Will You Worry, Or Will You Remember?

Will You Worry, Or Will You Remember?

by | Jun 7, 2021 | Headline News, Prayers & Devotionals | 3 comments

As you lay in your bed at night, maybe you feel a sharp, persistent pain in your chest that will not leave. Or perhaps it is a sunken feeling in your stomach that feels like you swallowed a golf ball.  For another person, it might be an inability to click the off-switch on your thoughts.  Like waves, one thought continually crashes over the other until, eventually, it feels like you’re drowning in an ocean of thoughts that you cannot escape. Still, for another, the opposite may be true. Instead of a flood of thoughts, there is an obsession or a constant preoccupation with a single thought.  Whatever it feels like for you, we have all felt it. It’s worry. It is one of many things that God warns us against, and yet, countless people still wrestle with this feeling on a daily basis.

For me, worrying was a way of life. In the morning, I would lie awake in bed and work myself up over all that I had to do that day.  As I dwelled on the what-ifs, I could feel my heart pounding in my chest as it beat faster and faster.  What if I fail? What if the money never comes in? What if I drop the ball? What if they don’t like me? What if I’m not as intelligent as they say I am? What if my child gets sick? The shackles of worry became so familiar to me that I did not realize I was bound by them.  I had no concept of life without worry. As a result, I became dependent on my worry and anxiety, and I stopped depending on God. I relied on my endurance to overcome each day. I trusted my intelligence and my accomplishments to assure me of my future. I put my hope in measurable and calculated outcomes that I analyzed over and over in my mind.  Slowly, my faith began to dwindle.  Deep down, my heart was satisfied with wallowing in worry, and I started to think that God had left me stranded.

My story, and so many others, remind me of how God’s chosen people lost their faith even though God redeemed them from hundreds of years of oppression and slavery.  When the Israelites were challenged by difficult circumstances, they worried and they complained. Their immediate reaction to trouble was not to trust God—instead they trusted their worries.  When the Egyptians chased after them, they worried that they would die at the hand of their oppressors (Exodus 14:10-12).  Two months after they escaped Egypt, they came to a wilderness and the waves of worry came crashing down on them again (Exodus 16:1-3).  There was probably no food or water in sight and they all thought, what if we die out here? They complained to Moses and Aaron saying “You’ve brought us out into this wilderness to starve us to death, the whole company of Israel.” (Exodus 16:3 The Message). Like me, they became so comfortable in their fear and worry that they thought God had left them stranded to die.

Yet, it was not too long before that moment in the wilderness that God instructed his people to remember their redemption through the celebration of the Passover meal.  Could it be that God instituted Passover because He knew the Israelites would succumb to their worries?  Could it be that God knew that their worries would chip away at their faith, so He gave them a strategy to rebuild it?  For the Israelites, Passover was their wake-up call. It was a reminder of God’s redemptive power, and if God could free them from slavery, He could save them from anything.

 So, why worry? One could only speculate, what if the Israelites’ story would have unfolded differently? If they had clung to the story of their redemption instead of worrying, maybe they would not have crafted a powerless god made of gold.  If they had remembered the day they were set free, maybe they would have mustered up enough faith to escape their worrying in the wilderness. If they had only remembered the meaning of their Passover meal, and the freedom that it represented, perhaps we would be reading a different story today.

Our story, however, is not finished.  Every single day, when life’s troubles seem to be closing in on us, we have to make a choice—will we worry or will we remember?  As we reflect on the Passover story and its representation of freedom, we should also remember our own redemption stories.  I remember mine quite well.  When I was a little girl, my parents thought I was going to die.  After a severe allergic reaction, I laid on my parent’s bed in my childhood home, breathless.  As my father administered CPR he cried out to God in his heart.  He began to make plans for funeral arrangements and he thanked God for the six years that he spent with me.  And then, as he retells the story to me, he heard a gentle voice affirmatively tell him that I was not going to die.  Seconds later, I coughed—and then I took a breath.  In my adulthood, I now often recall the day that God saved my life.  I really mostly recall waking up in the hospital, because I was unconscious during the most severe moments of the allergic reaction.  And when I awoke, I saw my mother and father by my side and they said to me, “You almost died.”  When I think about that moment in time, it reminds me that God saved me, and my worries slowly begin to disintegrate.  The pain in my chest goes away, and the waves of anxious thoughts transform into still waters of peace and clarity.  Thinking back on my day of redemption freed me, and the freedom from worrying was in the remembering.  Remember your day of redemption.  Remember the day that God freed you. Remember the day He rescued you.  Remember, and watch as your worries melt away into triviality.

