Harriet Jacobs’ Crawl Space: A Strange Space of a Production of Blackness

(This is a section of a larger paper entitled ” Reconstructing Blackness: Listening to the Slave Narratives.”) 

Imagine being hidden in a small crawl space for seven years while simultaneously hearing the unimaginable without clear visibility and knowledge of who said the information. This was the fate of Harriet Jacobs as she hides from the slave masters in her attempt to escape from slavery.[1] She has positioned herself in this little room, that was added on to her grandmother’s house, with the intention of staying there until it was safe enough for her to transition to another location. While stationed in this make-shift crawl space, Jacobs is hidden from everyone. She has the ability to hear what everyone is saying about her but is not afforded the opportunity to speak back to them. Constantly and consistently, she is left wrestling with her own feeling of doubt and insignificance as she hears the words of those she loves and trust. She hears the voices of her children as they play and friends as they walk by. Furthermore, she hears the voices of those who are also still hunting for her capture. This crawl space serves as a sacrificial space for listening. Jacobs is required to isolate herself from others in order to produce the liberation that she is seeking for her children and herself.

The crawl space deafens itself as a space where identity becomes discarded. No longer is Jacobs a human, but she is stolen, or misplaced property. In retrospect, she was never considered a human as a slave but the crawl space deafens her humanity in a peculiar sense. Potentially, the crawl space makes here indiscernible while simultaneously choking the ability to be a courageous voice out of her. This space abolished her humanity as a place for the “discarded.”[2] Ashon Crawley describes Linda’s escape into the crawl space as a powerful love ethic while critiquing a system that would incite a woman to devise such a plan. Crawley writes,

“Not a celebration of the conditions of emergence that demanded her being discarded — that would be quite vulgar — but a celebration of the love that the peculiar institution was to have interdicted, a love she was not to have or hold that prompted her desire for escape, a love as the grounds for her desire to give care.”[3]

Therefore, Linda’s discarded body produces a love ethic within that crawl space that is a seminal effort toward reconstructing her own Black womanhood. Every production of freedom that Jacobs was implementing was predicated upon the liberation of her children and reconstructing of her Black womanhood. Tamura Lomax echoes this thought in Jezebel Unhinged, when she writes, “Harriet Jacobs, who found joy in her children’s freedom while confined to her grandmother’s attic and who chose a white male sexual partner not for love or even pleasure but as a liberative act…”[4] The crawl space served as an obtuse space for transition — a place where enslavement and securement of one’s identity collide. But, it was structured by the “intentional” planning for freedom of Jacobs.

Though the crawl space inhabitation was the direct result of dehumanizing and discarding; it, nevertheless, registers her identity and ability to overcome. Those seven years spent in the crawl space hearing others, but not audibly being able to communicate back the love, appreciation, and pain, reshaped her in meaningful ways. The structured pause that is relegated to the crawl space forces Jacobs to listen. A type of listening that is grounded in receiving information rather than processing for a response. The slave narratives yield this radical form of listening that reconfigures the normal purview of liberation.

As Harriet Jacobs envisions her day of escape, while postured in the uncomfortable location of the crawl space, she is also within an earshot of her loved ones and those seeking her demise. Thus, making listening a skilled intellectual practice of survival. I am not sure if the term makes/making is even a decent word to incorporate in such an incident. Makes/making implies there is personal construction that is being incorporated within this production. What Jacobs makes is not out of a need of flourishing, but “a make” that is produced out of a need to survive. Consequently, what she is hearing is for the sole purpose of securing her identity; it is not an aimless pursuit of information gathering to build an argument.

Yes, there is a choice of escaping but it was done from a sense of survival that is more conducive of an un-making rather than some euphoric right that is implied with making. Therefore, Jacobs was un-making slavery as she labored in the crawl space. The more things that she heard while she was in that crawl space the more her identity concretized. The crawl space required here to listen as a form of resistance. Jacobs is cutting against the grain in order to do what she believes in best for herself and her children. This is not taking extremely well by her family but there is an obvious appreciation for her courage and bravery. This is ultimately the lessons that must be learned through reading of the slave narratives — listening to the stories of a gifted people and experiencing the inspired genius. The slave narratives unearth stories of trauma repositioning Black people as the power brokers of strength in a system where metastatic evil was normalized.

