This Just In: Nicki Minaj Supports Obama

by | Sep 11, 2012 | Entertainment, Feature, Headline News | 3 comments

ATTENTION GRABBER: On Twitter, rapper Nicki Minaj was ecstatic to have drawn the attention of President Obama with her supposed endorsement of GOP presidential nominee Mitt Romney. (Photo: Christopher Macsurak/Wikipedia)

Well, good news: Nicki Minaj supports President Obama after all. Whew! That’s a relief.

Last week, you may recall, the twitterverse was all abuzz after the colorful rapper set off speculation that she was supporting Republican presidential nominee Mitt Romney. Her featured track on Lil Wayne’s latest mixtape caught the rapper sharing some puzzling lyrics that indicated she was casting her lots with the GOP. On Lil Wayne and Kanye West’s song “Mercy,” Minaj raps: “I’m a Republican voting for Mitt Romney/You lazy b***es is f***ing up the economy.”

Almost immediately, the world broke into an uproar attempting to decipher the eccentric rapper’s true intentions behind the cryptic verses. Rolling Stone magazine chimed in on the discussion when it raised the question of whether or not her words were a deliberate endorsement or just a provocative lyric.

But, this week, after President Obama was asked about the song and Minaj’s apparent endorsement of Romney, he told radio station WPYO-FM in Orlando, Florida, that he wasn’t so sure it was a Romney plug. “She likes to play different characters,” he said.

Minaj immediately jumped on the moment. In a tweet, she thanked Obama for understanding: “my creative humor and sarcasm,” then noted: “the smart ones always do …”

In the past the hip-hop star has been known to produce songs filled with controversial lyrics that many felt were for publicity and self-promotion. Rapper Talib Kweli agrees. In a tweet posted last week, he said, “I doubt Nicki seriously supports Romney. Her lyrics ain’t political. She just wants y’all to talk about her & she winning cuz it’s working!”

I particularly enjoyed another tweet from Kweli that helped tease out the irony in the apparent existential crises so many were experiencing after the Minaj mystery hit:

Taking Minaj seriously, Huffington Post contributor Kia Makarechi observed that, “Minaj is hardly the first hip-hop figure to take a stance on the election.” In fact, Makarechi added that a week earlier Jay-Z had presented a video to concertgoers at his Made in America Festival that highlighted President Obama encouraging everyone to vote in the upcoming election.

One pop star that is definitely not a Romney supporter is Black Eyed Peas leader will.i.am. A couple weeks ago at the Republican National Convention, Gov. John Kasich quoted the band in his speech. Kasich said:

You know, I don’t know about you … but I’ve got a feeling. I’ve got a feeling –- and it’s not just because I like the Black Eyed Peas –- I’ve got a feeling we’re about to elect a new president of the United States of America!

Unhappy with the musical reference and his band’s indirect connection with the RNC, will.i.am tweeted, “Hey Gov Kasich #Igotafeeling that Ohio needed the auto bail out…#unitedamericanotdivided let’s educate our youth #reachforthestars.”

The following day, will.i.am continued to fight back in an emotionally charged television interview with Marlow Stern in North Carolina, to discuss his support for the President at the Democratic National Convention.

In different ways, both will.i.am and Nicki Minaj proved their influence in the culture, not to mention the way that pop music, hip-hop, and the opinions of its artists have become an important part of today’s politics.

A Good Way to Remember 9/11

by | Sep 11, 2012 | Feature, Headline News | 1 comment

NEVER FORGET: President Barack Obama and First Lady Michelle Obama observed a moment of silence this morning on the South Lawn of the White House to mark the 11th anniversary of the 9/11 attacks. (Photo: Olivier Douliery/Newscom)

By the time more than a decade has gone by, most national calamities have faded intohistory, events to be marked but no longer acted upon. It’s different with 9/11.

The Islamic terrorist attacks of Sept. 11, 2001, still influence the United States’ politics, animate its military and fill its travelers with rage and chills. After sweeping commemorations on the 10th anniversary, the expressions of sadness and soul-searching have barely receded on the 11th anniversary today.

The occasion continues to challenge the nation.

The big challenge remains to be united, not divided, by the tragedy.

One way to use the moment as an inspiration for better things is to follow the suggestion of a Newport Beach-based group to make each Sept. 11 “a day of charitable service and doing good deeds.” The nonprofit organization MyGoodDeed promotes the idea, and says millions of Americans participate each year.

The roots of 9/11 Day are nonpartisan. It has been supported by President George W. Bush and President Obama, and its founders, David Paine and Jay Winuk, were spurred by the loss of Winuk’s brother Glenn, an attorney and volunteer firefighter who was among the 3,000 people killed in the World Trade Center.

The website 911day.org has information, including how to sign up for local volunteer efforts (which don’t necessarily require volunteers to be available today).

For the families who lost loved ones, the memory of 9/11 is acute every day, and they deserve special consideration on the anniversaries.

With that in mind, the directors of the National Sept. 11 Memorial and Museum decided that this year’s ceremonies at the site of the World Trade Center would not include speeches by politicians but instead would feature only a reading of victims’ names by relatives.

Naturally, the effort to rid the largest 9/11 commemoration of politics has drawn charges that the organizers are playing politics in retaliation for some New York-area elected officials’ criticism of the memorial foundation.

This points up the difficulty of unlinking 9/11 and politics.

While that memory no longer dominates voters’ thoughts, a poll showed 37 percent of voters still consider terrorism and security to be “extremely important” issues in the presidential election, not too far behind the 54 percent who give the economy and jobs such marquee billing.

Thus, earlier today Obama participated in a memorial service at the Pentagon and held a moment of silence at the White House. Mitt Romney will speak at the annual conference of the National Guard. The tug of war over the legacy of 9/11 continues.

The attacks can hardly be compared with any other national tragedy and scandal. But it is worth noting that the direct and emotional effects of many historical events had passed by the 11th year after. Think of the resonance of the John F. Kennedy assassination by 1974, the Watergate scandal by 1985, or the Challenger shuttle explosion by 1997.

Sept. 11, 2001, though, continues to reverberate on Sept. 11, 2012. It continues to move and challenge Americans. For those motivated to rise above the politics of the moment, calls to service such as 9/11 Day offer a way.

Reprinted from The Los Angeles Daily News, McClatchy-Tribune Information Services. Used by permission of Newscom.

Lecrae’s Balancing Act: Religion, Race, and Holy Hip-Hop

by | Sep 10, 2012 | Entertainment, Feature, Headline News | 6 comments

REFORMED MIX: Rapper Lecrae inspires both praise and debate with his blend of solid beats and Reformed theology.

With the release of his new album, Gravity, earlier this month, Lecrae is growing in popularity as a hip-hop artist among audiences Christian and non-Christian, black and white. The Associated Press, among others, praised the album, saying, “Lecrae delivers a strong piece of work. He’s not afraid to rap about his past mistakes, supplying inspirational rhymes filled with Christian values backed by well-produced secular hip-hop beats.”

Lecrae (his full name is Lecrae Moore) stands at the intersection of two contrasting cultures: the urban vibe of historically black hip-hop and the theological leanings of the historically white Reformed tradition with its roots in Calvinism.

It’s a cultural mix common in Holy Hip-Hop, says author and “hip-hop theologian” Efrem Smith. Holy Hip-Hop artists often appear in front of white evangelical audiences and receive support from white Reformed pastors like John Piper and Mark Driscoll (who have both interviewed Lecrae). But the artists themselves tend to be young black men from inner-city backgrounds who ironically struggle to find an audience among urban youth.

The reason for that, Smith argues, is because the African American church has too often rejected hip-hop culture and because urban youth sometimes dismiss Holy Hip-Hop as inferior to secular hip-hop music.

“Lecrae and Reach Records are the main reason why Holy Hip-Hop is growing in popularity in urban American and African American communities,” Smith said in an interview with UrbanFaith. “Put the Christian stuff aside for a minute; Lecrae is more gifted and talented than many artists being pushed by secular companies today.”

Lecrae’s Scripture-packed music hits a variety of urban issues, like fatherlessness, drug addiction, and violence. Lecrae himself was raised by his mother in the inner city of Houston and was involved in gang activity before his conversion at age 19. He went to a black church when he first became a Christian, but later visited a white Reformed congregation and was attracted to their take on the Bible.

But as Lecrae said in a video produced by The Gospel Coalition, “To drop Calvin’s name (in the black community) is to drop a curse word.” The Reformed tradition has historical links to racism in the U.S., going back to Calvinists who used their theology to justify slavery.

For that reason, Smith cautioned Holy Hip-Hop artists against depending solely on Reformation theology (which he wrote about in a blog post). Rather, he said, they need to draw upon other theologies that address the concerns of the oppressed, like liberation theology, reconciliation theology and missional pietism, to speak a prophetic message. Smith suggests that’s one area where Lecrae could grow musically, although he likened this constructive critique to criticizing LeBron James’s basketball skills.

“He does a great job of talking about individual sin and individual responsibility and the importance of accepting Jesus Christ as Lord and Savior and living by the Holy Spirit,” Smith told UrbanFaith. “What I’d like to see him do more is raise the systemic issues — the corporate issues of sin and injustice in our country and the world — and point to kingdom justice and mercy to deal with these corporate sins.”

For Lecrae, the Reformed tradition describes how he interprets the Bible, and his adoption of that theology is a way to bridge the racial divide.

“I don’t feel like I’m under theological imperialism or whatever,” Lecrae said in a video produced by The Gospel Coalition. “I feel like I’m in search of truth, and I’m going to get it wherever I can find it. And I feel like I am in some senses a contextual ambassador, a cultural ambassador, and I do want to bridge those gaps and tear down those walls.” Check out the video below.

What do you think of Lecrae’s music and Holy Hip-Hop?

In the Zone: Geoffrey Canada Is Changing the Odds in Harlem

by | Sep 7, 2012 | Feature, Headline News | 2 comments

SCHOOL REFORMER: Harlem Children’s Zone founder Geoffrey Canada believes under-resourced communities, where the odds are stacked against kids, must be changed to give their young people the same shot at success as kids in more privileged communities. (Photo: Tom Fitzsimmons/Center for Public Leadership/Wikipedia)

“There are many places in our nation that we have allowed to become areas of hopelessness,” said educator and activist Geoffrey Canada last month at the Willow Creek Global Leadership Summit. “Despair rules and young people who grow up there have no way of knowing right from wrong.”

Canada, the founder and CEO of the Harlem Children’s Zone, told Willow Creek ministry leader Nancy Beach that youth become “contaminated” with negative values and principles that must be counteracted. It’s a message he’s been proclaiming in New York and now around the nation for more than twenty years.

Perhaps you’ve seen Canada discussing education on television. He was prominently featured in the controversial 2010 documentary Waiting for Superman, which took a hard look at the tenuous condition of American public education. These days when any serious conversation about public schools turns toward the topic of real solutions, it’s difficult not to reference Canada’s name and work.

In inner cities where overcoming the odds is the only way for children to achieve success, Canada contends that the odds need to be changed. This conviction, coupled with a waiting list for the after-school and summer youth programs Canada directed through the mid-1990s, convinced him to scrap a model social services organization in favor of what The New York Times Magazine calls “one of the biggest social experiments of our time.”

As we begin a new school year, and our nation’s system of public education continues to falter, it’s worth taking a look at Geoffrey Canada’s efforts as a case study on what might be possible if we’re willing to work hard, think innovatively, and put our children first.

The Great Experiment

Founded in 1997 as a corporate reorganization of the Harlem-based Rheedlen Centers, which ran various after-school, violence-prevention, and summer youth programs for 500 children with a $3 million annual budget, Harlem Children’s Zone has embraced a mission to prove that poor children, especially poor black children, can succeed in big numbers. Success means good reading scores, grades, and graduation rates for average students, not just the smartest or most motivated or the ones with involved parents.

The catalyst for Canada’s changed approach was a perpetual waiting list at Rheedlen. Canada became dissatisfied that no matter how many children his centers served, their services merely treated symptoms of far deeper social ills for hundreds of children while thousands went unattended every day.

He was also frustrated with an “apartheid” type of school district where kids living below 96th Street were super achievers and kids above 96th Street chronically underperformed. Grappling with the disparity, he wondered whether it’s even possible to transform the system so that success might become the norm for Harlem too.

INVESTING IN LIVES: Canada (left) works with students in a Harlem Children’s Zone classroom. “We can’t afford to lose another generation,” he says.

Fueled by the belief that individual children will do better if the children around them are doing better, Canada set out to prove that success can indeed become normalized. Unapologetically, HCZ is a social experiment designed to amass evidence that demonstrates how to equalize the playing field so that poor children perform on the same level as middle-class children. Canada foresees a day when, “This isn’t an abstract conversation anymore. If you want poor children to do as well as middle-class children,” to become “typical Americans” who can compete for jobs, “we now know how to do it.”

According to the Times Magazine, “If [Canada is] right, the services he will provide will cost about $1,400 a year per student, on top of existing public-school funds. The country will finally know what the real price tag is for poor children to succeed.”

In 2005, U.S. News & World Report described Canada as having “the street walk and Harvard talk.” That combination generates enough credibility to be given a legitimate shot at making his experiment work.

Holistic Programming, Tightly Networked

Geoffrey Canada’s political philosophy is both liberal and conservative, meaning he believes the economy systematically disfavors poor people no matter how hard they work, but he also believes poor parents need to raise their children better. His solution is a holistic approach that invests in traditional services such as public schools, day care, and after-school programs to remedy structural inequities, while also teaching parenting and life skills to enhance personal responsibility.

None of the Zone’s programs, by themselves, is unique. What is unique is how they create an interlocking web of services designed to nurture poor children in a particular neighborhood from birth through college. The Cleveland Plain Dealer describes HCZ’s distinctive this way: “The Zone is a network of tightly connected initiatives. … What sets them apart is the unifying vision Canada has imposed, creating a single, womb-through-college cocoon for thousands of poor kids … and fierce determination to achieve measurable outcomes.”

Each individual initiative fits into an expansive strategy that meets different needs differently. There’s no one right, cookie-cutter formulation for what every individual child needs. Instead, HCZ offers a panoply of services, including:

• Harlem Gems, a computer-based, pre-kindergarten program teaching Hooked on Phonics

• Employment and Technology Center

• TRUCE after-school program for teens

• Family Support Center and foster care alternatives

• Baby College co-ed class for pregnant parents

• Promise Academy charter school

All of HCZ’s programs are geographically located within a 100-block area of Central Harlem, a neighborhood characterized by a poverty rate of nearly 50 percent and foster-care placement rates among the highest in New York City. The 10,000 children living within this community Canada describes as “my kids,” and his goal for them is “fairness … just give my kids a fair shot.” Once they have completed college, “they’re as equal as anybody else, and they’ll be able to fend for themselves.”

Four Pillars

Harlem Children’s Zone rests its various program initiatives on four pillars.

1. Rebuild the community from within by developing indigenous leaders who already live in the neighborhood. “Mostly we found that to change a block, you had to get between 10 and 20 percent of the people engaged.” Hope spreads and negative elements move elsewhere.

2. Start early and never stop. Provide services from before birth through prenatal parenting classes and continuing through the completion of college. “Our theory is you never let the kids get behind in the first place.”

3. Think and plan big. Overwhelm the negative with positive influences. Make success and hard work normative.

4. Evaluate relentlessly. HCZ holds 1,300 full and part-time employees accountable to predetermined results. “If you took a salary to deliver an outcome and you didn’t deliver the outcome, you can’t stay here in the organization.” All programs have ten-year business plans with goals, targets, and timetables.

Measurable Results

Canada asks no less than 15 years from stakeholders to demonstrate that HCZ’s approach actually works, calling quick fixes to entrenched social problems “pipe dreams.” In exchange, he promises a rigorous reporting and evaluation methodology to track progress and identify program weaknesses.

His management style runs the non-profit like a business and treats philanthropists like venture capitalists. The HCZ business plan focuses on business-oriented ideas like “market-penetration targets” and “new information technology applications” and a “performance-tracking system.”

The Zone regards clients as “customers” and outreach as “marketing.” Administrative staffers wear suits; every meeting starts on time; and reports, budgets, and evaluations flow constantly.

HCZ focuses its energies and resources on what it can control — namely excellent supportive services for children — and not issues beyond their control such as adult marriages and underemployment. Then it recruits relentlessly to register its target market — the most “at-risk” youths in the neighborhood — through door knocking, fliers, sign-ups, raffles, prizes, and give-a-ways (even “bribes”); and promises to deliver excellent results. For example, HCZ called its first charter school Promise Academy because, “We are making a promise to all of our parents. If your child is in our school, we will guarantee that child succeeds. There will be no excuses. … If you work with us as parents, we are going to do everything — and I mean everything — to see that your child gets a good education.”