           

Racism Derails Black Men’s Health, Even as Education Levels Rise

by | Jun 4, 2021 | Commentary, Headline News |

Racism Derails Black Men’s Health, Even as Education Levels Rise

Virginia Anderson

More education typically leads to better health, yet Black men in the U.S. are not getting the same benefit as other groups, research suggests.

The reasons for the gap are vexing, experts said, but may provide an important window into unique challenges faced by Black men as they try to gain not only good health but also an equal footing in the U.S.

Generally, higher education means better-paying jobs and health insurance, healthier behaviors and longer lives. This is true across many demographic groups. And studies show life expectancy is higher for educated Black men — those with a college degree or higher — compared with those who have not finished high school.

But the increase is not as big as it is for whites. This comes on top of the many health obstacles Black men already face. They are more likely to die from chronic illnesses like cardiovascular disease, diabetes and cancer than white men, and their life expectancy, on average, is lower. Experts point to a variety of factors that might play a role, but many said the most pervasive is racism.

Researchers note that Black women face many of the same challenges as Black men, but Black women generally have a longer life expectancy than Black men. (They also point out that it is hard to draw conclusions about Hispanic residents because of a lack of studies on the issues.) As a result, many experts said that the health problems stem from a persistent devaluation of Black men in U.S. society.

“At every level of income and education, there is still an effect of race,” said David Williams, a professor of public health at Harvard University who developed a scale nearly 30 years ago that quantified the connection between racism and health.

The precise difference in health gains between educated white men and educated Black men is hard to pinpoint because of differences in study designs. Some studies, for example, look at life expectancy, while others look at disease burden or depression.

Experts said, however, that the evidence is strong and convincing that these gaps have persisted over many years. A 2012 study published in Health Affairs, for example, found that life expectancy for white men with the most education was 12.9 years longer than for white men with the least education. For Black men, the difference was 9.7 years.

In addition, other research shows how that gap plays out. A 2019 study examined years of “lost life” — years cut off because of health challenges — between the groups. Educated Black men lost 12.09 years, while educated white men lost 8.34 years, according to the study, published in the Journal of Health and Social Behavior.

Racism affects Black men’s health and it is persistent, experts said.

“No matter how far you go in school, no matter what you accomplish, you’re still a Black man,” said Derek Novacek, who has a doctorate in clinical psychology from Emory University and is researching Black-white health disparities at UCLA.

S. Jay Olshansky, a professor of epidemiology and biostatistics at the University of Illinois in Chicago and lead author of the 2012 study, said possible risk factors for various diseases and environmental issues could also play a role: “I’d be very surprised if this wasn’t part of the equation. The risk of diabetes and obesity is much higher among the Black population, even those that are highly educated.”

Among other possible causes that researchers are probing are stress and depression.

“When you follow other groups, with more education depression declines,” said Dr. Shervin Assari, associate professor of medicine at Charles R. Drew University of Medicine and Science in Los Angeles County, California, who studies race, gender and health. “But when you look at Black men — guess what? Depression goes up.”

Depression is often an indicator of physical well-being as well as a contributing factor to many chronic illnesses, such as hypertension, obesity and diabetes.

Isolated at Home and Work

Researchers who study the health of various racial and ethnic groups, as well as the social factors that influence health outcomes, see cause for concern. The findings suggest that the power of discrimination to harm Black men’s lives may be more persistent than previously understood. And they could mean that improving Black men’s health may be more complicated than previously believed.

“What has surprised me is how powerfully and consistently discrimination predicts poor health,” said Williams.

Covid-19 has underscored the issue. As early as last April researchers noticed higher death and hospitalization rates for Black people. The patterns have persisted, with Black patients being nearly two times as likely as whites to die of the virus and Black men have the highest rates of covid deaths.

The covid outcomes, Williams and others suggested, helped point out that the health and well-being of middle-class, educated Black men have been overlooked.

Higher education hasn’t brought about the health equity many experts had expected. While Black men have worse health than other groups if they are not educated, they can’t catch up to their white peers even when they are.

“What society has done to Black men is to corner them,” Assari said.

Black men, even with an education, have less of a financial and social safety net than white men. That brings added stress, the experts said. Also, as Black men climb a corporate, academic or managerial ladder, many feel isolated. And social isolation harms health.

Thomas LaVeist, a sociologist and dean of the school of public health at Tulane University, said that in a white-dominated society Black men are less likely to have family members with high incomes or social and business connections who can open doors for them. And once hired into the workplace, they are less likely to have mentors, LaVeist said, and that lack of connections is associated with stress, depression and other factors that can lead to poorer health.

“There needs to be a designated effort to provide an on-ramp” for Black men, he said.

And they may have experienced more cumulative adversity and continued racism.

“Your high socioeconomic status doesn’t protect you from the impact or from the incidence” of racism, said Dr. Adrian Tyndall, associate vice president for strategic and academic affairs at University of Florida Health.

