Posted by ajoyfulpractice in "Impossible" People, Art, Books, Buddhism, Changing Perspectives, Healing Stories, Hope, Life, Meditation, Minneapolis, Minnesota, Music, One Hoop, Philosophy, Science, Wisdom, Yoga.
Tags: 988, Black History Month, Black Women Oral History, Bob DeRosa, change, Civil Rights Movement, Contemplation, Dorothy R. Robinson, Ed Sullivan, James Baldwin, Jieho Lee, Juanita Jewel Craft, Luther Standing Bear, Season for Nonviolence, Shelly Graf, Suffragists, The Beatles, Transtheoretical Model (TTM)
“Happy Carnival!” to those who are celebrating! Many blessings to everyone, everywhere!!
Peace, ease, and contemplation throughout this “Season for Nonviolence” and all other seasons!!!
This is the “missing” (and backdated) post-practice post for Monday, February 9th (with excerpts). In addition to the new content and excerpts, it includes some re-purposed content. The 2026 prompt question was, “What is something moving around in your mind (& heart) that may move you to change?” You can request an audio recording of this practice or a previous practice via a comment below or (for a slightly faster reply) you can email 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, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes.
“Contemplation has long had an important role in spiritual practice. We’re encouraged to bring a wise and loving attention to our experience, gently investigating the nature of what’s happening in each moment with a sense of care and interest. For example, when we contemplate the dynamic nature of experience, we’re not trying to convince ourselves intellectually that things change; we’re actually softening into our direct experience and noticing that this breath arises and passes away. This sensation appears and dissolves. This emotion feels sticky or solid. We discern what thoughts seems useful and what thought do not seem useful.”
— quoted from a December 20, 2025, message to the Common Ground Meditation Center sangha by Shelly Graf
In addition to being one of the Co-Guiding Teachers at Common Ground Meditation Center, Shelly Graf has a background in clinical social work. I bring this up because it explains a little exchange we had during an informal meeting over tapas. This conversation happened years ago and, for the life of me, I don’t remember the subject of the meeting. However, in a passing moment, Shelly Graf taught me something about contemplation that has stuck with me to this day: It’s not just thinking.
“Contemplation”, which was the “Season for Nonviolence” principle for February 9th (2026), comes in a variety of different flavors. It can be sitting with a concept (like contemplation, peace, ease, lovingkindness, etc.) and/or it can be the kind of contemplation Saint Ignatius of Loyola outlined in The Spiritual Exercises — which is similar to svādhyāya (“self-study”), the fourth niyama (internal “observation”) in the Yoga Philosophy, and which involves putting yourself in another person’s shoes/circumstances. However, no matter the form of contemplation, engaging in a contemplative practice can be transformative (i.e., bring about change).
And this is what Shelly pointed out to me all those years ago. In certain paradigms, contemplation is directly related to change.
“So where does change come from? And how do we recognize it when it happens?”
— Forest Whitaker, as “Happiness”, in the movie The Air I Breathe by Jieho Lee and Bob DeRosa
According to the Transtheoretical Model (TTM) developed by psychologists James O. Prochaska and Carlo DiClemente (et al) in 1977, there are six stages of change: precontemplation, contemplation, preparation, action, maintenance, and termination. You can think of them as: “not ready”, “ready”, “get set”, “go”, “pace yourself”, and “the finish line”. In the conversation with Shelly, I referenced “contemplating” something when, in fact, I was in the precontemplation stage — meaning, I hadn’t really gotten to a point where I was seriously considering making a change.
The TTM stages are just one (of five) of the model’s components (which include processes of change, levels of change, self-efficacy, and decisional balance). The overall model also includes what motivates (or triggers) change in behavior, as well as what may be a barrier to change, and what supports or hinders change. Research has shown that these stages are applicable in a lot of different situations where people want/need to change their behavior, including smoking (which I believe was the original research); weight management; stress management; depression; and adherence to prescription drug protocols.
Some TTM research has also been conducted around how people commute and how people could be encouraged to reduce their reliance on single occupant motor vehicles (especially those powered by fossil fuels). While some of the transportation research focused on “pre-action” and “action” (versus the six stages) — and some defined the processes in different ways than the TTM — it is interesting to note how using this model (and these stages) on an individual level can be applied to social change.
“The only thing that I could say, in defense of my being on the [City] Council, is an old stupid woman who wasn‘t satisfied with those persons that were running to fill the unexpired term left on the Council in this district. I think that that‘s a slogan that I‘ve carried with me – If I don’t like what the other fellow‘s doing, I get up and do it myself.”
— Mrs. Juanita Jewel Craft (b. 1902), quoted from The Black Women Oral History Project, Schlesinger Library on the History of Women in America, at the Radcliffe Institute for Advanced Study at Harvard University (interview conducted by Mrs. Dorothy R. Robinson (on 01/20/1977)
Born in Round Rock, Texas on February 9, 1902, Juanita Jewel Craft (née Shanks) contemplated change… and then got others to contemplate change.
CLICK ON THE EXCERPT TITLE BELOW FOR MORE.
A Tree of Many Seasons (a special Black History note)
“First of all I want to congratulate you: You’ve been a fine audience, despite severe provocation.”
— quoted from Ed Sullivan’s remarks at the conclusion of The Ed Sullivan Show on February 9, 1964
CLICK ON THE EXCERPT TITLE BELOW FOR MORE.*
Faith on the Precipice of Change (the “missing” Sunday post w/excerpts)
“I am going to venture that the man who sat on the ground in his tipi meditating on life and its meaning, accepting the kinship of all creatures and acknowledging unity with the universe of things was infusing into his being the true essence of civilization.”
— quoted from the “What the Indian Means to America” in Land of the Spotted Eagle by Luther Standing Bear
There is no playlist for the Common Ground Meditation Center practices.
*NOTE: Since there are several moveable feasts around this time of year, the second excerpt includes references to events that did not take place on February 9, 2026. It also features a playlist that I low-key referenced during this practice.
“A nimble mind can accept that it’s like this right now. We can notice how it feels to relate through a softer relationship with appreciation for the dance of experience arising in relationship to all things. We’re intimately contemplating the truth of the teachings through our own direct, embodied observation. And here we find the agency to learn and grow as we go along.”
— quoted from a December 20, 2025, message to the Common Ground Meditation Center sangha by Shelly Graf
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is an app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).
### “Not everything that is faced can be changed; but nothing can be changed until it is faced.” ~ James Baldwin ###
Posted by ajoyfulpractice in "Impossible" People, Art, Books, Changing Perspectives, Dharma, Dr. Martin Luther King, Jr., Faith, Gandhi, Gratitude, Healing Stories, Hope, Langston Hughes, Life, Meditation, Music, New Year, One Hoop, Peace, Philosophy, Poetry, Religion, Suffering, Wisdom, Writing, Yoga.
Tags: 988, abolition, Appreciation, Arun Gandhi, Black History Month, Browder v Gayle, Carnival, Charles Lenox Remond, E. Ethelbert Miller, full moon, Harlem Renaissance, Langston Hughes, Mahatma Gandhi Canadian Foundation for World Peace, Season for Nonviolence, slavery, smiling, Snow Moon, Suffragists, Sunday of the Publican and the Pharisee, trees, Tu BiShvat, Underground Railroad
“Happy Carnival!” & an early “Happy Birthday to the Trees!” to those who are already celebrating! Many blessings to everyone, everywhere.
Peace, ease, smiling, appreciation, and contemplation throughout this “Season for Nonviolence” and all other seasons!!!
This is the “missing” post for Sunday, February 1st. It is a revised and updated version of a 2025 compilation post (with some *new content*, as noted). You can request an audio recording of this practice or a previous practice via a comment below or (for a slightly faster reply) you can email 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, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes.
“Life is filled with opportunities to express appreciation, yet how many times do we pass up the opportunity thinking ‘oh, I’ll tell them later.’ When we tell someone that we appreciate them, we are promoting nonviolence.”
