Liberation Theology in Mott Haven

Douglas Charles Tennant B.Sc., B.A., CMMIII,

Instructor:  Marybeth White

RS 121 – Evil, Question #3. 

Saturday November 28, 2009

Liberation Theology in Mott Haven

Gustavo Gutierrez says the first act in a theology of liberation is the preferential option for the poor. This means one takes the perspective of the poor seriously in both theory and actions (Module 5, section c4). As one takes the side of the poor, an upward based and  liberating theology will be gathered through shared experiences with them, rather than the traditional dominant and oppressive theology (i.e. Ideology) of acquiescence being shoved down from above (Module 5, section c6, c7). Several people from Jonathan Kozol’s study of Mott Haven will be presented showing that they have chosen to be in community with the poor and struggle against a seemingly overwhelming tide of social evil (Kozol 1995 164).

In Amazing Grace, Kozol documents incredible social sin/evil through racial injustice and dehumanisation (Baum 201) of the poor of Mott Haven. He writes, at times, as if he was at Auschwitz or in a Nazi ghetto instead of in New York, when he recounts finger printing (tattoos) of welfare recipients (Kozol 1995 101), advocates of eugenics (Kozol 1995 128), the incinerator that brings agonising asthmatic death (Kozol 1995 174) and the ghettoisation of neighbourhoods  (Kozol 1995  138, 147). I was struck by the eerie similarity of David Washington’s comments (Kozol 1995 96, 98) to those of Elie Wiesel (Wiesel 33) when they each remarked how people/the world treated other humans. That the residents of Mott Haven are eclipsed as ‘Others’ (Module 3, section a11) is an understatement. Kozol quotes a local minister saying” [i]f we saw the same people in these neighbourhoods as part of the same family to which we belong, we’d never put them in such places to begin with” (1995 181). Mrs. Washington’s criticism of the impact of municipal government, neo-conservatives and their social service cutbacks rings loudly when she says that “[d]rug dealers aren’t the only people killing children” (Kozol 1995 108, 109).

  There is “a genuinely ‘beloved community’ on St. Ann’s Avenue, one that is at once political and spiritual, joyful and prophetic” (Kozol 1995 161). The main leader in this community is Rev. Martha Overall. She supports and struggles with the poor of Mott Haven with “adversarial intensity … like a Black Panther” (Kozol 2000 246, 249). She takes action and relentlessly confronts the “structures of injustice” that oppress ‘her’ children and, as local poet Juan Castro says, “Mother Martha… is tougher than any six men that [he] know[s]” (Kozol 2000 250, 251). Overall does not just ‘do charity’, which implies giving resources without ever actually getting involved. Martha, as with Mrs. Washington and Mrs. Flowers, not only ministers, at times under gun fire (Kozol 1995 88), but guides, feeds and comforts her neighbours (Kozol 2000 245, 251 and Kozol 1995 225). She is also extremely critical of the city and the rich (Kozol 1995 223), especially regarding “social and environmental theft” (Kozol 2000 247). While discussing societal ‘sin’ with Overall, Kozol remarks on how intense and committed to her neighbours she is: “I have never heard her speak with so much anger in her voice” (Kozol 1995 188, 189).

There are other clergy and workers in the area that share in Overall’s mission. “They are among the most unselfish people I have ever known. Many really do see Jesus in the faces of the poorest people they serve” says Kozol (1995 78). Rev. G. Groover, of Bright Temple in Hunts Point “see[s] God as a liberating force who calls us to deliver people from oppression”, and it is his “obligation to speak out against [injustice]… to empower [the poor], to fight it and to try to tear it down” (Kozol 1995 81). Concomitantly, Father Glenworth Miles still ministers, even after having his church/home burnt down, and while lauding the devoutness of his parishioners, laments that “it grieves the heart of God when human beings created in His image treat other human beings like filthy rags” (Kozol 1995 78). Lee Stuart, Industrial Areas Foundation, also comments about not accepting the social sin of the ghetto and, despite the tremendous “miseries” in the neighbourhood, she says “there is real heroism everywhere” (Kozol 1995 72).

There are many ‘Saints’ in Mott Haven who through their ordinary and extraordinary actions side with and support their family and others against the darkness of evil in their neighbourhood. Mr. Castro takes time to provide “discipleship” for young Anthony (Kozol 1995  160). There is Mrs. Blue who, dying of cancer, fought to leave her son lasting and loving memories of a ‘normal’ life (Kozol 1995 161). Mrs. Flowers also does her daily part to fight against the drug dealers (Kozol 1995 164). Another, Mrs. Washington, stands up for her neighbours in many ways but most pointedly in her unofficial spokesperson capacity with her continued critique of the city and cutbacks in public services (Kozol 1995 107). There are also the Grandmothers of Mott Haven who ‘sustain’ the community. Katrice, Elsie, Mrs. Santos and Margarita are all grandmothers who volunteer to ‘be there’ and take the place of the mothers of Mott Haven who from time to time cannot care for their children (Kozol 2000 148).

Then there are the children of Mott Haven themselves. Do they identify with the condition of the poor? Are they engaged? Are they in tune with their ‘world’? When asked about how local AIDS orphans cope with their situation, 11 year old Annabelle says “[t]hey cry. They suffer. People die. They pray” (Kozol 1995 131). 12 year old Anthony, the disciple of Mr. Castro, is wise beyond his years and in addition to serving as an acolyte in Overall’s church, he is critical of the ‘pain’ perpetuated in his community (Kozol 1995 84). David Washington, young in body but also extremely wise well beyond his years, cares for his mother and is eloquently and critically conscious of the ‘evil’ that stalks his neighbourhood (Kozol 1995 96).

Amazing Grace is not really about the insurmountable and massive evil of Mott Haven. Kozol has shown that Mott Haven is all about the incredible spirit of individuals who, despite that evil, become engaged in, aware of, and work for social justice for the poor. Amongst many others, Rev. Overall, Katrice and the other grandmothers, Anthony and David are all interacting and producing a grass roots theology of salvation and liberation as outlined in our class lectures (Module 5, a 3, 21, 23). With reference to the neighbourhood as a whole, Kozol writes “there is a ‘life force’ that persists amid the ruins” (1995 73). That force, in conjunction with the theology that is built upward by the members of the community, lends certainty to Rev. Overall’s words “[n]o matter how terrifying life may seem … we need to hold fast to the words of the angel and of the psalmist: ‘I will fear no evil’ (Kozol 1995 88).

Works Cited

Baum, G. “Critical Theology” from Religion and Alienation: A Theological Reading of Sociology, Pp.1983-226, Paulist Press, 1975.

Kozol, J. Amazing Grace - The Lives of Children and the Conscience of a Nation. New York: Perennial, 1995.

Kozol, J. “Ordinary Resurrections; A Question of Values; A Pastors’s Ministry” from Ordinary Resurrections: Children in the years of hope, pp. 97-108, 145-155-243-259, Crown Publishing Group, 2000.

Seljak, D. 2009. "Preferential Option for the Poor." (Module 3, section a11). RS121: Evil. University of Waterloo Distance Education Course.

Seljak, D. 2009. "Preferential Option for the Poor." (Module 5, section c4, c6, c7). RS121: Evil. University of Waterloo Distance Education Course.

Seljak, D. 2009. "Preferential Option for the Poor." (Module 5, section a3, a21,23). RS121: Evil. University of Waterloo Distance Education Course.

Wiesel, E. Night. New York: Hill and Wang, 2006.