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Baltimore City State's Attorney Marilyn Mosby: Our Lady Justice

 
 By Rev. Leah C.K. Lewis
May 4, 2015

One hundred and forty-three years after Charlotte E. Ray, a graduate of my alma mater, Howard University School of Law, became the first African American female lawyer admitted to the bar in 1872 in Washington, D.C., the world witnesses the emergence of two dynamic prosecutors, U.S. Attorney General Loretta Lynch and Baltimore City State's Attorney Marilyn Mosby.

Each, it appears, is having their Queen Esther moment—they have been appointed for “such a time as this.”  Poised to address twenty-first century xenophobia and oppression USA-style, these two legal eagles hold the hopes of African Americans, women, other people of color, the impoverished, and our nation’s lovers of justice.  Even so, Lynch and Mosby will have many hills to climb.

Mosby has taken a valiant step toward shifting a national culture of police brutality and what has appeared as judicial exemption from prosecution and conviction for police officers.  Admittedly, the outcome of the cases of the six officers charged with Freddie Gray’s murder is down the road.
In her own words, Mosby stated, “You have to change the culture of what’s happening in the police department, and you do that by holding them accountable.”  With boldness and vigor, Mosby has taken the bull by the horns in a way that few other local prosecutors seem to have had the courage to do.  It is feasible for prosecutors to forgo the indictment process and bring charges against law enforcement officers who allegedly violate the law.

Even beyond this appropriate use of the law, Mosby has taken what appears to many as an unprecedented step as a lawyer toward articulating truth to power.  Clergy and judges, most notably Supreme Court Justices, are more known for speaking truth to the evil forces of this world.  Mosby’s press conference was mesmerizing. That Mosby made such prophetic statements in a nation that treats its minorities and poor citizens with boldface disdain and abuse made her all the more extraordinary.  Our “justice” system has been anything but for us.

Mosby’s thorough investigation, her clean assessment of the facts, her determination to execute justice, swiftly I add, in the face of opposition from a nation steeped in the Myth of White Supremacy and the local lodge of the Fraternal Order of Police has simultaneously stunned and invigorated our country.  It was so evident during her interview with Chris Hayes, a supposed liberal media personality, on MSNBC.  His questions were one of a disoriented and disbelieving beneficiary of white privilege.  Clearly, the new city order Mosby ushered in in Baltimore and executed so proficiently in the glare of the media was jarring.

But, why?  Because, apparently, Mosby takes seriously her charge as a prosecutor to “reform and improve the administration of criminal justice. When inadequacies or injustices in the substantive or procedural law come to the prosecutor's attention, he or she should stimulate efforts for remedial action” according to the American Bar Association.  In the Gray case and in her administration, Mosby vowed to do what every prosecutorial authority in our country should: reform corrupt systems prone to miscarriages of justice.

It is a sheer joy to witness this evolution of justice in a nation with four hundred years of oppression under its belt.  Reverend Dr. Martin Luther King is attributed with saying that “the arc of the moral universe is long, but bends toward justice.”  Those of us who watched her press conference were fortunate enough to witness such bending at the hands of a thirty-five year old African American woman educated at Tuskegee and the Boston College Law School.

Marilyn Mosby is the embodiment of Lady Justice.  Our thoughts and prayers must remain with her as she leads what ought to become a modern day American Revolution to right wrongs.  Mosby gives weight to the rhetoric of justice, which for far too long has been empty when it comes to people disenfranchised from the principles of fairness and equity that are alleged to form the basis of our nation.

Before this point gets lost, let me take a moment to restate that Baltimore City State’s Attorney Marilyn Mosby simply followed the law.  Plain and simple.

Dear United States of America:  That is all African Americans, other people of color, the poor and disenfranchised want.  Let the law be administered fairly and justly without bias against those of us named above.  Just let Lady Justice be her blind self.  As it is right now, the executors of our criminal justice system have Lady Justice peeking with one eye. That ain't right!  #BlackLivesMatter. #StayWoke.

Leah C.K. Lewis, J.D., M.Div., D.Min., (ABD), is a minister, councilwoman, author, animation producer, and literary activist. She recently completed her dissertation on sex and sexuality in the African American Baptist Church and a manuscript on legal, religious, and political rhetoric pertinent to “race.” Follow her @HumanStriving and on SoundCloud.com/Reverend-Leah-CK-Lewis.

The Sin of Self-Imposed Slavery

By Rev. Leah C.K. Lewis
January 20, 2015

This might sound odd, but love of self is essential for success in life and in relationships.  Only a person who is centered-in-self can enter a relationship with something substantial to contribute.  Now, I am not referring to being selfish.  No, have a healthy self-esteem simply means a person recognizes their life is sacred and worthy of respect.  Consequently, doing what is in our best, and healthiest, interest should be the primary consideration in all that we do.