— quoted from the “Reflection” section of the “Day 3 ~ February 1 ~ Appreciation” 2026 page for the “Season for Non-violence,” provided by the Mahatma Gandhi Canadian Foundation for World Peace
THE SEASON FOR NONVIOLENCE
Arun Gandhi, the grandson of Mohandas Gandhi, established the “Season for Nonviolence” (January 30th through April 4th) in 1998. Throughout the season, the Mahatma Gandhi Canadian Foundation for World Peace offers daily practices based on principles of nonviolence advocated by Mahatma Gandhi (who was assassinated on January 30, 1948) and Reverend Dr. Martin Luther King Jr. (who was assassinated on April 4, 1968). The thing to remember — and one of the things I appreciate — is that these principles are not unique to one culture, one philosophy, or one religion. Courage, smiling, appreciation, caring, believing, simplicity, education — the principles of the first week1 — all predate Gandhi and MLK; they also predate Jesus and the Buddha. One could argue that they are universal.
One could argue that they move through our stories like rivers.
SPEAKING OF RIVERS… (in the new year)
“I’ve known rivers:
I’ve known rivers ancient as the world and older than the flow of human blood in human veins.
My soul has grown deep like the rivers.”
— from the poem “The Negro Speaks of Rivers” by Langston Hughes
Every day, we are simultaneously living (i.e., “writing”) the story of our lives and telling that story, as our stories overlap with the stories around us. This happens, more often than not, without us thinking about how we do it. However, when we intentionally decide to tell our story (and, in doing so, tell part of someone else’s story), we need to decide on a medium — and there are so many ways we can tell a story. We can use prose or poetry, song or movement, a static visual or animation, or some combination of all of the above — and we can share whatever we create live (e.g., on stage, online, or in a pub), in a document, and/or in a recording.
Langston Hughes, who was born today (February 1st) in 19012, wrote a lot of things in a lot of different mediums. Born James Mercer Langston Hughes, the prominent member of the Harlem Renaissance and the first Black American to earn a living solely from writing and public lectures, wrote poetry (including jazz poetry, which he started writing in high school), novels, plays, essays, and letters…so many letters. He wrote so many letters, in fact, that at one point he was writing 30 – 40 letters a day and, by the end of his life, he could have filled 20 volumes of books with his letters. While he wrote in a lot of different mediums and wrote about a lot of different experiences, many people primarily think of him as a poet… a poet who wrote about the Black experience. He also inspired a lot of poets, including the poet, teacher, editor, and literary activist E. Ethelbert Miller.3
“There is much for a writer like myself to learn from Langston. His productivity — and the fact that he wrote for a living — is an inspiration. In many photographs, Hughes is laughing or smiling like the Buddha. I have often wondered what he was thinking.”
— quoted from the essay “The Buddha Smile of Langston Hughes” by E. Ethelbert Miller
CLICK ON THE EXCERPT TITLE BELOW FOR MORE!
FTWMI: Speaking of Rivers… (in the new year)
“So boy, don’t you turn back.
Don’t you set down on the steps
’Cause you finds it’s kinder hard.
Don’t you fall now—
For I’se still goin’, honey,
I’se still climbin’,
And life for me ain’t been no crystal stair.”
— quoted from the poem “Mother to Son” by Langston Hughes
MORE STORIES RELATED TO HUMANS & NATURE (*a new section*)
While I start off Black History Month focusing on the work of Langston Hughes, February 1st is also the anniversary of the birth of Charles Lenox Remond (b. 1810). Like Mr. Hughes, Mr. Remond was known for his ability to tell a story and, like the poet, this great orator was known for telling the story of Black people in America. Of course, at that time, most of the people in question were legally enslaved (in much of the United States).
Born to free entrepreneurs of color in Salem, Massachusetts, Charles Lenox Remond had the benefit of being born and raised in a state that, early on, considered enslaved people both property and “persons before the law”. This dual designation meant people could sue for their freedom — which they did as early as 1752. For ten years (1764—1774), a series of “Freedom suits” resulted in case law that eroded and dissolved slavery in Massachusetts by 1790 (twenty years before Mr. Remond was born). However, free people in Massachusetts still dealt with discrimination and still lived with the ever-present danger of being kidnapped, accused of being runaways, and transported into other states without due process.
Charles Lenox Remond was the eldest son of eight children born to two Underground Railroad conductors: John Remond (a hairdresser from the island of Curaçao) and Nancy Lenox (a hairdresser and caterer who was also the daughter of a prominent Bostonian). He started giving public lectures in his twenties and joined the Massachusetts Anti-Slavery Society. Later, some of siblings would also very publicly join the fight. At 30 years old, Mr. Remond traveled to London, with William Lloyd Garrison, as a delegate representing the American Anti-Slavery Society at the World’s Anti-Slavery Convention. Two years later, on February 10, 1842, he became the first Black person to speak to the Massachusetts Congress. His speech was published in the newspaper on February 25th (which is when I normally talk about him).
“Mr. Chairman, and Gentlemen of the Committee: In rising at this time, and on this occasion, being the first person of color who has ever addressed either of the bodies assembling in this building, I should perhaps, in the first place, observe that, in consequence of the many misconstructions of the principles and measures of which I am the humble advocate, I may in like manner be subject to similar misconceptions from the moment I open my lips in behalf of the prayer of the petitioners for whom I appear, and therefore feel I have the right at least to ask, at the hands of this intelligent Committee, an impartial hearing; and that whatever prejudices they may have imbibed, be eradicated from their minds, if such exist. I have, however, too much confidence in their intelligence, and too much faith in their determination to do their duty as the representatives of this Commonwealth, to presume they can be actuated by partial motives.”
— quoted from his speech “The Rights of Colored Citizens in Traveling”, delivered to the Massachusetts House of Representatives on February 10, 1842, by Charles Lenox Remond
As an abolitionist and a suffragist, Charles Lenox Remond lectured all around the world about the reasons why slavery was immoral and, therefore, should be considered unethical. He also called for a boycott of churches that discriminated against Black parishioner; recruited Black soldiers for the United States Colored Troops, which fought during the Civil War; and joined a walkout when women delegates were denied seats World’s Anti-Slavery Convention in London.
Outside of his public engagements, Charles Lenox Remond probably spent some time working in his family’s hairdressing and catering businesses (including his sisters’ hair salon and wig making factory). He also worked as a clerk in the United States Customs House and as a s a street lamp inspector. Eventually, he also bought a farm.
In 1850, Charles Lenox Remond married Amy Matilda Cassey (née Williams), a fellow abolitionist and one of the co-founders of the Gilbert Lyceum, Philadelphia’s first co-ed literary society. She was also a widower with 8 children. When his first wife passed away, Mr. Remond married Elizabeth Magee, with whom he had four children. In addition to his oldest son being named after him, one of Frederick Douglass’s sons is also named after the man many consider the first Black person to speak publicly about abolition.
“Trusting, as I do, that the day is not distant, when, on all questions touching the rights of the citizens of this State, men shall be considered great only as they are good—and not that it shall be told, and painfully experienced, that, in this country, this State, aye, this city, the Athens of America, the rights, privileges and immunities of its citizens are measured by complexion, or any other physical peculiarity or conformation, especially such as over which no man has any control. Complexion can in no sense be construed into crime, much less be rightfully made the criterion of rights.”
— quoted from his speech “The Rights of Colored Citizens in Traveling”, delivered to the Massachusetts House of Representatives on February 10, 1842, by Charles Lenox Remond
This year, the Snow Moon fell on February 1st, and with it came stories related to other observations and celebrations happening around the world. Some (Western) Christians are in the middle of Carnival (which is the season before Lent), while some (Orthodox) Christians observed the Sunday of the Publican and the Pharisee (which commemorates the parable of the Publican and the Pharisee — and marks the beginning of a three-week pre-Lenten season). Additionally, Sunday at sunset was the beginning of Tu BiShvat, “the New Year for Trees” (or, as I like to call it, “the Birthday of All Trees”).
“How thin and sharp is the moon tonight!
How thin and sharp and ghostly white
Is the slim curved crook of the moon tonight!”
— quoted from the poem “Winter Moon” by Langston Hughes
Sunday’s playlist is available on YouTube and Spotify. [Look for “Langston’s Theme for Jimmy 2022”]
“We’ve all heard the expression, ‘You don’t know what you’ve got ’til it’s gone.’ Why do we wait? Today, I’ll pause to appreciate, acknowledge, and express gratitude for all that I have…my life, my health, my home, my talents, my relationships, food and water…..”
