Podcasts about black americans

This week on So Shameless, Tahoe is joined by Paris Danielle, Lola The Divine and Yesssterday for a conversation that goes from hilarious relationship misunderstandings to some much heavier questions about race, safety and what Black Americans should be paying attention to. Paris opens up about realizing bartending simply wasn't for her, before the crew asks why women are so quick to hit their man with “WRONG B*TCH!” when he remembers something she doesn't. Why is the first assumption that he must be confusing her with another woman? Then things get serious. The crew discusses the blackout in Gary, Indiana and questions surrounding the length of the power restoration, reports and concerns involving Black people being found hanging from trees in the South, and what Black communities should realistically be prepared for if racial tensions in America continue to escalate. We also get into a disturbing Google search observation: why does searching “I'm alone with a white man” trigger language asking whether you're scared or in danger, while similar searches involving other races or genders appear to produce different results? Finally, we tackle one of the biggest debates in modern relationships: If men historically became providers partly because women had limited legal and economic opportunities, why are men still expected to financially provide now that women can earn, own, lead and—in many cases—out-earn men? Have the opportunities changed while the relationship expectations stayed the same? Featuring: @ParisDanielleco @lolatheedivine @yesssterday @tahoe_tv Subscribe to our Patreon to hear the full episode (part one and two) AD FREESo Shameless — where the conversations everybody is having privately get said out loud.

Send us Fan MailIs natural hair that deep? It sounds like a casual question until you put real people in a room and give them the space to answer with their own lives.In this episode of Hair What I'm Saying, we revisit our first Is Natural Hair That Deep? community event in Austin, Texas, and share real stories from our Story Wall. Attendees wrote about learning to care for their natural hair, protective styles, relaxers, heat damage, dating, self-expression, workplace experiences, and finally choosing themselves.But is natural hair that deep when the way you wear it can change how people treat you?We explore the mental load Black Americans can experience in professional spaces, including stories of straight hair being described as “professional,” natural hair changing how coworkers respond, and stylists discouraging someone from going natural because they supposedly had “bad hair.”And is natural hair that deep when so many of us can recognize pieces of ourselves in someone else's story?We also revisit the Mirror Reflection, where attendees described themselves with words like regal, vibrant, confident, loved, and free, and the Black Hair Myth Challenge, which turned some of the things we've been taught about Black hair into an opportunity to laugh, learn, and question together.After hearing the stories from the room, we're asking again: Is natural hair that deep?Listen, reflect, and decide for yourself.Is natural hair that deep? What's your hair story?Subscribe to Hair What I'm Saying, share this episode with someone who should join the conversation, and leave a review to help more listeners find the show.Is Natural Hair That Deep PlaylistAre Hair Products Solving Problems for Black Hair or Creating Them?Support the showDo you have a story to share that's worth our listeners hearing, please fill out the Listener Letters Form and tell us your story! We would love to hear from you!Don't forget to follow Kinetra on Instagram @_hairwhatimsaying_ and check out her website Hair What I'm Saying for more.Please leave a review and rate the show. Let us know how we are doing!Support the Hair What I'm Saying Podcast

The Legal Defense Fund is urging Congress to create an independent commission to examine suspicious Black deaths and questions surrounding local investigations. A separate report cited by LDF identified 70 possible modern-day lynching cases between 2000 and 2025 across seven Southern states. Subscribe to our newsletter to stay informed with the latest news from a leading Black-owned & controlled media company: https://aurn.com/newsletter Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Listen and subscribe to Money Making Conversations on iHeartRadio, Apple Podcasts, Spotify, www.moneymakingconversations.com/subscribe/ or wherever you listen to podcasts. New Money Making Conversations episodes drop daily. I want to alert you, so you don’t miss out on expert analysis and insider perspectives from my guests who provide tips that can help you uplift the community, improve your financial planning, motivation, or advice on how to be a successful entrepreneur. Keep winning! Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Dr. Jacque Rushin & Robyn Donaldson. ROBYN DONALDSON & JACKIE RUSHIN