“That is difficult,” added Tyndall, who is Black. “If I were to walk out of this institution and into the community, where people don’t know me, I could be called the N-word. And yeah, that’s pretty depressing.”

The Need to Prove Yourself

The cumulative effect of discrimination takes a toll psychologically and physiologically — but so does the anticipation of it.

“It’s not just the actual exposure in dealing with these kinds of experiences, but it’s ‘What do you do before leaving home?’ You’re careful about your dress, your behavior, the way you look because of the threat of discrimination, and so you react,” said Williams, the Harvard professor.

For example, when Williams, who is Black, first became a professor at Yale University, he wore a coat and tie every day. No one else in his department did that. And yet, he said, he kept up the practice for years.

LaVeist remembers getting onto an elevator at an academic medical center around 1990, shortly after earning his Ph.D., and a passenger wearing a white coat — presumably a doctor — assumed LaVeist worked in housekeeping. The man asked LaVeist, who was dressed in a suit, to clean up a spill on the sixth floor.

“When I told him that I was a professor, he didn’t speak,” said LaVeist. “He simply didn’t speak.”

Greg Pennington, 67, of Atlanta, has a doctorate in clinical psychology from the University of North Carolina and an undergraduate degree from Harvard, owns a professional consulting firm and has worked with hundreds of men individually as well as dozens of Fortune 500 companies. “It’s not so much that [Black men] experience discrimination and depression ‘even after’ they have advanced degrees,” he said. “It’s more descriptive to say ‘throughout the whole process.’”

Despite their academic credentials, Black men said, they often feel they need to prove themselves, which adds another layer of stress.

“It’s almost like I can’t fail; I’m representative of other Black males,” said Woodrow W. Winchester III, director of professional engineering programs at the University of Maryland-Baltimore County. “Your value and your success are around advancing the collective.”

The bottom line, experts agreed, is that discrimination has a lingering effect on health.

Dana Goldman, director of the USC Schaeffer Center for Health Policy and Economics, was co-author of the 2012 Health Affairs study on these chasms. Goldman said he agrees that the underlying cause is racism and added that he thinks one solution is to improve education. He and others suggested that schools, starting in the lower grades, need to provide Black students with more culturally appropriate curricula that bolster their self-image and help build social relationships between white and Black youngsters. Those efforts need to continue as students progress into higher education.

“The policy remedy is not just less racism but to improve the quality of our schools, occupational safety and public health,” Goldman said.

Others agree that the findings suggest a need to reconsider broad policy changes — in education, housing and the justice system — so that Black males feel confident and supported in pursuing better educations and jobs. 

It will be a long-term project, said Williams, the Harvard professor.

“We need a Marshall Plan for all disenfranchised Americans,” he said, but one that especially addresses implicit biases and how American society views and treats Black males.

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Why people with disabilities are at greater risk of going hungry – especially during a pandemic

by | Jun 3, 2021 | Commentary, Headline News, Social Justice |

Why people with disabilities are at greater risk of going hungry – especially during a pandemic

Stocking up on food can be tough when using a wheelchair, motorized scooter, walker or cane. Paul Hennessy/NurPhoto via Getty Images
Melissa L. Caldwell, University of California, Santa Cruz

The COVID-19 pandemic has revealed uncomfortable and distressing truths about American society: namely, the struggle many Americans face just getting by.

Yet, while the pervasive food insecurity that has always existed in the U.S. became more visible, how the problem disproportionately affects people with disabilities has received less attention.

As an ethnographer of food, poverty and welfare, I study how people respond to economic scarcity through caregiving networks. Although caregiving networks like neighborhood mutual aid groups and pop-up food banks quickly emerged to support vulnerable groups during the pandemic, people with disabilities have continued to face additional challenges.

High risk of food insecurity

An estimated 25% of U.S. adults have some form of physical or intellectual disability. Functional disabilities – such as the inability to walk more than a quarter of a mile, climb stairs or lift objects weighing over 10 pounds – are among the most common.

People with disabilities are more likely to experience other chronic health conditions such as anxiety and depression, arthritis and cardiovascular problems. They also have higher rates of unemployment and economic instability. In 2019, the poverty rate for Americans with disabilities was almost 27% – more than double the rate of those without disabilities.

Collectively, these factors put them at greater risk for food insecurity, which the USDA defines as limited or uncertain access to adequate food.

Yet people with disabilities are underrepresented in accounts of pandemic-related poverty and food insecurity. Given their reduced access to food shopping, they are less likely to be included in research on disruptions to the food system. This is prompting demands from health researchers and disability activists for greater attention and solutions.

Shopping with a disability

Even before the pandemic, limited physical access to food shopping and preparation for persons with disabilities led to greater reliance on precooked and heavily processed foods.

