Abstract
Contradictions between theory and practice, the
private and public spheres, our actual and ideal conceptions of life, seem to
be inevitable and perhaps impossible to avoid. However, how are we to continue
getting closer to our goals of the abolishment of subordination of any people
in hopes of achieving equality, unity in diversity, etc. while still living in
a world which seemingly unconsciously and consciously disallows for the
interconnection of humanity along lines of race, sex, and class?
Synthesizing thought from Alison M. Jaggar on equality and contradictions, Laurence M. Thomas on the contradictions of
love between the public and private spheres, Houston A. Gates Jr. on faith, Gloria Anzaldúa on
new consciousnesses, and the Writings of
the Bahá’í Faith on the establishment and education of the principle of the Oneness of
Humanity, I will express that interracial marriage is a unique relationship
between people which, under exploration, has the potential to be an independent, dynamic, and practical bond
which will assist in living with our daily personal contradictions, while we
work towards a world of unity in diversity.
Our ultimate goals of unity in diversity and equality can potentially be
exemplified most through productive relationships that involve people from
diverse backgrounds. Such relationships provide a fertile environment for
living with social contradictions, while also working toward a more unified and
beneficial relationship between the two involved. Interracial
marriage serves as one of several symbols of the oneness of humankind that we
claim to desire, despite the inevitability of sexual and racial privilege being practiced within any relationship
since we are all to some extent a product of our society. The genuine consideration of
the possibility of an interracial relationship creates an understanding of how to live with the
contradictions of society while striving for our ideals. Thus, interracial relationships are an example of a potential environment where both strands of
utopian and pragmatic thinking are developed and applied to one’s everyday
life.
A Dynamic Approach to Issues of Racism: Living with
Contradictions
Contradictions between theory and
practice, the private and public spheres, our real and virtual values, and our actual and ideal conceptions of life and society, all
seem to be impossible to completely avoid. However, how we are to continue getting closer to our goals of
the abolishment of subordination of all people in hopes of achieving equality,
unity in diversity, and peace, while
still living in a world which seems to unconsciously and consciously disallow for the interconnection of
humanity along lines of race, sex, and class? Alison M. Jaggar, the
well-known feminist philosopher, suggests co-developing our pragmatic and utopian elements in our thinking, so
that each may strengthen the other (25) as we continue down the path of complexity and understanding. This is
one way in which our contradictions may lessen and assist in a social
transformation by redefining and furthering our conceptions of equality and
unity so that we may be better-equipped to act upon them.
Interracial marriage is one of many
examples of a pragmatic act which has the potential of working towards a
utopian model of society; a society in which race is not a determining factor
of the quality of life. Interracial marriage is often an intersection of
different backgrounds, identities, and cultures that provides a fertile and
dynamic environment for living with contradictions, while also working toward a
more unified and beneficial relationship between the two involved. There is an inevitability of
sexual and racial privilege practiced within
any relationship since we are all, to some extent, products of our society; a society which
teaches and perpetuates both mindless
and conscious prejudice, discrimination, inequity, and oppression. Ideally, we want
to move towards a more unified utopian-esque society, yet we still function within the boundaries of inequality,
division, and privilege.
We cannot limit ourselves to dealing
with two sides of these issues; namely the "color-blind" and "affirmative action" stances.
In the
"color-blind" sense, we
do not want something
as arbitrary as skin color to be a matter that determines the quality of one’s life or affects opportunities, treatment,
or even identity. We cannot be blind to the existing
inequalities in opportunity and the oppression of people of certain races,
classes, backgrounds,
beliefs, and cultures, due to the hegemonic society in which we
live. In
these instances, it becomes important to create systems that will aid in
creating more equal opportunity for such subordinated people. But at the same time, in the "affirmative
action" sense, there is a problem with treating people of certain races
differently from others as it creates and reinforces racial stereotypes. This
leads to essentialist thinking where all people of a certain race are all the
same, and so one application of an idea applies to all. Thus, depending on the
particular circumstances,
it seems more beneficial to struggle for equal shares in society, while in
others, it is important to continually question whether or not conditions of
equality and unity are being defined in terms of dominant society.
This connection of Jaggar’s discussion of feminism and sexual equality
with issues of racial equality and unity in diversity demonstrates how all
social constructions are intricately interwoven and brings to light the
complexity of the problems of inequality, privilege, and oppression. The
either/or situation that has been established in search of equality is clearly
limited in its practice, as it ignores the particularity of each situation in
which inequality exists. Recognizing the dynamic and ever-changing boundaries, ideals, and conflicts of our selves and our society suggests that we must better understand our current contradictions
in the context of our utopian ideals. Jaggar suggests that a redefinition and
new development of a "mutual
care" that entirely transcends traditional feminist practices so we will better prepare us to "be responsive both to our common
humanity and our inevitable particularity" (26). This
attentiveness would provide us with a dynamic,
practical, and independent notion of care that allows continual reflection and
evolution in our understandings of the subordination and privilege of others,
while allowing us the freedom to apply either "color-blind" or "affirmative action" responses to situations of inequality, depending on which is most suitable (Jaggar, 27). If we continue to remain static in our dichotomous labeling, which implies superiority in one and
inferiority in the other, thus leading to direct opposition, then it becomes
difficult to transcend such limitations and gain closeness to our ideals.
Therefore, Jaggar calls for a consciously feminist community, which includes an understanding of privilege in its many forms (such as racial and socio-economical
privileges) that enthusiastically explores ways
to lessen the hierarchy, rigidity in dichotomous thinking even within the two
ways (color-blind
and affirmative action) of
seeking equality, and increase the awareness and understanding of privilege in practice (28).
