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How To Raise Minority Leaders

Watch DJ Chuang and Rudy Carrasco discuss issues surrounding minority leadership. Listen as they share about the state of Asian-American and Latino leadership and tell stories about their personal journeys in leadership including fears and obstacles they have overcome along the way.

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Martin Luther King, Jr.

Martin Luther King, Jr. (January 15, 1929 – April 4, 1968) was an American clergyman, activist and prominent leader in the African-American civil rights movement.

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Saint Martin de Porres

Saint Martín de Porres (December 9, 1579 – November 3, 1639) was a Dominican cooperator brother who was beatified in the year 1837 by Pope Gregory XVI and canonized in 1962 by Pope John XXIII.

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Southern Christian Leadership Conference

The Southern Christian Leadership Conference (SCLC) is an American civil rights organization. SCLC was closely associated with its first president, Dr.

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Changing Youth Behavior - One Day at a Time (Camille Britton 06-07)

Illustrates how developing a positive self-image and cultural identity can help improve youth behavior.

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Whatever happened to daddy’s little girl: The impact of fatherlessness on black women

Barras, J.R. (2000). Whatever happened to daddy’s little girl: The impact of fatherlessness on black women. One World.

OVERVIEW

More has been written about the impact of fathers and fatherlessness on boys than on girls. With this book, Barras has attempted to fill that void. Abandoned by the man she thought was her biological father, she came to realize she had been abandoned by three men.

Girls who lack fathers, she says, can suffer a lifetime fearing abandonment and rejection, feeling unworthy and unlovable, avoiding intimacy and commitment. Such woman may obsessively seek to fill the void with alcohol, sex, and drugs. They may experience bouts of anger, rage, and depression.

This is not only a poignant telling of her own story and of insights derived from her suffering. This book provides proposals for healing for those who seek release from the "fatherless woman syndrome." It begins with a 25-question self-examination and includes practical advice for healing.

The most powerful introduction to this book is listening to some of its striking quotations:

 

By the time I was eight years old, I had already lost three fathers—Bill, John, Noel. Each one had abandoned me. Each one wounded me—emotionally and psychologically…A girl abandoned by the first man in her life forever entertains powerful feelings of being unworthy or incapable of receiving any man’s love. Even when she receives love from another, she is constantly and intensely fearful of losing it. (p. 1)

Teen girls who grow up without their fathers tend to have sex earlier than girls who grow up with both parents. Sometimes sex isn’t enough. Fatherless girls develop an obsession with having a baby. (p. 70)

I know the symptoms of the syndrome… (p. 74) I think every man wears my father’s face…The search is relentless. Obsessive. Destructive. Pathetic. I go from house to house, from bed to bed, from wrong man to wrong man—sometimes the right man for the wrong reason. I am impatient and intolerant. Absolutely confused. I proclaim victory where there has been none and declare defeat far to prematurely. This is wisdom sculpted from hindsight, disappointment, fear, and resolve. (p. 89ff)

 

QUESTIONS FOR REFLECTION AND DISCUSSION

  1. What is your interest in this book, and do you plan to read it?
  2. Who, in your opinion, needs to read this book?
  3. The book is especially directed to black women. How universal across cultures do you consider it to be?
  4. What do religion and traditional wisdom say about the place of a father in a girl’s life?
  5. How do you see society best treating this syndrome? How can it be prevented?

IMPLICATIONS

  1. This book fills an important void; there are several fine books about girls but none have dealt specifically with the issue of fatherlessness.
  2. The issue of the black family has been a sensitive one since the infamous Moynihan Report (1965). Books like Andrew Billingsley’s Climbing Jacob’s Ladder: The Enduring Legacy of African-American Families (1992) puts the issue of black families in historical and sociological perspective noting the strength and resiliency of black families.
  3. Within the critical issues of racism and poverty, it is important to hear individual voices such as Jonetta Barras.
  4. A society with any concern for its future will give study the issue of fatherlessness and move to support and strengthen fathers who can serve their families with dignity.

