For 45 years, Ugandan leader Joseph Kony “has been killing and raping and maiming often with children as the targets.” This is how NPR leads into an interview about what it calls a “propaganda” video that, at last count, boasted more than 57 million views on YouTube.
Kony 2012 was produced by the non-profit group Invisible Children to bring awareness to the horrors Kony has orchestrated, but as quickly as the video went viral it drew an onslaught of criticism from journalists and other activists.
In his interview with NPR, freelance reporter Michael Wilkerson said Kony’s band of rebels, the Lord’s Resistance Army, had been forced out of Uganda by its military in 2006 and there hasn’t been a war in the region highlighted in the film since.
“Only 15 minutes into this 30-minute film is it mentioned that the LRA left northern Uganda, and they don’t mention the year, and it’s only a few second in the 30-minute video. So it’s easy to understand why people who are directed by celebrities or whatever might misunderstand this,” said Wilkerson.
“Every project and video the group now launches will be analyzed and criticized to the nth degree, and I can guarantee that enterprising reporters are excavating the group’s history looking for dirt,” said Shafer. Even so, he concluded that “like the 700 Club or the March of Dimes,” Invisible Children “is primarily a fundraising group” that cherishes today’s criticisms because “for every person who ever tuned out the Jerry Lewis muscular dystrophy telethon because he couldn’t endure the host’s mawkishness, another five tuned in because they couldn’t miss it.”
Africans Aren’t Voiceless or Hopeless
The critiques that perhaps matter most are those coming from Africans.
Ugandan journalist Rosebell Kagumire uploaded her own video to YouTube, in which she highlighted African successes in solving the continents’ problems, and said, “If you’re showing me as voiceless, hopeless, you should not be telling my story.” (View her commentary below.)
At AllAfrica.com, Angelo Izama said, “To call the campaign a misrepresentation is something of an understatement. While it draws attention to the fact that Kony, indicted for war crimes by the International Criminal Court in 2005, is still on the loose, its portrayal of his alleged crimes in Northern Uganda are from a bygone era. … Six years ago children in Gulu would have feared being forcibly conscripted into the LRA, but today the real invisible children are those suffering from ‘Nodding Disease’ – an incurable neurological disease that has baffled world scientists and attacks mainly children from the most war affected districts of Kitgum, Pader and Gulu.”
Message Is Exactly What We Need
The Chicago Sun-Times rounded up other critical Ugandan opinions, but also reported that a prosecutor of the International Criminal Court told The Associated Press that “the attention Invisible Children has raised is ‘incredible, exactly what we need’” and talked to a researcher on Uganda for Human Rights Watch who said the video “has helped draw attention to an issue the rights group has long been working on” and
A Savvy, Effective Use of Social Media
At The Wrap, Sharon Waxman said, “We are learning how the power of these technology-era tools can be world-changing in their speed and reach. … Invisible Children has been extremely savvy and organized in its use of social media, grabbing the power of the Internet by the tail to force its agenda onto the public stage.” She also said the video launch “targeted high-profile, highly social-networked celebrities to spread the word, and had a website that didn’t crash when their strategy worked.”
He Can’t Hide Now
Among those celebrities is the Rev. Rick Warren, pastor of Saddleback Church in Orange County, California. This morning, Warren linked to Invisible Children’s website in a tweet that said, “Help me end #Kony#LRA child cult army. I’ve been there fighting him since 92. He can’t hide now!”
I first caught wind of the story on Wednesday when Christianity Today’s Sarah Pulliam Bailey noted the flip-flopping responses of a couple Christian bloggers to the video.
Today Reuters reported that Uganda has said it will “catch Joseph Kony dead or alive.”
What do you think?
Is Kony 2012 propaganda, effective social action, or a bit of both?
One of the realities of being a white Protestant in America is the historic freedom from needing a theological framework to confront structural and institutional forms of injustice due to race. Race continues to be a heavy burden for people of color in America. As such, a theological framework primarily oriented toward issues of personal salvation and morality is sufficient to address the questions of the dominant white culture. However, for blacks and Latinos, who not only have to wrestle with personal questions regarding sin and salvation but also evil from the outside because of their race, they need the Cross to provide hope that God intends to relieve the burdens and liabilities of being a subdominant minority. These burdens range from stereotypes and racial discrimination to issues of identity in light of Anglo-normativity and sociopolitical wellbeing. Blacks and Latinos need a comprehensive theology that deals with the cosmic scope of God redeeming every aspect of the creation affected by the Fall through the work and person of Christ.
