as forgiveness and reconciliation can be, it helps to approach them as sacred process.

Below is a picture of our white board from the last day of class, where we summed up what we had learned. In my next post, I will summarize them in talking points.

I really love my seminary, the McAfee School of Theology, Mercer University. Faculty and staff there are committed to issues of justice and spiritual growth. It is also a place where only about 45% of the students are white. I want to support a place like that and more important, learn from the variety of perspectives and experiences of my classmates. It is a place where I can focus on issues important to me, like being a good ally by attending to my white privilege. I am convinced that my anti-racist work as a white Southern academic should also include theological and religious frameworks. I needed to get in touch with my Jesus.

White Savior Movie

Part of the institution’s commitment to spiritual formation is the annual faculty, staff, and student weekend retreat, which the founding faculty built into the design of the programs. We just recently had one at the Pinnacle Center in the North Georgia mountains, where we spend two days worshiping together and getting to know one another. We build deeper relationships as classmates at a setting like this, where we pray and take communion together. This year, the dean announced he had been working with friends in Union Point, Georgia, to plan a work day at a historic cemetery near the original location of Mercer University. Here’s what he said:

This summer I learned of a neglected African American cemetery located nearby the Penfield cemetery. I have partnered with African American activists and other leaders to help them with a clean-up effort on October 26. I would very much appreciate it if you would join me as we honor this sacred space and practice remembrance.

He noted that enslaved persons were buried there.

Here is what I wish I had thought: Does it make a difference that the dean is a straight, white, cis-male? Were faculty invited to discuss this topic, welcoming voices from faculty of color? Could groundwork have been laid so that the announcement would have had context for the benefit of the students, most of whom were African American? What is motivating me to want to participate?

What I actually did, though, was volunteer to clean up the cemetery.

A few days later, the dean sent a reminder and included additional information that a filmmaker friend and seminary grad would be filming for a documentary. A few days after that, I learned that a group of African American students had submitted a letter to the dean to express concerns about the project. I have not seen this letter, but the seminary grapevine is real. That was the day I discovered the “Savior Barbie” Instagram account. If you haven’t heard about it, below is a Huff Post article, along with 2 examples of Barbie’s posts.

White Savior Barbie Huff Post

White Savior Barbie pokes fun at people who suffer from “White Savior Complex,” the term used to describe the white Westerners who travel to third world countries and make the entire affair an exercise in self-congratulatory sacrifice. (Huff Post). The account owners, who remain anonymous, point out, “We have both struggled with our own realizations and are definitely not claiming innocence here.” “Barbie Savior, we hope, is an entertaining jumping off point for some very real discussions, debates, and resolves.” It isn’t that there is anything inherently wrong with doing volunteer work to help people. WSB targets the idea that Africa needs saving from itself and white people are the ones who can do it. Barbie Savior is there for a photo op, the ultimate selfie. This kind of thinking supported colonialism, conquest, and slavery. It is white supremacy.

Barbie Savior (@barbiesavior)

Let me be clear: I am not suggesting for a minute that the McAfee dean is in error. I have no idea until and unless he discusses it what the process was for bringing this opportunity to the students. For all I know, he brought it to the faculty first for them to unpack together. The letter from students is said to contain references to a diversity strategic plan, which I imagine calls for voice and conversation and inclusion in initiative planning. I have no doubt he is prayerfully and profoundly considering what they have written and will respond appropriately. This is not about him; it is about my own complicity in maintaining racist systems in which the White Savior Complex operates.

So just what was I thinking? My first thought was what a great service project! As a Southern Christian who knows what “Decoration Day” is, I have cleaned old cemeteries for as long as I can remember. My second thought was about the historical significance of the place, for yes, I was in part motivated by it being a very, very old African American cemetery that was the final resting place of former enslaved persons.