In the early stages of the pandemic, many Americans endured long lines and stocked up on groceries to avoid repeat trips to the stores. But these inconveniences – as well as going from store to store in search of scarce goods – can be physically and emotionally grueling for people with limited mobility or stability, or who are easily exhausted. And although many supermarkets created special shopping hours for elderly and disabled customers, getting there at specific times required people to either be able to drive or navigate the scheduling uncertainties of public transportation.

Once inside stores, disabled persons are further disenfranchised by the physical limitations of shopping. Shopping for one to two weeks – as public health officials had recommended – is especially difficult while using a wheelchair or motorized scooter that holds only a small basket of goods. The same is true for pushing a cart or carrying a basket while using a walker or cane.

Customers who are able to drive themselves to shop may also find themselves unable to get their items from the store into their vehicles. Stores that once offered assistance stopped these services in order to protect their employees.

Food donation and delivery programs attempted to meet some of these needs by providing meals and groceries for several days or even weeks at time. Despite these efforts, demand outstripped the availability of both food supplies and volunteers.

For some individuals with disabilities, going to a food bank or community service center was also an important social encounter – an opportunity to visit friends, access news and interact with social workers. Once those programs were shuttered or made contactless, many people were further isolated in their homes. Studies have shown that social isolation among people with disabilities reduces not only access to food but also the motivation to prepare and eat food.

While new digital technologies have allowed customers to outsource their food shopping to gig workers, they require basic infrastructure, equipment and knowledge that may be unaffordable to low-income people with disabilities. Moreover, reliance on others to choose one’s food can cause people to feel a loss of control and autonomy over their food choices.

In many ways, the stories that have been most visible around food insecurity have been those of the people who were in fact able to stand in lines, stock up on groceries and even barter with neighbors for supplies. During a pandemic that has made life much more difficult for billions of people around the world, I believe the experiences of disabled persons have become further marginalized and less visible.

[Insight, in your inbox each day. You can get it with The Conversation’s email newsletter.]The Conversation

Melissa L. Caldwell, Professor of Anthropology, University of California, Santa Cruz

This article is republished from The Conversation under a Creative Commons license. Read the original article.

100 years later, Black church leaders seek reparations for Tulsa massacre

100 years later, Black church leaders seek reparations for Tulsa massacre

by | Jun 2, 2021 | Black History, Headline News |

(RNS) — On the first Wednesday in May, as the centennial of the Tulsa massacre approached, the Rev. Robert R.A. Turner stood outside Tulsa City Hall with his megaphone, as he does every week.

“Tulsa, you will reap what you sow and that which you have done unto the least of these my children, Jesus said, you have done also unto me,” said Turner, 38, the pastor of Historic Vernon African Methodist Episcopal Church, captured on a video posted on Facebook.

“We come here to say, for your own benefit, you ought to do reparations not tomorrow, not even next week, not next month, not next year, but we demand reparations now!”

Turner’s Vernon AME is one of the plaintiffs in a suit filed in September that calls for the city of Tulsa and other defendants to pay reparations to relatives of victims and survivors of the May 31, 1921, massacre that destroyed a part of town known as “Black Wall Street.”

Beginning with false rumors spread though the Oklahoma city that a young Black man had assaulted a white female elevator operator, within about 16 hours, a white mob killed an estimated 300 Black people and destroyed thousands of homes, businesses and churches.

As Tulsa pauses to mark the somber centenary in its Greenwood district, where Black Wall Street was located, Turner and other Black people of faith are among those saying the time has come to repay as well as to remember.

The lawsuit argues that the tragedy is a continuing “public nuisance” that Tulsa should remedy through monetary means.

Among the suit’s petitions to the Tulsa County District Court are payments to descendants of those who were killed, injured or displaced by the massacre; development of educational and mental health programs for individuals and organizations in Greenwood and North Tulsa; and a scholarship program for “Massacre descendants” for post-secondary education in Oklahoma.

The suit states that Vernon AME Church, “founded in 1905, is the only standing Black-owned structure from the Historic Black Wall Street era and the only edifice that remains from the Massacre. Vernon’s sanctuary burned in the Massacre. The basement was the only part of the red brick building that remained.”

The church joins other plaintiffs in charging that they never received resources to recover from the trauma and damage of the massacre.

The city, responding in court documents to the suit, questioned the framing of its claims and the idea that the city’s current problems can be attributed to 100-year-old wrongs.

“At its base level, Plaintiffs are attempting to seek reparations for the events of June 1921 while working around the inherent statute of limitations problems that have thwarted other lawsuits bringing similar claims,” the city argued.