T.F. Hodge claims, and I agree, that “The first law of nature is self-preservation.  Cut off that which may harm you.  But if it is worth preserving, and is meaningful, nourish it and have no regrets.  Ultimately, this is true living and love of self...from within.”

“The first law of nature is self-preservation.” Implementing this law is essential to functioning in the world in a way that fosters success.  Self-love and self-preservation should go hand-in-hand.

Spiritually, emotionally, psychologically, and intellectually liberated people know these things and regulate their lives around these principles.  Yet, we, African Americans, by and large, have had to fight continually to actualize the benefits of a self-love in a society that has not particularly valued our humanity.

Slavery, Jim Crow, the New Jim Crow, and remnants of post-traumatic slave syndrome, plus a society that systematically enforces all manner of oppression on all manner of people, have left so many dazed and confused about the grand possibilities of endeavoring to be free in spirit and in truth.

To dream and to produce our dreams is a great indication of freedom.  Mother Harriet Tubman said it best, “Every great dream begins with a dreamer.  Always remember, you have within you the strength, the patience, and the passion to reach for the stars to change the world.”  This declaration from a woman who was sho’ nuf’ legally enslaved for a portion of her life.  Mother Tubman and many of our ancestors possessed “can-do” attitudes.

A popular Negro Spiritual, “Before I’d Be a Slave (Oh Freedom)” by William E. Barton proclaims “Before I be a slave, I’d buried in my grave.”  The irony here is that women and men of the hymn’s era were legally enslaved and subject to the horrors of chattel slavery.  Yet, they defied their circumstances with mental and spiritual strength.

So, what is our excuse?  Here we stand with rights and privileges our ancestors could only dream of.  Actual, physical shackles do not bind us.  There is, however, de facto legal imposition due to systemic oppression. De facto means existing in practice without supporting laws.

Still, the “Moses of our people” hollers across the ages for us to dream.  Mother Tubman reminds us that we have “the strength, the patience, and the passion to reach for the stars to change the world.”

Protestors in Ferguson, New York, Cleveland, and other places are demonstrating Harriet Tubman’s stance and vigor.  Those of us who are operating in our giftedness for the benefit of African Americans and humanity are, in our own ways, representing this too.

But, what exactly is at stake?  Dream-manifesting and world-changing.  This, my friends, is serious business.  For that reason, we ought to do as T.F. Hodge’s urges, “Cut off that which may harm you.”  We must do away with dream-killers in our lives.  We must eliminate predators of physical, emotional, and sexual abuse in our lives.  We must say, “No more!” to people who treat us with disrespect and malcontent.  People who do not appreciate our abilities and our love, which we readily contribute for the greater good are not worthy of our time and energy.

We cannot carry dead weight into the promise land of dream-fulfillment.  “The first law of nature is self-preservation.”  Key word here, “law” as in “natural law,” which makes this a moral issue.

It is immoral to concede one’s autonomy to another person. Similarly, it is immoral to suppress someone else.  These two scenarios equate to slavery.  Remaining in a relationship, whether it is domestic, employment, platonic or causal, that is toxic and oppressive is relational slavery.  Slavery here, is more than a metaphor.  It is death to our passions, to our dreams, and our souls.

Each of us ought to hold a vision of ourselves as “free” and act to make it so.  We do this, in part, by hosting healthy relationships only.

Anyone—female or male—who in their immaturity, weakness, or foolishness hinders their own development for another person who is damning, damaging or negative has injured their ability to dream, to produce, and to live free.  No matter what the circumstance we must at least struggle mightily for self-determination.

Let the truth be told, in this world, it is a seemingly perpetual fight to dream and to be free.  Nonetheless, we must battle on.

If I were to add an exception here, it would be in the realm of parent-child relationships.  Parents must put the best interest of the child first.  Even so, abuse or misuse in any family relationships calls for a review and determination.  Upon critique, let us we give ourselves permission to find ongoing harmful conduct unacceptable and walk away in love and peace.

We were born free.  Death will certainly set us free of the cares of this world.  In the meantime, we should not permit anyone to shackle us into submission or degradation, least of all ourselves. In the words of Shakespeare, Hamlet Act 1, scene 3, 78, “to thine own self be true.”

