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A Note About the “special Black History” notes March 2, 2023

Posted by ajoyfulpractice in Books, Healing Stories, Life, Wisdom, Writing.
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Many blessings to all, and especially to those observing Lent, Great Lent, and/or the Baháʼí 19-Day Fast during this “Season for Non-violence” and all other seasons!  Much love to those who are reading (and/or learning to read) on Read Across America Day! 

“In order to create a peaceful world, we must learn to practice nonviolence with one another in our day-to-day interactions.”

“Day 32 ~ March 2nd ~ Patience”

– quoted from “Themes for Week 5” of the “Season for Non-violence,” provided by the Mahatma Gandhi Canadian Foundation for World Peace 

So, “Black History Month” is over; but Black history is still being made – and I mean that literally and literarily. I’m not sure how or why I underestimated how much time and energy would go into researching, writing, formatting, and posting the “special Black History notes” that I decided to post this year; but, I did. Given my miscalculation – and everything else that I’m doing and that is going on around me – I only managed to post 13 notes (covering February 1st – 12th, plus February 14th) before the arbitrary deadline of February 28th. So, almost exactly half the month.

But, I have notes and plans for the rest – and I plan to finish and post the rest.

It’s hard for me to tell, just by looking at the analytics, if anyone is reading these posts in real time. It is also hard to tell if anyone is interested and/or invested in reading more and knowing more (to paraphrase a certain children’s book author, who was born today in 1904). However, I am interested and invested. Also, based on random comments, it seems like a lot of people are actually reading these posts “out of time.” – which makes the whole end of the month thing even more arbitrary.

So…. in keeping with the theme of today, I would appreciate your patience (and support) as I sprinkle in the remaining special Black History notes.

### “Said ‘woman take it slow, and it’ll work itself out fine’ / All we need is just a little patience / Said ‘sugar make it slow and we’ll come together fine’ / All we need is just a little patience (Patience) / Mm, yeah” ~GNR ###

FTWMI: Liminal, Lofty, & Rare Days – I March 1, 2023

Posted by ajoyfulpractice in 19-Day Fast, Baha'i, Bhakti, Books, Changing Perspectives, Faith, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Pain, Passover, Peace, Philosophy, Ramadan, Religion, Suffering, Wisdom, Women, Writing, Yoga, Yom Kippur.
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Many blessings to all, and especially to those observing Lent, Great Lent, St. David’s Day, and/or Ayyám-i-Há and the 19-Day Fast during this “Season for Non-violence” and all other seasons! “Praising” is the word of the day.

For Those Who Missed It: This is an abridged, revised, and updated version of a 2021 post.

“‘There are yet others whose way of worship is to offer up wealth and possessions. Still others offer up self-denial, suffering, and austerities (purifications). Others take clerical or monastic vows, offering up knowledge of the scriptures. Some others make their meditation itself an offering.

 

‘Some offer up prana, the mysterious vital energy force within them. They do this through control of the breath, literally stopping their inhaling and exhaling.

 

‘Yet others abstain from food and practice sacrifice by spiritualizing their vital energy – that is, by figuratively pouring their own vital life force into the Cosmic Life Force. The whole point of all these various methods of sacrifice (worship) is to develop a certain mental attitude. Those who live with a truly worshipful attitude, whose whole lives are offered up for improvement of the world, incur no sin (no karmic debt).’”

 

– Krishna speaking to Arjuna (4.28 – 30) in The Bhagavad Gita: A Walkthrough for Westerners by Jack Hawley

 

Much of this last week has been devoted towards sacrifice and nourishment – specifically, nourishment that comes from sacrifice. I realize that, in the base case, most of us do not think of nourishment and sacrifice in the same heartbeat. Perhaps, if you are a parent without a lot of means, you have to sacrifice (go without) so that your child(ren) can eat and be nourished. But, in most other cases, “sacrifice” and “nourishment” seem to be on opposite ends of the spectrum. And they are… if we are only talking about the body. If, however, we are talking about the mind-body and the spirit within, then sacrifice and nourishment can sometimes go hand-in-hand. As we give up something, let go of our attachment, we bring awareness to how we are using our time, energy, and resources. We also bring awareness to the difference between need and desire. Finally, we find ourselves facing our greatest need/desire: the longing for belonging.

The desire to be (and feel) connected to something more than our (individual) self crosses cultural, socio-economic, and geographical boundaries. It crosses the barrier that is sometimes erected by language and age, religion and philosophy. It is, it seems, as much a part of being human as breathing… or eating. So, it might seem ironic that one of the ways in which people “feed” that need/desire to belong is to go without, to give something up. Yet, all of the major religions and philosophies have some ritualistic traditions that involve fasting and/or abstaining from certain behavior for a predetermined period of time. For certain Christians, that period is Lent (which is currently being observed by both Western and Eastern/Orthodox Christian communities). The Baha’i Faith community begins their own observation, the 19-Day Fast, at sunset on tonight.

I call these “liminal days;” because even though all days are transitional and threshold days on a certain level, these days are specifically designated by various traditions as in-between times. Not “regular” or “ordinary” days, but days when there is a heightened awareness of what’s to come and the need to be ready for what’s to come. While the customs and beliefs are different within these different traditions, people all over the world are actually preparing: Christians observe Lent to get ready for Easter; the Baháʼí community observes their fast as they prepare for a new year.

“The second wisdom is this: Fasting is the cause of awakening man. The heart becomes tender and the spirituality of man increases. This is produced by the fact that man’s thoughts will be confined to the commemoration of God, and through this awakening and stimulation surely ideal advancements follow.

 

Third wisdom: Fasting is of two kinds, material and spiritual. The material fasting is abstaining from food and drink, that is, from the appetites of the body. But spiritual, ideal, fasting is this, that man abstain from selfish passions, from negligence and from satanic animal traits. Therefore, the material fast is a token of the spiritual fast.”

 

– quoted from article entitled “The Divine Wisdom in Fasting – From Table Talks by Abdul-Baha” by Mrs. Corinne True, printed in Star of the West, Vol. IV (No. 18), dated Mulk 1, 69 (February 7, 1914)

 

For those who are not familiar: The Baháʼí Faith is a monotheistic faith that believes in the oneness of God and religion, as well as the oneness and nobility of humanity. The community believes that, historically, there has been a “progressive revelation of religious truth” which has been shared with the world through the voices of the prophets or Divine Messengers, known as “Manifestations of God” (which include “Braham, Krishna, Zoroaster, Moses, Buddha, Jesus Christ, Muhammad, and, in more recent times, the Báb and Bahá’u’lláh”). People within the faith are taught to honor the value of different religious and philosophical traditions as well as the value of education, especially in science (which is viewed by some faiths as being contrary to religion).

The Baháʼí calendar consists of 19 months, each with 19 days, and each month (and day) is named after an attribute of God. To maintain the integrity of the calendar, there are 4 – 5 intercalary days just before the final month. The final month, which begins tonight at sunset, is known as “‘Alá’” (“loftiness”). We often think of “lofty” as meaning something in a high or elevated position, a noble goal. When speaking of textiles, it is also something that is thick and resilient. Consider for a moment, that even those who are guided by a different calendar are spending this time focused on a higher, deeper, more resilient and lasting connection with the Divine (whatever that means to you at this moment).

Similar to Passover and Yom Kippur (in the Jewish tradition) and the holy month of Ramaḍān (in the Muslim tradition), the Lenten season and the 19-Day Fast contain elements of the Yoga Philosophy’s niyamās (internal “observations”) and also fall under the rubric that Patanjali calls kriyā yoga (“union in action”), which is a combination of the final three: tapas (“heat, discipline, austerity” and the practices that cultivate them); svādhyāya (“self-study”); and īśvarapraņidhāna (“trustful surrender to higher reality”).

“For this material fast is an outer token of the spiritual fast; it is a symbol of self-restraint, the withholding of oneself from all appetites of the self, taking on the characteristics of the spirit, being carried away by the breathings of heaven and catching fire from the love of God.”

 

– quoted from Selections from the Writings of ‘Abdu’l-Bahā (page 70)

 

On a purely physical level, fasting and/or abstaining from certain indulgences provide physical detoxification. When the elimination is done in order to achieve a higher, loftier, goal (than just physical detoxification), one can also experience mental (and sometimes emotional) detoxification. Mind-body purification is the practice of śaucāt (“cleanliness”), which is the first niyamā. A pure mind-body begins to cultivate non-attachment and a sense of peace, ease, and “contentment” – which is santoşā, the second niyamā.

In Chapter 17 of the Bhagavad Gita (Song of the Lord), which focuses on “The Path of Threefold Faith,” Krishna defines tapas (the third niyamā) as “to melt” and states, “‘The purpose of purification is not pain and penance, but to deliberately refine one’s life, to melt it down and recast in it into a higher order of purity and spirituality.’” Practices that cultivate this melting/refining experience are not easy. In fact, in most cases they can be detrimental when engaged without community; for the wrong purpose(s); and/or under the guidance of someone who is more focused on pain, punishment, and penance than on transcendence. In fact, the Gita specifically (and emphatically) reinforces the fact that these practices are not intended to be a form of self-punishment. They are not abusive – which is why every major religion has exclusions based on age and physical-mental conditions.

The fact that these practices/rituals are not intended to be abusive does not mean that they are not hard. In fact, they can be brutally challenging – which is part of the reason why (when practiced in community) people feel bonded by the experience. These challenging situations are also a great opportunity for self-study, which is the fourth niyamā. Svādhyāya is not only observing your reactions and responses to challenging situations, but also taking note of your reactions and responses to sacred text or – in the physical practice – how your body is moving (or not moving) through the poses.

Another element of self-study involves contemplating how one would react if they were in certain historical and/or biblical situations. For instance, the 40 days of Lent are meant to mirror the 40 days of prayer and fasting that Jesus experienced in preparation of the final betrayal, temptation, crucifixion, and resurrection. In sharing the wisdom of fasting, the Baháʼí teach about Moses and Jesus fasting for 40 days (and how those practices became Passover, Lent, and the holy month of Ramaḍān) and how “the Blessed Beauty [Bahá’u’lláh]” fasted when focused on receiving the teachings. To receive the teachings, each of the divine messengers or prophets had to completely and trustfully surrender to the Divine, which is īśvarapraņidhāna, the final niyamā.

“The word ‘lent’ comes from the Anglo-Saxon word lenten meaning ‘spring.’ In the spring people prepare the soil and plant seeds. In Lent, Christians do something similar, but in a spiritual way. Through fasting we clear the soil of our hearts, asking God to purify them and rid them of the weeds of sin. We prepare our hearts to receive the seeds of God’s Word, both scripture and the words God speaks to our hearts during prayer. We spend more time in prayer as we prepare for Easter, Christianity’s greatest feast.

 

The word ‘lent’ is also the past tense of the verb ‘to loan.’ During Lent we have the opportunity to realize that our lives are not our own. They are on loan to us from God. Saint Paul writes, ‘Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own? For you have been purchased at a price. Therefore glorify God in your body’ (1 Cor 6:19 – 20).”

 

– quoted from “March 1” in 2016 edition of A Year of Daily Offerings by James Kubicki S. J.

 

It would be nice if, once committed to the path, there was no hesitation or doubt and no attachments/aversions that lead to suffering. However, even when we look at the lives of people who whole-heartedly committed to a spiritual path, we find that the challenges of the path can try even the souls of saints, prophets, and mystics. Consider, for instance, the story of Saint David, whose feast day was today (March 1st), and how his adherence to the path he chose wasn’t well-received by some of his followers.

Saint David was a 6th century Welsh archbishop whose recorded death date is March 1, 589. Since he is the patron saint of Wales, as well as of vegetarians and poets, Saint David’s Day (March 1st) is a big deal in Wales. People dress up in traditional clothing – sometimes with a bit of red; wear leeks and daffodils; and (traditionally) children participate in concerts and festivals.

Saint David was known for his pilgrimages; his strict adherence to disciplined discipleship; and his miracles. He was a descendent of Welsh (Celtic) royalty and, some say, that his mother was King Arthur’s niece. He founded at least 13 monasteries and was known to enforce a strict code of conduct among his brethren that included hard physical labor, regular prayers, a minimalist vegetarian diet, and great charitable works. Furthermore, the monks were required to practice such a severe form of non-attachment that they could not even refer to the Bible as “my book.”

Saint David is known, in Welsh as “Dewi Ddyfrwr” (“David the Water Drinker”), because of stories that he mostly consumed water and the occasional bits of bread, vegetables, leeks, and herbs – sometimes even standing in a cold lake and reciting Scripture. One of the miracles attributed to Saint David is that he survived his bread being poisoned by his brethren (who were tired of his challenging regime). Legend has it that the bread was split between the bishop, a dog, and a raven – the latter two dying wretchedly and almost instantaneously.

It is said that springs of water often appeared during important moments in Saint David’s life and that he was followed by a dove. It is also said that he raised a youth from the dead and cured the blindness of his teacher, Paulinus. However, the most well-known miracle associated with Saint David is that while he was giving a sermon at Synod of Llanddwei Brefi, people complained that they could not see or hear him. Instantly, the story goes, the ground rose up – so that all could see and hear him. Then, a dove landed on his shoulder. I’m not sure what he said during that sermon “on the mount”, but some of the words from his final Sunday sermon (in 589) are well-known and a portion have become a well-utilized saying in Welsh, a reminder of what is important: Gwnewch y pethau bychain mewn bywyd.” “Do the little things in life.”

“Brothers and sisters, Be joyful, and keep your faith and your creed, and do the little things that you have seen me do and heard about. I on the third day of the week on the first of March shall go the way of my fathers. Farewell in the Lord.”

 

– based on “62. The Assembly of Mourners” in Rhygyvarch’s Life of St. David (circa later 11th century)

Please join me today (Wednesday, March 1st) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “02282021 Lofty and Rare Days”]

NOTE: Sundays during Lent are considered anniversaries of Easter and the Resurrection; therefore, they are not counted as days of penance.

In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations to Common Ground are tax deductible; class purchases are not necessarily deductible.)

ERRATA & CORRECTION: Today’s post originally identified March 1st as a Monday, when it is clearly Wednesday. During the practices, I referred to yellow and green clothing, but left out the fact that many Welsh people would associate red with St. David’s Day.

### BELIEVE IN THE LITTLE THINGS ###

 

Golden Tigers Made of Steel (a Black History footnote) February 28, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Faith, Gratitude, Healing Stories, Health, Hope, Life, Loss, Men, One Hoop, Pain, Peace, Philosophy, Science, Suffering, Tragedy, Wisdom, Women, Writing, Yoga.
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Many blessings to those observing and/or preparing for Lent. Peace and ease to all during this “Season for Non-violence” and all other seasons!

This is a special post for February 12th. The “Season for Non-violence” theme for February 12th is “humility” – and this post is essentially two servings of “humble pie.” WARNING: Although not explicit, this post does contain a summary of a disturbing part of U. S. history.

“In 1982, a woman of thirty, doing just fine in Washington, D.C., let me know how things are in her precincts. ‘I can’t relate to World War Two. It’s in schoolbook texts, that’s all. Battles that were won, battles that were lost. Or costume dramas you see on TV. It’s just a story in the past. It’s so distant, so abstract. I don’t get myself up in a bunch about it.’

It appears that the disremembrance of World War Two is as disturbingly profound as the forgettery of the Great Depression: World War Two, an event that changed the psyche as well as the face of the United States and of the World”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

Today I offer an apology (with an explanation) and an explanation (that is also an apology of sorts). First, I apologize to any e-mail subscribers who would not have seen that I updated the banner and title on the last Black History post to indicate that that post covered February 11th and 12th.  After doing a lot more research than I initially intended, I realized that it really was more than one post, covering two days. Also, I was not super excited about where I would have gone if I posted a separate February 12th note unrelated to the events I had already covered. Ergo, I updated the banner and the title and I was just going to leave it at that.

Then, however, I looked back at my notes and realized I needed a footnote – which is where the explanation that is also an apology comes in.

When I decided to post these “Black History notes,” I made the decision to focus on accomplishments made by African Americans (rather than on things done to African Americans) and on people who thrived (not just merely survived). So, focusing on what some people would call “Black Excellence.” If you read even one of these notes, I think you’ll notice what I said at the beginning of the month: every demographic in America is making history every day. I think you’ll also notice that every individual aspiration that becomes inspiration involves a struggle to survive – sometimes the struggle is about the dream surviving; sometimes the struggle is about the dreamer of surviving. Ultimately, however, I wanted these notes to be about the history-making inspirations related to each day.

All that said, I’m adding this footnote. I’m adding this footnote, because I want to mention something tangentially related to yesterday’s posts. It’s not a footnote because it lacks importance – and I apologize, because I know it may come across that way. It’s a footnote simply because it doesn’t fit the paradigm I established for myself (and because I’m not going to go into too many details).

“Institutions, like individuals, are properly judged by their ideals, their methods, and their achievements in the production of men and women who are to do the world’s work.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

Established on July 4, 1881, as the Tuskegee Normal School for Colored Teachers, Tuskegee University has had several names – including the Tuskegee Institute. It is one of the many institutions of higher learning established in the United States by virtue of the Morrill Acts, the first of which was signed by President Abraham Lincoln on July 2, 1862, and it is one of the Historically Black Universities and Colleges (HBCUs) established before the Civil Rights Act of 1964. The campus (in Tuskegee, Alabama) was designed by Robert Robinson Taylor, the first African American to graduate from the Massachusetts Institute of Technology (MIT, class of 1892), and David Williston, the first professionally trained African American landscape architect, who earned an undergraduate degree from Howard University (another HBCU) before becoming the first African American to earn a degree in agriculture from Cornell University (1898).

In addition to the campus’ designers, notable members of Tuskegee’s faculty and staff have included Booker T. Washington, George Washington Carver, Josephine Turpin Washington, and Nathaniel Oglesby Calloway (PhD). Notable alumni* include Amelia Boynton Robinson, Alice Marie Coachman, The Commodores (including Lionel Richie), Milton C. Davis, Ralph Ellison, Lonnie Johnson (PhD), Betty Shabazz (Ed.D.), Danielle Spencer, and Keenen Ivory Wayans – as well as the microbiologists George C. Royal (PhD), Gladys W. Royal (PhD), and Jessica A. Scoffield (PhD). There is a much much longer list of notable faculty, staff, and alumni; however, even if you’ve only heard of half of them, there’s a good chance the reason you’ve heard of Tuskegee Institute has nothing to do with the majority of them. Many people – even here in the United States – have heard about the university for two reasons: the “experiments.”

I put “experiments” in quotes, because people don’t always think about both situations as experiments or studies. However, officially (according to the government and some of the people involved), there were two experiments conducted at Tuskegee between 1932 and 1972: a medical one conducted by the U.S. Public Health Service (beginning in 1932) and a military one conducted by the U. S. Army Air Corps (beginning in 1941). The medical study was the “The Study of Untreated Syphilis in the Negro Male in Macon County, Alabama” – which would later be known simply as the “Tuskegee Syphilis Study” – and it’s involuntary “participants” are still nameless to most people in the general population. The military study was (mostly) voluntary and officially called the “Tuskegee Experiment” (now renamed the “Tuskegee Experience”). While you may not the names of the individual men involved, you’ve probably heard of them: they are known as the Tuskegee Airmen.