HCZ’s educational philosophy emphasizes both testing and accountability. They work within the existing public school system while simultaneously opting-out by starting two charter schools. HCZ’s charter schools operate a longer school day, from 8 a.m. – 4 p.m., with supplementary after-school programs until 6 p.m.; and their academic years extend into July. HCZ has met resistance from the Teachers Union because, even though charter school teachers get paid more than union teachers, they work longer hours, a full 12 months a year, and without the possibility of tenure.

The Zone supplements its own service offerings by partnering with parents, residents, teachers, and other community stakeholders to create a safe, nurturing environment that extends beyond its programs. By collaborating with churches, parks, local businesses, and schools, HCZ advocates for education reform, economic development, and crime reductions while proactively rebuilding the neighborhood.

The Challenge of Fatherlessness

The issue of fatherlessness is deeply personal for Canada, both as a central subplot in his own “against the odds” story and as a driving factor in the culture the Zone seeks to overcome. Canada tackles the subject specifically in one of his books, Reaching up for Manhood: Transforming the Lives of Boys in America (Beacon Press 1998).

Raised in the South Bronx by a single mom with four children, Canada’s father left when Canada was only 4. His mother supported them through a combination of odd jobs, welfare, and food donations. He found solace, and trouble, in the streets as a teenager — drinking, smoking pot, and resolving conflicts with his fists. But mom’s work ethic rubbed off, as he secured a factory job after school and ultimately earned a scholarship to attend Bowdoin College, where he majored in psychology and sociology. He then went on to earn a master’s in education from Harvard.

Canada speaks with conviction about the need to “father the fatherless” in part due to his own experience, but also because of the degree to which the absence of fathers has ravaged his community. “It is so much more dangerous for boys today because there aren’t any role models around for them. There’s some 15-year-old telling a 12-year-old what it means to be a man, and these children are really growing up under so much stress.”

Compounding matters is a cultural environment that “preaches anarchy.” Despite a rich tradition within the African American community of music that “always tried to lead us to the light … [and] get us through the tough times,” the current generation of hip-hop stars espouse “a message that is leading us to destruction. The message is, ‘Go out and do things that will destroy you, that will get you locked up in jail, that will ruin your life, that will ruin your relationships, that will estrange you from your kids.’ That’s what this music is preaching. And we’ve never had any music like that in our history before. … The street isn’t driving the music anymore. The music is driving the street.”

The two-fold solution, Canada contends, begins by reconnecting young boys to men in meaningful, long-term relationships that he calls, “loving men and not just mentors.” Mentors are needed, “but mentors do not replace a responsible adult who loves you, who disciplines you, who’s there when you’re afraid at night, who’s there to really talk to you about school and work. That’s what young boys need, and we have to figure out a way to get uncles and cousins and other folks re-involved with these young people for long periods of time so these boys have role models on what it means to be a man.”

For kids who lack a father’s love, these “re-involved” adults must “not only give them the good, solid, love, and support they need, but the tough love that says to them that you’re going to be held responsible, but I’m going to help you, I’m going to hold your hand; I’m going to make sure that when you are crying, there’s someone wiping those tears out of your eyes, picking you up and saying you can do it, try again.”

Only then will boys get messages contradicting pop and street culture values about sex, alcohol, tobacco, clothing, sneakers, and other “stuff that means absolutely nothing when we really look at what it means to be a caring, responsible father, a real responsible adult in today’s society.” What really matters are values like working hard, saving money, and investing in education. There are no “quick and easy” shortcuts, just hard work over a long time modeled for boys by grown men who are willing to take them by the hand and live life together.

The second piece of the strategy is teaching boys necessary skills to care and nurture children as fathers. Canada argues that if a dad is uninvolved in a child’s first three months, meaning not directly supporting, interacting, and bonding with the child, then that father is able to leave without feeling like his abandonment of the child is a big deal. But a boy who hasn’t had a fathering role model lacks basic skills for bonding with children. Worse, they have to overcome street culture biases by insisting that poor boys and girls refrain from exploitative sexual relationships, and redefining manhood to include nurturing as well as providing. To this end, HCZ’s Baby College intentionally works with both pregnant mothers and fathers.

Challenges to Replication

VISION CASTING: Canada during his interview at the Willow Creek Global Leadership Summit in August.

Over the years, many groups and individuals have studied Geoffrey Canada’s work with the intention of duplicating it in their own cities. But Canada identifies three main challenges to replicating the Harlem Children’s Zone model in other communities. The first, and most fundamental, is finding the right leadership. An appropriate leader is someone whom the community and donors are going to hold accountable while giving that person the authority to hold others accountable. “This won’t work with a collaborative of equal partners.”

Second, groups and individuals must have the discipline and resolve to stay true to the four pillars, including: empowering indigenous leadership to own the transformation process; embracing large and scalable strategies; adopting a long-term, comprehensive, birth through college service commitment; and evaluating and improving performance constantly.

Finally, group leaders must mobilize and sustain the commitment of staff, volunteers, community stakeholders, funders, and residents.

Staying the Course

Back at Willow Creek, Nancy Beach engaged Canada in a wide-ranging conversation on faith and leadership that offers additional insight into his way of thinking and the things that have made him successful.

“I grew up in the ’60s and lost faith in the church because the church wasn’t making a difference in the world around me,” he said. But his grandmother taught him a profound lesson. “She told me, ‘It’s easy to have faith when everything is going great, but the real test of faith is when you’re faced with something where only your faith will keep you believing in God.’”

It’s evident that Canada has taken his grandmother’s words to heart as he goes about the work of transforming education in America. “I’ve never lost this sense that we can test it, but in the end if you have faith, it will pull you through anything.”

Sources

+ Harlem Children’s Zone website: www.hcz.org
+ Sam Fulwood III, Bob Paynter and Sandra Livingston, “Central Harlem program combines leadership, commitment to rebuild a community,” Cleveland Plain Dealer (Dec. 13, 2007)
+ Chester Higgins, Jr., “Vision,” New York Times (June 7, 2006)
+ Anderson Cooper, “Stop Snitching,” 60 Minutes (April 22, 2007)
+ Deborah A. Pines, “America’s Best Leaders: Thriving in the Zone,” US News & World Report (Oct. 31, 2005)
+ Paul Tough, “The Harlem Project,” New York Times Magazine (June 20, 2004)
+ Transcript, “Moving Toward Manhood,” The News Hour with Jim Lehrer (Jan. 20, 1998)
+ Felicia Lee, “Being a Man and a Father Is Being There,” New York Times (June 18, 1995)

Obama Lets Others Outshine Him in Charlotte

by | Sep 7, 2012 | Feature, Headline News |

SHREWDLY CELEBRATING: President Barack Obama shrewdly let his wife Michelle shine at the Democratic National Convention. (Photo: Mary F. Calvert/Newscom)

Democrats nominated President Barack Obama for a second term at their convention in Charlotte, North Carolina, this week, but the consensus among pundits was that his wife Michelle Obama and former President Bill Clinton outshone him in their speeches. Was his by design a more modest speech than those he delivered in 2008 to reflect the chastening of the economic crisis that has defined his tenure? It sure seemed so, as he compared himself to Depression-era president Franklin D. Roosevelt and quoted Abraham Lincoln, who said, “I have been driven to my knees many times by the overwhelming conviction that I had no place else to go”?

Speaking of nowhere to go but God, there was a tussle Wednesday afternoon over the fact that the word God initially didn’t appear in the Democratic platform this year. A line about Jerusalem being the perpetual capital of Israel disappeared as well. Just before Bishop Vashti Murphy McKenzie prayed the invocation, Los Angeles Mayor Antonio Villaraigosa had to ask three times for a floor vote to amend the platform to reinsert these references. Then, Villaraigosa clearly overrode a divided final vote to affirm the changes, which gave the Democrats their own Clint Eastwood moment.

Plenty of speakers talked about God, however, including United Methodist pastor and U.S. Rep. Emanuel Cleaver (D-Missiouri), who went off-script Wednesday and began preaching a passionate mini-sermon. “Hope is the motivation that empowers the unemployed. … It is our hope and faith that moves us to action,” Cleaver shouted. “As long as the God of Abraham, Isaac, and Jacob sits on the throne of grace, Mr. President, hope on!”

Speaking of shouting, the convention opened with a lot of that Tuesday, most notably from Newark, New Jersey, Mayor Cory Booker. “It is our most fundamental national aspiration – that no matter who you are, no matter what your color, creed, how you choose to pray or whom you choose to love, that if you are an American — first generation or fifth– one who is willing to work hard, play by the rules, and apply your God-given talents, that you should be able to find a job that pays the bills,” Booker yelled as he introduced the party platform.

As to the platform itself, support for same-sex marriage was included for the first time and language about keeping abortion “safe, legal, and rare” is gone. The drumbeat championing “choice” over Republican oppression of women’s bodies resounded from the first speaker to the last. Juliet Lapidos of The New York Times noticed and so did Michael Sean Winters, a blogger for The National Catholic Reporter. In a column at CNN, Winters said the Obama campaign has given up on courting moderate, white, working class voters who are primarily concerned about the economy. Instead he is “re-litigating the culture wars he promised to salve.” Even Comedian Jon Stewart’s Daily Show produced a bit about the party of inclusion not being so inclusive when it comes to gun-toting, God-fearing, anti-science Evangelicals.

New York City pastor and councilman Fernando Cabrera (D-Bronx) told CBN News that he was at the convention to debate the platform change regarding same-sex marriage. “I see myself as a reformer, and I’m hoping that we can put enough pressure (on the party),” Cabrera said. Other Christians were there to offer non-partisan prayers. Bishop Vashti Murphy McKenzie, Rev. Gabriel Salguero, and Blood:Water Mission founder Jena Lee Nardella were among those offering a sweet aroma of prayer amidst the partisan preaching. And Sister Simone Campbell of the Nuns on the Bus delivered a short but impassioned speech about the potential dangers of Republican congressman and vice presidential candidate Paul Ryan’s “immoral budget” and why “our faith strongly affirms that we are all responsible for one another.”

As to those stunning speeches delivered by First Lady Michelle Obama and former President Bill Clinton, Obama’s was notable for its passion and clarity and for the heart-warming story of the Obamas’ humble beginnings, but also for the fact that Mrs. Obama’s autobiography excluded any mention of her ever having held a job. Instead she described herself as “Mom-in-Chief.” Clinton’s was widely regarded as being so far above others in its rhetorical skill and specificity that even right-leaning pundits conceded he gave Obama the boost he needed, which brings me back to my original point, and that is that the president may not be Bill Clinton, but he is a shrewd politician nonetheless. Just ask Hillary.

What do you think?

What were the high points and low points of the Democrats’ big party?

What the Democrats Won’t Tell You

by | Sep 5, 2012 | Feature, Headline News | 1 comment

NO LOOKING BACK: Democratic delegates and supporters waved “Forward” placards at the Time Warner Cable Arena in Charlotte, North Carolina, on Sept. 4, the first day of the 2012 Democratic National Convention. (Photo: Robyn Beck/Newscom)

The contrast in diversity was striking on the screen.

The sea of red, yellow, white, black, and brown faces at the Democratic convention in Charlotte last night compared to the sea of white with black and brown specks at the Republican event last week in Tampa. It’s like watching color TV vs. black and white.

But is it really?

Nowadays we talk about red (Republican) and blue (Democratic) as code for conservative and liberal, but as the Democrats take their turn this week and re-nominate the first African American POTUS, I wonder how many black Democrats know their party’s history is much redder than the GOP when it comes to black people and other minorities. In fact, the DNC’s founding fathers would be red with rage that Barack Obama is the party’s leader.

You certainly wouldn’t know this by viewing the DNC’s website on your computer. The opening paragraph of the African American section reads:

“For decades, Democrats have stood with the African American community in the struggle for equality and the enduring struggle to perfect our nation itself.”

Really?

The section about the party’s history reeks with campaign spin:

“For more than 200 years, our party has led the fight for civil rights, health care, Social Security, workers’ rights, and women’s rights. We are the party of Barack Obama, John F. Kennedy, FDR, and the countless everyday Americans who work each day to build a more perfect union.”

This is followed by a timeline with the entry being 1920.

C’mon now. Your official founding date is 1792, making the Democrats the nation’s oldest political party, yet your timeline begins in 1920? Is it because you are also the party of President Andrew Jackson that promoted the bloody takeover of Indian lands and the expansion of slavery? Is it because you are the party of President Andrew Johnson, the Confederate who during Reconstruction championed laws leading to Jim Crow that re-shackled black freedom for decades after the Civil War?

I was reared in a Democratic household in Brooklyn, New York, to parents who were union loyalists. My initial DNC history reached only as far as FDR and the New Deal. But as I came of voting age I sought the backstory for myself. In a word, it is racist.

The party of Obama had for centuries championed a laundry list of oppressive policies that have led to the tragic disparities and the areas of health, wealth, education, housing, and incarceration rates that continue to plague the African American community today. However, that revelation then didn’t stop me from voting my interest such as, helping David Dinkins to become New York’s first black mayor in 1990.

The truth before 1920 and after is easily accessible via several legit Web sites. Of course Republicans pointed this out themselves in 2008, no doubt as a way of throwing stones at then-Sen. Obama’s magical run for the White House.

What’s curious is why the DNC doesn’t openly embrace its full history — that the party that once championed slavery has produced the nation’s first African American president. Wouldn’t that show how far the party has led nation, though there’s still a ways to go? Wouldn’t that illustrate “change we can believe in,” and progress “forward?” Wouldn’t that show respect for blacks, a constituency that is supposed to be highly valued?  DNC leadership obviously decided on the history revision. Where are the black Democratic leaders on this? Where are the whites who are supposed to be progressive?

For me, it shows that both parties share a common problematic history on the issue of race. One doesn’t want to hear about it, while the other doesn’t want to talk about it. This hasn’t changed much over the years. People have just switched sides and traded names.

Real change would be seeing a sea of colorful faces at both conventions, and two parties focused on meaningful policies rather than spin. I don’t expect it to happen in my lifetime, though.

But then again, I said the same about a black man becoming President of the United States.

Democrats Launch ‘Inclusive’ Convention

by | Sep 4, 2012 | Feature, Headline News |

Following a whirlwind of Republican speeches and surprises in Tampa, the Democrats launch their national convention tonight in Charlotte, North Carolina, with a lineup that includes a musical performance by Ledisi, a tribute to President Jimmy Carter, a speech from First Lady Michelle Obama (along with appearances by her brother Craig Robinson and sister-in-law Maya Soetoro-ng), San Antonio Mayor Julian Castro delivering the first keynote from a Hispanic, an appearance by African Methodist Episcopal  Bishop Vashti McKenzie, and a benediction by Jena Lee Nardella, founder and executive director of Blood: Water Mission.

In a roundup on people praying at the convention, CNN’s religion editor Dan Gilgoff says Nardella is important because she “represents the young evangelical demographic that the Obama campaign is targeting in this election, knowing that older evangelicals are largely locked up for Republican presidential nominee Mitt Romney.” Gilgoff says McKenzie, who prays the invocation on Wednesday, is significant because she is an Obama campaign co-chair and “the first woman elected bishop in the AME Church, the country’s oldest black religious denomination.”

Before the convention even got underway, “thousands of Christians converged in Charlotte on Sunday to repent and pray for revival in the face of what they see as a ‘national crisis,'” The Christian Post reported.

But did they pray for more prose and less poetry?

In an Associated Press op-ed, veteran reporter Michael Oreskes says Romney has the easier task this election season. “He gets to campaign in poetry. But Obama must now explain the governing prose of the last four years,” said Oreskes. Need proof? “The last president to win re-election with unemployment over 8 percent was Franklin D. Roosevelt,” he said.

As to tonight’s historic keynoter Julian Castro, in 2010, he reportedly told The New York Times that affirmative action helped pave the way for the success he and his twin brother ( a Texas state representative) have enjoyed. “Joaquin and I got into Stanford because of affirmative action. I scored 1,210 on my SATs, which was lower than the median matriculating student … But I did fine in college and in law school. So did Joaquin.”

Speaking of inclusion, Democratic National Committee Chairwoman Debbie Wasserman Schultz told CBN News that the convention “is going to be the most inclusive, participatory, open-to-the-public affair of any presidential nominating convention in history.”

But will it be friendly to conservtive Democrats?