Dean Borgman cCYS

How Google and Social Entrepreneurs Perpetuate the Digital Divide Among Nonprofits

google.pngIn the past 10 years, I have been working to address the digital divide, which is the gap between those who have access to and training with technology and those without. I serve as the Executive Director of TechMission, which runs the largest association of Black and Latino led nonprofits addressing the digital divide and manages UrbanMinistry.org, which is one of the most visited web portals of Black and Latino nonprofit leaders. During that time, I have seen many effective initiatives in addressing the digital divide. At the same time, I’ve seen many efforts that have been very well-intentioned, but in the end may have only made matters worse.

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Why suicide is increasing among black men

 

(1996, August 12). "Why suicide is increasing among black men." Jet Magazine, p. 12.

OVERVIEW

The Centers for Disease Control and Prevention (CDC) have statistics that show a recent significant increase in suicide deaths among young black men—from 354 in 1987 to 536 in 1993. Despite the statistics, there’s a myth in the black community that blacks do not commit suicide. "Suicide is a white thing, it’s not a black thing," the myth claims. The truth is that suicide is more prevalent among young black men; in fact, according to a recent study, it is the third leading cause of death among black men.

Why is the suicide rate increasing among black men? Jet interviewed several experts across the country who cited a number of reasons for the increase of suicide. Theories included drug and alcohol abuse, the easy availability of guns, poverty, the high unemployment rate, and the pressures of young middle class blacks fighting racism in corporate America.

Reverend Cecil L. Murray, pastor of First African Methodist Episcopal Church of Los Angeles notes, " ‘Despair is increasing, and that despair is economic, political, educational, and social.’ " He notes that the breakdown of the family leaves " ‘the young adult male without a hands-on mentor…the divorce rate is 50%; the rate of birth out of wedlock approaches 75% in impoverished communities, so the wheel of difficulty keeps spinning more rapidly.’ " Murray adds, " ‘America is getting angrier and meaner, and those who are without an economic base find an outlet in self-destructive behavior more than those who have other options.’ "

Dr. Sherry Molock, Psychology Professor at Howard University in Washington, D.C. and Director of Clinical Training for the university’s Psychology Department, suggests that poverty and unemployment contribute to the increase of suicide among black men. Dr. Molock notes, " ‘Some of the men I work with have no hope for the future; they live day by day.’ "

Dr. Carl Bell, President and CEO of the Community Mental Health Council in Chicago, points out that young black men are presently experiencing more stress. " ‘Stress does a lot of things to people,’ " Dr. Bell says, " ‘it causes them to use drugs and not have a sense of the future, which causes the desire to commit suicide, and in a sense, drug abuse is a slow suicide.’ "

Dr. Zia Wahid, Assistant Professor of Psychiatry at Meharry Medical College in Nashville and Medical Driector of Meharry Alcohol and Substance Abuse Program, agrees that drugs and alcohol abuse are the leading causes for the rise in suicide. " ‘Drugs and alcohol make it harder for them to keep a job and maintain an apartment; as they lose their jobs or lose their relatinship, they get very depressed.’ "

Dr. Molock, currently conducting research on suicide at black colleges, agrees that stress from society makes some black men want to take their lives. " ‘You’ll be surprised to find in the suburbs, you have middle income black youth who have gone to college, but the type of jobs that they anticipate they are going to get they are unable to get because of the trend of affirmative action being dismantled. That’s frustrating.’ " She adds that some middle-class blacks are seeing their parents still struggling in corporate America because of racism: " ‘They are seeing their parents hitting glass ceilings; parents who say, "I play by the rules I got the degree, and now you’re telling me, I am only going to get so far?" ’ "

Alex Crosby, a medical epidemiologist in the CDC violence prevention division, worked on the recent suicide study. He tells Jet that another factor contributing to the high rate is a history of violence. Crosby notes that children who have either been victims of or witnesses to abuse are at greater risk for suicide. He adds, "and children who know someone who has completed a suicide are also at risk for suicide." Crosby warns that the suicide rate of young black males may catch up with those of their white counterparts. In 1980, there were 3,881 suicides among white males, ages 15 to 24; in 1993, there were 3,433 suicides among white males in the same group the study revealed.

