Since seeing the video last night, it looks like the title has been changed from “Morehouse College Dubois Divas” to “The Du Bois Dance Team.” According to the description, this was a performance at 2015-2016 Mr. Freshman Pageant. The video was shared with ire in a Morehouse fb group I’m in. Brothers raised questions about damaging the brand of Morehouse, why these young folks should not attend our alma mater, and comments were laced with a host of homo and femmephobic rhetoric. I was glad to see the video and to see the four young cats work it out and turn up the crowd. Why you ask? Give my piece for 2010 a read and you’ll understand a bit more. [i uploaded a pdf so it doesn’t get washed away in url scraping].

Too often, people see folks like the ones in this video and write them off as “deviant”, “damaging” and “not-men” without knowing anything of their identification, character or constitution. The Morehouse we should be is one where diversities of gender expression, as well as sexual expression, are welcomed as long as you are doing your best to meet the crown that is placed above your head.

Is Southern culture perpetuating unequal practices or such thinking? For instance, the accused shooter, Dylann Storm Roof, in Charleston had Confederate license plates on his car, and the Confederate flag is sometimes used as a symbol of post-Civil War white supremacy.

Southern culture in particular and American culture in general often casually perpetuate racism in the present, often by recrafting narratives of the past. The Confederate flag, which flies over South Carolina, was not a long-lived historical symbol — it was the symbol of a rebel force against the United States. The “heritage not hate” trope conveniently skips over the central issues of the Civil War, the position of black people who labored in the antebellum South, as well as the costs that the war had on the nation. Symbols like the Confederate flag are common among hate groups, but also are part of the state’s image. The history of those symbols, along with the large number of schools and statues named for Confederate soldiers and even [Ku Klux] Klan members, create a hostile environment for those who understand the history of race in the nation, and those whose ancestors were painfully forced to labor under those flags during and after the end of slavery, and who had their lives terrorized by groups like the KKK.

Dylann Storm Roof is seen in his booking photo after he was apprehended as the main suspect in the mass shooting at the Emanuel African Methodist Episcopal Church that killed nine people on June 18, 2015, in Charleston, South Carolina.

Were you surprised by Roof’s age of 21? Why do you think a young white man from a young generation could be motivated to commit a racially motivated hate crime?

I was not surprised by Roof’s age. Outspokenness of white supremacists may be on the decline, but white supremacist ideology exists in a range of ages. Hate groups often have events where children are socialized into racial hate. As well, the Internet has democratized access to white supremacist information. If I am a white high-schooler who feels he has been mistreated while racial minorities have been favored, I’m only a couple of clicks away from a myriad of sites and message boards where I’ll find kinship with folks who are in legion of racial hatred or racial nationalism.

Read it all here.

If you missed it, here’s a quick summary: with the words  “Hood Disease” emblazoned next to her head, Wendy Tokuda of the San Francisco Bay area’s CBS affiliate KPIX delivered the following, “Even the Centers for Disease control says that these kids often live in virtual war zones and doctors at Harvard say they actually suffer from a more complex form of PTSD, some call it ‘hood disease.’” The story then began to discuss the set of complex issues that many youth of color in high poverty areas experience daily and some of their consequences on academic engagement.Tokuda’s reporting made it appear as if Harvard scholars coined and were studying “hood disease” which set off a firestorm and multiple questions about research, Harvard, and the sources of the story. A trip to Tokuda’s personal Facebook page reveals that she derived the term “hood disease” from Mark Beasley. Who is Mark Beasley you ask? Beasley is one of Tokuda’s Facebook friends.

The jokes should write themselves here, but this is the sort of propaganda that reinforces dangerous stereotypes about people of color, especially those with economic challenges. Even if you dismiss the ill-fated term,  the report is still framed in a way that makes it seem that the issues that youth in urban high poverty neighborhoods face are actually a disorder that they co-create.

Within the social sciences there is a long history of suggesting that problems among Black and impoverished communities are a function of their own practices and beliefs and divorced from larger social problems. In 1965, the Moynihan Report famously popularized the concept of “tangle of pathology” that argued Black female headed households perpetuated poverty, not lack of access to jobs and economic resources. Later arguments about the “culture of poverty” came to dominate academic and social policy circles resulting in divestments from communities of color and the belief that Black culture was the issue and the role of social structure was minimal, if meaningful at all.