CBN asked Shultz if the DNC’s new party platform affirming same-sex marriage might alienate them. “Applying the law equally — whether you’re talking about marriage or anything else — is not a political issue. It’s a values issue,” said Schultz. She went on to say that religious institutions’ treatment of marriage is “a separate issue.”

What do you think?

What do you want to hear from the Democrats this week?

Correction: The Jimmy Carter video was not a tribute, but videotaped remarks by the former president. PBS commentators reported that Carter was not invited to speak in person at the convention. 

The GOP’s Multi-Racial Convention Stage

by | Aug 31, 2012 | Feature, Headline News | 1 comment

IN LIVING COLOR: Republican congressional candidate and Saratoga Spring, Utah, mayor Mia Love addressed the second session of the Republican National Convention on Tuesday night in Tampa, Florida. She was among several leaders of color to take the stage. (Photo: Mike Segar/Newscom)

The stage of the Republican National Convention that concluded in Tampa last night was a lot more colorful than the floor, at least when it came to skin color (and Clint Eastwood’s odd performance). With speeches by African Americans, Indian Americans, and Hispanic Americans, one might have thought the GOP was the party of color. But, Baratunde Thurston, author of How to Be Black, was in Tampa reporting for WNYC and Yahoo News, and decided to count how many black people were actually in attendance. He curated his count under the Twitter hastag #negrospotting. (That apparently got conservative fire-brand Michelle Malkin fired up.) His last count, reported this morning, was 238 African Americans among the 5,000+ attendees.

Condoleezza Rice

The high point among speakers of color, at least according to an unscientific survey of my journalist-heavy Twitter feed, was former Secretary of State Condoleezza Rice, who gave a hard-hitting foreign policy speech Wednesday night. Even those who didn’t care for the substance of Rice’s speech conceded that her delivery was impressive, perhaps even presidential. “When the world looks to America, they look to us because we are the most successful political and economic experiment in human history. That is the true basis of ‘American Exceptionalism,'” said Rice. “The essence of America — that which really unites us — is not ethnicity, or nationality or religion — it is an idea — and what an idea it is: That you can come from humble circumstances and do great things.”

Artur Davis

Former Democratic Representative from Alabama Artur Davis said we should have known better than to have been seduced by the hype surrounding Barack Obama back in 2008. “Do you know why so many of us believed?” said the former Obama supporter. “We led with our hearts and our dreams that we could be more inclusive than America had ever been, and no candidate had ever spoken so beautifully. But dreams meet daybreak: the jobless know what I mean, so do the families who wonder how this Administration could wreck a recovery for three years and counting. So many of those high-flown words have faded.”

Jeb Bush

Jeb Bush, the one-time Florida Governor whose wife is Mexican American, defended his brother George W. Bush’s record and talked passionately about educating children of color. “We need to set high standards for students and teachers and provide students and their parents the choices they deserve. The first step is a simple one. We must stop pre-judging children based on their race, ethnicity or household income,” said Bush. He then highlighted what he said are Florida’s achievements in improving academic performance, particularly for students of color. “Here in Florida in 1999, we were at the bottom of the nation in education. For the last decade, this state has been on a path of reform,” he said. Among African-American students, Florida is ranked fourth in the nation for academic improvement, among low-income students, the state is third, among students with disabilities, it is first, and, among Latino students, “the gains were so big, they required a new metric,” Bush said.

Susana Martinez

New Mexico Governor and former Democrat Susana Martinez delivered a rousing speech noting her own ethnic “first.” “As the first Hispanic female governor in history, little girls often come up to me in the grocery store or the mall. They look and point, and when they get the courage, they ask ‘Are you Susana?’ and they run up and give me a hug,” said Martinez. “It’s in moments like these when I’m reminded that we each pave a path. And for me, it’s about paving a path for those little girls to follow. No more barriers.”

Mia Love

Up-and-coming U.S. Congressional candidate and mayor of Saratoga Springs, Utah, Mia Love called President Obama’s version of America “a divided one — pitting us against each other based on our income level, gender, and social status.” She said the story of the American Dream is one “of human struggle” that has “been told for over 200 years with small steps and giant leaps; from a woman on a bus to a man with a dream; and the bravery of the greatest generation, to the entrepreneurs of today.” Love, like Mitt Romney, is also a Mormon.

Nikki Haley

South Carolina Governor Nikki Haley defended her state’s controversial immigration law, calling it “innovative.” Said Haley, “We said in South Carolina that if you have to show a picture ID to buy Sudafed and you have to show a picture ID to set foot on an airplane, then you should have to show a picture ID to protect one of the most valuable, most central, most sacred rights we are blessed with in America — the right to vote. And what happened? President Obama stopped us.”

Throwing Peanuts and Racial Slurs

On the convention floor, meanwhile, a couple delegates made headlines for throwing peanuts at a black CNN camerawoman and saying, “This is what we feed animals.” Patricia Carroll, the camerawoman, was reticent about the incident, telling Journal-isms it could have happened anywhere, including the Democratic convention, but she was not surprised it happened in Tampa. “This is Florida, and I’m from the Deep South,” she said. “You come to places like this, you can count the black people on your hand. They see us doing things they don’t think I should do.”

BeBe Winans’s “Bipartisan” Gospel Moment

Even PBS’s news anchors seemed to enjoy gospel singer BeBe Winans’s stirring rendition of “America, America.” Winans, who performed on the final night, told Essence magazine that he saw his reportedly unpaid participation in the convention as a display of bipartisanship. He was not unaware of how controversial it would be for him to sing there, he said. “The RNC realized this was something that could work to their advantage and I realized there is a master plan here,” remarked Winans. “And so my message to them and to the world is that we are all Americans before we are a part of any political party. It’s so simple and yet we make it so difficult.”

True. But, of course, by definition political conventions are neither the time nor place for bipartisanship. Rather, they are an occasion for creating a narrative for what each party believes America should truly be. And this party clearly wanted to be perceived as embracing a multi-racial future. The questions is: were voters convinced?

The Nominees

Oh, and in case you were wondering, former Massachusetts Governor Mitt Romney accepted the Republican nomination for president and Wisconsin Congressman Paul Ryan agreed to be his VP, if the people so choose.

Update 9/2: Baratunde Thurston clarified his post: “The final final count is in, and I spotted 238 Negroes during the RNC, 239 if I count seeing my own reflection in various mirrors and windows. I estimated no more than 60 of those to be authenticated GOP delegates or party members. It turns out the actual number of black delegates was 46.”

What do you think?

What were the high and low points of the GOP Convention?

Does D’Souza’s Anti-Obama Film Go Too Far?

by | Aug 28, 2012 | Feature, Headline News | 24 comments

With The King’s College president Dinesh D’Souza’s documentary 2016: Obama’s America a runaway success after its first weekend in nationwide release, UrbanFaith sent yours truly to the theater to see why people are flocking to this film. I went with considerable trepidation, expecting a poorly produced Michael Moore style piece of political propaganda. Instead, I got a visually compelling film produced by Gerald Molen, the Academy Award-winning producer of Jurassic Park and Schindler’s List.

I was surprised when the film opened, not with President Obama, but with D’Souza’s own story of emigrating from India to the United States for college. He highlights cultural influences he has in common with the president to demonstrate an intimate understanding of the anti-colonial forces that he says shaped Obama’s father and explain the president’s policies.

It’s an idea worth exploring, but beginning with the allegation that President Obama returned a bust of “lifelong colonialist” Winston Churchill to Great Britain soon after taking office and ending with a barbed-wire bound Middle Eastern map of what he calls “The United States of Islam,” he oversells his vision.

For example, as ABC’s Jake Tapper deftly explains, there were two Churchill busts in the White House, one that was on loan for the duration of the George W. Bush presidency and another that is on display in the president’s private residency. (For more fact-checking of the documentary, here’s the Associated Press and Slate’s Dave Weigel.)

D’Souza asserts that President Obama’s 2004 speech at the Democratic National Convention would have played well in a room full of Republicans. He says the president was voted in on hope and because Americans wanted to vote for the nation’s first Black president and against our own racist past. “The reason he’s in the White House is because of his race, his blackness,” D’Souza says.

He asks what Obama’s dream is. Is it the American dream, Martin Luther King Jr.’s dream, or someone else’s dream? Shored up by the armchair diagnosis of a psychologist and conversations with relatives and friends of Obama’s parents, D’Souza concludes that Obama’s dream is the radical collectivist dream of his absentee father, who, in D’Souza’s mind, influenced him more than the Midwestern grandparents who raised him from the time he was 10 years old. Other than a description of Obama’s maternal grandfather, Stanley Dunham, as a lefty who hooked his fatherless grandson up with Commie writer Frank Marshall Davis as a mentor, neither his grandmother, Madelyn Dunham, nor his grandfather count for anything in D’Souza’s narrative.

While D’Souza quotes liberally from Obama’s memoir, Dreams from my Father, to sell Barack Obama Sr.’s significance in shaping the president’s worldview, he pulls a motive out of thin air to explain why Obama’s mother, Stanley Ann Dunham, sent her son back to Hawaii from Indonesia to live with her parents. In D’Souza’s account, she wanted to “separate” him from his step-father’s “pro-Western influence.” But President Obama said in his memoir, which I read, that his mother sent him back to the U.S. for a better education than he could get in Indonesia. Even this is no good. The Hawaiian private school education was rich in “oppression studies” in the 1970s, D’Souza asserts without evidence.

Perhaps the most compelling and honest moment in the film is when D’Souza interviews the president’s half-brother George Obama in Kenya. He asks George if the president of the United States has been his “keeper,” implying that Barack Jr. is a hypocrite when it comes to caring for his own impoverished family members. George answers that the president has his own family to take care of and says he is a beneficiary of the president’s foreign policy. But then he says Kenyans were better off under colonialism and South Africans prospered because of Apartheid. This, D’Souza asserts in an August 16 column at Fox News, is why the president doesn’t intervene in his allegedly alcoholic half-brother’s life.

George apparently asked D’Souza to send him $1000 to pay for his sick child’s medical bills. The New York Times best-selling author obliged and then wrote the following: “George’s brother is a multimillionaire and the most powerful man in the world.  Moreover, George’s brother has framed his re-election campaign around the ‘fair share’ theme that we owe obligations to those who are less fortunate. One of Obama’s favorite phrases comes right out of the Bible: ‘We are our brother’s keeper.’ Yet he has not contributed a penny to help his own brother. And evidently George does not believe, even in times of emergency, that he can turn to his brother in the White House for help. So much for spreading the wealth around.” I wondered as I watched the film and read this column if D’Souza was equally concerned when President Clinton’s half-brother Roger was getting himself into trouble? I found no evidence that he was.

In what to me is the essence of this film’s failure, D’Souza concludes that after visiting his father’s grave in 1988, President Obama resolved to not be like him in his failures. “In doing so, perhaps he can become worthy of his father’s love, love he never got,” D’Souza says. In his rendering, the president is entirely a product of this one pain. No other influence ultimately matters, except those that magnify it. No independent development or grappling with ideas counts. Everything is as Freud would have diagnosed it. That’s a stunning perspective for a Christian apologist to advance.

As the film draws to a close, dark clouds, of course, emerge and the music grows ominous. A nightmare scenario of national “debt as a method of mass destruction” and the Mideast transforming itself into an Islamic super-power emerge. D’Souza says, “We did not know what change would look like. Now we do. Which dream will we carry into 2016: the American dream or Obama’s dream?”

This week, William Murchison reviewed D’Souza’s new book on the same theme for The Washington Times.  He said, “I want to be as kind as possible, inasmuch as I admire Mr. D’Souza and his reliably intelligent witness over the past two decades to harsh truths about the corruption of liberal thought and praxis. All the same, I see various bones in need of picking. ‘Obama’s America,’ it seems to a pronounced non-fan of Mr. Obama — the non-fan writing these lines — is overequipped with extrapolation and inference, underprovisioned with restraint and delicate judgment.” The same things can be said of the beautifully produced documentary, which, by the way, relies heavily on scenes of abject poverty in India, Indonesia, and Kenya. Why is that? Is it meant to highlight the impoverished worldview to which the president supposedly adheres?

I have a question for Dinesh D’Souza: Which dream does he, as the president of The King’s College, carry into the future? Is it the dream of educating students “to lead with principle as they aspire to make America better” or is his a partisan dream in which it is acceptable for a Christian educator to stretch the truth in order to accuse the U.S. president of fomenting an anti-American nightmare?

The GOP’s ‘Black’ Problem

by | Aug 27, 2012 | Feature, Headline News | 4 comments

WELCOME TO TAMPA: Some 200 protesters braved inclement weather from Tropical Storm Isaac today to rally against the presence of the GOP convention in Tampa, Florida. Protesters cried out against Republican policies on immigration, health care, and the economy. (Photo: Mladen Antonov/Newscom)

News that a Republican candidate is getting a low percentage of the black vote typically draws a yawn.

But prominent black Republicans, such as Romney-Ryan adviser Tara Wall, likely gasped at the new NBC-Wall Street Journal poll that suggests the ticket is currently getting zero percent of the black vote. How do you get zero percent with all those #BlackConservativeForMittRomney tags on Twitter?

Truthfully, the poll’s results aren’t literal, being within the 3.1 percent margin of error. But there’s a link between the poll and Romney’s actions that should cause black Republicans like Wall to do some soul-searching.

Since May, Wall has been Romney’s senior communications adviser emphasizing African American outreach (UrbanFaith news editor Christine Scheller spoke to her back in June). Wall held a similar role with President George W. Bush’s 2004 reelection campaign where he gained 11 percent of the black vote. She’s among a group of black advisers who have been schooling (apparently not well) Romney on what black voters need to hear from him. They don’t expect to outpoint the nation’s first African American president, but want Romney to at least hold on to the 4 percent of the black vote that McCain received in his 2008 loss to Obama.

I interviewed Wall last week on my radio show and her comments about the poll were predictable: You can make numbers say anything you want. Obviously, black Republicans weren’t among those polled. Excitement for President Obama has dipped as people continue to struggle economically. Efforts to appeal to black voters are gearing up (at this writing there was no section on Romney’s website under the “communities” geared specifically towards black or Hispanic voters).

However, I was struck by Wall’s response concerning the GOP’s elephant in the room — its race-baiting tactics.

It’s often said that blacks, particularly black Christians, are as socially conservative (pro-life, pro traditional marriage) as the Republican platform claims to be.  So why aren’t black voters aligned with Republicans over Democrats? The GOP’s racist bent is what keeps black voters at bay. Wall objected passionately.

“That’s false. I reject that notion,” she said. “… Racism comes in many forms. I think that is a discussion in a broader context that we as a community have to have on an ongoing basis. But to simply blanketly [sic] say that Republicans don’t speak out and are racist, I think that’s patently false. There are racist elements in society everywhere and in every party and in every place.”

TOUGH TASK AHEAD: Tara Wall is charged with shaping the Romney campaign’s communication strategy — including its message to the black community, which is presently showing no love for Mitt.

That last sentence is certainly true. Democrats play race games as well and President Obama has been tepid on addressing racism. However, it’s well documented that much of today’s Republican base is of the Dixiecrat tradition — anti-big government, pro-state’s rights, segregationists. In response to Democrat President Lyndon B. Johnson signing civil rights legislation in the 1960s (Northern moderate Republicans urged him to), Southern conservative democrats began fleeing to the GOP. They were lured by the GOP’s “Southern strategy” during the Goldwater and Nixon years. To compete with Democratic gains, the GOP saw white southerners as fertile ground for new voters. Understanding the buttons to push, they stirred fears of big government and black people to win them over. No deep ideological motive, just money + votes = power.

Blue states turned red. The party of Abraham Lincoln took on the spirit of Andrew Johnson. Blacks fled the GOP. The legacy continues today.

Wall and other black Republicans know this history well. She has been among those critical of the GOP’s alienating minorities, especially in light of America’s “browning” as Hispanic populations grow. She has even produced a documentary about this titled, Souled Out that has apparently been tucked away for the moment.

As an independent who votes his interests, I admire black conservatives who are truly sincere in their beliefs to diversify the GOP. Think about it. If Romney beats Obama, who would be at the table of influence in the West Wing fighting for black issues? We need advocates in both political parties. Besides, there are sellouts on both sides who dine and grow fat as the masses of black people suffer from high unemployment, health disparities, incarceration rates, and wealth gaps.

The gentleman in me held my tongue from lashing out at Wall about the race baiting. I didn’t have to. The following day her boss, during a campaign stump in Michigan where he and his wife, Ann, were born, pulled a line from the Southern strategy playbook. Before an overwhelmingly white audience, Romney quipped: “No one’s ever asked to see my birth certificate; they know that this is the place that we were born and raised.”

