Dr. Cornel West - “The Profound Desire for Justice"

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It is so amazing to see everybody here tonight. We're coming right off of fall break, and it's so great to see so many students and community members here. My name is Dr. Sakina Hughes. I'm a professor in the history department and the co-chair, along with my colleague [INAUDIBLE] of the Nelson Mandela Commemoration Committee. I would like to remind students if you need to sign in, there's a table out in front of the concourse. So don't forget to sign in if you have to get credit from your teachers. We also have a Q&A at the end of our talk, and we're going to be using this hashtag-- WestUSI-- and you can tweet your questions to that or you can come up to the microphone and talk during the Q&A. A few acknowledgements. I want to welcome President Linda Bennett, Provost Rochon, and all the deans that are here tonight. Thank you for coming. And before I get started, there are a few people I want to thank. The Office of the Provost, the Romain College of Business, the Pott College of Science, Engineering, and Education, the College of Liberal Arts, the College of Nursing and Health Professions, the Multicultural Center, Housing and Residence Life, the Counseling Center, and the Evansville African American Museum. Without their support, we would not have been able to put on such a stellar event. So let's give them a round of applause. I'd also like to thank the committee for doing such a great job-- the Mandela Commemoration Committee for doing such a great job. We work really well together, and we couldn't have done it without the committee. So thank you very much. Nelson Mandela was a South African nationalist, a democratic socialist, an anti-colonial freedom fighter, an anti-racist activist, and a political prisoner for a third of his life. He was imprisoned for his efforts to liberate South Africans from apartheid, racism, and colonialism. In addition to fighting for these struggles, Nelson Mandela also played a crucial part in the reconciliation efforts and the recreation of South Africa as an interracial democracy. His legacy is inspirational to those who seek a world in which social justice reigns and human rights issues guide our leaders to create better societies. This is the third University of Southern Indiana Mandala Social Justice Day. As it grows, we hope it brings USI and our surrounding communities together in a celebration of human rights activism and achievements. We also hope that it challenges us to address pressing issues in our local state and national and international communities. There is really, in my opinion, no point in commemorating a person who dedicated his life to human rights activism if we don't take lessons from his struggles and apply them to the struggles of current social justice issues. As we listen to our keynote speaker today, I ask that you keep this in mind. What are the issues in our community in Evansville and in our nation that Nelson Mandela would have stood up and fought for? We must remember that in his day, the struggles that we're fighting now looked a lot like the struggles that he thought. People that were fighting for social justice were criminalized and demeaned and we have to keep our heads up and remember that we are a part of history, a part of that long history. Without further ado, I would like to introduce President Bennett-- President of USI. Doctor Bennett. LINDA BENNETT: I'm not going to speak very long because I know that we're anxious to hear our speaker, but I do want to say welcome. I see many students. I see many faculty and staff and many members of the community. Welcome to those who've come to hear the presentations this evening. Last year, we started a bit of an initiative called the Civil Public Square and we started it by discussing issues around freedom of religion. The notion of the Civil Public Square isn't just that we agree to be nice to each other. It's about can we discuss our differences and remember about the things that bring us together-- a common hope. And can we do that in a way that builds better understanding? That is an important part of the mission for any university today, and I am very glad that our speaker agreed to accept the invitation to be with us this evening. And so without further delay, I want to introduce the Provost, Dr. Ron Rochon, who will introduce our speaker. RON ROCHON: Good evening, everybody. We need more love than that, now. Good evening. There we go. There we go. This is USI. I am so honored and just so thrilled about Dr. West being on our campus, and I've had the pleasure and honor to have met him on a few occasions, especially when I became a new professor. And it is great to have him here in Evansville today. I'm going to just provide you with a very brief introduction. For those of you who may not know the length and breadth of his work, I really encourage you to Google him. Go to YouTube, for example. I went to YouTube and I just watched several videos of Dr. West giving lectures, and I told him today that the one word that was so consistent with many of the things that he spoke of was his notion of love. And he stuck very, very closely to defining it in a very purposeful way. And I'm hopeful that as you listen to him tonight, that you get a sense of who this man is. Cornel West is a prominent and democratic intellectual. He is professor of philosophy and Christian practice at Union Theological Seminary, professor emeritus at Princeton University. He has taught at Yale, at Harvard, and the University of Paris. Dr. West completed his BS degree at Harvard University within three years and then completed his master's and his Ph.D. At Princeton in the area of philosophy. He has written over 20 books and has edited 13. He is known best for his classics Race Matters and Democracy Matters and also for his memoir, Brother West, Living and Loving Out Loud. His most recent releases, Black Prophets, Fire, and Radical Kings was received with critical acclaim. He has also been involved with 25 different documentaries throughout his career. Examining life, calls, response, sidewalk, and stand is just one of them. When we're in my office and I told him I said, I had this really amazing intro for you, but I said, anybody can read that. What is it about you that you wouldn't mind sharing with the audience? And he said to me, he said brother Ron-- this is what he said-- brother Ron, if you could just let the audience know that my mama and my daddy, I'm the product of them. So anything you find redeeming of me, it's because of these two human beings. So that spoke volumes to me immediately about where he comes from and what he believes in-- the kind of stock he comes from. His father is in heaven, his mother still lives in Sacramento, California. In fact, she had a school named after her. She was a teacher, a principal, a scholar activist herself. And when you're a mom and you produce something like this one, mamas get excited. I am so proud and so thrilled to have this man on our campus. We call him friend, we call him scholar, we call him teacher, we call him Brother West. Let's give him a USI welcome, please. CORNEL WEST: a blessing, what an honor, and what a privilege to be here at the University of Southern Indiana and be introduced by my dear brother Ron Rochon. He is provost, he is leader, he is father, he is my brother and comrade. He has a quiet dignity. He's got a magnificent voice. He's got courage, he's got vision and determination. He's here with his magnificent wife, Lynn. And I don't know whether [INAUDIBLE] was able to make it. Of course, brother [? Ayinday ?] is there at Indiana University. Give it up for both of them. Both stand. When this brother calls, I come running. And he told me such wonderful things about the captain of the ship, the leader of this grand institution, [INAUDIBLE] since 2003 as citizen, as worker, leading now for seven years. She does make a difference. She also is my sister and a leader of tremendous vision and courage. I'm talking about President Linda LM Bennett. Give it up. Professor Sakina Hughes has been so wonderful to dialogue with students was such a magnificent experience for me. And Professor Denise Lynn, I don't know where she is. There she is indeed. Give it up for both of them as well. Thank you all. Can you hear me in the back? I know I have a cold. Can you me in the back all right? And you let me know. If my cold sets in and you can't hear me, just Brother West, Brother West, could you speak just a little louder. Because we are in it together. Also a very special brother here I was just introduced to his aunt is one of the towering figures in intellectual life. Her name is Bell Hooks. Many of you read her books. Many of you have been transformed by her text. I was just with her just a few months ago at her new Institute-- the Bell Hooks Institute at Berea College. But brother Joseph King. Where is brother Joseph? Where is he? Take a step-- give it up for this brother here. You can see I'm in no hurry. Not at all. It's not every day I can come to an institution that 52 years ago didn't exist. And now, look the ways in which you flowered and flourished. Look at the ways in which you've been able to touch hearts, minds, and souls of precious young people of all colors and all genders and sexual orientation and religious or non-religious identities. USI, you've got something very special going on. And we have much to learn from you-- those of us in institutions of higher education in other places. It's true that any