As the events unfold in Charlotte in the aftermath of the murder of Keith Scott — another Black man by police — questions arise as to what it will take to bring about real change in the realm of racial justice in North Carolina, and the role that corporate America will take.
As part of the so-called “new” South, with a large corporate presence and urban professional transplants from the North, the state wants to have it both ways. President Obama won North Carolina in the 2008 election, and a city such as Charlotte represents growth, progress and diversity, as The Washington Post reported, with “buttoned-up business (a banking center, an airline and retail hub), a multicultural melting pot and a farm-to-table haven.”
And yet, the state has elected a Republican-led, white supremacist state government, with a governor and a legislature that has sought the wholesale deprivation of Black voting rights, leading to the NAACP-led Moral Mondays movement.
Then there is the so-called “bathroom bill” known as HB2, which challenges a Charlotte city ordinance regarding gender-neutral bathrooms. And while the legislation has been known as an anti-LGBT law, it also eviscerated local ordinances, making it illegal for localities to expand the protections of state laws governing minimum wage standards, job discrimination and public accommodations, as the Charlotte Observer noted.
So while North Carolina had positioned itself as more cosmopolitan, progressive and tolerant than its neighbor bordering to its South — South Carolina, which had been embroiled in a Confederate flag debate of late — the state has paid a price with HB2.
According to Facing South, while state officials wish to downplay its impact, a corporate boycott of North Carolina has led to losses in the tens of millions of dollars. Over 200 companies and organizations have expressed their opposition to HB2, and they are taking their business out of the Tar Heel state. For example, PayPal canceled its planned $3.5 million complex, Deutsche Bank placed a corporate expansion on hold, and the NBA will take its All-Star Game elsewhere. The purpose of this and other boycotts, Facing South noted, is “to raise the economic and political costs of doing business as usual, to the point that decision-makers — whether lawmakers or corporate CEOs — are forced to change course.”
But what will it take for corporate America to respond to the calls for racial justice, in the midst of police violence against Black people? If they can take a stand against HB2, certainly these companies can demand that local and state governments do more and enact reforms if they want the dollars to continue flowing.
With a high-profile police killing and a continued effort at Black voter suppression — despite a Supreme Court decision rejecting North Carolina’s voter ID law and other voter restrictions — the time seems perfect for corporations to use their political muscle to benefit Black folks. White reactionary lawmakers believe they can get away with disrespecting African-Americans. For example, U.S. Rep. Robert Pittenger, who represents parts of Charlotte and its suburbs, said Blacks are protesting in Charlotte because “they hate white people because white people are successful and they’re not,” as NBC News reported.
And in some cases, with blood on their hands through their role in profiting from slavery, these North Carolina-based companies have a debt to pay Black people. For example, Bank of America admitted its ties to slavery, as two of its predecessor banks had dealings with the slave trade, according to the Chicago Sun-Times.
Further, a third predecessor accepted slaves as collateral on loans, as Your Black World Today reported. Two companies that were incorporated into Wachovia — now owned by Wells Fargo — owned slaves and accepted them as collateral on loans or mortgages. And the founder of R.J. Reynolds, Richard Joshua Reynolds, came from a large slave-owning family of tobacco farmers. These companies can, at a minimum, support a boycott in North Carolina and a movement around racial justice, and provide support to the descendants of enslaved people in the form of employment, scholarships and community programs.
Writing an editorial in NBC News, Rev. Dr. William J. Barber, II — president of the North Carolina NAACP and founder of the Moral Mondays movement — summed it up best when he called the riots in Charlotte “the predictable response of human beings who are drowning in systemic injustice.” It is not about Black people hating the police, he noted, but rather people of all races “rising up against systems of injustice that shield officers who kill but leave millions defenseless.”
Declaring that “it’s the ballot or the riot,” Rev. Barber wrote that as hopeless as things may seem, we know what needs to be done to change the conditions that led to Keith Scott’s death.
“Right here in North Carolina, we have seen how people impacted by unjust policies can come together in coalitions across color and lift up a moral agenda that embraces the good of the whole,” he said. “This kind of coalition movement building is not easy, and we cannot win the change we need in a single election. But every step forward in this nation’s history has come from movements like this one.”
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By Elliot Booker — 3 years ago
Today’s REVIVE show topic is entitled:
“Independently knowing the difference.”
I need you all to be apart of the conversation!