My third thought was about my friend Edeltress in Baton Rouge, who had taken me on a detour to her ancestral cemetery one day while we were on a school visit for work. “Do you mind?” she asked me. “It’s been so long since I’ve been here. I was a little girl and my parents brought me.” So we drove to a countryside in Louisiana that I couldn’t find today if I had to. “Here it is,” she said. But looking around, I couldn’t see a graveyard. Just what looked like woods, undergrowth, weeds–way back, about a hundred feet off the side of the road. Edeltress laughed. “Oh, you’re looking for a white cemetery. This is how our cemeteries look.” We tramped around the site, being careful not to step on the graves, and on the way home, she told me stories about her father, who had driven an old broken-down truck so that his white neighbors would not recognize him for a landowner and successful farmer. My people were dangerous. So that is the image I got in my head when the dean asked for volunteers. I thought of paying tribute, in this small way, to my friend.

That is why I am going to acknowledge my white privilege, acknowledge the concerns of my classmates–for they hold us accountable for thinking of and processing these issues before complying–and then go clean up a grave yard. But you won’t see it on Facebook or Twitter. I will not take a selfie with a tombstone. Does this make me admirable? Is this sufficient acknowledgement, or am I assuaging my conscience? Am I asking the right questions? I don’t know, but it gives me something to ponder as I pull weeds.

White supremacy can look like skin heads carrying swastikas; it can look like angry white people wearing red hats. It can be masked by well intentioned white people who secretly voted for Trump. And it can be a white seminary student who fails to do the work of problematizing a workday over the graves of enslaved persons. There is another White Savior resource I find relevant here. White Savior: Racism in the American Church (2019). The film “explores the historic relationship between racism and American Christianity, the ongoing segregation of the church in the US, and the complexities of racial reconciliation” (imdb). I recommend it. The film closes with an African American minister from the Bronx discussing being an ally. “Being an ally,” he said, “means asking ‘What do you need? and sometimes that means just shut up and listen.”

At the end of the day, I believe in a place like McAfee. It exemplifies the complexity of racial reconciling and justice. The messiness of it. It is a place where we can make all the mistakes–and there are many–and learn that the sky doesn’t fall when we make them. It is a place where, sometimes, we can just shut up and listen.

This week I had to check my whiteness two times, first at the ONA Coalition National Gathering and then at the UCC General Synod. The lesson was reinforced for me that, even though I have more than one historically marginalized marker with which I identify (gender and sexuality), that does not mean I am enlightened or evolved in relation to other marginalized populations. It is no fun having to face this in real world situations, but it’s crucial to remember. It also teaches me that in discerning for the ministry, I have a lot to learn. It is God saying, “You’re not there yet.”

The first was during a talk given by a candidate on the slate for a UCC national office. Right after the UMC vote, I had been a little indignant about African delegates being the conservative votes that put the resolution against LGBTQ ordination over the top. Reverend Karen Georgia Thompson pointed out that the African delegates had been heavily lobbied and probably manipulated by conservative (probably Southern) delegates. Of course they had; it created the narrative that benefitted U.S. delegates while reinforcing the stereotype that Black bodies and Black churches were by nature “essentially” conservative. 

The second instance was personal. I had a roommate for Synod, a gifted African American chaplain I’ll call Susan. One night, we went to a late evening reception for Members in Discernment for ordination. It was late, so there weren’t many people in the large Hilton hotel suite. In the corner, engaged in conversation with a conference delegate, sat Reverend Traci Blackmon, a rock star minister, prophet, activist in the UCC. She came on the national scene in helping people from Ferguson, Missouri, respond to the Michael Brown murder in 2014. Naturally, we were both star struck. While helping ourselves to the snacks and wine, Rev. Blackmon walked over and began heating up her leftovers from Maggiano’s. The three of us struck up a conversation about a contentious topic in the last session. She was very gracious and seemed to me to be in the mood to talk. It seemed like she needed to unwind before calling the very long day a night. So the three of us sat down in the living room area of the spacious suite while she ate. Even though it was late, I was energized. Like those cop shows where they have to keep the caller on the line so they can trace the call,  I just wanted her to keep talking. She is a public theological intellectual, and like bell hooks, a treasure.