Each interracial relationship is "particular" in its extent of functioning with the privilege and
subordination of the individuals in the relationship. This implies that it
would be difficult to judge the extent of the particularity for any interracial marriage. Observers of such relationships tend
to focus on the differences and particularities of the two people involved,
rather than the common humanity they both share. However, the presence of the
inevitable unconscious practice of privilege within such relationships should
not paralyze our efforts to work towards a more unified society. The application of
Jaggar’s sense of care in the context of interracial marriage would allow those
in interracial marriages to be sensitive to the problems of both the
"color-blind" and "affirmative action" stances: that the color-blind view often
leads to unseen and unquestioned privilege, while an affirmative action
conception can create deficiency or inferiority. This care will allow for a dynamic approach to the
contradictions, inequalities, and privilege within interracial relationships,
rather than locking into one conceptual approach and thus slipping into privilege or perceived inferiority.
Contradictions between Values and Actions
Marriage itself is an extremely intimate matter in which, ideally, both individuals become physically and spiritually
united in such a way that each improves the spiritual life of the other (‘Abdu'l-Bahá, Bahá’í World Faith, 372) though,
undoubtedly, the condition of the institution of marriage affects the condition of society. Thus, if
we cannot have good familial
relations, how might we have good relations with people to whom we are not even
related? ‘Abdu’l-Bahá,
the son of Bahá’u’lláh who is the Prophet-Founder of the Bahá’í Faith,
illuminates this point:
If love and agreement are manifest in a
single family, that family will advance, become illumined and spiritual; but if
enmity and hatred exist within it destruction and dispersion are inevitable.
This is likewise true of a city. If those who dwell within it manifest a spirit
of accord and fellowship it will progress steadily and human conditions become
brighter whereas through enmity and strife it will be degraded and its
inhabitants scattered. In the same way the people of a nation develop and
advance toward civilization and enlightenment through love and accord, and are
disintegrated by war and strife. Finally, this is true of humanity itself in
the aggregate. When love is realized and the ideal spiritual bonds unite the
hearts of men, the whole human race will be uplifted, the world will
continually grow more spiritual and radiant and the happiness and tranquility
of mankind be immeasurably increased (‘Abdu’l-Bahá, Bahá’í World Faith,
229).
Therefore, it is very important to investigate the
character of those you may consider establishing such an intimate relationship
with since that relationship is so central to raising children and establishing
relationships in general.
In the process of investigating the
character of another individual in the context of a romantic relationship, one
not only learns about the other, but one’s self as well. When getting so emotionally, physically, mentally,
and spiritually close to
another person, there is such vibrant exchange and interaction that a fertile environment for
greater understanding is created by bringing to light contradictions in self, practice, and personal
relationship-building.
Interracial marriage too, as said before, is a dynamic, ever-changing
interaction
within itself and within society. This allows an opportunity for those involved to not only learn
about the other as an individual, but also within the context of racism,
oppression, privilege, equality, and unity,
as well as how one relates to those practices, thus illuminating the contradictions between our ideals
and our reality. Relationships of
marriage, intimacy, and friendship, are so significant
in our lives and highly valued by society, thus elevating them over any other
kind of relationship,
despite the increasing
failure of marriage today.
An example of the contradictions
between theory and practice, specifically between the private and public
spheres of life, is not only using love as principle for justifying with whom
we become romantically involved, but also as a morally justifiable privileging
of one’s own ethnic group. People often
feel that when it comes to matters of romance, attraction, and the heart, that
they are justified in loving only certain people who fit into their personal category of
attraction, even if, paradoxically, their ideals consist of unity and
equality. Attraction
and our perception of the possibility of those we could love can clearly be
affected by a society’s values, constructions, and other standards of
attraction. Thus, our preferences in matters of love can be greatly affected
by social constructions. Assuming that our goals consist of unity and
equality, it seems contradictory to allow these prejudicial preferences to be
justifiable criteria for actively choosing "same-race" relationships as a
matter of principle.
Laurence M. Thomas brings out this
contradiction in a moral sense by confronting the issue that "preferences for ethnicity that are
expressed in the public sphere are subject to considerable moral condemnation" while similar preferences in the
private sphere are beyond such moral criticism (192). He explains that, in the public sphere, along the
lines of the "affirmative action" conception of race as mentioned earlier, "it is not morally permissible to say that because [person] Y
is a Blue rather than a Purple, X will not be hired even though X is more
qualified" (192). Conversely, in the private sphere, a Purple may agree that a
certain Blue is more intelligent, attractive, and has a better moral character
than a certain Purple, and yet would not have or recognize any obligation out
of "consistency, common sense, or moral
considerations" that would make it incumbent to at
least begin a relationship with the Blue, instead of the Purple. Thomas
explains that from situations like these, it seems as though ethnicity has more
significance than personal qualities; it would be better for a person to marry an individual of the same
ethnicity with lesser qualities of character, mind, physical attraction, and
even spirituality rather than someone of a different ethnicity with far superior qualities. He notices how love is recognized
as something independent and blind to the flaws of the other person, and yet
ethnicity has such weight in the matter that it is "incomprehensible that love should be oblivious to ethnicity." Thus, if there is such a tension
between our principles for relationships in the public and private spheres, and
our romances and friendships are the most important bonds in our lives,
then where does the justification come in for privileging our own ethnic kind for
romantic relationships,
how much do we actually value equality, and most importantly, to what extent
does the functioning of privilege and subordination in our society limit the
success and potential of interracial relationships (Thomas, 192-193)?
