As long as unresolved historic injustices continue to fester in the world, there will be a demand for truth commissions.
Unfortunately, there is no end to the need.
The goal of a truth commission — in some forms also called a truth and reconciliation commission, as it is in Canada — is to hold public hearings to establish the scale and impact of a past injustice, typically involving wide-scale human rights abuses, and make it part of the permanent, unassailable public record. Truth commissions also officially recognize victims and perpetrators in an effort to move beyond the painful past.
Over the past three decades, more than 40 countries have, like Canada, established truth commissions, including Chile, Ecuador, Ghana, Guatemala, Kenya, Liberia, Morocco, Philippines, Rwanda, Sierra Leone, South Africa and South Korea. The hope has been that restorative justice would provide greater healing than the retributive justice modelled most memorably by the Nuremberg Trials after the Second World War.
There has been a range in the effectiveness of commissions designed to resolve injustices in African and Latin American countries, typically held as those countries made transitions from civil war, colonialism or authoritarian rule.
Its effectiveness is still being measured, with a list of 94 calls to action waiting to be fully implemented. But Canada’s experience appears to have been at least productive enough to inspire Australia and New Zealand to come to terms with their own treatment of Indigenous peoples by exploring similar processes.
Although both countries have a long history to trying to reconcile with native peoples, recent discussions have leaned toward a Canadian-style TRC model.
But the most recognizable standard became South Africa’s, when President Nelson Mandela mandated a painful and necessary Truth and Reconciliation Commission to resolve the scornful legacy of apartheid, the racist and repressive policy that had driven the African National Congress, including Mandela, to fight for reform. Their efforts resulted in widespread violence and Mandela’s own 27-year imprisonment.
Through South Africa’s publicly televised TRC proceedings, white perpetrators were required to come face-to-face with the Black families they had victimized physically, socially and economically.
There were critics, to be sure, on both sides. Some called it the “Kleenex Commission” for the emotional hearings they saw as going easy on some perpetrators who were granted amnesty after demonstrating public contrition.
Others felt it fell short of its promise — benefiting the new government by legitimizing Mandela’s ANC and letting perpetrators off the hook by allowing so many go without punishment, and failing victims who never saw adequate compensation or true justice.
These criticisms were valid, yet the process did succeed in its most fundamental responsibility — it pulled the country safely into a modern, democratic era.
Similarly, South Africa’s Truth and Reconciliation Commission was not designed to take South Africa to some idyllic utopia. After a century of colonialism and apartheid, that would not have been realistic. It was designed to save South Africa, then a nuclear power, from an implosion — one that many feared would trigger a wider international war.
To the extent that the commission saved South Africa from hell, I think it was successful. Is it a low benchmark? Perhaps, but it did its work.
Since then, other truth commissions, whether they have included reconciliation or reparation mandates, have generated varying results.
Some have been used cynically as tools for governments to legitimize themselves by pretending they have dealt with painful history when they have only kicked the can down the road.
In Liberia, where I worked with a team of researchers last summer, the records of that country’s truth and reconciliation commission are not even readily available to the public. That secrecy robs Liberia of what should be the most essential benefit of confronting past injustices: permanent, public memorialization that inoculates the future against the mistakes of the past.
U.S. needs truth commission
On balance, the truth commission stands as an important tool that can and should be used around the world.
It’s painfully apparent that the United States needs a national truth commission of some kind to address hundreds of years of injustice suffered by Black Americans. There, centuries of enslavement, state-sponsored racism, denial of civil rights and ongoing economic and social disparity have yet to be addressed.
Like many, I don’t hold out hope that a U.S. commission will be established any time soon – especially not under the current administration. But I do think one is inevitable at some point, better sooner than later.
Wherever there is an ugly, unresolved injustice pulling at the fabric of a society, there is an opportunity to haul it out in public and deal with it through a truth commission.
Still, there is not yet any central body or facility that researchers, political leaders or other advocates can turn to for guidance, information, and evidence. Such an entity would help them understand and compare how past commissions have worked — or failed to work — and create better outcomes for future commissions.
As the movement to expose, understand and resolve historical injustices grows, it would seem that Canada, a stable democracy with its own sorrowed history and its interest in global human rights, would make an excellent place to establish such a center.