Essentially, Blackness is the disease—or so the narrative goes.

Read more at EBONY

Amiri Baraka—author, cultural critic, revolutionary, professor and intellectual—passed away today in New York City after a long illness. There is no doubt that he will be remembered fondly in circles of poets, politicians, and the proletariat, all of which audiences Baraka moved between in his 79 years on earth. Amiri Baraka was, as Maya Angelou called him “a griot”— a griot that dynamically approached the stories and lives of Black and oppressed people. From decade to decade, Baraka dynamically changed his approach to the problems facing oppressed people but always remained committed to producing revolutionary art.

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I recently found

Unfair? Yes. A safer NYC? Definitely not. I reminded my chat mate that only 2 percent of stops result in contraband being found and that 88 percent didn’t end in any summons or arrest. I told them by any metric it wasn’t effective policing but it could be seen as effective harassment of Black and Latino youth in New York City.

The men’s eyes began to widen as I rattled off statistics and expressed my concern for my younger brothers and sisters who were too often viewed as the embodiment of delinquency by the New York Police Department. One man responded, “That sucks!” I responded, “Until people who are not likely to be stopped and frisked begin to conscientiously object to it, this practice is going to continue.”

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America has entered

From President Obama’s landmark announcement that he supports same sex marriage to Beenie Man posting a video asking for forgiveness of his past homophobic songs, tolerance is in! However, tolerance is not justice. In fact, tolerance basically boils down to finding something unobjectionable. Tolerance is the lowest form of acceptance because it allows one to support in words but not follow up with actions. If we are not careful, our tolerance will only serve to maintain the status quo. If we want to move from tolerance towards justice, it will take more than not objecting to same-sex marriage, it’s going to take a commitment to fight injustice and create safer communities for all. Read More

As I climbed the subway stairs

“I’ll beat the shit out of you, b*tch. You think I won’t. Keep talking slick to me!” My heart sunk and the heat of the day intensified. The young woman stood leaning against the wall as her companion berated her. He then demanded her phone and said he’d call whomever she had been speaking to “speak to them.” She refused. The more he yelled, the less she engaged him. Enraged by her silence he continued on, “Oh, so you think you’re smart? You think you’re a woman now? You ain’t no real woman! You’re immature. You’re a little girl. You spend your money on dumb things like clothes and red bottoms [the popular and expensive Christian Louboutin heels]  You ain’t not woman, I’m a man. I take care of myself. I get money. I put a roof over my head. I’m in school.”

As he barked, I then noticed something: I was the only one watching. We were on 145th and Saint Nicholas in Harlem at one of the busiest train stations in New York City and the corner was well populated. But no one, besides me, was paying attention. Read More.

I remember growing up

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“There’s a war going on outside no man is safe from, you could run but you can’t hide forever.” These words, by Mobb Deep, resonate as I think about the conditions facing Black males in 2012. While news story after story will talk about Black males as perpetrators or victims, the issue is still more complex than we typically let on. If we look carefully, Black folks will have to take a deep breath and examine not just the conditions of racist society but also the negative images we have internalized about Black males which ask us to determine our allegiance to Black males based on their perceived “guilt” or “innocence.” These two options slice like a razor forcing choice between brother or other, friend or foe, or other binaries. In reality, Black males, like all humans are complex and simple categorizations will never provide enough traction for justice work and community healing.

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If you can’t see the video, click here.

p.s. I’ll be awaiting some angry comments … I said awaiting, not necessarily replying to them ;)

For those who can’t see it embedded, click here.

Recently, I penned a piece discussing the need for Black folks to join in with the fight against Arizona’s racist immigration bill SB 1070. My goal was to challenge Black folks, to think beyond the immediate immigration bill to the larger injustices that are taking root in Arizona. In the past few weeks, Arizona has continued to make their intentions clear. Whether you agree with SB 1070 or not, the state of Arizona has begun a march towards making the state free, open and inhabitable to Whites and closed to people of color, particularly Latinos.

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Yesterday the NYTimes ran an interesting Op-Ed piece on Charter Schools by Charles Murray entitled, “Why Charter Schools Fail the Test.” I read through it quickly and thought it to be arguing two main things: standardized tests were weak measures and that school choice was a democratic right. Both of these things meshed well with my ideology and then I arrived to the bi-line and read Charles Murray. I froze, kept reading and sure enough it was the Charles Murray. Murray’s name not ringing a bell? Well Murray was one of two authors of the uber-controversial book The Bell Curve. The Bell Curve, of course, ultimately argued that there were racial differences in intelligence, no matter how you “sliced the pie.” So this may lead one to wonder, “Why or how on earth would Murray be writing about Charter schools and supporting them?” Well to answer that you have to understand his back story.

