The research group took advantage of the tweets’ geo-codes, which is data showing where they originated from in the U.S. The team searched Twitter for racism-revealing terms and phrases that appeared in the context of tweets mentioning “Obama,” “re-elected,” or “won.”
They then sorted the tweets according to the state they were sent from, and compared the racist tweets to the total number of geocoded tweets coming from that state during the same time period, Nov. 1 to Nov. 7.
To normalize states across population levels, the team then used a location quotient-inspired measure or LQ score — an economic derivation used to analyze norms across geographical locations — to compare a state’s racist tweets to the national average of racist tweets.
So, per the team’s model, an LQ score of 1.0 indicates that the state’s proportion of racist tweets to non-racist tweets is the same as the overall national proportion. A score above 1.0 indicates that the proportion of racist tweets to non-racist tweets is higher than the national proportion. The results are seen in the map above.
The LQ score was added to the number of Ku Klux Klan organizations known to operate in the state, according to a list compiled by the Southern Poverty Law Center, a watchdog organization that monitors hate groups. The states with the highest combined scores were considered the most racist states in the country. The process was not scientific nor can it be claimed that it gives the most accurate ranking of racism by state.
However, it offers some insight into where some of the most racist people in the United States reside.
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By Elliot Booker — 11 months ago
Communities of color are actually disproportionately likely to report crimes—it’s police themselves who have maintained a corrosive culture of silence.
IBRAM X KENDI May 14, 2018
A 911 caller living in a nonwhite neighborhood snitches.
A man wearing a black hoodie “busted both my truck windows out,” the caller reported on March 18, “and he’s in people’s backyards right now.” Two officers, Terrence Mercadal, a black man, and Jared Robinet, a white man, arrived on the nighttime scene in South Sacramento. Several minutes later, Mercadal and Robinet were running up a dark driveway, pursuing the suspect, flashlights clearing their sight. “Hey! Show me your hands! Stop! Stop!” one shouted. They turned a corner and through the glare of their flashlights saw a 22-year-old black male in his own backyard.
“Gun, gun, gun!” an officer yelled seconds later. Body-cam footage showed Stephon Clark seemingly abiding by their last order, turning to them to show them his hands, one of which clasped his white iPhone. A belief “the suspect was pointing a firearm at them,” to quote the Sacramento Police Department’s statement, is all police need to become executioners. Police officers do not require certainty to exact the certainty of death.
Both officers unloaded 20 shots into the darkness, at the darkness. “Are you hit?” one officer asked after the 20th shot. “No, I’m good,” the other responded.
Minutes later, a police sergeant arrived. The sergeant escorted Mercadal and Robinet to the street. “Hey mute,” the sergeant said, as he reached for his body camera. The audio of the Mercadal’s and Robinet’s body cameras fell silent, like Clark’s unarmed body nearby. More officers arrived on the scene and muted the audio of their body cameras, as shown in the more than 50 videos and two audio clips that Sacramento Police Department released in April.
Nearly two months have passed and only protesters have been arrested. Was justice muted in those critical moments after the shooting? What were those officers saying that they did not want investigators to hear? Will the Stephon Clark death story begin and end like far too many high-profile officer-involved death stories? A citizen, living apparently in a no-snitch black culture, snitches to police. Officers arrive, use lethal force, claim no misconduct, and every officer on the scene refuses to say otherwise. All too often, police officers appear dead-set on ensuring such incidents do not end how they began—in snitching.
Americans have talked constantly about a no-snitch black culture hampering police investigations, leaving violent criminals on the streets. But what about the no-snitch police culture that has hampered investigations into officer misconduct, leaving violent criminals on the streets?
Police officers should lead the way in fostering an American civic culture of reporting lawbreakers. It is their professional duty to snitch, to enforce the law first and foremost against themselves. How can they expect citizens to snitch to them if they refuse to snitch? How can they expect citizens to trust the criminal-justice system if they don’t trust the criminal-justice system? Snitching on each other remains their only salvation from this hypocrisy, their best tool for building trust with the communities they purport to serve and protect. But first, they’ll have to grapple with an empirical truth: Communities of color are actually disproportionately likely to report crimes—it’s police themselves who have maintained a culture of silence.