Listen and subscribe to Money Making Conversations on iHeartRadio, Apple Podcasts, Spotify, www.moneymakingconversations.com/subscribe/ or wherever you listen to podcasts. New Money Making Conversations episodes drop daily. I want to alert you, so you don’t miss out on expert analysis and insider perspectives from my guests who provide tips that can help you uplift the community, improve your financial planning, motivation, or advice on how to be a successful entrepreneur. Keep winning! Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Dr. Jacque Rushin & Robyn Donaldson. ROBYN DONALDSON & JACKIE RUSHIN

Listen and subscribe to Money Making Conversations on iHeartRadio, Apple Podcasts, Spotify, www.moneymakingconversations.com/subscribe/ or wherever you listen to podcasts. New Money Making Conversations episodes drop daily. I want to alert you, so you don’t miss out on expert analysis and insider perspectives from my guests who provide tips that can help you uplift the community, improve your financial planning, motivation, or advice on how to be a successful entrepreneur. Keep winning! Two-time Emmy and Three-time NAACP Image Award-winning, television Executive Producer Rushion McDonald interviewed Dr. Jacque Rushin & Robyn Donaldson. ROBYN DONALDSON & JACKIE RUSHIN

The loss of land for Black Americans started with the government's betrayal of its “40 acres” promise to formerly enslaved people—and it has continued over decades. Today, researchers are unearthing the details of Black land loss long after emancipation. “They lost land due to racial intimidation, where they were forced off their land [to] take flight in the middle of the night and resettle someplace else,” said Karcheik Sims-Alvarado, an assistant professor of Africana studies at Morehouse College. “They lost it through overtaxation. They lost it through eminent domain…There's all these different ways that African Americans acquired and lost land.”This week on Reveal, we dive into the examination of American history happening at the state, city, even county level as local government task forces are on truth-finding missions. Across the country, government officials ask: Can we repair a wealth gap for Black Americans that is rooted in slavery? And how?This is an update of an episode that originally aired in June 2024. Support Reveal's journalism at Revealnews.org/donatenow Subscribe to our weekly newsletter to get the scoop on new episodes at Revealnews.org/weekly Connect with us on Bluesky, Facebook and Instagram Learn about your ad choices: dovetail.prx.org/ad-choices

August 21, 2026On August 21, 1831, Nat Turner led 70 enslaved and free Black Americans in a violent rebellion intended to awaken his white neighbors to the brutality of slaveholding, Responding to fears that educating slaves was dangerous, states across the South made it a crime to teach enslaved Americans to read and write, Denial of access to education read them out of society, The fledgling Republican Party passed the Land Grant College act that funded public universities, Andrew Johnson vetoed the bill, In 1954 the Supreme Court ruled that separate schools were inherently unequal and unconstitutional, When Ronald Reagan was elected he vowed to work for abolishing the Department of Education and to push tax dollars from public schools to private academies, Donald Trump's education secretary pushed to expand voucher programs, The claim was that vouchers would save money, but Arizona's biggest voucher program in the nation blew a hole in the state budget, In Texas a voucher program was passed into law, which will leave public schools across the state underfunded and closing, In Arizona the state supreme court ruled that opponents to a voucher program won't get a ballot measure in front of voters this fall, In 2026 it seems the intent is to exclude certain Americans from participation in the Enlightenment principles on which the nation was founded.  Watch today's recording here: https://www.youtube.com/live/g9TUa1Rwd6U?si=T8_KKcHQZElhpnZ-Get full, free access to Letters from an American here: https://heathercoxrichardson.substack.com/subscribeYou can also find me:Bluesky: https://bsky.app/profile/hcrichardson.bsky.socialInstagram: https://www.instagram.com/heathercoxrichardson/?hl=enFacebook: https://www.facebook.com/heathercoxrichardson/YouTube: https://www.youtube.com/@heathercoxrichardson Get full access to Letters from an American at heathercoxrichardson.substack.com/subscribe