Dr. Frederick B. Phillips, President of the Progressive Life Center in Washington, D.C., a behavioral health and management counsulting firm, says that young black men have not developed the proper mechanisms to cope with pain and stress: " ‘They don’t know how to deal with emotional pain; our youth are lonely and that is frightening, that is sad. They are depressed. They don’t know how to get through the day. Each day is a struggle to maintain, to hold on, just to get through.’ "

Ron Hampton, Executive of the National Black Police Association, Inc. in Washington, D.C., suggests that easy access to guns may contribute to the increase of suicide. Guns are so prevalent in black communities because police do not patrol the neighborhoods as they do in the white areas, Hampton notes. Interestingly, according to the CDC study, about 63% of black suicide victims use guns to kill themselves. Dr. Eric G. Bing, Assistant Professor of Psychiatry at Charles R. Drew University of Medicine and Science in Los Angeles, agrees that gun availability contributes to the suicide rate in the black community, telling Jet, " ‘Guns are epidemic in our society.’ "

How do we stop these suicides? According to Dr. Molock, " ‘Black men must learn to reach out and find constructive ways to share their emotional pain.’ " She adds that "black women are better connected. They go to church more; black women network with other black women and men don’t."

QUESTIONS FOR REFLECTION AND DISCUSSION

  1. Have you known of any African-American adolescent male who has contemplated, attempted, or committed suicide? What was his particular situation? Were the signs and symptoms clear?
  2. How do the reasons for suicide explain his desire to commit suicide?
  3. What can you do to reverse the trend?

IMPLICATIONS

  • For the suicide rate to slow down within the black population, several changes need to occur. Gun availability needs to become much more stringent. The economy of African-Americans must improve. Black men need to be taught that it is okay—even healthy—to share their feelings with others. Black men need purpose and vision. They need to feel connected, and they need safe outlets to release their stress.
  • Youth workers are essential for halting the suicide rate. Reach out to African American teenage boys. Give them a purpose. Earn their trust and show the strength in being vulnerable to others. Encourage them in their education. Show them nonviolent ways to handle conflict.
  • As youth workers effectively reach African American adolescents, they are helping entire African American families. This type of work has powerful potential.

Anonymous and Kathryn Q. Powers cCYS

Spirituals: Pentecost betweek black and white

Hollenweger, W. The songs of the blacks. From Hollenweger, W. (1974). Pentecost between black and white, pp. 22-24. Belfast, Ireland: Christian Journals Ltd.

OVERVIEW

ORIGIN AND FUNCTION OF NEGRO SPIRITUALS

The author, Professor of Missions at the University of Birmingham, England, provides the following summary of various conflicting and overlapping opinions:

  • The spiritual has been seen as a misinterpreted hymn of the white church. (G.P. Jackson)
  • The spiritual should be seen as a ‘confession of faith’ of the black church. (S. Lauchli and Th. Lehmann)
  • The spiritual is the "clearest exponent of the Negro’s real self." (H.W. Odum)
  • The spiritual can be interpreted as an oral document of events in the history of the American Negro. (M.M. Fisher)
  • The spiritual was a protest against social injustice. (J. Lovell)
  • The spiritual was an adaptation of African songs. (H.E. Krehbiel and Du Bois)
  • Spirituals were songs originating in the white revival movement. (B.T. Washington)
  • Spirituals were the musical creations of black bards like "singing Johnson" and "Ma White." (J.W. Johnson)
  • Spirituals represent a blending of American and European melodies with African rhythm. (E.M. von Horbostel).

INFLUENCE: MUSICAL PRODUCTS OF SPIRITUALS

Hollenweger says that though their history may be somewhat obscure, their effects upon music trends are clear. They produced or had a profound influence on

  • Different styles of jazz, including the Blues.
  • Music in white Pentecostal churches—taking black style and changing and adapting to white style.
  • Spontaneous gospel music arising from Pentecostal and some black Baptists churches.
  • Attempts to adapt spirituals to European and American traditional church music.

Debate has risen in regards to this fourth category. Is it ever appropriate to use the spiritual in a non-Black church service?