It was an obvious wink to the birthers who believe Obama is un-American, unqualified, and should go back to Africa.

Sound familiar?

Yawn.

Whose Bad Economy?

by | Aug 27, 2012 | Feature, Headline News |

In today’s economy, we hear a lot about the financial struggles of the country. But while we often debate issues of white-collar economics, the struggles of lower-income groups are disparaged.

It is nearly impossible for the average blue-collar worker to make a living wage to support her family. In most states, minimum wage is well below the living wage (there is a big difference) for most households.

There are serious consequences of this disparity. Workers skip meals so that their children may eat. Folks turn to loan sharks to make ends meet, which entrenches them in a spiral of debt. Families make tough choices to cut out “non-essentials” like medicine, clothing, and nutritious food.

When folks are desperate for work, they will endure any number of abuses or indignities. A friend of mine spends an hour on the bus to get to a potential job, only to arrive and find out he isn’t needed that day. Sometimes he’s able to work for a couple of hours, but then gets sent home. “Try again tomorrow.” And if he doesn’t show up for that chance, he knows he’ll lose the opportunity for later.

Or conversely, employees will be held at work hours after their shift is over, if that is what boss deems necessary. My neighbor needs to be able to be home when her kids arrive from school. But when her boss holds her late, she doesn’t dare risk losing her job by leaving at the scheduled time. And she is required to maintain open availability to be placed in a shift as is convenient for the company, but she is not told the schedule until the last minute, and so cannot arrange for child care or line up other jobs.

It also happens that workers are paid less than what they were promised. Or are given insufficient training and made to feel like fools when they don’t perform to standards. And yet, as more states put an end to collective bargaining, the wealthy receive a smaller tax burden now than they have in the last 80 years.

Take a close look at the words of Jeremiah 22:13-16. Woe to we that profit from injustice and gain economic security at the expense of others! We “who make our neighbor serve us for nothing and do not give them their wages.” Jesus himself urges that “the workers deserve their wages.”

Part of our problem is that we have a warped perspective of economic reality. Particularly since housing in the United States is largely segregated by economic standing, people look around themselves and feel that, on the whole, there is equal opportunity and prosperity for everyone.

Last year, PBS NewsHour conducted an informal survey, asking people to identify the sort of economy that exists in the United States. The findings were telling. Watch the segment below.

Also, in his ever-insightful way, Jon Stewart points out the huge economic disparities that most folks gloss over. His analysis of Warren Buffet’s crusade to close the wealth gap is both humorous and sadly revealing.

For even more insight, I recommend Barbara Ehrenreich’s Nickel and Dimed, or play this excellent interactive game to see what economic choices you would make given some stark realities about your circumstances. (If you do play, please share your thoughts about the experience in the comments section below.)

There’s obviously much more to this issue than I’m able to address in a brief blog post, but the important thing is having frank and honest conversations about the unjust situations around us. We may not be able to immediately see the inequalities in our midst due to our own privileged positions, but it won’t be long before those realities affect our own situations. As Dr. Martin Luther King Jr. remarked in his “Letter from Birmingham Jail“:

All men are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.

This post originally appeared at Katelin’s blog, By Their Strange Fruit.

Remember When Spike Lee Made Movies?

by | Aug 24, 2012 | Entertainment, Feature, Headline News | 1 comment

HE STILL GOT GAME?: Spike Lee’s new film, ‘Red Hook Summer,’ which explores religion and urban life in a Brooklyn neighborhood, is his first movie to be released during Barack Obama’s presidency. (Photo: David Lee/Newscom)

Director Spike Lee had not released a film during the Obama presidency until this week’s release of Red Hook Summer, just a couple months before the next presidential election.

Remember Spike Lee? This was the man who helmed groundbreaking, commercially successful films on race like Jungle Fever, Malcolm X, and Do the Right Thing. When he arrived on the scene with 1986’s She’s Gotta Have It, he was hailed as a brave new voice in American filmmaking and the chronicler of the late 20th century black experience. As time has gone by, his films have become less urgent and far less racial. His only hit in this century was 2006’s Inside Man, a heist movie that happened to star Denzel Washington but was in no way a serious work on race. And in the last four years — since Obama has been president — he has not released a movie, period.

During his presidential campaign, Obama positioned himself as the first post-racial candidate. He made us believe that by voting for him we would usher in a new era in which labels like “black” and “white” would grow increasingly irrelevant. He was, of course, uniquely positioned to make this argument, given his background; the effect of his personal story and his rhetoric on this topic was intoxicating. He made affluent whites feel that by simply voting for him they were accomplishing more for black people than we had as a nation since the Civil Rights Act. With their vote, they would cleanse America of its original sin.

But despite that unspoken promise, many Americans remain in a state of de facto segregation. Most whites don’t know the black experience, and what they do know, they learn from the media. Electing a black president has not changed that. In some ways, it has made things worse, since the issue of race is barely discussed in public forums. When black issues are discussed, it is usually in a historically comparative sense. The civil rights era is used today as a point of comparison to discuss immigration issues or the rights of the LGBT community.

Despite the lack of conversation on the subject, there is no doubt that Obama’s election changed the way we look at and talk about race in America. Obama himself said it best in his 2004 keynote speech at the Democratic National Convention:

[T]here’s not a liberal America and a conservative America; there’s the United States of America. There’s not a black America and white America and Latino America and Asian America; there’s the United States of America.

In retrospect, that moment was the beginning of Obama’s ascendance to the presidency. It was also the first time he explicitly defined himself as a post-racial candidate. And lastly, it was the end of director Spike Lee’s career. For if there is no black America, what happens to the filmmaker whose job it has been to chronicle it?

The Mainstreaming of Racial Transcendence

Lee’s first true masterpiece was 1989’s Do the Right Thing, a drama that took place over the course of one sweltering summer day in Bedford-Stuyvesant, Brooklyn, a predominantly black neighborhood. In a key scene, our black protagonist, Mookie, argues with a white colleague, Pino, about race. Mookie questions how Pino can admire some African Americans — like Prince, Eddie Murphy, and Magic Johnson — but disdain those that live in his community. Listen to his response:

The 1980s, when Prince, Eddie, and Magic reigned supreme, was the era in which the idea of racial transcendence was mainstreamed. And they were not alone. In that decade, black stars Michael Jordan and Bill Cosby were welcomed into the homes of middle-class, white Americans on a regular basis. Cosby eschewed serious discussion of race on his hit television show for fear of losing his audience. The problems that the Huxtables faced were those common in upper-middle class American families. Never did the show discuss poverty, HIV/AIDS, or serious drug use, each of them an epidemic in 1980s black America.

Jordan, the NBA icon, similarly protected his brand by staying mum on racial politics. When asked why he did not weigh in on a close Senate race in his home state of North Carolina that involved former KKK-member Jesse Helms, he responded, “Republicans buy shoes, too.”

The generation that grew up on The Cosby Show and Michael Jordan is the same one that elevated Barack Obama to the White House, and there is much evidence to suggest that they were subconsciously linked in the minds of voters. Obama, like Jordan, made his name in Chicago and exhibited in his campaign the same calm under pressure that made Jordan the best to play the game of basketball. Of course Obama, a big sports fan, never hesitated to bring up his fandom of the Bulls. As for the Cosby connection, many newspapers wrote, when describing Obama’s high polling numbers with white, suburban voters, of the “Huxtable effect.”

Even his future running mate, Joe Biden, said of Obama that he was the first African American candidate who was “articulate and bright and clean and a nice-looking guy.” In other words, he was not what Joe Biden usually thought of when he thought of “black.” The fact that Biden’s remark did not prevent him from becoming Obama’s vice-president should be evidence enough that Obama is more concerned with appealing to white than black audiences.

Ultimately, there is no industry that has been more eager to accept the notion of racial transcendence than Hollywood; it’s an idea that is useful to filmmakers who are increasingly pressured to make films with crossover demographic appeal. But this quest for widespread popularity has a dark side.

Lord, Help Our Blind Sides

The films of Obama’s first term portray racial disharmony in an antiquated, conclusory fashion, making everyone feel good about race without asking audiences to lift a finger or even have an uncomfortable thought. Two such films, The Blind Side and The Help, were not only massive box-office hits but also were nominated for Best Picture by the mostly white Academy of Motion Picture Arts and Sciences.

The Blind Side and The Help connect to white Americans because they reflect the feeling Obama created during the campaign — that America had done something important to help African Americans. Exposed in these films to the problems of black America, audiences leave the theater feeling that the drama in the film has been resolved — in each case by a white, affluent character.

In The Help, that character is Skeeter (Emma Stone), a young, ambitious Southern woman who breaks convention by writing a book that compiles the horrible, sometimes hilarious stories of local black housekeepers. Skeeter is, for all intents and purposes, a modern woman and seems completely out of place in early 1960s Mississippi. She wants to work, not marry. She despises any form of prejudice, which is odd because most of her friends are unbashed racists. Skeeter is an accessible and sympathetic entry point into the story for a modern, white audience, but the implication in her characterization is troubling. She helps an entire community of oppressed African Americans housekeepers by giving them a voice. She is, in a small way, freeing them. The implication is that the politics of today — represented in this modern woman — have rectified the politics of the past, and in this way, “The Help” asks us to believe that race is no longer an issue in America, as long as there are millions of young Skeeters out there.

It is a similar story in The Blind Side, which was based on true events. Sandra Bullock won an Oscar for her portrayal of Leigh Anne Tuohy, a strong, willful Southern housewife who takes Michael Oher, a poor black young man, into her home and teaches him to assimilate into white society, represented by a large football program at a southern state university.

We share Leigh’s sadness when we hear of Michael’s poor upbringing. But we are also asked to be thrilled when she takes the “street” out of him. A pivotal moment comes when he tells her that he hates being called “Big Mike,” the nickname he has been saddled with since childhood. He prefers being called “Michael.” In this moment, he transcends his previous existence in a poor, African American community. It is almost as if he is casting off his slave name.

In both films, the central African American characters are rescued from the bonds of the black experience, yet there is little care taken to relay what happens to them afterwards. The real Michael went on to play in the NFL, a profession in which ex-players are increasingly suffering from mental illness and suicide — due to the high number of concussions they suffer during their career. Given the opportunities afforded to him by living with Leigh Anne and her rich husband, perhaps a career as a modern-day gladiator was not the finest choice, but it is in reality the best choice for some who grow up in inner cities without education.

In the final scene of The Help, Aibeleen, the middle-aged housekeeper whose story we have been following, is fired by her boss. As she walks away from her home, she tells us that she feels free for the first time and that she never took a similar job again. But she never shares with us how she earned a living. It is as if not working for an oppressive white boss is enough; but what will she do with her newfound freedom? What other jobs exist for a middle-aged black woman with no education or experience? These are the questions that are not asked in a post-racial film, and they are questions that have not been asked enough by our current post-racial president.

Blacks continue to suffer from the highest rates of poverty, unemployment, obesity, death from cancer, and infant mortality. But Obama has done little to improve federal nutrition programs. He has stood idly by while Republicans cut food stamp benefits. He has extended the Bush tax cuts that favor the wealthy and refused to tackle a tax reform plan that does not continue to burden the poor. He has been nearly invisible on education. And he has been worse than that on “the War on Drugs.”

Of course most of these are not racial issues, per se. They are class and economic issues. And this is the problem with a post-racial president. Because of how he framed his candidacy, Obama allowed middle and upper-class whites to bump the issue of racism far down their list of urgent American problems and, in doing so, gave them the liberty to ignore the class issues that so disproportionately affect minorities.

Where Art Thou, Spike?

And so with the black experience so far from our minds these days, the skills of Spike Lee have just not been called for. In fairness, his problems getting funding for his films have not solely been the result of a post-racial environment. His most recent feature films about the black experience (She Hate Me and Bamboozled) have been wildly uneven and even more controversial than normal.

So instead, Lee took his talents to cable. In 2008, the year Obama was elected, Lee produced and directed When the Levees Broke, a powerful and urgent two-part documentary on Hurricane Katrina that focused specifically on how the disaster affected poor, black communities in New Orleans. It was an important film that exposed suffering that had been glossed over by the mainstream media. But he had to make it at HBO, which is not beholden to ratings or ticket sales, and it’s doubtful that a major studio would ever have sponsored such a project or that most of American has even heard of it.

That brings us to Lee’s latest film, Red Hook Summer, in which he reprises his role of Mookie from Do the Right Thing. But interestingly, the film is not about race. Its subject is religion, which may have replaced race as the divisive American institution of the day. Even Red Hook Summer has obtained only a miniscule distribution. You will have to live in a major urban area to see it.

And so Lee appears to be a casualty of post-racialism, albeit one that no one will cry any tears for. He has made his millions. But as a reflection of white perception of the black experience, his disappearance is a real loss. We have lost a powerful voice for the poor and a filmmaker who made visible that which society tries to hide. He could have been Obama’s counterpoint from the left, someone who pushed him away from his comfortable spot in the center. Instead, next year Lee is remaking Oldboy, a hyper-violent Japanese thriller. If it does well enough, maybe someone will give him a chance to make a serious movie again. In the meantime, we will wait patiently and simply hope that our original sin is not just hidden or dormant but truly redeemed by a single election.

This article originally appeared at Noah Gittell’s Reel Change blog.

Meeting Dad in Bill Milliken’s Rearview Mirror

by | Aug 24, 2012 | Feature | 7 comments

URBAN YOUTH MINISTRY PIONEERS: In a photo that hangs in Bill Milliken’s office, Vinnie Di Pasquale (center) and friends walk the streets of New York.

A couple weeks ago, I received a book in the mail that was endorsed by music mogul Russell Simmons, Oprah Winfrey beau Stedman Graham, Morehouse College President Robert Franklin, and, among others, the actress Goldie Hawn. The author included this note: “Dear Christine, I thank God for you and your faithfulness!! I loved your mother and father!!”

After the foreword written by Newark Mayor Cory Booker and an introductory letter that the author addresses to his grandchildren, he opens with these words: “Vinnie De Pasquale and I had been waiting for this day for many months. It was June 17, 1960, and we were about to move into a two-room tenement apartment at 117th Street and Lenox Avenue in Harlem, New York. Vinnie had recently gotten out of jail, and I’d just finished the second of what would be my three freshman years of college.”

Vinnie Di Pasquale is my father and the book is From the Rearview Mirror: Reflecting on Connecting the Dots. Urban youth ministry pioneer Bill Millken is the author. His memoir tells the remarkable story of how he, an affluent, but ne’er do-well kid from the suburbs of Pittsburgh had his life transformed at the same Colorado Young Life camp as my father. From there Milliken went on to establish Young Life’s ministry in New York City and later founded the Communities in Schools organization in Atlanta. His book says he has been an advisor to five U.S. presidents, but the highlight, for me, is how he frames the work he did with my father and others in New York City as the foundation of all his future endeavors.

It’s a deeply humbling experience, as the daughter of a high school janitor, to read such a thing. My father died of a heart attack at age 41 in 1975 and the only stories I’ve heard about his work with Young Life come from my mother’s memories. Those years were very difficult ones for her. As I wrote previously for UrbanFaith, she and my father met through Young Life. What I didn’t write is that after my sister was born with significant medical challenges in 1963 and my mother became seriously ill while pregnant with me in 1964, our family left New York City and urban ministry.

I had no idea, for example, that in 1998 a cover story about my father was published in the Young Life Relationships magazine. But last week, long-time Young Life leader Mal McSwain contacted me through UrbanFaith to say he wanted to send me photos and letters from my father that date back to 1957. The Relationships article was included in the package (along with an excerpt from Zondervan’s God in the Garden: The Story of the Billy Graham New York Crusade that tells a bit of my father’s story). In the article, McSwain talks about meeting Vinnie and his fellow Newark, New Jersey, gang members when he was a camp counselor in Colorado. Reflecting on the significance of that summer, he says, “We didn’t know what had hit us in ‘56. These guys were the real thing. This was only the beginning. It opened the door to Young Life’s urban ministry.”

I love reading these stories because my father died before I was old enough to hear them from him. But he never entirely broke free of his past, as all the narratives I’ve read about him suggest. Until the time of his death, he continued to struggle with the pull of behaviors he learned on the streets of Newark. And yet, he also never gave up on his journey of faith, or on his desire to reach out to young people and help them find a better way.