The Bell Curve’s most controversial chapters (13 and 14) really drove home their message that intelligence (g-factor) was more prevalent among certain racial groups and lower among others. Rightfully so, many top scientists rose up to strike down the Bell Curve’s thinly veiled statements of racial superiority and inferiority. The Bell Curve was not Murray’s first set of handiwork, he is often regarded as the man who dismantled the welfare system. In Losing Ground, he essentially argued that the welfare system enabled bad behaviors and used national dollars to invest in the entrenchment of poverty. This argument, I often hear parroted by people, the catch is a great deal of research carefully demonstrates the contrary (please see any of William Julius Wilson’s or Sheldon Danziger’s bevy of books on the subject). The common sensical nature of Murray’s argument have allowed him to stay around and advance arguments that dance along and get close to idea of eugenics (the science of “bettering humans” usually by “trimming the gene pool” -this was one of Hitler’s goals during the Jewish Holocaust).

Murray in the editorial takes a step back to the question of education which he addressed in Real Education a couple of years ago. I admittedly could not stomach the whole book as he argued “four simple truths”: 1) ability varies, 2) half of america’s children are below average, 3) too many people are going to college and 4) America’s future relies on how we educate the academically gifted. They seem benign enough, right? Well put them together with his past work and you get a neat line of logic suggest (my interpretation):

Ability levels vary, so not all kids are going to do well, in fact half of kids are poor students, the other half are doing okay. So of the half that is okay, there’s really about 10 percent that should be going to college and let’s invest in those 10 percent rather than investing in the other 90 percent.

Still not seeing why it connects to the Bell Curve. If you asked Murray, what do the races of the top 10 percent look like? He’d honest respond earnestly and with his “scientific evidence” to say they’re majority White. Ah, do you see it now? The folks at the top are White and should be invested in, the folks at the bottom are non-White and shouldn’t be getting all those “hand-outs” and “special programming.”

Murray has been consistently attacked for this type of reasoning, so charter schools mark a quaint respite for his ideas. He points to the Milwaukee evidence that demonstrated that charter school and traditional public schools performed roughly equal. He suggests that home environment means a great deal for intelligence ( he doesn’t think standardized tests measure intelligence (g-factor) so they’re a weak measure) and school thus can do little to shift what students walk in. He, like many mis-readers of the Coleman Report, suggest schools CAN DO little, when Coleman actually argued schools DID DO little to affect student achievement. For Murray, choice is good because you no longer have to suggest that poor people get few options. In fact, charters are cheaper on state’s to operate and offer the basic democratic right of choice. He’d likely concede that we shouldn’t expect these schools to do anything for the children who are part of the deeply impoverished and severely unintelligent (this is his reasoning not mine).

In the end, you get a well crafted Op-Ed that says, “despite lack of success Charter schools are good.” But what operates behind the veil matters the most! His piece is animated by a lack of belief in the students within these schools and he doesn’t think schools can to move these youth towards prosperity intellectually, socially or materially. While I’m neither a fan nor hater of charter schools, I realized that who is in your camp matters. Murray’s commentary reminds me of the adage, “Everyone on the sidelines is not cheering for you.” The question is, are we savvy enough to know who is for us and against us?

The term racial profiling has been part of my vocabulary and reality for nearly 15 years now, but it shouldn’t be. While the terminology for the practice of profiling people based on their perceived race, ethnicity and nationality is regarded as taboo, many in this nation have a nasty habit of trying to re-introduce it over and over again. As African-Americans, we are well aware that, whether driving or walking, our skin color can be a legal liability. The problem is that we, as united communities, have not learned to speak out against the various forms of racial profiling that continue to be floated as legislation and policy. The controversy of SB 1090 in Arizona is a perfect time for us to join our voices against injustice, but too many of us are without comment and are missing the larger picture.

