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                          <h1>April 2009</h1>
                          <h2>Black Haggadah  </h2>
                          <p>BY THE <strong>REV. MARK MORRISON-REED</strong>, AFFILIATE FACULTY, MEADVILLE LOMBARD THEOLOGICAL SCHOOL </p>
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                          <p>In Venice, the few narrow entrances into the old Jewish ghetto where Shakespeare&rsquo;s Shylock lived were at one time locked at night and guarded. Standing on a small bridge leading into this quarter, I wondered how the word ghetto had emigrated to its current usage&mdash;the poor black inner city. In the U.S. the Jews had moved on but the name, slums, and stigma remained.</p>
                          <p>Outside Munich sat the concentration camp Dachau. I had to go. The Second World War had rent the lives of many dear to me. Edith Geheeb was Jewish and had fled Germany during the early years of Hitler&rsquo;s Third Reich. The Ecole&rsquo;s office manager, the normally stalwart Frau Varga, who left Germany in 1936 at the age of 16, teared up when she spoke about her family&mdash;her mother, two sisters, and brother had perished in a concentration camp. Henry Isaacs&rsquo;s family had escaped in 1939 with only their lives. Yet my friends never brought up the topic, just as my great-grandmother didn&rsquo;t care to talk about slavery. Perhaps it felt to them that the pain would devour their souls, perhaps they didn&rsquo;t wish to burden others. Perhaps silence seemed to offer the only possibility of living a life not dominated by the past, so they hid the depth of their despair and fury, and carried on.</p>
                          <p>My friends&rsquo; silence, a survivors&rsquo; silence, mirrors Afro-American despair&mdash;more so than the ancient liberation of the Hebrew tribes from bondage. The Jews&rsquo; liberation from Egyptian captivity celebrated in the Passover meal happened so long ago it has become an instrument of the sacred, the mythic narrative around which Jewish identity was formed. But Afro-Americans have no ritualized way of remembering the past, no ritual to express our thankfulness for our deliverance. No ceremony takes our suffering and mixes it with our triumphs to make a balm to ease our pain. How does one repair the psychic legacy left from being traded as a commodity, managed as a business, kept illiterate by law, and brutalized at will? We have no observance at which we recite our heroic deeds in order to bolster black self-esteem against the effects of this legacy and the ongoing attack of majority attitudes and fears. How do you feel all right about yourself when, in the public imagination, you are a dope pusher, a welfare mother, or an affirmative-action placement? How do you feel a sense of belonging in a society where people eye you nervously and cross the street, or flee the neighborhood when you move in? How do you hold on to your own sense of goodness despite the myriad ways&mdash;blatant and subtle&mdash;in which black self-esteem is continuously damaged?</p>
                          <p>To live and prosper in such a world requires a source of strength beyond the individual. It requires an abiding sense that all life is sacred and our existence a miracle&mdash;a gift of God. This sacredness is found in our lives and relationships, in our stories, and in our struggles to be free and whole human beings&mdash;and in a living ritual that holds up and reaffirms these.</p>
                          <p>&ldquo;Because we were slaves unto Pharaoh in Egypt, and the eternal, our God, brought us forth .&hellip;&rdquo; My Jewish friends recite these words every year during Passover. But my own people have no comparable way of transforming slavery from a scarlet letter to the badge of courage it should be. The slave narrative is missing from the American story. We need a black Haggadah that begins: &ldquo;We were stolen from Africa and enslaved in America, the land of liberty &hellip;&rdquo; And we need a time set aside when families gather for a meal and retell the tale, using a newer, truer narrative. Black history is America&rsquo;s history. Being a slave is as American as George Washington and apple pie. The Civil War, the Emancipation Proclamation, the Great Migration, and the civil rights movement are more central to the American story than the embellished tale of the Pilgrims elevated to an all-American feast day. The Afro-American journey from slavery to freedom is the saga of the unfinished revolution, the unfolding story of America&rsquo;s history. This experience is one of the defining characteristics of American culture, and neither exists apart from the other. They are interdependent, and this is what integration means: to bring together the parts to form an authentic whole. If every family in America gathered yearly to celebrate the black struggle, which is the quintessential American struggle to be free, black self-esteem might well flower, and the American psyche might be transformed. For in celebrating that experience all of us would be honestly acknowledging our identity as a people. Afro-American slavery however, like the Holocaust, remains a festering wound&mdash;a trans-generational trauma&mdash; which the years have yet to change into a redeeming narrative that transforms our slavery from a cause for shame into a source of strength.</p>
                          <p><em>Excerpted from the book </em>In Between: Memoir of an Integration Baby<em>, by Mark Morrison-Reed. Published by Skinner House in 2009, this book is available through the <a href="http://www.clfuu.org/library">CLF Library</a> (or 617-948-6150) or from the UUA bookstore.</em></p>
                          <p><em>For the month of April, Quest readers receive 10% off this featured book. Visit the <a href="http://www.uuabookstore.org/" target="_blank">UUA Bookstore</a> online at  and enter discount code CLFIB at checkout, or call 800-215-9076 and give it to your customer service representative.</em><br />
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