NOTES Of A NATIVE SON & Dr. Cornel West on the Unpopular Baldwin (Video)

By: Joseph Evans, Ph.D.

Something For Sunday

In 1955, James Baldwin published Notes of a Native Son, a compilation of 10 essays that appeared previously in Harper’s Magazine, Partisan Review and The New Leader, all notable publications. Baldwin’s Notes, his first novel, began nearly four decades of his prophetic literary work and courageous human protest actions. Indeed most of his antagonists and protagonists would acknowledge his prophetic edge. That is, Baldwin was an incisive critic of America’s predominating cultural supremacy.   Baldwin’s book title seems to be a species of signification which points toward Thomas Jefferson’s book Notes on the State of Virginia (1785). 

Jefferson’s Notes was a response to Francois Barber – Marbois, then Secretary of the French Delegation to the organized American Colonies (1780). Marbois was a critic of the state of Virginia’s backward worldview; namely their appreciation of the aesthetic nature of the Declaration of Independence on the one hand. And on the other, Jefferson’s Notes was an ardent defense of the peculiar institution that was the American hegemonic slave institution. 

Additional Perspective: https://www.reelurbannews.com/the-invasion-of-locusts-coronavirus-and-the-apocalypse/

In fact, in his Notes, Jefferson wrote extensively about slavery, the problem of sexual mixing of different racial groups (miscegenation), his justification for white supremacy, his beliefs that whites and blacks could not live together in a free society. He even commented wildly and irresponsibly on what he observed reportedly. Jefferson’s racial bigotry included what he called, differences in the nature of blacks and whites including; Jefferson provided his personal critique of black sweat glands and body odor.  Let us point out, American jurisprudence, and political worldview is based primarily on Jeffersonian ideals. These inform much of our cultural worldview whether knowingly or unknowingly.  

By way of contrast and comparison, what Baldwin accomplished in his Notes was an underlining critique of the American psyche (Jefferson’s and Jeffersonian ideals]. It is the American psyche that created institutions that craved and protected human pride, racial prejudice and power lusted.  There seems however to be a preceding writer to Baldwin and Jefferson who we characterize and credit here as the original author of Notes of a Native Son.  To present our case, we now turn to the work of Zephaniah the prophet.

Zephaniah the prophet was an Ethiopian Hebraic Jew.  His work emerged approximately in 661 BC. Apparently, Zephaniah was the grandson of King Hezekiah the reformer (Zephaniah 1:1) and a contemporary of Jeremiah the prophet, who in his own right was an incisive writer. There is evidence that Jeremiah identified with Ethiopian culture and racial identity: “Can the Ethiopian change his skin or the leopard his spots…?” (Jeremiah 13:23).  

Indeed Ebed-melech, an Ethiopian eunuch saved the prophet’s life: “So Ebed-melech took men with him and went to the house of the king (Zedekiah was the last king of Judah before its captivity. He reigned for 11 years) to a wardrobe in the storehouse, and took from there old rags and worn-out clothes, which let him down to Jeremiah in a cistern by ropes…Then they drew Jeremiah up with ropes and lifted him out of the cistern” (Jeremiah 38:11, 13).

Let us note that Zedekiah was the last king of Judah before its captivity. He reigned for 11 years. The cistern was named after the king’s son Malkijah (See Jeremiah 28:6).  Like Jeremiah, Zephaniah boldly prophesied against Judah’s enemies and Judah’s corruption that led to their continuous occupations from the people who occupied Gaza, Ashkelon, Ashdod, Ekron, the Cherethites, and the Philistines (Zephaniah 2:4-7).  

What follows is a general theme and outline that characterizes the nature of Judah’s relationship with Yahweh:

Theme:

(1) Yahweh will judge the whole earth (1:2-3, 17-18; 3:8). This includes Judah (1:4-16; 3:1-7) and her antagonist neighbors (2:4-8) alike. (2) Yahweh is a covenant keeper, and is faithful to honor the covenant when Judah (God’s people) returns (3: 11-20). (3) Yahweh intends to extend blessing and grace to all people groups of all nations. 

Outline: 

I.  Heading (1:1).

II. Yahweh’s Judgement is coming against Judah (1:2-6).

III. The Day of the Lord (1:7-3:20). We now turn our focus toward Zephaniah’s courage that we believe belongs to this native son.