It added that the suit’s claims of continuing racial inequalities are “nebulous” and said “community wide issues such as racial disparity are caused by a number of factors and cannot be traced to specific actions or omissions to act of or by the City, nor is it a nuisance that can be simply abated by the City.”

In 2001, the Oklahoma Commission to Study the Tulsa Race Riot of 1921 called for reparations for the massacre, including payment to survivors and descendants, a scholarship fund, establishment of an economic development zone in the historic area, and a memorial for reburial of remains of victims found in unmarked graves.

“Perhaps this report, and subsequent humanitarian recovery events by the governments and the good people of the state will extract us from the guilt and confirm the commandment of a good and just God — leaving the deadly deeds of 1921 buried in the call for redemption, historical correctness, and repair,” wrote then-state Rep. Don Ross in the prologue of the report.

Turner, who arrived in the city in 2017 to lead his church, agrees with all of the commission’s recommendations and hopes for a full criminal investigation. His petition for reparations has been signed by more than 26,000 people.

“This is about sin and an abominable sin — racism,” said the minister, who calls the massacre a “genocide of people simply because of the color of their skin.”

Gregory Thompson, co-author of a new book, “Reparations: A Christian Call for Repentance and Repair,” said the Tulsans’ demands show how the movement for reparations has extended beyond atonement for the United States’ involvement in slavery to repairing societal ills, and that not just the federal government but local and regional officials are being called to account.

“It’s not to say that I don’t think the federal government should be involved — I do,” said Thompson, a white scholar who directs Voices Underground, a team of researchers and community members focused on the history of the Underground Railroad in the Philadelphia area. “But I think community-based reparations allow African American leaders a lot more agency in this conversation than if it’s located at the federal government, which is not equitably representative of African Americans.”

Regional reparations initiatives have become more common of late. Since the 1990s, descendants of survivors of the 1923 massacre in the majority-Black enclave of Rosewood, Florida, have received state scholarships.

In March, the Evanston City Council, in Illinois, began approving reparations that provide mortgage and other housing assistance to local Black residents to make amends for racially discriminatory housing practices. In April, Virginia Gov. Ralph Northam signed a bill mandating that five of the state’s older public universities pay for scholarships or community redevelopment programs, starting in 2022, to benefit descendants of enslaved workers who built them.

Vernon AME is one of 23 churches in Greenwood that predate the massacre, of which 13 survived, according to a tally by Faith Still Standing, an ecumenical group of congregations that have rebuilt in the area or beyond it.

The Rev. Robert Givens pastors Christ Temple Christian Methodist Episcopal Church, a congregation that was founded in Greenwood but has since moved. Its original building was still new when it was destroyed in the massacre.

“When we think of Black Wall Street, it was tremendously a thriving area of all-Black businesses,” said Givens. “So a lot of the churches were just now getting started in that area” when they were burned down.

“Nothing was ever done for them or to help them in that situation,” said Christ Temple’s trustee board chairperson, Annette Gathron, of the people who lost homes, businesses and belongings along with their churches.

Some of those whose families survived the massacre have become key figures in the city’s Black history. The late John Hope Franklin, the famed historian, was a member of Christ Temple, and his father, attorney B.C. Franklin, helped pay off the church’s mortgage on the brick building it constructed after the massacre.

Gathron said she hopes to attend some of the worship services marking the centennial.

A ” Unity Day Worship Guide ” for congregations to use on the last Sunday in May is included in an online list of options for commemorative activities.

Gathron said she also intends to keep younger members of her family aware of the history of the city where she has lived for more than 60 years.

“I think that it’s good that we are remembering and I plan to take my great-grands to some of this so they can understand the struggles that we have had,” she said.

She traditionally takes nieces and nephews visiting from across the country on a walking tour through historic Greenwood, including a stop at Vernon AME.

“I think it’s important for them to know that they can achieve because this, at one time, was a very thriving community.”

On May 31, Tucker’s 130-member church, which opened in a rebuilt sanctuary in 1928, plans to dedicate “a prayer wall for racial healing” that will include an exterior wall of the basement that survived 100 years ago.

Once built, Turner hopes it will draw people of all faiths and none for prayer and meditation. “The idea behind it is to have people of all nations come and to pray and talk to God to help us with this racial healing that we need in the world,” he said.

You can hear from Pastor Robert Turner alongside other leaders virtually tonight (June 2, 2021) at Friendship West Baptist Church in Dallas, TX as they commemorate the Tulsa Race Massacre of 1921 in A Sankofa Moment. Conversation will also feature Nancy St. Jacobs, VP of Community Business Development for Truist Bank, and Lamar Tyler, Founder of Traffic Sales & Profit moderated by Dr. Frederick D. Haynes III.