Jacobs is positioned in a space that is not conducive for the human body, but, comparatively, gives herself respite from the abuse that she has to endure as an enslaved woman. The mere fact she must conceal herself in the crawl space is dehumanization and abusive. However, she is engaged in an act of resistance that is fortifying her identity. Jacobs is reshaping the crawl space into a place of rehabilitation for her soul. No longer does she have to endure the unwanted advances of the slave master or his harsh words. She has made a decision that reflects her directional movement toward trying to flourish instead of existing. How she is reconstructing life from within this small space, that socially would label her body as discarded for such an act, redefines freedom. Though the crawl space is the epitome of the “darkness total,” Jacobs is invested in the crawl space.[5] Jacobs proclaims, “I had a woman’s pride, a mother’s love for my children; and I resolved that out of the darkness of this hour a brighter dawn should arise for them. My master had power and law on his side; I had a determined will. There is might in each.”[6] The crawl space provided a clearing that allowed her to experience life though she could not actively participate. I am thinking of Toni Morrison’s idea of The Clearing in Beloved as Baby Suggs preaches during those gathered moments.[7]The clearing represented a space where Black folks were expected to enjoy their identity and the crawl space is a space where identity thrived to be experienced. Both places were spaces where Black listening was required for the liberation of Black bodies. Ultimately, how they listened and invested, in Black life, in those moments cultivated a joy and produced liberation.

Though the crawl space was not an ideal situation, it metamorphosed into a secure location that would eventually become a bulwark of resistance. The crawl space provided concealment from the hunters, but afforded Jacobs the opportunity to sonically be invested in the lives of her children. The everyday things that can be taken for granite are now the precious sounds that solidify here existence. Whether it is the rain upon the tin roof or the sound of birds in the morning, the forsaken sounds are life giving moments. What she experiences sonically becomes heightened through the seven years, as her vision is impaired because of the concealment. Therefore, nothing is wasted or ignored because it becomes a part of the never-ending jigsaw puzzle that is pieced together, mentally, as she sits in this crawl space. Listening becomes Jacobs’ way of living, as she muses through life in that crawl space. She forces life to be previewed through a sonic lens, then translated into a perceptual image. This apprehends Baldwin’s perspective of Ray Charles as he was captivated by his presence. There was a noticeable difference in Ray Charles’ perception that mesmerized Baldwin, and I make the claim: this perception begins to evolve in Jacobs as well. She becomes acutely aware of the environment and how that type of shift determines certain perceptual cues.

The time in the crawl space heighten her perceptual proclivities to the point where here surroundings began to take life. The sound of rain, thunder and laughter of her family produce an irruption that previously were just episodic noise. Now these sounds triggered a lifeforce. The sounds were emblematic of a “performative irruption” that she imagined were being lived out, existentially, as she is ontologically static.[8]These were natural occurrences that she had to imagine, cerebrally, because she was not afforded the luxury of viewing them outside of the crawl space. Though she is hidden away in the crawl space the sounds activated a memory of the familiar which provided her with the fortitude to continual through the struggle. Jacobs speaks of not knowing rather it was day or night because she was concealed from the sunlight but “I knew it only by the noises I heard…”[9] Like Ray Charles, Jacobs’ sensitivity to the sonic movements of the days, indicated what was transpiring within the moment. She was being transformed by the sounds she was hearing instead of the sights she was seeing; listening, became her of way seeing. Though she was trapped in utter darkness, her ears began to develop the imagery she needed to construct a flourishing space — space where survival subsumes cavalier notions of giving up.