Thomas reminds us to be mindful of
the distinction between our virtual values of our ideological rhetoric and our real values, which are conveyed through our
actions and transmitted to our children (196). This distinction allows us to better understand those
contradictions we have between our theory and practice in terms of our private
and public spheres. Making exceptions in our private sphere that we would not
accept in our public sphere begins to lead to blatant and seemingly unjustified
contradictions;
individuals may
unknowingly privilege those who match their ideals of a mate which they base
simply on appearance, stereotypes, and lack of receptivity to difference in culture,
traditions, or beliefs.
One worry is that if we value certain
physical characteristics as more attractive, which we do, then there is no doubt that these preferences affect our decisions whether consciously
or subconsciously. Thomas gives a "silly" example using curly hair (197). With the assumption that we want to be around
people to whom we are more sexually attracted, if one finds people with curly
hair to be the most sexually attractive, then that individual will not stop
having that preference when hiring a person for a position. It is suggested that the employer might select an individual with
curly hair because "she thought that
person was more attentive to what she said, although the truth of the matter is
that is she who was more attentive to the features of that person, whether
female or male" (196). The point here, however, is
that these kinds of outcomes, though not necessary, are "unavoidable in a society where people
are allowed to privilege, as a matter of principle, their ethnic kind in
matters of romance in friendship"
(198). To allow the preference of ethnicity in the private sphere as a matter
of principle is to allow ethnicity to have such dominance in our lives that is
has become very difficult to establish any sort of equality in the public
sphere. Thus, our private sphere is a microcosm of the public sphere, and so,
the exceptions and privileges that we make in our personal lives are carried
out in our public realm despite our "virtual values of our ideological rhetoric." Consequently, we indirectly teach our children these values—that it is morally acceptable to
privilege our own ethnic group in terms of romantic ties—which contributes to the perpetuation
of inequality in the public sphere. With this unrecognized exception, it is no
wonder that equality has remained only an ideal where we easily speak of the
equality for which we are supposedly striving, while our society only reflects
our privileging of ethnicity.
Logically, equality in situations of
ethnicity is a clear goal. A step toward achieving it, in terms
of romantic relationships, entails the abandonment of privileging any ethnic
kind over another, whether it be the same or different. Thomas has essentially
outlined what the ideal or utopian perspective of interracial marriage should
be. This is the ideal in the sense that we would be justified in being
"color-blind" for there would be no inequality about which to worry. However, it is also important to
understand that the situation is not so dichotomous in the sense of right or wrong, nor is it appropriate to generalize for all people—that not all of us have the same
worldview nor are we all ready or able to renounce our previously unquestioned
assumptions, prejudices, and privileges. Each individual and relationship is
particular, depending on the environment and the backgrounds of those involved, so it is difficult to determine the
extent of its potential success in terms of equality or lack of subordination.
Thus, a reason as to why we should even consider the possibility of equality
or, more specifically, the potential of interracial marriage in a society
plagued by inequality and subordination must be established as a valid and
genuine possibility and reality of the distant future.
Interracial Marriage as a Symbol of Unity in Diversity
and Equality
In this thesis, I am arguing that
interracial marriage has an independent, dynamic, and practical quality which can and will bring us closer to a society of
equality and
unity so that eventually we may be justified in only seeing others in terms of their character and not the color of
their skin, their gender, or their
class. In
order to begin understanding the potential of interracial marriage and its
positive role in the progression of the unity of humanity, while being mindful
of the clear problems of prejudice, racism, sexism, exotification, and colonial
fetishism, we must look into the importance of faith in issues of the progress
of humanity’s development, the nature of change, and reasons why interracial
marriage has a role in the unification of humanity. With this optimism and
faith in the benefits of interracial marriage as one of many provokers of
progress and unity, a transformation in perspective, theory, and action, and an
understanding of how each of these interplay may be established so that a
genuine consideration of interracial relationships may follow, along with the
other responsibilities that come from such a consideration.
Too much focus on the
difficulties and contradictions in one’s life blinds and paralyze us from the
potential of moving toward achieving our ideals. Dwelling on our
contradictions overwhelms and bogs us down. We all have our difficulties with
which we are trying to deal and concentrating too heavily on them would stop us
from functioning in the meantime. If I sustain a serious cut, for example, and
continually dwell on it, complain about how bad it hurts and how much blood is
being lost, the wound will become far more severe than, if upon the recognition
of its seriousness, I choose to get help or try to treat it myself. This
outlook would clearly lead to more fear than to even thinking about solutions
or action. On the other hand, too little attention given to our contradictions
would allow them to continue unwittingly and develop into harmful and
unconscious habits, making it difficult to change or even gain awareness of
them. For instance, if I completely ignored or was simply unaware of my lack
of honesty in hopes to be in constant action without the risk of dwelling and
stagnation, such a habit going unrecognized could lead to incessant lying and
cause many more problems. Or more clearly, if a broken gear in a machine goes
unnoticed, it will eventually cause the breakdown of the entire machine.
In this context, faith is
a fundamental component to change through its mediation between theory and
practice as well as between our ideals and the reality of situations. This
mediation lessens the stress and burden of contradictions while also halting
eventual paralysis of progress. With the establishment of faith in inevitably
progressing toward our ideal and unseen utopia, we can balance between theory
and action, focusing on constructive ways of reaching such ideals,
understanding that it is something that cannot be achieved through one event or
even several events, but rather through a gradual and never-ending process that
is continually unfolding.
Houston A.