That’s not something most law-enforcement leaders seem inclined to acknowledge. “Law enforcement as a whole has been unfairly maligned and blamed for the unacceptable deeds of a few bad actors,” complained Attorney General Jeff Sessions in February. “There is no ‘Blue Wall of Silence’ … meaning no cops are covering for cops in Las Vegas,” an apparently all-knowing Las Vegas real-estate investor and police watchdog claimed in the Las Vegas Sun. “It’s not that we’re all out here covering for one another,” said Sergeant Dan Hils, president of the Cincinnati police union. Loyalty “ends with criminal activity.”
Since the 1980s, police officers have grumbled of a growing no-snitch culture—not within their own ranks, but outside their blue wall in black and Latino neighborhoods. “I have been in hospital rooms, even on the street standing over somebody being loaded into an ambulance, and they refuse to talk, and you think, ‘What in the world are we here for?’” Sergeant Mike Huff said recently in Tulsa. “But you know this violence is going to spread.”
The mix of neighborhood anecdotes, police reports, media stories, no-snitch videos, apparel, television shows, and music lyrics have baked the popular belief in a no-snitch black culture, even among black people. The “no-snitch mentality is killing the black community,” a black prisoner serving a life sentence proclaimed in the Toledo Blade in 2014.
Police defenders like to point to the falling clearance rate for homicides as proof not of the falling clearance rate, but of the no-snitch black culture. In 1965, the rate of homicide cases ending in an arrest was more than 90 percent. By 2015, the rate had fallen to 64.1 percent.
Anecdotal evidence persists about individuals of all races refusing to report crimes. But evidence of uniquely black cultural hostility to snitching does not exist—it is yet another racist idea without any evidentiary standing. But when did Americans ever need evidence to believe something was culturally or behaviorally wrong with black people as a group? Racist ideas are believable, not provable.
The evidence points to black communities perhaps being more likely to snitch than white communities—and Latino communities being the most likely to snitch. The National Crime Victimization Survey compiled each year by the Bureau of Justice Statistics found in 2010 that violence against black people and white people were reported at nearly identical rates (blacks slightly higher), while violence against Latinos was the most likely to be reported. The latest National Crime Victimization Survey in 2016 again found violence against Latinos (52 percent) was more likely to be reported to the police than violence against blacks and whites (40 percent alike). For serious violent crimes, violence against Latinos (65 percent) and blacks (60 percent) was far more likely to be reported to the police than violence against whites (45 percent). But these statistics did not inflame the policing community to start lamenting about a no-snitch white culture.
Black youth are especially branded with a no-snitch culture, without evidence, and in the face of evidence to the contrary. Preliminary data from a survey administered to 1,500 community college students showed that if the perpetrator was a relative or a friend, whites were less likely to snitch than non-whites, despite whites reporting they trust the police far more than blacks, and despite twice as many blacks reporting they listened to music that ridiculed snitching.
Urban, black high-school dropouts may be the most maligned for not reporting crimes to police officers. And yet, police officers, ironically, rely on snitching especially from the hyper-incarcerated population of black high-school dropouts. The staggering volume of arrests of black and Latino youth over the last four decades would have ground the criminal-justice system to a halt if every single case went to trial. Plea agreements—defendants snitching on themselves and often snitching on others in exchange for more lenient sentences—have become as endemic as police informants in black and Latino neighborhoods. Over nine out of 10 federal cases, for example, end in plea agreements.
Police officers, however, do not appear to be commonly snitching on themselves, and accepting plea agreements. There is a no-snitch police culture that may be as widespread and harmful as the myth of a no-snitch black culture. The National Institute of Ethics surveyed 3,714 officers and academic recruits from 42 states in 1999 and 2000. A no-snitching code of silence commonly exists, responded 79 percent of officers. More than half of the officers said this no-snitch code does not bother them. Nearly half of the officers reported witnessing misconduct and not reporting it. That’s probably because 73 percent of responding officers said they’d be fired if they snitched. And 73 percent of the officers said the individuals pressuring them to keep quiet were leaders.
In 2001, a national survey of police attitudes conducted by the Police Foundation found that a majority of officers said turning a “blind eye” to police misconduct was not unusual. Meanwhile, roughly two-thirds reported they “did not always report serious criminal violations” by fellow officers and they’d be given the “cold shoulder” if they did.
