Hauling down the Confederate battle flag from its staff on the grounds of the South Carolina Capitol in July marked a tectonic shift in white rulers' manipulation of the tragic racial history of the American South. It may have been just the beginning.
The process of change begins with us and ends with us. Through social media and grassroots movement we can unite our colors as we did on June 26, 2015. We can inspire American Dreams for generations to come before the riots begin, before the violence turns viral.
Police officers aren't the only people who lie about crimes. That's not the point. The police are supposed to uphold the law. Criminals are supposed be the ones who break it. We should be able to tell the difference between them.
Big-game hunting leaves us troubled, I surmise, because it summons us to think of its sordid past. Big-game hunting no longer serves any social utility. Perhaps big-game hunting will vanish from the modern world, through the force of social criticism if not by positive legislative enactment.
When it comes to research into human behavior in groups, one of the most notable, foundational studies is the 1971 Stanford Prison Experiment. While it was scheduled to last longer, the experiment was cut short after six days when the guards began to abuse the prisoners.
I can't help but wonder how many of the reviewers have simply contrived their headlines to grab our attention in a noisy and cluttered culture, and how many actually believe what they're saying, and are thus perhaps, like mockingbirds.
Flannery O'Connor damned the novel with pretty faint praise when it came out: "I think for a child's book it does all right." That seems unduly harsh (and unfair to YA literature). What works best for me as an adult reader is the slow accretion of local color, the barbed social comedy, and the graceful prose.
To white Americans who are uncomfortable, I say: welcome to our world. You may be uncomfortable for a while until we make America a truly fair and racially just society.
As I delved deeper into Paul Thomas' work, and directed energy to the urgent nature of his calls for action and attention to class and race inequity in America, I found that we share many commonalities.
My professor's perception was rooted in a common false meme that has followed black America since slavery -- the idea that we lack financial acumen, don't know how to build businesses, need to be told what to do with our finances, and are overly reliant on government handouts.
Whenever one of my children would say something like, "I hate hot dogs," or "I hate when people make that noise," I would say, "hate" is a strong word. I write you now because I have the sense that hate, more than a very strong word, is affecting our church and communities, and pulling us under.
The main problem with the CW's The 100 is a reliance on blackrifice to advance the motivations of the white characters in the narrative.
Dr. Martin Luther King, Jr. said, "Injustice anywhere is a threat to justice everywhere." This game of pitting one outrage as more righteous than another outrage is truly outrageous.
Black lives do matter. Nonetheless, as a result of liberal lethargy and conservative antipathy, in many parts of the US blacks are second-class citizens, at the mercy of local police and unable to gain access to decent jobs, housing, healthcare, and the other aspects of a middle-class life.
As a child, I was taught that God was and is love. When I watched white police officers and firefighters spraying black people with fire hoses and setting vicious dogs on them, I can remember my mother saying, without batting an eye, "We are to forgive them, Susan."
Could it be that we're forcing schoolchildren to pledge their allegiance to a divisive -- poisonous -- symbol? Could it be that honoring it, waving it, saluting it holds together an allegiance to moral superiority and unending global conflict?