During the discussions about the killing of Michael Brown, an unarmed black teenager, by Darren Wilson, a white police officer, in Ferguson, Missouri, many words and phrases have been thrown around, and not always with care.  Some of these words are pregnant with historical importance and some of them are technical words from academic studies of race and power.  Some of them sound familiar but have been said so often that their meanings have slipped into the ether.  And almost all of these words have engendered confusion and frustration in some readers and hearers.

Here are a few examples: white privilege, oppression, systemic racism, white supremacy, radical reconciliation, Jim Crow, apartheid, cultural racism, prejudice, and solidarity.

Even though each of these words demands attention, I want to focus on the last one — solidarity.

 

Solidarity: What Is It?

A common solution that is given for the tension in the aftermath of something like what happened in Ferguson is that various groups should stand in solidarity with one another.  What does this mean?

The dictionary definition of the word goes like this:

Unity or agreement of feeling or action, especially among individuals with a common interest; mutual support from within a group.
~Oxford Dictionaries

This term is used in many different settings and academic disciplines, such as sociology, anthropology, philosophy, religion (especially Catholic theology), race and ethnicity studies, the study of labor movements, etc.  As such, it can have many different shades of meaning.  Unsurprisingly, the usage of the word “solidarity” ramped up during the 1920s during some significant labor movements in the English-speaking world and then again from the 1950s to the 1970s during some of the most divisive decades with regard to race in the United States and in Europe.

There are two aspects of solidarity that I want to explore here: 1) what it means within Catholic theology; and 2) how the phrase “solidarity” applies to Ferguson and racial reconciliation in general.

 

Solidarity in Catholic Thought

The study of Catholic Social Teaching is rich and complex.  Whatever I say here is a simplification and I am aware of that.  However, some of the basic concepts, such as solidarity, are fairly straight forward and will hopefully prove to be helpful.

Here is one example of how solidarity is thought about in a Catholic context:

Solidarity highlights in a particular way the intrinsic social nature of the human person, the equality of all in dignity and rights, and the common path of individuals and people toward an ever more committed unity…
~Compendium of the Social Doctrine of the Church (2005), No. 192

There is so much in that quote that is worth unpacking.

1. Each person has intrinsic value.
2. Each person should be afforded equal dignity and rights.
3. Individuals and people groups should be allowed to walk the path toward unity.
4. And solidarity is one of the ways in which these things come about.

Pope John Paul II wrote often about solidarity.  Here’s a poignant section from one of his writings:

It is above all a question of interdependence, sensed as a system determining relationships in the contemporary world in its economic, cultural, political, and religious elements, and accepted as a moral category.  When interdependence becomes recognized in this way, the correlative response as a moral and social attitude, as a “virtue,” is solidarity.  This then is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far.  On the contrary, it is a firm and persevering determination to commit oneself to the common good, that is to say, to the good of all and of each individual because we are all really responsible for all.
~Sollicitudo Rei Socialis, 1987, No. 38

Again, there is a ton worth noting.

1. Solidarity is all about interdependence.
2. Solidarity is a virtue.
3. It is not feeling sorry for someone or for a group of people.
4. And it’s not the feeling of pain or distress at the misfortunes of others.
5. Solidarity is “a firm and persevering determination to commit oneself to the common good.”
6. We’re all responsible for each other.

In other words, Cain’s timeless question (“Am I my brother’s keeper? [Genesis 4.9]) has a definitive answer — YES!  And if you aren’t convinced by Pope John Paul II’s words, that’s okay.  His words are based on the teachings of Jesus (read the parable of the Good Samaritan in Luke 10) and Paul (who explicitly says that the Spirit works among us for the “common good” in 1 Corinthians 12.7).

But importantly, feeling sorry for someone or getting sad or angry at the pain of someone else is not necessarily solidarity.  Perhaps these things are the early stages of compassion or empathy but they certainly don’t demonstrate “persevering determination”!

 

Solidarity and Ferguson

With all of these definitions and what not in mind, what’s an appropriate response to the killing of Michael Brown in Ferguson and the vast underlying issues of race and ethnicity that it brought to the fore?

Let’s start by thinking about what some inappropriate responses might be:

1. “…………………”  We all know that silence in situations like this is wrong.  We all know that inaction is wrong.  How do we know this?  Because we all will begin making excuses as to why we’ve been silent or why we haven’t acted.  We’ll say that we don’t know the facts yet.  We’ll say that we don’t know what to do.  We’ll say that the problem is too big to deal with.  Blah, blah, blah.  Each of these excuses indicates that we know what we ought to be doing.
2. “Get over it” or “Leave the past in the past.”  How is this attitude demonstrating a desire for the common good that the Apostle Paul talked about?  How is this demonstrating our intrinsic human interdependence?  How is this sentiment demonstrating the Christ-like attitudes of humility and concern for others (Philippians 2.1-11)?  The answer to all three questions is the same: it’s not.
3. “That sucks for them; now where’s the next cat video?”  This response (though the last part is clearly tongue-in-cheek) is pretty common.  We see something horrible, such as the killing of Michael Brown, and we feel sad.  But we don’t want to feel sad so we try to move on quickly.  This is the “vague compassion” that John Paul II was talking about.  It doesn’t do anyone any good.
4. “THIS %&^&$ MAKES ME ANGRY!”  Should the killing of an unarmed teenager evoke emotions?  Absolutely.  But if those emotions don’t result in action, they are pointless.  I said that very directly and I know that can sound crass and uncaring.  But it’s true.  Anger about injustice is simply not enough.

So instead, what can we do?

1. Listen and learn.  If you’re white, talk to your friends of color.  Ask them how the situation in Ferguson makes them feel.  Ask them about what it is like being a person of color in your culture (especially if you are in a culture in which white people have tended to be in places of power).  Read books and blogs about the issue, especially those that might challenge your usual point of view.  Look again at the history of racism in the West, whether by reading some books or watching some documentaries (I highly recommend the BBC’s three-part series, History of Racism).
2. Feel.  It’s perfectly okay to feel compassion and anger in moments like these.  In fact, these emotions can help inspire us toward action.  But don’t get stuck here…and it is easy to do so!
3. Stand in solidarity.  With persevering determination, be committed to the common good.  Move beyond just thinking and acting on behalf of yourself, your family, and people like you.  Begin to think and act on behalf of all people, especially those different than you.  There are a thousand ways to do this, many of which are already in motion.  Do some research, find an organization you trust and love, and connect yourself with them by giving of your time, energy, and money.
4. Walk with community.  Don’t do any of this alone.  Don’t listen and learn alone.  Don’t feel alone.  And don’t stand in solidarity alone.  Lean on each other.  Bring people different from you within your community.  Learn, grow, and act in support of the common good together.

Lastly, this issue of standing in solidarity is central to what it means to follow Jesus.  If we want to be on mission with Jesus, meaning participating in the reconciliation of all things to God in Christ through fulfilling the Great Commandment and the Great Commission, then we must stand in solidarity with those who are suffering.  Being missional without adopting the virtue of solidarity is a farce.

Why?

Because all human life matters.  And when one group of humans, such as the black community, is hurting, it is appropriate to single out how their lives matter.  Thus, black lives matter.  Let’s stand in solidarity with our black brothers and sisters in a time such as this.

 

How do you and your community stand in solidarity with those who are hurting?  Let me know in the comments below!

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