Martin Luther King, Jr. and Positive Extremism

In his “Letter From Birmingham Jail,” dated April 16, 1963, Martin Luther King, Jr. addressed the subject of extremism as it applied to the nonviolent direct action he was advocating in Birmingham. Specifically, he was responding to the fact that he had been labeled an extremist by “white moderates” and the Christian leadership of local churches. Rather than arguing against the label, King embraced it and justified it through a well thought out argument that both validated positive forms of extremism and equated the passivity of the white moderates to a form of extremism in itself, because their inaction resulted in a form of severe injustice. For King, extremism and the conception of extremism was a dynamic tool that he used to convey his message and advocate for the ending of segregation.

When the word extremism is used, the first thing that probably comes to mind are violent activities intended to create a political statement, including actions by groups like the Taliban, Al-Qaeda, or the Ku Klux Klan. One could even argue that some modern government policies are extremist. Certainly some people in the United States would consider the PATRIOT Act to be an extremist response to a problem, because it violates certain ideas that are held to be just and inviolable, like the right to privacy. Through his argument, King defended nonviolent direct action by establishing the concept of positive extremism. He defined it and presented it as a means of seeking justice which would result in brotherhood and understanding, or equal treatment for segregated people.

For King, the term extremism did not have one meaning. Extremism was dynamic and could be either a positive or a negative attribute. He described Jesus as an extremist for love, Amos as an extremist for justice, and Paul an extremist for the Christian gospel. He called Martin Luther an extremist for principles, John Bunyan an extremist for conscience, Abraham Lincoln an extremist for freedom and Thomas Jefferson an extremist for equality (King, 7). Using these examples, he tied extremism to historical figures that have gained widespread recognition as just and righteous men whose ideas and/or policies their contemporaries perceived as extremist. Doing this was King’s way of saying that what society may at first consider to be extreme, may on closer inspection be a positive change.

Extremism isn’t always a negative attribute. King redefined it as nothing more than a measuring stick to judge the level of passion a person has for a cause that they are engaged in. If someone has been labeled an extremist, that doesn’t necessarily mean their cause is wrong or unjust; it simply means that their goal contradicts prevailing societal norms. Considering the contributions to the world of the people King cited as being extremists, extremism can be greatly beneficial. It’s just a matter of how a person perceives what’s being done, so the key is to convince a person that they must engage with a topic, and then to get them to engage with the topic objectively. To do that, King advocated using nonviolent direct action. To be effective, King had to present nonviolent direct action in Birmingham as a form of positive extremism and, more importantly, defend the cause it supported as both universal and just.

Since King’s nonviolent direct action was termed extremism by the Christian leadership and white moderates, he created a case for nonviolent direct action being positive extremism. First, he defined nonviolent direct action as an attempt to create tension in society, but not violent tension. The point of the tension, he said, was to make an issue unavoidable, so that society would be forced to confront it, in much the same way that Socrates used his questioning to try to force a person to confront an idea directly (King, 2-3). He was criticized for pushing the issue, but King felt that this was necessary, since no problem will solve itself just by adding time (King, 3). The plight of Negroes in the United States had been actively ignored, even by the community he thought would be most ready to promote brotherhood and understanding: the white moderate and the leadership of the Christian church (King, 5 & 9). Change requires a catalyst and King intended nonviolent direct action to be that catalyst, not to harm anyone or specifically to cause violence, but to force the public to engage with the topic and examine it critically. When an issue is pushed to the side and isn’t in the limelight, it’s easy to forget about it, or to mentally gloss over the subject and continue accepting the status quo, an attitude that King was firmly against (King, 3).

To universalize the goal of the nonviolent direct action in Birmingham, desegregation, King equated it with the pursuit of justice. Since his audience was primarily Christian, he did this by appealing to Christian morality. He wrote that, “A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law” (King, 4). He went on to quote St. Thomas Aquinas, a notable Christian thinker as writing, “Any law that uplifts human personality is just. Any law that degrades human personality is unjust” (King, 4). King then explained that since segregation distorted the soul and damaged the personality, it was inherently unjust, according to Christian thinking and conceptions of morality (King, 4). He also compared the segregation of society to the separation of man from God, which is a powerful image, considering the goal of Christianity is to reunite with God through righteous action. By appealing to Christian concepts of justice and unification, King legitimized the movement’s goal of desegregation to his audience.