 

Finding Faith and Community on Virtual Campuses: An Interview with Shaylen Hardy

Finding Faith and Community on Virtual Campuses: An Interview with Shaylen Hardy

by | Jun 1, 2021 | Commentary, Feature, Headline News, Social Justice |

Last year the pandemic disrupted the world as we know it–leaving most college students grappling with how to live in a world without access to community, coupled with the pressure of continuing their education. 

For Black students, the exposure of racism locally, nationally, and globally made the Great Disruption even more difficult. The nation witnessed the deaths of Black men and women at the hands of law enforcement and vigilantes while being forced to quarantine. White supremacy and racist rhetoric were often unveiled from the mouths of people who identified as Christian, which left many students wrestling with their faith on multiple fronts without the normal practices and people to help encourage them. 

But in the midst of the turmoil and testing, leaders of campus ministries sought to support  Black students. I had the opportunity to interview Shaylen Hardy, the President of Intervarsity’s Black Campus Ministries, about her experiences and insight leading one of the largest networks of Black campus ministries through the pandemic. Some highlights of our conversation are below, and the full interview can be viewed above and on UrbanFaith.com!

The interview has been edited for clarity.

 

Allen:

I’ll open up our first question, Shaylen. From your perspective, what are some of the challenges that you have seen Black students face in the last year as they’ve lived through this pandemic and the social unrest in our country? 

 

Shaylen:

Yeah, I mean, I think you named some of the major things that they’re facing. I think another thing with Generation Z is mental health issues. We already knew coming into this year, or pre-pandemic, that Generation Z experiences significantly higher amounts of mental health issues. So as you think about it, some of the racial reckoning that we’re seeing in the nation, plus the weight of the pandemic, are actually just compounding the mental health issues that those students were experiencing already. So some of the ways in which they may have negotiated or worked through their mental health challenges, like being with friends, or engaging in activities that are life giving to them, were taken away instantly. So, the challenges of coping with mental health complications are something that we’re seeing. 

And also their academic coursework. I mean, many of us remember getting up in the morning, going to class, and just the weight of that. But there’s a different [pressure] when you have to be virtual and on Zoom calls all day long.  They are expected to retain everything that they’re hearing without the personal interaction with their teachers and other students, and just the fatigue. Many of us working via Zoom for this last year were also experiencing fatigue, but we’re not being tested week in and week out on what we heard during those calls.

 

Allen:  

That makes a lot of sense. A follow-up question that I have is, how are the students able to gather together in life giving ways with organizations like Intervarsity, or with one another? How, in the midst of being virtual, are they finding community?

 

Shaylen:

Yeah, I think part of it is being somewhat creative. And so we recognize that one of our only ways of interacting is virtually. And we know that we’re inviting them to come back into a virtual space after they’ve spent most of their day on it. But we think through developing community in a couple of different ways. 

Yes, we still do our Bible study, and yes, we still have prayer meetings and things like that. But we host virtual game nights where we invite students to come play Spades or stUno, and we have virtual movie nights where we play a movie and students can chat about what they’re experiencing. So we think that community is still very, very vital to their mental, emotional, and spiritual well-being. We just have to be creative in how we use virtual mechanisms to help build that community so that when we are able to go back to the new normal, they can pick up where they left off with one another

 

Allen:

Yeah, that makes a lot of sense. I think that hybrid is kind of the future of the world at this point, right? Like, things are not going back to the way that they were. You just mentioned how people are using these hybrid mediums in order to engage in order to strengthen themselves and their faith. What are some of the ways that you’ve seen students really be able to feed their faith or keep themselves encouraged?

 

Shaylen:

I think part of it is we do small groups on different campuses and across the country, and we have had a national virtual conference for students to engage. I think one of the things that we’re learning about Generation Z is that because they have so much content available to them, just showing them a video  isn’t enough. They’re like, help me figure out what I’m supposed to do with what I just heard. And so we’ve actually been able to have a couple breakout sessions [that are]  conversations about what’s happening in the world and what Jesus has to say about justice. And students are like, “Yeah, that was great.” And then we have to follow up by sharing the next two steps to take if you want to figure out how to be more active and engage in what’s happening in the world. So I think part of it is yes, content. But if you think about it, this generation has more access to more content than anyone has ever had. So what we’re seeing is this generation is like, “Yeah, give me content. And when you give it to me, make sure it looks good, but also help me figure out what you want me to do with what I just heard.”

 

Allen:

Wow, that’s huge. The application part makes a big difference for them. Now, the other thing that has been impacting us is not just a pandemic, but also this racial unrest. And I’m really curious, how have you been hearing Black students talk about this deal with this with their faith? How is the racial unrest been impacting them in particular in these times? 