In his forward to that report, the Police Foundation’s president, Hubert Williams, wrote, “Most of America’s police officers are honest, dedicated, hard-working public servants, and it is they, as well as the public they serve, who are victims of the ‘bad’ cop.” If most police officers are good, then they are being forced to operate in a bad policing culture where the personal desire to report misconduct is tempered by the top-down forces to remain silent—or, by their own self-interest of keeping their jobs and staying out of prison.
Even when undercover Atlanta officers fired 39 shots at 92-year-old Kathryn Johnston in 2006 after busting into the wrong home, they refused to snitch. They planted drugs to cover themselves. Caught in their lies, two officers finally pled guilty and received reduced sentences. Three officers were imprisoned. Two years ago, when San Francisco officers accused a sergeant of making racist and sexist comments, the former head and acting consultant of the city’s police union called them “snitches.”
And then there’s the tragic death of 17-year-old LaQuan McDonald in 2014. Chicago police officer Jason Van Dyke claimed he opened fire after the teenager lunged at him with a knife, a claim backed up by on-the-scene reports from three other officers. The dashcam video contradicted their claims, sparking protests that compelled Chicago mayor Rahm Emanuel to acknowledge the “blue wall of silence” in 2015. The Justice Department’s recent investigations of the Chicago and Baltimore police departments discovered broken systems of silence. When officers have stepped forward in Baltimore, the report found, “fellow officers have retaliated against them.”
In 2011, when a Baltimore detective asked a sergeant about reporting two fellow officers who brutally beat a suspect, he says the sergeant replied: “If you are rat, your career is done.” The good cop decided to be a rat. And the good cop’s career in Baltimore is done. The day before Baltimore detective Sean Suiter was scheduled to testify in a grand-jury hearing against fellow officers, he died from a shot by his own handgun. His death in November remains unsolved—one of the only unsolved deaths of a police officer in Baltimore’s history.
When will police departments focus more on rooting out their own no-snitching culture that undermines their job duties than on attacking a no-snitch black culture that does not exist? Not snitching is not a black problem nor a white problem nor a poor problem nor an urban problem nor a youth problem. Not snitching is an American problem—across races and spaces. When will police officers model for Americans the difficult civic duty of snitching against partners, against close friends, against violent neighbors? When will they show us by their actions that legality must trump loyalty and career and fear?
I want police officers to be comfortable snitching and I want to be comfortable snitching to them. Too often the response to the report of a minor crime like breaking car windows—or no crime at all—has ended in a life being lost and an officer back on duty weeks later. Part of me wants to keep police guns as far away from black bodies as I can. Because we fear their guns. They fear our bodies. Why would I want to play Russian roulette by reporting a crime?
It would be much easier for me to snitch if I trusted police officers around black bodies; if police officers always took the time to defuse and save; if black life mattered more than police fear; if arrests actually reduced crime; and if I saw resources going to rehabilitate human beings, rather than to cage human beings like they are animals.
Black people, in other words, have every reason not to snitch. And yet, the evidence shows, we still do—even as we are ridiculed for not doing so. Police officers have every reason to snitch. And yet they still commonly do not—and get praised as if they commonly do.
Stephon Clark’s death story could end differently if a Sacramento police officer steps forward to lead us all to justice. Police-involved death stories could end in justice if police officers everywhere are willing to do what black people do: start snitching.Post Views: 73
By Elliot Booker — 1 year ago
African Americans are better off in many ways but are still
disadvantaged by racial inequality
The year 1968 was a watershed in American history and black America’s ongoing fight for equality. In April of that year, Martin Luther King Jr. was assassinated in Memphis and riots broke out in cities around the country. Rising against this tragedy, the Civil Rights Act of 1968 outlawing housing discrimination was signed into law. Tommie Smith and John Carlos raised their fists in a black power salute as they received their medals at the 1968 Summer Olympics in Mexico City. Arthur Ashe became the first African American to win the U.S. Open singles title, and Shirley Chisholm became the first African American woman elected to the House of Representatives.
The same year, the National Advisory Commission on Civil Disorders, better known as the Kerner Commission, delivered a report to President Johnson examining the causes of civil unrest in African American communities. The report named “white racism”—leading to “pervasive discrimination in employment, education and housing”—as the culprit, and the report’s authors called for a commitment to “the realization of common opportunities for all within a single [racially undivided] society.”1 The Kerner Commission report pulled together a comprehensive array of data to assess the specific economic and social inequities confronting African Americans in 1968.