Milliken writes that through his work in schools, he came to learn how important custodians are to those communities. I distinctly remember my father’s mentoring relationships with students at the high school in Manasquan, New Jersey, where he worked. Those relationships were so significant that after he collapsed and died playing basketball there, the senior class dedicated its yearbook to him and honored him at its graduation ceremony.

What I loved best about Milliken’s memoir, apart from being reintroduced to my father through his eyes, is how he talks about his own lifelong need for healing. Mixed in with stories like Jacqueline Kennedy Onassis arranging an internship for her son John Jr. with his organization are stories of his own brokenness and pursuit of healing. The final chapter has Milliken seeking medical treatment for post-traumatic stress symptoms and severe gastrointestinal distress brought on by decades of overwork in urban ministry. “I’ve spent the last three years trying to lead a more balanced life,” he writes, and then explains that the reason he’s confessing these things is that he wants readers to know that “the healing journey is never finished.” “All my hurting places, limitations, and shames aren’t just distant memories. They’re still with me, still clearly visible,” he says.

There’s a penetrating lesson for me in this. While I have wonderful memories of my father’s creativity as a photographer and craftsman, of camping trips on Cape Cod, and raucous get-togethers with his extended family, I also have memories of marital tension related to his struggles. The written story of his life sometimes seems to make him out to be worse than perhaps he was before his conversion and better than he was afterward. It’s a trend in conversion stories that we should rethink. We all live with ongoing brokenness and in perpetual need of God’s healing touch. Bill Milliken makes this clear in his memoir. It is true for him, just as it was true for my late father and my late son, both of whom affirmed their faith in Christ right before they died despite ongoing spiritual struggles. It’s true for me too, in part because of their untimely deaths.

God has a funny way of ministering healing though. Sometimes it comes through strangers who send packages via the U.S. Postal Service. In a letter to Young Life supporters from 1965 that McSwain sent me, my father wrote, “Three years ago I married a fine Christian girl named Carol. We have been richly blessed with two lovely daughters, Connie and Christine. We thank God every day as we see them grow physically, but our greatest hope is that they may grow up with God in their hearts.” Daddy, I’m happy to report that your prayers have been answered.

From Congo to Middle America

by | Aug 22, 2012 | Feature, Headline News | 1 comment

SHARING THE BREAD OF LIFE: When not making biscuits at a local restaurant, Democratic Republic of Congo refugee Benjamin Kisoni pastors a congregation of African immigrants in Tennessee. He awaits asylum in the U.S. and dreams of reuniting with his family. (Photo by Dawn Jewell)

Benjamin Kisoni’s recent life reads like the story of a modern-day Joseph. But instead of donning a fine multicolored robe, he ties apron strings in pre-dawn stillness. His fingers freeze mixing chilled buttermilk and flour. He is preparing the day’s first biscuits at the fast-food restaurant Bojangles’ in Jonesborough, Tennessee.

Until three years ago, Benjamin had never tasted a biscuit in the eastern Democratic Republic of Congo. Amidst the region’s ongoing turmoil, he was pastoring a Baptist church and publishing a Christian youth magazine. But in 2009, five times men assailed his house, seeking to kill him. Each time Benjamin evaded them. Desperate, he fled to the U.S., leaving behind his wife and eight children (ages 14 to 30) and effectively shutting down his family’s printing business.

Benjamin was targeted because he pursued a court case for his brother’s assassination. Hired gunmen had murdered his brother, a veterinarian and businessman respected for his humanitarian works. Local influential leaders had feared his brother’s increasing popularity.

“I love my country and wanted to help change it by writing. I never imagined I’d be chased from it,” he says. He and his wife reluctantly agreed that his leaving the DR Congo was the best chance they had for everyone to survive. So in May 2009, the beleaguered pastor arrived with one suitcase in small town America, welcomed by his sister and her husband.

Since then, Benjamin’s faith has been refined. After applying for asylum and while awaiting a work permit, Benjamin penned his story on God and suffering to encourage his fellow countrymen. “The ink which wrote this book is my tears,” he says. The book, “God, Where Are You?” will be released later this year by Zondervan’s Hippo imprint.

Biscuits for Jesus

Five days a week Benjamin rises at 3 a.m. to pray and read Scripture. His eight-hour shift begins at 4:30. He has honed the science of Bojangles’ made-from-scratch buttermilk biscuits.

“It’s non-stop work,” he says. But God prepared Benjamin via his Master of Theology thesis on the ethics of work years ago.

Last year Benjamin was promoted to Master Biscuit Maker, training new hires from other restaurants. On their first day, he tells each trainee: “I’m a Christian, I love God…The manager may be present or not, but I know God is there. I’m working to please God.”

God, in turn, has blessed the work of his hands. Business has improved at Benjamin’s Bojangles’ location since he started working there, his boss told him. Three times his manager has nominated him “employee of the month.”

Each month Benjamin wires home a large portion of his meager salary to provide food, medicine and rent for his family. It’s not how he  imagined supporting them or rebuilding his nation. But he has accepted God’s plans.

Silent worship carries Benjamin through hours of biscuit-making. As the batter forms a ball, he softly sings in French:
“Here is Good News for all who are disappointed;
He offers better than anything we’ve lost,
Because what we see is not all there is,
His provision never ends…” (English translation)

“I used to think you can go through suffering and then reach victory on the other side. But I’ve learned that when you are in the midst of suffering and have hope in God, that is victory,” he says. Like Joseph, this suffering servant in exile has excelled, trusting in God’s plan.

An African Billy Graham

God keeps confirming the strange twists of Benjamin’s life. Twelve years ago, he dreamed he was helping to build a church, oddly within a bigger church. Today Benjamin is senior pastor to a fledgling congregation of local African immigrants. It meets within the larger American Grace Fellowship Church.

On a recent Sunday, 50 men and women, and more than 25 children from Ghana, Liberia, South Africa, Ivory Coast, the DR Congo and Cameroon filled chairs. The International Christian Fellowship formed in 2009 out of a Bible study to meet cultural needs that American churches couldn’t.

From the pulpit, Pastor Benjamin preaches the Word clearly and simply; Billy Graham is his life-long model. As a pastor’s son, a young Benjamin devoured each new issue of Graham’s Decision magazine.  Today he avoids theological debates and exhorts congregants to imitate Jesus. The church is slowly expanding.

Besides discipling fellow Africans, Benjamin has helped Bryan Henderson, a bi-vocational pastor and financial advisor, grasp God more clearly. The two men email, pray and meet regularly as friends and accountability partners.  “I’m white, he’s black. I grew up with privilege and he grew up with poverty,” Bryan says.  “We had nothing in common, but everything in common. We had the Holy Spirit guiding us.”

BI-VOCATIONAL BROTHERS: Bryan Henderson (left), a pastor and financial advisor, met Benjamin during a time of personal despair. “He helped me see that man does not live on bread alone,” says Bryan. (Photo courtesy of Bryan Henderson)

The two men met shortly after Bryan had lost his job with financial giant Merrill Lynch. Benjamin’s deep faith amidst persecution and trials “really helped me see that man does not live on bread alone,” Bryan says. Now they discuss church leadership issues, American and African culture, and Scripture passages.

A strong daily dose of God’s word sustains Benjamin’s hope. “People here want fast food, fast cars, fast this, fast that. They haven’t learned to wait patiently on the Lord,” he says.

Recently he resonated with the three women who carried spices to Jesus’ tomb, despite awareness they couldn’t budge the boulder at the entrance (Mark 16). “The women could’ve stayed home, but they didn’t,” he says. “So I said, ‘God, I have many stones in my way. I believe you will remove them.’”

A Place to Call Home?

The biggest stone in Benjamin’s life is his asylum case. Last year the U.S. granted asylum to about 25,000 people seeking sanctuary,  although three times as many applied here. Like refugees, asylum seekers flee their home countries because of persecution or well-grounded fears thereof, based on race, religion, nationality, membership in a particular social group, or political opinion.

Back home, Benjamin is sure he would be killed. His family is scattered across the eastern DR Congo, too afraid to return to their house but tired of living in limbo. Recently his daughter texted him, “Dad, I want to go back home. If they will kill me, let them kill me.”

This May an immigration judge denied Benjamin asylum, claiming inadequate grounds. His lawyer is appealing, but the process could last years.

Massive backlogs of asylum cases sit in the vastly under-resourced U.S. court system, says Lisa Koop, managing attorney of the National Immigrant Justice Center (NIJC), a Chicago non-profit. Anxiety for family members still facing danger back home is a huge stressor for asylum seekers, Koop says.

In recent months, fighting between marauding militia and the army has increased in the lush green hills of eastern DR Congo, near Benjamin’s hometown. Despite peace accords signed in 2003, 5 million people have died since 1998 in the world’s deadliest conflict.  The current battle for power, the region’s mineral wealth, or security originates in the 1994 Rwandan genocide, and the subsequent flight of Hutu civilians and militia into the DR Congo.

Meanwhile, Benjamin looks beyond the American dream, “longing for a better country, a heavenly one,” he says (Hebrews 11:14).

“I  trust God because He’s sovereign. I’m not asking the ‘why’ questions,” he told Bryan after his case was denied.

The final pages of Benjamin’s story are unwritten. Meanwhile, reads his book’s epilogue: “I thank God for my suffering. He made himself known to me, and through them he has allowed me to comfort others.”

>>Take action: sign up for action alerts on issues and legislation on immigration reform from the NIJC.

What Do Non-White Voters Want from the GOP?

by | Aug 21, 2012 | Feature, Headline News |

Opening night of the Republican National Convention at the Tampa Bay Times Forum will be a multi-cultural affair. Not only is ex-Democratic Congressman and former Obama supporter Artur Davis speaking, but so are South Carolina Governor Nikki Haley and first lady of Puerto Rico, Luce’ Vela Fortuno. Mike Huckabee and Ann Romney are also on the agenda and the Rev. Samuel Rodriguez will offer the benediction.

If you can’t be there, don’t worry, because the Republicans have organized their grand party as a “convention without walls.” Monday night’s theme will be “We Can Do Better,” Republican National Committee Chairman Reince Priebus announced August 20. “Americans know we can do better than joblessness, poverty and debt,” said Priebus. “This convention will present our vision for a brighter, better future and it will lay out an optimistic, achievable plan to make it happen.” Given what seems like an obvious attempt to put a multi-racial face on the mostly White party, we’re wondering what Republicans will offer voters of color on the issues that matter to them most. Here are a few possibilities:

The Economy

In the seven swing states of Nevada, Florida, Colorado, Wisconsin, Ohio, Virginia and Iowa,  “jobless rates all rose or were flat in July,” Reuters reported. “A majority of Americans view the economy as the most important issue facing the country, according to a recent Reuters/Ipsos poll.” Check out our interview with Romney’s senior communications adviser Tara Wall for what she says her boss will do to address these economic concerns.

 Healthcare Reform

With Romney’s choice of Wisconsin Congressman Paul Ryan as his running mate, Ryan’s “signature legislative proposal, the Path to Prosperity, has been widely criticized for its reduction of taxes for corporations and wealthy Americans — while deeply cutting social welfare programs,” The Root reported. “The Paul Ryan budget effectively destroys Medicare by turning it into a voucher program; slashes funding to Medicaid, which serves single mothers, children and the poor; and privatizes Social Security, leaving the elderly without a safety net.” And yet, conservative columnist David Brooks says it’s better than the Democratic alternative.

Education and Voting Rights

The NAACP and the National Education Association “are teaming up to register, educate and activate hundreds of thousands of voters ahead of the 2012 elections,” the NAACP announced August 20. “In the last two years, more states have passed more laws pushing more voters out of the ballot box than at any time since the rise of Jim Crow,” said NAACP President Benjamin Jealous.  “The extremists behind these laws know that the right to vote is the gateway to protecting so many of the other rights we care about, including the right to quality public schools for the next generation.” Will Republicans address these charges?

Immigration

“The Obama administration’s [brand new] Deferred Action for Childhood Arrivals could expand the rights of more than 1 million young illegal immigrants by giving them work permits, though they would not obtain legal residency here or a path to citizenship,” Politico reported. “Republican critics accuse President Barack Obama of drafting the plan to boost his political standing with Latinos ahead of November’s vote and say the program favors illegal immigrants over unemployed American citizens during dismal economic times,” the article said. But do voters care?

 Abortion and Same Sex Marriage

“Relatively few black Americans and Hispanic Americans believe that cultural issues such as abortion (17% and 30%) and same-sex marriage (18% and 26%) are critical issues facing the country,” the Public Religion Research Institute reported in July. Does the media make more of culture-war issues than voters do?

Gun Control

“Black Protestants favor stricter gun control even more strongly than Catholics, according to a 2011 ABC News/Washington Post poll, with 71 percent saying they want tougher gun laws,” Religion News Service reported after recent shootings at a Colorado movie theater and a Sikh house of worship in Wisconsin. Will politicians pay attention to everyday urban violence concerns when the news media doesn’t?

What Does It Mean?

The Republicans have their work cut out for them. A Pew Research Center Poll conducted in late July found that only 4 percent of Blacks and 26 percent of Hispanics would have voted for Governor Romney if the election was held on the day the poll was conducted.

What do you think?

What issues to you want to hear the Republicans talk about next week?

The Sex Slave Next Door

by | Aug 21, 2012 | Commentary |

When Alissa was only 16 years old, she met an older man at a Dallas convenience store. In the amount of time that it took for her to step inside for a Diet Coke and a pack of Newports, the man talked Alissa into giving him her phone number and walked her back out to the car, even opening the driver side door for her. Over the next few weeks he wooed Alissa, taking her to expensive restaurants and complimenting her fragile beauty. Those first few weeks were filled with expensive gifts and a promise of a better life. When Alissa’s new boyfriend asked her to move in with him, she said yes without hesitation, her eyes filled with the promise of safety and security.

Instead of finding security in her new home, Alissa slowly broke to her new boyfriend’s control. He began to beat her, forced her to watch porn so that she might become a “better lover,” and even made Alissa get a tattoo of his nicknames, further branding her as his own. Soon, this man convinced her to begin escorting other men on dates and having sex with them for money. Further expanding his enterprise, he posted prostitution advertisements on the Internet and demanded that Alissa have sex with the men who responded to the ads. This boyfriend turned pimp easily kept Alissa in line. With an assault rifle in the closet and a combination of verbal and physical abuse, he brandished complete control over his captive.

It was only much later that Alissa’s “boyfriend” pled guilty to trafficking (adapted from the U.S. State Department’s Trafficking in Persons Report 2011).

Alissa’s story serves as a mirror for countless others throughout the United States every day. The United States legal system defines sex trafficking as, “commercial sex acts induced by force, fraud, or coercion or commercial sex acts in which the individual induced to perform commercial sex has not attained 18 years of age.” The Polaris Project reports that though the number is largely indistinguishable, hundreds of thousands of US citizen minors are believed to be at risk for commercial sex exploitation. The same report noted that 40 to 70 percent of youth runaways fall into prostitution as a way to meet their essential needs. Most often, girls are only 12 years old at their time of entry and boys, only 11. In all, it’s been estimated that there are between 100,000 and 300,000 prostituted children in the United States.

The Pervasiveness of Human Trafficking

Human trafficking doesn’t only exist within the confines mentioned above or the boundaries of the United States. According to the Polaris Project, examples of human trafficking cases cover everything from sex trafficking in India and Latin America to exploitation of the workers in the shrimp industry in Thailand to the use of child soldiers in Burma. To further put things in perspective, it’s estimated to be a $32 billion industry and impact 161 countries across the globe.
We generally believe we’re safe here in the United States. We teach our children the basics — don’t talk to strangers, don’t take candy from anyone you don’t know, only play where we can see you. Yet, Alissa’s story is one that follows a common pattern learned by traffickers in the sex trade industry. When examined more closely, many follow similar recruiting and “seasoning” strategies designed to sell the illusion of love and security before conditioning their victims with a new lifestyle and belief system of blind obedience and abuse.

We’re making steps towards recognition. According to 2011 Human Trafficking Hotline Statistics, “2,945 victims of human trafficking were connected to services and support.” Of that number, “calls from self-identifying victims increased by 61 percent,” showing that the hotline number is reaching those people that need it the most.

These statistics help show that there is an increasing awareness and response to the human trafficking crisis. Just this past summer, a child prostitution crackdown — dubbed “Operation Cross Country Six” — occurred from June 21 to June 23 in 57 cities across the nation. Local and federal law enforcement officers worked with the FBI to arrest 104 suspected pimps in the operation. They also freed 79 children who were being forced to work as prostitutes. These children were found at hotels, truck stops and storefronts, some barely over 13 years old.