Leah C.K. Lewis, J.D., M.Div., D.Min., (ABD), is a minister, councilwoman, author, animation producer, and literary activist. She recently completed her dissertation on sex and sexuality in the African American Baptist Church and a manuscript on legal, religious, and political rhetoric pertinent to “race.” Follow her @HumanStriving and on SoundCloud.com/Reverend-Leah-CK-Lewis.

Between Ratchet and Respectability

By Rev. Leah C.K. Lewis

December 9, 2014

Years ago I supported Bill Cosby’s campaign that admonished impoverished African Americans for their “contributions” to their state of affairs.  I even preached a sermon about it.  My support remains even in light of the serial rape allegations.  Rape is morally reprehensible, worthy of castration, and life imprisonment.  Even so, Cosby’s heart, I dare say, was in the right place with his politics of respectability.  Economic empowerment was the gist of his concerns.

Cosby’s motivation was the ole’ “pull yourself up by your bootstraps.”  This Horatio Alger motif prompts the question, “Well, what if you don’t have any boots?”  To not have any boots is sad.  Empathy does not “feed the baby,” a la’ Michael Jackson’s “Wanna Be Starting Something.”  Regardless of compassion oozing from Liberals, the bootless must still take initiative to improve their plight.  Anyone who is poor or just temporarily broke must act to actualize income.  (I know the latter state all too well as a reformed perennial student.)  As off-putting as the politics of respectability may be for some African Americans it is an important strategy for survival and advancement.  Cosby answered Sade’s question, “When am I Going to Make a Living?”

While urbandictionary.com attributes “ratchet” to female behavior, I do not deem it gender-specific.  Men behave “ratchetly” as well.  Few individuals thrive embodying ratchet sensibilities.  You know the list: singers, musicians, athletes—who possess highly specialized and commoditized skills—and low-wage laborers.  To these, I add two surprising categories: ministers and officials (elected and appointed) in some major African American municipalities.

Jackleg preachers have been a part of the African American landscape historically.  Today, another class of preacher has emerged.  He or she may be credentialed, but has eschewed the politics of respectability to appeal to the underclass—often prospering financially to great effect.  Hopefully, their congregations are learning something of the Gospel.  If this is so, as least the believers will get their moneys worth.

One of Cosby invectives was against African Americans who fail to master the English language.  Through Cosby’s lens, poor English qualifies as ratchet.  The inability to speak properly is an implication of our failed public school systems and familial dynamics.  Some scholars argue the cause is linguistic impediments.  African Americans are possibly more tolerant of splitting verbs than European Americans.

Consequently, ratchet politicians and other governmental officials have a shot at rising through the ranks in African American majority areas.  We joyously support politicians, judges, and other officials who do not present picture-perfect because they are “ours.”  Respectability certainly has its place, but in the African American family we are much more flexible than the majority culture. 

One winkle involves European Americans who prefer the less-than-perfect African American candidate to one who is impeccable.  As much as European Americans of all political stripes are moved to promote African Americans, some still do not want us to shine too brightly.  Beware of Europeans Americans that support African Americans who, in earnest, are not our best and our brightest especially where alternate stellar candidates exist.

Likewise, impoverished African Americas ought be cautious of the upwardly mobile that coddle ratchet behavior.  Enablers may cry personal liberty, but they do so from comfortable financial perches and without the hindrances they encourage. 

The essence of respectability is importance.  By this, I mean the substance of respectability and not its superficial appearance.  All things considered, if given a choice between hiring a good man who is “saggin’” versus a known, convicted, alleged, or even suspected rapist who looks respectable, that is a no brainer.  I would choose the brother who is saggin’.  Reforming him is much easier than reforming a rapist.  I would politely inform Mr. Sag, that I do not wish to see the crease in his cheeks or the brand of his underwear.  Yes, reformation is required because saggin’ represents more than a style.  Saggin’ is impractical and represents social and intellectual impairment.

President James A. Garfield said, “The truth will set you free, but first it will make you miserable.”  Well, Cosby’s truth regarding respectability made many people miserable.  It has yet to set an appreciable number of African Americans free because of their preference for ratchet behavior or because it is their only known or conceivable option for being and behaving. 

                                                                                       

Until African Americans organize for economic and political power, our only alternative for individual advancement for the masses is respectability.  Only collective economic strength will accommodate the type of individuality that opponents of the politics of respectability espouse thereby permitting the ratchet to thrive. 

Leah C.K. Lewis, J.D., M.Div., D.Min., (ABD), is a minister, councilwoman, author, animation producer, and literary activist. She recently completed her dissertation on sex and sexuality in the African American Baptist Church and a manuscript on legal, religious, and political rhetoric pertinent to “race.” Follow her @HumanStriving and on SoundCloud.com/Reverend-Leah-CK-Lewis.