Where do we stand as a society today? In this brief report, we compare the state of black workers and their families in 1968 with the circumstances of their descendants today, 50 years after the Kerner report was released. We find both good news and bad news. While African Americans are in many ways better off in absolute terms than they were in 1968, they are still disadvantaged in important ways relative to whites. In several important respects, African Americans have actually lost ground relative to whites, and, in a few cases, even relative to African Americans in 1968.
Following are some of the key findings:
- African Americans today are much better educated than they were in 1968 but still lag behind whites in overall educational attainment. More than 90 percent of younger African Americans (ages 25 to 29) have graduated from high school, compared with just over half in 1968—which means they’ve nearly closed the gap with white high school graduation rates. They are also more than twice as likely to have a college degree as in 1968 but are still half as likely as young whites to have a college degree.
- The substantial progress in educational attainment of African Americans has been accompanied by significant absolute improvements in wages, incomes, wealth, and health since 1968. But black workers still make only 82.5 cents on every dollar earned by white workers, African Americans are 2.5 times as likely to be in poverty as whites, and the median white family has almost 10 times as much wealth as the median black family.
- With respect to homeownership, unemployment, and incarceration, America has failed to deliver any progress for African Americans over the last five decades. In these areas, their situation has either failed to improve relative to whites or has worsened. In 2017 the black unemployment rate was 7.5 percent, up from 6.7 percent in 1968, and is still roughly twice the white unemployment rate. In 2015, the black homeownership rate was just over 40 percent, virtually unchanged since 1968, and trailing a full 30 points behind the white homeownership rate, which saw modest gains over the same period. And the share of African Americans in prison or jail almost tripled between 1968 and 2016 and is currently more than six times the white incarceration rate.
The most important development since 1968 is that African Americans today are much better educated than they were in 1968. These absolute improvements in educational attainment—including substantial increases in both high school and college completion rates—have opened important doors for black workers compared with their counterparts 50 years ago. In relative terms, African Americans today are almost as likely as whites to have completed high school. But even though the share of younger African Americans with a college degree has more than doubled, African Americans today are still only about half as likely to have a college degree as whites of the same age.
High school graduation rates. Over the last five decades, African Americans have seen substantial gains in high school completion rates. In 1968, just over half (54.4 percent) of 25- to 29-year-old African Americans had a high school diploma. Today, more than nine out of 10 African Americans (92.3 percent) in the same age range had a high school diploma. (See Table 1 for all data presented in this report.)
The large increase in high school completion rates helped to close the gap relative to whites. In 1968, African Americans trailed whites by more than 20 percentage points (75.0 percent of whites had completed high school, compared with 54.4 percent of blacks). In the most recent data, the gap is just 3.3 percentage points (95.6 percent for whites versus 92.3 percent for African Americans).
College graduation rates. College graduation rates have also improved for African Americans. Among 25- to 29-year-olds, less than one in 10 (9.1 percent) had a college degree in 1968, a figure that has climbed to almost one in four (22.8 percent) today.
Over the same period, however, college completion expanded for whites at a similar pace, rising from 16.2 percent in 1968 to 42.1 percent today, leaving the relative situation of African Americans basically unchanged: in 1968 blacks were just over half (56.0 percent) as likely as whites to have a college degree, a situation that is essentially the same today (54.2 percent).2
We would expect that these kinds of increases in the absolute levels of formal education would translate into large improvements in economic and related outcomes for African Americans. The rest of our indicators test the validity of this assumption.
The unemployment rate for African Americans in 2017 (the last full year of data) was 7.5 percent, 0.8 percentage points higher than it was in 1968 (6.7 percent). The unemployment rate for whites was 3.8 percent in 2017 and 3.2 percent in 1968.3
The unemployment data for these two years, almost 50 years apart, demonstrate a longstanding and unfortunate economic regularity: the unemployment rate for black workers is consistently about twice as high as it is for white workers.
Wages and income
Hourly wages. The inflation-adjusted hourly wage of the typical black worker rose 30.5 percent between 1968 and 2016, or about 0.6 percent per year. This slow rate of growth is particularly disappointing given the large increase in educational attainment among African Americans over these decades.