Baker Jr. describes faith as "an affective disposition toward the symbolic that
serves as a ground for belief" and as "evidence of things hoped for, the
essence of things unseen" that is supported by symbolic resources which hold
"the ‘unseen’ in the mind’s eye of the believer." Symbolic resources, such as
metaphor, are the grounds on which theory and belief meet (5). This is the
power of metaphor and analogy used in stories, literature, poems, novels, and
religious writings. Our minds are allowed to go beyond the limited physical
world though such symbolism.
Characteristics and
processes of nature as symbols will help us to gain a strong belief of the
potential of interracial marriage. These symbols can reveal to us how to frame
our utopian ideals and help us try to make it a reality. Throughout the
remaining pages of this thesis, symbolism, analogy, and metaphor will be used
to help explain the oneness of humankind in the context of interracial
marriage. Interracial marriage itself is symbolic of the unity and equality we
have idealized. It is a sign of hope that we may continually gain closeness to
a more unified and equal society, evidence of our utopian ideals, and the essence
of our ideal world in its beginning stages. An infant is not born with
capabilities of speech or walking, but that does not cause us to lose hope in
the potentialities of that child. Nor is the maturity of a child a telltale
sign of the maturity he or she will develop as an adult (Allen, 9).
As in Martin Luther King
Jr.’s argument for desegregation found in his "I Have A Dream" speech, there is
little hope for gaining nearness to equality if there is separation between
people. Even though the integration was only court appointed and the equality
being sought was based mostly in terms of dominant society, it nevertheless was
the beginning of the process of discovery, trial and error, and learning what
equality and unification may mean as well as how to apply it. Likewise, the
simple consideration of interracial marriage for every individual is a
beginning of the process to understand the meanings of these utopian ideals and
ways in which to apply them. This process is surely going to be accompanied by
pain, difficulty, and strife. However, if our responses consist of isolation,
fear, and inaction, then deterioration seems more likely, and will thus cause
even more pain and conflicts rather than progress. The action we must take
involves not only delving into our individual selves, but a kind of practical
application of the qualities we find within ourselves to encourage, motivate,
and create unity. Humankind,
…Must ever strive that the divine bounties and virtues
bestowed upon [us] may prevail and control [us]. Just now the soil of human
hearts seems like black earth, but in the innermost substance of this dark soil
there are thousands of fragrant flowers latent. We must endeavor to cultivate
and awaken these potentialities, discover the secret treasure in this very mine
and depository of God, bring forth these resplendent powers long hidden in
human hearts. Then will the glories of both worlds be blended and increased
and the quintessence of human existence be made manifest (’Abdu’l-Bahá, Promulgation
of Universal Peace, 294).
Recognizing the
latent potentialities within our selves and humanity as a whole requires a
confirmation of our capabilities to grow and develop new skills, abilities,
consciousnesses that we never before comprehended or were aware of. However,
as mentioned before, coming to an awareness of such potential often involves
faith, which can be arrived upon through symbolism, analogy, and metaphor.
Similarly, the current
state of interracial marriage and marriage in general, which reflects the
hegemonic state of our society that perpetuates the privilege of the elite and
subordinating all others, should not be abandoned solely because it might not
yet be "walking and talking." Instead, it should be understood more as having the
potential to unite people, since it is such a unique relationship that involves
two people of from diverse backgrounds. It is such diversity that allows for
the greatest unity of all, for if all people were the same, there would not
only be a lack of challenge in equality and unity, but it would be fruitless
and void of beauty and worth. In many of the Writings of the Bahá’í Faith,
humanity is likened unto a garden:
Let us look rather at the beauty of
diversity, the beauty of harmony, and learn a lesson from the vegetable
creation. If you beheld a garden in which all the plants were the same as to
form, color and perfume, it would not seem beautiful to you at all, but,
rather, monotonous and dull. The garden which is pleasing to the eye and which
makes the heart glad, is the garden in which are growing side by side flowers
of every hue, form, and perfume, and the joyous contrast of color is what makes
for charm and beauty…It is just this diversity and variety that constitutes its
charm; each flower, each tree, each fruit, beside being beautiful in itself,
bring out by contrast the qualities of the others, and shows to advantage the
special loveliness of each and all (‘Abdu’l-Bahá, Paris Talks, 51-54).
The form, hue,
and perfume in the quote above are symbolic of the diversity amongst humanity.
Physically, the color and form of all people contribute to the sensual beauty
of humanity, but are not limited thereunto. The perfume, charm, and beauty, in
the case of this analogy, are that of the unique character, customs, ideas,
manners, habits, ideas, opinions, dispositions, contributions, and experiences
of each individual and diverse culture. These only embellish the world of
humanity and enhance the others’ beauty (‘Abdu’l-Bahá, Selections from the Writings
of ‘Abdu’l-Bahá, 292). It is through this appreciation that unity
in diversity will contribute to the global peace, security and well-being that
we seek. However, not only should we appreciate the diversity of humanity, but
also it "should be the cause of love and harmony, as it is in music
where many different notes blend together in the making of a perfect chord"
(‘Abdu’l-Bahá, Paris Talks, 53). Through genuine appreciation of
diversity gained through involvement, seeking to learn, and caring interaction
comes the cause of love and harmony.
It is not until we abolish disunity that we could ever hope to
imagine such peace and security. Interracial marriage can be a source of this
union on the micro scale, thus affecting society as a whole, only if it is
carried out with a consciousness of the contradictions of our society and each
person in the relationship is allowed to freely release their unique fragrance
in a loving environment. ‘Abdu’l-Bahá also explains,
This diversity,
this difference is like the naturally created dissimilarity and variety of the
limbs and organs of the human body, for each one contributeth to the beauty,
efficiency and perfection of the whole. When these different limbs and organs
come under the influence of man’s sovereign soul, and the soul’s power
pervadeth the limbs and members, veins and arteries of the body, the difference
reinforceth harmony, diversity strengtheneth love and multiplicity is the
greatest factor for coordination (Selections from the Writings of ‘Abdu’l-Bahá,
291).