When we got back our room, I was revved up from the experience. “Traci Blackmon had a conversation with us,” I said. “Well,” said Susan, “she had a conversation with you. I think I may have made one statement.” Screeching halt. She was right. I, in my white academic privilege, had manipulated the conversation so that I could “own” an engagement with this person I admired. I knew how to guide conversation, to interview a subject, and that’s what I had done. My new friend was gracious, and to her great credit, she didn’t excuse or deny it to make me feel better. The irony is that throughout the conversation with Rev. Blackmon I kept telling myself that I was humbled to be in her presence. No I wasn’t; I was proud. Humility is what Susan exhibited, yet I was so blinded by my privilege I did not see it.

I am not suggesting Susan did not have voice–she did, and she could have called me out severely as we debriefed. What I realized was that in this space where justice and covenant were sacred ideals to be put into practice by all Christians, I had performed a microaggression from a place of privilege, so I am glad the space is also one of grace and mercy. Although, like the tools of privilege in my invisible backpack, I do not deserve them.

Today is June 19th, Juneteenth, the day in 1865 when news of Lincoln’s signing of the Emancipation Proclamation two years earlier finally reached enslaved persons in Texas. It coincides with the National Gathering of the UCC Open & Affirming National Gathering and a Race and Religion course assignment on whether the Lost Cause still exists in the South today. All things work together, and it is fitting.

When I was a kid my parents took my little brother and me to Shiloh National Military Park. This began and strengthened my fascination with the Civil War. Other Southern writers have written about how prominently Civil War lore figured into their childhoods, how it shape their psyches as Southern men. No major battles took place in Alabama like in Virginia and Tennessee, so my parents—who took exactly one vacation in their lives and it was NOT to the beach—hauled us on a day trip to Shiloh. We saw the exhibits with artifacts from the battlefield: bullets, bayonets, buttons. We saw a film that mapped out the two-day fight from April 6-7, 1862, the bloodiest battle until Antietam five months later. It remains the sixth on the top ten list. We walked around sites so horrific they had been named: Hornets Nest and Bloody Pond, water colored red by soldiers’ blood. At the end of the day, my parents took us to the gift shop, where we were each allowed one souvenir. My brother and I  got the same memento—a confederate private’s cap. We did not even consider the Union blue cap of the yankees.

I think perhaps the Lost Cause takes on a different meaning for working class Southerners than it had for the old plantation class that evolved into wealth obtained from industry and later, investment. For us, the Lost Cause equated with the tragic romanticism of the lost war. The South is a contested place; it is a place looked down upon by those outside—and sometimes inside—of it. During the tour, my brother and I cheered for the Shiloh story of Day 1, that went to the confederates. On the second day, Grant’s reinforcements arrived, Albert Sidney Johnston was shot, and the battle went to the Union. The feeling I had then is similar to the physical and emotional drain I feel after the University of Alabama loses a big game to Auburn. It is real disappointment that I feel for the rest of the day. Our land had been invaded and we had lost. That was my lost cause, and its symbols took on religious meanings—the Stars and Bars battle flag, the gallant General Lee upon his steed Traveler (yes, I know the horse’s name), and of course, Dixie, our hymn.

Constructing the Lost Cause narrative so strong that is part of the psyche of Southerners who have no discernable connection to the Old South other than geographic location required a national comprehensive campaign. So the question to consider is, in whose interest was it to create the Lost Cause as an organizing theme? The white plantation class, supported by southern newspapers convinced poor whites that they were whiter than they were poor; thus, they allied with the people who looked like them. We continue to do this today, voting and allying against our economic interests because they are white. Northern and Southern Protestants turned defeated confederates into defeated Christians as the Lost Cause became a vehicle for Southern Redemption—redemption that was religious, social, and political.