 

Shaylen:

I think in some ways, it’s connected to some of the mental health issues.  Like, it is hard for me to show up because of all of the trauma that I’m experiencing, and so that is compounded with that mental health tension, and then I have to show up and engage academically. But also, I have to be social and be competent in my interaction with my classmates. So it’s like they’re having to pull it all together to be okay, when they don’t feel okay. So that’s definitely a tension that they’re experiencing. 

I will say that we’ve tried to have conversations to help students think through what Jesus has to say about what is happening right now. And I think that a lot of people who would challenge the Christian faith or the Christian perspective will point to broader White evangelicalism of: “That is why Jesus cannot be trusted.” And so some of our students are trying to wrestle with, if this is the fruit [meaning racism], and they say they love Jesus,, can this be compatible with me following Jesus? 

Part of what we’ve had to do is actually expose some of the lies of White evangelicalism. And yes, you can fully follow Jesus as a Black person, as a nAfrican American, as an African [person]. All of those things are compatible with Jesus. But in some ways, I think in order to make that case, we’ve had to k pull back the curtain and say things like, “These are the lies that have been intertwined with American Christianity, and this is why Jesus is trustworthy.” On the one hand, [we] also speak to what Jesus has to say about the Black experience. And I think that there have been moments when [for Black students and myself] I see what’s happening in the world and I live as a Black [person] experiencing it [and], I’m like, “Lord, when will you show up?”

 

Allen:

That makes a lot of sense. What are some of the other ways that you’re coming alongside these students or ministering to them with Intervarsity? Or even the wider campuses? I know that you guys do work, not just with students, but with folks who are supporting students on campuses. So what have you all been doing in the midst of all this to support campuses?

 

Shaylen:

I think I’m connected to some of our spaces. So we’ve had a psychologist come in and talk about racial trauma, sharing her insights. And then we had breakout rooms where students were able to discuss what they were experiencing. And then from that point, we have prayer ministry rooms. So we’re getting into spaces where students can actually share their story and not just about what they have been experiencing, but also connect to prayer ministry. 

And similarly, at our virtual student conference we had over 300 students and about 10 faculty join us. So we had a conversation and then invited people into prayer ministry rooms. One of the things that was really surprising to me is that I felt like we recruited really well for our prayer ministry rooms, but we were continually having to call in reinforcements because the need and the hunger for prayer was so strong. In a virtual space, we had a Zoom room with music playing [where people could wait for a minister to be available].  There was one point, when I was recruiting people in there who jumped on 20 minutes after we started because they needed people. And there were students just waiting quietly in the prayer room until somebody was available. I think that that was such a stark picture of how we categorize youth often, like they aren’t interested in spiritual things or they don’t love Jesus. [But] they are hungry for what Jesus wants to give them. These students sat through an hour and a half or two hours of programming. And they are sitting in a Zoom call, listening to worship music because they want somebody to pray with them. 

I think just giving those opportunities for people to have encounters with the Lord [is important]. One of the things that we’re learning about Generation Z is that they want access to experts. I think millennials want to be the experts. Generation Z is like, “Just connect me with somebody who knows what they’re doing.” I don’t know that we anticipated this or actually know how it would work virtually. But offering that prayer ministry space has been super significant for students. 

And then I think the second piece that I mentioned earlier, is just opportunities for helping them figure out how to actually do it– how to apply the message to their lives.

 

Allen

So that provides a really great segue for another question I have, especially for a lot of the folks in our audience. We’re touching people who are Christians and especially churches all over the place. And it sounds like there’s a space for the church and an opportunity to reach some of these students. What kind of roles do you think the church can offer to these students as they’re dealing with things on campus and going through this this time?

 

Shaylen

I think one of the things that as I’ve been working on and trying to identify is, how do we actually care for Black college students, and what are the support structures that exist on college campuses? For HBCUs, there’s much more of a community of people already there who can pour into you and to develop you. For students who end up at predominantly White institutions, that looks quite different. 

[On HBCU campuses] there are often support structures and Black professionals who can help pour into you in the same way you were used to in high school. It sticks out to me that Generation Z wants to be developed. They want people who know what they’re doing to guide them.But on PWI campuses, it is very hard to have access to that. And that’s compounded. Most PWIs are surrounded by churches. White churches have money, so they surround the campus. But in most campus contexts, Black churches are about 10 to 15 minutes away from most campuses. And then basically, you’re saying for a Black college student to be connected to community, or to be connected to an older people who could pour into them, pray for them, and care for them, they have to find a way to get there. 

And so I think that my question would be, are there ways that Black church communities can be intentional about supporting Black students on college campuses? Now that’s a little bit complicated due to COVID because we just don’t know how accessible campuses will be, right? But as they open [there are opportunities]. 

