Thursday, August 23, 2012

Changes in Attitude: A new, more civil conversation is emerging with gays and lesbians on evangelical campuses.


[Note: This feature article was published in the July 2012 issue of Sojourners magazine.]
DURING STEVE SLAGG’S freshman year at Wheaton College in Illinois, a gay-rights advocacy group called Soulforce announced that it was embarking on a nationwide bus tour of conservative Christian colleges that had campus policies against homosexuality to facilitate some of the first open conversations about lesbian, gay, bisexual, and transgender (LGBT) people. Wheaton College was one of their stops.
“We were talking a lot on campus about Soulforce and what we were going to do about them,” remembers Slagg about the spring 2006 tour. “It felt like nobody was really aware of the fact that there were people in this community who were gay.”
So Slagg decided to come out. He started with friends and classmates, but he also spoke with campus groups, and he held a meeting on his dormitory floor. He was interviewed in the campus paper, The Record, under the headline “Gay at Wheaton,” and numerous classmates approached him for private coffeehouse conversations around campus.
The pressure and attention grew to be too much, and Slagg quickly receded into normal campus life.
But during Slagg’s senior year, after feeling as though the conversations around homosexuality on campus had not changed, he wrote an essay for a new campus literary journal, The Pub, about being gay at Wheaton. “We exist,” he declared. “The most harmful and pervasive lie I’ve encountered at Wheaton has been that homosexual students either don’t exist at Wheaton or aren’t worth considering. Outrageously enough, I believed this lie for most of my freshman year.”


Tuesday, February 7, 2012

Romney’s Statements on the ‘Very Poor’ Provide a Great Opportunity

[Note: This blog post does not reflect the opinions of my employer.]

By now you’ve probably heard that former Massachusetts governor Mitt Romney said in an interview with CNN that he was “not concerned about the very poor.” In fact, his full statement was:

“I’m in this race because I care about Americans. I’m not concerned about the very poor. We have a safety net there. If it needs repair, I’ll fix it. I’m not concerned about the very rich, they’re doing just fine. I’m concerned about the very heart of America – the 90, 95 percent of Americans who right now are struggling, and I’ll continue to take that message across the nation.”

 While opposition pundits, TV personalities, and candidates have pounced on this opportunity to attack Romney as an elitist who doesn’t care about the poor, it’s more important to provide constructive and factual evaluations of the former governor’s statements.

For one, Romney’s assumption that “90, 95 percent of Americans” are neither very rich nor very poor is inaccurate. In fact, according to the U.S. Census, the nation’s official poverty rate in 2010 was 15.1 percent – or 46.2 million people -- up from 14.3 percent in 2009. The epidemic of poverty in America is far reaching and affects a larger percentage of Americans than the small margin Romney indicated in his statement to CNN. With increased unemployment and a still-difficult economy, more and more American families are becoming the “very poor.”


Friday, January 20, 2012

Heather's Story



A small desk with a laptop, books, and a chair sits in Heather Rude-Turner’s living room in northern Virginia.
Her two young children and even her two dogs know not to touch anything on that desk, no matter how rowdy they get around the house.

“That’s mommy’s desk,” says Heather’s 5-year-old daughter, Naomi.

Why the caution? Because Rude-Turner, 31, has spent the last few years working toward her bachelor’s degree. She graduated in December 2011 with a degree in child psychology, a cause for celebration for her entire family. They know the road to graduation has been longer and more difficult than most.


Monday, December 19, 2011

My Interview with Waynesboro Public Library: Exchanging Food for Fines

111219-cannedfood
Photo by Flickr user stevendepolo

Waynesboro Public Library in Waynesboro, VA,  is getting in the holiday spirit by offering to waive overdue library fines if patrons bring in cans and nonperishable foods for the Blue Ridge Area Food Bank. One nonperishable food item is worth $2 in fines – an exchange that the library’s publicity coordinator, Marta Grove, says is a help to patrons as well. The Waynesboro Public Library serves a population of about 20,000 people and has an estimated 150,000 items available for patrons to borrow. Here’s what Marta Grove had to say about the "Food for Fines" program:


How long has the Waynesboro Public Library been doing "Food for Fines?"