Having defined the issue of segregation as morally wrong and unjust and nonviolent direct action as positive extremism, King was left with the task of engaging the moderate whites and Christians in a way that would imply that inaction was in itself a form of extremism. He did this by defining passivity in the face of an unjust situation as a form of extremism. King began by criticizing town leaders for not agreeing to engage in negotiations with Negro leaders. He also criticized shopkeepers for failing to adhere to previously made agreements regarding racially motivated signage (King, 2). To tackle this problem, King refers to the fact that everything Hitler did in Germany was “legal” (King, 5). This analogy equates the passivity of the white moderates in Birmingham with the (presumably) white moderates in Germany, drawing parallels between the status of Jews in Germany and the status of Negroes in Birmingham. While not a perfect analogy, it catches the attention and gives a very real and tangible example of what can happen when good people do not speak up in the face of oppression and injustice. And, certainly, contributing to the death of six million people through inaction could be interpreted as a passive extremism.

One of King’s main themes in his letter is that sometimes society must be disrupted so that people reach a better understanding of what processes are actually affecting society and how to change them for the better. Having quoted Socrates in his letter and incorporating the idea of risking social disruption in pursuit of the ‘good’, in this case desegregation, it is obvious that King was familiar with the themes of Plato’s work, specifically The Trial and Death of Socrates. One of the themes of The Trial and Death of Socrates is the conflict between maintaining the status quo versus risking social disruption in the pursuit of truth, or the ‘good’. Socrates does not intend to disrupt society to its detriment, but rather to call into question firmly held beliefs for the sake of the betterment of society through a deeper understanding of what justice is. In the same way, King does not intend to disrupt society to its detriment, but rather to call into question firmly held beliefs about segregation for the betterment of society through a deeper understanding of brotherhood.

Martin Luther King, Jr. was a very well read and intelligent activist for desegregation. He incorporated successful arguments from historical sources (he also drew from Machiavelli’s philosophy) into his writing and added his own spin, the appeal to Christian values, in a way that blends them perfectly into a rational and convincing argument addressed to his specific audience. He justified his use of nonviolent direct action by redefining the idea of extremism and then identified his cause as just by associating it with Christian morality. Finally, he issued a call to action to the white moderates and Christian leadership by demonstrating that passivity is itself a form of extremist behavior when it leads to severe injustice. King was accused of extremism, so he turned extremism into a tool that could help him achieve his goals.

Works Cited

King, Jr., Martin Luther. 1963. “Letter From Birmingham Jail.” Birmingham, April 16.

Is Religion A Threat To Singapore?

I came across the following article today on ReporterNews:

Singapore prime minister: Religion threatens stability

Associated Press

Thursday, August 20, 2009

SINGAPORE — Singapore’s prime minister said in his National Day speech that “aggressive preaching” by religious groups and evangelizing threaten the tiny city-state’s stability.

Lee Hsien Loong, a Buddhist by birth, said his education at the island’s Roman Catholic High School was an example of how different religions can coexist peacefully.

“The most visceral and dangerous fault line (in Singapore) is race and religion,” Lee said.

Singapore’s majority Buddhist Chinese, Malay Muslims and Indian Hindus have largely avoided conflict since race riots between Chinese and Malays left about 40 dead in the 1960s.

“Christians can’t expect this to be a Christian society,” he said last Sunday. “Muslims can’t expect this to be a Muslim society, ditto with the Buddhists, the Hindus and the other groups.”

In the most recent census in 2000, 43 percent of Singaporeans said they were Buddhist, 15 percent Muslim, 15 percent Christian, 8.5 percent Taoist and 4 percent Hindu.

Lee cited the case of a Christian couple jailed earlier this year for distributing religious pamphlets deemed offensive to members of other faiths, and he condemned those who try to convert ailing hospital patients “who don’t want to be converted.”

He said the government must remain secular because Singapore’s authority and laws “don’t come from a sacred book.” Lee’s People’s Action Party has ruled Singapore since independence 50 years ago.

Lee said there has been a global surge in religious fervor, including in the United States and Islamic countries.

“There is a wave of revival, megachurches and televangelism,” Lee said. “Religion and politics are supposed to be separated in America, but in reality they are closely entangled.”

The title of the article is pretty provocative and it’s what originally made me stop to read this article. I can’t disagree with the guy. Race and religion are major contention points everywhere. There is always some religious persecution and tension.

It’s also true that people need to learn to look past those differences and get along with each other. Why can’t we all be friends? ^_^ Religion is important, but it shouldn’t become a stumbling block for a nation.

That being said, I think people should respect the laws in Singapore against forcefully proselytizing, especially when it comes to trying to push people that are on their death beds. Somehow, that doesn’t seem too Christian to me. Well, not modern Christian anyway. It could be a page out of a book about the days during the Grand Inquisition. If it’s not welcome, and certainly if it’s not legal, don’t do it! Give unto Rome what is Rome’s and give unto God what is God’s, right?

I’m not too sure about this global surge in religious fervor he mentioned, because I hadn’t noticed it, but it is true that no matter how much people try to deny it, the US Federal Government is based on and borrows heavily from Christianity. Separation of church and state aside, most of the US’s laws are taken from the Bible. Most of the country’s accepted values and morals are taken from the Bible as well.