It would be amazing to hear your perspective. So please call in we want to hear what you guys 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. This episode of REVIVE will be an open forum so all perspectives can be heard through great conversation.
This episode on REVIVE is entitled “Independently knowing the difference.” This discussion will focus on the upcoming Fourth of July holiday, what it truly means to be free, and the differences between independence and freedom.Join us as we discuss this different hot topic it would be amazing to hear your perspective.
Bumi Fernandez: Bumi Fernandez is the CEO of ODUNDE, Inc. is a world-renowned cultural organization whose mission is to serve the need for cultural enrichment in the African American community. In October 2011, she created ODUNDE365 to provide year round African and African-American cultural programming in schools, community centers and public venues. Currently these programs have impacted the lives of thousands of people. She’s the owner of BUMI Productions, an event planning company. Her dedication to cultural awareness and expression has dominated her professional life.
Brother Khabyr Hadas: Khabyr Hadas is an alumni of Cheyney University and has been a community organizer and educator for over 25 years. He is the author of several books including Black Nationalist Guideline and many more. Brother Khabyr is the former Minister of Education at the Universal Negro Improvement Association and African communities league also known as UNIA-ACL. And he is the host of The Red, Black & Green: restoring confidence and self-reliance internet radio broadcast.
Maimouna Dia: Maimouna Dia is a youth leader with the Philadelphia Community of Leaders. Maimouna is also the project manager for the apparel company “What’s Up African” which is famous for their “Hella Black Hella Proud “ Tees.
Bigga Dre: Bigga Dre has a large background of community service he is also a hip-hop artist. He is a native of Chester, PA. Bigga Dre is well known for what he does with the youth in his community taking part in many youth mentoring programs. He is also a public speaker and community organizer. His musical style is undeniably unique and it appeals to all types of listeners — ranging from those who love raw Hip-Hop to those who only vibe with highly-conscious “God-Hop.”
YOU CAN CATCH REVIVE EVERY SUNDAY 11 AM-1 PM & EVERY WEDNESDAY 8 PM-10 PM!!!
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 and Facebook @REVIVE_POC !
WE NEED YOU ALL TO BE APART OF THE CONVERSATION!!Post Views: 661
By Elliot Booker — 3 years ago
By David Masci
1.Roughly eight-in-ten (79%) African Americans self-identify as Christian, as do seven-in-ten whites and 77% of Latinos, according to Pew Research Center’s 2014 Religious Landscape Study. Most black Christians and about half of all African Americans (53%) are associated with historically black Protestant churches, according to the study. Smaller shares of African Americans identify with evangelical Protestantism (14%), Catholicism (5%), mainline Protestantism (4%) and Islam (2%).
2.The first predominantly black denominations in the U.S. were founded in the late 18th century, some by free black people. Today, the largest historically black church in the U.S. is the National Baptist Convention U.S.A. Inc. Other large historically black churches include the Church of God in Christ, the African Methodist Episcopal Church (AME), and two other Baptist churches – the National Baptist Convention of America and the Progressive National Baptist Association Inc.
3.African Americans are more religious than whites and Latinos by many measures of religious commitment. For instance, three-quarters of black Americans say religion is very important in their lives, compared with smaller shares of whites (49%) and Hispanics (59%); African Americans also are more likely to attend services at least once a week and to pray regularly. Black Americans (83%) are more likely to say they believe in God with absolute certainty than whites (61%) and Latinos (59%).
4.The share of African Americans who identify as religiously unaffiliated has increased in recent years, mirroring national trends. In 2007, when the first Religious Landscape Study was conducted, only 12% of black Americans said they were religiously unaffiliated — that is, atheist, agnostic or “nothing in particular.” By the time the 2014 Landscape Study was conducted, that number had grown to 18%. As with the general population, younger African American adults are more likely than older African Americans to be unaffiliated. Three-in-ten (29%) African Americans between the ages of 18 and 29 say they are unaffiliated compared with only 7% of black adults 65 and older who say this.
5.Older African Americans are more likely than younger black adults to be associated with historically black Protestant churches. While 63% of the Silent Generation (born between 1928 and 1945) say they identify with historically black denominations, only 41% of black Millennials say the same. (When the survey was conducted in 2014, Millennials included those born between 1981 and 1996.)Post Views: 781
By Elliot Booker — 4 years ago
Betty Shabazz , born Betty Dean Sanders and also known as Betty X, was an American educator and civil rights advocate. She was the wife of Malcolm X.