To achieve unity
across the constructed boundaries of race that have for so long kept us from
realizing appreciation, closeness, or the strength of such harmonization of
difference would reveal much of the potential qualities of humankind. The
unity of humanity will reveal such potentialities beyond our own
comprehension.
Clinging
to patterns of behavior and traditions of old that are no longer suitable for
this age will only perpetuate the problems that humankind has always faced. For
so long racism, nationalism, classism, and religious divisionism have all
developed in such wise as to eliminate any potential appreciation or
unification. Thus, it is clear that an abandonment of these habits must take
place before any sort of establishment of unity may arise. The history of
oppression, subordination, division, inequality, prejudice, violence, murder,
and wars all have the potential of becoming a "stimulus to assuming the
responsibilities of collective maturity" as humanity gradually grows from its
adolescence into adulthood, rather than a cause of despair. (Bahá’í
International Community, "Who is Writing the Future?" 1999). To assume the
potential of anything based solely on the past evidences of failure is the same
as assuming that because I have never died, I will live forever. As said
before, interracial marriage is symbolic of the unity in diversity and equality
we have idealized in that it gives us insight into a society which is not
governed by prejudices that restrict individuals’ love for one another or
discovery of the latent qualities within them. Or, more fully expressed, our
ultimate goals of unity in diversity and equality can potentially be
exemplified most through productive relationships that involve people from diverse
backgrounds. Such relationships provide a fertile and dynamic environment for
living with social contradictions, while also working toward a more unified and
beneficial relationship between the two involved. Here, it becomes clear that
this thesis is only using interracial marriages as an example of such
relationships. But, to be more encompassing, interethnic and intercultural
relationships are such a symbol, possibly to an even greater extent.
Rather than clinging to dogmas of the past, it is important to generate a
thirst for personal and social development if we hope to advance towards the
reification of our ideals. This is a form of spirituality in which we strive
for the betterment of humanity and ourselves through attainment of virtues (divine
perfections). Acquiring
this yearning
comes from meditating upon the future life (‘Abdu’l-Bahá, "Star of the West" Vol. 19, No. 3, 69). This is another way of
assessing our reality, our "pragmatic and utopian strands of thinking," and how
they all interrelate and strengthen each other so that we may increasingly gain
closeness to a unified world (Jaggar, 25). Hopefully this thesis can serve as
a beginning to that meditation.
The reason that
interracial marriage is a symbol of the utopian society that we envision is
reason enough to strive for it, despite the many problems that may come from it
due to the state in which society is functioning. To unify equally in the face
of the conflicts caused by difference demonstrates an amazing potential and latent
quality within humanity. This is because, unlike white supremacists who
envision the creation of a monolithic society, diversity is an unavoidable and
natural characteristic of humanity (and life) that provides an opportunity for
growth toward unity. Instead of a society which is created through an
elimination of people—those who are different, in the white supremacist
view—the creation of a unity in which "the earth is but one country, and
mankind its citizens" (Bahá’u’lláh, The Proclamation of Bahá’u’lláh,
116) and brings all people together from different backgrounds, beliefs, and
social geographies constitutes a more genuine relationship. It is an act of
binding through creation of something new rather than destroying. Within the
animal kingdom, though there is conflict between and within species, motives of
destruction are not what fuel such interactions. Rather, they are functioning
in a way that insures survival and maintenance of the environment. Eradicating
certain peoples assumes immediately the superiority of some people over others,
which is contrary to nature. Though each species has different abilities and
capacities, each is needed for the perpetuation of the natural world.
‘Abdu’l-Bahá explains, "The mineral evolves till it is absorbed in the life of
the plant, the plant progresses till finally it loses its life in that of the
animal; the animal, in its turn, forming part of the food of man, is absorbed
into human life" (Paris Talks, 91). All exist for the continuance of
nature, and keeping in mind the oneness of humankind, each contributes to our
existence. Therefore, a relationship where two people can come into a union
founded on equality, symbolizes our utmost potential and goal.
It is difficult, if not
impossible, to imagine a utopian society where people are kept from loving
anyone for reasons of race, ethnicity, class, or nation. It is even
conceivable that a utopian society would not need these words because such
distinctions would play no role since equality and unity would pervade all of
humanity. In order to continue to move closer to this ideal, it seems contrary
to deny interracial marriage or claim that society is not at a stage in which
interracial marriage should be accepted. How can we learn to have more fruitful
interracial marriages without struggling through difficulties to understand
what works and to see what our conception of the ideal actually is? Arguing
universally against interracial marriage is presuming that it is unachievable
or that because we are not already at a state of perfection, such relationships
cannot be fruitful despite the challenges of the contradictions between our
ideal and our reality. If we do not allow imperfect interracial marriages
attempting to function with and learn from the inequalities, then there is
little hope in discovering how to create our ideal society. Thus, conditions
of interracial marriage will remain the same the more we "stubbornly cling to old
patterns of behavior" (The Universal House of
Justice, 1985 Oct, The Promise of World Peace, 1) without attempts to
understand what such interrelationships between people mean and reveal to us
about the nature of humanity, the latent qualities they manifest, and the
social constructions that have developed which increase division. Thomas
explains, "Love is simply too amorphous and complex a phenomenon for it to
travel entirely along ethnic lines,"(199) and so we must strive to break down
such lines of division so that love may travel freely as it transcends any
lines that humanity may construct.