The crawl space represents a creative patience that is needed when one must listen. As you read the slave narratives, and, especially, Incidents in the Life of a Slave Girl, one must be willing to wrestle with: what is heard while in the crawl space. The crawl space presented a special function that captured the freedom of life. Listening becomes an inevitable practice, within the crawl space, that one must succumb to in order to survive, properly. The crawl space concealment was not something that had to be executed in order for Jacobs to live, but it was necessary in order for her to flourish. The crawl space was a liberative path. It provided Jacobs with a means of identity that was not readily available as a slave girl. The crawl space was an abandonment of insularity for the white world. Jacobs’ Fanonian approach to destroying a colonialist mentality of slavery: “We understand now why the black [wo]man cannot take pleasure in [her] insularity. For [her] there is only one way out, and it leads to the white world.”[10] Jacobs chooses the crawl space as an affirmation of her Blackness and freedom rather than the whiteness embedded in the capitalism of slavery. Secondly, the crawl space placed her in a space where she was forced to listen as a means of negotiating the day. In this “loophole of retreat,” Jacobs would strengthen herself daily through the joys of hearing her children playing outside.[11] Life was produced in the rapturous moments of hearing the sounds of those she solemnly placed her body in harm’s way in order to establish a better example of being. She understood that a simple movement, at the wrong time of day, could mean disaster, not just for her but her entire family. Thirdly, listening gave her a reason to live because it gave her an opportunity to hear her children and family. Thus, listening provided her with a regiment that lead to survival. Though the outcome may appear similar, the approach is different when it comes to means and opportunity. One implies a form of work (means) and the other, a form of leisure (opportunity). Although Jacobs is listening to her children the reasoning for each may have been different: one day she may have needed to be reminded of her reasoning for entering the crawl space while on another day she just needed to be inspired through their sounds.

What is gleaned through this crawl space episode is that creative patience produces an insight for survival. Creative patience is the ability to find ways to wait and listen. This is needed because the slave narratives avail themselves to the reader as a means of radical subjectivity that forces the reader to re-construct or re-think history.[12] The lessons learned through the intellectual practice of listening produces a residual ethic that pushes the culture to excel. The crawl space where Jacobs is hideaway exemplifies such a space. Listening became an act of resistance that stimulated the survival of Jacobs and lead to a new production of life for her children. The crawl space image presents a complex tension where listening within unstable scenarios manufacture solutions that provide concrete objectives to outdated practices.

[1]Harriet Jacobs, Incidents in the Life of a Slave Girl, New York: Dover Publications, originally Published in 1862, reprinted 2001

 

[2]Ashon Crawley, BlackPentecostal Breath: The Aesthetics of Possibility, New York: Fordham University Press, 2017., 151.

 

[3]Crawley, BlackPentecostal Breath, 152

 

[4]Tamura Lomax, Jezebel Unhinged: Loosing the Black Female Body in Religion and Culture, Durham: Duke University Press, 2018.,80.

[5]Jacobs, Incidents, 96

 

[6]Jacobs, Incidents, 73

 

[7]Toni Morrison, Beloved,New York: First Vintage International, 1987., 113.

[8]Crawley, Blackpentecostal, 137.

 

[9]Jacobs, Incidents, 97

 

[10]Franz Fanon, Black Skin, Black Masks, translated from French by Richard Philcox, New York: Grove Press, 1952.,33.

 

[11]Jacobs, Incidents, 95.

 

[12]Stacey M. Floyd-Thompson, Mining the Motherlode: Methods in Womanist Ethics, Cleveland: The Pilgrim Press, 2006., 116.

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The Functional Aspects in King’s Writing: Reflections on ‘Where Do we Go From Here’

Where Do We Go From Here is Dr. Martin Luther King’s existential question, that leaves one to ponder the journey to a materialized space — proposed in his summation: chaos or community. This vehemently registers as obtuse, yet creatively brilliant. Or, it verges, on the notion of a risk, — of just how disenfranchised, Black people are in the United States.[1]King’s deployment of chaos as a descriptive noun relative to community produces a comparative tension that the reader is forced to re-imagine throughout the read. The mere audacity to equate chaos or community as a binary function is an interesting phenomenon to interject from the commencement. Because King uses “or,” he is intending chaos or community to be functionary in its application. There is nothing static, abstract or cerebral; he is writing a strategy to ignite a movement. In Where Do We From Here: Chaos or Community, Dr. King is presenting strategies for navigating through a terrain which may be chaotic or neighborly. [2]

