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All Marvin Anderson ever wanted to be was a firefighter. Instead, at 18 years old, he was wrongfully convicted of rape, sodomy, abduction and robbery.When a Virginia judge sentenced him to 210 years in prison, “My whole body went numb,” Anderson told CNN. “I knew I was going to prison for something I didn’t do.”It took 15 years behind bars and five years on parole before Anderson was exonerated for his crimes — the result of DNA testing.“I trusted in the justice system and it failed me,” he said.Anderson is just one of hundreds of black men who have been convicted of and exonerated for crimes they didn’t commit. A new report from the National Registry of Exonerations, a joint project between the University of California, Irvine; University of Michigan Law School and Michigan State University College of Law, shows that black people are more likely to be wrongfully convicted than white people and are also likely to spend longer in prison before being exonerated for their crimes.While black people represent 13% of the US population, they represent a whopping 47% of the 1,900 exonerations in the registry.“In some cases, you see some type of explicit racism,” said Samuel Gross, a law professor at University of Michigan and a senior editor of the report. Implicit racism is also a factor, Gross said.Researchers focused on three types of crimes where black people were more likely than whites to be exonerated: murder, sexual assault and drug crimes. While they acknowledged that the causes of each exoneration “differ sharply from one type of crime to another,” they also said they found patterns of racial discrimination in all three groups.According to the researchers, innocent blacks are seven times more likely to be convicted of murder than innocent white people. Gross said this was partly because homicide rates among black people are higher than among white people, and innocent black people are therefore more likely to get suspected and convicted of murder. (According to data from the FBI, 52% of murder victims in 2014 were black and 46% were white, and 53% of offenders were black compared to 45% who were white).In addition, murder cases where a black defendant was wrongfully convicted were 22% more likely to involve police misconduct than those involving white defendants.Black people serving time for sexual assault are three-and-a-half times more likely to be innocent than white defendants that have been convicted of sexual assault. The bulk of the racial disparities in sexual assault convictions can be explained by white victims who mistakenly identify black assailants, said Gross, particularly when the victim is a white woman and the offender a black man.Gross said white people are less likely to accurately identify black faces — a concept known as “own race bias” in cross-racial identification.When it comes to drug crimes, innocent blacks were 12 times more likely to be convicted than innocent whites. While black and white people have similar rates of illegal drug use, black people are more likely to be arrested and convicted of such offenses than white people are, researchers found.To read more Click or Copy link below:Post Views: 783
Today’s REVIVE show topic is entitled:
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 “Relationships 101” as we discuss lust versus love, dating, true love, situationships, and more! We need you to be apart of the discussion! Does TRUE LOVE really exist?!
BLAC LOVE MATTERS: What happens when a young educated (…and sometimes ratchet) black couple moves from Detroit to white ass New England in search of a better life? Well, we about to tell you…The Black Love Matters Podcast have hilarious and raw conversations about love while being black. From finding your inner Barack and Michelle (or Jay-z and Beyonce) to your spouse eating the last of the ice cream to building a better life without losing your roots, Niram and Niambi tackle all these matters and more.
Tyrone Blassingame: Tyrone Blassingame has been studying acting for five years. Besides studying under some great acting coaches, some of his work includes a episode of “How To Get Away with Murder” produced by Shonda Rhimes. Tyrone likes being on camera but loves being behind the Camera even more. After writing his first project “Peyton’s Court” he never looked back. After that came Short film/ Poem Visual who he teamed up with partner Ja’Nell Hall-Ragin titled “Hand Up, Don’t Shoot”. Which address the issue of Police Brutality. Now Tyrone Dropping Newest project a Web-Series Called “The Break-UP”. This Romantic Comedy is full of laughs and real situations that Tyrone believe the people will relate to.
Julie Wadley: Julie Wadley is a certified life and relationship coach and the owner Eli Simone, LLC, a boutique matchmaking and coaching firm for Bold, Brilliant, Beautiful, Black Women. Trained at both the Matchmaking Institute and Relationship Coaching Institute, Julie has learned that the ability to love and be loved is one of the strongest forces of nature, yet one of most overlooked and underrated life goals. Infusing her no-nonsense, cut to the chase personality, she challenges successful professionals to get back to basics on building a fulfilling life. Her mission is to empower individuals to find and keep love by assessing individual goals and customizing strategies to achieve them. Her goal is to bring out the best in people so they can bring out the best in others. Julie has been a featured relationship expert on NBC, CBS, FOX, The CW, Ballantyne Magazine, Elevate Lifestyle Magazine, and MadameNoire online magazine, to name a few. Her workshops, eCourses, and programs offer a multitude of practical techniques to “Bring Love to Life.” Her podcast While We Wait, created in 2017 is dedicated to helping women turn their dreams into goals “in the meantime”.
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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 and Facebook @REVIVE_POC !
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This statement of empowerment is scrawled on the wall at a University in South Africa.
This semester, at a historically Black college, I taught a course on African liberation movements that, in part, examined how such activism in Africa influenced Black Power across the globe. Most of the students in the class had not previously studied Africa and knew very little about Black Power.
After a few weeks, one student said she was ashamed that she used to see “Africa as one country” with “beautiful animals and textiles.” Another realized that he had “stereotyped an entire continent” despite the fact that he was from Chicago. “People stereotype where I’m from all the time,” he lamented. “Even when my friends come to visit me, they ask me if they have to worry about getting shot when they walk outside. They don’t seem to know that we have imaginations; we are creative and have families who work hard. There’s a lot going on in Chicago. I realize that I was doing the same thing with Africa.”