Even slower real wage growth (about 0.2 percent per year) for the typical white worker—albeit starting from a higher initial wage—meant that African Americans did modestly close the racial wage gap over the last five decades. But, in 2016, by the hourly wage measure used here, the typical black worker still only made 82.5 cents on every dollar earned by the typical white worker.4
Household income. The inflation-adjusted annual income of the typical African American household increased 42.8 percent between 1968 and 2016, slightly outpacing income growth for the typical white household (36.7 percent). But the typical black household today still receives only 61.6 percent of the annual income received by the typical white household.5
Poverty rates. The share of African Americans living in poverty has declined substantially in the last five decades. Using the official federal poverty measure as a benchmark, over one-third (34.7 percent) of African Americans were in poverty in 1968. Today, the share in poverty is just over one in five (21.4 percent). For whites, the decline in the poverty rate was much smaller, from 10.0 percent in 1968 to 8.8 percent in 2016. In the most recent data, African Americans are about 2.5 times as likely to be in poverty as whites. (In 1968, they were 3.5 times as likely to be in poverty.)6
The typical black family had almost no wealth in 1968 ($2,467; data refer to 19637). Today, that figure is about six times larger ($17,409), but it is still not that far from zero when you consider that families typically draw on their wealth for larger expenses, such as meeting basic needs over the course of retirement, paying for their children’s college education, putting a down payment on a house, or coping with a job loss or medical crisis.
Over the same period, the wealth of the typical white family almost tripled, from a much higher initial level. In 2016, the median African American family had only 10.2 percent of the wealth of the median white family ($17,409 versus $171,000).8
Homeownership. One of the most important forms of wealth for working and middle-class families is home equity. Yet, the share of black households that owned their own home remained virtually unchanged between 1968 (41.1 percent) and today (41.2 percent). Over the same period, homeownership for white households increased 5.2 percentage points to 71.1 percent, about 30 percentage points higher than the ownership rate for black households.9
Infant mortality. Over the last five decades, African Americans have experienced enormous improvements in infant mortality rates. The number of deaths per 1,000 live births has fallen from 34.9 in 1968 to 11.4 in the most recent data. Over the same period, whites have also seen dramatic reductions in infant mortality, with rates falling from 18.8 to 4.9 by the same measure.
In relative terms, however, African Americans have fallen behind. In 1968, black infants were about 1.9 times as likely to die as white infants. Today, the rate is 2.3 times higher for African Americans.10
Life expectancy. African Americans’ life expectancy at birth has also increased substantially (up 11.5 years) between 1968 and today, outpacing the increase for whites (up 7.5 years). But an African American born today can, on average, still expect to live about 3.5 fewer years than a white person born on the same day.11
The share of African Americans in prison or jail almost tripled between 1968 (604 of every 100,000 in the total population) and 2016 (1,730 per 100,000).
The share of whites in prison or jail has also increased dramatically, but from a much lower base. In 1968, about 111 of every 100,000 whites were incarcerated. In the most recent data, the share has increased to 270 per 100,000.
In 1968, African Americans were about 5.4 times as likely as whites to be in prison or jail. Today, African Americans are 6.4 times as likely as whites to be incarcerated, which is especially troubling given that whites are also much more likely to be incarcerated now than they were in 1968Post Views: 61
By Elliot Booker — 2 years ago
Today’s REVIVE show topic is entitled:
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This episode on REVIVE is entitled “Winning Wednesday” we will be discussing what the #REVIVE team has planned for the rest of the year, TabM0ney Habits, a weekly thrill, and MORE!
Saleem Roberts: Author Saleem Roberts is a creative visionary with over 10 years of experience in the fashion and entertainment industry. He has worked on various film and television projects. Roberts also served on the design team for featured film “Brotherly Love” produced by Flava Unit and Sony Pictures. Roberts has built a thriving fashion business with the popularity of his two clothing brands. His journey in the fashion and film industry continues as his new enterprise “Fatally Flawless” is just evolving.
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It would be amazing to hear your perspective. So please call in we want to hear what you guys the listening audience out there have to say always. Once again this show is for the people. We here at REVIVE thrive off of communication. So call us at (215)490-9832 & follow on Twitter, IG & Facebook @REVIVE_POC
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