Betty Dean Sanders was born on May 28, 1934, to the teenaged Ollie Mae Sanders and Shelman Sandlin. While Betty spent most of her childhood in Detroit, she may have been born in Pinehurst, Georgia. At the age of 11, Betty began living with businessman Lorenzo Malloy and his wife Helen, a prominent businessman and his wife. Helen Malloy was a founding member of the Housewives League of Detroit, a group of African-American women who organized campaigns to support black-owned businesses and boycott stores that refused to hire black employees. She was also a member of the National Council of Negro Women and the NAACP.
Despite their lessons on black self-reliance, the Malloys never spoke with Sanders about racism. Looking back in 1995, Shabazz wrote: “Race relations were not discussed and it was hoped that by denying the existence of race problems, the problems would go away. Anyone who openly discussed race relations was quickly viewed as a ‘troublemaker.'” Still, two race riots during her childhood—in 1942 when the Sojourner Truth housing project was desegregated, and one the following year on Belle Isle—made up what Shabazz later called the “psychological background for my formative years”. After she graduated from high school, Sanders left her foster parents’ home in Detroit to study at the Tuskegee Institute (now Tuskegee University), a historically black college in Alabama that was Lorenzo Malloy’s alma mater. She intended to earn a degree in education and become a teacher.
Nothing had prepared Sanders for Southern racism. So long as she stayed on campus, she could avoid interacting with white people, but weekend trips into Montgomery, the nearest city, would try her patience. Black students had to wait until every white person in a store had been helped before the staff would serve them—if they received any service at all. When she complained to the Malloys, they refused to discuss the issue; in a 1989 interview, Shabazz summarized their attitude as “if you’re just quiet it will go away.”
Sanders’ studies suffered as a result of her growing frustration. She decided to change her field of study from education to nursing. The dean of nursing, Lillian Harvey, encouraged Sanders to consider studying in a Tuskegee-affiliated program at the Brooklyn State College School of Nursing in New York City. Against her foster parents’ wishes, Sanders left Alabama for New York in 1953.
In New York, Sanders encountered a different form of racism. At Montefiore Hospital, where she performed her clinical training, black nurses were given worse assignments than white nurses. White patients sometimes were abusive toward black nurses. While the racial climate in New York was better than the situation in Alabama, Sanders frequently wondered whether she had merely exchanged Jim Crow racism for a more genteel prejudice.
During her second year of nursing school, Sanders was invited by an older nurse’s aide to a Friday-night dinner party at the Nation of Islam temple in Harlem. “The food was delicious,” Shabazz recalled in 1992, “I’d never tasted food like that.” After dinner, the woman asked Sanders to come to the Muslims’ lecture. Sanders agreed. After the speech, the nurse’s aide invited Sanders to join the Nation of Islam; Sanders politely declined. The older woman told Sanders about her minister, who was not at the temple that night: “Just wait until you hear my minister talk. He’s very disciplined, he’s good-looking, and all the sisters want him.”
Sanders enjoyed the food so much, she agreed to come back and meet the woman’s minister. At the second dinner, the nurse’s aide told her the minister was present and Sanders thought to herself, “Big deal.” In 1992 she recalled how her demeanor changed when she caught a glimpse of Malcolm X:
Then, I looked over and saw this man on the extreme right aisle sort of galloping to the podium. He was tall, he was thin, and the way he was galloping it looked as though he was going someplace much more important than the podium. … He got to the podium—and I sat up straight. I was impressed with him.
Sanders met Malcolm X again at a dinner party. The two had a long conversation about Sanders’s life: her childhood in Detroit, the racial hostility she had encountered in Alabama, and her studies in New York. He spoke to her about the condition of African Americans and the causes of racism. Sanders began to see things from a different perspective. “I really had a lot of pent-up anxiety about my experience in the South,” Shabazz recalled in a 1990 interview, “and Malcolm reassured me that it was understandable how I felt.”
Soon Sanders was attending all of Malcolm X’s lectures at Temple Number Seven in Harlem. He always sought her out afterwards, and he would ask her a lot of questions. He also began to pressure her to join the Nation of Islam. In mid 1956, Sanders converted. Like many members of the Nation of Islam, she changed her surname to “X”, which represented the family name of her African ancestors that she could never know.