time I say the name Nelson Mandela, it makes me shake. I was blessed to meet him. I gave the Nelson Mandela lecture in 2006. He was sitting on the front row, was on national television. I tend to say things that are highly controversial, so you can imagine, I said some controversial things about my dear brother Nelson Mandela, deeply rooted in a profound love and respect. But I talked about how he had been Santa Claus-ified They turned him into Santa Claus. Always with a smile, toys in his bag, no longer a threat to the status quo. That's how the mainstream likes to sanitize and sterilize folk who have a profound desire for justice. When I met him the next day, I got down on my knees, almost like [INAUDIBLE]. He said, no, get up. Get up Brother West. You told the truth. He said, the truth can be difficult. It can be painful. I have been Santa Claus-ified. I said, I need to get this on tape. But like Martin Luther King Jr, like Dorothy Day, like Rabbi Abraham Joshua Heshel, like Philip Berrigan, like Malcolm X, like Fannie Lou Hamer, like so many others who have and have had a profound desire for justice, it's so easy to domesticate them and lose sight of what goes into the making of them. I recall in my conversation, he asked me, he said, Brother West, how would you characterize yourself? I said, Brother Nelson-- that's how I row. I talked about Mr Mandela for about 45 minutes. He said, just call me brother. I said, that's good. I said Brother Mandela, I am who I am because somebody loved me, somebody cared for me, somebody attended to me, somebody targeted me. Highest honor I've ever received has nothing to do with Harvard, Yale, Princeton, or University of Paris, but being the second son of the late Clifton and the present Irene B. West and being the brother of Cynthia and Cheryl and Clifton. If I could being one half of the human being my mother or father, mom is and dad was, I would not have lived in vain. That's a gift. I had little to do with it. I chose to pursue certain kinds of callings, but I was born in circumstances like all of us not of our own choosing. And then become Shilo Baptist Church on the chocolate side of Sacramento, Reverend Willy P. Cook. In those days, we had pastors. We've got too many CEOs today running churches, but that's another issue. We had pastors in those days. Deep love, didn't have mega churches, but had mega love. Didn't have mega churches, but had mega sense of service and courage, humility, touch, connection, community-- that's where I come from. Deacon [INAUDIBLE] and Sara Ray was my vacation bible school teacher wrestling with the Book of Job. And how do you reconcile God given the massive social misery and socially induced forms of suffering in the world? Those issues were wrestled with in that church. We're not even talking about the school room yet. Then my teachers-- white teachers, the [INAUDIBLE] Saul and Cicilia Angel Joe kept track of me, pushed me, unnerved me, unsettled me, challenged me. That was before Harvard. That was before John Rawls. That was before HIllary Putnam. That was before Robert Nozick. That was before Stanley Cavel or Israel Scheffler. Great teachers there-- the Martin Kilsons and Preston [? William. ?] Then on to Princeton with Richard Rorty and Sheldon Wolin and Walter Kauffman and Tom Nagel and Tim Scanlon. These folks loved me. In part because we were undergoing a deep process of paideia. Greek word for deep education not cheap schooling. Never ever confuse deep education with cheap schooling. Cheap schooling is going to a place, gaining access to a skill that equips you to move into the labor market so you can engage in outward mobility and hope someday you can live in some vanilla suburb with a trophy spouse. That's cheap education. We're not talking about that here at this place. We're talking about paideia. And deep education is about what? Learning how to die in order to learn how to live well. Plato says philosophia, love of wisdom and meditation and preparation for death. To philosophize, to love wisdom is to learn how to die, says Montaine, the creator of the genre called the essay in his magnificent essays. Exactly. [LAUGHTER] SPEAKER 1: I believe in call and response. [LAUGHTER] Seneca says he or she who learns how to die unlearns slavery. These precious students who come through this place of all colors and all parts of the country and the world, you come here in order to examine your assumptions, and pre-suppositions, to interrogate your prejudices and your pre-judgements, and when you give some of them up, that is a form of death! And there is no education; there is no growth; there is no development without that kind of critical examination. That's what Socrates means in line 38 of Plato's Apology, the unexamined life is not worth living. He actually says that. Not a life of a human. You know our English word human derives from the latin humando which means burying and burial. We are beings toward death. Candidates for burial. And the short time between womb and tomb will we muster the courage to examine our assumptions and presuppositions in such a way that we can exemplify the best of paideia, the best of deep education, which does include a profound desire for justice. Now any justice as only justice soon degenerates into something less than justice. Justice is rescued only by something more profound than justice, namely the love. Love of truth, which means all of us could be wrong. No one of us have a monopoly on Truth, capital-T. Which means we learn and listen to people who we disagree with, people we think are thoroughly wrong. That's why I fight for the right of my dear brother Rush Limbaugh to be wrong. [LAUGHTER] We have to have a robust conversation. A fight for the right for Noam Chomsky to be wrong or right. We have to have an uninhabited dialogue, but we have to be willing to enter that public space in such a way that is mediated with a respect, but also mediated with a hermeneutical humility. And by hermeneutical humility, I mean an acknowledgement that any interpretation that we promote is revisable, is subject to change based on evidence, argument, and so on. And oh, what a challenge it is. And that's why this institution is so very important and other institutions of higher education, because paideia at it's deepest level is about the formation of wise attention. It's about trying to get students to attend to the things that matter and shift away from the superficial things. How do you engage in what Plato called a turning of the soul, that [? paragogy! ?] That's what education is. When we arrive, most of us have very narrow assumptions. We have some parochial sensibilities and prevential ways of looking at the world. We grew up in bubbles. We grew up in neighborhoods that didn't have a lot of Socratic energy. May have had a lot of love. That's a beautiful thing. Never denigrate grandma or granddaddy, because they didn't read Newton, Einstein, the white head. Some of your grandparents may have, I'm just talking about mine. But at the same time, they carried with them some assumptions and presupposition that needed to be called into question. And you talk about legacies of male supremacy. Legacies of white supremacy. Legacies of homophobia. Legacies of American-centrism, where you think that somehow an American life has more value than a life in Yemen, or Pakistan, or Afghanistan, or Ethiopia, Guatemala. How do you broaden out the worldview of precious students in such a way that they embark on an endless process of Socratic self-examination. That's what formation of attention is. In fact, one can say, tell me what someone is attending to and it tells you much about who they are. They attend the superficial pleasures. They attend to the highly commodified ways of being in the world. Just obsessed with buying and selling. And oftentimes willing to sell themselves rather than being integral selves. That's a deep spiritual crisis as well as moral decay. Paideia. Tied to the profound desire for justice, but always connected to that larger sense of turning from the superficial to the substantial. It's about the cultivation of a critical self and a maturation of a loving soul. Now I come from a people and a tradition connected to Nelson Mandela, yes. But rooted here in the United States, a people who for 400 years have been terrorized, and traumatized, and stigmatized in various ways, deeply hated, and yet taught the world. So much about love. And I've always understood my calling-- trying to keep that legacy alive. Frederick Douglass's and Harriet Tubman's. Ida B. Well's, Martin King's, Donna Hathaway's, Aretha Franklin's. Think of John Coltrane's "Love Supreme". Think of Toni Morrison's "Beloved". You think of the love-soaked essays of James Baldwin where he says loves forces us to take off the mask. We know we cannot live within, but fear we cannot live without. Marvin Gaye is what's going on. Every note shot through with a love sensibility. Save a baby-- who really cares, Marvin? Crying out from his soul. Has there ever been a figure-- and I've met some magnificent students in theatre earlier in the dialogue today. Has there ever been a figure on the American stage that exemplified and enacted more love than mama and a raisin in the sun written by genius from Chicago, named Lorraine Hansberry, still in her 20s. Would be dead by 34, but that character resonates down through the quarters of time. Stevie Wonder's "Love and the Need of Love". I could go on and on and on. What is it about these people? Willing to look terrorism in the face and say we refuse to terrorize