The histories of trees in America are also the histories of Black Americans. Pecan trees were domesticated by an enslaved African named Antoine; sycamore trees were both havens and signposts for people trying to escape enslavement; poplar trees are historically associated with lynching; and willow bark has offered the gift of medicine. These trees, and others, testify not only to the complexity of the Black American narrative but also to a heritage of Black botanical expertise that, like Native American traditions, predates the United States entirely.In When Trees Testify: Science, Wisdom, History, and America's Black Botanical Legacy (Henry Holt & Co.), award-winning plant biologist Dr. Beronda L. Montgomery explores the ways seven trees—as well as the cotton shrub—are intertwined with Black history and culture. She reveals how knowledge surrounding these trees has shaped America since the very beginning. As Montgomery shows, trees are material witnesses to the lives of enslaved Africans and their descendants.Combining the wisdom of science and history with stories from her own path to botany, Montgomery talks to majestic trees, and in this unique and compelling narrative, they answer. Beronda L. Montgomery, PhD, is a writer, researcher, and scholar who pursues a common theme of understanding how individuals perceive, respond to, and are impacted by the environments in which they exist. Her primary laboratory-based research has been focused on the responses of photosynthetic organisms (i.e., plants and cyanobacteria) to external light cues. Additionally, Beronda pursues this theme in the context of effective mentoring and leadership of individuals, and the role of innovative leaders in supporting success. You can find her at her website. Subscribe, like, follow, and rate Additions to the Archive with Sullivan Summer on Instagram, Substack, and wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

The histories of trees in America are also the histories of Black Americans. Pecan trees were domesticated by an enslaved African named Antoine; sycamore trees were both havens and signposts for people trying to escape enslavement; poplar trees are historically associated with lynching; and willow bark has offered the gift of medicine. These trees, and others, testify not only to the complexity of the Black American narrative but also to a heritage of Black botanical expertise that, like Native American traditions, predates the United States entirely.In When Trees Testify: Science, Wisdom, History, and America's Black Botanical Legacy (Henry Holt & Co.), award-winning plant biologist Dr. Beronda L. Montgomery explores the ways seven trees—as well as the cotton shrub—are intertwined with Black history and culture. She reveals how knowledge surrounding these trees has shaped America since the very beginning. As Montgomery shows, trees are material witnesses to the lives of enslaved Africans and their descendants.Combining the wisdom of science and history with stories from her own path to botany, Montgomery talks to majestic trees, and in this unique and compelling narrative, they answer. Beronda L. Montgomery, PhD, is a writer, researcher, and scholar who pursues a common theme of understanding how individuals perceive, respond to, and are impacted by the environments in which they exist. Her primary laboratory-based research has been focused on the responses of photosynthetic organisms (i.e., plants and cyanobacteria) to external light cues. Additionally, Beronda pursues this theme in the context of effective mentoring and leadership of individuals, and the role of innovative leaders in supporting success. You can find her at her website. Subscribe, like, follow, and rate Additions to the Archive with Sullivan Summer on Instagram, Substack, and wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The histories of trees in America are also the histories of Black Americans. Pecan trees were domesticated by an enslaved African named Antoine; sycamore trees were both havens and signposts for people trying to escape enslavement; poplar trees are historically associated with lynching; and willow bark has offered the gift of medicine. These trees, and others, testify not only to the complexity of the Black American narrative but also to a heritage of Black botanical expertise that, like Native American traditions, predates the United States entirely.In When Trees Testify: Science, Wisdom, History, and America's Black Botanical Legacy (Henry Holt & Co.), award-winning plant biologist Dr. Beronda L. Montgomery explores the ways seven trees—as well as the cotton shrub—are intertwined with Black history and culture. She reveals how knowledge surrounding these trees has shaped America since the very beginning. As Montgomery shows, trees are material witnesses to the lives of enslaved Africans and their descendants.Combining the wisdom of science and history with stories from her own path to botany, Montgomery talks to majestic trees, and in this unique and compelling narrative, they answer. Beronda L. Montgomery, PhD, is a writer, researcher, and scholar who pursues a common theme of understanding how individuals perceive, respond to, and are impacted by the environments in which they exist. Her primary laboratory-based research has been focused on the responses of photosynthetic organisms (i.e., plants and cyanobacteria) to external light cues. Additionally, Beronda pursues this theme in the context of effective mentoring and leadership of individuals, and the role of innovative leaders in supporting success. You can find her at her website. Subscribe, like, follow, and rate Additions to the Archive with Sullivan Summer on Instagram, Substack, and wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Listen to the full episode The “Summer of Love” ushered in a decade of revolutionary terrorism in the West. “Bring the war home” went the slogan of the Weather Underground, a small and highly-educated Marxist-Leninist group who'd decided violent revolution was the only answer to American imperialism and police brutality. In opposition to the Vietnam War and in solidarity with Black Americans and Third World liberation movements, the Weather Underground issued their own declaration of war in 1970, which led to 25 bombings inside America. Meanwhile, in West Germany, the Red Army Faction (Baader-Meinhof Group) terrorized their country in the name of revolutionary anti-imperialism. They enacted bombing sprees and were also arsonists, kidnappers, assassins, and bank robbers. Palestinian friends even hijacked a plane on their behalf. Both groups exploded onto the scene in the early days of mass media. Riding rebellious pop culture, these global rock stars drove a generational wedge between Boomer parents and kids hungry for radical change. Leaders were charismatic, stylish, and eloquent. Striving for the likes of Che Guevara, Mao Zedong, and Yasser Arafat, they were white, mostly from well-educated and well-fed backgrounds. Yet they saw themselves as part of the vanguard that would lead a worldwide revolution of the proletariat against capitalist domination. Julian weaves together a very seventies of how the Weather Underground, Red Army Faction, Provisional IRA, and Palestinian groups like the PFLP and Black September intersected. Learn more about your ad choices. Visit megaphone.fm/adchoices