— quoted from the “Affirmation” section of the “Day 3 ~ February 1 ~ Appreciation” 2026 page for the “Season for Non-violence,” provided by the Mahatma Gandhi Canadian Foundation for World Peace
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is an app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).
“Hold fast to dreams
For if dreams die
Life is a broken-winged bird
That cannot fly.”
— quoted from the poem “Dreams” by Langston Hughes
NOTES:
1The Mahatma Gandhi Canadian Foundation for World Peace adjusts their “Season for Nonviolence” pages/calendar so that there is a principle through the season, even during Leap Year. I apparently checked my notes before I checked the calendar and, therefore, skipped one of my favorite principles: smiling.
2According to most printed biographies (that I checked), Langston Hughes was born in 1902. However, many digital sources indicate that he was born in 1901 — and this earlier date is based on research and fact checking reported for the New York Times by Jennifer Schuessler (in 2018). Curiously, the 1940 census listed his birth as “abt 1905”; however, this information would have been given to a census taker by one of the poet’s roommates. (Additionally, we know from one his poems that Langston Hughes didn’t think very highly of the “census man” and the accuracy of census information.)
3E. Ethelbert Miller’s essay “The Buddha Smile of Langston Hughes” was first published in Black Issues Book Review in 2001 (and is quoted here from On Being).
### WITH MUCH GRATITUDE ###
Posted by ajoyfulpractice in "Impossible" People, Hope, Music, One Hoop, Philosophy, Wisdom, Women, Writing, Yoga.
Tags: 988, Elizabeth Cady Stanton, feminism, Harriot Stanton Blatch, history, Ida B. Wells, Nannie Helen Burroughs, Oxford Languages, Suffragists, Susan Ware, Theodore Stanton, womens-rights, Yoga Sutra 3.17, Yoga Sutra 3.35
Many blessings to everyone and especially to anyone expressing friendship, peace, freedom, understanding, and wisdom.
Stay safe! Hydrate and nourish your heart, body, and mind. BREATHE!
This (short) “missing” compilation post, for Wednesday, November 12th, features previously posted content with a little something extra at the end (i.e., the coda). My apologies for not posting the music before the practices. You can request an audio recording of this practice or a previous practice via a comment below or (for a slightly faster reply) you can email 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, or you can purchase class(es).
Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes.
SUFFRAGE, noun [Latin, French > Late Middle English] — the right to vote in political elections.
“late Middle English (in the sense ‘“intercessory prayers”’, also ‘“assistance”’): from Latin suffragium, reinforced by French suffrage. The modern sense of ‘“right to vote”’ was originally US (dating from the late 18th century).”
— quoted from Oxford Languages
Who do you imagine when you imagine a suffragist? What do they look like to you? Who immediately comes up in your mind?
While the word “suffragist” literally means “a person advocating that the right to vote be extended to more people”, many people automatically associate the idea with the women’s suffrage movement. Odds are that, even though men can be — and, historically, have been — suffragists, the person you envisioned was a woman.
Normally (as noted in the excerpt below), this is where I start a practice on November 12th — with the question, “What is a woman”? Today, however, I want to jump forward (and back) to the question of how you imagine a suffragist. Because, while there were American suffragists — even in leadership roles — who looked like me and were interested in ensuring the suffrage (and citizenship) of people of various identities, the person you envisioned probably looked like Elizabeth Cady Stanton, who was born today in 1815, in Johnstown, New York.
CLICK ON THE EXCERPT TITLE BELOW FOR MORE.
Having A Say, redux (the “missing” post)
“If I were to draw up a set of rules for the guidance of reformers, such as Franklin and other celebrities tell us they did for their own use, I should put at the head of the list: Do all you can, no matter what, to get people to think on your reform, and then, if your reform is good, it will come about in due season.”
— quoted from a diary entry dated “Cleveland, August 20 [1888]” by Elizabeth Cady Stanton (as published in Elizabeth Cady Stanton As Revealed in Her Letterz, Diary and Reminiscences, Edited by Theodore Stanton and Harriot Stanton Blatch, Volume Two])
𝄌
“When a white member of the delegation said in ignorance, ‘If I were a colored woman, I should be willing to march with the other women of my race,’ it provoked a pointed response from [Ida B.] Wells-Barnett. ‘There is a difference… which you probably do not see. I shall not march with the colored women. Either I go with you or not at all. I am not taking this stand because I personally wish for recognition. I am doing it for the future benefit of my whole race.’
— quoted from the American Heritage (September 2020, Volume 65, Issue 5) essay, “Ida B. Wells Marches for Justice: The ex-slave and investigative journalist spent a lifetime fighting against lynching and segregation — but also for voting rights for African-American women.” by Susan Ware [adapted from Why They Marched: Untold Stories of the Women Who Fought for the Right to Vote (Harvard University Press) by Susan Ware]
Just as Elizabeth Cady Stanton referenced in her diary, the suffragists did “draw up a set of rules for the guidance of reformers….” Unfortunately, they did so in a very similar manner as the “celebrities” she mentioned: they advocated for “all women” while simultaneously leaving people out. Some of those people, were part of the movement. Some were even in leadership positions.
African-American suffragists like Mary Ann Shadd Cary (b. 10/09/1823), Frances Ellen Watkins Harper (b. 09/24/1825), Ida B. Wells (b. 07/16/1862), Mary Church Terrell (09/23/1863), and Nannie Helen Burroughs (b. 05/02/1879); as well as Native suffragists like Marie Louise Bottineau Baldwin (b. 12/14/1863), Mexican-American suffragists like Nina Otero-Warren (b. 10/23/1881), and Chinese-American suffragists like Dr. Mabel Ping-Hua Lee (b. 10/07/1896) had to battle racism, as well as misogyny — inside and outside of the movement. To add insult to injury, they were not able to vote when the 19th Amendment was ratified and adopted. In fact, the American suffragists movement as it directly affected women of color, continued well into the 20th century, when it was advanced by people like Viola Jackson (b. ~1915), Debra Barnes Wilson, Juanita Craft (b. 02/09/1902), Amelia Boynton Robinson (b. 08/18/1905), Rosa Parks (b. 02/04/1913), Marie Foster (10/24/1913), Fannie Lou Hamer (b. 10/06/1917), and Viola Liuzzo (b. 04/11/1925) — whose race and ethnicity allowed her to vote in the 1960s. Even minors1 — like Julia Barnes, Rachel West Nelson and Sheyann Webb-Christburg — attended meetings and participated in marches during the Civil Rights Movement.
Grace Trout seemed swayed by these sentiments, and she agreed to take the matter up again with the national leaders, but to no avail. Although Trout personally disagreed, she said she would abide by their wishes. Wells-Barnett would have none of it. ‘When I was asked to come down here, I was asked to march with the other women of our state, and I intend to do so or not take part in the parade at all.’”
— quoted from the American Heritage (September 2020, Volume 65, Issue 5) essay, “Ida B. Wells Marches for Justice: The ex-slave and investigative journalist spent a lifetime fighting against lynching and segregation — but also for voting rights for African-American women.” by Susan Ware [adapted from Why They Marched: Untold Stories of the Women Who Fought for the Right to Vote (Harvard University Press) by Susan Ware]
Wednesday’s playlist is available on YouTube and Spotify. [Look for “11122025 Having A Say, redux III”]
NOTE: Since some Spotify tracks are shorter (than the YouTube videos), I have add (silent) filler tracks. YouTube features 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.
“We come now to the rescue…. Will you as a pastor and friend of missions help by not hindering these women when they come among you to speak and to enlist the women of your church?”
— quoted from the speech “How the Sisters Are Hindered from Helping” by Nannie Helen Burroughs (delivered at the National Baptist Convention, in Richmond, Virginia, on September 13, 1900)
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is an app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).
NOTE: 1Julia Barnes was eight years old (and with her maternal grandmother), while Rachel West Nelson and Sheyann Webb-Christburg were both nine years old, during the “Sunday Bloody Sunday” march in Selma, Alabama, on March 7, 1965. Ms. Nelson and Ms. Christburg became involved in the Civil Rights Movement after meeting Martin Luther King, Jr. During the attack on the Edmund Pettus Bridge, Ms. Christburg was carried to safety by Reverend Hosea Williams (one of the march leaders).