others. We want freedom for everybody. That's what Frederick Douglass said. Ida B. Wells, what do you say in the face of Jim Crow, Jane Crow, another form of American terrorism in which every two and a half days for almost 50 years, there was some black body, some black woman, some black child, some black man, woman, baby, hanging from some tree? The strange fruit that southern trees bear that the great Billie Holiday sang about with such power, and the Jewish brother writing the lyrics, brother Meeropol. And if he was here, he would be breaking his fast for Yom Kippur right now. What is it about these folks that muster the courage of Socratic self-examination, but connected to a willingness to be sensitive to the suffering of others, empathetic, putting themselves in the skin of others so that as they're terrorized they don't use the create black versions of ISIS or al-Qaeda. But rather produce Martin Luther King Jr's, love warriors to the core? And that particular tradition is the leaven in the American loaf, because to go from Ida B. Wells to Martin King from Frederick Douglass to Fannie Lou Hamer, if black people had chosen something else, there'd have been civil strife. Every generation would had been a civil war. Every generation in the United States. I like to tell my white brothers and sisters, when you see black people sometimes, you ought to just say thank you. [LAUGHTER] Thank you for Martin Luther King. Thank you for the nameless mothers and grandmothers who refused to terrorize when they were terrorized, refused to traumatize when they were traumatized, refused to hate when they were hated. What it is Emmett Till's mother say when she stepped to the lectern on the west side of Chicago in Robert's Temple church of God and Christ in August of 1955? A baby, right there in front of her. Her only child. She said, keep that casket open. I want the world to see. I want America to see the underside of American democracy. She stepped to the lectern and said, what I don't have a minute to hate. I will pursue justice for the rest of my life. What goes into that kind of shaping and molding of a soul? What goes into the shaping and molding of a people and a community? That can continually dish out that kind of love of truth? A love of beauty, just listen to the voice of a David Ruffin. Regardless of his life, that Negro can sing. [LAUGHTER] Listen to the falsetto. Ted Mills of Blue Magic. Russell Tompkins of The Stylistics. Or Eddie Kendrick with David Ruffin. This mama in LA renamed her child after Eddie Kendricks. He's a genius. His name is Kendrick Lamar. The tradition goes on. It's not just justice and truth. It's beauty! But it's not just beauty. There's a tenderness there. Nelson Mandela. Martin King. Malcolm X. They were tender persons personally and interpersonally. James Baldwin wrote an essay on Malcolm, said, I never met a sweeter man. Now if that was true, most of white America didn't get that memo. No, not with Malcolm. But you had to know him. You had to know him. He grew. He developed. But there's a tenderness. There's a sweetness. There's a gentleness that goes hand in hand with the tradition that I'm talking about. And the challenge for the younger generation is how do you undergo the kind of Paideia in present circumstances so that you accent the best of the legacies of Nelson Mandela, the best of the legacies of Martin King. We could add Mahatma Gandhi. Or [INAUDIBLE] Myles Horton, a towering vanilla brother, white brother, [? islander ?] center in Tennessee where Rosa Parks was three months before she decided to sit down on a bus in order to stand up for justice. Burned down by his cousins, members of the Klu Klux Klan. Rebuild it up over and over again. That's courage. That's self-examination. That's determination. That's fortitude. That's commitment. That's conviction. That's the challenge for the younger generation. There's four questions I want to put forward, and this is especially for the student here at this grand institution, because we want to keep the focus where it belongs. What we are here for. We are teachers. Teaching is a sacred profession. Actually it's a vocation. It's a calling, not just a career. And the greatest of all democratic, public intellectuals in the American empire, W. E. B. Du Bois. He's got a lot of competition, towering figures like John Dewey, Edmond Wilson, Susan Sontag, and [INAUDIBLE], and James Baldwin. But I go with W. E. B. Du Bois. And I want you to imagine him in February, 1951. He's in handcuffs. The government is trying to send him to jail. They've already taken away his passport. He's at [? 1131 ?] Court Street Brookyln Heights, in the greatest borough in the world, Brooklyn. I'm from Sacramento, California, but that's just an external observation. [LAUGHTER] I love Brooklyn. I really do. He had obtained house because one of the great literary artists of our time and then his name was Arthur Miller. He authored Death of a Salesman, All My Sons. He had bought a house and then handed the keys over to W. E. B. Du Bois given the red lining of banks which was a common policy to reinforce Jim Crow Jr. segregation not by law but in practice, de facto. He had one visitor who was also under house arrest. He lived at 4951 Walnut Street in Philadelphia. His name was Paul Robeson, who was the most popular Negro in the world in 1939, but was under house arrest in the 1950s because of his association with the struggle for justice, a profound desire for justice. Just those two together in dialogue with each other. Well thank you so much. Thank you, thank you, thank you. Thank you so much. We can see my cold is coming out, but I just don't want it to get in the way, because I want to communicate today, absolutely. But what happened in that dialogue? The boy says he wants to write a love letter to the younger generation hoping they will undergo some moral and spiritual awakening based on Socratic self-examination, but also based on the rich prophetic legacy of Jerusalem, going back to Hebrew scriptures. Spreading [? Heset ?] to orphans, widows, fatherless, motherless, downtrodden, those who are dehumanized. That do justly love mercy walk humbly with thy God echoes of Micah. Or let justice roll down like waters and righteousness like a mighty stream of Amos, mediated through Jesus. Also at work in Mohammed. Du Bois says Paul, how do I do that? Thank you so much. I'll hold off on the hug from him. I've hugged him already today. I don't want to give your family a cold, but I don't want your family to have a cold either. Du Bois says, what? Imagine this. 85 years old, he embarks on the writing of three novels, a trilogy. In the first novel, The Ordeal of Mansart, page 275, he says these are the four questions I'm sending to the younger generation. I've been wrestling with them all of my life. And I'm trying to exemplify the highest level of paideia. This is Du Bois, of course, first black man Ph.D. From Harvard. Fisk University undergrad. Studied for three years, university of Berlin with Max Weber and other towering historical sociologists. Returns to the United States, one of the founders of the NAACP. He's also an alpha brother, '06. Like [? Donny ?] Hathaway and others. In the four queries are first-- how shall integrity face oppression? How shall integrity face oppression? How, as young students, can you engage in endless quest for integrity in an age of stupidity and venality? In an age of love of money, in an age of love of narrow success, in a age in which everything is for sale and everybody's for sale, and people are so willing to sell themselves for a [INAUDIBLE] in order to be successful, in an age where people are less concerned with the 10 commandments and obsessed with 11th commandment-- thou shall not get caught. Just look at the business pages. That's what you see. Scandal after scandal after scandal. Even the presidential campaign. Scandal! Did you get caught? Oh, my god. Did you say that? Oh, my god. [LAUGHTER] Now all of us know we're all finite, and we're all fallible. But to embark on a quest for integrity and find yourself radically cutting against the grain-- because the grain is toward cupidity and venality. Intellectual integrity. Trying to tell the truth, and a condition of truth is always to allow suffering to speak. How difficult it is for journalism and newspapers to really tell the truth. Look at drones, for example, in America. 