Skidaway Island, Georgia, is home today to a luxurious community that the mostly white residents consider paradise: waterfront views, live oaks, and marsh grass alongside golf courses, swimming pools, and other amenities. In 1865, the island was a thriving Black community, started by freedmen who were given land by the government under the 40 acres program. They farmed, created a system of government, and turned former cotton plantations into a Black American success story.But it wouldn't last. Within two years, the government took that land back from the freedmen and returned it to the former enslavers. Today, 40 acres in The Landings development is worth at least $20 million. The history of that land is largely absent from day-to-day life. But over a two-and-a-half-year investigation, journalists at the Center for Public Integrity unearthed records that prove that dozens of freed people had, and lost, titles to tracts at what's now The Landings. “You could feel chills to know that they had it and then they just pulled the rug from under them, so to speak,” said Linda Brown, one of the few Black residents at The Landings.This week on Reveal, with the Center for Public Integrity, we also show a descendant her ancestor's title for a plot of land that is now becoming another exclusive gated community. And we look at how buried documents like these Reconstruction-era land titles are part of the long game toward reparations.  This is an update of an episode that originally aired in June 2024. Support Reveal's journalism at Revealnews.org/donatenow Subscribe to our weekly newsletter to get the scoop on new episodes at Revealnews.org/weekly Connect with us on Bluesky, Facebook and Instagram Learn about your ad choices: dovetail.prx.org/ad-choices

Visionary Futuristic Researcher Sadiki Bakri takes center stage in your classroom! Sadiki will unlock the secrets of Spiritual Technology in the age of Thought Warfare and provide a riveting update on the future of Transhumanism. Sister Phile from the Million-Woman March will update us on the search for the thousands of missing young Black women and girls. Kicking off the show, BlackEconomics.org’s Dr. Brooks Robinson will challenge conventional thinking by examining whether Black Americans are truly mis-educated or misunderstood.See omnystudio.com/listener for privacy information.