Dr. King details how white fragility is amassing the courage to continually mishandle the humanity of Black people. He carefully, almost to a disheartening reaction, presents how whiteness has managed to misconstrue the difference between equity, equality and justice. Firmly positing that if one can respite or peace within spaces of justice, then equity and equality will become inevitable participants. But, justice wrongly affixed constructs an equality and equity that only benefits the privilege — white racist. King is desperately striving to engage a power structure that is, keenly, destroying, any resemblance of, anything that represents a powerful emblem of Blackness. Thus, King desire to dismantle racist structures and not just un-seed rhetoric, is visible. Interestingly, and yet inexplicable, it appears that he focuses more on un-seeding Black Power rhetoric in comparison to white racist rhetoric. Nevertheless, King’s desire to reconstruct a system that has intentionally allocated Black people as second-class is emerging. King audaciously writes, “Jobs are harder and costlier to create than voting polls.”[3]Here is where we find King in-breaking a designated space. Yes, he understands the voting poll is a valued placed but he is carefully assessing it in comparison to the jobs. This embarks on the notion of chaos or community from a personal connective. Understandably, both voting and jobs have lasting effects but he understands that there is more at stake when one attempts to create jobs. Jay Electronica, the New Orleans’ rapper, has a lyric in the song Renaissance Man, where he says, “my grandmother want leave the fuckin projects, I got to raise the slum up…”[4]In spirit of Dr. King, Jay Electronica (Jay Elect) is attempting to reconstruct chaos in order that it may benefit those who in are locked in its space. King is visualizing people like Jay Elect’s grandmother who will never leave or give up but need access to jobs and the voting booth. So, moving within a Jay Elect-ethic, he is making every effort to raise the conscious of white America as well as trying to restructure the system. Is King successful?: is the fundamental question, and could quite honestly be the simultaneous answer. This is Baldwinian frame of reference, where James Baldwin seems to use questions as answers. Not in the Socratic sense, in order to move the conversation into greater depth but in a way that finites the conversation with the rhetorical question. King is presenting such a frame but does himself a disservice with the subtitle chaos or community. Because he is developing infrastructure—community— in the midst of chaos, the usage of “or” forces the reader to make a choice throughout the text. But, clearly, he is not asking folks to make a choice; he is insisting that community can be developed in the midst of chaos.[5]Thus, we see the Jay Elect- ethic being brought to the foreground of the text.

Early in the text, King makes an integral shift that incorporates race and economic equality to the struggle for freedom in community. He writes, “Negro programs go beyond race and deal with economic inequality, whenever it exists. In the pursuit of this goals, the white poor become involved, and the potentiality emerges for a powerful new alliance.”[6] Though King does not mention much about the connection between the poor whites connecting to the movement this particular point blares out for further explanation. King has just expounded upon the fact that there has been “sluggish progress” but proceeds to denote how poor whites joining the movement becomes a major happening that sparked life into what King was strategizing. [7]What King did by gaining the coalition of poor whites was he solidified the validity of their agenda. This movement could no longer just be labeled simply a movement for Black Power, because poor whites had a valid investment within the movement. This is embarking on the Christian term of koinonia which means to fellowship but there is an investment that is connective with the fellowship. King’s theological underpinnings are vastly coming into play as he is strategically building the movement. He is faithfully trying to construct a movement that considers all of humanity (or at least all the men.) King is embodying this in his speech and praxis which makes it palatable though oftentimes disagreeable in application. I contend that King was wrong when he states that “Black Power was a slogan without a program.”[8]The Black Panthers were on the scene operating within the spectrum of Black Power with the Free Breakfast Program burgeoning on the horizon of January of 1969. And, within its corpus of thought and operating principals, they had white people who worked closely with them. What this depicts is King’s genteel southern Christian roots that radically beckon reconciliation with the hope that Black folk will get a significant piece of the pie to survive. King is pressing for this strategic move to happen but the emergence of Black Power registers with the spirit of the traumatized and beaten Black community. What it also shows is the slight disconnect that King has with the majority of the people who follow him. He cannot in a visceral manner understand why this is connecting with his followers. King’s upbringing is not similar to many of the people who are following him in the movement. So, to encounter such a radical statement like Black Power and a figure like Stokely Carmichael is a pedagogical event that forces him to comes to grip with his lack of street cred. Here is where I ponder the question of whether King is now asking is it chaos or community in an individualistic sense — self-introspection.