Yesterday, I attended a session at the UCC Open and Affirming (ONA) National Gathering in Milwaukee, called Offensive Faith: Queering the Playbook for Religious Engagement. Rev. Naomi Washington-Leapheart, of the National LGBTQ Task Force stressed the intersectionality present in dismantling systems of gender and sexuality oppression. People of color are disproportionately affected by violence in this country; the same is true for gender violence. One of the pictures she shared prompted my reflections here, connecting religion, the Lost Cause, and racial (and gendered) violence. I look at it now and am offended, yes, but I see it and know that the stirrings of nostalgia I also feel seeing the old black and white photo that could have been taken at Littleville Elementary School, where I grew up a confederate child. My nostalgia is a fruit of white privilege, and so too is offensive.

The second photo Rev. Leapheart shared will likely offend Lost Causers—not only them, it will offend many other white people. I think when we as a people can be offended by both images because they stand for a history of racial violence in which religion has been complicit—then we might hope for redemption.

Please also take time to visit the National LGBTQ Task Force web site and read about their All of Me. All the Time campaign for the Equality Act. They have this description:

The National LGBTQ Task Force educates federal policymakers about the need for non-discrimination protections that ensure the whole person is able to advocate for themselves when discriminated against, wherever that discrimination takes place. We work with a wide range of progressive partner organizations across the country both at the state and federal level, like the National Black Justice Coalition. The Task Force shifts the conversation from a political and technical one to a national and inclusive conversation based on morals and values.

National LGBTQ Task Force

for Jenny Nixon

Last weekend, I attended the National Gathering of the Southeast Conference of the United Church of Christ, a denomination with a history of social justice advocacy that dates back to colonial New England. The UCC has always, to my knowledge, ordained women ministers, and it is a space where I feel welcome to offer and develop my gifts of leadership. One evening at dinner, I gravitated to a woman dining alone and asked if I could join her. I didn’t join her because she was alone; I joined her because I had been in a previous session with her and heard some of her story. I remember she had said: I was in Alabama during the Civil Rights years, and the League of Women Voters kept me sane. I wanted to hear more.

Her name is Jenny Nixon, and she is a resident of the Uplands Retirement Community in Pleasant Hill, Tennessee, which, if you ask me, is one of the best kept secrets in retirement living. Jenny was hard to miss all weekend because of her booming voice, head of solid gray hair, piercing blue eyes, and the shape her body has decided to take as she got older, which required her to use a walker. Yes, I’d appreciate your company, she told me. I eat more slowly than most people these days. I fetched us a couple of pieces of strawberry short cake for us and sat down.

League of Women Voters, 1970’s

Jenny was born in Oregon in 1933 but had gone to college in California and lived for some time in Washington State. I’m a Westerner, she told me with a glint in her eye. What attracted me to her was that she had been a women’s rights activist in the 1960s and 1970s. It isn’t too often that I get to meet a feminist–a real feminist–from the “women’s lib” era. But that wasn’t the only reason I wanted to hear more of her story; our stories, as it turns out, had something in common: Alabama. Will you tell me more about your time in Alabama? I asked her. I think it’s important, and I know it’s interesting! That’s all it took. I will recreate her narrative here with only minimal interruptions of my interjections and comments.

My first husband was an aerospace engineer, and “Mr. Boeing” sent him to Huntsville, Alabama, where he worked on the rocket that sent us to the moon. It was 1964. Kennedy had been assassinated, but worked progressed on the space program. We lived in South Huntsville. Our kids eventually went to Chaffee Elementary School, White Middle, and Grissom High~~all named after the astronauts killed in the Apollo 1 fire at Cape Canaveral in 1967. Of course, that was my first husband. The only things we had in common were our kids–and bridge. We were an unbeatable bridge team! I am very proud that I always spoke well of him to my children. That was very important to me, that they kept a relationship with him. He was a good father. 