It’s been going on at least 10 years. The food drive is a huge help to both the patrons and the people that get the food. Patrons are always asking, when are you doing food for fines?  It’s a good way for people to pay for fines without having to dish out the money, and help people at the same time.


the future journalist

from sree sreenivasen on mashable

The Future Journalist Is…
We identified specific digitally-oriented skills and traits a future journalist would need. These include being:
  • a multimedia storyteller: using the right digital skills and tools for the right story at the right time.
  • a community builder: facilitating conversation among various audiences, being a community manager.
  • a trusted pointer: finding and sharing great content, within a beat(s) or topic area(s); being trusted by others to filter out the noise.
  • a blogger and curator: has a personal voice, is curator of quality web content and participant in the link economy.
  • able to work collaboratively: knowing how to harness the work of a range of people around him/her — colleagues in the newsroom; experts in the field; trusted citizen journalists; segments of the audience, and more.

Monday, December 12, 2011

What's at Stake with the Super Committee? Everything.

[This blog post appeared on the Bread Blog Nov. 17, 2011.]


111117-becerrameeting
On June 14, during Bread for the World's National Gathering 2011, lobby day participants met with Rep. Xavier Becerra (D-CA-31), a member of the congressional Super Committee. They urged the Congressman to provide a circle of protection around programs that affect low-income people in the U.S. and overseas during talks about budget cuts. From left to right are Rev. William Epps, Congressman Becerra, Walter Contreras and Bread staffer Ricardo Moreno. Photo credit: Jim Stipe.


Just as a household budget can become a complicated process of negotiating family members’ needs, wants, and priorities, the federal budget process in Washington, DC, can be taxing, with everyone vying for their piece of the pie.

Last August, President Obama and congressional leaders approved the Budget Control Act, which raised the debt ceiling but also mandated reducing the deficit by at least $2.1 trillion over 10 years. The bill was created to prevent the United States from defaulting on its debt, which would have had disastrous economic consequences. Now it’s up to theJoint Select Committee on Deficit Reduction (or Super Committee)—a group of 12 members, three from each party in each house—to create a proposal that will cut trillions from the deficit.


Study Finds 46 Percent of Americans Say Church Lacks Moral Leadership on Economy


[This blog post appeared on the Bread Blog Nov. 18, 2011.]


With the Occupy Wall Street protests roiling in key cities throughout the United States, it's clear that many Americans are experiencing severe unrest. A recent study conducted by the Public Religion Research Institute in Washington, DC, examines the similarities and differences among Americans with opinions on the Tea Party, Occupy Wall Street, the economy, and the federal budget. As you read through the study, it's clear that Americans are growing increasingly disenchanted with the notion of an American Dream, the government, and -- in many cases -- the church.

The study finds that 79 percent of Americans from a broad diversity of political, religious, and economic backgrounds agree that the gap between the rich and the poor has gotten larger. Interestingly,  Americans are divided over the impact of income inequality – 56 percent of Republicans believe the American Dream is still achievable to people who work hard, while only 36 percent of Democrats believe the American Dream is still achievable.


Friday, July 1, 2011

A Web of Power

[This article appeared in the July 2011 issue of Sojourners magazine.]

On Jan. 1, 2010, a group of four undocumented students embarked on the Trail of Dreams, a 1,500-mile march from Miami to Washington, D.C., to call for passage of the Dream Act, a pathway to citizenship for undocumented students who serve in the military or attend college. At the end of their first day of walking, a member of the team tweeted a message to the group's few Twitter followers: "VERY TIRED at the end of this first day, but going to bed with a smile and fully inspired."

Because their Twitter stream is synched to their Facebook page, they immediately received responses of empathy and encouragement on their Facebook wall. "It's worth the work ... long way to go but y'all are not alone," wrote Elder Eduardo Canul Montero. "We are with you and we thank you!" said Deborah De Santos. And Naomi Florentino-B offered: "As a Dreamer, it hurts too much not to be with you during this walk. However, in prayers and spirit, my support follows your steps. Be strong."


Monday, February 1, 2010

Interpreting the Language of God

[This article appeared in the February 2010 issue of Sojourners magazine.]

Francis S. Collins has long been known in the science world for his leadership of the Human Genome Project, an ambitious 13-year joint endeavor by the National Institutes of Health and the U.S. Department of Energy to identify all of the approximately 20,000 to 25,000 genes in human DNA. The project ended successfully in 2003, guaranteeing Collins’ place in history as a vital contributor to the progress of genetic research. More recently, however, Collins has been making a name for himself in a different realm—that of religion. As an evangelical Christian and advocate for the peaceful coexistence of faith and science, Collins is a controversial and puzzling figure for many. Conservatives call him a heretic for suggesting that Darwinian evolution is not just truth, but God’s truth, and liberals protested his appointment last summer as head of the National Institutes of Health, claiming his faith makes him unfit to be the director of a major scientific organization. In this interview with Sojourners assistant editor Jeannie Choi, Collins addresses the concerns from both sides, and shares how studying DNA sequences is not just research for him, but worship.