It is also important to note that
this same amorphous characteristic of love is the very quality which clarifies that the genuine consideration of the possibility of
interracial marriage for one’s self does not necessitate
all people to marry interracially. The point is only to consider interracial marriage to
the extent that the possibility of it happening affects one’s internal beliefs
and outward behaviors and actions, namely, composition of friendship. If we
truly value unity and equality, then we must create it within our lives. To
consider the possibility of interracial marriage, it is important to put one’s
self in contact so that friendships and relationships have the opportunity of
happening. In addition,
there are certain situations in which "same-race" marriage by preference, as a
matter of principle may be acceptable. Instances where a person’s role in an
institution or organization which involves ethnic, cultural, and communal
solidarity and pride due to histories of prejudice, subordination, oppression,
or genocide, "same-race" marriage is clearly appropriate and should even be
encouraged. Counter
to Thomas’ essay, to
strengthen and unify communities of color, "same-race" marriages seems like one
example of justifiable ethnic preference
as a matter of principle.
Oneness of
Humanity and Spiritual Education
Instead of the inculcation of facts
being pushed from the outside in, education can be the development of the
qualities latent within an individual; to produce the fertile environment and
unconstrained conditions necessary for individuals to grow. As "The Great Being saith: Regard man
[humanity] as a mine rich in gems of inestimable value. Education can, alone,
cause it to reveal its treasures, and enable mankind to benefit therefrom" (Bahá’u’lláh, Tablets of Bahá’u’lláh, 162). The
evolution of the manifestation of such latent qualities comes through guidance,
experiences, and the freedom to reflect on them. The revealing of such qualities become apparent through
one’s actions. Bahá’u’lláh reminds us that, "all that which ye potentially possess
can, however, be manifested only as a result of your own volition. Your own
acts testify this truth…" (Gleanings
from the Writings of Bahá’u’lláh, 149).
Thus, our understanding, awareness, reflection, development of the latent
treasures that we each have, and any aspect of our education, relies entirely
on our own decisions.
The education being spoken
of here, however, is much more than the typical brand we see taught in our
schools today. ‘Abdu’l-Bahá explains the kinds of education and the
distinction of a spiritualized education:
The spiritualization of the educational
process speaks not to acquiring a body of information, but a will to use that
information in a mutually beneficial manner. Education is of three kinds:
material, human and spiritual. Material education is concerned with the
progress and development of the body, through gaining its sustenance, its
material comfort and ease. This education is common to animals and man.
Human education signifies civilization
and progress—that is to say, government, administration, charitable works,
trades, arts and handicrafts, sciences, great inventions and discoveries and
elaborate institutions, which are activities essential to man as distinguished
from the animal.
Divine education is that of the Kingdom of God: It consists in acquiring divine perfections, and this is true education;
for in this state man becomes the focus of divine blessings, the manifestation
of the words, ‘Let Us make man in Our image, and after Our likeness.’ This is
the goal of the world of humanity (Some Answered Questions; 1930, 8).
This divine education is the goal of the considerations of this
thesis, in that through the faith in interracial marriage being a possibility
and a symbol of the oneness of humanity, we must individually come to a
discovery and a process of development of the qualities that lie latent within
us.
Abdu’l-Bahá explains the
qualities of humanity and of each individual begin latent within, and so our
potentials are masked but revealed through a process of unfoldment through
time:
So
also the formation of man in the matrix of the world was in the beginning like
the embryo; then gradually he made progress in perfection, and grew and
developed until he reached the state of maturity, when the mind and spirit
became visible in the greatest power. In the beginning of his formation the
mind and spirit also existed, but they were hidden; later they were manifested.
In the womb of the world mind and spirit also existed in the embryo, but they
were concealed; afterwards they appeared. So it is that in the seed the tree
exists, but it is hidden and concealed; when it develops and grows, the
complete tree appears. In the same way the growth and development of all beings
is gradual; this is the universal divine organization, and the natural system.
The seed does not at once become a tree, the embryo does not at once become a
man, the mineral does not suddenly become a stone. No, they grow and develop
gradually, and attain the limit of perfection (Bahá’í
World Faith, 312).
Continuing this analogy of the seed and the tree, in
order to "cultivate and awaken" our potentialities, we must provide nourishment
to our selves and humanity. Our water and sunlight: our education assists us
in the development of our abilities through reflection and synthesis, and
through the application of the qualities we discover within ourselves to
encourage, motivate, and create unity. Such a process of gradual growth may
eventually lead to our "buds" sprouting, our "petals" blossoming, our
"fragrances" spreading, our "fruits" producing and our purpose being
fulfilled. This fruiting process is the gradual manifestation of unity and
diversity so exemplified by our ideal of interracial, interethnic, and
intercultural relationships for which we must strive.
It must be made clear, however, that this form of faith in the oneness of
humanity, the pivot of the teachings of Bahá’u’lláh,
is not a "mere outburst of ignorant emotionalism or an expression of vague and
pious hope" nor is it "to be merely identified with a reawakening of the spirit
of brotherhood and good-will among men, nor does it aim solely at the fostering
of harmonious cooperation among individual peoples and nations," but rather "concerns
itself primarily with the nature of those essential relationships that must
bind all the states and nations as members of one human family" (Shoghi Effendi, The World Order of
Bahá’u’lláh, 42). Though marriage might not
of the same scope as states and nations, it is indeed a core relationship to
humanity. Therefore, it is important to continue this investigation into these
essential relationships that bind all people.
Looking into the
inevitability of our identities and self being influenced by our surroundings
and thus, the affect such an influence has on our actions and behavior, it
becomes apparent that it is important to understand the extent to which our
actions are motivated by the environment or our ideals.