### Your Perspective Matters ###
Posted by ajoyfulpractice in "Impossible" People, Hope, Music, One Hoop, Philosophy, Wisdom, Women, Writing, Yoga.
Tags: 988, Elizabeth Cady Stanton, Harriot Stanton Blatch, Oxford Languages, Suffragists, Theodore Stanton, Yoga Sutra 3.17, Yoga Sutra 3.35
Many blessings to everyone and especially to anyone expressing friendship, peace, freedom, understanding, and wisdom.
Stay safe! Hydrate and nourish your heart, body, and mind. BREATHE!
SUFFRAGE, noun [Latin, French > Late Middle English] — the right to vote in political elections.
“late Middle English (in the sense ‘“intercessory prayers”’, also ‘“assistance”’): from Latin suffragium, reinforced by French suffrage. The modern sense of ‘“right to vote”’ was originally US (dating from the late 18th century).”
— quoted from Oxford Languages
Who do you imagine when you imagine a suffragist? What do they look like to you? Who immediately comes up in your mind?
While the word “suffragist” literally means “a person advocating that the right to vote be extended to more people”, many people automatically associate the idea with the women’s suffrage movement. Odds are that, even though men can be — and, historically, have been — suffragists, the person you envisioned was a woman.
Normally, this is where I start a practice on November 12th — with the question, “What is a woman”? Today, however, I want to jump forward (and back) to the question of how you imagine a suffragist. Because, while there were American suffragists — even in leadership roles — who looked like me and were interested in ensuring the suffrage (and citizenship) of people of various identities, the person you envisioned probably looked like Elizabeth Cady Stanton, who was born today in 1815, in Johnstown, New York.
CLICK ON THE EXCERPT TITLE BELOW FOR MORE.
Having A Say, redux (the “missing” post)
“If I were to draw up a set of rules for the guidance of reformers, such as Franklin and other celebrities tell us they did for their own use, I should put at the head of the list: Do all you can, no matter what, to get people to think on your reform, and then, if your reform is good, it will come about in due season.”
— quoted from a diary entry dated “Cleveland, August 20 [1888]” by Elizabeth Cady Stanton (as published in Elizabeth Cady Stanton As Revealed in Her Letterz, Diary and Reminiscences, Edited by Theodore Stanton and Harriot Stanton Blatch, Volume Two])
Please join me today (Tuesday, November 12th) 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 by emailing myra (at) ajoyfulpractice.com.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “11122022 Having A Say, redux”]
NOTE: YouTube features 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.
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).
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.)
### Your Perspective Matters ###
Posted by ajoyfulpractice in Books, Changing Perspectives, First Nations, Healing Stories, Life, One Hoop, Philosophy, Wisdom, Women, Yoga.
Tags: 19th Amendment, 988, asana, Corps of Discovery, exploration, Febb Burn, Harry Burn, Mardy Murie, Margaret Murie, Meriwether Lewis, Sacagawea, Suffragists, yoga, York
Many blessings to everyone and especially to anyone observing the Dormition (Theotokos) Fast, and/or exploring friendship, peace, freedom, and wisdom — especially when it gets hot (inside and outside).
Stay hydrated & be kind, y’all!
For Those Who Missed It: A version of the following was originally posted in 2020 and 2021. In addition to a little revision, some links, formatting, and class details have been updated/added.
“The large woolf found here is not as large as those of the atlantic states. they are lower and thicker made shorter leged. their color which is not effected by the seasons, is gray or blackish brown and every intermediate shade from that to a creen [cream] colored white; these wolves resort [to] the woodlands and are also found in the plains, but never take refuge in the ground or burrow so far as I have been able to inform myself. we scarcely see a gang of buffalo without observing a parsel of those faithfull shepherds on their skirts in readiness to take care of the mamed wounded. the large wolf never barks, but howls as those of the atlantic states do.”
— quoted from journal notes by Meriwether Lewis, dated May 5, 1805
What happens when you explore, really get to know your mind and know your spirit? You start to understand what your body and mind (even your spirit) are capable of doing. You start to notice how things are connected, related, and how working on or with one part of your mind-body-spirit affects other parts — physically, mentally, even energetically and spiritually. And once you’ve explored and gotten to know parts of yourself, parts of yourself start speaking up and wanting their say. Every part of yourself wants to be considered in the work that affects you (and them). This is not unreasonable. This is, also, the way in which your mind, body, and spirit are like a country or sovereign nation — even like a continent or ocean.
Any environment is going to be full of entities (people and things) that are affected by each other and outside factors. Those entities have ways of communicating, but we have to listen — and explore, and then listen some more.
Today is the anniversary of the birth of two explorers, Meriwether Lewis (born today in 1774) and Margaret “Mardy” Murie (born today in 1902). Charged by President Thomas Jefferson to explore the Louisiana Territory in 1804, Captain Meriwether Lewis was quiet, intellectual, and kept meticulous journals. Those journal entries are highly prized today for their detailed information about the flora, fauna, and people the expedition met along the way. The expedition, often called the “Corps of Discovery,” included Second Lieutenant William Clark; Sacagawea and Toussaint Charbonneau; George Drouillard, and York, Clark’s enslaved “body servant.”
Note that while Meriwether Lewis’s mother had a plantation full of enslaved people — people that he, at one time, was meant to supervise — he left the plantation and did not have an enslaved person in his service during the expedition. He did, however, hire a free Black man, John Pernia (or Pearny), as his valet later in his travels. (Although, John Pernia was reportedly not paid his full wages and petitioned President Jefferson for them after Meriwether Lewis’s death.) Also notable is the fact that Meriwether Lewis and William Clark granted Sacagawea (a Shoshone member), Touissant, York, and George Drouillard (a Shawnee-French man) the right to vote during expedition meetings — and that their votes, along with those of half-Canadian, half-Indian servicemen like Private Pierre Cruzatte (who was Omaha-French), were counted the same as the white servicemen. In other words, the leaders of the expedition allowed them to have their say.
“Dear Son,
Don’t forget to be a good boy and help Mrs. Catt put the RAT in ratification.”
— quoted from the letter Mrs. Phoebe “Febb” Ensminger Burn wrote to her son Tennessee Representative Harry Burn in 1920
“I know that a mother’s advice is always safest for her boy to follow.”
— Tennessee State Representative Harry Burns on why he voted “aye” for suffragists, even as he wore a red carnation
The 19th Amendment to the United States Constitution was ratified today in 1920, giving women the right to vote. Ultimately, the determining vote was cast by a man who carried a woman’s (his mother’s) note in his pocket. So, you could say, Febb Burn had her say and, in doing so, allowed women like Margaret Murie to have their say. (Note, however, that it women like Sacagawea were not legally considered U. S. citizens until the 1924 Indian Citizenship Act and could not vote until 1962).
“Mardy” Murie was 18 when the 19th amendment was ratified and already had a history of making her thoughts known. In 1924, she was the first woman to graduate from the University of Alaska-Fairbanks and she spent her 8-month honeymoon exploring Alaska with her husband, Olaus. Her notes and reflections became the book Two in the Far North. Her life’s work and her devotion to wildlife preservation led her to be known as the “Grandmother of Conservation.”
“To live a full life, you must have something beyond your household, beyond your family, to broaden your existence.”
— Margaret “Mardy” Murie
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, August 18th) at 2:30 PM. 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 by emailing myra (at) ajoyfulpractice.com.
Sunday’s playlist is available on YouTube and Spotify. [Look for “08182020 Exploring & Having Our Say”]
“If we allow ourselves to be discouraged, we lose our power and momentum. That’s what I would say to you of these difficult times. If you are going to that place of intent to preserve the Arctic National Wildlife Refuge or the wild lands in Utah, you have to know how to dance.”
— quoted from Two In the Far North by Margaret “Mardy” Murie
Extreme heat can not only make people lethargic and unmotivated, it can also lead to extreme agitation and anxiety-based fear. We may find it hard to think, hard to feel (or process our feelings), and/or hard to control our impulses. If you are struggling in the US, help is available just by dialing 988.