Jeannie Choi: How did you come to faith?

Francis Collins: I wasn’t raised in a home where faith was considered important. I became an atheist and held that view as a graduate student in chemistry. It was only when I went to medical school and faced up to life and death issues that were surrounding me in hospitals and clinics that I realized my atheism had been arrived at pretty much because it was the answer I wanted, not because I’d really looked at the evidence. I realized that if I was facing death, I would be terrified. I needed to understand what the faith issues were that seemed to be such a comfort to so many of my patients.


Meditations on Disbelief

[This article appeared in the February 2010 issue of Sojourners magazine.]

Since 1994, David Bazan has put sharp questions about faith, justice, and his Pentecostal-evangelical upbringing front and center in his songs. Like many doubters who came before, from Augustine to Mother Teresa, he wrestled with God while still counting himself as a believer. However, on his most recent solo album, Curse Your Branches, released last September, Bazan’s forceful, prodding lyrics find him still grappling with the big questions, but no longer counting himself as a Christian. With his trademark candor and thoughtfulness, Bazan, former front man of Pedro the Lion and Headphones, spoke with Sojourners assistant editor Jeannie Choi in the musty green room of The Black Cat, a music venue in Washington, D.C.

Jeannie Choi: How did your faith journey move from a place of belief to disbelief?

When I was in eighth grade, my mom got this book called The Light and the Glory; it was one of the first in the wave of Christian revisionist histories of the United States. It claimed things like the founders were born-again Christians just like we are. It just dawned on me—I couldn’t really trust the leaders of this movement to be intellectually honest. They were just trying to stack the deck so that they could get a leg up in the cultural battle.

For the longest time, I was concerned with reform more than anything, because I felt like the ship of the church was way off course. The church’s desire for political power and its relationship with wealth and the wealthy seemed to me to be unbiblical. But when I really started looking at the foundations to try to get those things right, I realized there were all of these fundamental assumptions that I’d made—from the inerrancy and authority and inspiration of scripture, to just the mere existence of God—and I started to think, “Well, if you’re really going to make this your own, then you can’t begin with these assumptions. You have to go below them.” And I just don’t really see a lot down there.

How much of your agnosticism is a result of your disdain for the evangelical subculture rather than the tenets of Christianity?


There isn’t, at this point, anything I find unique to Christianity that isn’t a first principle or a core idea. I really think that within natural revelation—which is, of course, a Christian way of putting it—there is enough to know how to live in harmony with the people around you and with the land and our environment. For me, that’s just enough.

When I think about the tyranny of the afterlife, and how people live in such a way because the possibility of the afterlife distracts them from doing good to others and living at peace with one another, the less it’s even plausible to me that a being who created the genome or DNA or our bodies or the ecosystem—things so elegant and finely tuned—would use the blunt instrument of physical violence as a way of getting people to stay true to the system. It just doesn’t seem compatible to me. I think that living for the here and now, fully committed to one another with no “escape hatch” of Jesus coming back anytime soon, is more compelling to me.

Is there anything still attractive to you about Christianity?


On a song on the new record I talk about these “beautiful truths”—justice and honesty and the belief that who you are when you’re alone is who you truly are. These basic principles of fairness I feel I understood thorough my Christian upbringing. So one of the themes I still feel like I have in common with Christians is when Jesus is asked to sum up the law, and he says, “Love God and love your neighbor as yourself.”

Now, ironically, these same principles have pulled me out of Christianity and caused me to reject it. Believing the right things and not doing any of the right things is the norm in evangelical Christianity, and it’s really perplexing. I’m flabbergasted every time I run into this, because basically there’s this whole movement of people who ostensibly believe the right thing, but are the pawns of the military-industrial complex, and that’s just too bad. It seems like high comedy, like a very twisted joke.


In a song on your new record, you wonder how your mom is going to react to your rejection of Christianity. What was her response?