Tarana Burke seen on day two of Summit LA18 in Downtown Los Angeles on Saturday, Nov. 3, 2018, in Los Angeles. (Photo by Amy Harris/Invision/AP)
2018 was a whirlwind year for Tarana Burke, the founder of the “Me Too” movement. During the latter part of 2017, the long-time activist skyrocketed to fame as the phrase “Me Too” became a uniting force for victims of sexual violence. On October 15, 2017, actress Alyssa Milano sent a tweet in response to initial reports of allegations that Hollywood mogul Harvey Weinstein sexually assaulted numerous women. The tweet asked women who had been sexually assaulted to reply ” me too.”
That tweet made waves. Days later, millions of people used the hashtag #MeToo across social media, many of whom initially credited Milano with starting the “Me Too” movement. But Burke’s work on behalf of sexual assault survivors had been known long before Milano’s viral tweet, and it was black women who collectively spoke up to tell the actress that Burke had founded a “Me Too” movement over a decade before, during a time when there were no hashtags. Milano, who was unaware of the activist’s work, tweeted an apology. She also publicly credited Burke, and reached out to ask Burke how she could help amplify her work.
The two women traveled the media circuit together, appearing on “Meet the Press.”
Soon, organizations began to celebrate Burke in her own right. In March, she was honored at the 2018 Academy Awards. She appeared on magazine covers, including one of the six covers of TIME magazine’s “100 Most Influential People” issue, where actress Gabrielle Union, also a survivor of sexual assault, penned an essay calling Burke a “kindred spirit.”
The Bronx-born activist was the guest editor for ESSENCE magazine’s November issue, where she spoke about the future of the movement. She oversaw an edition filled with essays dedicated to black women’s right to heal after sexual violence and articles about the culture of silence around the sexual assault of black women and girls.
In an interview, the mother of “Me Too” said she never imagined she’d be in such a position of visibility. But, she didn’t feel like a hero. Instead, she told the magazine, she felt “dutiful,” and much of that duty was to ensure that black women weren’t shut out of the “Me Too” movement. While Milano’s intent wasn’t to steal Burke’s work, her celebrity status did catapult the conversation around sexual assault into the media, particularly in a way that resonated with white women. And it pained Burke to see black women erased from the narrative.
“The world responds to the vulnerability of white women,” she told ESSENCE. “Our narrative has never been centered in mainstream media. Our stories don’t get told and, as a result, it makes us feel not as valuable.”
In November, she also spoke about her duty to re-center the mission of “Me Too.” During her first TED talk, a speech dedicated to survivors and activists, she described how the past year had been an emotional roller coaster.
“This movement is constantly being called a watershed moment. Even a reckoning. But I wake up some days feeling that all evidence points to the contrary,” Burke told the audience.
A year later, “Me Too” was described as a “culture shock.” Harvey Weinstein was indicted. Bill Cosby was finally sentenced to prison in September for allegations of rape which were reignited after comedian Hannibal Buress mocked Cosby during a stand-up routine in 2014.
Despite the success of “Me Too,” Burke said the movement had become unrecognizable at times, as people, including the media, presented and interpreted “Me Too” as a vindictive plot against men, instead of as a voice of support for survivors. Her speech was a call to refocus the energy of the movement on survivors of sexual assault.
She also called to dismantle the building blocks of sexual violence: power and privilege.
Now, in 2019, it seems like her two key missions of the “Me Too” movement: visibility for black female survivors of sexual violence and the dismantling of power and privilege will finally converge.
Burke appeared in Lifetime’s six-hour docuseries, “Surviving R. Kelly.”
The three-night special is a deep dive into the background of singer R. Kelly and the decades of sexual assault allegations against him, weaving testimonies of his alleged victims — all black and brown women — with interviews from their friends, parents and teachers. Burke is part of a team of experts, including activists, journalists, and cultural critics, assembled to shed light on why the singer’s history of abuse — while heavily reported — has been ignored.
Burke has devoted her career to working at the intersection of racial justice and sexual violence, and she spent significant time in Selma laying the groundwork that would later evolve into the “Me Too” movement.
In October, days before the one-year anniversary of the tweet that launched “Me Too” on social media, Burke returned to Alabama to talk about her roots as an activist.
For Burke, that appearance was indeed a homecoming, as she stood before her elders. This included Rose Sanders, her mentor during her formative years in Selma, who waved at her from the third row of an auditorium in UAB’s Alys Stephens Center.
It was a semi-full circle moment. In March, Sanders, who made history in 1973 as the state’s first African American female judge, proudly told a room full of people in the Dallas County courthouse during the annual Bridge Crossing Jubilee that Burke started the “Me Too” movement in Selma.
As Burke took the stage to cheers and a standing ovation, she paid homage to her elders.
“I know I have my family from Selma here,” she said, lovingly holding out her hands. “You all are part of my story.”