We begin with the heading.  Zephaniah was a Cushi or a Cushite (1:1). The Cushite people represent the Egyptian Twenty-fifth (Ethiopian) Dynasty (see Isaiah 18).  The Ethiopian people have been perennially and historically sophisticated people. It is not our focus here to provide a thorough history of Ethiopian Christianity at its roots. However we do recognize that tradition suggest, Apostles Matthew and Bartholomew evangelized Ethiopia in 1^st century CE.  What is more, there was an Ethiopian eunuch converted in Jerusalem perhaps during a Passover observance, according to the Acts of the Apostles (8:27-40). Of import, Zephaniah was a native son but he prophesied against his own bloodline and culture, “You also, O Cushites, shall be slain by my sword” (2:12).  

We must mention now, Yahweh’s reckoning affects believers and non-believers.  Zephaniah writes that Yahweh’s judgment began with the people of Judah: “I will stretch out my hand against Judah and against all inhabitants of Jerusalem” (1:4a). Of their transgressions, the people of Judah followed false gods namely, “and I will cut off from this place the remnant of Baal [the Canaanite’s storm god]” and we take notice of “and the name of the idolatrous priests along with the priests, those who bow down of the roofs to the host of the heavens, those who bow down and swear to the Lord and yet swear by Milcom [the Ammonites god]” (1:4b-1:5). 

What is clear, Yahweh’s day of the Lord reckoning was first, a response against the Judah’s professional religionists. According to the text, the clergy class had formed a syncretic religion (an amalgamation of beliefs) much like many today who currently practice syncretic religion (a little of this; a little of that – kind of religion). The clergy class “had one foot in and one foot out!” We posit here, when the clergy are not faithful to Yahweh – God, then many people will not be as well.  This appears to be the primary reason that Yahweh brought reckoning to Judah. There is more, “I will cut off mankind from the face of the earth, declares the Lord” (1:3).  Yahweh holds all responsible to develop personal fidelity. Yahweh’s reckoning comes upon all but the text seems to suggest, when the clergy class is faithful, then perhaps, Yahweh’s reckoning may be abated.  

Judah’s enemies too were held accountable.  This is a picture of Yahweh’s covenant promise with the people of Judah. We read this to mean inclusions of others (Jew and Gentile) who may seek salvific redemption, “Seek the Lord, all you humble of the land, who do his just commandments, seek righteousness, seek humility; perhaps you may be hidden [covered or justified, see Romans 5:1) on the day of anger of the Lord” (2:3). There! We see a shaft of light as Gardner Taylor often said. There is hope for us. Our hope is characterized here, first as, seek the Lord humbly, make every attempt to follow Yahweh – God’s commandments; seek Yahweh- God’s righteousness and seek humility.  The chain stich here is to take our castor oil; which is nothing less than humility in action. 

Like James Baldwin, our native son, before him, Zephaniah the prophet was courageous.  He spoke truth against power. He spoke truth to Yahweh’s people of Judah and to her enemies. Zephaniah, in our view, was like bell hooks, Jeremiah Wright, Eric Michael Dyson and Cornel West.  These are examples of current prophets who speak truth to us and our opposition. In short, these are examples of our native daughters and sons – today.  We know that there are others – it may be readers of this essay – piece!

It takes courage in our time to speak to our people as well as to those who are in opposition. One way to be like Baldwin and Zephaniah, we can preach authentically and purely the convictions of those mentioned and especially the convictions of Zephaniah.  We can agitate our opposition by being relentless in demanding socio-infrastructures that help protect the most vulnerable among us and particularly now – and well into the future, demanding a public health system that prepares all citizens against such crisis moments like COVID-19. 

Finally, we can demand that any forthcoming approved vaccine be administered to all people regardless of their human identities and socioeconomic statuses.  We can advocate for the appropriate recognition that is due to African doctors, such as those working at the University of Nairobi, who are working on a COVID-19 vaccine, be recognized for their professional talents, skills, and personal convictions. At the very least, we can demand world – class physicians are not mischaracterized in Western democracy’s media spin machines. Simply stated, we need an infrastructure that protects us similarly to the ones that protect majority communities. We must become native daughters and sons and – demand justice. Otherwise the future may continue to be pale and anemic skies ahead.     

Video Credit: Radio Open Source   

Joseph Evans, Ph.D., Dean, Morehouse School of Religion.
Dr. Evans is the author of “Reconciliation And Reparation Preaching Economic Justice.
Dr. Evans contributes ecumenical and social perspective to ReelUrbanNews.com.