My church has been thinking through things like, how do we care more for Black college students? And so I [gave them suggestions’ and  we actually started partnering with a student organization. We attended their meeting every so often and brought a whole bunch of food–wings, pizza.e would let them do their meeting, then do an icebreaker and ask if anyone needed prayer. 

And then we ended up having a college day later in the semester, and we had never had so many college students at our church. I want to say that over 100 college students came over to the event. And part of it was because they saw us being active on campus–they saw us caring about them. We didn’t do a full church service. That’s something we could consider down the road. But basically, we were saying, “We just want to know what you’re going through.” We want to support you. 

Churches might think that they have to have a robust strategy for recruiting for building a whole separate ministry, but I don’t think that they need to do all that. Are there two or three students that somebody in your congregation has trust with? If the answer is yes, ask them, or, for Generation Z, tell them how you want to support them. Say, “Hey, I know that I have meetings on campus. Would it be okay, if our church sponsors dinner for you at one meeting per month? We would just love to meet them and see if there’s a way for us to pray for them.” And then figure out ways that you can invite them to partner with you for something that you’re doing in the community or invite them to church. We don’t have to have a whole robust strategy. It can really start off with relationships.

 

Allen

Wow, I love that relationship piece. And just allowing us to again build relationships as churches with students and be able to support them where they are. So my last question is, with all of that’s going on, are there other people who may be around campuses who  can continue to make an impact with Gen Z?

 

Shaylen

Yeah, so we have a ministry in a university that’s targeted towards Black graduate students and Black faculty. It is called Black Scholars and Professionals, and they recently had a prayer call with Black faculty across the country. I want to say there were 45 faculty who jumped on [the call]. art of that was for encouragement and to tell testimonies of where they’re at and to pray together. 

As we think about faculty, they are carrying tremendous weight. There is the leadership that they already have on campus, but often for Black faculty, they have the unwritten roles of caring for Black students and speaking for diversity issues. And so they are carrying tremendous weights. One of the things that we try to do is to see how we can care for this spiritual life and help a faculty. As we think about wanting to see transformation on campus, students are there for four to five years, but faculty actually have significant influence on both students [and campuses]. If we can care for the spiritual life of faculty, they have access into [students’] lives in ways that we don’t. 

We’re trying to think through what faculty need so we can be present to their needs, but also for prayer and fellowship. On the student side of things, we have a point person on most campuses  who can provide discipleship and engagement. But also, we’ve been trying to kind of brainstorm how to do this work, even if we don’t have a staff available. 

The reality is, for the amount of Black students who are on college campuses across the U.S., we don’t now, nor will we ever,  have enough campus staff to reach all of them. How can we actually empower students to reach other students? How can we empower volunteers to reach other students? We are trying to be creative [about] how to partner churches, alumni, people in the community and students  to do the work of reaching other people on campus.

 

Allen

Absolutely. I thank you for naming just the needs of the faculty because they don’t get thought about a lot. Is there anything else you wanted to just say?

 

Shaylen

So, I would say that being in college is a really, really important time. You’re figuring out who you are, what you believe, and also what you’re going to be about. A lot of the decisions that you make in college shape who you are for the next 40 to 50 years. One of the difficult parts about college is that those decisions are made when you’re the most distant you’ve ever been from your spiritual community and [broader] community. So I want to encourage college students to look for people who can support them on the journey, because it’s significant– these are important decisions. Ask your parents and pastors who they know in the school or college town. If they don’t know anyone, reach out to different networks to try to figure out who in your community will support you. 

I think about my local church community when I moved into the town. They were so extremely helpful people wanting to pour into me–people wanting to know what I was  passionate about. Generation Z, doesn’t like the idea of taking the risk and going to somebody’s church or a place you don’t know. Having to socially interact with them in person might seem very, very risky. But I think thatB the benefit will far outweigh the risk.  That’s where you can have intergenerational fellowship. I think you will get much more than you are giving, and it will be worth much more than you risk. Ask your spiritual community where you are, if there’s any connections to where you’re going, and then seek those out. And if they aren’t a good  fit for you, I promise there’s someone in the community who can help you develop into who the Lord is calling you to be.

Allen  

Well, thank you so much for this interview, Shaylen. It has been fantastic. It’s awesome work that the Intervarsity Black Campus Ministries is doing all around the country. You guys are impacting so many students, faculty, and grad students. It’s wonderful to be with you again. And I hope that people are able to take something from this. I know that I’ve learned a lot about what’s going on on campuses, especially in the pandemic with racial unrest.  God bless you in this work.

Shaylen 

Thank you. And lastly, I’ll just say, we are on social media if people kind of want to see some of the things that we’re doing. It’s under Black Campus Ministries on Instagram, and we’re on Facebook. If you want more information, you can check out our website at BCM.intervarsity.org