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).
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.
Check out the “Class Schedules” calendar for upcoming classes.
### WHERE WILL YOU GO? ###
Posted by ajoyfulpractice in "Impossible" People, Books, Changing Perspectives, Faith, Healing Stories, Hope, Life, Meditation, Music, One Hoop, Pain, Poetry, Religion, Suffering, Tragedy, Wisdom, Women, Yoga.
Tags: 988, Babul Sharma, Diwali, Elizabeth Cady Stanton, Kali Durga, Rig Veda, Rāmāyaņa, Suffragists, The Ramayana
Happy Diwali and Kali Puja! Blessings, light, love, and peace to everyone, everywhere!
This “missing” post for Sunday, November 12th is a compilation of previously and newly posted information. You can request an audio recording of a related 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, or you can purchase class(es). Donations are tax deductible; class purchases are not necessarily deductible.
Check out the “Class Schedules” calendar for upcoming classes.]
“oṃ bhūr bhuvaḥ svaḥ
tat savitur vareṇyaṃ
bhargo devasya dhīmahi
dhiyo yo naḥ pracodayāt”
[Conscious, subconscious, unconscious mind, and every plane of existence, we meditate on the (adorable) Light, that it may inspire us, enlighten us, and remove our obstacles.]
— “Gāyatrī Mantra” from the Rig Veda (from Mandala 3.62.10)
During the darkest times of the year, people all over the world celebrate light. In each culture’s stories and traditions, light overcoming darkness is a metaphor for good overcoming evil; life overcoming death, wisdom overcoming fear; love overcoming hate; hope overcoming despair, and knowledge overcoming ignorance. Once again, the celebrations kick off with Diwali, the Indian festival of lights.
Diwali is a five-day celebration which takes its name from Deepavali, which are rows and rows of lamps. It is a lunar calendar based holiday observed throughout India, parts of Southeast Asia, and the diaspora by Hindus, Sikhs, Jains, and Newar Buddhists. Each day has different rituals and customs, which may vary between religious, cultural, and regional traditions. But, the common threads are the (clay) lamps and other great displays of light; pujas (“offerings”); feasts and sweets; epic tales of heroes and heroines prevailing; and a focus on relationships and also on wealth.
While some communities start earlier, most people’s Diwali celebrations begin with Dhanteras, a day that the Indian ministry of Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homeopathy designated as “National Ayurveda Day” (in 2016). Many pujans (“offering ceremonies”) are dedicated to Lakshmi, the goddess of wealth and prosperity, fertility and abundant crops, and overall good fortunate. People also create decorations, including rangolas, which are associated with Lakshmi; clean their homes; and buy something new — usually gold, silver, clothes, and gadgets.
The second day of Diwali (which was Saturday in 2023) is known as Choti (“little”) Diwali and, also, as Naraka Chaturdasi. Naraka is a Sanskrit word for “hell” and the day is associated with the story of Krishna defeating the asura (“demon”) Narakasura. Again, the elements of the story — as well as the rituals and traditions of the day — have symbolic significance related to the ways people live their lives and the ways their souls can be liberated from suffering (i.e., hell). Some people spend the day praying to the souls of their ancestors, sending light for their afterlife journey. In some regions (e.g., Tamil Nadu, Goa, and Karnataka), Choti Diwali is the main Diwali day. People get oil massages and take ritual baths. Some people also spend part of the day visiting their temple. For people celebrating the “little” Diwali, the second day is a day to visit friends and family and share sweets and gifts.
“Fiery-eyed Durga astride a golden lion; Saraswati resplendent in white along with her swan; a glowing Lakshmi seated on a lotus in bloom; and Kali with her frightening garland of skulls. The legends that surround them are told over and over again and soon the children know them by heart. For them, as it is for me, these beautiful lotus-eyed goddesses are not just religious icons but part of one’s family. They laugh and cry, quarrel with each other over petty things, they have fragile natures despite their powerful forms. They are often jealous, angry, greedy and plot deviously against their enemies but still they need to be loved by their devotees, Then they appear, splendid, glorious and benevolent, to dazzle us with their all-pervading light.”
— quoted from the “Introduction” to The Book of Devi by Bubul Sharma
The third day (today) is the biggest day for most: Diwali! It coincides with the darkest night of the festival and is normally marked by people getting together, feasting and celebrating. In fact, this is a time when the youngest members of the family visit their elders; businesses owners give gifts to their employees; and, instead of the fasts that are commonly associated with some Indian religious rituals, there are great feasts. Pujas are again made to Lakshmi. For some people, however, pujans are dedicated to Kali, the goddess of time and change, creation, power, war, destruction, and death. In many ways, making an offering to Kali highlights the fact that Diwali is a day of renewal, new beginnings, and starting over.
The stories in the Rāmāyaņa highlight all of the themes associated with Diwali — and the end is particularly pertinent to the third day. In the epic poem (which is part of the Mahābhārata), Rāma, his wife Sītā, and his brother Lakshmana are exiled by the brothers’ father. Their great adventure includes Sītā being kidnapped by the demon king Ravana (and rescued with help from Hanuman, the monkey king); a great battle where an entire army gets sick (and ultimately healed, to Hanuman); the defeat of Ravana; and the revelation that Hanuman overcame his doubts, insecurities, and fears by focusing on the love and devotion for Lord Rama that shined (like a bright light) in his heart. Finally, after 14 years of exile, Rāma, Sītā, and Lakshmana returned home to Ayodhya — on the day that is now celebrated as Diwali. According to the legends, people lit up the city in order to guide the travelers home and also to celebrate their return. So, every year, people from all of the different religions light up their homes, businesses, and temples to commemorate this auspicious homecoming.
SIDE NOTE: As they travelled home, Sītā requested a pit stop in Kishkindha, because she wanted to enter Ayodhya with a company of women as her escorts. The request and fulfillment are conveyed in just a few lines, making up a minuscule portion of the epic poem. Normally, I would not mention this tiny passage — even though, if you think about it, it is a powerful moment when a woman who has suffered trauma and drama asks for (and receives) what she needs before facing what could be more trauma, drama, and judgement.
It also highlights the power of a group of women standing up for each other. So, it seems fitting to mention this moment on the anniversary of the birth of Elizabeth Cady Stanton — the social activist, abolitionist, and suffragist — who was born November 12, 1815, in Johnstown, New York.
“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 alone, 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
Sunday’s playlist is available on YouTube and Spotify. [Look for “Diwali (Day 2-3) 2022”].
If you are thinking about suicide, worried about a friend or loved one, or would like emotional support, you can dial 988 (in the US) or call 1-800-273-TALK (8255) for the Suicide and Crisis Lifeline. You can also call this TALK line if you are struggling with addiction or involved in an abusive relationship. The Lifeline network is free, confidential, and available to all 24/7. YOU CAN TALK ABOUT ANYTHING.
White Flag is a new app, which I have not yet researched, but which may be helpful if you need peer-to-peer (non-professional) support.
If you are a young person in crisis, feeling suicidal, or in need of a safe and judgement-free place to talk, you can also click here to contact the TrevorLifeline (which is staffed 24/7 with trained counselors).
### Let Your Little Light Shine! ###
Posted by ajoyfulpractice in "Impossible" People, Healing Stories, Music, One Hoop, Religion, Women, Yoga.
Tags: Diwali, Elizabeth Cady Stanton, Suffragists
Happy Diwali and Kali Puja! Blessings, light, love, and peace to everyone, everywhere!
“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 alone, 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
Please join me for a 65-minute virtual yoga practice on Zoom today (Sunday, November 12th) at 2:30 PM. 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 by emailing myra (at) ajoyfulpractice.com.
Sunday’s playlist is available on YouTube and Spotify. [Look for “Diwali (Day 2-3) 2022”].
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.)
### 
###
Posted by ajoyfulpractice in "Impossible" People, Buddhism, Changing Perspectives, Dharma, Faith, Gratitude, Healing Stories, Hope, One Hoop, Pain, Philosophy, Suffering, Texas, Volunteer, Wisdom, Women, Yoga.