Recently, the Arizona legislature signed a bill which allows agencies to demand verification of immigration status if there is “reasonable suspicion” that the person being questioned is an “illegal alien.” The minute I heard “reasonable suspicion,” I myself became suspicious of this bill given my own experiences with racial profiling. The sad reality is that there has been a continued emphasis on immigration control, not immigration reform, in a national culture that increasingly centers on fear. This culture of fear continues to allow racial profiling to curb the civil and human rights of Black and Brown people.

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Originally published at The Atlanta Post

The internet is a funny thing and Twitter is a funny place. I find myself on there getting all sorts of information, as do many Black folks given that the Pew center says that 26% of Twitter users identify as African-American. At best, it is a fast paced way to share information and at worst a fast paced way to spread pain. One Friday night, comedian Lil Duval decided to get a subject going called “it aint rape.” He started out with “It ain’t rape if you order from the entrée side of the menu.” Essentially, it was a fill-in-the-blank festival that, for some, led to laughs and that, for many others, led to pain. Lil Duval’s tweeting falls squarely during Sexual Assault Awareness Month, demonstrating that too many in our community take sexual assault as a joke.

Lil Duval’s quickly took a step back and said, “Rape ain’t funny but women putting theyselves [sic] in [expletive] up positions is.” By saying rape doesn’t exist and that rape is based on poor decisions, Duval joined a line of Black comedians who have found humor and sadly greater acceptance in our community.

The first time I ever heard my mother disagreeing with my father in front of me was when my father was arguing that Chris Rock was hilarious. My mother stopped, stared at him and said, “I do not think Chris Rock is funny. Rape is not funny.” My mother continued to express her pain and frustration while my father remained oblivious to her hurt. Chris Rock had gone on Arsenio Hall and told a “date rape” joke which polarized the audience, causing Hall to apologize the next day. Later Rock admitted telling the joke helped, not hurt his career. We, as a community, are in a strange place when our community embraces someone more for joking about heinous crimes than when we repudiate the joke and seek healing for the survivors.

The reality is that sexual violence is one of those issues that ends up being so wrapped up in our families and communities that dealing with it necessitates an investment in others lives that many of us have grown accustomed to not having. Off the stage, when issues of rape come up in our community, I often hear, “we don’t know all the facts”, “I wasn’t there, so I don’t know,” or the most dangerous of them all, “well what if she wasn’t a victim.” Despite this disavowal of ability to judge, we are able to maintain a level of comedic commentary. That’s part of the problem. It’s easier to laugh at something than to deal with it. The lengths we go to laugh at and justify sexual assault, particularly violence again women, is painful, disheartening, and does a disservice to providing the space for our community to heal.

There are many things about sexual assault that are not easy to joke about. Among those who report it, we know that one in four Black women have suffered from sexual assault and one in six Black men have. We know the bulk of cases actually reported are of people under 18, our children, and sadly, Dr. Gail Wyatt’s research has shown us that nearly 50 percent of Black women living with HIV were sexually assaulted as children. There is nothing funny about that. From childhood to adulthood, there is a continuum of hurt that we continue to turn a blind eye to, except when it’s comedy time.

While many of us dog pile onto jokes about rape, incest, and other abuse, we’re likely ignoring our loved ones who are dealing with the scars right next to us. However, comedy is not the only culprit in silencing sexual assault. When “Precious” debuted there were many conversations about race, body image, and representations of Blackness, but too few commentaries that seriously dealt with the role of sexual assault in our community. Are we alone in having sexual assault in our community? No. But do we have a special responsibility to engaging this malady for the health of us all? Yes!

While those suffering from sexual assault should seek the help of a professional, we non-professionals can help by creating an environment ripe for healing. While there is the old saying “laughter is the best medicine” unfortunately when I look around, I see we use our laughter to silence the pain of sexual assault and miss out on the medicine.

Visit the anti-sexual assault organization Rainn.org for more information.

If you’re interested in not just being reactive but also proactive in combatting sexual assault in our community please support Girl/Friends: Adolescent Girls Preventing and Healing from Sexual Assault. It’s a dynamic new program run by A Long Walk Home, an organization founded by my scholar sister Salamishah Tillet.

On Monday night, Tavis Smiley’s convening “We Count! The Black Agenda is the American Agenda” aired on CSpan. What? You missed it?  Well about 50 percent of folks I know didn’t tune in because they think Tavis is The Game of politics and does anything possible to start beef and get attention. Another 48 percent tuned in with their snark meter set to 10. I’m worried that we’ve fashioned Tavis such a “hater” in the Black community we’re missing some important discussions that were happening around the table and outside of that room.