"We
cannot segregate the human heart from the
environment outside us and say that once
one of these is reformed everything will be improved. Man is organic
with the
world. His inner life moulds the environment and is itself also
deeply affected by it. The one acts upon the
other and every abiding change in the
life of man is the result of these mutual reactions… If we desire therefore the
good of the world we should strive to spread those teachings [spiritual teachings of Bahá’u’lláh] and also practise them in our own life. Through
them will the human heart be changed, and
also our social environment provides the
atmosphere in which we can grow spiritually and reflect in full the light of God
shining through the revelation of Bahá'u'lláh" (Shoghi Effendi, The
Compilation of Compilations vol. I, 84).
Thus, part of what leads to the change from ideal to
actual is the practice of such teachings of the oneness of humankind. Through
the practice of our belief in the oneness of humankind, we will undergo a
transformation process internally as well as in our interactions with people.
And because of the organic relationship between an individual and those in the
environment, the spread of this belief may take place as well. This sort of
radiance of belief is a form of teaching that confirms both the teacher and
those who surround in the trust of the oneness of humankind. In this sense,
the oneness of humankind is both an ideal and a reality. It is an ideal in the
sense that it is something we are striving to accomplish so that all may be
free to fulfill their potentialities, but at the same time it is a reality,
though latent, because all of humanity would be unified and at peace if it were
not for prejudice and social constructions built up around such a divisive
quality. To the extent that we develop an "unshakable consciousness of the
oneness of mankind" that is "a spiritual truth which all the human sciences
confirm," though it is "infinitely varied" and diverse, will determine the
extent of its establishment (The Universal House of Justice, The Promise of
World Peace, 28-29).
With the awareness and understanding of one’s self in the
context of society’s social constructions and in the sense of how we are
products of society, along with the responsibility that comes with a true
realization of the opportunity of interracial marriage for one’s self, one can
seem to have opposing internal perspectives; that of the previous worldview
conflicting with that of the new worldview. The self-reflection process never
stops, however, and serves as a way of trying to understand these new ideas in
relation to the old, realizing how the
new thoughts manifest themselves in behavior and
action, and learning that the process of change takes time and practice.
Gloria Anzalduá explains this process more clearly as it begins from developing
a tolerance for internal and external contradictions and ambiguity. One adopts
a "plural personality" where one accepts everything and nothing is rejected.
To fully unite the contradictions and ambivalence beyond merely piecing
together the separated parts of identity or balancing the seemingly opposing
powers, a new consciousness comes into play. The new consciousness "though it
is a source of intense pain, its energy comes from continual creative motion
that keeps breaking down the unitary aspect of each new paradigm" of thought
(Anzalduá, 101-102). It is this kind of awareness that brings about a synthesis
of the two opposing sides, rather than adoption of one and rejection of another.
It is through "a change in the way we perceive reality, the way we see
ourselves, and the ways we behave" that we create a new consciousness which breaks "down the subject-object
duality." This duality is "the split that originates in the
very foundation of our lives, our culture, our languages, our thoughts"
(Anzalduá, 102).The
investigation into the reality of those involved in interracial marriage, a seemingly contradictory relationship in terms of new and old
beliefs for the couple,
creates this kind of self-reflection that leads to an understanding and perception of the oneness of humanity hidden behind our constructed dualities by motivating a further
awareness of one’s self, surroundings, social circumstances, and actions. When we find unity within
ourselves, we will find our actions manifesting that unity and creating positive change by uniting others.
Part of the practicality
and application of this faith and new consciousness in the potentialities in
humankind, faith in the possibility of relationships, and creating a world of
oneness is the continual reflection of self, and one’s relation to such
ideals of equality and unity in our everyday interactions, as well as
persistent consciousness in working towards practicing our ideals and awakening
our latent qualities. Shoghi Effendi, the Guardian of the Bahá’í Faith,
describes the process of reflection and directs us to be aware of our
never-ending endeavor to eliminate our prejudices:
The individual alone must assess its character, consult
his conscience, prayerfully consider all its aspects, manfully struggle against
the natural inertia that weighs him down in his effort to arise, shed,
heroically and irrevocably, the trivial and superfluous attachments which hold
him back, empty himself of every thought that may tend to obstruct his path,
mix, in obedience to the counsels of the Author of His Faith [Bahá’u’lláh], and
in imitation of the One Who is its true Exemplar [‘Abdu’l-Bahá], with men and
women, in all walks of life, seek to touch their hearts, through the
distinction which characterizes his thoughts, his words and his acts, and win
them over tactfully, lovingly, prayerfully and persistently, to the Faith he
himself has espoused
(Citadel of Faith, 148).
Such newfound awareness, faith, and consciousness would clearly generate a large transformation in any
individual. From this transformation, there comes a great amount of responsibility in persistently trying to understanding one’s identity,
behavior, surroundings, and actions. A responsibility produced by the genuine consideration
of the possibility of interracial marriage is one of social interaction. It must change, for if one is going to allow for this new possibility, they
must have different friendships and associations that no longer conform to the
previous boundaries. It would be contradictory to say "I will have a
relationship with someone no matter their race" and continue to socialize
within the same social boundaries and comfort zones which previously consisted
of "same-race" relationships. One cannot consider interracial marriage without
having any social contact with races outside of their own, let alone genuine
friendships. Instead,
If you meet those who are of a different race and
color from yourself, do not mistrust them and withdraw into your shell of
conventionality, but rather be glad and show them kindness. Think of them as
colored roses growing in the beautiful garden of humanity, and rejoice to be
among them. Likewise, when you meet those whose opinions differ from your own,
do not turn away your face from them. All are seeking truth, and there are
many roads leading thereunto. Truth has many aspects, but it remains always
and forever one. Do not allow difference of opinion, or diversity of thought
to separate you from your fellowmen, or to be the cause of dispute, hatred and
strife in your hearts. Rather, search diligently for the truth and make all
men your friends (‘Abdu’l-Bahá, Paris Talks, 53).