“There should be no limit placed upon the development of any individual because of color, and let it be understood that no one kind of training can safely be prescribed for an entire race. Care should be taken that racial education be not one-sided for lack of adaptation to personal fitness, nor unwieldy through sheer top-heaviness. Education, to fulfil its mission for any people anywhere, should be symmetrical and sensible.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

Julius Rosenwald and Booker T. Washington were two men from very different backgrounds who had similar ideas about what their country needed to move forward. In the early 1900’s, their collaboration led to the construction of the Tuskegee campus and several other schools in Alabama. When educators in other states heard about the collaboration, they wanted in on the action – and so it began. The initial agreement (up until about 1920) was that Mr. Rosenwald would fund the construction of the “Rosenwald Schools” and Tuskegee faculty, staff, and students would design, build, and train. When Booker T. Washington died (in 1915), the part-owner and president of Sears, Roebuck and Company continued his philanthropic endeavor. He and his family established the Rosenwald Fund (also known as the Rosenwald Foundation, the Julius Rosenwald Fund, and the Julius Rosenwald Foundation) for “the well-being of mankind.” 

The Rosenwald Fund was a “sunset” fund, meaning that rather than establishing equity and funding projects with the interest, it had an end date. From it’s establishment in 1917, until 1948, it donated over $70 million to public schools, colleges and universities, museums, Jewish charities, and African American institutions. The fund also issued open-ended fellowships to minority artists, writers, scientists, journalists, and civic leaders. Unlike the individuals who received fellowships, communities, organizations, and states that received grants were expected to match some (or all) of the funds and also had to employ people within the communities being served. So, each project was an investment and a collaboration.

On March 29, 1941, a trustee of the Rosenwald Fund went to Tuskegee, Alabama; had her picture taken as she sat in a Piper J-3 Cub, between the “Father of Black Aviation,” chief civilian instructor C. Alfred “Chief” Anderson, and another African American (civilian) pilot; and then went for a ride that lasted at least 60 minutes. You might have heard of this trustee: her name was Eleanor Roosevelt. Never one to let her power and privilege go to waste, the First Lady of the United States used her position as a trustee to arrange a loan of $175,000 to help finance the building of Moton Field – which was named after Tuskegee’s second principal (Robert Russa Moton); designed by David Williston (see above); and would become the home of the 99th Pursuit Squadron Training School. She would also maintain correspondence with some of the pilots for years.

But, I’m getting ahead of myself – because all of this happened several years after civilian pilots were being trained at Tuskegee Institute and several months after the military experiment began. And, yes, I’m starting with the Airmen; because their story is a little easier to tell (and a little easier to swallow).

“The United States entered the Great War on April 6, 1917, and later that year, Bullard, with other Americans of the Lafayette Flying Corps, applied for a transfer to the U. S. Army Air Corps, understanding that all that was required for a pilot to receive a commission as an officer was an application and a physical examination.

The American doctors who conducted Ballard’s physical in Paris in October 1917 questioned him about his flight training before his health. The physical showed that he had flat feet. ‘I explained that… I did not fly with my feet.’ They told him he had large tonsils. ‘To this I replied that I was… not an opera singer.’ Finally he was told that he had passed the examination.

The other American flyers were transferred to the American Army Air Corps, one after the another, while Bullard received no word. At last he realized that all the other flyers were white.”

“The discrimination hurt Bullard deeply, but he derived some comfort from the knowledge that he was able to fight on the same front and in the same cause as his fellow American citizens. ‘And so in a roundabout way, I was managing to do my duty and to serve my country,’ Bullard later wrote.” 

– quoted from the profile “Eugene Jacques Bullard” in Distinguished African Americans in Aviation and Space Science by Betty Kaplan Gubert, Miriam Sawyer, and Caroline M. Fannin

In some ways, we could say that the story of the military study at Tuskegee predates the story of the medical study; because the story of the Tuskegee Airmen is rooted in the story of men like Eugene James Bullard. When the “Black Swallow” couldn’t fly for the United States during World War I – even after being a decorated combat pilot in France – and other Black men were not even given a fighting chance to apply, the National Association for the Advancement of Colored People (NAACP) and civil rights activists like A. Philip Randolph (one of the organizers of the Brotherhood of Sleeping Car Porters) started advocating get more  more “Black wings” in the air. They were joined by Judge William H. Hastie, who would go on to become the first (openly and obviously) African American to serve as Governor of the United States Virgin Islands, but who spent part of World War II working as as a civilian aide to Henry Stimson, the United States Secretary of War.

Due to continuous pressure, the United States Congress passed Appropriations Bill Public Law 18 (on April 3, 1939), which specifically designated funds for training African American pilots. The War Department, backed by Congress, funneled the funds into the pre-existing Civilian Pilot Training Program (CPTP), which was administered by the Civil Aeronautics Authority when it was established in 1938, and had been available at Tuskegee Institute since 1939. But, at the time, the War Department was not planning to hire any CPTP pilots, regardless of their race, ethnicity, and/or gender (noted because CPTP even had women instructors). A few months later, however, with the beginning of World War II, the War Department started looking at CPTP as a resource for pilots – but, they were only interested in certain pilots.

In the fall of 1940, Congress passed (and President Franklin Delano Roosevelt signed) the Selective Training and Service Act of 1940, which required men of a certain age to register for the draft and for all departments of the military to enlist those men, regardless of race. This essentially forced the United States Army Corp – which was on the verge of rebranding as the United States Army Air Forces (USAAF or AAF) – to announce that they were already working with Civil Aeronautics Authority (later known as the Civil Aeronautics Board (CAB)) . They did not, however, announce that they were fully prepared to roll out all-Black squadrons, that would have white officers – like the other segregated forces of the time. They had no intention of doing such a thing, because the decision-makers believed a 1925 “study” which indicated that African Americans were not mentally, physically, emotionally, and/or energetically qualified to fly or maintain regular planes – let alone fighter planes. But, they had no proof and so, someone in the War Department had the “brilliant” idea to use Congress’ mandate to prove, once and for all, that African Americans did not have the right stuff.

“It was a tremendous success, beyond their wildest dreams. So they established quotas. They were gettin’ so many volunteers for the air force, qualified young men, that they had to limit the size of the classes. They had so many pilots graduating, in spite of Washington washing pilots out of flying school for ridiculous reasons, such as not wearing your hat on straight or not saying ‘Yes, sir’ to one of the instructors. You got washed out because of attitude, not flying ability. One fellow that washed out in advanced training as a pilot was hired two weeks later as a flying instructor. (Laughs.)

Mayor Coleman Young of Detroit, who was one of the Tuskegee Airmen, recalls: ‘I was washed out as a fighter pilot. I’m told it was because of FBI intervention. I had already graduated from officers’ school in October of ’42, at Fort Benning. They literally pulled guys off the stage, ’cause FBI, Birmingham, was accusin’ them of subversion, which may have been attendin’ a YMCA meeting in protest against discrimination.’”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

By the time the general public heard that African Americans were going to serve as pilots, the War Department and the United States Army Corp had already implemented exclusionary policies and employed psychologists to administer standardized tests to quantify IQ, dexterity, and leadership qualities that would best serve each role. They also adjusted the qualification specifications as an additional barrier to entry. However, they grossly underestimated the intelligence, courage, and physical ability, as well as the sheer will and determination of men like the Golden Tigers from Tuskegee University. They also completely discounted the fact that most of the men who showed up to be tested were already civilian pilots who had trained (and, in some cases taught) through CPTP and the fact that the Tuskegee pilots who passed the test did so at higher rates than at other Southern schools.

There was another thing they did not consider: the cadets were prepared for the fact that many people in the government and in the military were working against them. So, as the upper echelon of the military ran their intelligence “study,” the pilots and their supporters were running a counterintelligence operation, one that ensured there would be “Black wings” in the air. The NAACP and the Black media rallied behind the pilots. The pilots kept showing up for training.

In what some people considered a purely political move, President Roosevelt’s public announcement about African American pilots came around the same time that Benjamin O. Davis, Sr. was promoted, becoming the first Black brigadier general in the Army, and that Judge Hastie was named as the advisor to Secretary of War Stimson. A few months later, on March 22, 1941, the first set of enlisted cadets started training to be mechanics in (at Chanute Field in Illinois). This was the beginning of the 99th Pursuit Squadron (later designated as the 99th Fighter Squadron) – and there was not a single person designated as a pilot by the military. Soon after the mechanical training began, Elmer D. Jones, Dudley Stevenson, and James Johnson (all from Washington, DC); Nelson Brooks (from Illinois); and William R. Thompson (from Pittsburgh, PA) were admitted to the Officers Training School (OTS) at Chanute Field. These were the first aviation cadets on the officer track and they would successfully complete OTS and be commissioned as the first Black Army Air Corps Officers. Then came that famous visit from First Lady Eleanor Roosevelt and her very public statements that they were “good pilots.”

“The days at Tuskegee have given me much to think about. To see a group of people working together for improvement of undesirable conditions is very heartening. The problems seem great, but at least they are understood and people are working on them. Dr. Carver, whom I saw for a few minutes, has been at work for many years; and our hosts, the present heads of Tuskegee, Dr. [Frederick Douglass Patterson] and Mrs. [Catherine Moton] Patterson, are ably carrying on the work.” 

– quoted from “My Day” (events from Monday, March 13, 1941) by Eleanor Roosevelt

Brigadier General Davis, Sr.’s son, Benjamin O. Davis, Jr., had followed in his father’s footsteps. Although, their paths’ were slightly different (because times had changed a little bit). Both men served with the Buffalo Soldiers – Sr. as an enlisted man, Jr. as an officer. Both men were initially commissioned as second lieutenants – Jr. in 1932, when he became the fourth African American man to graduate from the U. S. Military Academy (West Point); Sr. in 1901, after Lieutenant Charles Young (the third African American to graduate from West Point, class of 1889) encouraged him to take the officer candidate officer test. Both men were eventually assigned to teach military science and tactics at Tuskegee – so that they would not be seen as senior to white recruits. While Benjamin O. Davis, Jr. had applied to the Army Air Corps while he was at West Point – and been rejected because of race – the changes in regulations meant a change in his trajectory. On July 19, 1941, Captain Benjamin O. Davis, Jr. and twelve more aviation cadets begin their primary flight training.

By November, only Captain Davis, Jr. and four cadets we going through basic and advanced training courses at Tuskegee Army Air Field. Captain Davis Jr. of D. C.; Captain George S. Roberts of London, Virginia; 2nd Lt. Charles DeBow Jr. of Indianapolis, Indiana; 2nd Lt. Mac Ross of Selma, Alabama; and 2nd Lt. Lemuel R. Custis of Hartford, Connecticut became the first African American combat fighter pilots in the U.S. military. Captain Benjamin O. Davis, Jr. was promoted to lieutenant colonel soon after they graduated and. over the course of World War II, the five would serve as leadership for the 332nd Fighter Group (in particular, for the 99th Pursuit Squadron (later designated as the 99th Fighter Squadron), the 301st Fighter Squadron, and the 100th Fighter Squadron).

“I was brainwashed as a child that I would not be able to fly. This is what I wanted to do when I was a little kid. At Tuskegee, they assembled black men from all over the United States to go into this flying school. They recruited All-American athletes. They had mathematical geniuses. They had ministers, doctors, lawyers, farm boys, all down there trying to learn to fly. All the fellows we were with were of top notch caliber.

According to Mayor Coleman Young, ‘They set up this Jim Crow Air Forces OCS School in Tuskegee. They made the standards so damn high, we actually became an elite group. We were screened and super-screened. We were unquestionably the brightest and most physically fit young blacks in the country. We were super better because of the irrational laws of Jim Crow. You can’t bring that many intelligent young people together and train ’em as fighting men and expect them to supinely roll over….’”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

In the air, they would be recognized by their Red Tails. But, at first, they just waited. Because, even after the United States entered World War II, the Army had no intention of sending the Tuskegee Airmen into combat. More pilots and ground crew were trained, and each unit was deployed to somewhere in the United States. Once again, their supporters stepped in. Judge William H. Hastie resigned as the civilian aid to the War Department, bringing public awareness to the fact that men were serving with distinction, but being treated in a way that was unbecoming of the military. First Lady Eleanor Roosevelt stepped also in to advocate for the pilots. Finally, in April 1943, some of the Tuskegee Airmen were sent to North Africa. The assignment was designed to limit their contact with the Axis forces, so they could be deemed superfluous. Eventually, however, they proved themselves – but, even that wasn’t enough for the War Department.

In September 1943, Time magazine ran an article leaking the fact that the War Department was planning to disband the Tuskegee Airmen. Colonel Benjamin O. Davis, Jr., commander of the 332nd Fighter Group, publicly stood up for his men and their record. By the end of 1943, some Black pilots had earned medals in combat and more squadrons were being sent overseas. Although they also served as bombardiers, the “Red Tails” became known for their escort record. They would fly 1,578 missions and 15,533 combat sorties.

“According to researcher/historian and DOTA Theopolis W. Johnson, the following information relates to the ‘Tuskegee Experience’:

‘That is…. anyone–man or woman, military or civilian, black or white–who serves at Tuskegee Army Air Field or any of the programs stemming from the “Tuskegee Experience” between the years 1941 and 1949 is considered to be a documented original Tuskegee Airman (DOTA)’”

– quoted from “Tuskegee Experience” as prepared by Ron Brewington, former National Public Relations Officer, Tuskegee Airmen, Inc. (TAI)

As a Tuskegee historian and DOTA, Theopolis W. “Ted” Johnson estimated that 16,000 – 19,000 people were part of the “Tuskegee Experience” – 14,632 of whom he was able to personally document before passing in 2006. This estimate included 929 American pilot graduates, 5 Haitian pilots (from the Haitian Air Force), 11 instructor pilot graduates, and 51 liaison pilot graduates. Based on other estimates, I believe the overall total also includes 1 pilot from Trinidad and at least one Hispanic or Latino airman born in the Dominican Republic. From 1941 until 1946, 84 Tuskegee Airmen were killed overseas (including 80 pilots – 68 of whom were identified as “Killed In Action” or “Missing in Action” (with 30 possible “Prisoners of War”) and 4 enlisted people killed while performing their duties. In addition to a Congressional Gold Medal, awarded to all members of the “Tuskegee Experience,” the Tuskegee Airmen individually and/or collectively received the Presidential Unit Citation (3); Legion of Merit (1); Silver Star (1); Soldier Medal (4); Distinguished Flying Cross (96); Purple Heart (60); Bronze Star (25); Air Medal (1031 = 265 Air Medals + 766 Clusters); and a Red Star of Yugoslavia.

As for the original five Tuskegee officers, all would serve with distinction; be promoted (with Benjamin O. Davis, Jr., eventually becoming the first African American brigadier general in the USAF and being promoted to a four-star general after he retired); and, in some cases, they commanded integrated squadrons. Captain Mac Ross was the only one of the original five who did not make it back home after the war; but, all are remembered and have been honored in a variety of ways.

They were Tuskegee’s Golden Tigers flying “tin cans” with Red Tails, but what really made the difference was that they had will, determination, and hearts of steel. They also had dreams and they thought – hoped and prayed – that their service would make all the difference; that coming home as veterans, heroes, and victors would mean a change in the way they were viewed and they way they were treated in the United States.

Little did they know.

Maybe, if they had known what was going on – literally in their own backyard – they would have had different dreams, hopes, and prayers.

“…I had saved money, was married, and had a little child.

I went to buy a house in Beverly Hills, advertised for sale for veterans. I had the qualifications and the financing. They told me I couldn’t buy it. So I started studying real estate. I’ve been at it thirty years. My main reason for going into real estate was to find a good home for myself. A lot of work I’ve done much of that time was finding neighborhoods and homes that blacks could buy. That’s the way I’ve made a living for thirty years.

World War Two has had a tremendous impact on black people as a whole. There have always been strides for black people after every war, especially that one. But after the war is over, they revert back to bigotry. That war has definitely changed me. Colonel [Edward C.] Gleed and I are just two of the 996 black pilots of World War Two. He’s changed as a career man and I, as a civilian minute man. We helped win the war for our country and now I’m back home.”

– quoted from the oral recollections of Captain Lowell Steward, 100th Fighter Squadron, 332nd Fighter Group in “Flying High: Lowell Steward” in BOOK THREE of “The Good War” – An Oral History of World War II by Studs Terkel

Syphilis is a venereal (i.e., sexually transmitted disease) that was first described by a European physician in the late 1400’s and known as “syphilis” by 1553. Over the centuries, incidence rates waxed and waned – but it was still mostly associated with Europe. All of that changed, however, during World War I when it came back with a vengeance and spread all over the world. By the time World War II started, leaders like President Franklin Delano Roosevelt were pushing for someone to find a solution and a cure. A cure, penicillin, had actually been discovered in 1925 – but, it would be almost two decades before anybody documented using it to cure syphilis. In the meanwhile, a whole bunch of things were tested… and not tested.

In 1929, the Rosenwald Fund decided to fund syphilis treatment pilot programs in five Southern states, including Alabama. In fact, on Wednesday, February 12, 1930, the executive committee of the Rosenwald Fund approved two grants (totaling $10,000) to the Alabama State Board of Health. The bulk of the grants ($7,750) was an outright gift. The second grant ($2,250) was “conditional upon the state’s appropriating of an equal amount toward the salary and expenses of the state v. d. control officer.” For a variety of reasons, Macon County and Tuskegee Institute were chosen as the program site. Testing and recruitment began almost immediately; but the Rosenwald Fund ended their contributions (in 1932) when the state failed to hold up their financial end of the bargain.

But, remember, the United States government was really eager to resolve the syphilis issue and so the study didn’t end when the funds dried up. The U.S. Public Health Service took over and 660 men were promised free medical care, meals, transportation, health care, and burial payments for their widows. This was at a time when many people in the rural South, regardless of ethnicity or race, were too poor to afford healthcare. People were use to making do and pushing through – until the couldn’t – and the primary nurse (a graduate of Tuskegee, who also recruited most of the men) recommended telling the men (including those in the control group, who were not infected) that they had “bad blood.”

The men were not told, however, that intention of the program had changed and that they would not actually receive treatment for their ailment. Nor were they offered penicillin when it started being widely used as a cure in the mid-1940’s. Neither were they told that the U. S. Public Health Service was working with the government in Guatemala to actually infect and “study” Guatemalan citizens (1946 – 1948); nor that the white doctor in charge, John Charles Cutler, also oversaw a “study” where prisoners in the Terre Haute federal penitentiary were being infected with strains of gonorrhea in exchange for $100, a certificate of merit, and a letter of commendation to the parole board. (1943 – 1944). Remember, they weren’t even told that they had syphilis!

“Infection rates soared as a result of the First World War. In the mid-1920s syphilis was killing 60,000 people a year in England and Wales, compared to tuberculosis, which was causing 41,000 deaths a year. An enormous propaganda effort unfolded, led by governments and a whole variety of voluntary associations, for the prevention of sexually transmitted diseases. In the USA, Roosevelt’s New Deal pushed a major public health programme centred [sic] on the disease.”

– quoted from the Microbiology Today [Issue: Sexually transmitted infections (STIs). 21 May 2013] article entitled “Syphilis – The Great Scourge” by Sir Richard Evans, Regius Professor of History and President of Wolfson College, Cambridge

While the other experiments were shut down after a year or two, the “Tuskegee Syphilis Study” continued until 1972 – when a whistleblower’s tip led to a story that appeared in the Washington Star and then landed on the front page of The New York Times. Peter Buxtun, the whistleblower, is a Prague-born American of Jewish and Czechoslovakian descent, who (in his inexperience and naivete) spent several years going through proper government channels in order to report the unethical misconduct endured by the men in Tuskegee. In the four decades of gross misconduct, at least 28 patients died directly from syphilis, 100 died from complications related to syphilis, 40 wives of patients were infected with syphilis, and 19 children were born with congenital syphilis.