45 drones under brother George Bush. 450 some under brother President Obama. No serious talk about drones until an American was killed. Then all of a sudden there was a press conference that afternoon. Then there was that recognition. We've got to provide economic compensation. I said wait a minute-- how many innocent non-americans have been killed? Over 200 children have been killed. Why the obsession with just one American gets killed? Well that's how we operate. Well you know? What that doesn't have moral integrity. They say, well brother West, does that make you anti-American? No, it makes me anti-injustice in America anti-injustice in relation to any nation, any country. Nelson Mandela, Martin Luther King Jr., both of them Christians. One of the things I was fascinated with Nelson Mandela. I said, you were shaped by methodism. You went to a Methodist college and so forth. And of course, he had worked with communists, but he always held on to his Bible. He's got a picture of his Bible and him in the cell. And, of course, the claim is what? That the flag is always subordinate to the cross. Is not the cross subordinate to the flag? And if the cross is about unconditional love, unarmed truth, then every voice of justice, every voice suffering, needs to be taken seriously, so that a life lost in Somalia ought to have the same status as a live loss in the United States. That is never, ever going to be massively popular. But look at line 24a of Plato's Apology where Socrates says what? The cause of my unpopularity is what he calls in a Greek part-- Parrhesia. P-A-R-R-H-E-S-I-A. Parrhesia means plain speech, frank speak, fearless speak, unintimidated speech. Speech that will get you in trouble. But if there's integrity in your speech-- you're not about trying to be popular; you're about trying to be true to something bigger than you so you can be a force for good. And therefore, you cut radically against the grain. That's what I mean by the Santa Claus of occasion of any force for good. People trying to somehow fit you in. The worst thing young people can ever be told is somehow the end and aim of life is simply to be successful. If success merely means material possessions and being well-adjusted to injustice. Rabbi Abraham Joshua Heschel is right when he says, indifference to evil is more evil than evil itself. It's the callousness of the heart. It's the coarsening of the conscious. It's the chilling of the soul to turn away from the suffering, especially of the least of these echoes of the 25th chapter of Matthew. And, of course, Jesus himself uses the language that flows out of Hebrew scripture. Love thy neighbor as thyself in the 19th chapter of Leviticus. But it's a legacy of Jerusalem that is so easily lost these days. So it is no accident. We were talking about this in the wonderful dialogue with the students. Child poverty in America. 45% of black children under the age of 6 live in utter poverty in the richest nation in the history of the world. That's a disgrace. 22% of all children, each child, no matter what color, equally priceless and precious. What kind of future can any democracy have when that kind of poverty is in place? And do you hear any serious talk about it in the election? I won't say presidential campaign, because they're not the only two running. You've got a whole host running for other offices. Did you hear any serious talk about in the last eight years? Under a black president, you would have thought. A black president got Martin Luther King Jr. right there in his office. Martin looking at him every day. My dear brother Barack Obama, I appreciate you being so brilliant and charismatic. How you won is amazing. It shows that American people are much less racist than they were when I was around. I applaud them. But I don't give moral prizes for people who were less racist than their grandparents. But I was talking about poverty, racism, and militarism, and materialism as the four forces that will suck the blood out of American democracy. Lo and behold, that child poverty is still operating. Tied to decrepit school systems, massive unemployment and underemployment still at work. Families weak, communities feeble. Too often, police as Marvin Gaye says, trigger happy. Need for police accountability. Martin was talking about it in the '60s. Marvin was singing about it in the '70s. 2016 Ferguson, Charlotte. We're not too far from Ferguson, are we? Just a few hours away. We just had a debate in St. Louis, did you hear any talk about Ferguson? Not on my mumbling word. Not a mumbling word. What a challenge. Where is the paideia? The self-examination? The criticism, the willingness to bear witness, to raise voices-- not in a self righteous way. And this is very important for folks who are on fire for justice. Sometimes people become so self righteous and being on fire that people don't feel as if they can engage in dialogue with you, because you're too dogmatic. No, no. We have to be fallible in our exchange with one another. We have to be receptive enough to learn and listen. But Du Bois says how does integrity face oppression. This is a major problem among spokespersons and leaders. I've been blessed to teach in prisons now for 37 years. I started when I was in college, at Norfolk Prison right outside of Boston. Just finished my class at [? Broadway. ?] When I started, there were 300,000 prisoners. Today it's 2.5 million. That's the expansion of incarceration. War on drugs is a war on poor people. Criminality at work on Wall Street, 2008, insider trading, market manipulation, fraudulent activity, predatory lending. How many Wall Street executives went to jail? Exactly. A little less than the number of Negroes in the National Hockey League. [LAUGHTER] CORNEL WEST: I ain't got nothing against hockey but it's just not a sport that has spilled over to my community yet. When it does, it's going to happen. It's like Tiger Woods. It's going to get there, it's going to get there. Thank you so much. I would give you a hug, but I don't want to give you a cold. I just gave her a hug. Du Bois boy's integrity. When I was coming along, it was very clear to us who loved us and who would die for us. I ask young people all the time, who will die for you? What do they say? Mama. I say who else? Some of them say daddy. Not all of them, though. We got some good fathers out there. I'm looking at one right now. But some fathers of all colors falling short. Some of them, you got to hunt them down. In public life, who would die for you? We had a whole list of them. Angela Davis, to Huey Newton to Martin Luther King and Malcolm X, Muhammad Ali. Right across the board. Thomas Smith, John Carlos, they gave their all. And that's just the top of the list. We haven't got to the vanilla side yet. Because we got some white brothers and sisters. Miles Horton and others. Rabbi [? Heshel ?] and others. They're willing to die. Young folks say well-- Tupac-- no, he got shot. Biggie got shot. Two geniuses but they got shot. They didn't die for the cause. [INAUDIBLE] is willing to die. Young folks have some. [INAUDIBLE] X, Immortal Technique. I think Erykah Badu is willing to die for the cause. You laugh, so you agree with me? You agree with me? Maybe, huh. Oh, OK. We going to talk about that. I love me some Erykah Badu from Dallas. But the point is not enough integrity. The same is true in terms of the educational process. They did a study 16 years ago that said 58% of students cheat regularly on their exams. I said well, they haven't been to this institution. I know they-- none of this [INAUDIBLE]. Because the aim is just to get an A. Rather than undergo Socratic self-examination. Because the lessons they learned are just be successful by any means. Where's the integrity? I turn on the radio, and I listen to many folk who are making millions of dollars, they can't sing in tune. Carmen [INAUDIBLE] turns over in her grave. Sarah Vaughan turns over in her grave. Nat King Cole turns over in his grave. So does Johnny Hartman, so does Billy Eckstine, so does Louis Armstrong. They had integrity, they got their notes right. It's not just a matter of making money. Curtis Mayfield, one of the greatest geniuses of his day, was told over and over again, stay away from those civil rights rallies. Have nothing to do with the social struggles if you want to be successful. He showed up with his guitar anyway. John Coltrane would say the last thing you should ever do is go to a lecture by Malcolm X because they will be not just critical, they will reject you after you played my favorite thing, [INAUDIBLE]. What happened? Coltrane shows up on the front row listening to Malcolm X. And in his interviews says what? He's highly impressive. And his agent has a heart attack. Because Malcolm X got 3% support in the black community. Zero in the white, minus in the white community. Coltrane says so what? I'm attempting to be a person, a musician, and an artist of integrity. He went out and played My Favorite Things and A Love Supreme. When I play Giant Steps, when I play Interstellar Space, I have to be clear about the integrity of the self that I am presenting to others. I'm giving them the bigness of my heart and the mastery of my craft. That's what integrity is. How our young folk getting access to that? I tell my young folk, we were talking again. I said it's so difficult. There's no groups like The Dramatics or The Delfonics or The Marvelletes. Or The Emotions. Or Midnight Star, Atlantic Star. There's no bands like Ohio Players or [INAUDIBLE] or the 103rd Street Rhythm Band, or James Brown's band. Or the Marquees or the Bar-kays. They all shaped, by discipline, mastery of their craft, raising their voices. The last band of the younger generation is Roots on television. Thank God for The Roots. But no nowadays, it's money driven. And the oligarchs in their recording industry and live performance and radio. They just want isolated mouths running. And some of them are genius. The Kanye's and the Jay-Z's. A lot of them just saying anything to make my name. It's all about cash, C.R.E.A.M. Cash rules everything around me. But it doesn't have to rule me. One can still be a person of integrity across the board. That's no accident, even in rhythm and blues. It's hard to find young black folk winning the rhythm and blues awards now. It's Justin and some of these other white brothers. They doing a good job. But somebody tell-- oh, you the next Marvin Gaye. Quit lying! [LAUGHTER] CORNEL WEST: He's lucky to achieve Hall & Oates. Telling them they Marvin Gaye, quit lying! But the young folk are told don't do that because there's no money in it! This is a problem when big money takes over. There's a wonderful line in Du Bois' Souls of Black Folk when he says what happens when