Tags: Black History Month, Black Women Oral History, Civil Rights Movement, Dallas Texas, Dorothy R. Robinson, Juanita Jewel Craft, Lisa Young, NAACP, Suffragists, Tuscaloosa, Yoga Sutra 3.53
Peace and ease to all during this “Season of Non-violence” and all other seasons!
This is a special post for February 9th. The word for this date is contemplate and the following post is full of things for you to contemplate with a focus on non-violence.Click here if you are interested in other events I’ve covered on this date.
“[The president of the Tuscaloosa Branch of the NAACP, Lisa Young,] she was ‘angry and part of me feels like we failed our students. We want to see what we can do to assist them, and make their school a safe place.’”
– quoted from the Tuscaloosa News article entitled “Hillcrest High students say they were told to limit Black History Month program” by The Associated Press (pub. Feb. 9, 2023)
This past Wednesday (2/8), about 200 students from Hillcrest High School, part of Tuscaloosa County Schools System in Alabama, staged a walkout. According to some of the students, they were told to focus their special Black History Month program on “recent history.” School officials have denied the allegations. No one, however, is denying that a lot of students were protesting… something.
It’s hard to know if the allegations are true – except for the fact that it passes the sniff test. There are a lot of people, even in education, who might not see the idea as problematic. To me, it’s problematic, because the idea of focusing on “recent” Black history reminds me a little to much of the recent use of the phrase “make America great again.” The inevitable (and unavoidable) question is: When was America great? No shade, and this isn’t even about my opinions on the matter. It’s more about defining a statement that is very vague and open to interpretation. Everyone has a different idea of when the country was great and/or if it’s ever been great (whatever that word means to you at this moment). It’s a very subjective idea – as is the concept of “recent history.”
In the Tuscaloosa County situation, students were allegedly given very specific parameters: focus on Black history after 1970; so, nothing related to slavery, the Civil War and the end of legal slavery in the United States; and/or anything related to the Civil Rights Movement.
That’s weird, right? I mean, Black History – just like the history of every other group in America – is part of American History. How weird would it be if you attended a celebration of American History and there was no mention of the Declaration of Independence, the American Revolutionary War, and/or the moon landing?
Oh, “Wait,” you say? Summer of 1969 is close enough to 1970 to talk about the moon landing? (Well, it’s OK, unless you don’t believe it happened.) But, how do you explain that Project Apollo was conceived during President Dwight D. Eisenhower’s administration (in the 1950s) and that President John F. Kennedy mentioned it in a speech to the joint sessions of the United States Congress in 1961? After all, history does not exist in a vacuum.
“Mexican-Americans, Mexican youth who were born in this country, whose heritage is this country, are not accepted. At the City Council of which I am a member at this time, we have not a single Mexican down there in a policy-making position. I am concerned because I think that they should have representation. If taxation without representation was important in the founding of this country, it is important now.
I had a woman say to me one day that, ‘I think these Mexicans should go back to Mexico where they came from.’ Immediately I said to her, ‘This is Mexico – this part of Mexico has been sold to us. These people have a right here, just like every other ethnic group.’ It‘s amazing to me that this country is a melting pot, made up of people from all over the world – of lands all over the world – and yet they would want to deny those of color, they‘re rights and privileges.”
– Mrs. Juanita Jewel Craft, quoted from The Black Women Oral History Project, Schlesinger Library on the History of Women in America, at the Radcliffe Institute for Advanced Study at Harvard University (interview conducted by Mrs. Dorothy R. Robinson (01/20/1977)
History, as we experience it, is a linear, one-dimension continuum – even though, we are able to learn about it in a multi-dimensional way. We are simultaneously able to learn about things that happened at the same time, but in different parts of the country or world – just as we are able to comprehend how one event layers over another event… and then another, to bring us to the present moment. In fact, in Yoga Sūtra 3.53, Patanjali wrote that the highest form of discernment comes from applying concentrated awareness on “the moment and its sequence/succession.”
Again, it’s important to remember that nothing happening now is happening in a vacuum. For instance, when we talk about women who influence politics today, we have to acknowledge, on some level, that women in this country have always been influencing politics – even when they couldn’t vote and/or run for office. Women like Stacy Abrams are directly connected to women like Mrs. Phoebe E. Burn, a.k.a.“Miss Feeb” or “Feeb” (not to mention Susan B. Anthony and Elizabeth Cady Stanton). They are connected through their activism and by way of a lot of unnamed women throughout history. Of course, that comparison may rankle if you know the history of Black women and the suffragist movement so, maybe we don’t go back that far. Maybe we stick to “recent history” and just say that the women of today (regardless of their race and/or ethnicity), are directly connected to Mrs. Juanita Craft of east Texas.
“Mrs. Craft, on behalf of the project, I want to thank you for lending yourself to this interview. Personally, I think it is a tremendous project and that it fills an urgent need in our nation. It isn‘t that Black women have not made history; it is that the history they made has not been extensively recorded and carefully preserved.”
– Mrs. Dorothy R. Robinson, quoted from The Black Women Oral History Project, Schlesinger Library on the History of Women in America, at the Radcliffe Institute for Advanced Study at Harvard University (Juanita Jewel Craft interview conducted by Mrs. Dorothy R. Robinson (01/20/1977)
Born in Round Rock, Texas on February 9, 1902, Juanita Jewel Craft (née Shanks) was on only child for most of her life. Her grandparents were enslaved people transported directly from Virginia and by way of Tennessee. Her father, David Shanks, was a high school principal. Her mother, Eliza Shanks (née Balfour), was a teacher and seamstress who taught her daughter the skills that she valued. Given that background, it makes sense that, after graduating from high school in Austin, the future Mrs. Craft went to Prairie View State Normal and Industrial College (now Prairie View A&M University), where she earned a certificate in dressmaking and millinery (in 1921) and then went back to Austin in order to earn a teaching certificate from Samuel Huston College (now Huston-Tillotson College). She taught kindergarten in Columbus (about halfway between Austin and Houston) and then she moved to Galveston, where she got married. Unfortunately, here first marriage ended and moved to Dallas, where she worked as a maid at the Adolphus Hotel, as well as as a dressmaker.
By her own account, she didn’t make a lot of money, but she figured out a way to manage. She wanted, however, to do more than just manage. So, in 1935, she joined the local branch of the National Association for the Advancement of Colored People (NAACP). She married Johnny Edward Craft (on October 2, 1937), but that didn’t stop her activism. in fact, her marriage just allowed her to focus on the activism without having to work and she was appointed the Dallas NAACP membership chairman in 1942. Two years later, when the Supreme Court of the United States (SCOTUS) ruled in Smith v. Allwright, 321 U.S. 649 (1944) that Texas laws allowing things like “white primaries” were unconstitutional, Juanita Craft became the first African American* woman in Dallas County to vote in a Democratic Party primary.
Several things happened, in 1946, that started advancing Juanita Craft’s prominence in the state and in the country. In addition to being named the Texas NAACP field organizer, she was also named as Youth Council advisor of the Dallas NAACP, and became the first African American woman deputized by the State of Texas to collect the poll tax. During this same time period, she and Lulu Belle White (of the Houston chapter of the NAACP) began organizing new Texas chapters of the NAACP. Over an eleven year period, they would organize 182 Texas branches.
“In 1961, we started working on the theatres and the lunch counters. At which time, we picketed. We stood-in at the theatres. And you know, it got to be quite interesting. The way we performed. A youth would walk up to the window at the theatre and ask for an admission ticket. And when that youth was denied – without any further conversation – he would walk back to the end of the line, and go right through it again.
There was a complete circle. Students from SMU and other areas around Dallas joined us in our protest.
The thing that would worry me was that a lot of older people could not see our need, or did not join us. I‘ve had friends to say, ‘I came down to see the line.’ I would immediately ask them, ‘Did you bring a bottle of Coke? Or did you bring a sandwich to one of those kids?’
And I have seen those kids so dedicated to breaking the chain that was binding them. But they were, would [pause] – They would walk until their shoes became unbearable and they would continue to walk until they‘d worn out the feet of their hose.”