“People keep thanking me for coming to Birmingham,” said Burke, smiling widely as the audience simmered down. “That’s because they don’t know I have ties to Alabama. I relish the opportunity to come here.”
For close to an hour, Burke talked about her childhood, her early years in Selma, and the life-changing moment that would lead her to start the movement known as “Me Too.”
THE EARLY YEARS
Burke was groomed to be an activist as a child.
“I had a normal family,” Burke told the audience. “Except for I had a grandfather that was a Garveyite.” Her grandfather, a close follower of the teachings of Marcus Garvey, made sure she was well versed in the readings of black liberation. On car rides, they would listen to cassette tapes of John Henrik Clarke, a native of Union Springs, Al. who was a scholar and pioneer in the field of Africana studies.
“You can read that Bible, but make sure you have your history right along with that,” she said he’d tell her.
Burke’s mother, while she never referred to herself as a feminist, surrounded Burke with the works of Audre Lorde and Patricia Hill Collins.
“I was wrapped in Black feminist literature growing up.”
Burke was discovered at age 14 by the 21st Century Youth Leadership Movement, an organization founded by Rose Sanders in 1985 to educate young people about voting rights and the political process. And it was through that organization that Burke says she learned about the impact youth could have.
“That was the first time an adult had said to me, ‘you have power now.’ ”
Through her work with the 21st Century Youth Leadership Movement, she became an activist. One of the first cases she worked on would be the case of the Central Park Five, a group of black and latino teenagers from Harlem who were wrongly convicted of assaulting and raping a white woman in Central Park in 1989. Their sentences would be overturned decades later.
“It’s so funny how we talk about due process in the White House now,” referencing President Donald Trump, who in the 1980s took out full page ads in four of the city’s newspapers, calling for the return of the death penalty, but in 2018 demanded due process for former White House staff secretary Rob Porter and speechwriter David Sorensen after allegations of domestic abuse, and Brett Kavanaugh, his nominee to the Supreme Court who was faced with allegations of sexual assault.
HER JOURNEY TO ALABAMA
Burke traveled to Alabama for college where she continued to organize, starting at Alabama State before transferring to Auburn University.
“Your college campus is practice for the real world,” she told the audience.
After graduation, Burke went to work in Selma, where an experience changed the trajectory of her life.
While working as a camp counselor for the 21st Century Youth Leadership Movement, she met a girl she would describe to the audience as “Heaven.”
As a counselor, she had started workshops where young girls could speak openly and reveal stories about sexual violence and assault.
One day, Heaven made a beeline for her. Immediately, Burke said, she knew something was wrong. At first she avoided Heaven because she didn’t feel equipped to provide guidance for what she knew would be devastating news.
“I thought to myself ‘I’m not a counselor,’ said Burke. “But in my heart, I thought, that happened to me too.”
But in that moment, Burke said as she lowered her voice, those words didn’t seem like enough. But later, she realized that phrase was the one thing she needed to tell Heaven.
Burke told the audience she spent years afterwards feeling guilty. Over and over again, she’d ask “what difference does ‘me too’ make?”
Turns out, the phrase would make a lot of difference.
JUST BE, INC. : THE BEGINNING OF ME TOO
In Selma, Burke started Just Be, Inc., an organization focused on the health and well being of young girls of color. As the organization grew quickly, Burke noticed a pattern — when the girls gathered together, stories started spilling out. And when the girls shared their stories, Burke said, she’d always think about her encounter with Heaven.
As her work in a Selma junior high school continued, the stories from young girls kept coming and Burke started to notice a common thread. The girls told their stories as if they were normal experiences, not revealing painful secrets. None of the girls knew they were describing acts of sexual violence.
The tipping point came when Burke saw a 12- year-old student waiting for her “boyfriend” after school — a boyfriend who was 21 years old. To make matters worse, it was a man Burke already knew. He had been dating one of the girls at a local high school the year before.
“How do you tell a 7th grade girl that this is not a relationship, this is a crime?” said Burke.
She realized it was up to her to change and translate that wording into a conversation that young girls could understand.
“So we had to figure out how to simplify that language.”
DESIGNING THE TOOLS TO TALK ABOUT SEXUAL ASSAULT
Burke had previously read about how to teach young people to talk about sexual assault, but recognized no one was relaying those messages to girls.
“Nobody was speaking healing into our community,” said Burke. “How can we heal something that we can’t name?”
She and her team started off by teaching the girls ways to recognize sexual violence.
Burke started going into the community to find resources, starting with another junior high school.
