Long Term Work Against the Death Penalty Includes Overcoming Racism

December 2003

And let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching (Hebrews 10:24-25).

The writer in Hebrews urges believers in Christ onwards toward demonstrating God's love and doing God's work in the world. A wonderful proposition is presented to us: the love and good deeds we are asked to provoke in each other must be done through relationships -- that is corporately, as in community -- and offered to the world.

Social justice movements are trending toward diversity. But what is the substance of this? The evolving nature of the anti-death penalty movement gives us opportunities to respond to writer of Hebrews' call.

Often the death penalty movement is characterized as primarily white, middle-class and middle-aged. The 350 attendees at this year's annual National Coalition to Abolish the Death Penalty conference confirmed this observation. However, this number also included college students, both white and of color; death row exonerees; African-American women lawyers/activists, and persons involved in labor/workers' rights, human rights and criminal justice efforts. All attending are concerned about who winds up on death row.

Presently, there are more than 3,500 death row inmates. Forty-two percent of them are black. About 34 percent (300) of those executed (885) since the death penalty's 1976 reinstatement are African-American. And the Death Penalty Information Center recently reported, "Over 80 percent of completed capital cases involve white victims, even though nationally only 50 percent of murder victims are white." It is clear that the death penalty disproportionally impacts African-American communities and individuals. Yet, an embedded irony exists: African-Americans are notably absent from the rank-and-file of the abolitionist movement. Why is this?

First, there is a general stereotype that, like the civil rights movement, many social justice efforts by whites and blacks have parted into two parallel streams with little recognition of each other or acknowledgment of black efforts by the mainstream media. Secondly, an accusation lingers that a mostly white anti-death penalty movement operates out of privilege and frames the issue differently. While recognizing that race and racism are linked to capital punishment, there is a reluctance to say so publicly or in protest. Rather, there is an "inching up" to the issue.

Further, there is much concern regarding organizing around race, but there is little priority or sustained commitment to the pragmatic efforts to do so. Dealing with racism is indeed very painful and sometimes downright paralyzing. Often parties desire quick resolves. Sadly, many circumstances don't lend themselves to this desire. Matters are indeed complex if not daunting.

Organizing and actions have at times gone the way of what is politically expedient or socially acceptable. To ask for a moratorium as opposed to demanding an absolute and immediate end of the death penalty has a wide variance of feelings, motives and strategies. Often these aspects have different meanings given diverse experiences.

The use of vigils is an instructive example. A few Mennonite congregations have made connections with African-American churches when vigiling, praying and working together around the death penalty. The results have been notable public witness, even attracting others to these efforts. In some cases, both groups have attempted to preserve relationships over time, though it has been difficult to do so. In the larger context of activism, it has been stated, "It's easy to vigil and sing for awhile and then walk away. Aren't there other things to do?"

Understanding the historical or social developments of one's town should reveal something of the relevancy of race. Locating a project or effort within a community of color or in that part of town where persons are most affected can offer much. Reading the local black newspaper or listening to news reports on black radio begins to offer an understanding of an African-American community, particularly on the effects of crime, the justice system and the death penalty. Also, calling upon the mainstream media to go beyond episodic stereotypes and offer fuller story treatments is beneficial.

Being intentional and deliberate about mutual accountability and responsibility in organizing adds endurance to efforts. This involves commitments to nourish communities and groups, including going beyond single issue connections. It means being present and helpful broadly one to another and having the flexibility to reframe and engage issues together. Any effort has to periodically ask what keeps people away -- especially those from communities which the death penalty victimizes. And what pulls them in?

A quote from an African-American advocate at this year's death penalty conference puts forth a serious challenge: "When we're about justice, is it justice or just us?"

Questions for Reflection

• What has been your involvement, concern or experience with the death penalty? What has been the experience of your friends, community, churches, state, etc.? How has race come up as a related issue?
• Is there a way to notice how the death penalty impacts persons or communities of color near you? What would help create and sustain connections and a common response?
• "Let mutual love continue. Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured" (Hebrews 13:1-3). How do we get to a place of empathy with those who are affected by the death penalty? What do we learn from such relationships and how do such experiences tie into actions?
• What would you say to fellow Mennonites regarding race and the death penalty? What you say to the public? What difference could you make within the anti-death penalty movement over this issue?