Overall, prostitution isn’t what it often seems. It isn’t a thrilling lifestyle chosen by women (or men) to expand their sexual portfolio or cash in on ritzy perks. As evidenced above, most barely even have a choice in the matter. Take Patricia’s story, for instance. As a child of Chicago’s South Side, she had witnessed her share of poverty and crime. Her father was a pimp; her mother, a prostitute. When Patricia was a suitable age, her father tried to purchase her. Finding this out, her mother took her and ran. Patricia was later molested by her mother’s boyfriend and forced out onto the street at only 12 years old.

With nowhere left to turn, Patricia engaged in “survival sex” for nearly two decades — very often by no choice of her own. With the help of advocacy groups like the Chicago Alliance Against Sexual Exploitation, Patricia has worked hard to find a rhythm of normalcy in her life. Today she works in the food service business at her first job outside of prostitution.

Shining a Light on the Issue

A wide range of other organizations in the United States exists to bring awareness to the injustice of human trafficking and provide education and empowerment. Nicole Marrett, the owner and founder of Radiant Cosmetics, seeks to raise awareness by raising funds for victims and those involved in leading the movement forward through her cosmetic sales — 20 percent of her company’s profits go toward assisting victims and educating the public on the issue.

Marrett first dreamed about starting this social venture while spending time in Thailand for missions work with the World Race. “I became friends with a prostitute in Thailand, and my heart broke for this woman,” said Marrett. “Walking Bangla Road, home to over 200 bars and countless women who’ve been trafficked, I felt alive. A vision began to form.”

It was from that vision that Radiant Cosmetics sprung forth. With 80 percent of the sex trade industry comprised of women and young girls, Marrett hopes to rally this generation of women to fight for their fellow sisters, “one lipstick at a time.”

Many in the Christian community have been instrumental in calling attention to the sex trafficking issue. In fact, many local churches have added groups ministering around the issue to their missions budgets. And Christian academia has realized the important role that education and empowerment must play in fighting trafficking. Earlier this year, Moody Bible Institute announced a new four-year undergraduate major designed to equip students to work with victims of sexual exploitation. During their time in the program, students will learn about contributing factors (both societal and spiritual) and familiarize themselves with human trafficking organizations in the area. They’ll also have the opportunity to participate in a six-month, off-campus internship between their junior and senior years. Internships can either be with domestic or international organizations, depending on the student’s preference.

Courtney Fillmore, an incoming Moody Bible Institute student, is entering the program this fall. She heard about it from a friend who knew of her passion to fight this injustice.

“Last year, God led me to spend three months in Thailand with Youth With A Mission (YWAM). It was here that I saw first hand the tragedy that is sex tourism, sex slavery and human trafficking,” said Fillmore. “We would go into bars at night and just talk to the women that worked there. It changed my life. I knew that I couldn’t go back to America and continue to ignore the issue.”

Since being back in the United States, Fillmore states that she’s seen how human trafficking is just as prevalent here as it was in Thailand — maybe not as outwardly noticeable, but flourishing just the same. It’s a filigree of secrets and lies, a cobweb in a dark attic corner. Women like Alissa may be our neighbors, students, waitresses that top off our cup of coffee every morning. But darkness can’t survive once it’s brought out into the light. And just as Fillmore has refused to ignore the issue, it’s up to us to respond to the crisis.

How You Can Help

For more information on how you can directly take action, please visit The Polaris Project to find info about volunteering, attending events, advocating on the state or federal level, or even reporting cases of human trafficking.

Recommended Resources

For further reading on this topic, please check out these recent books:

• Escaping the Devil’s Bedroom: Sex Trafficking, Global Prostitution, and the Gospel’s Transforming Power by Dawn Herzog Jewell

• The Slave Next Door: Human Trafficking and Slavery in America Today by Kevin Bales & Ron Soodalter

• Forgotten Girls: Stories of Hope and Courage by Kay Strom & Michele Rickett

• Not for Sale: The Return of the Global Slave Trade — and How We Can Fight It by David Batstone

• Somebody’s Daughter: The Hidden Story of America’s Prostituted Children and the Battle to Save Them by Julian Sher

• God in a Brothel: An Undercover Journey into Sex Trafficking and Rescue by Daniel Walker

• Girls Like Us: Fighting for a World Where Girls Are Not for Sale by Rachel Lloyd

Benjamin E. Mays: Schoolmaster of the Civil Rights Movement

by | Aug 17, 2012 | Feature, Headline News |

Martin Luther King Jr. didn’t emerge on the civil rights scene fully formed but drew from a rich spiritual and intellectual heritage that he owed, in part, to his mentor, the Rev. Dr. Benjamin Elijah Mays. Mays served as president of Morehouse College in Atlanta for 27 years and delivered the eulogy at King’s funeral. In the first full-length biography of Mays, Dr. Randal  M. Jelks, associate professor of American and African American studies at the University of Kansas, provides an in-depth look not only at Mays’ meteoric rise from humble Southern roots to international acclaim, but he also sheds new light on the fertile soil out of which the Civil Rights Movement grew. UrbanFaith talked to Jelks about the book earlier this week. The interview has been edited for length and clarity.

UrbanFaith: Why is Benjamin Mays important?

First, most people think of the Civil Rights Movement as being born in December 1955 with Rosa Parks and the Montgomery bus boycott. In point of fact, it had a long and winding road to becoming a fully understood national movement. You had to have teachers and people who laid out the groundwork for what began in ’55, and so I wanted remind readers, particularly those readers who are not familiar with institutions within the Black community, of the great intellectual leaders and teaching that went on to fully fuel a movement.

Mays grounded his civil rights philosophy in the Christian faith, but moved away from his conservative Baptist heritage into Social Gospel theology.

That’s correct. The Social Gospel emerged from a German Baptist, Walter Rauschenbusch, who was a minister in Hell’s Kitchen in New York. When you see people dying everyday from disease and impoverishment (these were European immigrants) at an alarming rate, you say, “How is this individualized gospel helping these people? Is it only teaching them to be saved for the moment and live through this hell on earth?” Mays concluded the same thing from both the impoverishment he faced in rural South and the kind of totalizing exclusion that he saw in Jim Crow America.

You write that Rauschenbusch didn’t say much about the sin of racism, but that Mays saw in Rauschenbusch’s theology something he could use. Did Mays express any resistance to adopting the Social Gospel in light of Rauschenbusch’s relative silence on race?

Mays is like all people in that you find a creative spark. You read somebody and their experience is different than yours, but you find something in that text that triggers your thinking. I think that’s how Mays used Rauschenbusch. If he was going to remain Christian, then the gospel has to speak to societal issues; it couldn’t just speak to individual issues. If it was just personalized and just a communitarian voluntary organization, it could not be a force for mobilizing social change. That’s what Mays would probably say.

You said Mays’ emphasis was more on Jesus’ humanity than on his divinity. Did Mays believe in the divinity of Christ?

If you use the old theological terms, people with high Christology hold to the divinity of Christ; with low Christology, they emphasize the humanity of Jesus. So Mays would have had a low Christology in the sense that what he sees as important about Jesus are the actions that he took and what he stood for. For Mays, Jesus’ death on the cross is because of his actions in facing the state. It is the ethics of Jesus and the teachings of Jesus that are far more long-lasting than whether Jesus arose from the dead. He doesn’t have this sort of Anselm theology of the Middle Ages that says Jesus is the sacrifice for all of us.

That sounds consistent with his belief that faith is action. Is there a direct link there?

Yes, I think he would be much more aligned with 1 and 2 John than with the Apostle Paul.

Why did Mays think it was so important to ground his arguments for racial equality in the Christian faith?

Mays could rightly assume that the American narrative began with religious freedom and the theology of those English Protestants of all stripes coming to the British colonies of North America. So, even if we had Catholics and Eastern Orthodox in the United States, that narrative sort of shapes American life and culture. And, in his era, people still went to church in great numbers. So it made sense sociologically for him to speak the language of the people and through these institutions that had moral influence.

Later when the Black Power movement arose, Mays seemed to be skeptical that civil rights could be achieved apart from a moral or spiritual foundation. Is that correct?

He wasn’t skeptical. I think the generation coming after him was much more skeptical  about the ideas of moral suasion in light of the assassination of Martin Luther King Jr. and other things. They begin to see that political power, and some would even argue revolutionary struggle by means of arms, was much more important. You can see everyone growing tired of state-sanctioned violence that was done against young civil rights activists. So there’s a real move to say that faith is power. Mays is now in his 70s as the Black Power movement emerges and he begins trying to figure out if it is right to speak in this language. What I was trying to show was that in that moment, everything was really kind of confused and here was a man who had spent his life trying to mobilize Christians to tackle the problem of race. Mays was trying to give them some grounding.

A huge part of his work involved educating Black pastors. Has that legacy been born out?

There is still the need to educate Black clergy. Mays wanted to educate them in a certain way. Black people are like everybody else in America; they have a diversity of opinions. I don’t think he was as explicit as he might have been that he wanted to educate Black pastors in a liberal, progressive way in order to empower a social movement. There are lots of pastors who go to conservative seminaries and who buy whole hog the arguments. I would think that would be short-sighted if they really looked at the conditions within Black communities.

He seemed to have some prejudice against the low-church experience.

RANDAL M. JELKS: The Civil Rights Movement “had a long and winding road to becoming a fully understood national movement.”

Mays, as a part of his generation, really didn’t look favorably on the experience of Pentecostals in particular and people in store-front churches. I think his own biases came out there. Also, he was biased because he was a Baptist. In his era, even though he was trying to be non-denominational, he doesn’t quite know what to do with people who are in ever-growing numbers becoming Pentecostal store-front preachers. He hadn’t thought that out. And, of course, you’re shaped by your education, and here he was a University of Chicago PhD. I don’t think his teachers at that time would have given much thought to the growing numbers of Pentecostals. Even some of his critics, when they were criticizing the negro’s church, saw that bias.

He had a strong commitment both to Christianity and democracy that you connect with his Baptist ecclesiology.

That’s right. It’s very much rooted in the long history. Alexis De Tocqueville wrote about this in Democracy in America. One of the things that we don’t give enough credit to is the Protestant dissenting tradition that is a shaping force in American democracy. The constitution of the United States very much resembles the way the Presbyterian church is ordered and the governing structures of the country very much resemble long-held patterns that govern the Calvinist tradition. Freedom of conscience is also very much an inheritance that he picked up on as a dissenting tradition.

I thought it was fascinating to read about how Mays’ trip to India to meet Ghandi and his debates with the Dutch Reformed South African theologian shaped his view of the American experience.

He didn’t see the problems of the United States as separate. This is the privilege of being able to travel at a time when most Americans would not have seen the world. He very much realized that the problems of Black liberation were the problems of liberation for people around the world in many different settings. He was particularly drawn to the affinity between Apartheid and Jim Crow. He had heard those same debates about whether the Bible condones a separate reality. He wanted to strike that down. In terms of Ghandi, what he saw was that black people in America were a racial minority, so to pick up 1917 Bolshevik-style revolution would have been tantamount to signing a death warrant. This is where his Christian ideals come in. Non-violent struggle keeps people’s dignity and personhood in tact. This is something very important for him, coming out of the Baptist tradition, which teaches that God is no respecter of persons, but every person is precious in God’s sight.  That’s what struck him about Ghandi in his long struggle against the British.

His connection with Martin Luther King Jr. went back to when King was a high school early-admission student at Morehouse.

King’s father was a trustee of Morehouse and a graduate of Morehouse himself. And so, for young King to be entrusted to Benjamin Mays was a very good thing for his family. The Mays’ consistently had not only Martin King, but other young students over to dinner, and introduced them to national figures from A. Philip Randolph to Dorothy Height. They’re all at dinner listening to these conversations, soaking them up. What a wonderful education. So King becomes very much persuaded through Mays that ministry could have a social application, because, as he writes, he had planned to go to law school. He had not planned to pick up things like his father, who he thought was too conservative in his approach to ministry. So Mays becomes this new model of a highly educated Black minister and socially connected to world-wide issues.

You write that King modeled his early civil rights persona after Mays. In what way did he emulate Mays?

The reason I write that is we forget that Martin King was 26 years old when the Montgomery bus boycott starts. When I was 26, I was an adult, but I was still very much a young adult with no experience whatsoever. And so you take on personas as you are trying to find your voice, sort of like painters and musicians. They play like other musicians until they find their own creative spark and energy. King was already a really fine young orator, but in terms of being fully formed, I don’t think so. I think he was still trying to give homage to Mays as a kind of father figure. That’s why he was very much trying to be poised and deliberate like Mays. Biographies kind of annoy me because they are written as though this man has no developmental history like all of us. When King’s home is bombed in Montogmery, Mays has to persuade his father to back off, because his father wants him to pack up and move back to Atlanta. Mays becomes an intervening force.

And yet, Mrs. Mays complained at one point that King was borrowing from Mays without attribution.

Preaching is an art like music. If you hear a lick, and that’s good, you’re going to borrow that lick. But she certainly was not worrying about the greater cause. She was like, “That’s my husband’s work and he should be giving more credit where credit is due.”

In your estimation, what do we owe Benjamin Mays?

I don’t know that he would say we owe him anything, but for me, both as a religious person and an intellectual, I first wanted to show that there were a variety of models out there. It’s very important that we hear from different voices within the community. Of course there are conservative pastors who come on, like E.V. Hill in Los Angeles. Certainly E.V. Hill back in the day was very conservative. Mays also is a critic of people like Billy Graham and Reinhold Neibuhr.

Second, if Benjamin Mays had been president of Harvard, there would have been 1000 books written about him, because in a 27-year stretch, he graduated and was looked up to by people like Martin Luther King Jr., Marian Wright Edelman, Julian Bond, David Satcher, who was Surgeon General of the United States, and on and on and on. If he had been president of Harvard, people would say, “What kind of educator does that? What’s the shaping force for him to make this place so rich?” But it’s a little Black school for men, and he saved it from closing its doors. I think one of his great legacies is this connection between education and religious faith and thought.

Lastly, long before this term “public intellectual” was coined, he was indeed a public intellectual, writing primarily to Black people. I don’t think you would have seen too many White writers, like Neibuhr, saying in a column that the Korean War is wrong. There have been thousands of books written on Neibuhr, who said that the Cold War was a good thing.  I was trying to say there are other voices out here who had significance and who have historical legacies that are important.

 

Whitney’s Final ‘Sparkle’

by | Aug 16, 2012 | Entertainment, Feature |

SHINING STARS: Whitney Houston and Jordin Sparks star as a mother and daughter in ‘Sparkle,’ the remake of the 1976 classic about the highs and lows of a family singing group during the Motown era.

Sparkle hits movie theaters this weekend with a star-studded cast of black actors and entertainers. Based on the 1976 classic, this remake is a cautionary tale that chronicles the story of three sisters in their rise to fame as they navigate the twists and turns of the music industry.

American Idol-winner Jordin Sparks, in her film debut, plays the lead role of Sparkle, while pop star Cee Lo Green, actors Derrick Luke and Carmen Ejogo, and comedian Mike Epps appear in supporting roles. But there’s no doubt that throughout the film, all eyes will be on the late Whitney Houston, who plays the mother of the aspiring girl group.

In the film, the three sisters (Sparks, Ejogo, and Teka Sumpter) move up the record charts as they sing and dance in high fashion. In their search for fame, the girls are swept away by mesmerizing men, challenged by the demands of life, and overcome by the dreams that almost tear their family apart.

It’s quite ironic, then, that this is the last project Whitney Houston completed before her untimely death on February 11, the night before the Grammy Awards. At 48 years old, Whitney accidentally drowned in her hotel bathtub. The coroner’s report later revealed that cocaine was a contributing factor in her death.

After her tragic passing, the world reflected on Whitney’s life and how we watched her grow up to fulfill her dreams. Much like the girls in the movie, she was beautiful, rich, and famous. She had it all, and yet there was immense sorrow which ultimately led to her demise. Until her final days, she continued to smile, pursue her dreams, and to profess her love for Christ. And she continued to sing!

Singing, of course, will be a highlight in Sparkle, which features songs from the original film written by the great Curtis Mayfield as well as new compositions by R. Kelly. The movie was preceded by a soundtrack release which includes Whitney’s final musical recordings. In what is sure to be a highlight of the film, she sweetly sings “His Eye is on a Sparrow,” a song that encourages us to sing even in the midst of suffering and sorrow. And even in her absence, Whitney’s performance emanates with hope.