She really liked the record, but it’s hard for her and my dad. I sent them that song—“When We Fell”—as soon as I wrote it and said, “I’m not necessarily asking for permission, but I just wanted you to hear this, and if it’s just not going to work for me to sing this tune, then I want to know.” They wrote back and said, “This is perplexing, of course, but this is your tune.”

My mom said something really sweet not too long ago. She said, “I just want to clarify that the only reason I taught you to follow your heart was because I thought Jesus was in your heart.” And, well, I thought that too. And I told her that I learned to follow my heart just from watching her. She’s where I learned compassion for the underdog, and my sense of justice comes from my mom and her impulse to lift every voice. So, I worry about my parents, and it makes me feel a little bit of sadness, but at the same time I hope that they can see that all of this is honest, not just messing around.

Many of your songs are declarations about what you see as wrong with this world. Are you writing those for yourself or do you hope they’ll cause your listeners to also question?


I always think of it like I’m back in school and in class. If the extrovert raises their hand and asks the question, the five or six introverts think, “I’m really glad that person asked that question because I really wanted to know that too.” For me, so many times a way of thinking is opened up just because somebody spoke truthfully about something.

You’ve described “introvert” Christians as unable to ask questions about faith. Why do you think that is?


Well, I can understand the impulse to have a cultural identity that is defined and that you can broadcast easily. I empathize with that impulse, but it strikes me as fundamentally misguided.

I have to go with my gut about these things and try to figure out what I think is right and true, and I’m really encouraged when I see other people doing that, even if we come to different conclusions.

Tuesday, December 1, 2009

The Farmer in the Swell

[This article appeared in the December 2009 issue of Sojourners magazine.]

Search “Joel Salatin” on YouTube, and you will find him resplendent in a slouch hat, white T-shirt, and jeans, talking about the virtues of sustainable farming. His family-owned farm, Polyface Inc., nestled in the heart of Virginia’s Shenandoah Valley, is fast becoming the most famous sustainable farm in America, in large part due to Salatin’s outspoken advocacy for organic, sustainable, and local food. What many don’t know, however, is the source of Salatin’s passion for sustainable farming: his deep Christian faith. Salatin spoke with Sojourners assistant editor Jeannie Choi about the evils of industrial farming and agribusiness and his vision for healing the land God commissions us to steward.

Jeannie Choi: What’s the vision behind Polyface farm?

Joel Salatin: Healing—healing in all dimensions. We want to develop emotionally, environmentally, and economically enhancing agricultural prototypes throughout the world. We want to heal the relationships of the people involved with the farm and our business and our family. We want to heal the land, soil, air, water, and, ultimately, the food system.

From what disease is our current food system suffering?

Well, when is the last time a farmer went and asked for money from a banker and the banker said, “Well, that’s all well and good. I’m glad you’re going to be able to grow a corn crop. But what is that going to do to the earthworms? Or to the topsoil? Is that going to go down the Mississippi and add to the Rhode Island-sized dead zone in the Gulf of Mexico that’s been created because of erosion and run-off chemicals?”

We don’t measure those kinds of things, and yet each of us intuitively understands that those immeasurable or non-quantifiable parts in a business plan are actually the most precious resources we have.

So there is a disconnect between humans and the earth?

Oh, yes. For the first time in civilization, you can actually move into an area, plug your microwave and appliances into energy and not know where it comes from, get food from places and not know where it comes from, hook your pipe up to get water and not know where it comes from, put an outlet pipe in to take your sewage to places you don’t know about, and in effect never have a sense of the ecological umbilical cord that connects you to everything that’s most important.

How did we get here?

I think it has a lot to do with not wanting any kind of relationship with the earth. We talk a lot about relationships—marriage, work relationships, family—but another very critical relationship is the one we have with the nest we’ve been entrusted to steward. This actual divorce from our ecological umbilical is an abnormality in human civilization.

Sometimes I want to go down to [New York’s] Times Square, stand on the sidewalk, and scream at the world, “Folks, this isn’t normal!” It’s not normal to get food in little packages. It’s not normal to live in homes with ‘food nooks’ instead of kitchens. It’s not normal to eat food that you can’t pronounce. All of these things are extremely abnormal and have only come as a result of cheap energy during the industrial food system. So when you look at the continuum of human history, you and I are very much living guinea pigs in a radical experiment that is changing our relationships with each other and the world.

How can we revolutionize the food industry?