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I remember the first time I saw that clip I was stopped in my tracks. I didn’t know what to say. Of course the scholar in me says, if you like violence in one context, why not expect it in another one? I was hurt as I watched Pun pistol whip Liza Rios and then fail to make it up the stairs to continue his onslaught. In sick irony, in the most classical sense, Liza’s life was saved by Pun’s own nemesis of poor health, which would eventually take his life.  When I hear folks say, “Hip-Hop is entertainment. Movies are violent, but you don’t see anyone coming down on them.” I’m reminded of the words of Liza Rios who talked about the evolution of her husband, “I knew him as Chris. And as he became Pun, he actually became Punisher. That wasn’t just a stage name, that was his way of being.” Cinematic violence, whether on screen or in our headphones, often requires us to suspend reality but with the visual evidence of Pun’s violence, my suspension of reality shattered.

I must be honest with myself and recognize that many of my rap idols like Biggie were domestic abusers, they just never had the camera rolling. To many, domestic violence is unconsciousable. But as a man, I have to grapple with the fact that we, Black, Brown, White, Asian men are the purveyors of the violence and must develop the tools to stop it. I’ve been in a number of conversations with sisters who do sexual abuse work over the years and when I ask them earnestly, “What should be done with brothers that abuse, rape or enact violence on women?” Sadly a number have responded, “jail”, “death penalty”, “let the community have their way with him.” From some of the most progressive sisters I know, this hurt me too. What is the cost of not acknowledging domestic violence? What is the cost of not making space for healing for the abused and abuser? This is complicated work, but the work that a community must do if it wants to be sustained. The reality is that violence remains a serious issue in our community and we cannot afford to turn a blind eye to punishment or healing.

*Part of my denial of violence as central to my definition of Hip-Hop is rooted in my understanding that many rappers are spewing perverse fantasy, and my black male privilege which puts me in precarious location of the potential purveyor and victim of violence. This would take a whole book to really go into, but had to offer that caveat.

1) The counting of prisoners – Currently prisoners are counted as residents of the counties in which they are imprisoned rather than their home communities. This serves to increase political representation in areas that tend to be rural and White, while decreasing the political representation of the home communities that folks come from.

2) Who is White? The extended racial definitions provided by OMB 15 say that, ” A person having origins in any of the original peoples of Europe, the Middle East, or North Africa.”  Notice something about that? I was certainly surprised that folks from North Africa and the Middle East remain classified as White, despite the socially distinct lives that many lead.

3) Undercounts. The issue of Negro was raised in response to the potential of people being offended and “opting out” of the Census. If seeing Negro makes you not fill out the Census form, I’m going to wager you weren’t going to fill it out in the first place. Many communities remain undercounted: the poor, the young, immigrant to name a few, this all matters for political resources. If you’re worried about undercounts, think also about the homeless. Their undercounting means fewer resources for those feeling the hardest brunts of the “land of opportunity.”

I am all for rallying around a cause. I’m just not sure I can meet ya’ll down at the Census offices for a protest over Negro. Focus groups, lettering writing campaigns, and write ins suggest some of our older brothers and sisters still support the term. Let’s focus energy in creating greater political clout, not appropriate nomenclature.

Faith is often thought of in a religious and spiritual way. Having grown up in a Baptist church I often heard, “Faith is the substance of things hoped for, the evidence of things not seen.” (Hebrews 11:1) This common articulation suggests that there is a higher power ordering our lives and we must remain faithful to see it come to fruition. This orientation asks one to have faith in a higher power, often called God, and if I asked many walking the street, “Do you have faith in God?” they would likely answer, “Yes.” If I ask them, “Do you have faith in Black people?” I’m not sure I would receive such an affirming response.

Karenga defined Imani in the following way, “to believe with all our heart in our people, our parents, our teachers, our leaders and the righteousness and victory of struggle.” The definition noticeably and intentionally does not ask the basic question of faith in a higher being, but more so asks can you have faith in those with home you walk this earth? Can you have faith in those who you live with, go to school with and struggle with? The older I get, the more I find people openly acknowledging faith in a higher power and disavowing faith in our people. While I do not want to get into a question of religious or spiritual beliefs (that may come though), it strikes  me as peculiar that with the tremendous history and contributions that people of African descent have made, that many of us – myself included, will suggest “we ain’t gonna make it.”