Yet I wonder, what is a proper response when singing and dream chasing is the catalyst for sadness? The painful reality is there are almost too many parallels between Whitney’s life and the lives of the girls in the movie. I wonder what kind of responses that will elicit in the theaters this weekend. As we sit and watch, I wonder if we will “Celebrate” as she and Jordin encourage us to do in their recently released single from the soundtrack. I wonder if we will shed a tear at the new images of Whitney, her gentle grace, or the sound of her voice as she lifts her hands to worship God during the church scene. Will we pause and reflect?

You see Sparkle causes us to consider important questions. What happens when we get exactly what we want? Will we hold on to our family, faith, and friendships? Will we hold fast to our dreams at all costs? And what happens to us — our identity — when those dreams are lost or deferred? How will we respond when our dreams are fulfilled? Will we sparkle? Will we shine like a light, or will our lights flicker and go out like an ember in the darkness?

Whatever the case may be, Sparkle opens tomorrow, August 17, in theaters everywhere. So grab your girlfriends, get a date, and head to a cineplex near you. And then let us know what you think.

Belafonte, Beyoncé, and Jay-Z: Are Black Stars Obligated to ‘Give Back’?

by | Aug 15, 2012 | Entertainment, Feature, Headline News | 7 comments

HARRY BELFAFONTE: “They have turned their back on social responsibility,” opined the activist and actor about today’s black celebrities. (Photo: David Shankbone/Wikipedia)

Harry Belafonte is a legendary entertainer, known for his iconic performances in films like Carmen Jones, Buck and the Preacher, and Calypso. And who can forget his award-winning “The Banana Boat Song (Day-O)”? However, in a long and distinguished career, Belafonte’s greatest accomplishments arguably may be his involvement with the civil rights movement.

During the ’50s and ’60s, Belafonte was one of Dr. Martin Luther King Jr.’s biggest supporters and endorsers. He fully believed in the message and movement that King worked so tirelessly to establish. Belafonte provided financial support for King’s Southern Christian Leadership Conference (SCLC) as well as the Student Nonviolent Coordinating Council (SNCC), and he also participated in several rallies and protests alongside King. Still a civic-minded crusader today at age 85, he continues to live his life as an outspoken activist for social justice and equality.

Belafonte has never been one to shy away from social commentary or hold his tongue in conversation. He has been known for his honest comments and straightforward critiques about politics, show business, and society.

In an interview last week with the Hollywood Reporter, when asked whether or not he was happy with the images of minorities portrayed in Hollywood, he caused a stir by calling out two famous black celebrities by name.  “I think one of the great abuses of this modern time is that we should have had such high-profile artists, powerful celebrities,” Belafonte began. “But they have turned their back on social responsibility. That goes for Jay-Z and Beyoncé, for example.”

JAY-Z AND BEYONCE: Is it fair to compare the altruism and social involvement of today’s stars to those of the civil rights era? (Photo: Ivan Nikolov/WENN/Newscom)

Belafonte believes that industry heavyweights like Jay-Z and Beyoncé have a social responsibility to be outspoken regarding issues of race, prejudice, and civil injustices, mainly because they have the social influence and public platform to do so. Janelle Harris at Essence echoed those sentiments. “There’s been an ugly dumbing down when it comes to acknowledging and addressing pertinent issues, even having empathy for and interest in what’s impacting our community. It’s an attitude of detachment,” she said.

She added: “I agree with Harry Belafonte. I think young people could be doing more. Twenty, thirty, forty-somethings. It’s not just the celebrities, though they’re certainly part of the vanguard for making philanthropy and activism cool, which is unfortunately necessary for some folks to get involved.”

Jay-Z and Beyoncé are definitely the closest thing the black community has to pop-culture royalty today. The hip-hop power couple topped Forbes list this year as the world’s highest-paid celebrity duo, raking in a staggering $78 million. But are they giving back?

Guardian columnist Tricia Rose wonders as much. She writes, “It is undeniable that today’s top black artists and celebrities have the greatest leverage, power, visibility and global influence of any period. It is also true that few speak openly, regularly and publicly on behalf of social justice. Most remain remarkably quiet about the conditions that the majority of black people face.”

Many celebrities often take on a non-controversial role or use their celebrity indirectly as a fundraising tool, rather than taking an overt stance to engage civically. Rose continues to say that her previous statement is not intended to, “discount their philanthropic efforts,” but to raise awareness. And Belafonte’s lament illuminates a fundamental shift in black popular culture.

“As black artists have gone mainstream, their traditional role has shifted. No longer the presumed cultural voice of the black collective social justice, it is now heavily embedded in mass cultural products controlled by the biggest conglomerates in the world,” says Rose.

FREEDOM FIGHTERS: Belafonte (center) with fellow actors Sidney Poitier (left) and Charlton Heston at the historic civil rights March on Washington, D.C., in 1963.

Rose notes that individuals like Belafonte willfully sacrificed their safety and lives by marching with civil rights protesters under threat of police violence. His commitment and contributions are rare among modern superstars.

She adds: “In the history of black culture popular music and art has played an extraordinary role in keeping the spirit alive under duress, challenging discrimination and writing the soundtrack to freedom movements.” Visionaries like Paul Robeson, Lorraine Hansberry, and Nina Simone are a few that Rose believes understood that responsibility and made a conscious effort to better society through both their art and fame.

As for Beyoncé, the singer’s representatives did respond to Belafonte’s charge by citing a litany of the singer’s charitable acts, including funding of inner-city outreaches in her hometown of Houston, as well as donations to hurricane relief efforts in the Gulf Coast and humanitarian campaigns following the Haiti earthquake.

In fairness to Beyoncé and Jay-Z, it is not for any of us to judge how they use their money, nor to pressure them into being more generous than they already are. What’s more, the issues in today’s society are quite different than they were during the civil rights era. So, it might be unfair to impose those kinds of expectations on today’s African American celebrities.

Still, it’s hard not to feel that we do need more influential people with Belafonte’s mindset to help us reenergize the black community. His contributions over the course of his career have changed the world for the better and have proven that entertainers can be important difference makers for change and justice.

Fifty Shades of Monotony

by | Aug 15, 2012 | Entertainment, Feature | 3 comments

SUDDENLY HOT: Author E.L. James at a New York book signing. Her ‘Fifty Shades of Grey’ trilogy is a bestseller, but its erotic content has sparked controversy. (Photo: John Roca/Newscom)

You ever see a trailer for a movie starring one of your favorite actors and get super excited? You mark the date on your calendar, find as many sneak peeks and behind-the-scenes pieces you can and plan to see it opening night. The day arrives and you take out a loan so you can afford the overpriced buttery popcorn, Tropical Skittles, and calorie-packed soda. You sit through the previews, the reminder to turn your cell phone off and you anxiously wait for Will Smith/Hugh Jackman/Emma Stone to appear on the screen.

And then … the movie sucks. Not in the “it was OK” kind of way, but in the “B.A.P.S.” or “Soul Plane” kind of way. You feel duped by your favorite actor, the previews, and all the critics who failed to warn you.

This horrific feeling is EXACTLY how I felt after reading Fifty Shades of Grey, the bestselling book that everyone’s been talking about. Sadly, this wasn’t the end of my turmoil. Optimistic idealist that I am, I read the sequel and was disappointed again. At this point, I was two-thirds through the trilogy and it seemed that God had forsaken me. But I read that weeping only lasts for a night and that joy comes in the morning, so I walked back into the torture chamber that is the third installment of the Fifty Shades series. I’m sad to report that morning hasn’t arrived.

The only joy I derived from reading these three books comes from the knowledge that I can warn you to avoid them.

Prior to ingesting the revolting pill that is the Fifty Shades trilogy, I saw nothing but rave reviews about the series via social media. To be honest, most of the feedback was vague — “I can’t stop reading it … I can’t put it down. It’s so addictive!” — but still positive. So, of course, as an avid reader of just about everything stirring in pop culture, from The Hunger Games trilogy to anything by Malcolm Gladwell, I had to check it out.

I could write a book, maybe even a trilogy, about the horrors of Fifty Shades, but I’ll condense it to the top three problems I had with the books. (And be warned, my reflections may include a few spoilers.)

1. No one told me it was erotica!!! Call me old-fashioned but I thought books like this came in a brown paper bag and required an ID for purchase. In all of my discussions of the book, no one mentioned that one of the primary themes of the plot involved the VERY adult subject of a sexual counterculture BDSM. My issue with the book isn’t that it’s erotica; it’s the idea that erotica is considered mainstream reading material. Since when does erotica make it to the NY Times bestsellers list? I was caught off guard, unprepared for it, and therefore, a bit nauseated by it. (Erotica is one thing; erotica I’m not prepped for is a whole ‘nother matter.)

2. The plot is implausible. Pardon me for wanting my fiction to make at least a little sense, but I’m pretty sure that there are several Disney fairy tales that are only slightly less believable than Fifty Shades. A few plot problems:

• What 22-year-old woman with several handsome and eligible men fawning all over her has NO idea that she’s attractive?

• What 27-year-old man who is savvy enough to amass a colossal wealth of billions of dollars is also silly enough to entrust it to a woman that he’s known for a few months?

• What are the odds that a billionaire who is a local celebrity has had an extremely deviant sexual relationship with over a dozen women and NO ONE knows?

GREY GROUPIES: Fans of ‘Shades of Grey’ author E.L. James snap pictures of the writer at her New York book signing. The trilogy, and its erotic themes, has struck a chord with ordinary housewives. (Photo: John Roca/Newscom)

3. The story is redundant. Possibly the worst crime committed by Fifty Shades is the monotony. You just want to shake Ana and tell her to stand up for herself; then you want to grab Christian and tell him to grow up. For those of you who must go through the pain of reading this on your own, I won’t spoil it. But I will tell you this. The characters don’t change or grow. They do and say the same things over and over. There are no plot twists. At the beginning of the trilogy, Ana is a girl with low self-esteem who believes her best friend is beautiful and she is mousy. In the third book, Ana meets with an interior designer and this same low self-esteem makes her feel mousy again. At the beginning of the trilogy, Christian is an intelligent but selfish man with a little boy temper. At the end of the trilogy, Christian is a man with a family and a little boy temper. What most people love about a book series is that you get to see the characters evolve and the story keeps getting better and better as it progresses. In this case, the story keeps going but it never changes.

Fifty Shades of Grey apparently began as an experiment in fan fiction, with British housewife Erika Leonard mimicking The Twilight series and giving her stories away for free on the Internet. Initially popular with bored housewives, the stories soon developed a cult following and exploded into a publishing phenomenon. Leonard, writing as “E.L. James,” now reportedly hauls in millions of dollars each week from her erotic trilogy.

In some ways, I can resonate with Leonard’s backstory. She turned an evening diversion into a literary jackpot. Who doesn’t love a good success story?

But that feel-good stuff only goes so far. My favorite pastime is reading and I’ve always looked at it as a temporary escape from my own personal reality. Leonard’s trilogy, however, wasn’t an escape from my reality; it was a departure from all reality.

I’d call it a waste of paper, but I at least was smart enough to purchase the e-versions. Save yourself from 50 evenings of exasperation. Leave Fifty Shades of Grey on the shelf.

What do you think?

If you’ve read the Fifty Shades of Grey trilogy, what’s your opinion of the books? Harmless entertainment? Porn for soccer moms? How should Christians think about these books and their popularity?

Wait‚ Something Was Missing from the Mars Rover Mission

by | Aug 14, 2012 | Feature, Headline News | 5 comments

MISSION ACCOMPLISHED: Engineers at NASA’s Jet Propulsion Laboratory in Pasadena, California, celebrate the Aug. 6 landing of NASA’s Curiosity rover on the planet Mars. (Photo: NASA)

On August 6, when the Mars rover Curiosity managed a text-book landing on the red planet, I was as thrilled and enthralled as anyone else who watched the tension in that NASA control room transform into unrestrained joy once the engineers realized that their project was a success. For me, though, watching the jubilation in that room was also bittersweet. As an American I felt the pride and amazement of this great accomplishment in space, but as an African American I was stung by the lack of black faces celebrating in the NASA control room.

According to the National Center for Education Statistics, the number of graduates with STEM (science, technology, engineering, mathematics) degrees has been declining nationwide, but it’s particularly alarming for blacks. African Americans represent 12 percent of the U.S. population, but 2009 received only “7 percent of all STEM bachelor’s degrees, 4 percent of master’s degrees, and 2 percent of PhDs.” Education, of course, goes hand in hand with our economic wellbeing. With black unemployment twice as high as that of whites, pursuing STEM careers is an opportunity that could dramatically improve black life for generations to come.

The black church should use its influence to awaken parents and encourage young people to pursue STEM education. In addition to the economic benefit, STEM fields are about the study of God’s creations — the universe, the Earth, and all life forms. Emphasizing STEM in this context at church and the community could channel the natural curiosities of young people in a positive direction. It could help them to see and experience God not as some elusive being beyond the clouds but as a deeper, loving ever-present Spirit who is concerned about their everyday lives.

WELL DONE: On Aug. 13, President Obama made a special phone call to congratulate NASA’s Curiosity Mars rover team. (Photo: Pete Souza/Official White House Photo)

If a kid in the ’hood or the ’burbs can master the physics required to consistently shoot a rubber sphere into a 10-foot-high cylinder or mix and sync the sonic wavelengths of hip-hop beats to precision, they also can achieve in math and science classes. STEM is at the root.

As a youth growing up in the late 1970s, my curiosity in God was actually stirred more by watching reruns of the original Star Trek than sitting in wooden pews enduring long, dry, abstract sermons. Star Trek offered many lessons about how science could be used to help solve human problems and lead us to a better understanding and relationship with Jesus Christ. Star Trek also depicted blacks as intelligent leaders rather than the buffoons I often saw on other TV shows. (As an aside, some years ago I met Nichelle Nichols, who played the original Lieutenant Uhura, at an event in Phoenix, Arizona. I told her that as a youth I was in love with her because she tucked me in bed most nights as I fell asleep after watching Star Trek. She laughed and gave me a big hug.)

One of my favorite Star Trek episodes was “The Ultimate Computer.” Dr. Richard Daystrom, a black man (actor William Marshall), developed the M5 Multitronic Unit, a computer designed to run a 430-crew starship with just 20 crewmembers. The M5 was to replace a commander, such as Captain James T. Kirk. Humans would no longer die at war but could channel their intellect and spirit toward higher pursuits.

M5 thought like a human because Daystrom had implanted M5 with his own human neural engrams. It was tested under a war games scenario, while Kirk sat at the helm observing. After performing flawlessly, M5 hit a glitch and ended up blasting other starships, killing crew members. Daystrom experienced a mental breakdown while trying to talk M5 out of committing more murders. Eventually Kirk reasoned with M5 by appealing to its (Daystrom’s) sense of guilt. M5 tells Kirk, “Murder is contrary to the laws of man and God,” and concludes that it must die for its sins. Even the computer understood God’s authority and submitted.

The outcome was unfortunate for Daystrom, but this 1968 episode revealed something extremely inspiring about the overall Star Trek series: Daystrom, a genius, was responsible for the design of ALL of the starship computers throughout the entire fleet. Imagine that — a black man!

The black imprint in space travel is not science fiction. From Benjamin Baneker, the first African American astronomer, to Guion “Guy” Bluford, the first black man in space, to Mae Jemison, the first black woman in space, African Americans have a long and strong legacy. And though it may not have been visually present in that jubilant NASA control room, it was there: NASA’s current leader, Charles Frank “Charlie” Bolden, Jr., is African American.

Editor’s Note: For more information on ways of encouraging student participation in science, technology, engineering, and mathematics programs, check out this report, “Increasing the Number of STEM Graduates,” from the Business-Higher Education Forum.

Michelle Obama, This Is Your Life

by | Aug 10, 2012 | Feature |

AMERICA’S FIRST LADY: Michelle Obama dancing with her husband at President Obama’s inaugural gala on January 20, 2009. A new book shares the history of her multiracial family tree.

While Alex Haley’s groundbreaking book, Roots: The Saga of an American Family, may have not been the first attempt to bridge history from the coasts of Africa to American slavery to modern-day life in America, it certainly galvanized widespread  interest in African Americans tracing their roots back to their enslaved ancestors and beyond. Since then, scholar and educator Henry Louis Gates Jr. has become Haley’s heir apparent, generating new interest in tracing roots with the additional tool of DNA testing with his PBS show African American Lives and most recently Finding Your Roots. Finally, the proliferation of genealogical research websites such as Africanancestry.com has also made genealogical research more accessible than ever before.