She also went into a local rape crisis center, located next to a homeless shelter. But, that environment, said Burke, wasn’t a comfortable or safe space for young girls. In order to get to the crisis center, girls would have to walk past groups of men huddled outside of the center who would often yell catcalls.
Burke says that walk into the rape crisis center was the turning point.
“That day was the nugget,” said Burke. “Adult women don’t report sexual violence. Do you think these children would go through that?”
“THE BIRTH OF ‘ME TOO’ “
Looking into the audience, Burke reflected on guidance from her mentors in Selma
“An elder once told me: you have to take what you have to get what you need.”
With that advice, she started a Myspace page for her project to gain visibility. Her goal was simple: she wanted people to see the resources she’d compiled and the work she was doing.
Soon, Burke says, people started reaching out to thank her. She knew the next step was to distribute the resources to even more people.
“I remember sitting with my two friends in my living room and wondering ‘how are we going to make this work?’ ”
The method they came up with was simple — she and her friends packed the resources into glossy folders and shipped them out around the country.
Soon after, Burke left Selma to move to Philly.
THE AFTERNOON OF 2017
“I always intended for ‘Me Too’ to be a movement for survivors,” said Burke.
But for years, the challenge was getting people in the room to have the conversation about sexual assault.
“Filling up a room like this would be impossible,” said Burke, motioning to people sitting in the Alys Stephens Center.
She said she would have to reach out to churches to ask them to speak. She describes the tweet Milano sent in 2017 as a “lightning bolt” that gave life to the healing she had been trying to bring to young girls for more than two decades.
Alyssa Milano’s “me too” tweet reached millions on Twitter in 24 hours. On Facebook, there were more than 12 million comments, posts and reactions.
But she says she wasn’t upset that it took a viral hashtag to catapult her cause.
“What I care about is getting the room full now. We are just not comfortable being uncomfortable,” said Burke. “This is hard, but we have the ability to get this right.”
And getting it right, says Burke, means believing survivors and not blaming them for being victims of sexual assault.
“If we woke up and found out that 12 million people all had a disease, we wouldn’t ask ‘well, who were they touching?'” Burke remarked, a statement met with uproarious applause.
The focus, she says, should be on what happened and how to stop it.
But people have misconstrued the message of the movement to be about taking down powerful men.
Burke told the audience she was in the room when Dr. Christine Blasey Ford testified before the U.S. Senate Judiciary Committee that she was allegedly assaulted by Kavanaugh. She says powerful men like Kavanaugh were the “epitome” of unchecked power and privilege.
“This is the first time that we’ve seen any modicum of accountability in our lifetime,” said Burke. “This is not about crime and punishment. It’s about harm and harm reductions.”
But Burke knows why the “takedown” narrative has caught on: “if you say something over and over again, people will start to believe it.”
And now, says Burke, it’s time take back the focus in order reach communities of survivors who desperately need the help of the movement.
“Outside of Black women, it astonishes me that we have no conversations about native women and sexual violence.”
“ME TOO” IN ALABAMA
Rose Sanders had to leave the Alys Stephens center early, so she didn’t get to say a formal goodbye to the activist she once mentored. But she beamed with pride as she talked about Burke, the young student she took under her wing.
“It’s awesome. She’s true to her cause. And I’m glad she’s pushing 21st Century (Leaders). And I’m hoping she’ll do it more.”
Sanders says there’s an even greater need for community focused leadership development now, and wished there were more young people involved the struggle against sexual abuse.
“When I started (the organization) it was in 1985, 20 years after the civil rights movement. It became clear to me that very few young people even knew about the movement,” said Sanders. So we were fortunate enough to get people like John Lewis, Rosa Parks and Jesse Jackson to come to our camps.”
But Sanders has plans to bridge the communication gap. She says she wants to build on Burke’s work, growing the “me too” movement into the “we too” movement.
“It’s not just about the survivors of the actual physical damage. It’s also about a mother who may not have been sexually abused, but has to suffer through (her child’s) abuse. It’s got to be “we too.”
This year, she plans to have workshops to educate attendees of the Bridge Crossing Jubilee about sexual assault, and has her vision set on bringing back Burke to speak on at least one of the panels.
“The people who are the actual victims of assault suffer the most damage, but so does everybody that’s connected to that child or that woman that’s been sexually violated,” said Sanders. “We too are also hurting and it’s going to take all of us to resolve it.”
And as Burke closed her speech, she also acknowledged that the movement was bigger than her, and challenged the room to take action after the lecture and challenge institutions to protect survivors and prevent sexual assault.