Is it an understanding of history or not understanding history that allows one to draw such a conclusion about the African Diaspora and particularly African-Americans? In the past year, I’ve been trying to push myself out of being a member of the Possible Police. The Possible Police are a unit of Black folks who whenever a discussion of change begins to happen, they ruminate, “It ain’t gonna happen.” “We already tried that.” “Let me know how that turns out.” Or “It’s impossible.” In all honesty, the election of Barack Obama pushed me to more deeply question my beliefs around struggle and victory. While I’ll be the first to say the election of Barack Obama is no magic salve, I must also acknowledge that his election is the fruit of significant struggle.

It worries me that at the age of 31 I can say “It won’t happen in my lifetime,” This in some ways reflects a resolution of defeat at worst or delayed gratification at best. This tradition of nay saying, instead of affirmation, conveys a deep lack of faith among the population who most need it and have the most to offer, the youth relatively young people. My walk with brothers at CCNY has pushed me to articulate hope, in spite of defeatism’s presence. In listening to their questions about the future, family, and opportunity I kept hearing a lack of faith in themselves, our people, and the world. I have taken to asking, “Why would you tell yourself you can’t? There are a million people who would tell you “you can’t”, “don’t try it”, “you’re not worthy” in a heartbeat. So why would you be the first in line to do that?” The path that we have walked has been a long one and often bitter one, despite this strong men and women keep coming.

Some brothers have asked me, why I keep a faith in our people? For me it is about faith in a higher power and in our people to make change.  I would venture to say, a lack of faith in our people and ourselves individually often reflects a lack of faith in a higher power and/or the ability of people to produce change. While some may argue, “place your faith in God, not humans”, it is the divinity that I see in my people that forces me to fight through the muddy terrain of self hatred and doubt. A faith in Black people often is one that necessitates we see beyond the obvious and embrace the possible which were denied for so long. It is necessary that we are grounded and realistic, but not necessary that we concede defeat in the beginning of the battle. Can you begin to imagine if our ancestors, held in the bondage of slavery throughout the globe stopped themselves from dreaming and working on freedom? If the answer is no, then why should we come this far and give up our faith?

Today is  global day of action for Troy Davis who is set to be executed if we, that includes you, do not demand a retrial. You have probably seen Davis’ name and maybe even read up on the case. Well there is plenty of material online but I’ll summarize. Davis was convicted of shooting an off-duty police officer in 1989 in Savannah, Georgia at Burger King (there was also a shooting at a party earlier that evening). The scene of the shooting was a Burger King where Sylvester Coles got in an altercation with a homeless man. Coles and Davis are physically similar in size and the overlap in Davis and Coles’ night is eerie. The State of Georgia put its resources into investigating Davis and little into properly investigating Coles. As a result they arrested Davis and convicted him on 9 eye-witness testimonies. Since conviction, Davis has maintained innocence. In 2001, 7 out of 9 “witnesses” re-canted their statements saying they were coerced into saying Davis was the shooter via improper police and legal procedures. Through a railroading and denial of a re-trial Troy Davis is scheduled to be executed in the near future. If you’re in NYC, join us at Union Square from 6-8 for a National Day of Action for Troy Davis or find a local event or activity here. Davis’ stays of execution and case have only gotten this far because everyday people are putting pressure on the State of Georgia, to be “fair” and not “final”. Let’s keep up the pressure and stop the loss of another innocent Black man’s life.

As I was typing this post, I came across a video of police brutalizing a 14 year old boy, Trevor Casey, in Toledo, Ohio. The video footage (which is graphic) is here. While I do not know the circumstances leading up to his arrest, choke and bloodying, I do know that the young man’s life would likely have been in even greater danger if this was not caught on tape. Police brutality is common in our communities, but seldom gets taken seriously, let’s not let this be the case.

The reality is that our young Black youth everyday come in contact with a police force that fears them more than protects and serves them. It’s all too often that I walk down the street in Harlem and see “undercovers” jump out, harrass youth, and then continue on with their patrol. Even more disturbing then these “stop and frisks” is the way that many of the young brothas and sistahs I see harrassed respond. They get searched, often illegally, and continue on with their day as if it has been or should be a routine occurence.

