November 23, 2016
We’ve all heard people make fun of a Kum Ba Ya moment—times when somebody thinks a corny little song means we’re glossing over the harsh realities of the world and having a feel-good moment instead of taking real action.
I see that differently after listening, a couple of weeks ago, when Krista Tippett replayed an interview with a former civil rights activist on her NPR show On Being. Tippett, who will speak here at First Presbyterian Church in April as part of our Willard Lecture series, had interviewed Vincent Harding, a leading voice in the civil rights movement of the 1960s and beyond. Krista Tippett describes Mr. Harding, who died in 2014, like this:
He was wise about how the Civil Rights vision might speak to 21st century realities. Vincent Harding pursued this by way of patient yet passionate cross-cultural, cross-generational relationship. The Civil Rights Movement, he reminded us, was spiritually as well as politically vigorous; it aspired to a “beloved community,” not merely a tolerant integrated society.
At one point in the interview, Mr. Harding was talking about some of the songs that were a part of the Civil Rights Movement, songs like We Shall Not Be Moved and This Little Light of Mine. Then he talked about how the experience of singing that song in the African American church had become something people made fun of. He told a story that shed new light on the old song from Africa.
Whenever somebody jokes about Kum Ba Ya, my mind goes back to the Mississippi summer experience where the movement folks in Mississippi were inviting co-workers to come from all over the country, especially student types, to come and help in the process of voter registration, and Freedom School teaching, and taking great risks on behalf of the transformation of that state and of this nation. There were two weeks of orientation. The first week was the week in which (Michael) Schwerner and (Andrew) Goodman and their beloved brother Jimmy (Chaney) were there. And it was during the time that they had left the campus that they were first arrested, then released, and then murdered.
The word came back to us at the orientation that the three of them had not been heard from. Bob Moses, the magnificent leader of so much of the work in Mississippi, got up and told these hundreds of predominantly white young people that, if any of them felt that at this point they needed to return home or to their schools, we would not think less of them at all, but would be grateful to them for how far they had come.
But he said let’s take a couple of hours just for people to spend time talking on the phone with parents or whoever to try to make this decision and make it now. What I found as I moved around among the small groups that began to gather together to help each other was that, in group after group, people were singing Kum Ba Ya. “Come by here, my Lord, somebody’s missing, Lord, come by here. We all need you, Lord, come by here.”
I could never laugh at Kum Ba Ya moments after that because I saw then that almost no one went home from there. They were going to continue on the path that they had committed themselves to. And a great part of the reason why they were able to do that was because of the strength and the power and the commitment that had been gained through that experience of just singing together Kum Ba Ya.
There are so many places in our world and in our lives here in 2016 where we desperately need God’s presence. There are global issues—Syria, Isis. There are national issues—racism, economic inequity, political division. There are local issues—schools, affordable housing. There are personal issues—health, family.
For me, this is one of those times when we need to pray Kum Ba Ya—Come by here, Lord. Take a moment and think about some of those areas when we long for God to be present.
Kum bah ya, my Lord. Kum bah ya.
Someone’s crying, Lord. Kum bah ya.
Someone’s praying, Lord. Kum bah ya.
Someone’s singing, Lord. Kum bah ya.
O Lord, kum bah ya.
– Chuck Williamson
Read more about the history of this song as a plea for God’s intervention from a generation of African Americans.
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