Mia Bocian '23 — Contrasting Viewpoints of Power in The Fire Next Time

Contrasting Viewpoints of Power in The Fire Next Time

Mia Bocian ’23

James Baldwin’s vivid descriptions of his life in Harlem in The Fire Next Time reflect the constant, tangible presence of power in both racial and religious contexts. An examination of these experiences through the critical lens of power, informed by the contrasting theories of Marx and Foucault, initiates discussion of the complexity of this concept and how it is intertwined throughout society. The text represents a touching coming of age story in which Baldwin confronts power in different forms, both negative and positive, as characterized by Prothero in his analysis as “toxic” and “tonic” (Prothero 9-10). He struggles with racist societal forces and a skewed power dynamic. Despite Baldwin’s attempts to evade the rigid power imbalance between races as described by Marx, he instead encounters a different sort of authoritative dynamic in the Christian church, reflected in the ideas of Foucault, ultimately attesting to the impossibility of truly escaping the confines of power.

In discussing power, Marx suggests an absolute division between two societal entities: the oppressor and the oppressed. He asserts that religion is a means to maintain and extend this existing construct of inequity. Malory Nye states that, according to Marx, religion “gives legitimacy to a set of power relations, and makes the rule by one group over another appear ‘natural’ and unquestionable” (Nye 59). His analysis reflects a rigid opposition between two groups, which parallels Baldwin’s discussion of both race and religion in The Fire Next Time. To start, Baldwin bluntly summarizes the racial power dynamic in Harlem, writing that “this world is white and they are black. White people hold the power, which means that they are superior to blacks” (25). Such a jarring statement is universally accepted as the status quo, and defying any aspect of these societal norms would disrupt the stark imbalance between races, with harmful and dangerous consequences for the black population. In fear of this reality, Baldwin flees to the church in order to escape the suffocating constraints of race yet ironically encounters a similar power hierarchy. Both Baldwin and Marx examine religion’s justification of this profound inequality. Baldwin recognizes the role of Christianity in validating this racial hierarchy through his claim that “God decreed it so” (25). In this way, religion endorses the unjust power dynamic through acceptance. In reference to the ideas of Marx, religion “[masks] the harsh… realities of life with a warmer, more comfortable glow” (Nye 59). Baldwin attempts to evade these difficult truths, searching for refuge in the church, only to find another power dynamic camouflaged by an inclusive facade.

In sharp contrast to Marx’s emphasis upon a definite partition, Foucault defines power to extend beyond a simple portrayal of one group as superior over another. Instead, he presents a different perspective, regarding power as a “multiplicity of force relations” that permeates throughout society (Foucault 71). His diction suggests a much wider lens in his examination of the construct of power. In support of this idea, Foucault discusses the concept of surveillance, a means of controlling behavior by influencing self-regulation through the awareness that one is constantly monitored. Nye states that this method of exerting power leads individuals to “internalise the surveillance of their actions, and become their own jailers” (72). Baldwin’s experiences in the Christian church mirror this premise and support Foucault’s broader, more nuanced interpretation of power. Central to his religion is the notion of an all-knowing God, who watches over all individuals, which in turn promotes intense fear of committing a sin. Over time, Baldwin becomes aware of this “toxic” aspect of an omniscient presence, defined by Prothero as a negative element of religion (Prothero 9). Baldwin chronicles his reluctance to accept this “blackmail” of the church, which he describes as an internal conflict in which people “love[d] the Lord… because they were afraid of going to Hell,” rather than “lov[ing] the Lord because they loved Him” (35). His concerns represent an adverse consequence of this ever-present God, as individuals begin to no longer engage in religion on a personal basis, instead only practicing out of fear. Furthermore, the power of this scrutiny is exemplified on another level in Baldwin’s church through the watchful eye of community members, in addition to God. Nye emphasizes this different role of power, pointing to “the church community and elders [who] constantly [scrutinise] each other and [maintain] order” by utilizing the concept of surveillance (73). He thus presents yet another layer, evincing a variety of forces that exist within religion. Similarly, Baldwin references the girls of Harlem who “must act as God’s decoys, saving the souls of the boys for Jesus,” again illuminating this additional dimension of authority (18). In this way, constant surveillance by various entities reinforces the tactics of fear used to ensure strict adherence to Christianity.

The toxicity of these aspects of religion serves as a catalyst for Baldwin’s continued skepticism throughout The Fire Next Time. He questions the inherent definition of a good person, controlled by the Christian church through fear and achieved only through conformance with select religious beliefs. Baldwin considers a Jewish friend, whose moral existence is immediately debunked by Christianity: “I wonder if I was expected to be glad that a friend of mine, or anyone, was to be tormented forever in Hell” (37). This continuation of the notion of fear presents yet another facet of power, one based on difference. Interestingly, interspersed amongst his doubts, Baldwin manages to unearth a positive aspect of authority within religion, defined by Prothero as “tonic” (Prothero 9-10). Clearly, he has a complex and conflicted relationship with the church, and while he often criticizes power, there are occasions where he instead welcomes it. Baldwin elucidates that “the power and the glory that [he] sometimes felt when in the middle of a sermon,” continues to be unmatched in his future experiences (33). His authority as a minister serves as a driving force throughout his youth, and these accompanying emotions carry him along his religious journey. Therefore, Baldwin’s personal experiences with Christianity’s multifaceted power dynamic include both toxic and tonic elements, ultimately reinforcing Foucault’s claim of complexity.

Adopting Foucault’s critical lens reveals the nuanced, widespread, and often contradictory nature of power, as opposed to Marx’s more simplistic definition of the dominance of one class over another. A close examination of The Fire Next Time reveals varying levels of power throughout society and religion. This premise emerges as Baldwin initially attempts to escape the authority of society, but upon self-reflection and questioning through his experiences, an anagnorisis occurs, as he realizes that this is an impossible task. This multidimensional and inescapable concept is perhaps best encapsulated in Foucault’s statement: “Power is everywhere; not because it embraces everything, but because it comes from everywhere” (Nye 71). He demonstrates the tendency of power to surround its prey, yet also raises a fascinating question: despite power’s negative connotation, does it always have to be detrimental? Baldwin’s experiences, as well as Prothero’s analysis of toxic and tonic, suggest that perhaps this construct can at times have a positive impact. However, The Fire Next Time mainly exemplifies the true oppressive nature of authority on a multitude of levels, in accordance with Foucault’s viewpoint. Baldwin ultimately fails to truly evade the profound inequalities that forge his world, as he instead unearths multi-faceted power dynamics in his place of refuge.

Works Cited

Baldwin, James. The Fire Next Time. Vintage, 1993.

Nye, Malory. “Power.” Religion: The Basics, Routledge, 2003, pp. 57–77.

Prothero, Stephen R. God Is Not One: The Eight Rival Religions That Run the World . HarperOne, 2011.