peoples of color become assimilated into the dusty desert of smartness and dollars. Spiritual blackout. And you think about it. In the last 40 years, one of the highest compliment you could ever give young folk is you're smart. And I thank God I was never told that that was a high compliment. You're smart. Why? Because I grew up where there were smart Nazis, there were smart white supremacists, there were smart male supremacists, there were smart xenophobes, there were smart folk who had coldness of heart. Wisdom cuts deeper than smartness. Compassion cuts deeper than smartness. Let the foes be smart, young folks be wise and compassionate. Cut deeper than that. That's Nelson Mandela, that's Martin Luther King Jr, that's Fannie Lou Hamer. Now I'm not promoting stupidity. I don't want to anybody to say oh, brother West trashed smartness, which means he want everybody to be stupid. No, I'm not saying that. I'm saying philosophia, love of wisdom connected to compassion and courage. Where do we find courage these days? We used to be able to find more integrity and courage in the mosques, in temples, in synagogues, in churches. But market culture has taken over major slices of those institutions. So you get market religion. Go to church. Pray for a blessing rather than be a blessing. Transform the blood at the cross in the Kool-Aid, just dip in and keep moving. Quiet teams titillate your body. Soul stirrers hard to find. Sam Cooke, Johnny Taylor, Lou Rawls are the soul stirrers. They stir you so deep, turn you around, equip you and empower and enable you to become warriors for something bigger than yourself. That's the tradition that young folks, more and more these days hungry and thirsty. That's in part what Du Bois had in mind. Let me get to the three questions. Second question Du Bois raised was what does honesty do in the face of deception? Young people, what does it really mean to engage in trying to be an honest human being in a time of mendacity? Lies. Ubiquitous mendacity. And there's an intimate connection between lies that hide and conceal crimes. There's an intimate connection between mendacity and criminality. And we usually don't like to call it for what it is. Crimes against humanity. Crimes against humanity. We have a long history of that in the United States. Look at the US constitution. Do you find any reference to the institution of slavery? No. Now, how you going to form a nation, 22% of inhabitants of the 13 colonies are enslaved, whose very labor is generating the wealth that is the precondition for your democracy? No reference to it. Chickens going to come home to roost. You going to end up fighting a vicious, barbaric civil war over an institution not invoked in your constitution. That's what happened. And we haven't talked about indigenous peoples and their precious babies and children. And the land dispossession and so forth. Denial. But truth crushed to earth will rise again. Sooner or later, you've got to deal with what is being repressed. So it is in 2016. Ecological catastrophe impending. The anthropocene is here. Where's the response? Active response. Young people on fire. Ecological movement. Beautiful thing. How do you bring pressure to bear on the status quo that is so tied to fossil fuel and other forms? Reproducing our society that don't take seriously the ecological catastrophe. Nuclear catastrophe, escalating, Cold War all over again with Russia and the United States, nuclear missiles pointed against each other. Economic catastrophe. When I was the age of young people, the top 1% owned 22% of the wealth. Today, the top 1% own 41% of the wealth. That's a major shift of wealth from poor and working people to the top 1%. And it increased under the black president. Black Lives movement under black president. Black president, black attorney general, black homeland security cabinet member. And yet every 28 hours for the last eight years, a black person has been shot by a policeman. And not one policeman go to jail or under federal pressure. Listen, brother West, how come you so hard on the president. I say this is a Keith Sweat moment. Something just ain't right. [LAUGHTER] CORNEL WEST: I'm all for black power at the height. But I want black power translated in such a way that it impinges in a positive manner on the lies of those who Stone called everyday people. Or those James Cleveland called ordinary people. I'm not just obsessed with the brilliant ones who are breaking glass ceilings, I applaud them. But what about them in the basement? What about their cousins still in the basement dealing with mass incarceration, dealing with decrepit school system, dealing with massive unemployment and underemployment. We've got to lift as we toil, I don't care how smart you are or how successful you are. What are you using your success for? That's the legacy of Nelson Mandela. That's the legacy of Martin Luther King Jr, Fannie Lou Hamer, and others. And we'll never fully meet their high standards, but that's all right. We try again, fail again, fail better. Try again, fail again, fail better. When they put us put us in the coffin, they'll say oh, what a magnificent failure he was. But like my daughter reminds me every day, daddy, I just love the fact that you're so committed to noble but lost causes. [LAUGHTER] CORNEL WEST: She said daddy, you know poor people are never going to be liberated. You know that black people never going to be free. Why? Because white supremacy is too deep. Because the power of the elites is too pervasive. But you try anyway, daddy. I love you. Give me a hug. I say don't reach that conclusion so quickly, my baby. Oh, we can make some movement, we can make some progress. And who knows, maybe, in fact, we'll be able to eliminate poverty. Maybe, in fact, we can push back xenophobia. Maybe, in fact, we can stay in contact with the humanity of our Muslim brothers and sisters in such a moment, with our Mexican brothers and sisters in such a moment, with our gay, lesbian, and bisexual and transgender folk in such a moment. With our poor white brothers and sisters in such a moment. We will go down swinging. It don't mean a swing if it ain't got that swing. That's my tradition. Third question of Du Bois, what does decency do in the face of insult? Even when you are assaulted, do you have what the best-- what I have been acquainted with in my tradition. You refuse to de-humanize even when you de-humanize. Refuse to get in the gutter even when they are trying to push you in the gutter. Because you committed to something bigger than just winning. You would rather be defeated momentarily with your integrity and your honesty and decency than win and be a gangster like the folk who are gangsterizing you. That's a great tradition. Young folk never lose sight of that. No matter what color you are, no matter where you're from. That integrity, honesty, and decency are never up for sale. If you're the last person holding on to it, put a smile on your grandmother's face. Put a smile on those who shaped you. Stand up for those who are being pushed aside, are disabled and physically challenged, they're human like anybody else. And you do it because it's right and it's just and it's moral. Not doing it, somehow that's going to make you successful, and you can engage in [INAUDIBLE] with social mobility. And the last question that Du Bois raises, what does courage do in the face of brute force? And that's the most difficult one. Because Du Bois was talking about people who must be willing to die. As I've mentioned before, that's rarely the case that the mass movement. But there has to be some who are willing to die If they serious about what's going on. That's why when Martin Luther King-- many ways that goes to Nelson Mandela. Brought the young people in Birmingham-- what did he tell them? He said young folk, do you have on your cemetery clothes? They have your cemetery clothes on? Reverend King, what you talking about? I hate to tell this, and I've told your parents but there's some folk out here who will kill us. We saw it with the four precious babies in Birmingham. They will kill us because they indifferent, they callous, have contempt and hate for us. We're going to try to protect you. But I'm a pacifist. We have to have a conviction measurable in the face of brute force. And let's just be honest about it. You can have all of virtues in the world, but if you don't have the enabling virtue of courage, the rest will be shallow and hollow. And so many of our young folk are socialized into a culture of conformism, a culture of complacency and cowardice. Just fit in. Whatever the majority is doing. Fit in. Willing to die is a separate thing. And the only thing that breaks the back of the fear is the love. The only thing that people will die for is the deep love. Just when I ask the young folk, who would die for you. Your mom and you'll die for her, that's right. Full of fear, but you can break the back of fear with a deep love. That's why love is always deeper than just justice. US military, they're willing to die. I resonate with that. I know I gave a lecture at West Point. He said brother West, we love you because it's clear that you have a soldier like sensibility just like us. I said you're absolutely right. Our cause might not always coincide. But we are warriors. I'm a small love warrior, willing to die. You are a US warrior, willing to die. I respect that at the level of courage. And I would have joined the army against Hitler I would joined the Jim Crow army against Hitler. Just like I would have joined the movement against apartheid in