MEMORY OF BLACK PAST

Hardly controversial is the fact that spirituals in some way ensure the memory of an oral African American culture. James Cone, in "Black Spirituals: A Theological Interpretation," Theology Today, 29(1), April 1972, pp. 54-69 [see also his The Spirituals and The Blues, 1972], says of Negro spirituals:

The divine liberation of the oppressed from slavery is the central theological concept in the black spirituals. These songs show that black slaves did not believe that human servitude was reconcilable with their African past and their knowledge of the…gospel. They did not believe that God created Africans to be the slaves of Europeans. Accordingly they sang of a God who was involved in their history—their history—making right what whites have made wrong...And if ‘de God dat lived in Moses’ time is jes’ de same today’, then God will vindicate the suffering of the righteous blacks and punish the unrighteous whites for their wrongdoings.

QUESTIONS FOR REFLECTION AND DISCUSSION

  1. How have you enjoyed spirituals, if you have, and how much have you understood their nature and origin?
  2. Which of the eight explanations of the origins of spirituals seems most adequate to you?
  3. Do you think Cone goes too far in his interpretation of Negro spirituals?
  4. Do you think that "Follow the Drinking Gourd" might have meant following the Little Dipper and North Star to freedom, or that "Swing Low, Sweet Chariot" could have had anything to do with the underground railroad?
  5. What do you see as the place of these spirituals in black churches today? In white churches or places of worship?
  6. Where do we go from here? Is there need for greater knowledge and instruction about music and experiences of African Americans? Is there still work to be done in the relationships of blacks and whites?

IMPLICATIONS

  • Music is one of the great influences in a young person’s life, and should be a universal means of communication among us all. Our musical tastes, just like the spectrum of our relationships, need to be stretched. We are enriched when our appreciation of our own and other cultures includes an interest in the music of others and times past.
  • The sentimentalizing of spirituals merely for the purpose musical variety would seem to do injustice to this powerful musical tradition.
  • One of the many functions of music is a prophetic one; it would seem that spirituals both comforted and challenged its original singers. It is too bad that those who should have been confronted by powerful messages took so long to notice and understand.

Dean Borgman cCYS

The new black caucus 2000

Defner, J. (2000, April). The new black caucus. The American Prospect, pp. 16-19.

OVERVIEW

As black congressmen represent multiracial constituencies, the Congressional Black Caucus (CBC) is more like the rest of America.

Before the 1992 elections that sent 17 black freshman to Congress—most of them from newly majority-minority districts in the South—the caucus drew almost all of its membership from big cities. Now, the CBC is nearly twice the size, almost half southern and half female, and significantly rural and suburban. In addition, many members are younger and have learned their politics in the post-civil rights era.

The CBC today is quite different from the caucus of 10 years ago. For years, its primary focus was its alternative budget, ignored by the rest of Congress. But with 37 members, the caucus is no longer isolated from power.

According to Defner, the changing political style of the CBC reflects a number of distinct developments including:

  • Generational turnover.
  • The increasingly moderate turn of the Democratic Party.
  • The larger size of the caucus.

More than ever, black representatives are being pulled in different directions by numerous interest groups. A central element in the changing political dynamics is the increasing importance of biracial politics and political coalitions. Many new members must appeal to a significant white constituency. As a result, the CBC is far less tightly knit than it once was.

The question arises as to whether this change is for better or for worse. Some argue that biracial politics will keep the CBC from leading on issues that affect African Americans. Others say that by working within the system, with a broader constituency the CBC will be on more successful ground. In this article, Defner sides with the assimilators:

But for better or worse, the Congressional Black Caucus today is emblematic of a more integrated America. And wasn’t that the point?

QUESTIONS FOR REFLECTION AND DISCUSSION

  1. Do you think that the changes within the Congressional Black Caucus are good or bad?
  2. What effect might these changes have on the communities where you minister?
  3. Is assimilation or segregation the best strategy for success in black America?

IMPLICATIONS

  • The political climate in America is changing, as more doors are opened for black Americans to be part of the political scene. However, these changes are often based upon the support of white Americans, making some wonder whether the political agenda for black Americans will become diluted and eventually ineffective.
  • Black Americans need to decide for themselves if the time is right for going "mainstream" or whether there is still a need for solidarity along political lines.
Karen Cummings cCYS


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