I searched for a photo of Jenny, and I believe she is seated just to the left of the column.

In those days, the senior engineers had a choice of moving or not, and most of them chose not to. So there were communities of young families with young children. Before Boeing, before NASA, Huntsville was a cotton town; once we got there, it was a city of 20- and 30-somethings. I had young children, my husband was an engineer, I was college educated. I needed something to do because I couldn’t just stay at home. The League of Women Voters really did keep me sane. My husband didn’t really approve of the amount of time I spent working, but I did it anyway. I was president of the local chapter. In those days I could mimeograph flyers at my house. We met at my house over the years.  

I was in Huntsville the year the President signed the Civil Rights Act and the Voting Rights Act. We worked hard. One of our projects was a weekly bi-racial lunch, where we went to lunch as a group of Black women and white women–together–to a restaurant. In Alabama in the 1960s that was a radical act. You just didn’t do it. My husband’s job was integrated because it was the federal government, so they hired Black engineers. George Wallace was governor during that time, and it was not easy. 

I used to tell my friends in the West that not everybody in Alabama was racist, that there were people there who worked for civil rights. I tried to bring my children up that way; of course, sometimes the teachers reported that they were being disrespectful. They didn’t say “ma’am.” But they turned out fine. Eventually, more of the women went to work outside the home, so there were fewer of us who could do volunteer work with the League. When my husband was transferred to Washington State, that was the end of my Alabama years. 

By that time, we were finished with our shortcake. I’m keeping you, I said. Yes, I’d just as soon go home now, she replied mater-of-factly, as she asked me to dial her current husband George on my cell phone. George, this is Jenny. You can come and pick me up now in front of the cafeteria. Five minutes, yes. Goodbye. Spoken like a Westerner.

Last month, Alabama Governor Kay Ivey signed into law the harshest abortion bill in U.S. history. According to the Washington Post, only three women had a voice in the Alabama state senate, where all 25 votes cast in favor of the bill were from white, Republican men. This in a state where although 51% of the population is made up of women, only 15% of the legislature is–one of the worst ratios in the country (https://www.washingtonpost.com/nation/2019/05/15/typical-male-answer-only-women-had-voice-alabama-senate-men-passed-abortion-ban/?utm_term=.8fd84fe87878).

This morning, an opinion piece from the New York Times popped up in my news feed called Where Are the Socially Conservative Women in This Fight?
The American family needs defending and right now men are leading the charge. Written by Helen Andrews of the conservative Washington Examiner, a central them was a critique of the “Two Income Trap,” a term coined by Senator Elizabeth Warren in her book by the same name. Andrews opines:

Marriage simply no longer offers the financial security it once did. The consumer goods that singles buy have gotten cheaper, but the things that middle-aged parents spend the most money on — houses, education, health care — have gotten more expensive, while wages have stagnated. It has become difficult for a family with one breadwinner to afford a middle-class standard of living. “Mom’s paycheck has been pumped directly into the basic costs of keeping the children in the middle class,” Ms. Warren’s book “The Two-Income Trap” explained. The mass entry of women into the work force is one reason for this financial insecurity.

Look at that last sentence again. It’s important, as Andrews turns her argument for the emergence of conservative women toward women’s desire for marriageable men. She references the now-viral quote by Fox’s Tucker Carlson: “Study after study has shown that when men make less than women, women generally don’t want to marry them. Maybe they should want to marry them, but they don’t.” Andrews expounds:

As it happens, there is an abundance of data on Mr. Carlson’s side. Wendy Wang is the director of research at the Institute for Family Studies, and before that she worked at the Pew Research Center, where she co-wrote a report about unmarried Americans. “The number of employed men per 100 women dropped from 139 in 1960 to 91 in 2012” among never-married Americans 25 to 34, her report found. “In other words, if all never-married young women in 2012 wanted to find a young employed man who had also never been married, 9 percent of them would fail, simply because there are not enough men in the target group.”