The NAACP filed a class action lawsuit on behalf of the men and their descendants. As part of a 1974 settlement, the U. S. government paid the plaintiffs $10 million (the equivalent of $60,683,569.98 in 2022) and agreed to provide free medical treatment to surviving participants and surviving family members infected as a consequence of the study. The settlement also required the government to publicly disclose information about the incident and provide future oversight, which led to the National Research Act of 1974, the creation of the Belmont Report: Ethical Principles and Guidelines for the Protection of Human Subjects of Research, Report of the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research (issued on September 30, 1978; published in the Federal Register on April 18, 1979.); and the establishment of the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research, and (eventually) the Office for Human Research Protections (OHRP), which is part of the United States Department of Health and Human Services (DHHS).

While the “Tuskegee Syphilis Study” is one of the worst parts of American history and has created decades upon decades of mistrust within the African American and Southern communities, the aftermath includes oversight that can prevent such extreme (and systematic) disregards of the Hippocratic Oath from ever happening again. Or, at least that is what I would like to believe. I am not suggesting that all medical racism was resolved in the 1970’s – healthcare discrepancies today clearly show that that is not the case – neither am I suggesting that the government is completely transparent when it comes to public health issues. However, I don’t believe what happened in Tuskegee could quietly happen again. Don’t get me wrong: There’s not enough preventing it from happening today. But, today [I believe/hope/pray], someone would speak up… loudly.

Tuskegee University motto: “Scientia Principatus Opera”

– “Knowledge, Leadership, Service”

Practice Notes: See previous note for a practice that would work for a Tuskegee Airman class. As for the rest…

I do not, necessarily, steer away from hard themes. I lead classes on Holocaust Remembrance Day, Martyrs’ Day (which is also the anniversary of Bloody Sunday in Ireland), Sophie Lancaster Day, and the anniversaries of Bloody Sunday (in the U. S.), the Black Wall Street massacre, D-Day, 9/11, Kristallnacht, and Pearl Harbor. But, I also pick and choose what I bring to the mat – and, I apologize, but I don’t think I will ever do a class about the “Tuskegee Syphilis Study.”

“One school is better than another in proportion as its system touches the more pressing needs of the people it aims to serve, and provides the more speedily and satisfactorily the elements that bring them honorable and enduring success in the struggle of life. Education of some kind is the first essential of the young man, or young woman, who would lay the foundation of a career. The choice of the school to which one will go and the calling he will adopt must be influenced in a very large measure by his environments, trend of ambition, natural capacity, possible opportunities in proposed calling, and the means at his command.”

– quoted from “Tuskegee And Its People: General Introduction” by Booker T. Washington, as printed in Tuskegee & Its People: Their Ideals and Achievements by Emmett Jay Scott, edited by Booker T. Washington

*NOTE: Not all of the indicated alumni received their graduate degrees from Tuskegee.

### “Lord, I can’t condemn / The fear that they feel // … For that river of red / Could be the death of me / God, give me strength / And keep reminding me / That blood is thicker than water / Oh, but love is / Thicker than blood” ~GB ###

FTWMI: Uncovering Layers to Reveal Truth (the “missing” Monday post) February 28, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Depression, Faith, Healing Stories, Health, Hope, Life, Mysticism, One Hoop, Pain, Peace, Philosophy, Religion, Suffering, Wisdom, Women, Writing, Yoga.
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Many blessings to all, and especially to those observing Lent or preparing to observe Great Lent during this “Season for Non-violence” and all other seasons!

For Those Who Missed It: This “missing” post for Monday, February 27th is a revised version of a 2021 post. You can request a recording of either practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice. Donations are tax deductible; class purchases are not necessarily deductible.)

Check the “Class Schedules” calendar for upcoming practices.

 

“This can already be seen in the different reception given a new citizen of the world. If the father or someone else asked what ‘it’ was after a successful birth, the answer might be either the satisfied report of a boy, or—with pronounced sympathy for the disappointment— ‘Nothing, a girl,’ or ‘Only a girl.’”

 

– Bertha Pappenheim as quoted in The Jewish Woman: New Perspectives, edited by Elizabeth Koultun

 

Imagine that, at a very early age, you are exposed to an idea. It doesn’t have to be a big idea, stated and codified in a systematic way. It could just be a simple statement. It could be an idea (or a statement) about age, gender, race, ethnicity, religious and/or political beliefs – it could even be an idea about height or weight or hair texture (or length) or skin and/or eye hue. Or maybe it’s a statement about ability. Either way, the moment that you are exposed to the idea, some part of you questions whether it is true and even considers the validity of the idea/statement based on the source. You may not be conscious of this questioning, but it happens – sometimes quickly, in a blink – and then, as you move forward, other things (and people) either confirm the veracity of the idea or invalidate the idea.

Now, imagine that you grow up with this idea and this idea, whether you feel it is directed at you or at people around you, becomes – on a certain level – the lens through which you view yourself and the world. You may not be conscious of this lens. In fact, in most cases, this bias (whether we view it as positive or negative) is unconscious… subterranean. In the Yoga Philosophy, saṃskāra is a Sanskrit word for mental “impressions,” that can also be defined as “idea, notion, conception.” Saṃskāra are the foundation or roots of our thoughts, words, and deeds. Neurologically speaking, we can think of them as hard-wired pathways that are sometimes such an integral part of us they make habitual responses to certain situations appear instinctual. They are the beginning of the best of us… and also the worst of us.

“The conscious mind may be compared to a fountain playing in the sun and falling back into the great subterranean pool of subconscious from which it rises.”

 

– Sigmund Freud, as quoted in his New York Times obituary (09/24/1939)

We all know that if we want to get to the root of a problem, we have to start at the surface – or start with what we can see – and dig deep. This is obvious, but it’s not easy. It’s not easy because, even knowing this very basic principle about where things begin, we can easily get distracted by fruit flies, rotting trunks, fungi, and beings throwing things at us from the tree limbs because we have worn out our welcome. We can just as easily get caught up in the beauty of the blossoms or the promise of a swing. We can also get defeated by all the work/effort that it takes to get to the bottom of things.

However, being distracted (or defeated) doesn’t change the fact that to get to the bottom of something, we have to literally get to the bottom of something. It also doesn’t change the fact that if we want to grow or build something – something that has a chance of withstanding the changing of the times – we have to build from the ground up. Nor does it change the fact that when we run into a problem – as we build a life, a business, and/or a home – we may not have to tear everything down and start over from scratch; however, we do have to trace back from the top to the bottom.

This very basic principle is the reason why existential therapists, like Virginia Satir and Irvin Yalom, said that the “presenting issue,” “surface problem,” and/or life’s “givens” were not the problem. Instead, they said that people’s problems are how they deal or cope with various elements in their lives. This is commonly understood today; but, in the 1950’s and 1960’s these were still groundbreaking theories. While modern psychotherapists (and even corporate change management specialists) continue to build on the efforts of those aforementioned therapists from the mid-1900’s, the roots of their work can be found in the work of Drs. Sigmund Freud and Josef Breuer and in the life and work of Bertha Pappenheim.

She would ultimately become a feminist, education organizer, activist, writer, and translator – whose work and life often appeared in newspapers. The works she translated into German include: Mary Wollstonecraft’s The Vindication of the Rights of Women; the Western Yiddish memoirs of her own ancestor, Glückel of Hamelnl; the “Women’s Talmud;” and other Old Yiddish texts (written for and/or by women). She also founded organizations like Jüdischer Frauenbund (JFB, the Jewish Women’s Association); served as the first president of JFB and as a board member of Bund Deutscher Frauenvereine (BDF, Federation of German Women’s Associations), when JFB joined the national organization; and also served as director of an orphanage for Jewish girls that was run by Israelitischer Frauenverein (Israelite Women’s Association). She even appeared onstage as her own ancestor in a play (that she produced) based on her version of Glückel’s memoirs.  But before she made a name for herself through her efforts to improve the conditions of the world around her – especially the living and working conditions of the women and girls around her, Bertha Pappenheim was known to the psychoanalysis world as “Anna O” or “Only A Girl,” because of the work she did to improve her own internal conditions.

 

“Other details of Glückel’s life story doubtless also held great appeal for Pappenheim. As a survivor of mental illness and the inventor of the ‘talking cure,’ Pappenheim may also have been intrigued by Glückel’s disclosure that she started her memoirs as a sort of ‘writing cure’ to ward off ‘melancholy thoughts’ in the sleepless nights after her husband’s death.”

 

– quoted from Let Me Continue to Speak the Truth: Bertha Pappenheim as Author and Activist by Elizabeth Loentz

 

Born in Vienna on February 27, 1859, Bertha Pappenheim was the third daughter born into a wealthy and prestigious Jewish family, with Orthodox roots. She was born knowing that her family and her community prized sons over daughters, boys over girls. She was raised as was appropriate for her station in life – learning needlepoint and multiple languages and attending a Roman Catholic girls’ school while observing Jewish holidays. At the same time, she had to deal with the understandable emotions that came from knowing that one of her older sisters died in adolescence (before Pappenheim was born) and then experiencing the death of the second sister in adolescence (when Pappenheim was eight). Then there was the normal stress that occurred when her family moved into a primarily impoverished neighborhood (when she was eleven); the expected jealousy she felt when her younger brother went to high school (even though she had to leave school at sixteen, despite her curious mind – because of the whole being a girl thing); and then that whole being “just a girl” thing that loomed like a specter over many of her experiences.

Notice, I use words like “understandable,” “normal,” and “expected” to describe Pappenheim’s experiences and emotions. In her lived reality, however, her emotions were not recognized, acknowledged, nor honored as valid. In fact, as was common for the time and her station in life, her experiences were largely ignored… until there was a problem. Her “problems” initially presented themselves as physical and mental ailments: “a nervous cough, partial paralysis, severe neuralgia, anorexia, impaired sight and hearing, hydrophobia, frightening hallucinations, an alternation between two distinct states of consciousness, violent outbursts, and the inability to speak German, her native tongue.”

The presenting ailments started when her father became ill, when she was twenty-one, and worsened after her father died. She was diagnosed with “hysteria,” because… well, that was the most common diagnosis given to women at the time regardless of symptoms. As I mentioned on the anniversary of Freud’s birth, Breuer didn’t try to cure or “correct” the patient he would call Anna O. Instead, he started her under a new therapy he was trying out: he hypnotized her and encouraged her to talk in order to reveal the underlying causes of her symptoms. Pappenheim called it her “talking cure” or “chimney sweeping” and reported that it alleviated her symptoms. In theory (Breuer’s theory), it helped her get to the root of her problems.

Psychoanalysis in the hands of the physician is what confession is in the hands of the Catholic priest. It depends on its user and its use, whether it becomes a beneficial tool or a two-edged sword.”

 

– Bertha Pappenheim (also known as “Anna O”)

 

Breuer’s “theory” became Freud’s “therapy.” But, take a moment to notice that these ideas about how the conscious, subconscious, and unconscious mind interact and manifest in our mind-body can actually be found in ancient texts like Patanjali’s Yoga Sutras, the Bhagavad Gita, and even the Ashtavakra Gita – texts on systems and processing “therapies” that predate the births of everyone mentioned above! Patanjali even described obstacles and ailments which match up with Bertha Pappenheim’s symptoms. (Also interesting to note is the fact that modern medical scientists and historians, after reviewing her case, have diagnosed Pappenheim with everything from “complex partial seizures exacerbated by drug dependence” to tuberculosis meningitis to temporal lobe epilepsy.) Even more important than Pappenheim’s diagnosis is what she was able to achieve once she was able to get to (and address) the root of her problems – and the methods by which she got to the roots.

In describing his therapy methods in The Interpretation of Dreams, Freud wrote, “The interpretation of dreams is the royal road to knowledge of the unconscious activities of the mind.” Again, there is a parallel, as the entire 8-Limbed Philosophy of Yoga is sometimes called “Rāja Yoga” (literally “king union” or “chief union”), which is understood as “royal union.” Given her background, Bertha Pappenheim might have equated a royal path with the sefirot (or divine attribute) of Malchut, which is Queenship or Kingship on the Tree of Life and denotes mastery. While Rāja Yoga as a whole is full of tools for introspection, the ultimate tools are the last three limbs (dhāranā, dhyāna, samādhi) which combine to form the most powerful tool: Samyama, which is like a laser beam or a drill that lets you see beneath the surface.

Yoga Sūtra 3.4: trayam-ekatra samyama

 

– “Samyama is [the practice or integration of] the three together.”

Yoga Sūtra 3.5: taj-jayāt prajñālokah

 

– Through the mastery or achievement of Samyama comes higher consciousness or the light of knowledge.

 

Yoga Sūtra 3.6: tasya bhūmişu viniyogah

 

– It is to be applied or practiced in stages.

Yoga Sūtras 3.4 – 3.6 are not only instruction or guidance; they are also a warning from Patanjali. In short, no matter how excited or anxious we may get about the powers and abilities that can be achieved through the practice, it is best not to rush the practice or skip steps. Perhaps Swami Prabhavananda and Christopher Isherwood summarized it best in their commentary when they wrote, “It is no use attempting meditation before we have mastered concentration. It is no use trying to concentrate upon subtle objects until we are able to concentrate on gross ones. Any attempt to take a short cut to knowledge of this kind is exceedingly dangerous.”

The dangers are relatively obvious when we are dealing with certain poses. For instance, we would be ill-advised to practice a Sideways Floor Bow (Pārśva Dhanurāsana) if we have never practiced a regular Floor Bow (Dhanurāsana) – How would we even get into the pose?? And, it would not be very beneficial to attempt Floor Bow if a backbend like Locust (śalabhāsana) is not accessible. While we can easily see that in the physical examples, it can be a little harder to see when it comes to concepts and ideas. For instance, when we see something wrong in the world – and we know the roots of the problem – we may be in such a rush for other people to see what we see that we skip the steps that allow them to get it. Just as there is great power in the process, there is great power in being able to walk someone through the logical process.

“It only remains to say that his speech was devoid of all rhetorical imagery, with a marked suppression of the pyrotechnics of stump oratory. It was constructed with a view to the accuracy of statement, simplicity of language, and unity of thought. In some respects like a lawyer’s brief, it was logical, temperate in tone, powerful – irresistibly driving conviction home to men’s reasons and their souls.”

 

– quoted from Herndon’s Lincoln: The True Story of a Great Life (Volume 3) by William H. Herndon and Jesse William Weik

On February 27, 1860, the future President Abraham Lincoln gave a speech at Cooper Union for the Advancement of Science and Art. The address essentially walked people towards the roots of the problem of slavery and the opposition to ending slavery in the United States. He started with the Declaration of Independence and the “intention” of the Founding Fathers. Then, he elucidated on the differences between Republican and Democratic views at that time. It was one of his longest speeches and one that required a great deal of research. Many historians agree that the Cooper Union address solidified Lincoln’s selection as the Republican nominee for President and, possibly, clinched his win. It was even printed in the newspapers and distributed as part of his campaign. (William Herndon, Lincoln’s law partner at the time, stated that while it may not have actually taken campaign workers three weeks to fact check the speech – since most of the facts came from single set of sources – the fact checking was no small endeavor.)

Lincoln’s Cooper Union address has been described as “stunningly effective” and one of the “most convincing political arguments ever made in [New York] City. It did not, however, convince everyone; perhaps, in part, because while he went towards the roots, he didn’t really get to the bottom of the problem. The bottom of the problem being that, while the Founding Fathers recognized the problems and inhumanity of slavery, they compromised on the issue in order to gain the political leverage they needed to unanimously declare independence from Great Britain.

Lincoln was also willing to compromise – and in a similar fashion; however, he was very adamant in his belief that the original compromise was enacted with an understanding that slavery would end on its own (as a natural evolution of the country’s development) and/or that the there were means available for the Federal Government to step in and make the changes needed for the country to adhere to its founding principles.

“If any man at this day sincerely believes that a proper division of local from federal authority, or any part of the Constitution, forbids the Federal Government to control as to slavery in the federal territories, he is right to say so, and to enforce his position by all truthful evidence and fair argument which he can. But he has no right to mislead others, who have less access to history, and less leisure to study it, into the false belief that ‘our fathers who framed the Government under which we live’ were of the same opinion – thus substituting falsehood and deception for truthful evidence and fair argument. If any man at this day sincerely believes ‘our fathers who framed the Government under which we live,’ used and applied principles, in other cases, which ought to have led them to understand that a proper division of local from federal authority or some part of the Constitution, forbids the Federal Government to control as to slavery in the federal territories, he is right to say so. But he should, at the same time, brave the responsibility of declaring that, in his opinion, he understands their principles better than they did themselves; and especially should he not shirk that responsibility by asserting that they ‘understood the question just as well, and even better, than we do now.’”

 

– quoted from Abraham Lincoln’s address at Cooper Union for the Advancement of Science and Art, February 27. 1860 (during which he repeatedly quotes a statement made by Senator Stephen Douglas)

 

There is no music for the Common Ground Meditation Center practice.

The playlist used in 2021 is available on YouTube and Spotify. [Look for “05062020 What Dreams May Come”]

 

“This is the testimony of one who was present on that historic occasion: ‘When Lincoln rose to speak, I was greatly disappointed. He was tall, tall, – oh, how tall, and so angular and awkward that I had, for an instant, a feeling of pity for so ungainly a man. His clothes were black and ill-fitting, badly wrinkled – as if they had been jammed carelessly into a trunk. His bushy head, with the stiff black hair thrown back, was balanced on a long and lean head-stalk, and when he raised his hands in an opening gesture, I noticed that they were very large. He began in a low tone of voice – as if he were used to speaking out-doors, and was afraid of speaking too loud…. But pretty soon he began to get into his subject; he straightened up, made regular and graceful gestures; his face lighted up as with an inward fire; the whole man was transfigured. I forgot his clothes, his personal appearance, and his individual peculiarities. Presently, forgetting myself, I was on my feet like the rest, yelling…. When he reached the climax, the thunders of applause were terrific. It was a great speech. When I came out of the hall, my face was glowing with excitement and my frame all a-quiver, a friend with his eyes aglow, asked me what I thought of Abe Lincoln, the rail-splitter. I said: “He’s the greatest man since St. Paul.” And I think so yet.’”

 

– quoted from Abraham Lincoln and the Downfall American Slavery  by Noah Brooks (published 1888)

 

 

### “The mind is like an iceberg, it floats with one-seventh of its bulk above water.” ~ SF, maybe ###

En L’Air (a special Black History 2.5-for-1 note) February 23, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, First Nations, Healing Stories, Hope, Life, Men, One Hoop, Pain, Suffering, Tragedy, Wisdom, Women, Writing, Yoga.
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Many blessings to those observing and/or preparing for Lent. Peace and ease to all during this “Season for Non-violence” and all other seasons!

This is a special post for February 11th and February 12th. The word for these dates are creativity and humility. You will find both in the stories below.

“‘What was Jake’s last name? Can you tell me?’

She shrugged. ‘I don’t think he had one. He was one of those flying African children. They must all be dead a long time now.’

‘Flying African children?’”

– Milkman and Susan Byrd in Chapter 14 of Song of Solomon by Toni Morrison

According to Orville Wright, the desire to fly is a human birthright “handed down to us by our ancestors” and I easily buy into that idea because I grew up hearing so many stories about flying: from Daedalus and Icarus to Wilbur and Orville Wright and from Amelia Earhart to the Tuskegee Airmen. Then there were stories of  enslaved Africans who, as one of my favorite spirituals indicated, could “fly away.” Later, I would learn that they flew in all the different ways people fly in Toni Morrison’s Song of Solomon. Of course, the history of flight – as it is usually taught in the United States – is very much “his”–story, a story of men in flight. With the exception of those Africans in the song, the Tuskegee Airmen, and Toni Morrison’s characters (and the notable exception, of Ms. Earhart and Pilate), the stories I heard growing up were mostly about white men in flight. Oh, yes, and many of these stories – especially the ones not about white men – ended tragically.

But, what about the stories just regarding women? And, what about the stories that didn’t end tragically? How creative did people have to be to follow their dreams and let their hearts soar?