Healing the food system would fundamentally flip-flop the political and economic powers of our culture. Wendell Berry says that what’s wrong with us creates more gross national product than what’s right with us. It’s a fantastic observation. Right now, our culture thrives on things being sick. Dead soil brings more people to chemical companies because they need chemical fertilizers, which makes people sick. When people are sick, obviously the medical establishment thrives. If a neighborhood or community’s food system is sick, then of course you need to import food from a foreign country, which stimulates global trade. So when you start talking about healing the food system, we need a fundamental realignment of all the power and money in our culture, and that’s why there is a tremendous amount of inertia against healing the system.

So what can we do? If you want to dream out of the box for a minute, here’s an idea: If every American for one week refused to eat at a fast-food joint, it would bring concentrated animal feeding operations to their knees. What can one person do? We have a sick, evil system, and a healing system, and the question is, which one are you going to feed? Have you gone down to the farmers market or patronized local livestock farms? Or have you had candy bars and cokes? Whichever one you’ve fed is going to get bigger, and the one you’ve starved is going to get smaller.

How does your faith inform your work?

It makes me want to farm like Jesus would if he were here right now, in charge of this place. God actually loved us and provided a salvation experience for us that shapes the way we should, with the same grace and appreciation and respect, honor the creation that God made. It’s in respecting and honoring the “pig-ness” of the pig that we create our ethical and moral background for respecting and honoring the “Tony-ness” of Tony and the “Mary-ness” of Mary. And so it’s how we respect and honor the “least of these” that creates a theological and philosophical framework for how we respect and honor the creation that God made. It's in respecting and honoring the "pig-ness" of the pig that we create our ethical and moral background for respecting and honoring the "Tony-ness" of Tony and the "Mary-ness" of Mary. And so it's how we respect and honor the "least of these" that creates a theological and philosophical framework for how we respect and honor the greatest of these.

Our culture simply views our plants and animals as so many inanimate piles of protoplasmic structure to be manipulated however cleverly hubris can imagine to manipulate it. I would suggest that a culture that views its life in that respect will be a culture that views its citizens and the citizens of other cultures in the same manipulative and arrogant way.

What would you say to Christians who believe it is their biblical mandate to have dominion over the earth?

“You’re wrong!” (laughing). The scriptures are full of admonitions about creation. God knows when every sparrow falls. The Pentateuch is filled with references. Further, in 1 Corinthians 10:31, Paul says that whatsoever you eat or drink, whatsoever you do, do it all for the glory of God. If I were writing 1 Corinthians, I would have written, “whatsoever you catechize, whatsoever you sing in your hymnal”—I would have made this a very spiritual thing. But Paul didn’t. He took the most mundane, necessary things in life—eating and drinking—as his examples of how much God desires to penetrate into our lives. And so we must ask the question, how would Christ raise these animals? Would Jesus make genetically modified peanuts? Would Jesus apply something to the ground that made three-legged salamanders and sterile frogs? I don’t think he would, and that’s why I don’t—because to the believer, all life must be sacred.

Tuesday, September 1, 2009

Refusing to Forget North Korea

[This article appeared in the September/October 2009 issue of Sojourners magazine.]

During the 2004 presidential election, North Korea was consistently used as a political football between John Kerry and George W. Bush in debates and media appearances, escalating to an angry phone call from Kerry to The New York Times 50 days before Election Day. Kerry accused the Bush administration of having directed focus away from North Korea’s nuclear threat, “taken their eye off the real ball,” and shifted it to Iraq.

A small group of Korean-American students would have pointed out a different focus problem, however: The United States has grossly ignored the humanitarian crisis suffered by North Korean civilians.

During a Korean-American leadership conference at Yale University, several students realized that reports of famine, inhumane work camps, torture, and ideological enslavement in North Korea no longer captured the attention of U.S. leaders, policymakers, or even humanitarian organizations. Who would bring justice to North Korea? The students decided they would. In 2004, they started Liberty in North Korea (LiNK), the first nonprofit organization solely dedicated to ending North Korea’s humanitarian crisis through education, advocacy, and aid to refugees, according to LiNK’s associate director of awareness Justin Wheeler.

Begun with just five students, today the organization has around 100 chapters in the U.S. and more than 10 chapters elsewhere in the world. “The focus at the time was predominantly on policy,” says Wheeler. “Students realized that there wasn’t really anyone who was focusing on the crisis, so these students took it upon themselves to spread the word, and that’s what keeps us alive today.” Through protests, campus rallies, and calls to congressional leaders for passage of a reauthorization act for North Korean refugees, LiNK—composed largely of second-generation Asian Americans—has proved to be an effective student movement, bringing attention to the forgotten millions suffering in North Korea.