“I’m a 45-year-old black woman. It’s not enough to celebrate me if you’re not going to commit to ending sexual violence and the movement I stand for.” said Burke.
“This is really about people being able to walk through life with their dignity intact.”
When a U.S. senator asked Facebook CEO Mark Zuckerberg, “Can you define hate speech?” it was arguably the most important question that social networks face: how to identify extremism inside their communities.
As I found in my 2017 study on extremism in social networks and political blogs, rather than overt bigotry, most online hate looks a lot like fear. It’s not expressed in racial slurs or calls for confrontation, but rather in unfounded allegations of Hispanic invaders pouring into the country, black-on-white crime or Sharia law infiltrating American cities. Hysterical narratives such as these have become the preferred vehicle for today’s extremists – and may be more effective at provoking real-world violence than stereotypical hate speech.
The ease of spreading fear
On Twitter, a popular meme traveling around recently depicts the “Islamic Terrorist Network” spread across a map of the United States, while a Facebook account called “America Under Attack” shares an article with its 17,000 followers about the “Angry Young Men and Gangbangers” marching toward the border. And on Gab, countless profiles talk of Jewish plans to sabotage American culture, sovereignty and the president.
While not overtly antagonistic, these notes play well to an audience that has found in social media a place where they can express their intolerance openly, as long as they color within the lines. They can avoid the exposure that traditional hate speech attracts. Whereas the white nationalist gathering in Charlottesville was high-profile and revealing, social networks can be anonymous and discreet, and therefore liberating for the undeclared racist. That presents a stark challenge to platforms like Facebook, Twitter and YouTube.
Of course this is not just a challenge for social media companies. The public at large is facing the complex question of how to respond to inflammatory and prejudiced narratives that are stoking racial fears and subsequent hostility. However, social networks have the unique capacity to turn down the volume on intolerance if they determine that a user has in fact breached their terms of service. For instance, in April 2018, Facebook removed two pages associated with white nationalist Richard Spencer. A few months later, Twitter suspended several accounts associated with the far-right group The Proud Boys for violating its policy “prohibiting violent extremist groups.”
Still, some critics argue that the networks are not moving fast enough. There is mounting pressure for these websites to police the extremism that has flourished in their spaces, or else become policed themselves. A recent Huffpost/YouGov survey revealed that two-thirds of Americans wanted social networks to prevent users from posting “hate speech or racist content.”
In response, Facebook has stepped up its anti-extremism efforts, reporting in May that it had removed “2.5 million pieces of hate speech,” over a third of which was identified using artificial intelligence, the rest by human monitors or flagged by users. But even as Zuckerberg promised more action in November 2018, the company acknowledged that teaching its technology to identify hate speech is extremely difficult because of all the contexts and nuances that can drastically alter these meanings.
Moreover, public consensus about what actually constitutes hate speech is ambiguous at best. The libertarian Cato Institute found broad disagreement among Americans about the kind of speech that should qualify as hate, or offensive speech, or fair criticism. And so, these discrepancies raise the obvious question: How can an algorithm identify hate speech if we humans can barely define it ourselves?
Fear lights the fuse
The ambiguity of what constitutes hate speech is providing ample cover for modern extremists to infuse cultural anxieties into popular networks. That presents perhaps the clearest danger: Priming people’s racial paranoia can also be extremely powerful at spurring hostility.
The late communication scholar George Gerbner found that, contrary to popular belief, heavy exposure to media violence did not make people more violent. Rather, it made them more fearful of others doing violence to them, which often leads to corrosive distrust and cultural resentment. That’s precisely what today’s racists are tapping into, and what social networks must learn to spot.
The posts that speak of Jewish plots to destroy America, or black-on-white crime, are not directly calling for violence, but they are amplifying prejudiced views that can inflame followers to act. That’s precisely what happened in advance of the deadly assaults at a historic black church in Charleston in 2015, and the Pittsburgh synagogue last month.
For social networks, the challenge is two-fold. They must first decide whether to continue hosting non-violent racists like Richard Spencer, who has called for “peaceful ethnic cleansing,” and remains active on Twitter. Or for that matter, Nation of Islam leader Louis Farrakhan, who recently compared Jews to termites, and continues to post to his Facebook page.
When Twitter and Facebook let these profiles remain active, the companies lend the credibility of their online communities to these provocateurs of racism or anti-Semitism. But they also signal that their definitions of hate may be too narrow.