– Mrs. Juanita Jewel Craft, quoted from The Black Women Oral History Project, Schlesinger Library on the History of Women in America, at the Radcliffe Institute for Advanced Study at Harvard University (interview conducted by Mrs. Dorothy R. Robinson (01/20/1977)
The impact of Juanita Craft’s organizing is most obvious when you look at her work with the Youth Council, work that made the Dallas group a model for other chapters. She fought to get African American students enrolled at North Texas State College (now North Texas State University). Then, as more educational opportunities opened up for African American students, she fought to ensure that the students were physically safe and given what they had been promised. When fraudulent trade schools were promising luxury dorms, meals, and jobs – but providing none of what was promised – she fought for better housing and found jobs for the students. She also fed them. Sometimes you took meals to the students who were facing discrimination at the universities. Other times, the students came to her home for meals. All the while, she was feeding information to officials.
She organized protests at the State Fair of Texas – which, at the time, only admitting Blacks on “Negro Achievement Day” – and organized anti-segregation protests at lunch counters, restaurants, theaters, and public transportation to protest segregation. There were sit-ins, stand-ins, and freedom walks. In one instance, members of the Youth Council would buy something inside of a store and then take their purchase to the store’s lunch counter (where they could not be served), each student would politely ask why they could buy something like poster board in the store, but not be served. After asking the server, they would ask for a manager. Then, after speaking to the manager, they would leave and the next student would enter, also with a purchase of some kind.
The systems the Youth Council used were effective and adopted by adults who continued the fight, but everything the council did was not overt activism. Above and beyond anything else, Juanita Craft mentored the youth of Dallas. She raised money in order to take members of the council, as well as integrated student groups, on field trips to learn about running a business, to visit NAACP chapters in other states, and to visit members of Congress in order to better understand how the state and country were governed. She also took the kids sightseeing to see places like the Grand Canyon, Carlsbad Caverns, the Pacific Ocean, and the Eastern seaboard. On every trip, she ensured that the students visited colleges and universities in the area. She also ran “Stay in School” and “Anti-Riot” campaigns that featured bumper stickers and placards with catchy slogans in English and Spanish, including: “Learn and Earn; Stay in School.”, “I’m Going Back to School. What About You?”, “Keep It Cool. Don’t Be Fool.”, “Think Before You Act.” and “Don’t.”
“The only thing that I could say, in defense of my being on the [City] Council, is an old stupid woman who wasn‘t satisfied with those persons that were running to fill the unexpired term left on the Council in this district. I think that that‘s a slogan that I‘ve carried with me – If I don’t like what the other fellow‘s doing, I get up and do it myself.”
– Mrs. Juanita Jewel Craft, quoted from The Black Women Oral History Project, Schlesinger Library on the History of Women in America, at the Radcliffe Institute for Advanced Study at Harvard University (interview conducted by Mrs. Dorothy R. Robinson (01/20/1977)
Her civic engagement continued even after her husband died in 1950. Juanita Craft served as Democratic precinct chairman (1952 – 1975) and served two terms on the Dallas City Council for District 6 (1975 – 1979). While on the City Council, she focused on a major drug and alcohol reduction program, subsidized housing, historic preservation, strengthening code enforcement and environmental ordinances, and animal control. Additional , she was an active member of the Munger Avenue Baptist Church, the Democratic Women’s Club, the YWCA, the League of Women Voters, and the National Council of Negro Women, as well as local, state, and national boards of the Urban League of Greater Dallas, Goals for Dallas, Dallas United Nations, and the Governor’s Human Relations Committee. Her took her from Dallas to San Francisco to St. Paul, Minnesota, to Washington, D. C. to Arlington, Virginia, and then back down to the South. Through it all, she continued to work with the NAACP.
Much of Juanita Craft’s activism led to litigation that led to new legislation on the local, state, and federal level – like aforementioned investigation into fraudulent trade-schools in Dallas – and that kind of legal activism meant students were not the only people congregating around her dining room table. People like future SCOTUS Associate Justice Thurgood Marshall (then-lead council for the NAACP’s national office) and Martin Luther King Jr. were frequent visitors. They were not, however, the only political luminaries that graced her presence. By the end of her life, she would meet Presidents John F. Kennedy, Lyndon B. Johnson, Richard Nixon, and Jimmy Carter, and she would be invited to the White House on multiple occasions.
Mrs. Juanita Jewel Craft received a lot praise and accolades in her day. However, when she was asked to name one of the awards that was most significant, she couldn’t do it; saying instead that “all of them are precious to me because all of them have had… a little something that was indeed outstanding. It would be hard for me to say which one was most important or which activity had been most important.” Then, she related a story about a horrible incident in Dallas that led to activism that resulted in people being able to vote. She didn’t care about the awards; she cared about the rewards of people having the Constitutional rights.
“I was really disturbed when they told me there that there wasn‘t a law in the State of Texas that would protect them. Well, I said, ‘If we don‘t have a law, we‘re going to get some laws, because this is ridiculous.”
– Mrs. Juanita Jewel Craft, quoted from The Black Women Oral History Project, Schlesinger Library on the History of Women in America, at the Radcliffe Institute for Advanced Study at Harvard University (interview conducted by Mrs. Dorothy R. Robinson (01/20/1977)
Practice Notes: My maternal grandmother was passionate about a lot of things, including registering people to vote. I never thought to ask her if she knew Juanita Craft, because the fact that they ran in the same Texas circles was not on my radar. That said, if I led a class dedicated to Mrs. Craft, I might think about what kind of practice my grandmother would have appreciated and what kind of practice might be appropriate for those students standing in the picket lines. So, it would be something “restorative” in nature, maybe with supported backbends, “Humble Warriors,” something for the hips, and something for the feet (like a little ball rolling). I would encourage props – especially for some prone heart-releasing – and there would definitely be “Legs-Up-the-Wall/Chair” (variations of Viparita Karani).
Remember, activism takes it’s toll and you can not be of use to anyone if you burn out.
“My life does not belong to me. I have no particular family, some cousins, but I have nobody that I‘m particularly responsible to. Therefore, I have adopted everybody. and I feel that if I can make any contribution to the lives of any person I want to be about that.”
– Mrs. Juanita Jewel Craft, quoted from The Black Women Oral History Project, Schlesinger Library on the History of Women in America, at the Radcliffe Institute for Advanced Study at Harvard University (interview conducted by Mrs. Dorothy R. Robinson (01/20/1977)
*NOTE: Regarding nomenclature, I have spoken before about the different names legally applied to people of color in the United States, as well as how those legal terms are adopted and/or rejected by the people to whom they are applied. The names, just like the idea of race, are social constructed and have changed over time. Most biographies about Juanita Craft use the word “Black,” but she was very clear that she did not appreciate the term and, therefore, I have not used it here in the way I have in other notes.
### “I wish I could share all the love that’s in my heart / Remove all the bars that keep us apart / I wish you could know what it means to be me / Then you’d see and agree /
That every man should be free” ~ Nina Simone ###
Posted by ajoyfulpractice in Books, Changing Perspectives, First Nations, Healing Stories, Life, One Hoop, Philosophy, Wisdom, Women, Yoga.
Tags: 19th Amendment, asana, exploration, Febb Burn, Harry Burn, Mardy Murie, Margaret Murie, Meriwether Lewis, Suffragists, yoga
With the exception of today’s class details (and a few type-o corrections), this was originally posted August 18, 2020.
“The large woolf found here is not as large as those of the atlantic states. they are lower and thicker made shorter leged. their color which is not effected by the seasons, is gray or blackish brown and every intermediate shade from that to a creen [cream] colored white; these wolves resort [to] the woodlands and are also found in the plains, but never take refuge in the ground or burrow so far as I have been able to inform myself. we scarcely see a gang of buffalo without observing a parsel of those faithfull shepherds on their skirts in readiness to take care of the mamed wounded. the large wolf never barks, but howls as those of the atlantic states do.”
– quoted from journal notes by Meriwether Lewis, dated May 5, 1805
What happens when you explore, really get to know your mind and know your spirit? You start to understand what your body and mind (even your spirit) are capable of doing. You start to notice how things are connected, related, and how working on or with one part of your mind-body-spirit affects other parts – physically, mentally, even energetically and spiritually. And once you’ve explored and gotten to know parts of yourself, parts of yourself start speaking up and wanting their say. Every part of yourself wants to be considered in the work that affects you (and them). This is not unreasonable. This is, also, the way in which your mind, body, and spirit are like a country or sovereign nation – even like a continent or ocean.