Exposure to independence movements in places like the Democratic Republic of the Congo, Ghana and Guinea; liberation wars in Angola, Mozambique and Guinea-Bissau; and the anti-apartheid movement in South Africa in the class readings and discussions helped the students develop a global consciousness in thinking about racial, gender and economic justice and aided them in understanding the nature of struggle and the legacies of racial and colonial oppression. It was powerful to discuss these struggles at an institution so critical to the lives of Black students and the larger community. An institution that struggles for funding and survival in a national environment that is hostile to its existence and in a climate of corporatized university culture. Whether the students and surrounding community will come first in this moment is an open question.
We discussed the “freedom dreams” of movement activists, as well as their critiques of colonialism and white supremacy. We read the work of Franz Fanon, Assata, Aimé Césaire, Amílcar Cabral, Steven Biko, Mamphela Ramphele, Walter Rodney, Kwame Turé (also known as Stokely Carmichael) and hosts of others. Students provocatively made connections between the past and the present, between conditions in places on the other side of the world and in their own hometowns. They talked about systems of oppression that have changed over time and they learned about people, some their age, who challenged those systems.
Within the first two weeks, one student asked, “Well, if colonialism and white supremacy are so ingrained in the fabrics of societies, doesn’t that mean we have to reinvent the whole system?” I love those types of questions, and my answer went something like this: “Well … yes! How can we do that? How have people approached this in the past? How do they do so now?” Several of them plan to be educators and they felt strongly that they wanted to start with very young children, by creating programs that challenged these ideas almost from birth. Others argued that we needed a global movement and that it was more possible now than ever before because of social media.
When another student realized that the Black Panthers were anti-capitalist, she exclaimed in surprise, “They wanted to bring down capitalism? What were they going to replace it with?” I told them that the Panthers merged a number of ideologies, including revolutionary nationalism, Maoism and intercommunalism. I reminded them that some of the authors we read argued that even our imaginations are colonized, which prevents us from thinking beyond the current systems. I asked them if they could imagine a system that put people ahead of profits. It was a challenge, but they were open to thinking about it.
The discussions of Black Power were often complicated because activists approached Black self-determination from different perspectives and because sometimes people think that Black Power is anti-white rather than anti–white supremacy. Interestingly, sometimes students think all activists were extremists rather than recognizing Black Power as a strategy for Black liberation and a response to extreme conditions. In particular, we discussed their focus on the most marginalized, self-determination, self-defense, the critique of capitalism, the goal of removing the spiritual and cultural cancer of eurocentrism, the analysis and exposure of state-sanctioned violence and connections to Third World liberation struggles.
In one of my sadder moments during the class, an African-American male military student responded to the reading by saying, “This guy seems very angry about colonialism, but without it, none of us would be here today.” I suggested that some people also say the same thing about slavery, and he shrugged, responding, “Well … yeah.”
What kind of education had this student experienced that kept this ideology intact and unquestioned? He had experienced at least 16 years of school and this college may be his last stop of formal education. His debates with his peers and with me helped him start to recognize the structural conditions that Black people are facing worldwide and the problems inherent to a system with embedded exploitation. I came to enjoy listening to how he made sense of the material he was reading and the things that stood out to him.
As an educator, I constantly think about how to expose students to the ways activists challenged deeply structural and seemingly intractable conditions in the past. I push them to imagine beyond what we see now, to develop a vision for the world and to engage in struggle for a better and more just future, through whatever approaches makes sense for them. HBCUs are a powerful vehicle for this possibility. I have never had a body of students that connected so clearly and directly to the information I was teaching.
On this historically Black campus, infrastructure, systems and funding are deep and significant challenges. The lack of access to basic resources for teaching and learning speaks to the economic disinvestment and organized abandonment faced by many institutions. The digital divide is real. The politics of survival are serious. Sometimes, things just don’t work and no one knows why. In some circles, eurocentrism still rules in teaching despite efforts to change the curriculum. Some persons, who are not necessarily committed to Black students, much less to Black liberation, hold key positions. Some of the white professors complained incessantly about students who don’t read, who don’t belong in college or who are generally subpar. For some, it is a response to feeling unable to inspire students who often are under siege in their lives; regarding others, I wonder why and how they found themselves teaching on this campus, on grounds that are beyond sacred, where people laid their lives on the line so that these students could have a chance at life.
In this mire, I also have encountered professors of all races who would go to the ends of the earth for students, who see this work as part of a larger project of social justice, who have vision and courage that defy their age or confirm their wisdom. They have challenged me to step up my game and to rise to the occasion myself. And compared to predominantly white institutions (PWIs), where the administrations “struggle” to hire talented Black Ph.Ds, an abundance of Black people with doctorates exist here, people who excel in their fields despite lack of support and colonial-esque situations.
Many people don’t realize that some HBCUs were not founded by Black people nor were they based on a mission of self-determination. Sometimes, they were founded in conditions more similar to colonial missionary educational initiatives in the Caribbean or in Africa. People of African descent took on these institutions and some worked to decolonize them, while others simply worked to model them after PWIs. I have a newfound respect for those who fight the good fight at these institutions, who are developing our next generations of Black doctors, teachers, community organizers, scientists and visionaries. These campuses remain critical spaces for educating, supporting, emboldening, and, sometimes, decolonizing.
Last year, an image circulated on Facebook of a young Black woman sporting a natural haircut walking past a graffitied wall: “Always remember, this university belongs to us.” It was an image from South Africa taken in the midst of the #FeesMustFall movement. #FeesMustFall and sister movements declared to the world that for Black South Africa, the promise of the movement against apartheid had not been fulfilled. In particular, higher education still needed to be decolonized, made financially accessible and infused with a vision of Black liberation.
HBCUs belong to us, too, and we must both support them and hold them accountable. As a community, we help determine whether they will fulfill their mission or betray it.
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