South Africa in the 1960s. Because I'm not a pacifist like Martin. I believe in just war. But there's other wars I wouldn't have joined. They were not just wars. And you have to make that moral discernment. But you have to be willing to be courageous in that way. And the history of struggles in the United States go hand in hand with assassination. Character assassination, literal assassination, murder. We can go across the board. And many of them are nameless. We don't even know all of those who were killed. I was born in Tulsa, Oklahoma. Thousands of folk killed in 1921 in a riot. 1919 in Arkansas, Elaine race riot, 800 killed. serious business. But there has to be a small slice of those who love deep enough, but still are self-critical to speak a truth and to bear witness so that the spirit of Socratic self-examination and prophetic witness becomes more and more contagious. That's the challenge. And that's, for me, sits at the center of the profound desire for justice. It means, then, that we end up being blues people. Because blues folk have a long distance strategy on intimate terms with catastrophe. Nobody loves me but my mommy, and she might be driving too. That's the blues. That's catastrophe. But the king of the blues does it with such style, with smile, with a little help from Lucille, with echoes of Robert Johnson and Betsy Smith, the tradition that informs his playing and his vocalizing, with the love at the center of it. That's the challenge that I would humbly present to you today. Thank you so very much for being here. I look forward to the questions. [APPLAUSE] SPEAKER 1: Dr. West, just thank you so much. I know that we have some folks that need to exit. So go ahead. We have a few minutes for some questions. So we have two microphones right here. I'm asking if you could please, if you have a question, we want to go ahead and provide students and guests an opportunity to ask Dr. West a question. Unfortunately, we don't have the opportunity for folks to have a dialogue with Dr. West at the microphone. So if you have a question, please come forward. And we can go ahead and get his response, as many questions as possible. We have a few minutes. So if you have a question, please. Yes, sir. SPEAKER 2: Hi, Dr. West. Thank you for being here. CORNEL WEST: How you doing my brother? Good to see you. SPEAKER 2: I'm doing just fine. So I'm kind of curious because I've done some interrogation into your literature. And I'm kind of curious, are you familiar with the works of Dr. Thomas Sowell or with Mr. Larry Elder? CORNEL WEST: Absolutely. SPEAKER 2: OK. I'm just curious what your agreement or disagreement is with Dr. Sowell's thesis about black ghetto culture, and how it is a relic of the antebellum South. CORNEL WEST: Yes, I appreciate the question. You know, I have a chapter in Race Matters where I actually have a review of my dear brother Thomas. So let me look at you, my brother. [LAUGHTER] CORNEL WEST: We are eye to eye, soul to soul. Human to human, no absolutely. That I have a review of his powerful text on race and economics. Of course, he's written many texts, he has a vast corpus. But I get a chance to go into detail as which insights I try to tease out and did my critique of him. I don't think he gives enough weight to the institutional and structural dynamics that are going on in the black community. I think he puts a lot of weight on initiative. And I do agree about initiative. I think the issues of self-love and self-respect, the issues of self-confidence are fundamental. And what are the ways in which we can ensure that there's increasing levels of self-confidence and self-respect and self-love in black America, very important. On that particular issue, we coincide. But he tends to downplay the role of the structural and the institutional, and therefore he thinks that by free initiative, lo and behold, black people would be able to steal flour and flourish. I think there's still a fundamental need for some transformation in the economy. I think there's a need for schools and a whole host of other institutions. And that requires institutional change, not just self-initiative on behalf of individuals. SPEAKER 2: Sure. I have one more question if you don't mind. What experiences have shaped the differences in your worldview compared to Dr. Sowell? CORNEL WEST: Well, very interesting. Because Thomas-- so he began as a Marxist. You probably know that, huh? Dissertation-- and he shifted. And the shift for him had to do with the failure of socialist economies, and the failure of communist economies. And I agree about the failure of socialist and communist economies. But I held on to my commitment to the empowerment of poor and working people through both individual as well as social and structural. He let the social and structural once he let his Marxism go very early on. He wrote wonderful early works on Marxism, actually. And you know his biography of Marx that was quite fam-- it's getting-- we got to let the other voices go here, though, brother. Yeah, we'd have to steal away and have some coffee or something together. SPEAKER 3: Hello. CORNEL WEST: How you doing today, good to see you. SPEAKER 3: I'm [? Jada ?] [? Alexia ?] [? Hampton. ?] I'm just talking to you right now, sister to brother. I really don't know how these words are about to come out. But I'm in war-- or I'm at war within myself because I really want to be an advocate not only for the arts, but for the things I believe are right in the world. But I don't know how to. Because I feel as though you gave an awesome speech today, it was very beautiful, very moving. But what are we really going to do? Go home and Snapchat, eat a burger? Like I'm not really sure how we progress, how we move on from stage. And I really want to know. Because I'm a theater arts major. And I believe that I can change the world through the written text. Because that's the examination of the entire human condition. So I need your feedback right now. I don't know if you're going to tell me something, it's going to scare me. Maybe it's something I need to know. But I need the truth right now. And if so, I really want to stay connected with you. Because when God brings somebody like you into my life, I want them to stay. And I want to learn from them as much as I can. CORNEL WEST: Thank you so much. Absolutely. [APPLAUSE] CORNEL WEST: Thank you so much. I mentioned before, and I had a chance to meet some of your fellow students who are in theater. I don't know-- some of them here, even there was a number of them who were here. We had a magnificent conversation. Because August Wilson used to say that black people authorize alternative realities by means of performance. Because it goes back to when we lived in a context where it was against the law for us to read and write, it was against the law for us to worship God without white supervision. [INAUDIBLE] ring shout in the dark in the creek, and we lifted our voices. That's what our anthem is, lift every voice. And it was through voice and performance that we could get some sense of a different reality, given the nightmare we were living. That's one reason why the arts and especially music has such a fundamental privileged role in the shaping of who we are, black self-confidence, black self-respect and so on, And so one thing, I think, is that-- well one, I do want you to get something to eat after, because you got to live life day by day. You got the grand calling, but every day you got to live. I do want to get something to eat. Two, I want you in that arts program to keep alive the great legacies of those who are raising these kind of voices. It's no accident that a white brother by the name of Tennessee Williams, first collection of plays is called what, American Blues. Because like Bruce Springsteen, he's a blues man from the vanilla side of town. Blues is not skin pigmentation. It's finding your voice. A Streetcar Named Desire, the music coming out of the Five Deuces, there's a character in the play is jazz itself. So in that sense, in theater, you make sure that that legacy is heard. Suzan-Lori Parks, we can go on and on in terms of that. So there's much work for you to do in terms of keeping the legacy alive that does authorize a different reality, enables, empowers us not to give in, cave in, or sellout to a present that's too indifferent toward the suffering of people. So I think you have a magnificent present and future. And there's nothing wrong with being at war. But when you are at war, you want to make sure you are a well-equipped and well-prepared love soldier. And intellectual soldier. And psychic soldier. And then still loving your mama and your daddy and your grandparents and so forth. Because they're going to look at you and say, oh, that little girl, she got so much fire. Where did she did all that fire from? Say yeah, I'm building on you, but I'm finding my voice too. And we'll make sure we're in contact, my dear brother. Thanks so much. [APPLAUSE] CORNEL WEST: We go in the back, we go in the back. SPEAKER 4: Thank you, Dr West for coming. CORNEL WEST: Thank you, my brother. SPEAKER 4: Actually my question is somewhat related to hers. I started my education here at USI, I finished at another institution. But you talked a lot about this Socratic self-evaluation. Putting yourself in the shoes of people who are suffering. And for me, that transformation was through language. I learned Arabic, I studied the Middle East quite a lot. I was in Palestine last year. And I'm very touched by everything you said. But I do want to push you forward on that issue