The most dangerous hate speech is apparently no longer broadcast with ethnic slurs or delusional rhetoric about white supremacy. Rather, it’s all over social media, in plain sight, carrying hashtags like #WhiteGenocide, #BlackCrimes, #MigrantInvasion and #AmericaUnderAttack. They create an illusion of imminent threat that radicals thrive on, and to which the violence-inclined among them have responded.
This article has been updated to correct the political characterization of the Cato Institute.
A Connecticut teenager who says she was mocked and shamed for not standing up during the Pledge of Allegiance filed a federal lawsuit this week against her teacher and the school board.
The unnamed 14-year-old student said she and other students remained seated as part of a “peaceful and nondisruptive” protest over racial discrimination against black people in her lawsuit filed Monday in U.S. District Court.
The Waterbury Arts Magnet School teacher brought another teacher into the classroom to lecture the students on their “supposed lack of patriotism” while praising others who stood, according to the lawsuit.
The student’s attorney, John Williams, said the teacher “went way overboard,” and his actions violated her First Amendment rights.
“As long as they are not being disruptive, they are entitled to freely express political views,” he said.
Williams told the Republican-American the student’s mother reached out to him after attempts to resolve the issue with school administrators failed.
He said the student has been “frightened and intimidated” as a result of the teacher’s actions.
Williams said they’re seeking an injunction to stop the teacher’s behavior and get undisclosed damages.
A message left at the school district’s superintendent’s office Thursday was not immediately returned.
Minister and elder Sammie L. Berry talks with the news media after a Sept. 9, 2018, worship assembly at the Dallas West Church of Christ, Botham Jean’s home congregation. RNS photo by Bobby Ross Jr.
The preacher stood wearily on stage, wiping tears from his eyes.
The mayor, working to bring healing to a city of 1.3 million, sought solace on a front pew.
Allison Jean, mourning the fatal shooting of her son Botham Shem Jean by a police officer, wailed as the 250-member, predominantly black congregation sang hymns such as “Trouble in My Way.”
“I know that Jesus — Jesus— he will fix it after a while,” the church sang.
Television and newspaper cameras captured the emotion — and the heartbreak — as the Dallas West Church of Christ gathered to worship just days after the inexplicable killing of 26-year-old Botham Jean in his own apartment.
The recent Sunday was no ordinary Lord’s Day for the congregation, which was grieving the sudden loss of a beloved song leader and Bible class teacher — and doing so under an immense media spotlight stretching from Texas all the way to the Caribbean island nation of St. Lucia.
Attorney Lee Merritt, left, with Botham Jean’s mother, Allison Jean, to his right, speaks to the news media at the Dallas West Church of Christ after a prayer vigil on Sept. 8, 2018. RNS photo by Bobby Ross Jr.
“Somebody like Bo — why?” church member Sherron Rodgers said, uttering the question on everybody’s mind. “Why did it happen to somebody like him? I’m just sad.
“He was a special, kind person who would never mess with anybody,” she added. “He’d take off his jacket and give it to you. That’s the kind of person he was.”
According to those who knew him, Botham Jean was a devoted man of faith with a “beautiful” and “powerful” singing voice.
He was baptized at age 10 in his native St. Lucia and moved to the U.S. at age 19 to attend Harding University, a Christian liberal arts university in Searcy, Ark. He often led worship at Harding’s daily chapel assembly and served for three years as a ministry intern with the nearby College Church of Christ.
Allison Jean, right, mother of shooting victim Botham Jean, hugs a mourner after a prayer vigil Sept. 8, 2018, at the Dallas West Church of Christ. RNS photo by Bobby Ross Jr.
Officer Amber Guyger, who lived in the same apartment complex as Botham Jean, was charged Sept. 9 with manslaughter and booked into jail before posting bond.
According to an arrest affidavit filed by Texas Ranger peace officer David L. Armstrong, Guyger worked her shift Sept. 6 and then returned home. At the apartment complex’s multi-level garage, she parked on the wrong floor and then mistook Botham Jean’s home for her own. After entering through his slightly ajar door, she confused him with a burglar and opened fire.
But for the victim’s mother, a former top government official in St. Lucia, many perplexing questions remain. The official narrative about how her son died doesn’t make sense.
“The No. 1 answer I want is: What happened?” said Allison Jean, who was joined at a recent news conference by attorneys and Allen Chastanet, the prime minister of St. Lucia, a nation of 178,000 people. “I have asked too many questions and been told there are no answers yet.”
At the microphone, Allison Jean was flanked by Botham Jean’s older sister, Allisa Findley, and his younger brother, Brandt. Noting that Botham Jean was her middle child, the mother said, “I stand in the middle to represent Botham.”