Any environment is going to be full of entities (people and things) that are affected by each other and outside factors. Those entities have ways of communicating, but we have to listen – and explore, and then listen some more.
Today is the anniversary of the birth of two explorers, Meriwether Lewis (born today in 1774) and Margaret “Mardy” Murie (born today in 1902). Charged by President Thomas Jefferson to explore the Louisiana Territory in 1804, Meriwether Lewis was quiet, intellectual, and kept meticulous journals. Those journal entries are highly prized today for their detailed information about the flora, fauna, and people the expedition met along the way. The expedition, often called the “Corps of Discovery,” included William Clark; Sacagawea and Toussaint Charbonneau; and Clark’s slave, York.
Note that while Meriwether Lewis’s mother had a plantation full of slaves – slaves that he, at one time, was meant to supervise – he left the plantation and did not have a slave during the expedition. He did, however, hire a free Black man, John Pernia, as his valet later in his travels. (Although, John Pernia was reportedly not paid his full wages and petitioned President Jefferson for them after Meriwether Lewis’s death.) Also of note, is the fact that Meriwether Lewis granted Sacagawea (a Shoshone member), Touissant, York, and Pernia the right to vote during expedition meetings. In other words, he allowed them to have their say.
“Dear Son,
Don’t forget to be a good boy and help Mrs. Catt put the RAT in ratification.”
– quoted from the letter Mrs. Phoebe “Febb” Ensminger Burn wrote to her son Tennessee Representative Harry Burn in 1920
“I know that a mother’s advice is always safest for her boy to follow.”
– Tennessee State Representative Harry Burns on why he voted “aye” for suffragists, even as he wore a red carnation
The 19th Amendment to the United States Constitution was ratified today in 1920, giving women the right to vote. Ultimately, the determining vote was cast by a man who carried a woman’s (his mother’s) note in his pocket. So, you could say, Febb Burn had her say and, in doing so, allowed women like Margaret Murie to have their say. Although, even at 18 (which she was when the amendment was ratified) “Mardy” was making her thoughts known. In 1924, she was the first woman to graduate from the University of Alaka-Fairbanks and she spent her 8-month honeymoon exploring Alaska with her husband, Olaus. Her notes and reflections became the book Two in the Far North. Her life’s work and her devotion to wildlife preservation led her to be known as the “Grandmother of Conservation.”
“To live a full life, you must have something beyond your household, beyond your family, to broaden your existence.”
– Margaret “Mardy” Murie
We are “re-zooming” online classes! Please join me today (Tuesday, August 18th) at 12 Noon or 7:15 PM for a virtual yoga practice on Zoom where we will listen deeply. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “08182020 Exploring & Having Our Say”]
“If we allow ourselves to be discouraged, we lose our power and momentum. That’s what I would say to you of these difficult times. If you are going to that place of intent to preserve the Arctic National Wildlife Refuge or the wild lands in Utah, you have to know how to dance.”
– from Two In the Far North by Margaret “Mardy” Murie
### WHERE WILL YOU GO? ###
Posted by ajoyfulpractice in Books, Changing Perspectives, First Nations, Healing Stories, Life, One Hoop, Philosophy, Wisdom, Women, Yoga.
Tags: 19th Amendment, asana, exploration, Febb Burn, Harry Burn, Mardy Murie, Margaret Murie, Meriwether Lewis, Suffragists, yoga
[My apologies for the late notice, but online classes are “rezooming” today at 12 Noon and 7:15 PM.]
“The large woolf found here is not as large as those of the atlantic states. they are lower and thicker made shorter leged. their color which is not effected by the seasons, is gray or blackish brown and every intermediate shade from that to a creen [cream] colored white; these wolves resort [to] the woodlands and are also found in the plains, but never take refuge in the ground or burrow so far as I have been able to inform myself. we scarcely see a gang of buffalo without observing a parsel of those faithfull shepherds on their skirts in readiness to take care of the mamed wounded. the large wolf never barks, but howls as those of the atlantic states do.”
– quoted from journal notes by Meriwether Lewis, dated May 5, 1805
What happens when you explore, really get to know your mind and know your spirit? You start to understand what your body and mind (even your spirit) are capable of doing. You start to notice how things are connected, related, and how working on or with one part of your mind-body-spirit affects other parts – physically, mentally, even energetically and spiritually. And once you’ve explored and gotten to know parts of yourself, parts of yourself start speaking up and wanting their say. Every part of yourself wants to be considered in the work that affects you (and them). This is not unreasonable. This is, also, the way in which your mind, body, and spirit are like a country or sovereign nation – even like a continent or ocean.
Any environment is going to be full of entities (people and things) that are affected by each other and outside factors. Those entities have ways of communicating, but we have to listen – and explore, and then listen some more.
Today is the anniversary of the birth of two explorers, Meriwether Lewis (born today in 1774) and Margaret “Mardy” Murie (born today in 1902). Charged by President Thomas Jefferson to explore the Louisiana Territory in 1804, Meriwether Lewis was quiet, intellectual, and kept meticulous journals. Those journal entries are highly prized today for their detailed information about the flora, fauna, and people the expedition met along the way. The expedition, often called the “Corps of Discovery,” included William Clark; Sacagawea and Toussaint Charbonneau; and Clark’s slave, York.
Note that while Meriwether Lewis’s mother had a plantation full of slaves – slaves that he, at one time, was meant to supervise – he left the plantation and did not have a slave during the expedition. He did, however, hire a free Black man, John Pernia, as his valet later in his travels. (Although, John Pernia was reportedly not paid his full wages and petitioned President Jefferson for them after Meriwether Lewis’s death.) Also of note, is the fact that Meriwether Lewis granted Sacagawea (a Shoshone member), Touissant, York, and Pernia the right to vote during expedition meetings. In other words, he allowed them to have their say.
“Dear Son,
Don’t forget to be a good boy and help Mrs. Catt put the RAT in ratification.”
– quoted from the letter Mrs. Phoebe “Febb” Ensminger Burn wrote to her son Tennessee Representative Harry Burn in 1920
“I know that a mother’s advice is always safest for her boy to follow.”
– Tennessee State Representative Harry Burns on why he voted “aye” for suffragists, even as he wore a red carnation
The 19th Amendment to the United States Constitution was ratified today in 1920, giving women the right to vote. Ultimately, the determining vote was cast by a man who carried a woman’s (his mother’s) note in his pocket. So, you could say, Febb Burn had her say and, in doing so, allowed women like Margaret Murie to have their say. Although, even at 18 (which she was when the amendment was ratified) “Mardy” was making her thoughts known. In 1924, she was the first woman to graduate from the University of Alaka-Fairbanks and she spent her 8-month honeymoon exploring Alaska with her husband, Olaus. Her notes and reflections became the book Two in the Far North. Her life’s work and her devotion to wildlife preservation led her to be known as the “Grandmother of Conservation.”
“To live a full life, you must have something beyond your household, beyond your family, to broaden your existence.”
– Margaret “Mardy” Murie
We are “re-zooming” online classes! Please join me today (Tuesday, August 18th) at 12 Noon or 7:15 PM for a virtual yoga practice on Zoom where we will listen deeply. Use the link from the “Class Schedules” calendar if you run into any problems checking into the class. Give yourself extra time to log in if you have not upgraded to Zoom 5.0. You can request an audio recording of this practice via a comment below.
Tuesday’s playlist is available on YouTube and Spotify. [Look for “08182020 Exploring & Having Our Say”]
NOTE: This post has been updated with the appropriate links. The substitute playlist is still available on YouTube and Spotify. (I will update this post with links after the Noon class.)
“If we allow ourselves to be discouraged, we lose our power and momentum. That’s what I would say to you of these difficult times. If you are going to that place of intent to preserve the Arctic National Wildlife Refuge or the wild lands in Utah, you have to know how to dance.”
– from Two In the Far North by Margaret “Mardy” Murie
### WHERE WILL YOU GO? ###
A Joyful Practice 