A serial sex attacker who had a 'morbid fascination' with sex has been jailed for the rest of his life after he was found guilty of murdering two women and raping a third. 40-year-old Simon Levy killed Carmenza Valencia-Trujillo in March 2025 and Sheryl Wilkins five months later. Earlier that year, he raped a third woman in the same Tottenham car park where Wilkins was later found dead. Levy will never be released but his sentence comes after police and the Crown Prosecution Service apologised over a series of disastrous decisions that left him free to roam the streets. To discuss the implications of this case, Anita Rani is joined by deputy assistant commissioner Helen Millichap, director of the National Centre for Violence Against Women and Girls and Public Protection, and author and journalist Joan Smith.Events of the past are often recounted through facts and dates but how do those legacies play out in the years, decades and generations that follow? Fauzia Musa joins Anita to discuss her debut novel, The Strangling Fig, why her own anxieties around motherhood inspired its inception and how the three generations of women it follows navigate the legacy of Partition.Why are Black American women spending thousands of dollars to fly halfway across the world to access healthcare in South Korea? Why has it become synonymous not only with beauty innovation but comprehensive healthcare? We speak to US journalist Brianna Holt and Meike Schleiff, associate professor at UCL's Global Business School for Health.Lara Maiklem has been appointed - what's believed to be - Britain's first 'mudlark-in-residence' after 20 years of finding lost treasures. Lara Maiklem, 55, says she fell in love with the activity when she moved to Greenwich, south-east London. Since then, she has found thousands of objects, most of which she stores in her guest bedroom as a mini museum. Standouts include a Tudor child's shoes from the late 1500s, a Tudor dagger, Roman game counters, a complete Roman pot and an early 18th-century wine bottle. She joins us in the studio to share how mudlarking has changed her perspective on London - and life.Presenter: Anita Rani Producer: Simon Richardson

The brilliant Wajahat Ali, author of Go Back to Where You Came From, and playwright of The Domestic Crusaders, had me on The LeftHook to share my new book A Reasonable Guide for Unreasonable Women: 20 Steps to Find Your Purpose and Power in a World on Fire. Watch or listen to the full discussion on how to overcome the very real and urgent threat of fascism. (Side note: In France, Marine Le Pen is campaigning for president wearing an ankle monitor, following in the footsteps of her fellow Russian asset, the convicted felon/Epstein wing-man). Trump is doing to our country what he did to the East Wing of our White House. How do we rebuild from the wreckage? That's what A Reasonable Guide for Unreasonable Women is about. It's for anyone tired of Steve Bannon trying to demoralize us and flood the zone with sh*t. It's about concrete steps to stay grounded and focused in a world of chaos, to align your deepest needs and dreams with a higher purpose, creating world domination for the collective good. My own journey begins with being raised on stories of the government trying to kill you, and blame you for the crime, helped by Western corruption to cover-up the torture and murder. I am of course speaking of my Ukrainian heritage and the Holodomor, Stalin's genocide famine in Ukraine. In all my years of studying my family's history and the two monsters, Hitler and Stalin, who drove that history, I look back on America's own, and see the authoritarianism that established this country. The white supremacy blood lust terrorizing Black Americans, Native Americans, mass discrimination and violence against immigrants, and the list goes on. Trump, Stephen Miller, Peter Thiel, and too many others carry on that violent legacy. That's why they're aligned with the Kremlin, which sees Ukrainians as inferior.  In Ukrainian culture, we're taught to fight for our very lives, our voice, our art, our culture, our language, because no one else will. They want to erase us, so we must do the opposite and shine, shine, shine. In Ukrainian culture, art is literally survival. The coded language of poetry preserves historical truth, our shared humanity, our courage and defiance.  Life is incredibly stubborn. Creativity is how we fortify our resilience. A Reasonable Guide for Unreasonable Women provides 20 concrete steps for women–who are the favorite target of fascists, because they fear the fight in us–and their allies–to dream big for themselves and the kind of world we want to live in. That is how we reset the culture, overcome their darkness with our light, and gather our people to create a better world. We are the alternative to their dystopian vision for our future, a future that belongs to us.  To better get to new my new and most personal book, I put together this Q&A:  Empowerment can be a privilege. Many nonwhite women, especially immigrants, are juggling several jobs just to survive. How does this book make space for different lived experiences A Reasonable Guide for Unreasonable Women is based on my own lived experience of being raised in a Ukrainian immigrant family. My grandmothers both worked as maids to survive. So I take nothing for granted when it comes to the diversity of demands on women today. Throughout the book, I share wisdom and insights from women across history. There's also a recommended reading guide in the book, featuring an incredible list of women authors, like Mikki Kendall and trans activist Raquel Willis. I also share a troubling story about a Black mentor telling me to get a white man to join me for my pitch meetings and just sit there. I'm sad to say it did make a difference.  Planting seeds of hope and change – whether that's through launching a dream project like a film, book, business, non-profit, or some other ambitious goal – can be a grind. Does this book highlight organizations on the frontlines doing that unglamorous work in the shadows, helping us build that collective power?  Yes, absolutely! And I made sure that the blurbs (endorsements) featured at the front of the book included voices from grassroots groups, to promote their efforts to a wider audience. Julie Delaurier of Rise and Resist began as an organizer in ACT UP and helped organize Tesla Takedown and No Kings. She also organizes to track and resist ICE raids in NYC. She read the book and provided a heartfelt endorsement. So did civil rights leader Maya Wiley, President of the Leadership Conference on Civil and Human Rights, and Holley Atkinson of the grassroots group the Media and Democracy Project bringing legal challenges to the existence of Fox News. Isn't self-help ego-driven?  A Reasonable Guide is all about collective action. Individual choices produce collective action. Think of A Reasonable Guide for Unreasonable Women as Julia Cameron's The Artist's Way meets Timothy Snyder's On Tyranny. Self-knowledge isn't the end goal here; it's the foundation for knowing where you can make an impact. It cites women across movements and their advice on how to stay creative and build power in a time of mass destruction.  But isn't this focus on the self just new age nonsense which is a slippery slope to fascism, given reports of new age online movements being breeding grounds for fascist cult recruitment? This book follows an ancient tradition of taking on an empire with the power of ideas. Ideas cannot be killed. And you cannot stop an idea whose time has come.  Know thyself was popularized by the ancient Greeks, most famously by Socrates who was a champion of women for that time. The Greeks were conquered by the sadistic and corrupt Roman Empire. A couple hundred years later, the Greeks conquered them right back through the power of self-knowledge and ideas. Greek became the dominant language of the Roman Empire. Self-knowledge is not ego. The book walks you through steps to think creatively and conquer doubt in order to build meaningful collective action.  I had to produce my film Mr. Jones myself because no one wanted it. Mr. Jones was a film to bring historical justice and truth to a massive genocide by the Kremlin, covered up for generations, including with the help of Western corruption. A former Ambassador to Ukraine called Mr. Jones Ukraine's Schindler's List. A screening was shut down in Moscow, and Memorial, Russia's once largest NGO that dared to screen it, was liquidated. There were death threats and harassment during the making of the film, but still the team and I fought on, holding on to the power of our creativity and voices. That is what A Reasonable Guide for Unreasonable Women is about: remembering the power of your voice in a world that wants to silence you and kill you. It's also a damn good time.  I hope you will consider checking it out and pre-ordering A Reasonable Guide for Unreasonable Women, which helps build buzz in the industry and gets the word out. Thank you to everyone who has supported my work over the years. It means so much.   