Botham Jean’s death has refocused national attention — and even international attention, given the St. Lucia connection — on police shootings of unarmed black males by white police officers.
Students, faculty and staff at Harding University in Searcy, Ark., gather Sept. 10, 2018, on the university’s Benson Auditorium steps to grieve and remember alumnus Botham Jean. Photo by Noah Darnell, courtesy of Harding University
This week, a group of Dallas religious leaders, including megachurch pastors Matt Chandler of the Village Church and T.D. Jakes of the Potter’s House, wrote a letter expressing grief over Botham’s death and calling for “fair, consistent application of the law” in the investigation. Guyger’s status as a police officer should give her “no advantage in the current investigation nor upcoming prosecution.”
“We demand full transparency, consistency, and integrity in the days ahead as the judicial process progresses,” they wrote.
A criminal investigation is ongoing. So far, Guyger has not faced disciplinary action from the Dallas Police Department for the shooting.
“An exhaustive and thorough criminal investigation is essential, and as soon as we are assured that conducting an administrative investigation will not impede on the criminal investigation, we will proceed,” Dallas Police Chief U. Reneé Hall said in a statement this week.
At the Dallas West Church of Christ, minister Sammie L. Berry said the congregation will work to support the family and make sure justice is served.
“Bo was an outstanding young man,” Berry said of Botham Jean, who had started preaching occasionally on Sunday nights. “You just can’t think of how this could happen to him. I mean, all he did was go to work, go to church, help people.
“We’re going to make sure that his name is lifted up. We’re going to make sure that we get answers to what happened,” the minister added. “We won’t allow this to be just brushed to the side and move on to the next case. He meant too much to his family. He meant too much to this congregation, to his college, to the place where he worked.”Allison Jean told the congregation at a prayer vigil that her middle son “did everything with a passion,” including serving the Lord.
“I can never give up because I know that Botham is singing with the angels, and I want to be in that choir,” she said. “I want to see my son. I want to look upon his face.”
When Botham Jean was born in 1991, his mother said, “God gave me an angel.”
While much of the national conversation focuses on race, she said Botham Jean “never saw color. He never saw race. He wanted all of us to unite, to be together.”
Mike Rawlings. Photo courtesy of City of Dallas
Dallas Mayor Mike Rawlings, who earlier met with Botham Jean’s family to express his condolences, stayed for the entire two-hour Sunday service.
At the end of the service, Rawlings told the congregation he came not in an official capacity but as a citizen, “wanting to soothe some of my hurt because the city of Dallas is hurting so bad.
“To be able to sing with you, to be able to pray with you, to be able to listen to this wonderful sermon was just what I needed because I feel like, as mayor, I’m in the perfect storm,” he said.
The mayor drew cheers when he agreed with Berry that “we all need to be like Bo.”
“God bless you,” Rawlings said as he wrapped up his remarks. “Let us pull together. We will be a better city once we know the truth and once we come together and heal.”
Tommy Bush, a retired executive minister, works with a small congregation in Romance, Ark., an unincorporated community about 20 miles west of Searcy.
Bush, 70, served as a professional mentor to Botham Jean his senior year in college and helped the accounting graduate land a job with PwC, formerly known as PricewaterhouseCoopers, in Dallas.
The two became close friends and worked together to support missions in St. Lucia and Kenya.
“His theology — his philosophy — was to get as good a job as he could and to make money to be able to give,” said Bush, who came to worship with the Dallas West church and comfort Botham Jean’s family. “He had great ideas for serving poor children and orphans in St. Lucia.”
Bush said he prays the charged officer knows Jesus.
“I just hope that she has the indwelling presence of Christ,” Bush said, breaking into tears, “because Botham will be the first one in line to give her a hug and welcome her home.”
(Bobby Ross Jr. writes for the Christian Chronicle.)
Asale Chandler holds a picture of her son, Yalani Chinyamurindi, who was murdered at age 19. Now, Chandler is a running for the Board of Supervisors in San Francisco. (Alex Leeds Matthews/California Healthline)
SACRAMENTO, Calif. — More than three years have passed since Asale Chandler’s teenage son was murdered in San Francisco. But Chandler said it feels as though it has been only three days.
The anguish doesn’t get better, said Chandler, a 55-year-old community activist from San Francisco at a recent rally. “It gets worse.”
Chandler’s 19-year-old son, Yalani Chinyamurindi, was one of four young black men who were shot and killed in January 2015 while sitting in a Honda Civic in the city’s Hayes Valley neighborhood. One man has been arrested in connection with the shooting.