That beginning year also saw LiNK’s first mission to help North Korean refugees get away from the Chinese border and into shelters throughout Southeast Asia and the United States. LiNK’s founder, Adrian Hong, and five other members travelled to the North Korean/Chinese border and led three unaccompanied minors out of China. Today, the young men are happily resettled in the U.S., and the organization continues to house North Korean refugees in undisclosed shelters throughout China and Southeast Asia.

LiNK maintains strict confidentiality about the shelters’ whereabouts, but connects their constituents by updating them on the safety and progress of refugees, particularly when a team of LiNK members and refugees are on the move. Once refugees are brought to safety, LiNK raises funds and provides resources to support successful integration in the refugees’ new home countries. “We use our chapters to help refugees find jobs, learn English, get to doctor’s appointments, etc. Refugees are often placed somewhere around the United States, and often we will have a chapter there,” Wheeler says.

Sadly, since LiNK’s founding in 2004, the situation in North Korea hasn’t changed much. Threats of nuclear war continue to emerge from the country’s leadership. The case of two U.S. journalists, Laura Ling and Euna Lee, detained by North Korea and each sentenced in a closed trial to 12 years in labor camps, is emblematic of the kind of harsh treatment that North Korean citizens also suffer. North Korea has remained a political mystery since isolating itself from the world after its 1953 armistice with South Korea—an agreement renounced by Kim Jon Il this May.

Despite these challenges, the leadership and members of LiNK continue to bring liberty to North Koreans and honor their mission statement: to exist “so that one day the crisis in North Korea will not.”

Friday, May 1, 2009

Making Places and People Bloom

[This article appeared in the May 2009 issue of Sojourners magazine.]

In 1997, Majora Carter, a native of the South Bronx neighborhood of Hunts Point, moved back in with her parents to save money after graduating with a Master of Fine Arts from New York University. That’s when she learned about plans by Mayor Rudy Giuliani’s administration to build a waste transfer station in her community, which already suffered from severe pollution produced by nearby plants. Angry and determined, Carter organized local environmental justice groups to win the fight against the transfer station and install new public green spaces in Hunts Point.


In 2001, Carter founded Sustainable South Bronx, a nonprofit organization dedicated to building a sustainable green economy in the South Bronx through education and green jobs training. Her work won her a MacArthur Foundation grant in 2005. She has been called the “Rosa Parks of the green jobs movement.” Carter spoke with Sojourners assistant editor Jeannie Choi about what it takes to eradicate environmental injustice and why the time for a green economy is now.


Jeannie Choi: How do you get people—from community members affected by environmental injustice to investors and politicians—interested in building the green economy?


Majora Carter: People have to see their self-interest in supporting whatever it is that we’re putting out there. When I found out that the city and state planned to build a huge waste facility on our waterfront, I was really alarmed; but many people in the neighborhood weren’t because they were so used to living this way. It wasn’t until I helped make the connection between the waste facilities that were located in the community and the neighborhood’s high childhood asthma rates that people became angry. They saw their self-interest tied up with the environmental injustice in their community, and that’s when they felt the rage that I was feeling.


What other physical effects has pollution had on those living in your neighborhood?
A big clue in public health is asthma rates going up because of the intense nature of the pollution. Diabetes and obesity are also connected because communities like the South Bronx bear a lot of truck traffic. Kids are then unable to play in the streets, which means their health is at risk due to obesity and diabetes. Also, we don’t have the same access to healthy and affordable produce that wealthier places have, and so you have this “food desert.” The last of them, which I think is more onerous, are polycyclic aromatic hydrocarbons, which are a byproduct of burning fossil fuels. They have been known to cause learning disabilities in young developing minds. And where are they located in high concentrations? In places like the South Bronx.

Kids living in poor communities, who are already suffering from overcrowded schools, have learning disabilities and struggle in school, and are much better candidates to go to jail rather than on to higher education.


What were the key strategies to your 2001 victory against the city’s planned waste transfer site?
Even though this happened in the South Bronx, it was going to have citywide ramifications, so we had public interest lawyers and other environmental justice groups all working together to help create a sustainable solid waste management plan that relied on borough-wide self-sufficiency.