here tonight. Because how can we have a night celebrating Nelson Mandela, who was striving and battling against apartheid, when right now in Palestine, American bombs are routinely used to oppress, kill. American support, military and diplomatic, is without hesitation. So that is part of my question. Can you please address that? And then also, how can I push other people in my life to undergo this self-evaluation whenever-- like you said, we are almost slaves to the student debt or the materialism. I mean, it takes that money to, and those institutions, to go through that self-evaluation. CORNEL WEST: Yes. I appreciate your words, and I appreciate your witness. And you're right, I didn't get a chance to go into the variety of structures of domination and forms of oppression all around the world. There's no doubt about that that I could have said something about my precious [INAUDIBLE] brothers and sisters in India, I could have said something Kashmir, I could have said something about the Israeli occupation, which as you know in public, I've been speaking on for 32 years in terms of it being wrong, immoral and unjust. In that particular case, the question is how do we express our love for both Jewish folk-- who after 2000 years of vicious treatment of persecution and pogroms and the Holocaust and so on, have a legitimate preoccupation with security-- and yet no security is ever procured based on the occupation of anybody, let alone precious Palestinians. It's a delicate situation in terms of occupation being wrong, morally and unjust. But at the same time, you have a people who are convinced that their security is at stake. And the only way they can be secure is to reinforce an occupation. And my claim is no, there is no security that is based on an occupation. And hence, I'm a strong, strong critic of the Israeli occupation in that regard. Now, Nelson Mandela certainly agrees with me on that issue. There's no doubt about it. And so I didn't get a chance to talk about a number of international issues. And so I'm so glad that you raised this issue. I think it's very important. But the question is how do we engage in a critique of a vicious Israeli occupation without falling into, as you know, the pitfalls of anti-Jewish prejudice, anti-Jewish hatred, anti-Jewish sensibility. And that's always a problem for any movement. How do you ensure that the xenophobia is highlighted, even as you keep the focus on the moral issues. And I think occupation in and of itself is an unjust and immoral condition. And therefore I bring serious critique to bear on it. SPEAKER 4: And in terms of me engaging with my friends and pushing them to go through-- because whenever I talk about this issue, I very much become kind of like the weird guy, who like learned another language-- CORNEL WEST: No, but a lot of it has to do with just example, though, brother. A lot of it has to do with example. Them seeing you undergo the transformation. Then, of course, you provide certain texts for them. Have them read Ben Ehrenreich's new book on Palestinian occupation. And the focus on a Mandela-like, Martin Luther King-like figure, [? Tamimi ?], on the West Bank, and what he has undergone, what his family has undergone, all the various treatments and abuses that he's had to come to terms with as he's tried to fight for nonviolent resistance. People don't even know about these kind of figures in that situation. So a lot of it has to do with just exposure. A lot has to do with your example, my example, and a host of others. Thanks so much. SPEAKER 5: Hi, Dr. West. What an honor it is to be here. And obviously, you can tell I'm green. So I wanted to shout you out and say thank you so much for standing up for Jill Stein and the Green Party. Thank you! Not many people know about her. CORNEL WEST: Is that what the green stands for? SPEAKER 5: Yes. I was the blue bearded guy behind Bernie. And since, you know, Bernie supported the other person who remains not to be named, I support Jill Stein. I also want to thank you for standing up against the two party system, speaking up for racial justice, environmental justice, and for us all. So my question to you is what's your future for the Green Party? CORNEL WEST: Oh, well, I appreciate. SPEAKER 5: On the spot. CORNEL WEST: Yeah, no, it's true. SPEAKER 5: But then again, so am I. CORNEL WEST: No, but as you know, my fundamental commitment, both as a Christian, as a human being, and as a child of the West family is to truth and justice. And I'm open to solidarity, and working with any organization or set of individuals, any mosque, any synagogue, any political party, any church that's willing to tell the truth. What I love about not just sister Jill, but also brother Baraka, is that they're willing to speak seriously about Wall Street, about drones, about national surveillance. I didn't get a chance to say anything about the violation of rights or the liberties. I didn't say anything about Americans who were assassinated without due process. I didn't say anything about the ways in which our cell phones are under surveillance all the time. And the cozy relationship between the Google's and other such institutions tied to the US government and what have you. Those are libertarian issues. And they're issues that sister Jill and brother [? Ajumu ?] are serious about. And hence, you know, persons who I have great respect and love for. So it's hard to know what the future is. But any time the Green Party is right there in the same lane, I'm right there. Very much so. SPEAKER 5: One more question. CORNEL WEST: Anybody else? Anybody else? SPEAKER 5: OK. Thank you, Dr. West. Thank you so much. CORNEL WEST: You know what we'll do, let's have all four. And then I'll answer all four, then we'll go home. Is that all right? But I got to write them down because I'm absent-minded. SPEAKER 6: I studied philosophy in [? Vincent's ?] University, it's about an hour away. Most of my education involved religious studies. So I took a class one summer called esoteric traditions. I was kind of curious what your stance was on those esoteric traditions. And maybe more specifically, the Kabbalah, maybe your personal and your professional opinion on it. CORNEL WEST: Yes. On Jewish mysticism. Yes, OK. Oh, it's a rich tradition, brother. Rich tradition thank you so much. I won't say anything. Go right ahead, number two. SPEAKER 7: Dr. West, you're clearly an incredibly intelligent man. But you've done so much already. You've said so much, you wrote an incredible amount of books. What keeps you going? How do you find more words to say when you've already said so much? And can I shake your hand? CORNEL WEST: Oh, sure. [APPLAUSE] SPEAKER 8: Good evening, Dr. West. CORNEL WEST: How you doing my brother? SPEAKER 8: I'm doing well, how about you, brother? CORNEL WEST: I'm doing well. You got that New York too? SPEAKER 8: Oh, thank you. I actually want to move to Brooklyn, actually. Now, I'm a theater major like a previous question asker. And I moved from a city north of Portland, Oregon where Black Lives Matter movement did start. So I got to see that develop and grow. Also, though, as a Caucasian citizen of the United States of America, I haven't really experienced quite the same amount or kind of oppression that, say, someone of color or someone of a different gender or sexual orientation might have. Coming here to a state which is borderline above the bible belt even, I'm experiencing a lot of different opinions in demographics. What would you say when offered a kind of advice or maybe an answer to those who are facing a lot of adversity? CORNEL WEST: I appreciate that, though. All righty. One more, we're going to answer. Thank you so much. SPEAKER 9: As a queer person, how do I get my community to rise up? Whenever-- we're too often killed before we have a chance to rise up. CORNEL WEST: You said too often-- SPEAKER 9: Killed before we have a chance to rise up. So how do I motivate to be like hey guys, let's go do stuff. CORNEL WEST: Oh. Now which community are you from, my brother. SPEAKER 8: I'm transgender. And I decided to identify as queer. CORNEL WEST: You what? SPEAKER 9: I identify as queer. CORNEL WEST: Oh, yes, yes, yes. My dear brother, absolutely. Absolutely appreciate your question. OK. Fantastic. Fantastic. We on a high note. First question had to do with Jewish mysticism which is a very rich tradition. Gershom Scholem and others have laid bare. And what I love about Jewish mysticism is that it is on intimate terms with catastrophe. The catastrophe is in the Godhead itself. Shattering, shattering with divine sparks that result from the shattering of the Godhead. And it doesn't necessarily mean that it's connected to what I consider the great contribution of Judaism, which is that of the Hebrew prophets. It doesn't necessarily mean that it leads to a prophetic witness. But it's open to being connected to prophetic witness. And so what we call esoteric, I mean-- I was just wondering, I'm so glad you specified which particular tradition. Because a lot of times, esoteric tends to-- people tend to think, well, it's some kind of side activity. Whereas actually, it might be something that ought to be taken much more seriously in that regard. Howard Thurman, for example, the great teacher of Martin Luther King Jr, one of the great Christian thinkers, taught at Morehouse College, was black. One of the first black professors, actually, at Boston University. Founded the first interracial church in America, 2020 Stockton Street in San Francisco, California, way back in the 40s. That he was