To do this is not easy because of the long history of
oppression and prejudice among humankind, but it should not be expected to be a
simple process. Patience, forgiveness, trust are very difficult qualities to
practice, but it is the difficulty which allows for the worth, genuineness, and
beauty of their exercise. Such practice can bring about the union and accord.
Difficulty caused by conflict allows for opportunities of growth and union.
The consideration of the possibility of interracial relationships is only reified when effort is made to simply establish
genuine friendships with those of a different race. Thus, allowing the
possibility of interracial marriage for one’s self requires an evolution in theory, character, behavior, and action. It becomes clear here how just opening one’s
self up to a new possibility or theory in one’s life is the beginning of a
change in social behavior and practice. New possibilities can come through
action and experience, but a change in action and behavior cannot come about
until one has fully adopted the new worldview.
However, one cannot be expected to completely change their behavior and actions
immediately upon arriving at a new theory or worldview. When an end goal comes
into one’s belief system, such as the practicality of interracial marriage, it
is at that point where behavior starts to change and begins working towards that end goal.
What profit is there in agreeing that
universal friendship is good, and talking of the solidarity of the human race
as a grand ideal? Unless these thoughts are translated into the world of
action, they are useless.
The wrong in the world continues to exist just because
people talk only of their ideals, and do not strive to put them into practice.
If actions took the place of words, the world's misery would very soon be
changed into comfort. (‘Abdu’l-Bahá, Paris
Talks, 15).
Again, signs of this initiation of change in behavior begins with
developing friendships and establishing relationships across social borders of
race,
ethnicity, and culture
which exhibit qualities and states of genuineness and purity in the sense that
friendship is desired with no motives or hidden intentions besides friendship
itself.
Therefore, we must live
out this kind of friendship in our everyday life with everyone whom we come
into contact by practicing qualities of truthfulness, kindness, inclusion,
appreciation, and unity in diversity. Our theories must be a dynamic force
which actively transform our lives (‘Abdu’l-Bahá, "Star of the West" Vol. 7, No. 18, 178).
This is the kind of education that must be
taught through example and word to children so that we may restructure the
world as we know it and to transcend all with which we are familiar. Shoghi
Effendi explains that the oneness of humankind is such dynamic, unique, and
revolutionary spiritual truth that its practice will illumine the world with a
light it has never seen before. The oneness of humankind,
…implies an organic change in the
structure of present-day society, a change such as the world has not yet
experienced. It constitutes a challenge, at once bold and universal, to outworn
shibboleths of national creeds—creeds that have had their day and which must,
in the ordinary course of events as shaped and controlled by Providence, give
way to a new gospel, fundamentally different from, and infinitely superior to,
what the world has already conceived. It calls for no less than the
reconstruction and the demilitarization of the whole civilized world—a world
organically unified in all the essential aspects of its life, its political
machinery, its spiritual aspiration, its trade and finance, its script and
language, and yet infinite in the diversity of the national characteristics of
its federated units (World Order of Bahá’u’lláh, 42).
Jaggar’s call for and redefinition of mutual care seems reminiscent
of this description of a new, independent, and dynamic assessment of all that
has come before it. These changes are being made so that we may organically
transform the structure of our society to be free of the prejudices and
oppressions that we are familiar with today. No longer can we settle for
familiarity and comfort. Rather, it is more effective to abandon the obsolete
dogmas of division and competition so that we may plant the seeds of unity in
diversity so that humanity may develop into a beautifully fruitful and fragrant
garden.
To assure that this process begins; consideration should
be given to,
Teaching the concept of world
citizenship as part of the standard of every child. Acceptance of the oneness
of mankind is the first fundamental prerequisite for reorganization and
administration of the world as one country, the home of humankind. Universal
acceptance of this spiritual principle is essential to any successful attempt
to establish world peace. It should therefore be universally proclaimed,
taught in schools, and constantly asserted in every nation as preparation for
the organic change in the structure of society which it implies (Universal
House of Justice, The Promise of World Peace, 1985, 27-29).
Children are our future, and focusing on the future is
what sparks our thirst for spirituality that enables us to live a life more in
line with our ideals of unity and equality. To perpetuate the process of
gaining nearness to a world society free from prejudice, it is essential to
spread these teachings, especially to the young.
Jaggar speaks of creating a sheltered
feminist community that is protected community, but not so protected as to not grow
(27). Rather, it would become separate enough to transcend the boundaries and
dichotomies created by society, but dynamic enough that it would be able to
practically apply developed forms of self-reflection, processes of critical
thinking, all-encompassed by the mutual care so that each particular case could
be treated in all the ways necessary for lessening subordination. The
spiritual education forms described by the Bahá’í Faith can be a strong
foundation for a community to establish such practices and spread these
teachings of the oneness of humankind. Spiritual education forms the
foundation for all others to take root, thus, giving a strong
widely-encompassing, personal and practical, as well as dynamic and strong
perspective through which to perceive the world. This community also becomes
a vibrant and protected space in which interracial couples can investigate
their prejudices, privileges, and subordination within their relationship and
in connection to society and the world as a whole. These couples can also
demonstrate through words and example within their everyday life, the power of
unity and the challenge of the contradictions of their environment.
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