If we truly want to honor Malcolm, then we cannot let the State (of Georgia and Toledo) in these cases go unchecked. Troy Davis, like many on death row and those killed on death row, was railroaded and we cannot let his case go quietly. While we celebrate the arrival of a Black Attornery General, the real power to respond to judicial injustice must come from the people. Stand up, speak out! Trevor Casey was brutalized in front of his home and the community is crying out for help. The disease of racism and fear of young Black men runs deep, don’t let his case be “investigated” (the Oscar Grant trial from Oakland is now happening) and dismissed as so many cases of brutality are. Stand up, speak out! Don’t read about this stories and get sad, in fact, get angry. Because if Brother Malcolm taught us, “Usually when people are sad, they don’t do anything. They just cry over their condition. But when they get angry, they bring about a change.”

Imagine the terror of a mother frantically trying to cut down her child seconds after finding him hanging from an extension cord in his bedroom. Picture the trauma of a 10-year-old girl desperately trying to hold up her older brother after finding him hanging from a noose in an upstairs closet.

These tragic scenes unfolded in the past several weeks as two beautiful 11-year-old black boys, Carl Joseph Walker-Hoover of Springfield, Massachusetts and Jaheem Herrera of DeKalb, Georgia, chose to end their lives rather than endure another day of being bullied in their schools.

According to reports, the parents of both children had repeatedly warned school officials about the daily torment and torture that their children were subjected to during school. However, neither parents nor educators were able to intervene in time.

While most acts of bullying do not lead to traumatic acts of suicide, bullying happens to young people all the time. Studies indicate that 65% of teens have been verbally or physically harassed or assaulted during the past year. 39% of teens report that students in their school are frequently harassed because of their physical appearance and another 33% report that students in their school are frequently harassed because of their perceived or actual sexual orientation.

But why are our kids killing themselves? Is there something different about bullying today that makes facing the daily onslaught more painful than life itself for some of our youth? Questions like these beckon to adults reeling from the shock of these events, in part because many think that that bullying is just a part of life–something that everyone has to deal with when they are growing up. Many adults are also puzzled by the impact of bullying on children who are targeted as “gay” because they assume that being gay, lesbian, and or bi-sexual is more acceptable today than in the past.

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Over a year ago, controversy over the Kahlil Gibran International Academy unfolded, if you don’t know who Kahlil Gibran was stop reading and click here – yeah, he’s that important, in Brooklyn. The visible battle over the mission of the school, its practices, and its leadership put the academy in the national spotlight fonr discussions of ethnicity, language, religion and identity. But soon, this spotlight faded and many have forgotten that the school still is in operation. Colorlines runs a great web article by Seth Wessler entitled, “Silenced in the classroom” on what is happening with the school now. Spoiler alert, its a far cry from its original intentions. The article does a great job of discussing how education can be informed or deformed by our political conditions. I excerpt below.

The Khalil Gibran school was to have been a refuge in the midst of post-Sept. 11 New York City, a place where a mixed group of Arabic speakers and non-Arabic speakers would learn together. The school, which opened in 2007 with a sixth-grade class, was designed to grow into a middle and high school in the spirit of the more than 65 dual-language schools in New York City, which teach in Spanish, Creole, Russian and other languages. By graduation, it was expected that Khalil Gibran students would have a command of Arabic and an understanding of the cultural context in which the language exists.

According to some of the school’s original students, parents and teachers, the Khalil Gibran school retains little more than its name as it enters its second year. It is no longer a place where tolerance and respect are fostered. Hassan Omar, the humanities and Arabic teacher who felt so intimidated that he cut images of mosques from textbooks, remembered, “When I first heard about the school, I thought it was a dream, with a rigorous curriculum and intensive language program. The dream collapsed and became a nightmare.”

Well a few moments ago I ran to the polls and made sure to vote, especially on Prop 2. There are a number of other important issues on the ballot as well. I meant to post this earlier, but with about 7 hours left in the polls if you’re looking for a cool voters guide, my friend wsoftheart has posted one here.

On a bigger note, my boy called the Hussein verdict and its potential for gaining GOP support… we live in a tricky place. Speaking of tricky, really computer voting machines, why am I not suprised?

And lastly, the only thing more ridiculous the youtube video of Connerly endorsing the Klan’s endorsement of Proposal 2, is Zarko’s defense/revision of Connerly.

And one last thing, why do I feel like the nation has not even really noticed Proposal 2 is on the ballot in Michigan?