Dr. Vincent Bacote, associate professor of theology at Wheaton College and an UrbanFaith contributor, presents a comprehensive theological framework in his chapter in a new book I edited titled Keep Your Head Up: America’s New Black Christian Leaders, Social Consciousness, and the Cosby Conversation. Bacote introduces the themes of Creation, Fall, Redemption, and Renewal (CFRR). CFRR reminds us of the following: God created the world good, it was corrupted by the Fall introducing sin and brokenness into the world, but God has a unique plan to renew the entire creation through the work and person of Jesus Christ. That is, the entire creation formed and shaped by Christ will also be renewed by Christ and reconciled unto Him (Col. 1:15-23).
CFRR not only tells us who we are, it also gives Christians a vision of the implications of the kingdom of God. Christians are not passive bystanders but are called to be leaders in the business reconciliation until Christ returns to bring finality to the renewal process inaugurated at his death and resurrection in ways never before realized in human history (Rom. 8:12-25).
For those seeking to preach the Good News of what was accomplished in the work and Person of Jesus Christ to blacks and Latinos, the application of biblical texts cannot be limited to personal issues of salvation and sanctification. Subdominant minorities who are immersed in a world of white privilege need to hear hope that God also intends to relieve them of the complex burdens of being a minority — burdens that whites do not encounter in their day-to-day lives in America. This is one reason why minority teachers are vitally important in ethnic church contexts. Otherwise, applying the gospel to the realities of white privilege will likely not be addressed regularly. Now, by white privilege I simply mean the privilege, special freedom, or immunity white persons have from some liability or burden to which non-white persons are subject in America.
A team of authors led by Fordham University psychology professor Celia B. Fisher provides an excellent list of issues that blacks and Latinos need to reconcile with the Truth. In an article titled “Applied Developmental Science, Social Justice, and Socio-Political Wellbeing,” Fisher and her team remind us that when evil entered the world it created a context for the following burdens experienced by Native Americans, blacks, and Latinos in America: (1) societal structures, policies, and so on that limit access to minorities, (2) the persistence of high-effort coping with the reality of marginalization that produces high levels of stress, (3) psycho-political wellbeing and validity concerns which address the ways in which minorities apply human dignity to themselves within a context of Anglo-hegemony, (4) communities that accept dysfunctional behaviors as behavioral norms in the shaping of one’s personhood, (5) institutional racism which examines the “institutional structures and processes passed on from generation to generations that organize and promote racial inequity throughout the culture,” (6) proactive measures intended to dismantle racism, and (7) contexts to provide healing for those who have experience major and minor encounters with racist attitudes, beliefs, or actions.
The revivalist impulse by many evangelicals rightly understands that ultimate social change comes when members of society become followers of Christ. However, American history has clearly proven that personal salvation does not stop people from being racists nor from setting up social institutions and policies that deny others access to the means of liberty and human dignity. If evangelism alone were effective for social change, Christians would never have participated in the trans-Atlantic slave trade, been slave owners, created apartheid in South Africa, or allowed Jim Crow laws to come into existence.
Theologians like Abraham Kuyper remind us that, because of God’s common grace, evangelism is not necessary to persuade people to treat others with dignity and respect — after all, the law of God is written on the heart (Rom. 2:15) even though it merits them no favor with God. Therefore, work at both. We must morally form individuals and dismantle cultural norms of racism that become structural.
I suspect this is one of the major reasons why many whites are unsuccessful at reaching blacks and Latinos. If the gospel is not being applied to issues of the heart and issues that require outside, structural justice, we will miss areas in need of biblical application. Blacks and Latinos in America do not have the privilege of not talking about the issues addressed in the Fisher article, because all minorities experience aspects of those issues in various ways.
If we believe the Bible speaks to the questions of the day, then we have to do a better job of developing the cultural intelligence that applies the Truth to issues of the heart and to the cultural spaces minorities inhabit as subdominant races.
“Younger, fresher expressions of church are “emerging” and are winning over many from white America. Simultaneously, the old guard is losing relevance and feels threatened. Rather than working together as the Church, imperial and colonial instincts have kicked in as folks gaze upon all the religious authority that could be attained. Domination over American Christian theological direction has quietly been the real story & narrative when you stop and read between the lines.”