Well, for many years, women in the United States were only hired as flight attendants (née stewardesses or cabin hostesses) a job that mostly required women to meet a certain beauty standard – and, in America, for a long time, that beauty standard did not include women who were minorities. So, it is no surprise that the first Black person hired as a stewardess was actually African. Her name is Léopoldine Emma Doualla-Bell Smith – and, she had no idea she was making history when she became a stewardess in 1957. In fact, for many years, people would identify Ruth Carol Taylor as the first Black stewardess, because of all the publicity surrounding her maiden flight on February 11, 1958.

“Once there was a princess who made history in the sky…. She loved animals and wanted to be a veterinarian. But her father said women could only be nurses or teachers. Her father was wrong.”

– quoted from the profile of Léopoldine Emma Doualla-Bell Smith in Good Night Stories for Rebel Girls: 100 Real-Life Tales of Black Girl Magic by CaShawn Thompson, edited by Lilly Workneh 

Léopoldine Emma Doualla-Bell Smith is a princess, born into the royal Douala family of Cameroon. In high school, she received ground hostess training for Union Aéromaritime de Transport (UAT) and Air France and then, when she graduated at the age of seventeen, she went to Paris to take flight training. The following year, in 1957, she joined UAT as a “hôtesse de l’air,” In 1960, the same year that UAT merged with Transports Aériens Intercontinentaux to form Union de Transports Aériens (UTA), she was offered a job with Air Afrique, an airline created to service the eleven newly independent French-speaking nations. At the time, the then Miss Doualla-Bell was the only qualified African in French aviation and her employment identification card was No. 001. She was promoted to first cabin chief, but throughout her employment at Air Afrique she faced racism and sexism. Some white customers did not want her to serve them; others acted as if her “service” included sex. In fact, at one point she slapped a customer who touched her inappropriately. The incident. however, did not cost her her job. She retired from Air Afrique in 1969 and became the manager of Reunited Transport Leaders Travel Agency (in Libreville, Gabon) until she relocated to Washington D.C. in 1975.

While studying English at Georgetown University, she her future husband, an American named Leroy Smith. The Smiths moved to Gabon in 1976, at which point Mrs. Doualla-Bell Smith worked as an Air Zaire’s station and officer manager at the Libreville airport and supported the Skal Club (also known as Skal International), an international association that promoted travel and tourism in Africa. Beginning in 1983, the Smiths worked in the Peace Corps – yet, even then, Léopoldine Emma Doualla-Bell Smith kept working in travel and tourism. To this day, as a retiree in Denver, she volunteers at the Denver International Airport and promotes travel and tourism via the company she co-founded with her husband (Business and Intercultural Services for Educational Travel and Associated Learning (BISETAL)).

“Although [Léopoldine Emma Doualla Bell Smith] developed close relationships with some of her fellow flight crewmembers over the years, the racial divide was clear when they stepped off the plane in other countries.

For example, during the days of apartheid in South Africa she was not allowed to walk off the plane with her co-workers. Instead of joining the rest of the crew at a local hotel, once she was covered and whisked away to the home of a fellow employee who lived in the country.”

– quoted from the NBC News story World’s First Black Flight Attendant Honored: Léopoldine Doualla-Bell Smith, world’s first black flight attendant honored.” (posted online March 15, 2015)

While the young Léopoldine Emma Doualla-Bell Smith didn’t know she was making history in 1957, Ruth Carol Taylor was very intentional in her decision to break the color barrier. She was born in Boston, Massachusetts in December 27, 1931. Her father, William Edison Taylor, was a barber and her mother, Ruth Irene Powell Taylor, was a nurse. The family moved to a farm in upstate New York when Ms. Taylor was young and so she ended up attending Elmira College and then earning a Nursing degree from  Bellevue School of Nursing in New York City. She worked as a registered nurse for several years and then decided to apply to be a stewardess at Trans World Airline (TWA), which rejected her application. Not to be thwarted, she filed a complaint against the company with the New York State Commission on Discrimination and also applied to Mohawk Airlines, a regional carrier, that had publicly expressed interest in hiring minority flight attendants.

About 800 Black women applied to the regional carrier, which hired Ruth Taylor in December of 1957. On February 11, 1958, she flew from Ithaca to New York City and, in the process, became the first African American flight attendant. The flight created so much publicity (and public pressure) that TWA, the airline that had rejected Ms. Taylor, hired Margaret Grant in May 1958. Ms. Grant, who was attending Hunter College at the time, was publicly declared the first African American flight attendant for a major airline carrier. She started training on June 12, 1958, after she graduated; however, she was terminated before she completed the training, because it was discovered that she had sickle cell anemia.

Around the same time Ms. Grant started her training, Ruth Carol Taylor was forced to give up her position, because she married her fiancé Rex Legall (they had been engaged since before she was hired). The couple moved to the British West Indies and then to London, and also had a daughter, before getting a divorce. Ms. Taylor subsequently moved to Barbados, where she created the country’s first professional nursing journal, and had a son, before returning to New York City in 1977. In addition to participating in the Civil Rights Movement, she co-founded the Institute for InterRacial Harmony (IIH), which developed the Racism Quotient Test, to measure racist/colorist attitudes and, in 1985, she wrote The Little Black Book: Black Male Survival in America or Staying Alive and Well in an Institutionally Racist Society.

“…[Ruth Carol Taylor] didn’t take the job because she thought being a flight attendant would be so great. She says she did it to fight discrimination.

‘It wasn’t something that I had wanted to do all my life,’ she tells JET about being a flight attendant. ‘I knew better than to think it was all that glamourous. But it irked me that people were not allowing people of color to apply… Anything like that sets my teeth to grinding.’

– quoted from the JET Magazine article entitled, “First Black Flight Attendant Is Still Fighting Racism” (printed in the “Labor” section of the May 12, 1997 issue)    

After Ruth Carol Taylor and Margaret Grant in 1958, no other African Americans would be hired by airlines until 1960. Eventually, however, African Americans were employed in every aspect of aviation. A prime example of that is the fact that, on February 12, 2009, then Captain Rachelle Jones Kerr, First Officer Stephanie Grant, and Flight Attendants Robin Rogers and Diana Galloway became the first all African American commercial flight crew. Their historic flights (on Atlantic Southeast Airlines flights #5202 and #5106, between Atlanta and Nashville) were not planned; they happened because someone called in sick. Still, the odds of everything falling into place as it did were pretty low considering there were less Black women licensed to fly then than there are now; and now, there are still less than 1%.

There are several initiatives to change the overall landscape. For instance, women have operated Delta Air Lines’ WING program (Women Inspiring the Next Generation) since 2015. The program introduces school-aged girls to jobs in science, technology, engineering and math (STEM) via flights fully staffed by women. This means that the students get to see women are working as pilots, flight attendants, ticket agents, baggage handlers, air traffic controllers, ground crew, and Transportation Security Administration (TSA) agents.

In 2016, former U. S. Coast Guard pilot Angel Hughes and United Airlines pilot Nia Gilliam-Wordlaw organized a meeting that would become Sisters of the Skies (SOS), “a nationally recognized [non-profit] organization focused on increasing the number of black female pilots in professional flight decks in both military and commercial aviation.” SOS holds networking conferences, provides mentors for aspiring pilots, and also offers scholarships.

“When we got to the gate in Nashville, and all of the passengers were off, we asked the gate agent would she take our picture. So we stuffed ourselves in the galley and one by one, she took our cell phones and snapped our picture. She asked us, ‘Why do you want your pictures taken?’ Flight Attendant, Diana Galloway said, “Oh, it’s because we’re sisters!’ The gate agent’s response was priceless. She said, “Oh, your mother must be so proud!’”

– quoted from “12th Anniversary of the First All-Female African American Flight Crew” by First Officer Stephanie Grant, Director of Development for Sisters of the Skies, Inc. 

Before any of the women above flew – in fact, before any of these women were born and could dream of flying – “the Black Swallow” and “Queen Bess” were among a handful of Black, Indigenous, and Asian Americans flying through the air.

Eugene James Bullard, later known as Eugene Jacques Bullard, is remembered as the first African American fighter pilot to fly in combat, and one of four Black pilots during World War I. Although he was the only one of the four from the United States, her never flew for America. Born October 9, 1895, in Columbus, Georgia, he escaped the racism of the South as so many others did at the time – by becoming an expatriate. First he traveled to Scotland and then to England and France. In fact, he was in France at the beginning of World War I and served in several of France’s Marching Regiment of the Foreign Legion (R.M.L.E.). He eventually joined the 170th French Infantry Regiment, but was wounded on the Western Front, in March 1916, during the Battle of Verdun. During his recovery, he learned to fly (as part of a bet) and was able to go through training at the Aerial Gunnery School in Cazaux, Gironde and flight training at Châteauroux and Avord. After receiving his pilot’s license (#6950) from the Aéro-Club de France on May 5, 1917, he returned to the Western Front as one of the 270 American aviators at the Lafayette Flying Corps. That same year, Corporal Bullard was assigned to Escadrille SPA 93. Around the same time that he was flying for France, the United States started recruiting the Americans in the Lafayette Flying Corps; however, the man who would earn 14 French war medals and became known as “L’Hirondelle noire” or “L’Hirondelle noire de mort” (“The Black Swallow” or “The Black Swallow of Death”) was not selected to join the Air Service of the American Expeditionary Forces simply because he was Black.

After World War I, he returned to Paris and worked in as a jazz musician, a club manager, a club owner, a boxer, and a variety of other capacities that put him in close proximity with members of the Harlem Renaissance (not to mention their white contemporaries). He also opened Bullard’s Athletic Club which was a gymnasium offering physical culture, boxing, massage, ping pong and hydrotherapy. He briefly served in the French infantry during World War II; however, after being wounded, he returned to the United States, via Spain. Despite being brutally attacked during the Peekskill riots, Eugene Jacques Bullard would live in New York City until he died of stomach cancer on October 12, 1961.

“One fact, however, emerged as a constant throughout Bullard’s incredible 66 years. Despite late-life recognition in his birth country, which included a well-publicized embrace by a visiting Charles De Gaulle, and, in 1959, a deep tribute on the radio from Eleanor Roosevelt, Bullard never enjoyed the pursuit of happiness in America that he did in France, where he was awarded numerous prestigious honors. As [journalist Phil Keith, with his co-author Tom Clavin] write, ‘It was a proud moment for a black man not quite 21-years-old, far from home, and recognition he never could have received had he been on American soil.’”

– quoted from the NPR’s Baum on Books “Book Review: ‘All Blood Runs Red’” by Joan Baum (published January 30, 2020) 

Elizabeth “Bessie” Coleman became the first African American woman and first Native American to hold a pilot license when she earned her license from the Fédération Aéronautique Internationale on June 15, 1921. Her African American and Cherokee heritage also made her the first Black person and the first Indigenous American to earn an international pilot’s license. Born in Atlanta, Texas on January 26, 1892, the woman who became known as “Queen Bess” and “Brave Bessie” would eventually make her living as a stunt pilot. Before that, however, she worked as a laundrywoman in Waxahachie, Texas. She earned enough money  taking in laundry and picking cotton to attend one semester at the Colored Agricultural and Normal University (now Langston University, the only Historically Black Colleges or Universities in Oklahoma). When she had to drop out of college, due to a lack of funds, followed her brothers to Chicago, Illinois, where trained at Burnham School of Beauty Cultures to be a manicurist at a barbershop. In fact, it was at the barbershop that she got truly motivated to be a pilot.

Since no American flight school would train her, Bessie Coleman used the money she earned as a manicurist to learn French and then travel to France to take flying lessons. Once trained, she became a barnstorming daredevil. She was often criticized for the risks she took – and she was no stranger to accidents and broken bones and bruises. But, her aerobatic stunts gave her a platform which she used to speak out against racism, to promote aviation, and to encourage people of color to pursue aviation as career (or a hobby). Like some other prominent entertainers, she put her money where her mouth was and refused to perform at events where African Americans were not permitted to attend.

“One day John Coleman strutted into the White Sox Barbershop and began teasing Bessie. He started comparing African-American women to French women he had seen during [World War I]. John said that African-American women could not measure up to French women. The French women had careers. They even flew airplanes. He doubted that African-American women could fly like the French women. Bessie waited for the barbershop customers to stop laughing. Then she replied, ‘That’s it. You just called it for me.’”

– quoted from “Chapter 3. Seeking Independence” in The Life of Bessie Coleman: First African-American Woman Pilot by Connie Plantz 

Ultimately, being a principled daredevil while also facing racism cost her. At one point, she opened up a beauty salon in Chicago in order to earn extra money so that she could buy her own airplane. Sadly and tragically, the airplane she was able to purchase was poorly maintained. On April 30, 1926, in preparation for an air show in Jacksonville, Florida, the plane spiraled out of control killing Bessie Coleman and her mechanic and publicist, William D. Wills, who had been piloting the airplane.

Although Bessie Coleman’s was just barely 34 years old when she tragically died doing what she loved, her legacy still lives. There have been schools, scholarships, and at least one library named after her. The United States Postal service issued a commemorative stamp in her honor in 1995; a Google Doodle was posted on what would have been her 125th birthday; she has been inducted into numerous halls of fame; and Mattel recently issued a Barbie doll in her honor. There are streets and boulevards named after her in the United States and there are airport roads bearing her name all over the world.

Bessie Coleman’s legacy also lives on in the lives of the women she inspires and the people they inspire. For instance, in 1992, Mae Carol Jemison (born October 17, 1956) became the first Black woman to travel into space. At the time, the African American chemical engineer and M. D. was working for the National Aeronautics and Space Administration (NASA) as a mission specialist aboard the Space Shuttle Endeavour. She was making history at the age of 35 (mere weeks before her 36th birthday) – and she was doing it while carrying a photo of the Brave/Queen Bessie.

There have been also been commemorative fly-overs in her honor and, in 2022, a commemorative American Airlines flight (from Dallas-Fort Worth to Phoenix) was fully staffed by African American women: from the cockpit and aisles all the way to the tarmac (cargo and maintenance crew) there were sisters of the skies.

“For communities who may not fly often, that outreach and activism from Black aerospace professionals and pilots can combat the unknown and can help show Black communities that being a pilot is a real possibility.

‘A parent comes up to me and she says, “You a pilot?” and I said, “Yes, ma’am.” And she said, “They let us be pilots?” And that really was something,’ says [Delta Airlines Captain Stephanie Johnson]. ‘The parents don’t know what the opportunities are, because they didn’t grow up with opportunities. And so it was even more important, that “OK, this has just got to be my life because I can open people’s eyes.”’”

– quoted from the AFAR article “Where Are All the Black Women Pilots? – Nearly a century after Bessie Coleman first took to the skies, Black women remain a rarity in the cockpit.” by Syreeta McFadden (February 20, 2020) 

This year, just before the Super Bowl kick-off, the annual flyover was piloted by an all-women team of pilots (who had a maintenance crew that was mostly women). This was a historic occasion that marked 50 years of women flying in the United States Navy. This was not the first time, however, that a ceremonial Navy aircraft squadron had been flown by all women. In 2019, a team of women flew in the diamond formation during the funeral of (retired) Captain Rosemary Mariner, who was the Navy’s first female jet pilot. With regard to the Super Bowl flyover, the pilots made a point noting that they were honoring “every man and woman in the service” – which includes Lieutenant junior grade (Lt. j.g.) Madeline Swegle, the US Navy’s first Black woman to serve as fighter pilot.

All of those aforementioned Navy pilots fly in the proverbial footsteps of Jesse Leroy Brown, the first Black man to be accepted into Navy flight school, the first Black pilot to earn Wings of Gold, and the first Black Navy officer killed during the Korean War; Lt. Commander Brenda E. Robinson, one of only 10 women to attend the Navy’s Aviation Officer Candidate School in 1977, the first Black woman to serve as a Navy pilot, and the first Black woman to earn Wings of Gold; and Shawna Rochelle Kimbrell, the first Black woman to serve as a fighter pilot in the United States Air Force.

“…fill the air with ‘Black Wings’.”

– quoted from “Chapter XIV – A Plan” in Black Wings by Lieut. William J. Powell 

NOTE: Lieutenant Powell served in the the 370th Illinois Infantry Regiment during World War I and was able to obtain train to be a pilot in the United States in (at the Los Angeles School of Flight, 1928 – 1932). He dedicated his book to Bessie Coleman and founded the Bessie Coleman Aero Club, which welcomed people of all races and genders.

Practice Notes: Two or three times a year, I lead flight-inspired practices where we explore physical terms like “pitch,” “yaw,” and “roll” – all movements that are already in our practice. This is also an opportunity to cultivate awareness around core engagement and different parts of the body (usually, feet or hips) that serve as our “landing gear.” A practice specifically related to flight attendants could include some extra lateral extension and some “funky” poses, where one elbow is flexed and one is extended (similar to the way one might lift a suitcase into an overhead bin). Naturally, “Airplane Pose” would be a peak pose.

### “And he still gives his love, he just gives it away / The love he receives is the love that is saved / And sometimes is seen a strange spot in the sky / A human being that was given to fly / Flying” ~ Pearl Jam ###

The Meaning of Ancient Gestures and Symbols February 22, 2023

Posted by ajoyfulpractice in "Impossible" People, 19-Day Fast, Art, Books, Changing Perspectives, Faith, First Nations, Healing Stories, Hope, Lent / Great Lent, Life, Music, Mysticism, One Hoop, Passover, Philosophy, Poetry, Ramadan, Religion, Suffering, Wisdom, Women, Writing, Yoga, Yom Kippur.
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Many blessings to all, and especially to those observing (or getting ready to observe) Lent during this “Season for Non-violence” and all other seasons!

Some elements of the following were posted in 2021 and 2022.

“I thought, as I wiped my eyes on the corner of my apron:
Penelope did this too.
And more than once: you can’t keep weaving all day
And undoing it all through the night;
Your arms get tired, and the back of your neck gets tight;
And along towards morning, when you think it will never be light,
And your husband has been gone, and you don’t know where, for years.
Suddenly you burst into tears;
There is simply nothing else to do.”

– quoted from the poem “An Ancient Gesture” by Edna St. Vincent Millay

In honor of Zitkála-Šá and Edna St. Vincent “Vincent” Millay (who were born today in 1876 and 1892, respectively), February 22nd is normally a day when I focus on ancient gestures and movements that reflect certain aspects of the human experience. A smile, a hand brushing sweat off our brow or waving away a flying pest, a finger dashing away a tear, children laughing – these are all symbolic and can be understood across cultures and generations. Most of us have experienced these things in relation to our own mind-bodies and we have experienced these things through observation. Some of these ancient gestures and movements are so universal that performing artists, politicians, and liars fake them in order to communicate something without saying a single word – or to strengthen their words. Today, however, I’m going to focus on some symbols and gestures that may not be universally understood – even though the sentiment and motivation behind them may be shared across cultures and languages.

But, first, let’s talk about movement.

“Having gone many paces ahead I stopped, panting for breath and laughing with glee as my mother watched my every movement. I was not wholly conscious of myself, but was more keenly alive to the fire within. It was as if I were the activity, and my hands and feet were only experiments for my spirit to work upon.”

– quoted from “Impressions of An Indian Childhood – I. My Mother” in American Indian Stories and Old Indian Legends by Zitkála-Šá

It may not be scientifically correct to say that there is a symbiotic relationship between our mind-bodies and our movements; however, take a moment to consider the underlying idea. We move – or don’t move – in a certain way because of the shape and abilities of our mind-bodies. As we move – or don’t move – our movement shapes our mind, bodies, and abilities… and then the process cycles back into itself. We can think of this neurologically as hard-wiring the brain and/or we can think of this philosophically as creating saṃskāras (mental “impressions”) and vāsanās (the “dwelling places” of our habits). Either way, when we pay attention, we can see how this cycle shows up in every day life. Since the practice mirrors life, we can also see how it shows up in every practice.