Chandler prayed, protested and communed with other mothers — and brothers, sisters, aunts and uncles — who have lost their loved ones to violence.
The “Mothers Fight Back!” rally came amid ongoing unrest over the police shootings of unarmed black men, including Stephon Clark, who was killed in his grandmother’s backyard in Sacramento in March. His death sparked large-scale protests that blocked traffic and disrupted Sacramento Kings basketball games.
But attendees of the rally noted they were speaking out against violence of all kinds, not just police brutality. They said they took to the Capitol steps to grab the attention of lawmakers and journalists.
A poster commemorating Stephon Clark, who was killed by Sacramento Police in March, sits on the Capitol’s steps during the Mothers Fight Back! rally. (Alex Leeds Matthews/California Healthline)
A few, like Chandler, are running for public office. Others participated to support their loved ones and join in solidarity with other mothers.
“You do want to connect to a mother or a father who’s been through it,” Chandler said. She hasn’t found solace through therapy or medication, but said being around other mothers whose lives were also transformed by violence is “the true medicine.”
The rally was passionate, but it wasn’t as pugnacious as its name might suggest. The moms came bearing snacks, handcrafted posters and children’s books. They sang and said prayers.
Participants said they are facing a dire mental health crisis fueled by violence, trauma and uncertainty.
“It’s traumatic for all of us. … We’re scared to death. We don’t know what to do, we don’t know how to act,” said Leia Schenk, 40, a social services worker in Sacramento, who is close with Sahleem Tindle’s family. Tindle was shot and killed by BART police near the West Oakland BART station in January.
Asale Chandler’s son was murdered more than three years ago in San Francisco. At a recent rally, the community activist participated in a Hebrew “mother’s prayer” at the Mothers Fight Back! rally at the Capitol. (Alex Leeds Matthews/California Healthline)
Schenk said she struggles with the emotional fallout from the violence and fears for her children, particularly her two black sons. “It’s a helluva way to live,” she said.
Black children die from gun-related homicides at a rate nearly 10 times higher than that of white children, according to a 2017 study in the American Academy of Pediatrics. Another study published a few weeks ago showed that black men are at risk of being killed by police at a rate about triple that of white men.
The statistical differences are important, said Chet Hewitt, president and CEO of the Sierra Health Foundation, which awards grants to reduce health disparities.
However, the numbers don’t reveal the mental and physical pain that afflicts victims and their communities contending with violence, said Hewitt, who did not attend the rally.
“You are constantly on high alert, and you are constantly in a state of mourning,” said Cat Brooks, an Oakland mayoral candidate and a co-founder of the Anti Police-Terror Project.
Brooks, who has a 12-year-old daughter, attended the gathering to address the struggle many black parents encounter trying to protect their children from violence.
“Because there is no rhyme or reason to our people getting killed, that means there’s no one to tactically figure out how to avoid it,” said Brooks, 41. “We teach our children everything we can about how to stay alive.”
A poster commemorating Stephon Clark, who was killed by Sacramento police in March, sits on the Capitol’s steps during the Mothers Fight Back! rally.
That trauma, fear and uncertainty has measurable effects on health.
Community cohesion can help people heal from acts of violence, but violence can also erode that sense of togetherness, said Flo Cofer, director of state policy for Public Health Advocates, a nonprofit organization that works to address health disparities.
Many of the communities most affected by violence also face other physical and social challenges like poverty, hunger and educational obstacles, she said.
“That’s part of the reason why the violence is so devastating. This is happening in a place where trauma is the air they breathe,” Cofer said in a phone interview.
At the rally, the low-key gathering of approximately 50 people consisted mainly of women and children. Moms parked strollers under a tent while their former occupants munched on crackers or toddled on the Capitol steps.
As one little girl, dressed in flowery overalls and shimmery sandals, danced to the “Circle of Life” song, adults and older children, dressed in white, surrounded her, clapping to the beat.
When the mothers gathered for a Hebrew “mother’s prayer,” Chandler stood near the front with her arms stretched above her head.
She is running for the Board of Supervisors in San Francisco to address the violence in her Bayview-Hunters Point neighborhood. “I’ve seen nothing but yellow tape, and it messed me up so badly,” she said.
Yolanda Banks Reed led the prayer.
Banks Reed’s son was the young man who was killed nearly seven months ago near the BART station. She said she knows the mental toll will be lifelong.
“It’s a life sentence for a mother,” she said. “A mother should not lose her children.”