Africans and Caribbeans called us "dirty black Americans" with no culture — so the panel came to settle the Diaspora Wars once and for all. African American vs African, Caribbean vs Black American, delineation and reparations: Divine Prince of the US Freedmen Project, Brooke, Lovely Brown and Kesha break down why Foundational Black Americans are delineating, why "African American" stopped being an ethnic group in 1997, and who's really eating off Black American culture.━━━━━━━━━━━━━━━━━━━━━━━━━━⏱️ TIMESTAMPS00:00 Meet The Panel: Divine Prince, Brooke, Lovely Brown & Kesha01:38 "Dirty Black American" — The Compilation That Started It06:10 African vs Black American: Why The Disrespect Got Normalized09:01 The Black Yankees & New York's Erased Black History11:17 Immigrants Adopt The White Man's Ideology About Us12:13 "It's Like Explaining Water To A Fish" — Taking Culture For Granted14:30 We Lost Power, Ownership & Leverage In Our Own Neighborhoods16:29 The Montgomery Bus Boycott Was 381 Days — What Changed?19:02 Why Black Beauty Supply Owners Can't Get Product22:37 How The US & Korean Governments Handed Over The Hair Industry25:00 Tulsa, Set-Asides & The Only Group That Gets Sabotaged29:09 Is It Really A Diaspora War? Divine Prince Defines Diaspora33:35 One Versus Fifty: Black Americans Are Getting Jumped35:36 Not A War — Black Americans Are Setting Boundaries40:37 Karine Jean-Pierre, Byron Donalds & Wes Moore On Reparations47:29 Diaspora Wars Are An Engagement Farm50:28 Is Delineation Divisive Or Necessary?52:15 The Delineation Bill & Why Race-Based Reparations Fail57:22 Every Group Delineates — Jamaicans, Trinis, Italians, Ukrainians1:00:15 Jewish Delineation & Holocaust Reparations: The Blueprint1:05:10 Is Delineation MAGA? Divine Prince Answers The Accusation1:10:56 AAPI & MENA Disaggregation Bills Passed — Why Not Us?1:16:00 Caribbean vs Black American: Whose Crime Gets Reported As Ours1:19:11 Capital B Black vs Lowercase b black1:25:18 "African American" Stopped Being An Ethnic Group In 19971:29:09 Peter Liang, Akai Gurley & The Coalition That Never Shows Up1:31:22 Claudine Gay: Haitian Until She Got Caught1:40:31 Affirmative Action & DEI Went To Black Immigrants1:47:23 We're Never Changing The Word Black1:49:11 "Yankee" Is A Slur — New Yorkers Explain1:54:19 Kesha On Assimilation, Perms & Waking Up At 402:00:34 The Black American Heritage Flag Explained2:02:13 Where To Follow The Panel━━━━━━━━━━━━━━━━━━━━━━━━━━