King critical analyzes of capitalism is the worldly problem that goes intentionally overlooked because to address his analyzes is to admit guilt. King was adamant that the world was amply filled with enough resources to care for the people of the world. The problem was that the greed that has humanity trapped has blinded the rich into believing that it has the authority to ration those natural resources to the highest bidder. King states, “There is no deficit in human resources; the deficit is in human will.”[9]When material wealth overshadows the welfare of the hungry evil has become a necessary good. King is viewing capitalism through such a perspective, but is not as bleak as I may be painting the picture to be. King generates a concerted effort to find the good in capitalism but continuously demonstrates how people are corrupted by capitalism’s thrust. Honestly, he admits, that we all live “eternally,” “in the red.”[10]I believe this is King giving capitalism the opportunity to get it right. However, he undoubtedly, comprehends that capitalisms will ultimately fail to see how we all are inextricably connected to others. It is within that theoretical framework where King is trying to find the sweet spot for the movement and the justice of America. The failure of capitalism to see “truth is collectivism” is the crux of why it is hard for King’s ideas of community to flourish in a capitalism. I want to be very clear that I am not saying that it cannot be constructed or started; but, I am referring to flourishing. King’s idea of community thrives on a collective theory of we all make it through whereas capitalism is centered upon the best/chosen/strongest only make it. Therefore, flourishing is not a communal happening but is individualistic. King is strongly and passionately fighting against the notion of capitalistic venture that rescues the privilege one and ostracizes the oppressed many. King understands it this way: “True compassion is more than flinging a coin to a beggar; it understands that an edifice which produces beggars needs restructuring.”[11]This is the revolutionary stance that King is aiming to ascend toward throughout the movement.

What I am proposing in this reflection is that King is not asking a question but making a statement. Throughout the text he is wrestling with what that statement will ultimate resemble, but, nonetheless, he knows that he is preparing for something in the end. I found King to be a bit to compromising in some places but I understood why he approached it in such a manner. Because, it is one thing to write a text for academic musing but it is another to write a text that will used as revolutionary weaponry. The application is different but how scholarship is appropriated in the given space challenges the writer to creatively construct a sentence that may save a life. Writing with that in mind is something that King had to keep in the forefront of his thinking, I suppose.

I have constantly repeated that King was not really asking a question but making a statement when he asked where do we go from here, chaos or community. In the last sentence of the official pages of the book, King writes, “This may be mankind’s last chance to choose between chaos or community.”[12]King has waited to the last sentence of the book to show that his question was his answer. He is still trying to figure out what America is trapped within. There are glimpse of how he is being influenced but the real changes do not bear fruit to a little later in his life. King is unsettled, and, rightly, so.

Concluding Thought

Blackness has always been the ambivalent reality of the American project. King’s brilliance is that he understood Blackness and the how racism handcuffed the humanity of the Black body. Where Do We Go From Hereis King’s attempt to provide a piece of literature that would speak to a generation after him about what the movement had to endure to get “that” point. He is very referential throughout the text and hopeful that people will look back, and remember what was exemplified by his generation. King has a nostalgic appeal that is essential to remembering how Blackness was the center of his reality. Though he is an integrationist, which is centered in his interpretation of Christianity, King is deeply committed to the plight of Black people. For most people, I would consider this a contradictory statement, but for King, it is a testament to his character. He embodied his belief in nonviolence and integration, which made his love for Black people even more viable. He was willing to give his life for the Black community. King was not just about frivolous banter but was action prone. He believed, “Education without social action is a one-sided value because it has no true power potential.”[13]What can be concluded is that King was serious about making functional words and actions. I go back to his usage of “or” rather than “and.” I still believe it was problematic to entitled the book this way but using “or” produces a forthright-ness that engenders movement. And, we when we think of Dr. King we think about movement.

 

[1]I am not quite sure how to verbally commit to how risky I believe King is moving within the title. But, my usage of a comma to then a dash is an intentional indicator that signal that something I happening with speech that must be attended to. This is very Baldwin-like when words escape his grasp he tends to use punctuation as points of contention.

[2]Martin Luther King, Where Do We Go From Here: Chaos or Community?, Beacon Press: Boston, 1968.

[3]King, 6.

[4]Jay Electronica, Renaissance Man, Style Wars EP

[5]This is something that is not noticeable from a service read or from an initial perusing of the text. It is only after close reading that it become visible that King is not asking the reader to choose but actually declaring such to be.

[6]King, 17.

[7]King, 17.

[8]King, 18

[9]King, 187.

[10]King, 191.

[11]King, 193.

[12]King, 202.

[13]King, 164.