With the scrutiny of the lineage of the nation’s first black president who has more of a direct connection to Africa than many African Americans, very little attention was paid initially to the lineage of Michelle Obama. However, Mrs. Obama’s lineage is likely more representative of average African Americans who may know some of the history of their grandparents in America but have little knowledge of their connection to their enslaved roots or African beginnings. In 2009, a genealogist discovered that Michelle Obama was the great-great-great granddaughter of Melvinia Shields (a former slave) and a white man. New York Times reporter Rachel L. Swarns wrote about the discovery and was later convinced to expand the article into her new book American Tapestry: The Story of the Black, White and Multiracial Ancestors of Michelle Obama. Swarns traces the ancestry of Mrs. Obama all the way to Clayton County, Georgia, where I have lived for several years.

Earlier this summer, Clayton County officials unveiled a monument dedicated to Melvinia Shields in Rex, Georgia, where Melvinia lived when she gave birth to Mrs. Obama’s great-great grandfather Dolphus Shields. Both black and white family members took part in the ceremony, although Mrs. Obama was not present. While Mrs. Obama declined to be interviewed for the book (as a policy, she is not interviewed for any books, Swarnes said), Swarnes interviewed Mrs. Obama’s family members including her aunt, uncle and others and explained just how all of these people, both black and white, spanning several states, are related. In fact, she traced Mrs. Obama’s maternal and paternal roots, spinning a rich history that is surprisingly relevant today.

One of the book’s recurring themes is how tenuous civil rights can be, particularly for American black people. Following the Emancipation Proclamation, during the era of Reconstruction, blacks were given unprecedented freedom and access to representation in government, both locally and nationally. Jefferson Long became the first black man to represent Georgia in the U.S. House of Representatives, where he served less than three months before leaving his seat in 1871. Swarnes noted that it would be over a century before another African American represented Georgia again as segregationists and Ku Klux Klan members began implementing schemes and laws rescinding the rights of African Americans. In 1908, “blacks were effectively barred from the ballot box altogether when whites amended the state constitution to require voters to pass a literacy test and own property. … They also had to own forty acres of land or property valued at $500.” As I read example after example of civil rights reversals, I was reminded of the contemporary controversy surrounding the recent implementation of voter ID laws throughout the country that many believe will effectively disenfranchise black voters. In fact, Rev. Al Sharpton and his National Action Network launched a “Voter Engagement Tour” this summer to travel to various states where new voter ID laws have been enacted to educate voters about their full rights.

With all the debate about marriage, whether it’s for white people or gay people or any people, I was interested in how marriage was presented Swarnes’ book. A successful marriage has always been a difficult feat, though there is a tendency to romanticize the marriages of yesteryear. Dolphus Shields was married four times. Fraser Robinson II, Mrs. Obama’s paternal grandfather, left his wife and children in Chicago after nearly seven years of marriage around 1941. In fact, when he enlisted in the Army on March 26, 1941 at 28 years old, he was described as “separated without dependants.” He did, however, ultimately reconcile with his wife around 1950. Mrs. Obama’s maternal grandparents Purnell Shields and Rebecca Jumper Coleman separated after having seven children. The couple lived separately, blocks away from one another in Chicago, although they never divorced.

The black church and the historical impact of religion were also apparent in this work. What has been deemed as “Christian” has certainly changed throughout history. In the 1800s, “one Methodist minister told his congregation that ‘catching and returning runaway slaves to their masters is a Christian duty binding upon any church members.’” I wonder if the church (First Baptist Church of Crystal Springs in Mississippi) that recently refused to allow a black couple to get married at their church would have supported such a stance had it been in existence then. Dolphus Shields, who was a deacon, helped to found Trinity Baptist Church and another church in Birmingham, Alabama, that still exists today. Lavaughn Johnson, for whom the First Lady is named (her full name being Michelle LaVaughn Robinson Obama), was deeply religious, becoming the first African American woman to manage a Moody Bible bookstore.

As I read American Tapestry, I considered how genealogy is also a persistent theme in the Bible. The lineage of Jesus included Rahab the prostitute, King David the adulterer, the less-than-supermodel Leah, the wise King Solomon, Joseph the dreamer and many other interesting people. Slavery, wars, famine, government takeovers, and more served as backdrops. I believe genealogy in the Bible, as it does in American Tapestry, demonstrates that human beings are essentially the same from generation to generation despite modern innovations, shifting cultural sensibilities and evolving laws through the years. As there is nothing new under the sun, we will always need a Savior to help us resist temptation to be inhumane toward each other and achieve our highest human good. Remembering from whence we came as individuals, families, and nations can help remind us that we’re all part of an evolving legacy of human struggle, hope, and redemption.

To Be Young, Black, and Inspired

by | Aug 9, 2012 | Feature |

A WAY WITH WORDS: Wanda Thomas Littles mixes poetry and prose to tell a young man’s coming-of-age story in the Jim Crow South.

Wanda Thomas Littles loves words. She uses them to both entertain and uplift her readers. In her new novella Preacha!, she mixes poetry and prose to create the story of a community that rises above the ignorance of hatred to become people of God’s grace and forgiveness.

Wanda, who is also a contributing writer for UrbanFaith, has authored several books of poetry, including That I Might Be Free and Come Sunday Morning. She lives in San Antonio, Texas, with her husband. We spoke to her about Preacha! and what she hopes people will experience when they read it.
 

URBAN FAITH: The title of your novel is Preacha! What is the story about, and what led you to write it? 

WANDA LITTLES: This is essentially a story of how a young boy’s strong faith in God takes mistreatment and abuse and turns it around. It’s set in a small Alabama town during the peak of the civil rights movement in the 1960s, a time when the black community was challenged both by the racism from whites on the outside, and racism within the community — with black people of darker and lighter complexions showing prejudice against one another. When I sat down to write Preacha! I had no pre-conceived notion to make a statement about any cause, condition, or issue. I wrote from God’s Spirit within me and these ideas took me back to a time that, as I reflect now, were probably some of the best, most life-impacting times of my life.

Naturally as a Christian, I felt compelled to show that we need to recognize Christ in our midst and do what He says do when we are faced with problems and trouble, because His is the only way that can bring lasting peace. As the title character says, “Love always wins,” and Jesus is love.

Preacha! is a work of fiction, but were there real-life experiences in your journey that shaped the story?

Despite the fact that one of the characters has my first name, the only real-life experiences that shaped the story are just those that came from me as an observer of life in my small town and being privileged to know my family history. But as far as anything outside the normal historical issues of being black in the South, there is nothing autobiographical there.

Who is your target audience?

I start with Southern blacks of a certain age, but I believe the story will appeal to a great spectrum of people regardless of age, race, or any other thing. I wrote it for everyone. Everyone who wants to know what life was like for African Americans in in the South in 1965.

In today’s society, there’s a values crisis when it comes to faith, marriage, and family. Were you attempting to address any of those challenges?

I did not set out to preach or teach, but I do think I show that despite the injustice of the times in which we lived, we were essentially a people of faith who taught our children the importance of God, family, and others. Our parents showed love by being right there with us in our homes and communities. They set firm boundaries and gave us standards to live by, and there were certain things in that structure that you did and did not do. Unlike today where anything goes, the values and respect we were taught then kept us grounded. I was not trying to address those issues, but when all was done the book spoke loudly to those very things.

When readers are finished with your book, how do you want them to feel?

I want them to feel exhilarated. I want them to feel uplifted and to know that God cares — that He knows and loves them.

I want readers to take from this story the things that will help to make their lives better as they pursue the best possible life. I want them to share it with those who need encouragement. And I suppose my ultimate goal for the book is to show what reconciliation and forgiveness looks like between those who are experiencing broken relationships.

Who are some of your literary influences?

Nikki Giovanni, Maya Angelou, and Helen Steiner Rice are writers I like on my poetic side. When in comes to prose, I enjoy Nikki Grimes, Karen Hesse, and Amos Oz.

What’s next for you? 

Currently I’m ghostwriting a memoir called A Desperate Faith for a missionary from Uganda who lived through the Amin and Obote regimes, and I’m praying that it will be as well received as Preacha! has been.

For more information about Preacha! and Wanda’s other books, visit her website, www.wandalittles.com.
 

I Am Not My Hair—Am I?

by | Aug 9, 2012 | Entertainment, Feature, Headline News | 15 comments

WE’RE TALKING ABOUT HAIR?: Olympian Gabby Douglas was the first African American to win a gold medal in the all-around gymnastics category, but some people were more interested in her hairstyle. (Photo: Bob Daemmrich/Newscom)

What do Oprah Winfrey and Gabby Douglas have in common besides being hardworking African American females, and history-making ones to boot? Well, as you’ve probably heard by now, both came under fire last week because of issues with — wait for it — their hair.

It is no secret that within black culture hair is a pretty big deal — especially for women. Whether it’s one’s hairstyle or method of hair care, there is no shortage of opinions regarding the subject. Black women of all shades undoubtedly can say that at one point in their lives the status of their tresses has been a hot topic of conversation — and frustration.

Last week, when Oprah released a tease for the September issue of her O Magazine, where she graced the cover donning an all-new natural ’do, the chatter began immediately. In the article, O contributor Ruven Afanador said, “For the first time ever, Oprah’s appearing on the cover of O without blow-drying or straightening her hair.” Afanador writes that Winfrey enjoys wearing her hair naturally, because it makes her feel unencumbered.

But not everyone agreed that Oprah’s hair was legitimately “natural.” A controversy emerged in social media about what actually constitutes “natural,” because for some the remnant of any past chemical treatment means it’s not truly natural. Oprah needs to stop lying to herself, the detractors declared.

Soon after that, reports started circulating about criticisms of U.S. Olympic gymnast Gabby Douglas’s hair, that some black women didn’t like the ponytail or how she uses a gel to grease it back.

But why all the hubbub? What is it about black women’s hair that is deemed so worthy of scrutiny by other black women? It’s been said that a woman’s hair is her glory (1 Cor. 11:15), and if that is the case then why is the personal choice of her having a natural hairdo versus a relaxer so controversial?

Evan Miles, a writer for Journey Magazine, sought to unearth the societal implications associated with black hair and the roots to African American history and culture in his provocatively titled article, “Is a Black Woman’s Hair Her Glory or Gloom?”

Miles believes that for centuries, African Americans have been stripped of their heritage and forced to comply with a European cultural worldview that encouraged a new standard of beauty. According to him, “This meant taking the very essence of their being and denouncing it.” This is why Miles believes, perhaps more than ever, why black women are so adamant about regaining ownership of their hair and their own personal identities. According to him, black women’s various hairstyles “exude confidence” and self-beauty. He believes that it’s not only what is on the outside that matters, but also what lies deep within.

GOLDEN GIRL: Douglas waves to fans at the London Games following her gold-medal victory. “What’s wrong with my hair?” she said after hearing the criticism. “It can be bald or short, it doesn’t matter.” (Photo: Brian Peterson/Newscom)

So if beauty is only skin deep, and what is inside your head is of more importance than what is on top, why is someone like Gabby Douglas included in this debate? After the social media storm debating Douglas’ choice in hairstyle surfaced last week, the 16-year-old gymnast remarked that she was confused by the commotion. “I don’t know where this is coming from. What’s wrong with my hair?” she said. “I’m like, ‘I just made history and  people are focused on my hair?’ ”

And Gabby, of course, is right. Why is it so easy for us to lose focus when it comes to black hair?

Reading the many stories in the press this past week got me to thinking again about this complicated subject that is a black woman’s hair. In my quest for understanding, I began reflecting on my own personal journey with hair — the ups and downs, the highs and lows, and the path to self-discovery and self-esteem.

In my 26 years of life, my identity with relation to my hair has seen many twists and curls. Like many black women, I once sustained my silky strands by way of a relaxer. Four years ago, however, I decided to forgo that method to go “natural.” My hairstyles over the course of my lifetime have been a diverse extension of who I am and a direct correlation of my personality. Being natural for me has been less about a healthy head of hair or making a statement, and more about learning to redefine my own personal standard of beauty.

Granted it takes longer for me to achieve my desired look each morning, because of all the deep conditioning and blow-drying that I do, but I wouldn’t trade that diversity for the world. I love my hair and appreciate the fact that I can be different while being a reflection of God’s diverse creation. I’ve got an eccentric personality, and like my shoe or handbag collection my hairstyle is an extension of who I am as a person.

I feel like India.Arie said it best in her song “I Am Not My Hair,” when she sang:

“I am not my hair/ I am not this skin/ I am not your expectations/ I am not my hair 
I am not this skin/ I am a soul that lives within.” Our hair, India reminds us, does not define us. It does not make us a better person or friend, and it does not determine who we are at the end of the day.

God created us in his very image, and he does not make mistakes. Instead of questioning his handiwork, we ought to embrace our unique style and diversity. So if rocking a weave or slappin’ a perm in your hair or wearing your hair natural is what makes you happy at the end of the day, then by all means love yourself and do you!

Allyson Felix Wins Long-Awaited Gold

by | Aug 9, 2012 | Entertainment, Feature, Headline News | 1 comment

SPRINTING FOR GOLD: After winning silver in 2004 and 2008, U.S. sprinter Allyson Felix finally wins gold. (Photo by Troy Wayrnen/Newscom)

Another U.S. gold medal and another athlete gives glory to God for it. “I’m so thankful for God to have this opportunity,” Allyson Felix told NBC sports after yesterday’s win in the 200-meter sprint final. “I’ve been waiting for this opportunity for so long. Praying that His will be done, and not my own. Ready to run my HEART out,” she tweeted before the race.

This was the third 200-meter Olympic medal for Felix. In 2004 and 2008, she came in second to Jamaica’s Veronica Campbell-Brown. “The moments that motivated me most were losing on the biggest stage,” Felix said, “and just never forgetting that feeling.”

As usual, Felix’s family was in the stands for her big moment. Her father, Paul, is an ordained minister and an associate professor at The Master’s Seminary in Santa Clarita, California; her mother, Marlean, is an elementary school teacher; and, her brother, Wes, is her agent, USA Today reported. (Her father is also president of Los Angeles Bible Training School).

“Marlean had said the family, as devout Christians, would be able to handle another Olympic disappointment,” USA Today reported. Instead they celebrated. But, in a 2010 interview with the Heart of a Champion foundation, Marlean said the family is most proud of Allyson’s humility. She also said she and her husband made a decision early on in their daughter’s career to travel to all her meets to provide support.

“Her life has played out in the eight lanes of a running track for more than a decade now. There was a dirt oval in southern California when she was a freshman in high school where a part-time track coach was stunned to see her run so gracefully in clunky basketball shoes. There was the ancient surface in Mexico City where she ran so fast in the 200 as a 17-year-old that the entire sprint world took notice. There were stadiums in Finland, Japan and Germany where she won world championship gold medals; and others in Greece and China, where she took Olympic silvers. …She is an elder stateswoman at the age of 26,” Sports Illustrated reported today.

Felix got her start at Los Angeles Baptist High School and came to faith at an early age, she said in a testimony published by RunTheRaceDaily.com. “I’m currently a work in progress and like anyone else I face struggles every day. My goal is to be more Christ-like each and every day and that is not an easy task,” Felix said. “I feel so blessed that God has given me the talent of running. My running is an amazing gift from God and I want to use it to the best of my ability to glorify Him.”

PROUD TO REPRESENT HER COUNTRY: Allyson Felix celebrates her win. (Photo by Troy Wayrnen/Newscom)

Felix “has taught Sunday school and feels a special burden to work with young people,”Decision magazine reported July 26. “Once this year’s Games are over, she said, she’ll get right back into the swing of serving at her church.”

When asked if she has a life verse in an interview with About.com, she said,”Philippians 1:21 is very special to me because it helps to keep my life centered. In every situation in my life I want to be able to say, ‘For me to live is Christ … and nothing else, and to die is gain.’ It really keeps life in perspective for me and encourages me to make sure my priorities are straight.”

U.S. sprinter Carmelita Jeter, who took bronze in the 200 meters, is also a Christian, Chad Bonham reported at Beliefnet. “I wanna thank yall for being so supportive, im on the medal stand AGAIN. #Godbetheglory,” Jeter tweeted last night.

In what Sports Illustrated described as “the best night for Team USA on the track since Aug. 6, 1992,” our athletes won seven medals: three gold (Felix, Brittney Reese in the long jump and Aries Merritt in the 110-meter hurdles), two silver (Lashinda Demus in the 400-meter hurdles and Jason Richardson in the 110-meter hurdles) and two bronze (Jeter and Janay DeLoach in the long jump). Every one of them gave thanks and/or glory to God for their wins. Click the links on their names to see what they said.

What do you think?

Is there a spiritual revival taking place among U.S.A. Track & Field athletes?