Even if we just think about the practice as a physical endeavor, engaging our bodies requires us to engage our minds – which is part of the reason the practice is a mind-body exercise; it is physical and mental. It is also considered psychic and symbolic, as well as emotional and energetic. Emotional and energetic, I think, are self explanatory, especially as anyone who has practiced has probably experienced some shifting of emotions while and/or as a result of practicing; and the system of movement is based on an Ayurvedic energy mapping system of the mind-body. Just for clarification sake, we can think of psychic as being “[related to abilities] or phenomena that are apparently inexplicable by natural laws; supernormal; and relating to the soul and mind.” It is also important to remember that each pair goes hand-in-hand – which means that the symbolic aspect of the practice is related to the supernormal aspects of the practice.

What does that mean?

Well, contrary to certain conspiracy theories, it doesn’t mean that people are (trying to) turn themselves into trees (or cobras, camels, eagles, dogs, and God). However, it is possible to embody certain qualities found in trees (or cobras, camels, eagles, dogs, and God). Before anyone gets too excited about the possibility of this being sacrilegious; consider that if you are a Christian who observes Lent, you are engaged in a physical-mental + psychic-symbolic + emotional-energetic “exercise” during which you symbolically place yourself in Jesus’ shoes. In other words, you embody Divine attributes in order to inform a more spiritual life on Earth.

Given this context, there are (of course) a number of poses that immediately spring to mind as being symbolic. Take a moment, however, to consider the trees as well as the forest; the details as well as the big picture. It’s not only the shapes that are symbolic; it is also the movement that is symbolic. One of the most ancient gestures, one that is literally embedded in our bodies, is the lifting and opening of the heart when we are inspired and the settling into space (into the earth) that occurs when we expire. Yes, as we exaggerate our body’s natural tendencies, we are, in fact, engaging ancient symbolism. Furthermore, the power is not only in the movement; it is also in our understanding and recognition of the movement – as well as in our understanding and recognition of that symbiotic cycle the feeds the movement.

There are good chunks of our lives when we don’t think about that cycle. Then, there are times when we very intentionally and very mindfully create new patterns. We can do it on the mat when we practice. We can do it off the mat when we deliberately do something to change our habits. Even if we are only temporarily changing a habit or pattern, doing so can change the mind-body, the heart, and one’s engagement with spirit. In fact, those changes are some of the reasons why people practice. Those changes are also some of the reasons why people all around the world are beginning their observation of Lent or getting ready for their observation of Great Lent.

“Remember that you are dust, and to dust you shall return.”

– Ceremonial words used on Ash Wednesday (drawn from Genesis 3:19)

“Repent and believe in the Gospel.”

 Ceremonial words used on Ash Wednesday (drawn from The Gospel According to Mark 1:15), Roman Catholic tradition after 1969

According to Merriam-Webster Dictionary, the word “Lent comes from the Middle English word lente, meaning ‘springtime,’ which is itself descended from the Old English lencten.” (Italics are mine.) It is also the past tense and past participle of “lend,” but we will get into that symbolism in a week or so. In most Christian traditions, Lent is a 40-day period (46 when Sundays* are counted) during which people actively focus on their spiritual life and connection to God by fasting, praying, and either giving up something – something to which they have a strong attachment (or aversion) – and/or doing something positive. When people give something up they will often donate the money they would have spent on whatever they gave up. The 40-day ritual is a mirror of the days Jesus spent in the desert and is an opportunity for Christian contemplation, discernment, and self-reflection. Like the observation of Passover, the holy month of Ramadan, and the Baha’i Nineteen-Day Fast, observing Lent falls under the rubric of a type of practice that Patanjali called  kriyā yoga (“yoga in action”): a combination of tapah (“heat, austerity, or discipline”), svādhyāya (“self-study”), and īśvarapraņidhāna (“trustful surrender to [God]”).

The Lenten season officially begins with Ash Wednesday. For many it is a day of fasting and prayer – and it is also the day when people truly begin to get ready for Easter. Many take a moment out of their day to attend Mass or services and receive ashes, which are traditionally made from the previous year’s Palm Sunday fronds. In a ritual that has ties to Judaism and Biblical times, the ashes are a sign of penance and preparation. They are sometimes sprinkled on the crown of the head, but the more common practice in modern times is for a priest or pastor to use the ashes to make the sign of the cross on a person’s forehead. People are not required to wear the mark of the cross throughout the remainder of their day; however, many choose to maintain that link and reminder.

The practice is considered sacramental in the Roman Catholic tradition, but the ashes and receiving the ashes are not sacraments; which means they serve as a symbol and preparation aide for holy sacraments, as well as a reminder of the grace of the sacraments. The fact that receiving ashes is not a sacrament also means that, in the Roman Catholic tradition, anyone (including non-Catholics and those who have been excommunicated by the Church) may receive ashes.

Of course, if you are unfamiliar with these religious traditions and rituals, you may find it odd that people are walking around today with a mark on their face. Or, perhaps you recognize the mark as a symbol of their faith, but you’ve been unclear about the symbolic significance (as mentioned above) or even why the Lenten season – like the other religious observations mentioned above – can be so powerful that the rituals and traditions have endured the test of time.

To understand the latter, we need to consider the desire for spiritual nourishment and then go a little deeper into a very common aspect of being human that I mentioned yesterday: having preferences, and the absolute freedom that comes from trustful surrender.

“When I was in college, my Jewish roommates used to tell me what to give up for Lent….

Since then, for over 20 years my friend Rob has phoned me every Ash Wednesday to assign me a Lenten sacrifice. The sacrifices have grown easier over the years since Rob is running out of things for me to give up. For a few years he favored spices. One Lent I was suppose to avoid anything with oregano. It sounded easy until it dawned on me that pizza was out of the question for six weeks. Having another person choose your sacrifice adds an extra dimension to Lent. Since my penance is not within my control, it feels a little more spiritual. As with far more serious struggles in life, like an illness or the loss of a job, things outside our control are the most difficult to deal with. They are, in traditional Christian theology, crosses that eventually need to be accepted, much as Jesus finally accepted his cross.

When I was dealing with a long illness, I once complained to an older priest that I didn’t want that particular cross. He said, ‘Well it wouldn’t be much of a cross if you wanted it, would it?’”

 – Father James Martin quoted from the interview “Priest Lets Friend Choose His Sacrifice for Lent” with Melissa Block on NPR’s All Things Considered (2/28/2006)

Please join me today (Wednesday, February 22nd) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

Wednesday’s playlist is available on YouTube and Spotify. [Look for “One for Ash Wednesday 2022”]

*NOTE: Sundays during Lent are considered anniversaries of Easter and the Resurrection; therefore, they are not counted as days of penance.

In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations to Common Ground are tax deductible; class purchases are not necessarily deductible.)

### FIND HARMONY ON THE INSIDE & IT SHOWS ON THE OUTSIDE ###

The Integrity of Speaking Truth to Power, Part 1 – The Part Where We Observe, Speak, & Move Like Thunder February 15, 2023

Posted by ajoyfulpractice in "Impossible" People, Art, Books, Buddhism, Changing Perspectives, Depression, Faith, Food, Gratitude, Healing Stories, Hope, Life, Loss, Love, Music, Mysticism, Pain, Peace, Philosophy, Religion, Science, Suffering, Tragedy, Wisdom, Women, Writing, Yoga.
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Peace and ease to all during this “Season of Non-violence” and all other seasons!

For Those Who Missed It: This is an abridged version of a 2022 post, which included information about the Lantern Festival. “Part 2” will be a special Black History note.

“The moment we begin to fear the opinions of others and hesitate to tell the truth that is in us, and from motives of policy are silent when we should speak, the divine floods of light and life no longer flow in our souls. Every truth we see is ours to give the world, not to keep to ourselves along, for in so doing we cheat humanity out of their rights and check our own development.

– quoted from Elizabeth Cady Stanton’s speech at the National American Woman Suffrage Association convention (and birthday celebration for Susan B. Anthony), February 18, 1890

Philosophically speaking, part of our yoga practice is about bring awareness to what we know – or what we think we know – about ourselves and the world around us. Once we do that, we have begun the process of recognizing how what we know or think we know determines our actions, our thoughts, our words, our deeds. Our beliefs influence the we interact with ourselves, with others, and with our environment. Once we really get into it, we also start to notice when – or if – we incorporate new information into our belief system; thereby adjusting our actions as we grow and mature.

At some point, we may start to notice how our experiences shape our beliefs and how our experiences and beliefs determine what we chose to do on any given day. Hopefully, we also recognize that other people make other choices based on the their beliefs and experiences. If we can see that, be open to the reality of that, and maybe dig a little deeper into that reality, we gain better understanding of ourselves (and maybe of the world). In other words, we gain insight.

Vipassanā is a Buddhist meditation technique that has also become a tradition. It literally means “to see in a special way” and can also be translated as “special, super seeing.” In English, however, it is usually translated as “insight.” This insight is achieved by sitting, breathing, and watching the mind-body without judging the mind-body. Part of the practice is even to recognize when you are judging and, therefore, recognizing when you are getting in your own way. It is a practice of observation – which is also part of our yoga practice.

“You cannot teach a man anything. You can only help him to find it within himself.”

– Galileo Galilei, as quoted in How to Win Friends and Influence People by Dale Carnegie

Born February 15,1564, in Pisa, Duchy of Florence, Tuscany, Italy,  Galileo Galilei is remembered as the Father of observational astronomy, modern physics, the scientific method, and modern science. The Indigo Girls even called him “the King of Insight,” which makes sense given the aforementioned definition of insight. Galileo was able to see things others had not seen thanks to advancements in telescope technology and also because he was willing to pay attention. He was open to new information and to how that information supported or did not support his understanding of what had previously been observed by himself and others.

Galileo was an astronomer, a physicists, an engineer, and a polymath who studied all aspects of physical science and invented the thermoscope and a variety of military compasses. He used the telescope to track and identify the moons of Jupiter; the phases of Venus (which are similar to moon phases); and the rings of Saturn. He also analyzed lunar craters and sunspots and supported Copernican heliocentrism (the idea that the Earth rotated on it’s axis and also rotated around the Sun). In fact, his observations became the basis of his book Dialogue Concerning the Two Chief World Systems (1632) – which was banned in Italy for a while and resulted in Galileo being convicted of heresy by the Catholic Church.

Despite the fact that the ban extended to the publication of his future books, Galileo wrote Discourses and Mathematical Demonstrations Relating to Two New Sciences while he was under house arrest. This latter work, which was basically a summation of thirty years worth of physics, could not find a publisher in France, Germany, or Poland. It was ultimately published in Leiden, South Holland and featured the same characters who were conversing in his Dialogue. There was one notable change in the characters, however, the “simple-minded” one that had previously been viewed as a caricature of the pope was not as foolish or stubborn. When the text made its way to Roman bookstores, it quickly sold out.

“But I do not feel obliged to believe that the same God who has endowed us with senses, reason and intellect has intended us to forego their use and by some other means to give us knowledge which we can attain by them. He would not require us to deny sense and reason in physical matters which are set before our eyes and minds by direct experience or necessary demonstrations.”

– quoted from the 1615 letter to the Grand Duchess Christina of Tuscany (mother of Cosimo II de ’Medici) by Galileo Galilei

Susan B. Anthony, who was born February 15, 1820, in Adams, Massachusetts, was also considered quite controversial by the establishment of her time. Like Galileo Galilei, she was an observer. Her primary observations, however, were related to the social interactions of humans. She was a suffragist as well as an abolitionist and is remembered for her great friendship and collaborations with Elizabeth Cady Stanton. The two women had different backgrounds made different life choices, but they were firmly united in the quest for equal rights.

The second-oldest of seven, Susan B. Anthony was born into a liberal Quaker household despite the fact that her mother (Lucy Read Anthony) was Methodist and her father (Daniel Anthony) was shunned (for marrying outside his religion) and disowned (for allowing dancing in his home). The Anthony children were taught Quaker values, as well as the importance of self-sufficiency and social responsibility. At least three of her siblings were activists. Ms. Anthony herself, attended a Quaker boarding school in Philadelphia until 1837 when the Anthony’s, like so many, faced financial ruin and depression. She left school for a bit, but ultimately became a teacher at a different Quaker boarding school. By this time, the family had moved to New York and eventually joined what would become the Congregational Friends, and offshoot of the Quakers.

The Congregational Friends were active social reformers and many attended services at First Unitarian Church of Rochester, which was also socially active. Around the late 1840’s, the Anthony farm in Rochester had become a favorite place for activists to come together. One of those activists was Frederick Douglass, with whom both Elizabeth Cady Stanton and Susan B. Anthony would develop a friendship.

“I declare to you that woman must not depend upon the protection of man but must be taught to protect herself, and there I take my stand.”

– quoted from the end of Susan B. Anthony’s “Power of the Ballot” speech (probably on July 12, 1871) as printed in “Chapter XXIII: First Trip to the Pacific Coast (1871)” from The Life and Work of Susan B. Anthony (Complete Illustrated Edition – Volumes 1&2): The Only Authorized Biography containing Letters, Memoirs and Vignettes of the life of the World Renowned Suffragist, Abolitionist and Author and Friend of Elizabeth Cady Stanton by Ida Husted Harper

In 1846, Susan B. Anthony accepted a position as headmistress of the girls’ department at Canajoharie Academy in Canajoharie, Montgomery County, New York. A year or two later, she was offered the position of superintendent or director of the women’s department. She was in Canajoharie, almost 173 miles away from her family, during the Seneca Falls Convention (July 19-20, 1948) and the Rochester Women’s Rights Convention of 1848 (on August 2nd), but at some point she was aware that her parents and her sister (Mary Stafford Anthony) had (at least) attended the latter.

The Seneca Falls Convention was the first women’s rights convention organized by women (Elizabeth Cady Stanton, Lucretia Coffin Mott, and Martha Coffin Wright) and it produced the Declaration of Sentiments. One hundred of the approximately 300 attendees to the conference signed the declaration, which Elizabeth Cady Stanton, with assistance from Mary Ann M’Clintock, had modeled after the Declaration of Independence. Mrs. Cady Stanton (and her sister, Harriet Cady Eaton), Mrs. M’Clintock (plus her daughters Elizabeth W. and Mary M’Clintock and her half-sister, Margaret Pryor), Mrs. Mott, and and Mrs. Wright were among the 68 female signers; Frederick Douglass, Thomas M’Clintock, and James Mott were among the the 32 male signers.

Several online sources indicate that the three Anthony’s signed the declaration; however, they are not listed by the National Parks Service (NPS) and their names do not appear on the original document preserved by NPS. According to a media report included in The History of Women Suffrage, edited by Susan B. Anthony and Ida Husted Harper (published in 1902), no attendees at the National-American Convention of 1898 (February 13th – 19th, in Washington, D. C.) attended the Seneca Falls Convention. However, the report indicated that Mary W. Anthony stated that she had attended the Rochester convention and signed the declaration at that time.

Between her unhappy experiences as a student and the observations she made as a teacher, Susan B. Anthony found herself more and more disenchanted with the disenfranchisement of women and enslaved people. She didn’t have the same agenda as her parents and siblings, but she wanted to be paid the same as her male counterparts – for doing the same work. When she left the Canajoharie Academy around 1849/1850, she went home and found herself feeling more and more at home with the radical ideas around her. She even started to dress less and less like a traditional Quaker woman and more and more like a radical feminist. She even wore started wearing the pantaloons associated with the publisher and editor Amelia Jenks Bloomer. In fact, it was the erudite and entre Mrs. Bloomer that introduced Susan B. Anthony and Elizabeth Cady Stanton in 1851.

“It is often said, by those who know Miss Anthony best, that she has been my good angel, always pushing and goading me to work, and that but for her pertinacity I should never have accomplished the little I have. On the other hand it has been said that I forged the thunderbolts and she fired them. Perhaps all this is, in a measure, true.”

– quoted from “X. Susan B. Anthony” in Eighty Years and More (1815 – 1897): Reminiscences of Elizabeth Cady Stanton by Elizabeth Cady Stanton

Elizabeth Cady Stanton was a writer; Susan B. Anthony was an organizer; and their friendship was the ultimate collaboration. By the time the dynamic duo met, Mrs. Cady Stanton was a proud wife and mother of four and would eventually be the mother of seven. Contrary to the social norms of the time, she believed women should control a couple’s sexual relationships and that a woman should absolutely have domain over her body when it came to childbearing. She was equally as bold about declaring her motherhood (when others were more demure silent) and would raise a red or white flag in front of her house depending on the sex of her newborn child. Of course, her “voluntary motherhood” required a compromise when it came to social reform and that compromise required her to be at home when her husband was away. Henry Brewster Stanton was a lawyer and a politician, who was traveling ten months out of the year in the 1850’s. So, Elizabeth Cady Stanton felt she was “a caged lioness.” Her partnership with Ms. Anthony made the compromise less restrictive.

Elizabeth Cady Stanton wrote; Susan B. Anthony organized and spoke.

This relationship, too, required compromise – and not only because the ladies had different personalities and working styles. Susan B. Anthony stopped wearing bloomers so people would listen to her rather than get distracted by her clothes. And the whole Stanton family made room for “Miss Anthony.”

When the Stanton family moved to New York City in 1861, the women had established a finely tuned system. Sometimes they would write together, sometimes Ms. Anthony would take care of the kids while Mrs. Cady Stanton wrote – but both methods required the pair to be in the same place. So, whenever the Stanton’s moved, the set up a room for Susan B. Anthony and she became part of the family.

“Eventually Anthony supplanted Henry in Elizabeth’s affections. Both Henry and Susan moved in and out of her life and her household, but overall, Stanton probably spent more hours and days with Anthony than any other adult.”

– quoted from the “Methodological Note: Stanton in Psychological Perspective” section of In Her Own Right: The Life of Elizabeth Cady Stanton by Elisabeth Griffith

The collaboration between Susan B. Anthony and Elizabeth Cady Stanton was not restricted to speeches. They co-founded the New York Women’s State Temperance Society – after Anthony was prevented from speaking at a temperance conference because she was female – and the Women’s Loyal National League in 1863. The league, which used different iterations of the name, was specifically formed to lobby for the abolition of slavery. At one time they collected almost 40,000 signatures in support of abolition, which was the largest petition drive in United States history at that time. They also initiated the American Equal Rights Association (1866) and founded the National Woman Suffrage Association (1869).

On January 8, 1868, Susan B. Anthony and Elizabeth Cady Stanton started publishing the weekly paper The Revolution. The paper’s motto was “Men, their rights and nothing more; Women, their rights and nothing less.” In addition to women’s rights and the suffrage movement, the paper covered general politics, the labor movement, and finance. Ms. Anthony ran the business end of things. Mrs. Cady Stanton co-edited the newspaper with the abolitionist minister Parker Pillsbury. The initially received funding from the transportation entrepreneur George Francis Train – who shared their views on women’s rights, but not on abolition – but eventually transferred control of the paper to the wealthy writer and activist Laura Curtis Bullard, who toned “the revolution” down a bit.

The ladies that started it, however, did not tone down at all.

“Miss [Anna] Shaw said: ‘On Sunday, about two hours before she became unconscious, I talked with Miss Anthony and she said: “To think I have had more than sixty years of hard struggle for a little liberty, and then to die without it seems so cruel!”’”

“I replied: ‘Your legacy will be freedom for all womankind after you are gone. your splendid struggle has changed life for women everywhere.’”