Does Black American culture actually exist—and why does the question create so much tension between Black Americans, Africans, and the wider diaspora?In this heated reaction and panel breakdown, Marquett responds to claims questioning the legitimacy and influence of Black American culture. He examines arguments surrounding language, music, history, economics, identity, immigration, African nations, cultural influence, and the relationship between Black Americans and other communities throughout the African diaspora.The conversation quickly becomes personal as disagreements emerge over who has the authority to speak on Black American culture, whether criticism crosses into disrespect, and why conversations about heritage and identity can become so emotionally charged.Marquett also argues that Black American cultural influence can be seen globally through music, language, entertainment, fashion, historical figures, entrepreneurship, and other institutions—even when that influence becomes so mainstream that its origins are overlooked.This discussion covers:* The claim that Black Americans “have no culture”* African vs. Black American perspectives* Black American influence on global music and entertainment* Culture, language, dialect, customs, and identity* Tensions within the African diaspora* Immigration and cultural ownership* The economic influence of Black Americans* Respect, disagreement, and accountability in public debate* Why cultural conversations become personal so quicklyThis video contains commentary, criticism, and strong opinions from the speakers involved. Watch the full discussion and decide for yourself:Is Black American culture underappreciated—or has its influence become so dominant that people no longer recognize where it came from?⸻

In Episode 281, I build on my recent Know Your Numbers series by sharing data from the CDC's National Center for Health Statistics on the six leading causes of death for Black Americans:Heart diseaseCancerUnintentional injuriesStrokeDiabetesAssault and homicideI break down each of these causes and explore the risk factors that contribute to them—from high blood pressure, poor diet, physical inactivity, obesity and tobacco use to distracted driving, medication-related injuries, falls and violence.While there are things we cannot control, including certain environmental exposures and inherited genetic traits, there are also many factors we can influence through our choices, habits, preventive care and lifestyle.I don't want us to look at these statistics and feel like we're doomed. I want us to recognize that, to a significant extent, our health is in our hands.I hope this episode encourages you to learn your numbers, understand your health risks and take action where you can.Listen, share your thoughts in the comments, and be sure to subscribe to Nurah Speaks on YouTube and follow the podcast on your favorite streaming platform.  You can follow Nurah Speaks on X, Instagram and Facebook @NurahSpeaks.