Poor white men. No one wants to marry them. And why not? Because women have taken their jobs!

Here’s another jewel from Andrews, citing an MIT study: When women’s wages went down relative to men’s, marriage and fertility actually went up. I do not have to paint the phallic imagery here, do I?

So, rather than build an economy built on sustainable infrastructures, living wages, affordable health care and child care, paid leave for parents of all genders, tax payer funded college tuition, and jobs in a 21st century world–Alabama leads the rest of the country in this ignoble approach to economics, which, make no doubt about it, it is. Abortion legislation is not about morality or religion or the salvation of Alabama souls. It is political, for it will keep the good Christian people voting Republican–against their own financial and reproductive interests. And this, friends, will keep the Republican coffers full.

The Alabama bill, along with Andrews’s call for conservative women to take up the call to put women back at home rearing children while their men go off to work, is dangerous. Under the guise of fighting for our “right” to stay home and raise children–and do the majority of domestic labor without pay as part of the contractual obligation to which their marriageable men are entitled–women will be demanding to have our rights revoked. Rights that people like Jenny Nixon worked–from her home, while her children were at school–to make available to us. And, women like Governor Kay Ivey, who have the facade of power, do the bidding of male legislators. If you want to see what the world will look like when this retro-vision is enacted, look no further than the Alabama legislature. Or the list of Fortune 500 CEOs, or the U.S. Senate.

There’s another place you can look. Watch The Handmaids Tale, Seasons 1 & 2. It was not Commander Waterford who was the architect of Gilead. Rather, it was his wife, Serena Joy, who was the power and talent of the movement. In one chilling scene, which I’ve included below, Serena uses her charismatic speaking talent to turn a group of college student protesters to her conservative vision. Keep watching, though, to see how it turns out for her after she cedes her power. See how she lives in Gilead. The cost of equity and equality is high–we continue to pay it. But there is also a cost to maintain our liberty, and part of that cost is vigilance. Margaret Atwood noted in her book the wages of inattentiveness. Nothing changes instantaneously: in a gradually heating bathtub you’d be boiled to death before you knew it.

Have you written your story down, recorded it somewhere, I asked Jenny. No, she said. I thought about it but haven’t. I still remember it, though. I pray that we will all remember, before we boil in a bathtub of our own making.

The Power of a Conservative Woman: Serena Joy Waterford, The Handmaid’s Tale

NYT: Where Are the Conservative Women

‘A typical male answer’: Only 3 women had a voice in Alabama Senate as 25 men passed abortion ban

Like all GoT fans, Sarah and I had been awaiting Season 8 for two years. For the last month, we’ve been organizing our weeks around Sunday nights at 9:00. We’ve organized our Sundays around that one hour. This week, for the series finale, we had a minor change to our normal routine of gathering around our tv with tailgating snacks. We were in Orlando for a math conference. No problem~~we’d just watch it on HBO at the hotel. On Friday night, we discovered the LaQuinta provided complimentary Showtime. Not HBO. We had 48 hours.

Saturday was spent researching, me poolside and Sarah from a panel session. We called Buffalo Wild Wings, who was running commercials nationwide showing the Mother of Dragons. This probably meant they were going to have their monitors blaring with the final episode. Nope~~they didn’t have an HBO subscription. Could we live stream through our cable provider? Apparently not unless we were in proximity of our cable box. Did we know anybody who actually 1) lived in Orlando and 2) had HBO? Time was running out!

Thanks to Google, we discovered HBO Go and made plans to stream on our laptop that evening. Since Sarah’s high school friend–an engineer–was hanging out with us, we’d watch in the lobby. It was the best we could do. We started set up early, an hour ahead of time. Putting our heads together to make the most of our viewing environment, we got up our courage to ask the receptionist if she might dim lights and lower the volume of the lobby monitor blasting out Men In Black, which she was clearly watching from the desk. I was elected to ask.

