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In the African-American tradition, Mother’s Day is one of
the church’s red-letter days. It is a day set aside to give
thanks to God for biological as well as non-blood
“other-mothers” who have mothered us in the faith and life.
Churchgoers traditionally wear white flowers to commemorate
the legacy of mothers who are deceased or red blossoms to
signify their love for mothers still living.
However, another color may be needed as a large portion of
members in urban churches like Center of Hope, a
congregation where the median age is approximately 35 years
old, are increasingly unfamiliar with African-American or
religious traditions. It is a generation of young people
also in need of a surrogate to stand in for mothers and
grandmothers who are or have been sorely absent from their
lives.
The mass imprisonment of young black males, rising maternal
incarceration and parental substance abuse are contributing
factors to mother absence. Current welfare policies and a
market economy that requires long hours of minimum wage
labor, which contributes to latchkey or unsupervised
children, augment the problem. An obvious consequence has
been an explosion of teen-age pregnancies and a resultant
rise in the number of young grandmothers less than 35 years
of age.
For all of these reasons and more, the church and community
are faced with two generations of mothers who, having missed
a critical developmental stage themselves, often lack the
maturity, skill, wisdom and experience to carry out their
traditional roles of instilling values and keeping the
family together.
In the black community, the title of “mother” is not limited
to biological ties and is usually given to older women who
are wise, experienced, and willing to help with the needs of
the community. Mothering, then, as Gibson (2005) stated,
“must be viewed from a socio-political context within the
experience of race and gender.” In an era where children are
raising their children’s children, this socio-political
“mothering” represents a critical function for the
contemporary urban church.
It is a difficult assignment.
Although the war on crime may be considered technically
over, its consequences impact the community in powerful
ways. The spillover of oppositional culture and other
negative coping behaviors communicated back and forth
between the prison and the street and through the eventual
return of the formerly incarcerated is regularly transmitted
to impressionable youth. These young people may also have
emotional or behavioral issues related to their parents’
physical or emotional absence.
What is needed?
Memories, faith and unconditional love. As is the need to
put negative behavior in check firmly and consistently.
However, the greatest danger facing our youth is that of
falling through the cracks and becoming part of the criminal
justice system where the negative peer interaction propels
them down a path of no return.
What can be done?
Providing direct services that feed children and
after-school programming are very helpful.
Yet, if the community-destroying youth to prison pipeline is
to be dismantled, churches and pastors will also have to
step outside their ecumenical box to supplement legal work
by doing investigation, forensics, and case analysis. These
legal enrichment activities are needed primarily because it
is work not generally performed by the court-appointed
attorneys that many of our troubled youth typically depend
on.
The church should also find ways to impact the courtroom by
showing up to support youth who show evidence of trying to
better their lives. We must also be more effective in
conversing with law enforcement, elected officials, and the
criminal justice system as well as with families of
individuals in prison and jail, on parole and probation, or
ex-offenders.
Why?
Because mass incarceration affects not only mothers, but all
of us in one way or another. Whether or not we personally
have spent time in prison or jail, we are likely to have
church members or close relatives that are involved in the
criminal justice system.
And, because surrogate mothering ensures protection of our
youth and survival of black families.
So I think I will wear a pink flower this year. The
protection and development of a child has always been a
communal responsibility and not an individual one.
Contact Rev. Donald Perryman, D.Min, at
drdlperryman@centerofhopebaptist.org |