– quoted from the obituary “Susan B. Anthony” in the Union Labor Advocate (Vol. VII. May, 1906, No. 9)

Anna Shaw was correct: Susan B. Anthony’s legacy includes the 19th amendment to the United States constitution, which was ratified fourteen years after the Miss Anthony’s death. That legacy also includes United States v. Susan B. Anthony, a very public and very publicized 1873 criminal trial that changed the fight and helped change laws that had nothing to do with the suffrage movement.

In 1872, Susan B. Anthony was arrested, indicted, “tried,” and convicted after she and fourteen other women attempted to vote in Rochester, New York. The judge over the circuit court was the newly appointed Supreme Court of the United States (SCOTUS) Associate Justice Ward Hunt. The election official, a Mr. Beverly W. Jones, testified that when he said he wasn’t sure if he could register her, she asked him if he was “acquainted with the 14th amendment.” He also testified that when said that he was, and she asked if he would consider her a citizen, the Supervisor of Elections said there was no getting around her argument. After establishing that the defendant was, on the 5th of November, 1872, a woman,” the judge instructed the all male jury – all male because women were prohibited from serving on juries – to find the defendant guilty without discussion or deliberation, which they did. Ms. Anthony was instructed to pay a fine, of $100 plus court cases, which she did not.

Because the judge refused to jail her (for refusing to pay the fine), she was unable to take the case to the Supreme Court. The other women, who also registered and voted in that election, were arrested, but never tried. On the other hand, the election inspectors who allowed them to vote were arrested, tried, convicted, and jailed (for not paying their fines). President Ulysses S. Grant eventually pardoned the inspectors and all of the attention from the trials pushed suffrage to the front of the women’s rights movement. Justice Hunt’s controversial actions during Susan B. Anthony’s trial resulted in years of legal debate and, in Sparf v. United States, 156 U.S. 51 (1895), or Sparf and Hansen v. United States, the SCOTUS decision that a jury must apply the law based on the facts of the case; the court  may not direct the jury to return a guilty verdict; a jury may convict a defendant of a lesser crime if that is part of the case (in some cases); and that juries can – but do not have the explicit right to – dispute the law.

Over the years, Susan B. Anthony gave hundreds and hundreds of speeches. In addition to giving up the “bloomers” she considered more sensible and reasonable, she was subjected to yelling mobs that would throw rotten eggs and sometimes even furniture at her. People would brandish guns and knives and, of course (I say sarcastically) she had to continuously contend with questions about why she wasn’t married. Her answers to the questions changed depending on her mood, or perhaps, who was asking the question. My personal favorite answer was when she said that she had never wanted to spend the majority of her life as a housekeeper and a drudge [which she would have been had she married someone poor]” and neither had she ever wanted to be “a pet and a doll [which she would have have been had she married someone rich].” But, all that being said, she believed in a woman’s right to choose… whether she got married or not.

“Marriage, to women as to men, must be a luxury, not a necessity; an incident of life, not all of it. And the only possible way to accomplish this great change is to accord to women equal power in the making, shaping and controlling of the circumstances of life.”

– quoted from the speech “Social Purity” by Susan B. Anthony

I will update this space with a link to Part 2.

Please join me today (Wednesday, February 15th) at 4:30 PM or 7:15 PM for a yoga practice on Zoom. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You will need to register for the 7:15 PM class if you have not already done so. You can request an audio recording of this practice via a comment below or by emailing myra (at) ajoyfulpractice.com.

The Wednesday playlist that we used on Zoom is available on YouTube and Spotify. [Look for “11122022 Having A Say, redux”]

The Wednesday playlist that I remixed after the practices is available on YouTube and Spotify.

NOTE: It felt off not to have music more directly the third birthday person, so I remixed the playlist. The timing for most of the practice will be pretty close to the recording. Both YouTube playlists feature several extra videos that are not available on Spotify. Some are speeches worth hearing. Some are music videos worth seeing. To make up the difference, the Spotify playlist has its own Easter egg.

In the spirit of generosity (“dana”), the Zoom classes, playlists, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations to Common Ground are tax deductible; class purchases are not necessarily deductible.)

### Speak! ###

The Fire We Desire & The Fire(s) We Need (a Tuesday post & a special Black History note) February 14, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Dharma, Faith, Gratitude, Healing Stories, Hope, Life, Loss, Love, Music, Mysticism, One Hoop, Pain, Philosophy, Poetry, Religion, Science, Suffering, Traditional Chinese Medicine, Tragedy, Wisdom, Writing, Yin Yoga, Yoga.
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Peace and ease to all during this “Season of Non-violence” and all other seasons!

This is the post for Tuesday, February 14th and (technically) the 14th special Black History note. Today’s word is gratitude and I am grateful for you. Some parts of the following were originally posted in 2021 and 2022. Some context, class details, and links have been added or updated. My apologies for not posting before the Noon class.

In the spirit of generosity (“dana”), the Zoom classes, recordings, and blog posts are freely given and freely received. If you are able to support these teachings, please do so as your heart moves you. (NOTE: You can donate even if you are “attending” a practice that is not designated as a “Common Ground Meditation Center” practice, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.)

And, [L]ove – True [L]ove – will follow you forever.”

– “The Impressive Clergyman” (Peter Cook) in the movie The Princess Bride by William Goldman

No one can be surprised that “words” are one of my favorite supernormal powers. In fact, śabda (or shabda), ranks as one of my top six siddhis or “powers.” Yet, there’s also no denying that words are not only one of our super powers, they are also a form of kryptonite – especially when we’re dealing with English. The English language seems to have as many rules as exceptions and as many homonyms that are homographs as homophones. And if the homonyms that sound the same but have different meanings and/or spellings (homophones) and the homonyms that are spelled the same but have different meanings and/or pronunciation (homographs) aren’t confusing enough, there are words that just have different meanings to different people – or different meanings based on the context. The word “love” is a prime example of a word that can mean different things to different people and at different times.

If you mention love on February 14th, a lot of people in the West will automatically think of “romantic love” – which is kind of ironic since Valentine’s Day started as a Catholic saint’s feast day and that saint may or may not have had anything to do with romantic love. Neither does romantic love have anything to do with the fact that the African American abolitionist, writer, and statesman Frederick Douglass celebrated his birthday on this date is – although, his reasons for doing so are, loosely, connected to it being Saint Valentine’s Day.

“The Greek language comes out with another word for love. It is the word agape, and agape is more than erosAgape is more than philiaAgape is something of the understanding, creative, redemptive goodwill for all men. It is a love that seeks nothing in return. It is an overflowing love; it’s what theologians would call the love of God working in the lives of men. And when you rise to love on this level, you begin to love men, not because they are likeable, but because God loves them. You look at every man, and you love him because you know God loves him. And he might be the worst person you’ve ever seen.”

– quoted from “Loving Your Enemies” sermon at Dexter Avenue Baptist Church by Rev. Martin Luther King, Jr. (11/17/1957)

In the song “Gravity,” Jamie Woon sings of loving “a girl who loves synchronicity” and who “confided that love, it is an energy.” We humans (in general) have a tendency to block and/or limit that energy instead of “passing it on,” as the girl in the song does. And, we often use words to limit that energy. Some languages have different words for different kinds of love. Ancient Greek, for example, has érōs for sensual or passionate “love” or “desire;” storgḗ instinctual “love,” “affection,” or familial love (which can also extend to friends and pets); philía, which can be translated as “friendship” or brotherly love and was considered by some to be the “highest form of love;” and agápē, which is also described as unconditional love and “the highest form of love.”

Early Christians co-opted the Greek agápē and added to it their own understanding of the Hebrew chesed, which is sometimes translated into modern English as loving-kindness and stems from the root word (chasad) meaning “eager and ardent desire;” and includes a sense of “zeal” (especially as related to God). However, even in the Hebrew Bible (and the Christian Old Testament), chesed has been translated (in different places) as “mercy,” “kindness,” “lovingkindness,” “goodness,” “kindly” “merciful,” “favour,” “good,” “goodliness,” “pity,” and even “steadfast love.” There’s also a couple of places where it is used with a negative connotation. Judaism (and, particularly Jewish mysticism) also have words like devekut (which might be described as an emotional state and/or an action that cultivates a state related to “cleaving” or clinging to the Divine). Additionally, there is an understanding of a fear/awe of God (that also migrated into Christianity).

In English, we have a tendency to just use the same word for multiple things. Sometimes we add qualifiers like “brotherly” or “romantic;” but, sometimes we just use “love” – which, again, comes with different meanings and associations. During a Monday night in 2022, when I asked people for a word or phrase that they associate with love, I got some really phenomenal answers: acceptance and compassion, bravery (specifically as it relates to social change), trust, all the people that [one] cares about, and giving. To this list, I added earnest.

The “Valentine’s Day” portion of the following is partially excerpted from a 2021 post about Being Red,” which includes a story about red and the Lunar New Year, as well as how this all ties into the Sacred Heart of Jesus and the upcoming Lenten observations.

“EARNEST, adjective

  1. Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited.

They are never more earnest to disturb us, than when they see us most earnest in this duty.

  1. Ardent; warm; eager; zealous; animated; importunate; as earnest in love; earnest in prayer.

  2. Intent; fixed.

On that prospect strange

Their earnest eyes were fixed.

  1. Serious; important; that is, really intent or engaged; whence the phrase, in earnest To be in earnest is to be really urging or stretching towards an object; intent on a pursuit. Hence, from fixed attention, comes the sense of seriousness in the pursuit, as opposed to trifling or jest. Are you in earnest or in jest?”

– quoted from Webster’s Dictionary 1828: American Dictionary of the English Language

Oscar Wilde’s play The Importance of Being Earnest, A Trivial Comedy for Serious People premiered on February 14, 1895, at the Saint James Theatre in London. It is a love story (or love stories) of sorts, but it is also a comedy of errors and a social satire full of love, love triangles, double entendres, double lives, mistaken identities, the dichotomy of public versus private life in Victorian society, and so many trivialities that one can hardly be blamed for questioning that about which one should be serious… or earnest. Like his other plays, Earnest was well received and marked a professional high point in Wilde’s life. However, it also marked a personal low point: Wilde’s trial, conviction, and imprisonment for homosexuality – which was illegal in Victorian England. Earnest would be the last play written by Oscar Wilde and, some would argue, his most popular.

While English speakers around the world might not come up with the same definition of “earnest” that was known in Victorian England, I would expect there would be some consensus around it meaning “serious” and “true.” On the flip side, the color red means something different to everyone. Webster’s 1828 dictionary clearly defines it as “a simple or primary color, but of several different shades or hues, as scarlet, crimson, vermilion, orange red etc.” – but even that doesn’t begin to address the fact that, on any given Sunday, the color signifies different things to different people all over the world. I say, “on any given Sunday,” but just consider Sunday the 14th in 2021 [see link above], when red was associated with Valentine’s Day, The Lunar New Year celebrations (in some countries), and even the Sacred Heart of Jesus.

Many people associate Valentine’s Day with red hearts, cards, chocolates, flowers, romantic dates, and romantic love – a very commercial endeavor – but it didn’t start out that way. The day actually started as (and to some still is) the Feast Day of Saint Valentine, according to the Western Christian tradition. There are actually two Christian martyrs remembered as Saint Valentine, but the most well-known is the 3rd-century Roman saint (who is honored on July 6th and 30th in the Eastern Christian tradition). According to the legends, Valentine was imprisoned for practicing Christianity during a time when Christians were persecuted by the Roman Empire. Before and during his incarceration, Saint Valentine had several conversations with the Roman Emperor Claudius II. Throughout these discussions, the emperor tried to convert the priest to the Roman pagan religion (ostensibly to save the priest’s life) and the priest tried to convert the emperor to Catholicism (theoretically to save the emperor’s soul, and the souls of all that followed him and his decrees).

Around this same time, Valentine had multiple interactions and conversations with the daughter of his jailer. Julia, the daughter, was blind and one of the last acts Valentine reportedly committed (before he was executed) was to heal Julia’s sight. After he was martyred (around 269 A. D.), Julia and her household converted to Catholicism in honor of Valentine. His feast day was established in 496 A.D.; however, around the 18th century, many additional details of the story started cropping up. One such detail was that Valentine married Christian soldiers who had been forbidden to marry (possibly because it would divide their focus and loyalty). Another detail was that he left Julia a letter and signed it “Your Valentine.”

“For this was on Seynt Velentynes day,

Whan every foul cometh ther to chese his make,”

“For this was on Saint Valentine’s day,

When every fowl comes there his mate to take,”

– quoted from the poem “The Parliament of Fowls” by Geoffrey Chaucer, translation by A. S. Klein 

As to why red became associated with Valentine’s Day, there are lots of theories and they all come back to those embellishments which focused on Saint Valentine as the patron saint of lovers. Some of  those embellishments are attributed to Geoffrey Chaucer’s works about love – and love was associated with the heart, which people associated with red. Additionally, a red stain is traditionally viewed in the Western world as the sign that a woman came to her marital bed as a virgin – a view that is not scientifically factual. Still, the idea persists and there’s some very suggestive, subliminal messaging going on there.

But, let’s go back to the idea of the heart being red. Yoga and Ayurveda, as they come to us from India, use green to symbolize the heart chakra (i.e., the energetic or spiritual heart), but of course, these systems also recognize that the physical heart is red when exposed to the air – or it’s being depicted by an artist, which is why the Sacred Heart of Jesus is depicted as red.

Speaking of the energetic or spiritual heart: Swami Rama of the Himalayan tradition taught that we all have three hearts: a physical heart, which for most of us is on the left; an emotional heart, which for most of us is on the left; and that energetic or spiritual heart of the middle. That “heart center” includes the arms (also fingers and hands) and connects the hearts within us and also connects our hearts with all the hearts around us. Chinese Medicine and their sister sciences of movement, including Yin Yoga, also map the vital energy of the heart through the arms.

Going back to Jewish mysticism: In the Kabbalah, the sefira (or Divine “attribute”) of chesed is related to the right arm. It is balanced by gevurah (“strength”), which is the left arm, and tiferet (“balance”), which is the upper torso and includes the physical heart. These energetic paradigms really reinforce Robert Pirsig’s statement that “The place to improve the world is first in one’s own heart and head and hands, and then work outward from there.”

“Indeed, some have called me a traitor…. Two things are necessary to make a traitor.  One is he shall have a country. [Laughter and applause] I believe if I had a country, I should be a patriot. I think I have all the feelings necessary — all the moral material, to say nothing about the intellectual. But when I remember that the blood of four sisters and one brother, is making fat the soil of Maryland and Virginia,—when I remember that an aged grandmother who has reared twelve children for the Southern market, and these one after another as they arrived at the most interesting age, were torn from her bosom,—when I remember that when she became too much racked for toil, she was turned out by a professed Christian master to grope her way in the darkness of old age, literally to die with none to help her, and the institutions of this country sanctioning and sanctifying this crime, I have no words of eulogy, I have no patriotism.[…]

No, I make no pretension to patriotism. So long as my voice can be heard, on this or the other side of the Atlantic, I will hold up America to the lightening scorn of moral indignation. In doing this, I shall feel myself discharging the duty of a true patriot; for he is a lover of his country who rebukes and does not excuse its sins.”

– quoted from the 1847 speech “If I Had a Country, I Should Be a Patriot” by Frederick Douglass 

Frederick Douglass was born somewhere in Eastern Maryland in 1817 or 1818. If you’re wondering why I can name the exact time and place that Oscar Wilde’s play premiered a few years later (not to mention the exact time and place of that illustrious playwright’s birth), but cannot specify the time and place of one of the greatest speakers and writers of the 19th Century, it’s because Frederick Douglass was born into slavery. So, there is no heritage birth site you can visit (Covid not withstanding) in the way you can visit 21 Westland Row (the home of the Trinity Oscar Wilde Centre in Dublin). You could visit Cedar Hill, the Washington, D. C. house that Mr. Douglass bought about forty years after he escaped from slavery. But, the historical marker related to his birth is at least four miles from where it is assumed he was born.

By all accounts, he was born on the Holme (or Holmes) Hill Farm and most likely in the cabin of his grandmother, Betsey Bailey – which is basically where he lived for the first part of his life. His mother, on the other hand, lived twelve miles away and died when he was about seven years old. Some of his vague memories, as he recounted in his third autobiography, included his mother calling him her “Little Valentine.” Ergo, he celebrated his birthday on February 14th.

Most of what we know about the abolitionist, statesman, and activist, comes from his speeches and his writings, including three autobiographies: Narrative of the Life of Frederick Douglass, an American SlaveMy Bondage and My Freedom, and Life and Times of Frederick Douglass. In some ways, each book is an expansion of the previous books, with the third being the most detailed about his escape and activism*. As he explained in his the final book, he left certain details and facts out of the first two books in order to protect himself, the people who helped him escape, and some of the people associated with him.

Since slavery was still active in the United States when his first book was published on May 1, 1845, Mr. Douglass also relocated to England and Ireland for two years in order to ensure he would not be recaptured. While he was in Europe, his supporters paid ($710.96) for his emancipation. That’s about $26,300.66, in today’s economy, that went to the person who had enslaved him.

“This is American slavery; no marriage—no education—the light of the gospel shut out from the dark mind of the bondman—and he forbidden by law to learn to read. If a mother shall teach her children to read, the law in Louisiana proclaims that she may be hanged by the neck. If the father attempt to give his son a knowledge of letters, he may be punished by the whip in one instance, and in another be killed, at the discretion of the court. Three millions of people shut out from the light of knowledge! It is easy for you to conceive the evil that must result from such a state of things.”

– quoted from “APPENDIX, CONTAINING EXTRACTS FROM SPEECHES, ETC – RECEPTION SPEECH AT FINSBURY CHAPEL, MOORFIELDS, ENGLAND, MAY 12, 1846.” in My Bondage and My Freedom by Frederick Douglass

According to his first autobiography, the wife of his second owner, Mrs. Sophia Auld, started teaching a young Frederick Douglass the alphabet. When the lessons were discovered and forbidden, he overheard Mrs. Auld’s husband telling her that an educated slave would be unfit for slavery. This motivated Mr. Douglass to teach himself to read and write. The more he learned, the more he was motivated to be free. He was further motivated to escape when he fell in love with a free Black woman named Anna Murray, who was also a member of the Underground Railroad.

The success of his autobiographies changed the way some people – specifically, white abolitionists – viewed him and treated him. It expanded his audience and also uplifted his platform. While some pro-slavery advocates still saw him as a puppet and a parrot, abolitionists realized that he was actually an intellectual capable of giving very vivid (and compelling) first-hand accounts of the atrocities of slavery. Critics persisted in doubting him, but again and again, he dismantled their doubts and defamation. Furthermore, as he advocated for the civil rights of Africans in America, their descendants, and for all women, he lived a life that had been previously denied him.

“The marriage institution cannot exist among slaves, and one-sixth of the population of democratic America is denied its privileges by the law of the land. What is to be thought of a nation boasting of its liberty, boasting of its humanity, boasting of its christianity, boasting of its love of justice and purity, and yet having within its own borders three millions of persons denied by law the right of marriage?—what must be the condition of that people? I need not lift up the veil by giving you any experience of my own. Every one that can put two ideas together, must see the most fearful results from such a state of things as I have just mentioned.”

– quoted from “APPENDIX, CONTAINING EXTRACTS FROM SPEECHES, ETC – RECEPTION SPEECH AT FINSBURY CHAPEL, MOORFIELDS, ENGLAND, MAY 12, 1846.” in My Bondage and My Freedom by Frederick Douglass

Frederick Douglass and Anna Murray married on September 15, 1838 – just twelve days after his escape from slavery. For a while, they lived under an assumed surname. Frederick Douglass made a living as a public speaker, writer, and publisher. He traveled the world, served as a diplomat, and also served as an Army recruiter. Throughout his lifetime, he influenced people like Presidents Abraham Lincoln, Andrew Johnson, Ulysses S. Grant, Rutherford B. Hayes, and Benjamin Harrison. He was the first African American to be nominated for vice president (in 1872); the first African American person to receive a vote for president during a a major parties roll call (in 1888); and, if we want to get technical, one of the first people to publicly protest Civil War era statues. (He specifically objected to the way former slaves were depicted.)