Betty X and Malcolm X did not have a conventional courtship. One-on-one dates were contrary to the teachings of the Nation of Islam. Instead, the couple shared their “dates” with dozens, or even hundreds of other members. Malcolm X frequently took groups to visit New York’s museums and libraries, and he always invited Betty X.
Although they had never discussed the subject, Betty X suspected that Malcolm X was interested in marriage. One day he called and asked her to marry him, and they were married on January 14, 1958, in Lansing, Michigan. By coincidence, Betty X became a licensed nurse on the same day.
Over time, the family dynamic changed, as Malcolm X made small concessions to Betty X’s demands for more independence. In 1969, Shabazz recalled:
“We would have little family talks. They began at first with Malcolm telling me what he expected of a wife. But the first time I told him what I expected of him as a husband it came as a shock. After dinner one night he said, “Boy, Betty, something you said hit me like a ton of bricks. Here I’ve been going along having our little workshops with me doing all the talking and you doing all the listening.” He concluded our marriage should be a mutual exchange.”
The couple had six daughters. Their names were Attallah, born in 1958 , Qubilah, born in 1960 Ilyasah, born in 1962; Gamilah Lumumba, born in 1964 and twins, Malikah and Malaak, born in 1965 after their father’s assassination and named for him.
On February 21, 1965, in Manhattan’s Audubon Ballroom, Malcolm X began to speak to a meeting of the Organization of Afro-American Unity when a disturbance broke out in the crowd of 400. As Malcolm X and his bodyguards moved to quiet the disturbance, a man rushed forward and shot Malcolm in the chest with a sawed-off shotgun. Two other men charged the stage and fired handguns, hitting him 16 times.
Shabazz was in the audience near the stage with her daughters. When she heard the gunfire, she grabbed the children and pushed them to the floor beneath the bench, where she shielded them with her body. When the shooting stopped, Shabazz ran toward her husband and tried to perform CPR. Police officers and Malcolm X’s associates carried him to a stretcher, and brought him to Columbia Presbyterian Hospital, where he was pronounced dead.
Shabazz had difficulty sleeping for weeks after Malcolm X’s assassination. She suffered from nightmares in which she relived the death of her husband. She also worried about how she would support herself and her family. The publication of The Autobiography of Malcolm X helped, because Shabazz received half of the royalties.(Alex Haley, who assisted Malcolm X in writing the book, got the other half. After the publication of his best-seller Roots, Haley signed over his portion of the royalties to Shabazz.
Actor and activist Ruby Dee and Juanita Poitier (wife of Sidney Poitier) established the Committee of Concerned Mothers, to raise funds to buy a house, and pay educational expenses for the Shabazz family. The Committee held a series of benefit concerts at which they raised $17,000. They bought a large two-family home in Mount Vernon, New York. Also living in Mount Vernon at that time was her close friend, the musician and civil rights activist Nina Simone.
Shabazz never remarried. She raised her six daughters alone, aided by annual royalties from her husband’s book The Autobiography of Malcolm X and other publications. In late 1969, Shabazz completed an undergraduate degree at Jersey City State College, followed by a doctoral degree in higher-education administration at the University of Massachusetts. Shabazz began to accept speaking engagements at colleges and universities. She often spoke about the black nationalist philosophy of Malcolm X, but she also spoke about her role as a wife and mother. She then accepted a position as an associate professor of health sciences at New York’s Medgar Evers College. The student body at Medgar Evers was 90 percent black and predominantly working-class, with an average age of 26. Black women made up most of the faculty, and 75 percent of the students were female, two-thirds of them mothers. These were all qualities that made Medgar Evers College attractive to Shabazz.
By 1980, Shabazz was overseeing the health sciences department, and the college president decided she could be more effective in a purely administrative position than she was in the classroom. She was promoted to Director of Institutional Advancement. In her new position, she became a booster and fund-raiser for the college. A year later, she was given tenure. In 1984, Shabazz was given a new title, Director of Institutional Advancement and Public Affairs; she held that position at the college until her death. On June 1, 1997, young grandson Malcolm set a fire in Shabazz’s apartment. Shabazz suffered burns over 80 percent of her body, and remained in intensive care for three weeks, at Jacobi Medical Center in the Bronx, New York. She underwent five skin-replacement operations as doctors struggled to replace damaged skin and save her life. Shabazz died of her injuries on June 23, 1997.Post Views: 896