“Lights? No problem!” replied desk clerk Julie to my first request. “I’ll dim what I can.” “Would you like to hook up the computer to our HDMI cable so you can watch it on the big tv?” A viewing event was going to happen after all! We grabbed the engineer and it was ON! Lights dimmed and the three of us planted ourselves on the comfortable LaQuinta lobby furniture just as the announcer began, Previously, on Game of Thrones. 

Then a woman walked by and saw Lord Tyrion walking through the ruins of King’s Landing, above. “Oh my God, it’s ON!” We invited her to join us. She ran down the hall and returned with a hotel pillow. “Hi, I’m Sandy,” she said, not waiting for returned introductions as she snuggled in. Sarah texted her math pal Laurie, also at the LaQuinta, to join us; she appeared, giddy with excitement. The family checking in turned and looked at us and the tv. Their teenage daughter drifted over as her mom said, “Yeah, you can just stay right here and watch.” The teenager took a seat at a table behind us, on the margin. “Come on, join us~~it’s ok!” She took a seat on the couch. Sarah made a mad dash to the room to grab our road trip snacks–grapes, Triscuits, Babybel cheese.

We were, for that hour, persons of a common union, communing around an entertainment event. Sentimental sap that I am, I looked at us, and it felt good, comfortable. We didn’t talk~~except when Sarah’s friend enthusiastically punctuated each scene with a question. Is Lady Brienne pregnant?? Is Jon going to kill her?? I heard there’s a poison chalice!! There’s one in every community, and we love them anyway. Sandy’s phone buzzed non-stop, except when it was ringing. She eventually tucked it under the pillow. And, keep in mind we were in a hotel lobby; I’m heartened to know the Orlando LaQuinta is doing such good business from 9:00-10:00pm on a Sunday night. There was a steady stream of check-ins.

As the last scene faded and the credits started to roll, Julie turned the lights back up. As if on cue, our little viewing community began to stir, turning away from the big screen, where we had–finally–found out who would rule the 7 Kingdoms (sort of, fans will know what I mean) and watched Arya head west of Westeros. The most some of us could utter was, wow. Although some elaborated with expressions of disbelief–or validated predictions, whichever.

Our little band milled around, gathered up our belongings, and began to drift off. “A selfie~~we need a selfie!” Sarah insisted. “Gather around, everybody.” I looked at the teenager, “What’s your name?” “Chelsea,” she grinned.

Communities are like families: they come in different shapes and sizes. Sometimes we don’t get to choose its members. They give us a sense of belonging, if only for an hour in a hotel lobby. They can be chosen, but sometimes they form spontaneously. Sometimes they are temporary, like this one, never to be exactly replicated again. Thinking about it now, my heart is warmed, and its strings are tugged. I hope it happens again and again, random people who share a few moments. I think world peace and reconciliation could happen that way, friendly gatherings. Maybe not over tv; maybe over food or sports. Is that naive? Yes, of course. But there is something child-like in naivety–an openness to wonder and whimsey, to connecting. As a concluding thought, I was going to do as I usually do and end with a well-placed quote from Game of Thrones, but upon checking, I couldn’t find one that captured the spirit of anything other than violent-war-and-slaughter or mockery. So I settled on one of hopefulness and determination and purity of heart and, well, of openness–not unlike the promise of community. Hold the door!

Down home, where they know you by name and treat you like family,
Down home, where a man’s good word and a handshake are all you need.
Folks know when you’re fallin’ on hard times you can fall back on
Those of us raised up—down home. (Alabama, 1985)

Prologue
When my grandmother died, it was April, and the lilacs were in full bloom. I think back on those lilacs now, realizing that they, like the women in whose lives they played such a part, define homeplace for me. I realize that I cling to them, the flowering, decadently-scented lilac that stands at the doorway like the angel at the Garden of Eden, and the women of Big Mama’s. But the angel armed with flaming sword was placed at the Garden’s entrance by God to keep people out, so homeplace, even as it beckons, has its own fiery barriers. I can no more cross the threshold of home guarded by the lilac than Adam and Eve could get past God’s messenger. And yet, just as the searchers have sought the now mythic Eden, Southerners, like me, spend an endless quest yearning for homeplace, trying to go home.