We worked awfully close with the city because we weren’t saying that waste transfer systems should not be in anybody’s backyard. We were saying that everybody needs to handle their own waste, but that’s not the way wealthy white neighborhoods in the city were operating. So we asked ourselves, how do you create legislation that lets each borough clean up after itself?

Recently, legislation was signed that reopened waste facilities around the city so everybody handles their own waste. But there are still politicians in some of the wealthiest parts of the city who run campaigns on closing the waste facilities in their communities. To them I say, you guys produce it, why do you think somebody else should take care of it? But that’s the nature, unfortunately, of this incredibly ridiculous, hyper-consumerist culture that we live in. People want, and they don’t want to take care of it.


What are the biggest fallacies about the green economy in the mainstream media?
That poor people don’t care about the environment. That green can and should cost more, or that green always costs more. And that you can’t alleviate poverty and support the environment at the same time.
But if you look at grassroots projects that invest in poor people—like the program that I pioneered at Sustainable South Bronx called B.E.S.T. (Bronx Environmental Stewardship Training)—you can see that the same people who are written off by most segments of society can blossom in remarkable ways.
B.E.S.T. is one of the first green jobs training programs in the country, and gives folks on the fringes, like single moms, or ex-convicts, the tools of operating within the environmental restoration field, such as wetland restoration, cleaning contaminated land, urban forestry management, and green roof installation.


Tell me about a B.E.S.T. student who stood out to you.
One of my favorite stories is of a young man who came through our program, a really sweet guy who had deep dimples and liked to quote Martin Luther King Jr., the Quran, and the Bible. Once the mass media started to take notice of our work, we had a huge profile in USA Today, and I’m looking at this article and the first paragraph mentions that this young man spent 10 years locked up for armed robbery. And I thought, you’ve gotta be joking! It didn’t even occur to me that somebody that gentle, kind, and loving had that in his background.

That’s when it hit me: His transformation had everything to do with the work he was doing. Horticultural infrastructure development, urban forestry management—all those things provided him with this beautiful outlet to nurture. Studies show without a shadow of a doubt that horticultural therapy works, that when you expose people even to small clusters of nature, even in a very urban area, crime rates go down because people want to be near it.


You’re also an advocate of grassroots organizations being at the table when decisions are made by people in power. What green economy initiatives do you want the Obama administration to take up?
Very simply, I think that the Environ­mental Protection Agency needs to regain its moral authority as the environmental stewards of this country and really push for things like the national grid so that we can actually have renewable energy. One major national problem is that there is no integrated transmission system for energy distribution around the country. In order for the renewable energy economy to really flourish, we’ve got to be able to connect the places in the country that have sources of renewable energy, like the sunny Southwest and the windy Midwest, with places that need renewable energy. If the federal government developed that grid system, we would see more businesses flourish by using renewable clean wind and solar energy.


This past summer you left Sustainable South Bronx to start an environmental consulting firm, the Majora Carter Group. What is the vision for this company?
I realized that the work was not particular to the South Bronx, but rested on the universal idea that when you apply care and resources to even the most challenged situations, beautiful things will grow. So I started the Majora Carter Group to work with municipalities, business leaders, and universities from all around the country as stakeholders.

Our first client is Elizabeth City State University, which is part of the historically black college network, in northeastern North Carolina—an incredibly poor, predominantly rural and black region. The major economic generators down there are mega-hog farms. Unfortunately, the owners bury the excrement in these lined pits, which often leak and then contaminate the area. Elizabeth City State Uni­versity is excited about the possibility of transforming that 21-county region, and so we’re working with them to develop a green economic development plan.


Do faith and spirituality inform your work?
Oh yeah! We are asking our clients to honor other people, to see them with dignity, and to treat them that way. The foundation of what we do is very spiritual in nature. We want people to be authentic. We want people to see each other in love because when you think about it, oppression is as bad for the oppressor as it is for the op­pressed. We have commodified pain in some way, and we don’t want to see the suffering of others. I’m asking folks not just to see the suffering of others but to understand that they could be a part of alleviating it. That is a deeply spiritual endeavor.


What keeps you going?
Understanding that people’s lives have been changed. I know that our work is having an impact and I know that at some point people are going to realize that this is how we need to roll.
My friend Van Jones often says, “Little green fairies are not going to come out of the sky and install solar panels or urban forestry. People are going to do that.” And we need to look at the people. There’s room for everybody.

The Green Industrial Revolution

[This article appeared in the May 2009 issue of Sojourners magazine.]