Here Is Your Win

I left home today saying a needed a win today. It has been a rough couple of weeks but I have been resilient in my pursuit, nonetheless. Well, instead of doing my normal trip to chapel and community lunch, at Chicago Theological Seminary, I was going to stay home. I was not feeling overly excited about how life was punching my in the mouth with disappointment. Then, I remembered that we were honoring the Muslim sisters and brothers killed by the white supremacist in New Zealand. After getting there late, and being apart of one of the Muslim prayers, we went to community lunch. Before I was getting ready to leave Brian E. Smith called me over to his table and asked me some questions about his son and baseball. He introduced me to a sister at the table and shared with her that I played professional baseball with Dodgers and was currently a Ph.D student. This sister, a Muslim mother of 2 (teenage boy and a younger girl) asked how I went from professional baseball to a Ph.D. student. I shared my journey and I told her that initially, I was not going to come over to the campus today. I preceded to tell her that I left home thinking, “God, I need a win.” Her reply to me was, “Well here is your win: my son! He needed to hear your story.” Now, I am not sure why but she said it was a win for him being there today.

At that table a Black Christian man from America sat with a Muslim woman from Great Britain and shared the grace of God together.

Real community is safe and affirming…we win.

The Frostbitten Rumination

The way that I experienced the cold this morning was unbelievable; I may have been on the pre-stages of hyperthermia as my hands were on fire. As I was removing three days of snow off my wife’s car, in a temperature with a -15 wind chill, I wondered how could a country allow homelessness in such frigid conditions. My 10 minutes in these conditions were just meager, as I was geared up from head to toe, but, I ponder on how do those without such gear survive in such conditions. And, the sad truth, is that we believe we are heroes and saints because we over blankets and warm meals when in actuality they should have had them in the first place.
Thus, the need for philanthropy becomes the quest of the day. Philanthropy is an unjust metaphor for the wealthy to find news to overt paying taxes, that in turn produce means for those in need of blankets.
We live in a broken system where wealth is measured on the backs of the broken. Evidently, there will be a price to pay for exploited the broken and the broken will seize the moment to rebel against the broken system.
By the time I came out of my rumination and pondering, I was convinced that the fires of hell are actually frostbitten events to the body.

Prophetic Urges from Orlando: Part 2

I am Nicholas Wright. I am a heterosexual male, single with no children. I am a black male who grew up in a traditional rural Baptist church. I grew up in Darlington, SC. I was raised in a single parent home, where my father was non-existence, but the community around me stepped in to make sure there was a sure foundation. I understand that the world is controlled by whites and know that in some circles I am seen as an object and not an equal person. I have fought to obtain a master’s degree, but I know that means nothing in some minds. I was raised to love everybody, but those of other faiths, or sexual preferences, but the scales have fallen from my eyes.

Sitting on the anniversary of the massacre of the Emmanuel 9, and peeping over my shoulders,while staring and thinking about the mass murders of my brothers and sisters in Club Pulse four days ago: I am still in utter pain and disbelief that malicious acts such as these are still accruing in 2016. It is all the more heartbreaking that there are some who feel and use the platform of faith, to believe and promote the acceptance of the acts of these mass murders to grasp the attention of those of faith. I cannot explain the amount of ignorance it takes for one to believe that God would promote God’s message through a malicious genocide of a beloved people, –regardless of race, sex, gender, sexual orientation or creed. It is time out for playing god –judging those who so call sin differently than you, and start loving everybody as Christ has loved you.

I understand that the church catholic (the whole church) has been struggling and/or blatantly ignoring dialog with the LGBTQIA community, in order to understand and develop faith fellowship. While the church sits on the sidelines picking and pointing, the LGBTQIA community has taken the mantel of “love one another as I have loved you” (John 13:34) and taken it to a new level.  My life has been transformed by this community. I have seen a true love and worship for God that I have never witnessed from people who claim to be Christians. It is interesting to me that the LGBTQIA community has a burning desire for Christ, while those who are said to represent Christ are trying to oppress and transform them. Who is the true example of Christ?

How many places of worship addressed the attack in Orlando, FL? I am sure there where many churchgoers who wondered like me, why haven’t anyone said anything about this tragedy. What in the hell do we go to church for anymore? This is a question to all bodies of Christ across the world. Do we go just to say we have been, or do we go to actively engage in the matters of the world? It is so easy for everyone to say pray for this, or pray for that, but what happened to our call to be hands here on earth. I am tired of praying and nothing is happening. It is easy to pray because it does not call for us to be engaged with people or out in the struggle, but what good is prayer without human action. It is good to offer your prayers alongside your action. So we are left wondering, what are we called to do during this time? Will we continue to be The Church constantly sleeping during prayer, or an active agent of God here on earth?