Frederick Douglass started the first abolitionist newspaper, The North Star, whose motto was “Right is of no Sex – Truth is of no Color – God is the Father of us all, and we are all brethren.” He was also the only Black person to (officially) attend the 1848 Seneca Falls Convention and the only Black signer of the Declaration of Sentiments.

“Believing that one of the best means of emancipating the slaves of the south is to improve and elevate the character of the free colored people of the north,  I shall labor in the future, as I have labored in the past, to promote the moral, social, religious, and intellectual elevation of the free colored people; never forgetting my own humble origin, nor refusing, while Heaven lends me ability, to use my voice, my pen, or my vote, to advocate the great and primary work of the universal and unconditional emancipation of my entire race.”

– quoted from “CHAPTER XXV. VARIOUS INCIDENTS. NEWSPAPER ENTERPRISE—UNEXPECTED OPPOSITION—THE OBJECTIONS TO IT—THEIR PLAUSIBILITY ADMITTED—MOTIVES FOR COMING TO ROCHESTER—DISCIPLE OF MR. GARRISON—CHANGE OF OPINION—CAUSES LEADING TO IT—THE CONSEQUENCES OF THE CHANGE—PREJUDICE AGAINST COLOR—AMUSING CONDESCENSION—”JIM CROW CARS”—COLLISIONS WITH CONDUCTORS AND BRAKEMEN—TRAINS ORDERED NOT TO STOP AT LYNN—AMUSING DOMESTIC SCENE—SEPARATE TABLES FOR MASTER AND MAN—PREJUDICE UNNATURAL—ILLUSTRATIONS—THE AUTHOR IN HIGH COMPANY—ELEVATION OF THE FREE PEOPLE OF COLOR—PLEDGE FOR THE FUTURE.” of My Bondage and My Freedom by Frederick Douglass

Frederick Douglass and Anna Murray-Douglass had five children. Rosetta Douglass worked on her father’s newspapers and eventually became a teacher, an activist, and a founding member of the National Association for Colored Women. Lewis Henry Douglass worked as a typesetter at The North Star and The Douglass’ Weekly before serving in the Union Army during the Civil War. Frederick Douglass Jr. was also an abolitionist and journalist and who, along with his father, recruited for the Union Army during the Civil War. (Lewis and the two Fredericks would also co-edit The New Era.) Charles Redmond Douglass, also a publisher, is remembered as the first African American to enlist in the Union Army in New York and was one of the first African Americans to serve as a clerk in  the Bureau of Refugees, Freedmen, and Abandoned Lands (also known as the Freedmen’s Bureau). He also worked for the United States Treasury and served as a diplomat (as did his father). The fifth Douglass child, Annie, died as an adolescent.

Anna Murray-Douglass died in 1882 and, in 1884, Frederick Douglass married a white abolitionist and radical feminist who was two years his junior. Helen Pitts Douglass co-edited The Alpha and eventually worked as her husbands secretary. After her husband’s death in 1895, the second Mrs. Douglass purchased Cedar Hill from the Douglass children (because her husbands bequest to her was not upheld) and worked to establish the Frederick Douglass Memorial and Historical Association. After her death in 1903, the properties reduced mortgage was paid off by the National Association of Colored Women and is currently managed by the National Park Service.

“Must I argue that a system thus marked with blood, and stained with pollution, is wrong? No! I will not. I have better employment for my time and strength than such arguments would imply.

What, then, remains to be argued? Is it that slavery is not divine; that God did not establish it; that our doctors of divinity are mistaken? There is blasphemy in the thought. That which is inhuman, cannot be divine! Who can reason on such a proposition? They that can, may; I cannot. The time for such argument is passed.

At a time like this, scorching irony, not convincing argument, is needed. O! had I the ability, and could reach the nation’s ear, I would, to-day, pour out a fiery stream of biting ridicule, blasting reproach, withering sarcasm, and stern rebuke. For it is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, and the earthquake. The feeling of the nation must be quickened; the conscience of the nation must be roused; the propriety of the nation must be startled; the hypocrisy of the nation must be exposed; and its crimes against God and man must be proclaimed and denounced.”

quoted from the “What to the Slave is the Fourth of July?” speech by Frederick Douglass (July 5, 1852)

Please join me today (Tuesday, February 14th) at 12:00 PM or 7:15 PM for a yoga practice on Zoom. You can use the link from the “Class Schedules” calendar if you run into any problems checking into the class. You can request an audio recording of this practice via a comment below or (for a slightly faster reply) you can email me at myra (at) ajoyfulpractice.com.

Tuesday’s playlist is available on YouTube and Spotify.

NOTE: After the Noon practice, I remixed some of the before/after music after the Noon practice – which is slight different on each medium. The Spotify playlist includes Frederick Douglass’s entire “What to the Slave is the Fourth of July?” speech, recited by Ossie Davis. The YouTube playlist features a portion of the speech recited by direct descendants of Frederick Douglass.

Practice Notes: This practice is all about heart opening – however, it may not be in the way you expect. There is also some unexpected ways to engage the hips.

“But I should be false to the earliest sentiments of my soul, if I suppressed the opinion. I prefer to be true to myself, even at the hazard of incurring the ridicule of others, rather than to be false, and incur my own abhorrence. From my earliest recollection, I date the entertainment of a deep conviction that slavery would not always be able to hold me within its foul embrace; and in the darkest hours of my career in slavery, this living word of faith and spirit of hope departed not from me, but remained like ministering angels to cheer me through the gloom. This good spirit was from God, and to him I offer thanksgiving and praise.”

– quoted from “CHAPTER V.” of Narrative of the Life of Frederick Douglass, an American Slave by Frederick Douglass

*NOTE: The full title of the third autobiography of Frederick Douglass is Life and Times of Frederick Douglass, Written by Himself. His Early Life as a Slave, His Escape from Bondage, and His Complete History to the Present Time, Including His Connection with the Anti-slavery Movement; His Labors in Great Britain as Well as in His Own Country; His Experience in the Conduct of an Influential Newspaper; His Connection with the Underground Railroad; His Relations with John Brown and the Harper’s Ferry Raid; His Recruiting the 54th and 55th Mass. Colored Regiments; His Interviews with Presidents Lincoln and Johnson; His Appointment by Gen. Grant to Accompany the Santo Domingo Commission–
Also to a Seat in the Council of the District of Columbia; His Appointment as United States Marshal by President R. B. Hayes; Also His Appointment to Be Recorder of Deeds in Washington by President J. A. Garfield; with Many Other Interesting and Important Events of His Most Eventful Life; With an Introduction by Mr. George L. Ruffin, of Boston.

We keep saying “Never again,” but how earnest are we? (Warning: This video briefly contains disturbing images and sounds.)

### “I’ve now realized for the first time in my life the vital importance of being Earnest.” ~ OW ###

The Space Between Need, Conceive, & Invention (a special Black History note) February 14, 2023

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Peace and ease to all during this “Season of Non-violence” and all other seasons!

This is a special post for February 10th. The word for this date is groundedness. Click here if you are interested in other events and people I’ve covered on this date.

“‘Come , now,’ I said, ‘let’s make a city in speech from the beginning. Our need, as it seems, will make it.’”

– quoted from the exchange between Socrates and Adeimantus in 2.XI of The Republic of Plato, translated and with an interpretative essay by Allan Bloom, 1968 (with a new introduction by Adam Kirsch)

(1894 translation by Benjamin Jowett: “Then, I said, let us begin and create in idea a State; and yet the true creator is necessity, who is the mother of our invention.”)

If we consider the very beginning of something (or someone) as Socrates and the others do in Plato’s Republic, we find that everything (and everyone) begins as a flicker of something out in the ether. We can call that flicker an idea, for lack of a better word, or we can call it a need – the word Plato uses. Either way, that flicker of something (or someone) is out in the either and then it gets grounded and rooted into something (or someone) – or it sets off a spark – and then from that conception there is creation and then being/existing in reality as we know it. And, even though we can follow that train of thought, there are a lot of things we use on a regular basis that we don’t think about in this way.

We don’t often think about the initial idea/need – unless our need is sudden and acute. Neither do we think very often about the space between that initial idea/need and all the steps that brought it into reality – which means, we don’t think about the people we have to thank for things we use everyday. But, let’s say we were going to think about the inventor of something – like, let’s say, we wanted to thank the person or people responsible for the microphones (and speakerphones) in our phones and other electronic devices. Let’s say, we wanted to thank the person or people responsible for the technology inside hearing aids, audio recording devices, video recorders, baby monitors, computers, and cell phones.

Be honest. If you were to imagine such a person (or people), what’s the first idea of a person that comes to mind?

Be honest.

Would you be surprised that one of their parents worked for National Aeronautics and Space Administration (NASA) at Langley Research Center? Probably not. Would you guess that they were still in college when they started inventing things that would change the world? Probably not.  But, if you weren’t think of this person in the context of this special post, would you imagine someone whose grandparents were enslaved and who was born in a house because the local hospitals wouldn’t admit their mother (that NASA employee)? Possibly not. And yet…

“James’ approach to learning sounds very familiar: ‘If I had a screwdriver and a pair of pliers, anything that could be opened was in danger. I had this need to know what was inside.’”

– quoted from “James West Began 40 Years at Bell Labs with World-Changing Microphone Tech” by Mike Szczys (posted at hackaday.com on February 17, 2021)

Let’s start with Matilda Omega Miller West. She worked at Langley Air Force Base as a teacher and also as one of the NASA (human) computers that we now recognize as “Hidden Figures.” In fact, she was distantly related to Dorothy Vaughn, who became the first African American woman to receive a promotion and supervise a group of staff at the center when she was named acting supervisor of the West Area Computers in 1949. Mrs. West was also an active and prominent member of the National Association for the Advancement of Colored People (NAACP) as well as at least one other organization that the government viewed with suspicion. When she lost her job at NASA because of her political activism, she started teaching at a Native American reservation in Pennsylvania. She was married to Samuel Edward West, who held a variety of jobs, including owning a funeral home owner, working as an insurance salesman, and as a Pullman porter on the Baltimore and Ohio Railroad. The Wests had two children (James and Nathaniel); however, as they had to travel in order to work, their two sons were left in the care of Matilda West’s mother – who had formerly been enslaved.

The oldest of the West children, James Edward Maceo West, was born February 10, 1931, in Farmville, Prince Edward County, Virginia. He was a super curious kid, who wanted to understand how things worked. At an early age, he was taking things a part and poking around in things. He once took apart his grandfather’s pocket watch and discovered it had 107 parts, but then couldn’t put it back together again. Another time, he found a broken radio in the trash and set out to fix it. When he thought he was successful, he needed to plug it in; so, he climbed up on a bed, held onto the brass headboard, and plugged into a light socket. Needless to say, he shocked himself and probably would have died if his brother Nathaniel hadn’t knocked him off the bed. The family would have probably loved it, on some level, if either of those incidents had discouraged young James West from tinkering. Since, however, he was not deterred, they had to find other ways to channel his energy and inquisitive nature and he ended up working with a cousin who wired electricity for houses in rural Virginia.

“Describing the experience later, he said that when things happen that he doesn’t understand ‘… I have to figure them out. I have to learn. And that’s essentially what led to some of the discoveries that I made, you know, the curiosity. Well, why does nature behave in that way? You know, what are the compelling parameters around the way nature behaves? And how can I better understand the physical principles that I’m dealing with? You know, it’s still a big part of my life.’”

– quoted from the Biz & IT section of Ars Technica, in an article entitled “Listen up: James West forever changed the way we hear the world – Now in his 80s, the legendary inventor still pursues research and fights for education.” by Kevin Murnane (dated 5/8/2016)

Growing up in Farmville, in the twentieth century, was challenging for African Americans. It was a time when education and job opportunities were subpar in areas like Virginia. There was an all-white school across the street from where he grew up. There was a an all-Black school (Robert Russa Moton High School) on the other side of town; but, that school lacked some very important resources, including: a gym, a cafeteria, indoor bathrooms, and blackboards. There were no science labs and a lack of classrooms, in general, meant that some classes were held inside of a school bus. On top of all that, R. R. Moton High School received the discarded books from the all-white school; so, they were dog-eared and out-of-date.

James West was scheduled to start high school long before 16-year old Barbara Rose Johns Powell led a student strike in April 1951, and long before Davis v. County School Board of Prince Edward County (Docket number: Civ. A. No. 1333; Case citation: 103 F. Supp. 337 (1952)) was rolled into Brown v. Board of Education of Topeka, 347 U.S. 483 (1954).  Since the Wests valued education, and had the means to do so, they decided to send their son to Phenix High School in Hampton, Virginia. Phenix HS, established the same year James West was born, was an all-Black feeder school for Hampton Institute (now known as Hampton University), one of the private Historically Black Universities and Colleges (HBCUs), and it trained students to be teachers, even requiring them to be student teachers. The Wests expected their son to to follow a plan that included pre-med at Hampton, medical school, and a job with an uncle who had built a clinic and started a practice – and he did follow the plan, for a while, but he was still compelled to tinker.

“In life, racism was my biggest obstacle. I always felt like if I was white, would I have had a better life? I don’t know because I really do have fun. But I had to pay attention to things that more directly affected me than others. For example, I got an email from a colleague a few days ago that said basically I wish I hadn’t accused you of conspiracy theory as much as I did. We used to have lunch together and talk about the disparities between the races, and now he finally understood why I was so upset by getting continuously stopped by police on my way to work through an all-white community.

Now more people understand why the fear is there.”

– quoted from the Acoustics Today interview conducted by Hilary Kates Varghese, entitled “Being a Black Scholar, James West as told to Hilary Kates Varghese” (Winter 2020, Volume 16, Issue 4) 

In high school, James West and a friend built their own telephone system. When he graduated from high school, he followed the plan, but he couldn’t get into it; so, he made plans to transfer to Wilberforce University (another HBCU) in Wilberforce, Ohio. His parents tried to dissuade him – even introducing him to two Black PhDs who couldn’t find jobs because of their race. James West, however, had that will and determination – that compulsion – that can only be considered a calling. He would not be moved off the course he had set for himself. But then, he was drafted by the United States Army during the Korean War.

After being wounded in combat, and receiving two Purple Hearts, James West went back to school. This time he decided to study Physics at Temple University, an integrated school in Philadelphia, Pennsylvania. There were, however, some race-related challenges. Temple was founded around the idea of  study groups, but the study groups in his department kept rejecting him because of his race. Taking a page from women in his family (like his mother and Dorothy Vaughn), James West decided to show the white students what he could do – what his mind could do. Being able to solve complex equations earned him invitations to the very groups that had rejected him. Suspecting that he might face similar issues on the job front, he applied to pretty much every internship he could find. In 1957, he started his first summer internship at Bell Telephone Laboratories (now Nokia Bell Labs) and felt like it could be his professional home.

“I found Bell Labs to be among the few places that I felt as a Black male, that I would have a comfortable and prosperous career. I measured and monitored this is terms of the number of underrepresented minorities and women that I saw in roles that I might eventually want to be a part of.”

– quoted from the Acoustics Today interview conducted by Hilary Kates Varghese, entitled “Being a Black Scholar, James West as told to Hilary Kates Varghese” (Winter 2020, Volume 16, Issue 4)

As part of his internship, James West started working in the Acoustic Research department where he studying interaural time delay (ITD), which is the time lapse between when each ear detects a sound and is a major part of how humans locate the source of a sound. The lab was re-purposing microphone technology, but the results were limiting their research – the system produced frequencies so low that very few people could hear the full spectrum of frequencies. The future Dr. West, still in college, dug up a German research paper (on solid dielectric elements) and completely revamped the test equipment. His new system produced more sound; thereby, creating better testing conditions. The professional scientists were impressed and James West was energized when he went back to school. Two or three months later, there was a problem: the intern’s system had stopped working. Since none of the professionals had done the research to understand the system, they sent the young Temple student a ticket back to Murray Hill, New Jersey.

James West could fix the problem, but he couldn’t guarantee it wouldn’t happen again. In order to make that guarantee, he had to understand the technology better. That was his need; that is what compelled him to make an even better sound system. As he researched electrets (basically, electricity magnets), he started working with Gerhard Sessler, a scientist originally from Germany. Dr. Sessler was exactly five days younger than James West, but he his education had not been interrupted by war. He studied physics at the Universities of Freiburg and Munich (where he earned his diploma in 1957); earned his PhD (from the University of Göttingen in 1959; and then moved to the United States to work at Bell Labs. In 1962, James West and Gerhard Sessler invented the electroacoustic transducer, the technology for the foil electret microphone.

US Patent No. 3118022 would be the first of over 100 (US and international) patents for Gerhard Sessler and over 450 (US and international) patents for James West. It would revolutionize the way people hear sound via electronic equipment and it would change James West’s life. To this day, 90% of all devices that relay sound do so using this technology. As for it’s American co-inventor, he would never go back to Temple (as a student). James West would continue working at Bell Labs, moving over to Lucent Technology, Inc. after it was created through a 1996 divestiture of the former AT&T Technologies business unit of AT&T Corporation (which included Western Electric and Bell Labs). Throughout his career, his work has been published in journals and books.

After over 40 years of service, James West retired and was recognized as a Bell Laboratories Fellow. That same year, in 2001, he started teaching at Whiting School of Engineering at Johns Hopkins University, where he is currently a Professor in the Department of Electrical and Computer Engineering. His research at Johns Hopkins has included studying the acoustics of hospitals in order to find noise-cancelling solutions and developing technology for a smart stethoscope that cancels out background noise and can detect things like pneumonia and lung cancer. One of his daughters*, Ellington West, is CEO of the company that would take that digital stethoscope to market.

“I turned down the lower level management opportunities because I did not see a clear ladder of progress in management as a Black male. I remained in the lab and retired in 2001 at the highest rank of non-management, a Bell Labs Fellow. ”

– quoted from the Acoustics Today interview conducted by Hilary Kates Varghese, entitled “Being a Black Scholar, James West as told to Hilary Kates Varghese” (Winter 2020, Volume 16, Issue 4)

As I already mentioned, James West has always been curious and he was fortunate to have parents and extended family that fostered his ingenuity – even when they thought he was applying it in the wrong way (and they withdrew financial support). But, he proved himself to his parents, just as he proved himself to the Temple study groups and to the world. He was named New Jersey’s Inventor of the Year in 1995; elected a member of the National Academy of Engineering in 1998; inducted into the National Inventors Hall of Fame in 1999; received an honorary doctorate from New Jersey Institute of Technology (NJIT) in 2007; and received the Benjamin Franklin Medal in Electrical Engineering (along with Gerhard Sessler) in 2010.

Throughout his career, Dr. James West has supported opportunities for others to follow in his footsteps and to stand on his shoulders: to fill needs and discover opportunities regardless of race, ethnicity, sex, gender, and/or perceived ability. He is the co-founder of Bell’s Association of Black Laboratory Employees (ABLE); helped create and develop the Corporate Research Fellowship Program (CRFP) for graduate students pursuing terminal degrees in the sciences and the Summer Research Program (SRP); and has served on the board of directors of the Ingenuity Project, “a comprehensive, advanced math and science instructional [non-profit] program for Baltimore City students in grades 6-12.”

“‘My father is my hero, role model, my greatest inspiration,’ [Ellington] West, 34, once told an interviewer.”