Lilacs by the Front Door

It was around my grandmother’s table that I first learned about homeplace, as she and her 5 remaining daughters, the sisters, recollected the old hard days and made plans to go back. In the same way that bell hooks (1990) contends, “houses belonged to women” (p. 41), for me, home is made by them. On Sundays, over coffee and caramel cake, they lovingly described the house and place where six babies were born. I learned that the old homeplace was a location of enshrined desire. And it is within nostalgia, a yearning for home, that desire and homeplace ideology intersect.

Daddy’s people did not like Mother’s people. My father’s father had finally left the farm, got factory work, and moved inside the town limits. When his son, my father, fell in love with a girl from “the mountain,” it appeared to them like a step backward. My mother’s home was a place of noise and music and laughter and hard liquor—everything that Daddy’s fundamentalist Christian mores denounced as sinful. The pact was made: when they married, she would disavow that lifestyle, stay away from home. I knew very little of my maternal family until I was 12 years old and my mother could not stay away any longer. She took me with her to Sunday coffee at Big Mama’s.

By the time I met them, Big Mama had left her job at the local truck stop, and the sisters had divorced the wild young men who drank and played music on Saturday nights. I returned to a Sunday afternoon matriarchy that had resigned itself to calm. Now the sisters and their daughters returned to sit around the same table, now cluttered with chipped coffee cups rather than bottles of Jack Daniels. Big Mama’s house was not quiet or orderly. The old house creaked and heaved with determination as it enveloped the lives it cradled, including, again, Mother’s, and now, mine.

Some images never leave us. When Big Mama got sick in 1983, the sisters rallied. Nobody was taking care of their mother except them, and they stayed with her around the clock for a year. On a Sunday very different from those spent around the table, I saw death still in the claiming. Big Mama had no appetite and was drinking only a little milk. Mother was at her bedside trying to get her to eat yogurt. I could not bear to go into the dark bedroom, witnessing the scene instead from the next room, as close as I could get but not nearly as far away as I longed to be. My mother coaxed her mother to eat, tiny spoonful by tiny spoonful, cooing to her as she had to my own baby, to me as an infant. She tenderly spoke words of love to her mother, words devoid of joy, words sickeningly rich with heartache. I had never felt so low and empty and sick, and I never have since.

After she died, I was wracked with remorse because I missed so many years. I loved her, and I treasure the time I spent with her. But regret and guilt are old friends who call often; there would be no moving forward. Then I dreamt my dream. She and I were alone in the darkness, and I, grown and helpless, was sitting in her lap. She enveloped me in an old string quilt, soft and comfortable with age. Her words and her body soothed me; I knew that I had known her. And my heart and mind rested easy.

When the sisters finally made the pilgrimage back home, some 50 years after leaving it, they carried with them buckets and tools. They came for artifacts, tangible memories. Each collected cuttings from foliage that remained, now overgrown with scrub bushes and weeds. My mother and her four sisters cut through the wild vines and tall weeds to re-claim their mama’s garden and take it home with them—old plants: mock orange, iris, forsythia (yellow bells), and lilac. Since then, wherever Mother has lived, wherever I have lived, we have dug up a piece of those plants, with good roots so they will live. “They won’t ever even know they’ve been moved,” she tells me. I do this because wherever I live, it comforts me to know there is a lilac by my door.

Mother and Lilacs

Big Mama: Frona Almeda Hooper Fisher

This piece was adapted from an academic paper published as Whitlock, R.U. (2006). Season of lilacs: Nostalgia of place and homeplace(s) of
difference. Taboo: The Journal of Culture and Education. Fall-Winter 2005.