someone who took Jewish mysticism seriously. And it's no accident that John Coltrane was a student of Kabbalah, an intense student of Kabbalah. It was on his table when he died there in Dix Hills, Long Island. What did he get out of Kabbalah? Somehow the sense of sustaining a love of the Baal Shem Tov. A love that he saw not just in persons but in things that cannot be suffocated given the nightmare that's Coltrane's saw in America, and the nightmare that he'd experience in many ways in his own life as a black man. You know, Coltrane was taken to jail and beat up and a whole lot of other things when he was young. So how do you keep keeping on? Curtis Mayfield. Keep on pushing. We talk about this among students. It's not just a question of having hope, you got to be a hope. Exemplify the hope. When I was coming along in church, they used to say the Kingdom of God within you and everywhere you go, you ought to leave a little heaven behind. That's what it is. You are a blessing. You are a hope. You exemplify it. Not because you God or messiah, because you fallen, but you trying to build on that great tradition. So when you ask me what keeps me going is I find great joy in doing what I do. And that's a very rare thing for anybody in the world. And I aspire to put a smile on my mother's and father's faces. A high, high, high standard. The third question had to do-- I can't read my hand-writing. What was that third question? Oh yes. Well the first thing, you fortify yourself. The second thing, you have connections in small communities and sub-cultures. So you can boister, you can buoy each other up. You can enforce the best of each other. And all it takes is just a critical mass. So you can be a student group, it can be a part of a mosque or a church or a synagogue, it can be part of a trade union, it could be an intellectual club. We want to read Tennessee Williams and August Wilson this semester, we don't have enough teachers doing it. Just start a study group and do it. We've got our dear sister who's been part of the multicultural center. That's one of the great places you can do that, right? You can steal away and have the intellectual-- absolutely. And salute you in the work that you do as well. And the same is true for my very precious and priceless queer brother. Up against unbelievable prejudice. Unbelievable dehumanization, unbelievable invisibility. One of the sisters talked to me about being invisible, black people have been invisible. Ralph Waldo Ellis' great novel, Invisible Man. These days, to lose track of the humanity of queer brothers and sisters requires serious attention. I say that as a Christian. They're made in the image of God, and they are to be treated with a kindness. They said but oh brother West, in the Bible, doesn't it say homosexuality is so or so and so? I say, well, what did Jesus say? Not a mumbling word. Well if you'd have thought it was a cutting edge issue, Jesus would have dropped a little bit here or there. [LAUGHTER] Not a mumbling word. But oh, brother West, Paul said, Paul said. Well Paul said slaves be obedient to your master. We got around that one, didn't we? [APPLAUSE] Paul's got some insights. Paul said he didn't want women to make a joyful noise. I'm black Baptist, Gut Bucket Holy Ghost Baptist. We got around that one. So you have to engage in a love centered, crystal centric, Jesus centered perspective they keep track of those folk who were spit on and rebuked. And it's a very important theological debate that takes place. But it needs to take place. But when I hear my dear brother say that he's in a community where it's very difficult to rise up, well, first you just have to rise up within your own soul. Then you have to connect with folk who themselves are trying to accent the humanity. And then you've got to make sure that as a queer brother or sister, you keep the love center. So that no hatred flows from some of the hatred that you receive. Just like in [? Matteo's ?] mother. I saw my dear sister jumped up with a nice hat, did you want to say something before we leave? SPEAKER 10: Yes. I first want to say thank you. This has been a life changing experience for me, and I really appreciate you taking the time in coming here. And I'm glad that my green friend Brad invited me to come. I kind of want to hit on something that no one else. And you mentioned that you had been working in the correctional facilities 30 plus years. I have experienced the correctional facilities for three to four years. And in that time I did the Socratic self-examination, and I became free on the inside. And I was able to look around and perceive things around me because I was seeing clear. I also was able to excel, except my lack of education and schooling by Leo [? Tolstoy ?] who was an anarchist, and his line of thinking was free thinking. And the more and more the days go on, though, I realized that yes, that has helped me to become a free thinker. But it's also-- I'm ignorant in the line of history. And I think that people in the correctional facilities really need to understand these things. And realize the importance and the value of their lives. And I think that they need to learn that all these things that you spoke about tonight are for them, just as much as it is for us. And if you ever want to see dehumanizing, walk yourself in those doors. Because it's happening all over the place. And-- I'm really nervous right now. I don't know what it is that you do exactly in there. And you know, the fight of everything-- it's like once you go in those doors, you come out and you are met with rejection, rejection, and rejection. And something else that I learned, being from a correctional facility that was controlled movement to one that was more like a college with a fence, is that between those two prisons, I learned that they were doing the thinking for me. And when I got to the other one, I was like what is going on with me. I have no idea. and I started doing the Socratic self-examination. And come to find out, it's because they've made-- they controlled my every movement. I didn't have to think. And so if I can't think on my own, how am I going to survive out here? I mean, you have to get your self-esteem together. They're going to eat you up. And I'm probably one of the very small percentages that have succeeded. I have been out for over five years. And I've been sober ever since. And I have my daughter and I have a dog. But not many of us make it. [APPLAUSE] Not many of us make it. And most of them don't believe that they can. And when they get out here, they make it so hard for you to even try, that why the hell should you anymore? You just need to run back, go there, because that's the easier, softer way. That's the easiest way. You get fed, you get clothes. You have to put up with a bunch of people that are in pain clanking around metal. My god, that is annoying. However, you learn how to live in that way. And some of you become institutionalized. I saw in my time there, there was one specific woman I saw go out and come back in three times for the three years I was there. You know why? Because she was a prostitute. She would go out in the summer, she would get enough time where she was in for the winter and taken care of. And out for the summer. CORNEL WEST: Oh, indeed. Well, thank you for your words, your heartfelt words, though. Very, very much so. What I was blessed to do, what I've been blessed to do, is I teach philosophy in the prisons. So we read Plato, or read Augustine's Confessions. We read Toni Morrison's Beloved, we read Lorraine Hansberry's Raisin in the Sun. The most popular book that I've taught in the prisons is Samuel Beckett's Waiting for Godot. That text is probably the most popular. And prisoners are chocolate-- at least 90%, 95% black and brown. We read Richard Wright's Black Boy and so on. But it's also tied to a program. It's a New Jersey step program so that the students in the prison receive college credit. So when they leave the prison, they then go directly into Rutgers or College of New Jersey. And we have a very low recidivism rate. Because they are educational equipped. And then we also have connections with jobs and what have you. Now at Princeton, we inaugurated a PT Greene program, which is a magnificent program by the name Jim, who was a tennis star. We actually beat Arthur Ashe when Ashe was playing with UCLA way back in the 50s. He's the last brother I know to beat Arthur Ashe. But I always tell him that. But he's a good brother. And he provides money for the PT Greene program. We started with just seven students. We now have over 150 students at Princeton in 23 different colleges. That shows part of that moral spiritual awakening that I'm talking about among the students. They're not tied into the step program. So they don't necessarily get credit. But they're involved in educational activities. And all of that, it's spiritually and intellectually empowering. You all know Michelle Alexander's great book, The New Jim Crow? That's the text you want to take seriously. That's the truth-telling work. And she comes out of the same tradition that I'm talking about. She's just younger, sharper, more good-looking. And magnificent. Thank you all so much. [APPLAUSE]
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Channel: University of Southern Indiana
Views: 41,585
Rating: undefined out of 5
Keywords: Cornel West, social justice, justice, equality, love
Id: 1YHG1lLOiG0
Channel Id: undefined
Length: 100min 9sec (6009 seconds)
Published: Fri Dec 09 2016
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