– quoted from the Citybiz+ article entitled “Sonavi Lab’s CEO Ellington West: Black Entrepreneur On A Mission To Fight Bias And Save Lives” (dated August 10, 2022)

Practice Notes: As I write this post, I am listening to jazz (beginning with Keith Jarrett’s Köln Concert) – music I always associate with being fearless, engaging in fearless play, and improvising. A practice dedicated to James West would be a practice where we delve into how things work and how things don’t work (or don’t work well). Then, we would be fearless and play – remembering the rules of improv: not breaking the flow, saying “yes and,” knowing the rules in order to break the rules, and (from the musical side) playing what’s not there. This would be a vinyāsa krama practice, with “things placed in a special way” “for a step-by-step progression” towards a peak pose (possibly Naṭarājāsana, “Dancer Pose.” The primary goals here would be to have fund and to listen to your mind-body.

*NOTE: James West and his wife Marlene have four adult children: Melanie, Laurie, James and Ellington. I would normally include more information, but could not find accurate information about when/how they met and what the other West children do for a living. He does talk about his family and his life choices in the interview conducted by The HistoryMakers, but I do not have access to those interviews. Many of the above quotes (except where indicated) are originally from The HistoryMakers® Video Oral History Interview with James West, February 13, 2013. The HistoryMakers® African American Video Oral History Collection, 1900 S. Michigan Avenue, Chicago, Illinois. 

### “And up on a hill in Rishikesh I came across a holy man / With shining eyes and a toothless smile / He grinned and this is what he said / ‘There’s nothing so tall we can’t climb over / There’s nothing so wide we can not cross / The time has come to raise your voices / The light burns brightest when all hope seems lost / Be Fearless and Play’” ~ Wookiefoot ###

From the Earth (a special Black History 2.5-for-1 note) February 11, 2023

Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Dharma, Faith, Healing Stories, Health, Hope, Life, One Hoop, Pain, Science, Suffering, Tragedy, Wisdom, Women, Writing, Yin Yoga, Yoga.
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Peace and ease to all during this “Season of Non-violence” and all other seasons!

“You get a car! You get a car! You get a car! You get a car! You get a car! You get a car! You get a car! You get a car! Everybody gets a car! Everybody gets a car! Everybody gets a car! Everybody gets a car!…. You get a car! You get a car! You get a car!”

– Oprah Winfrey on The Oprah Winfrey Show, original airdate: September 13, 2004

This is the “missing” Black History note for Wednesday, February 8th. It’s later than usual, because I got misled, bamboozled, tricked – tricked, I say – into believing something that doesn’t appear to be true. The thing is, it would have been really cool if it had been true and here’s why: When The Oprah Winfrey Show premiered on September 8, 1986, Oprah Winfrey became the first African American to host a nationally syndicated daytime talk show. She was following in the footsteps of Della Reese, Pearl Bailey, and Barbara McNair – whose talk shows were not aired nationally and did not last nearly as long as Oprah’s 25 seasons – and her show was one of the most popular, most watched, and most awarded daytime talk show in television history. Whether you are (or were) a fan or not, there’s no denying that Oprah and The Oprah Winfrey Show changed the way people interact and interrelate. It would also be hard to dispute the fact that the show (and it’s spin-offs) created more opportunities for people to have real encounters and true meetings, like the ones Martin Buber described, rather than purely transactional interactions. Since one of the most popular segments on the show was “Oprah’s Favorite Things,” I thought it  would be cool to explain that one of my favorite things is having Ich-und-Du moments and then I could do my best Oprah impersonation.

At this point, you might be wondering why in the world I would even make such a random connection. Well, you see, as I mentioned before, I got misled, bamboozled, tricked – tricked, I say – into believing the show premiered on a certain day in February (which, clearly, it did not) and I got excited about the tie-in before I did my due diligence and fact checked the fact checker. That’s what I do, and what I encourage others to day: check, double check, and cross check – which is why I use 5 to 8 translations when I’m doing my sūtra studies. Normally, I do my cross-checks before I put pen to paper or fingers to keys. But, I was running late as I got ready for Wednesday practices, and left my fact checking to the last minute.

Double checking the facts (as you know them) doesn’t mean you won’t make mistakes, it just means that you are practicing that dedication to the truth – and the truth was very important to two women born on February 8th in two different eras.

Yoga Sūtra 2.36: satyapratişţhāyām kriyāphalāśrayatvam

– “When a yogi is established in truthfulness, actions begin to bear fruit. [Truth is the foundation for fruitful action.]”

I’ve said it before and I will say it again: When and where (and under what circumstances) a person is born matters. Those factors play a part in what opportunities a person has, how hard or easy it is to take advantage of those opportunities, how a person envisions their goals and desires, and who supports them – or gets in their way – as they make their dreams come true. Many people born in the last few decades have had the advantage of the times, what with the internet and other technology giving people access to information and experiences they may not have been able to imagine in an earlier era. If those same people were born in certain countries and grew up in certain socioeconomic circumstances, they also may have had the advantages of location. On the flip side, someone born in the next few years – especially in certain parts of the world, including the United States – may find their access to knowledge is limited and therefore their opportunities are limited. That’s a theoretical scenario, based on current events. What is not theoretical, however, is that that exact scenario has played out several times throughout the history of the United States. It was definitely at play when Dr. Rebecca Lee Crumpler (née Davis) was born on February 8, 1831.

So, how on Earth did she become the first African American woman to earn a medical degree in the United States back in 1864?

Dr. Crumpler, herself, said that a lot of it came down to timing and location.

“It may be well to state here that, having been reared by a kind aunt in Pennsylvania, whose usefulness with the sick was continually sought, I early conceived a liking for, and sought every opportunity to relieve the sufferings of others. Later in life I devoted my time, when best I could, to nursing as a business, serving under different doctors for a period of eight years (from 1852 to 1860); most of the time at my adopted home in Charlestown, Middlesex County, Massachusetts.”

– quoted from the Introduction to A Book of Medical Discourses, In Two Parts by Rebecca Crumpler, M. D.

As far as I can tell, Rebecca Davis was born a freewoman in Christiana, Delaware. I am unclear about the status of her parents, Matilda Webber and Absolum Davis, but I do know that Delaware was still a slave state when the future doctor was born and that, for some reason, her parents sent her to live with an aunt in Pennsylvania. Again, I don’t know why she was sent to Pennsylvania at a very young age, but it could have had something to do with the fact that Pennsylvania had abolished slavery in 1780 and the family had the means to send their daughter away. (There is another, slightly scandalous, possibility for why she was sent away, but I haven’t been able to cross check certain court records.) The aunt’s primary occupation was caring for the sick and young Rebecca grew up learning the trade of being a caregiver.

When she was twenty, she married a formerly enslaved man from Virginia named Wyatt Lee and they moved to Charleston, Massachusetts where she started working as a nurse. Mr. Lee’s young son, from a previous marriage, died within a year of their move. This could have sharpened Rebecca Lee’s interest in medicine, especially as it related to children, and it is an event that could have contributed to her interest in medical school. Keep in mind that this was long before anyone could earn a nursing degree in the United States. This was also at a time when white medical schools typically turned Black students away and long before there were any Black medical schools. Don’t get me wrong, there had been Black physicians practicing Western medicine – like Dr. James Durham (or Derham), who was enslaved in Louisiana and learned the medical arts from his slave owners; however, the first African American M. D. and pharmacy owner in the United States, Dr. James McCune Smith, actually earned his medical degree at the University of Glasgow (Scotland, 1837). Exactly ten years later, Dr. David Jones Peck became the first African American to earn an M. D. in the US.

In the 1850’s, the different doctors with which Rebecca Lee worked might have had different expectations about the roles and responsibilities of their nurses. Yet, she distinguished herself and several doctors recommended that she go to medical school. Now, it is possible that this was just something they said and they wrote recommendation letters without actually believing she would be accepted. Remember, at the time, 1860, most medical schools were white-only and less than 1% of M.D.s in the United States were women… white women.  It is also highly probable that the suggestion was for her to go to medical school to become an even more phenomenal nurse. It is also possible that the physician(s) who recommended her had some pull with the medical school board. Whatever the case, she was accepted by the New England Female Medical College and received a tuition award from the Wade Scholarship Fund. She was the only African American student in the school.

Her husband died of tuberculosis in the Spring of 1863. Almost a year later, on February 24, 1864, having completed her coursework, written her thesis, and paid her graduation fees, she and two of her classmates faced the medical school faculty for their final, oral exams. Although, the board expressed some concern about her preparedness (to be a doctor), Rebecca Davis Lee and her two classmates were recommended to the board of trustees. On March 1, 1864, she was declared a “Doctress of Medicine.” She would be the New England Female Medical College’s first and only Black graduate. Dr. Rebecca J. Cole become the second African American woman to earn a medical degree in the U. S. when she graduated from Woman’s Medical College of Pennsylvania in 1867. That same year, Robert Tanner Freeman graduated from Harvard University, becoming the first African American to receive a degree in dentistry from an American university. Howard University (established in 1867), where my father earned his Ph.D., opened it’s medical school in 1868.

“Her later writings give no indication that she was aware of her status as the first black woman MD in the United States; indeed, until the later twentieth century, scholars had assigned that distinction to Rebecca Cole….”

– quoted from the profile entitled “Crumpler, Rebecca Davis Lee” in African American Lives, edited by Henry Louis Gates Jr. and Evelyn Brooks Higginbotham

In May of 1865, Dr. Rebecca Lee married Arthur Crumpler, another Virginia-born man who had escaped slavery and was determined to buy the freedom of his family members, and became Dr. Rebecca Lee Crumpler. Records show that they had a daughter (born in 1870), but it appears she died before reaching adolescence. While Arthur Crumpler worked as a blacksmith for the Union Army, Dr. Crumpler stayed in Boston, where she continued her training and cared for (often poor) women and children. When the Civil War ended, she re-joined Mr. Crumpler in Virginia, where she not only tended to veterans, but also treated formerly enslaved people and trained them on how to care for others. A lot of what she called her “real missionary work” encouraged other African Americans to seek formal training as healthcare practitioners – even though she knew, first hand, that Black physicians and nurses were not always welcomed by others in the field. The Crumplers eventually returned to Boston, where Dr. Crumpler established her practice at 67 Joy Street. Throughout her career, she focused on preventative measures and what might be considered “alternative medicine.”  She strongly believed that people would be healthier if they had a better understanding of their bodies.

Around 1880, the Crumplers moved to Hyde Park, Massachusetts and it appears that Dr. Crumpler stopped actively practicing medicine. Three years later, however, she published A Book of Medical Discourses, In Two Parts. Dedicated to mothers and nurses, the book featured notes from her years of practice and offered guidance in the care and tending of women and children. The first part of the book focused on “treating of the cause, prevention, and cure of infantile bowel complaints, from birth to the close of the teething period, or until after the fifth year.” The second part “[contained] miscellaneous information concerning the life and growth of beings; the beginning of womanhood; also, the cause, prevention, and cure of many of the most distressing complaints of women, and youth, of both sexes.” She covered everything from “How to Marry” (the first chapter) to “Artificial Nursing” (chapter nine) to “Teething made easy” (chapter seventeen) and it is one of the first medical publications authored by an African American.

While there are lots of little historical breadcrumbs related to Dr. Rebecca Lee Crumpler’s life, there’s very little known about what kinds of obstacles she faced. In addition to the concerns expressed by the medical school faculty after her final exam – which may been purely a concern about her abilities or could have been related to race – there are records of male doctors snubbing her, pharmacists refusing to fill her prescriptions, and some people saying that, in her case, M. D. stood for “Mule Driver.” She did not, however, let any of that stop her from healing or from helping other people heal themselves.

“Let us strive to know more about ourselves, –it is human, it is Christian-like to do so. Then there will be minds from which to select students for the college, that may come forth to the community graduates in Pharmacy, Surgery, Dentistry, and Medicine. It is well known that many noble-minded women have graced the chambers of the sick with good service, in different conditions of need, too; but at the present women appear to shrink from any responsibilities demanding patience and sacrifice, or rather seem not to rely on the union of their strength with that of our great Creator, in time of need.

What we need o-day in every community, is, not a shrinking or flagging of womanly usefulness in this field of labor, but renewed and courageous readiness to do when and whatever duty calls.”

– quoted from “Chapter XIX. General Remarks.” in A Book of Medical Discourses, In Two Parts by Rebecca Crumpler, M. D.

According to the Bhagavad Gitā (2.31), everyone has a sva-dharma (personal duty) that “should be viewed as one’s responsibility to his or her highest Self, the Atma.”  To answer the call would mean being the kind of person Dr. Crumpler said the world needed – “[someone not] shrinking or flagging of womanly usefulness in this field of labor, but renewed and courageous readiness to do when and whatever duty calls.” – a person like Lisa Perez Jackson, who was born February 8, 1962. Rather than a healthcare practitioner, however, she is a chemical engineer who served as Commissioner of Environmental Protection of New Jersey (2/2006 – 11/2008) and Chief of Staff to the Governor of New Jersey (12/2008). In January of 2009, President Barack Obama named her as the 12th Administrator of the Environmental Protection Agency (EPA), making her the agency’s first African American director, a position she held until she resigned in February 2013. She currently works as the environmental director of Apple. Interestingly, some aspects of her background are similar to Dr. Rebecca Lee Crumpler’s background.

Like Dr. Crumpler, Ms. Jackson (née Perez) was adopted; developed her scholarly interest because of a crisis she saw around her; and accomplished much while married and raising a family. In Ms. Jackson’s case, she was born in Philadelphia and then adopted at 2 weeks old (by Benjamin and Marie Perez). She was raised in Pontchartrain Park, a predominantly African American neighborhood in the 9th ward of New Orleans, Louisiana and graduated valedictorian from St. Mary’s Dominican High School, an all-girls private Catholic high school. She was a National Merit Scholar and received scholarships from National Consortium for Graduate Degrees for Minorities in Engineering & Science and Shell Oil Company in order to attend Tulane University, where she graduated  summa cum laude (1983) before earning her Master of Science from Princeton University in 1986.

Knowing that she drove her mother out her flooding hometown in 2005, one might think that her interest in the environment started because of Hurricane Katrina. However, her interest actually started in the late 1970s when she, and so many others around the world, followed the coverage of the disaster that unfolded in Love Canal, a neighborhood in Niagara Falls, New York that was built on top of a landfill that leaked toxic waste. On August 7, 1978, President Jimmy Carter declared that the site posed a federal health emergency and, for the first time in U. S. history, requested emergency federal funds to clean up damage from something other than a natural disaster. Congress passed the Comprehensive Environmental Response, Compensation, and Liability Act (CERCLA), also known as the Superfund Act, which would be administered by the EPA. But the damage was already done: a disproportionate number of residents were dead, dying, and/or living with birth defects.

“After a startling increase in [cancer,] skin rashes, miscarriages and birth defects, President Carter declared a State of Emergency over the site. [Eckardt C. Beck, an EPA scientist] warned that the ironically named Love Canal was far from an isolated case and there were probably hundreds of similar ‘“ticking time bombs”’ all over the USA. State health commissioner David Axelrod[*] presciently described the event as a ‘“national symbol of a failure to exercise a sense of concern for future generations.”’”

– quoted from “Out of Sight, Out of Mind” in “2 – Poisoning A Planet” of Earth Detox: How and Why We Must Clean Up Our Planet by Julian Cribb

*NOTE: Dr. David Axelrod, who is quoted here, is not to be confused with the political strategist and advisor who worked in the Obama administration.

In addition to working for Shell Oil during the summers when she was at Tulane, Lisa Perez Jackson worked for a non-profit organization that advocated for the timely cleanup of contaminated areas while she was at Princeton. So, she got to see the environmental issues from two different professional perspectives. Not long after joining the EPA’s Washington, D. C, office as an engineer in 1987, she moved to the New York office and worked on the team administering the Superfund. She met her second husband, Kenneth Jackson, towards the beginning of her 16-year tenure at the New York office of the EPA  and they had two children within the first four years of their marriage.

Lisa P. Jackson had enough experience to know that when she became the first African American to head up the EPA she was going to be in sticky, icky, controversial situations. She had to know that one side of the aisle would almost always say the agency was overreaching and moving too fast, while the other side would simultaneously say that the agency was moving too slow and not reaching/doing enough. However, she had no way of knowing that an oil rig (Deepwater Horizon) would explode in the Gulf of Mexico, mere meters from her childhood hometown, a little over a year after her appointment. She had no way of knowing the disaster would lead directly to the House of Representatives passing a bill to cut the EPA’s funding or that she would be called to testify in Congressional hearings at least seven times in one month. Nor did she have any way of knowing that, before she stepped down (in 2013), she would be accused of mishandling private emails. All she knew, back in 2009, was that she was determined to make a difference – and make a difference she did.

Under her leadership, the EPA developed stricter fuel efficiency standards; recognized carbon dioxide and and five other gases as greenhouse emissions that create public health threats; and proposed limits on the amount of mercury, arsenic, nickel, and other toxic by-products power plants could routinely release into the environment. To this day, she especially works to make a difference in the lives of those disproportionately affected by environmental issues – those who, it turns out, are often found in the same groups that Dr. Rebecca Lee Crumpler was serving back in the 1800s: poor people, minorities, veterans, women, and children.

“The first girls to attend [the Coretta Scott King Young Women’s Leadership Academy] were previously at the city’s lowest-ranked middle school. This year the school’s eighth graders earned one of the highest scores of all public schools in Atlanta on a state exam.

They’re Jackson’s sweet spot, these kids. African-American girls, who, like her, may have faced obstacles but are full of promise. ‘Listen,’ she says, ‘if these young women don’t grow up strong and talented and committed to our environment, then our country’s gonna suffer, not just them.’

Her speech hits home: ‘You have a right to clean air and clean water,’ she tells the girls, touching on one of her core initiatives, environmental justice—that is, to give a voice to the people, usually poor minorities, who are most severely affected by environmental hazards and calamities. ‘You have a right to have a healthy school to learn in.’ But such heady rights come with responsibility. The girls must be willing to do their part, she tells them—to blow past the wheezing stereotypes that only young men wearing pocket protectors are good at math and science, and that black women don’t set policy or lead. ‘You will bring clean air to your community,’ she tells them. ‘Which you can’t do if you don’t have the education.’”

– quoted from the O, The Oprah Magazine (June 2011) article “Clean Power: Lisa Jackson Fights for Our Right to Healthy Air, Water and Land: Somebody has to do it. We’re lucky it’s her.” by Lisa Depaulo

PRACTICE NOTES: Similar to a practice I would lead on Earth Day, this sequence would be grounded… but also have some groove to it. I’d probably lean towards a “detox flow” with a good number of seated poses and twists (if I was going to stick with a straight-forward vinyāsa practice) or a Yin/Yang fusion with something for the meridians associated with digestion. Of course, I would throw in Vṛkṣāsana (“Tree Pose”) and emphasize prāṇāyāma (extension and awareness of the breath).

“Jackson’s to-do list is ambitious, particularly given how much time she could be spending defending herself. But that’s not her style. She’d rather stay focused on the things that matter. ‘Our challenges are serious,’ she says. ‘The longer we wait to deal with our deteriorating atmosphere, the harder and more expensive it may get to address it. I am also a woman of faith, so I believe that we have a moral obligation to care for creation and future generations.

‘The conundrum is that the richer and more prosperous we become, the more we think that the environment is all taken care of,’ Jackson says. It’s simply not the case. ‘I have seen land completely ravaged by pollution. Environmental protection is not a spectator sport.’”

– quoted from the O, The Oprah Magazine (June 2011) article “Clean Power: Lisa Jackson Fights for Our Right to Healthy Air, Water and Land: Somebody has to do it. We’re lucky it’s her.” by Lisa Depaulo

### “If my mind can conceive it, and my heart can believe it, I know I can achieve it.” ~ Jesse Jackson ###