Your favourite Aunties, Ak and Nana are back with another packed episode, joined by Ghanaian actress and Kinky Matters founder Lydia Forson.AUNTYVENTION

Today's show is yet another reminder of the breadth and depth of the powerful work that nonprofits do to build better community for us all.If you have a garden you know it's almost harvest time, so BUZZ creator Michael Hemphill shares a conversation with Mo McGonagle, director of the Roanoke Foodshed Network, about its work strengthening our region's agricultural ecosystem that now includes a Food and Farmers Trail.We also share a nonprofit engaged in the historical preservation of an iconic Roanoke, Virginia landmark, Fishburn Mansion, aka Mountain View, and a new concert series this fall called The Fishburn Sessions.And lastly, a personal project inspired by a nonprofit we featured on BUZZ back in 2021 — Christiansburg Institute. One hundred and sixty years ago, Black Americans in this Appalachian corner of Virginia rose up from slavery and segregation to create a school whose reputation stood alongside Tuskegee, Hampton and other sentinels of Black education. But now external threats from the Trump Administration and in-fighting among its descendants – assault allegations, mental health breakdowns, strokes, and in May 2026 a headline-grabbing lawsuit – threaten to destroy its inspirational legacy. Michael has written a book about CI's history that he'll start releasing on Substack on Thursday, August 13, We share a bit of that book in hopes you'll be inspired to subscribe (for free and all you need is an email address).

**OFFICER TATUM EXPOSED: How He Spun the Sonya Massey & Nolan Wells Cases**In this powerful episode of Habari Live, Damon Ellison and Iesha Rowan examine how conservative commentator Brandon “Officer Tatum” Tatum framed two deeply troubling cases involving Sonya Massey and Nolan Wells—and what his commentary reveals about the political business of turning Black pain into profitable content.Sonya Massey called 911 for protection after reporting a possible prowler outside her Illinois home. Instead of receiving help, she was fatally shot by Deputy Sean Grayson during an encounter involving a pot of boiling water. Tatum argued that an officer would be justified in using force if someone attempted to throw boiling water, while acknowledging problems with the deputies' language and tactics.But did that framing fairly represent what the body-camera footage showed? Did it adequately examine the officer's decisions, escalation and responsibility—or did it place the focus back on the woman who called police for help?The episode also explores Tatum's commentary surrounding the death of 18-year-old Nolan Wells in Mississippi. Members of Wells' family publicly challenged important details presented through an interview promoted by Tatum. Because the circumstances surrounding Wells' death remain disputed, Habari Live separates confirmed information from competing accounts and examines the danger of presenting an unresolved story through a predetermined political narrative.This discussion is bigger than one commentator. Damon and Iesha investigate how political media rewards outrage, certainty and controversy. Views can generate advertising revenue, subscriptions, merchandise sales, speaking opportunities and political influence—but what happens when Black tragedy becomes another opportunity to build a brand?Habari Live also addresses an important distinction: Black Americans have every right to hold conservative beliefs. Black people are not politically identical, and disagreement does not make anyone less Black. The concern begins when Black identity is used as political protection for rhetoric that minimizes racial disparities, dismisses structural discrimination or consistently lectures Black communities while refusing to hold powerful institutions accountable.The conversation connects this media environment to the wider attacks on diversity, equity and inclusion programs, Black history, educational opportunities and race-conscious efforts to address longstanding inequality. Damon and Iesha ask whether the language of “merit” and “personal responsibility” is being used to create genuine fairness—or to ignore unequal starting points created by generations of public policy.When Black Americans experience injustice, should commentators investigate the institutions holding power—or immediately search for a reason to blame the people who were harmed?Join Habari Live for an unfiltered conversation about Officer Tatum, Sonya Massey, Nolan Wells, conservative media, police accountability, systemic inequality and the monetization of Black pain.Subscribe, share the episode and tell us what you think in the comments.**News Our Way. Truth That Stays Undefeated.**#HabariLive #HabariNews #OfficerTatum #BrandonTatum #SonyaMassey #NolanWells #BlackConservatives #BlackMedia #PoliceAccountability #BlackHistory #DEI #SystemicRacism #PoliticalCommentary #NewsOurWay

Fergus Bordewich returns to Commonwealth Club World Affairs with the spectacular story of the Great Centennial Exhibition of 1876 in Philadelphia: a world's fair designed to mark America's 100th birthday, but also a moment of reckoning for a nation sliding headlong into the Gilded Age. The extravaganza attracted 10 million Americans—nearly 20 percent of the population. Among them were P. T. Barnum, Frederick Douglass, and Mark Twain. Visitors from around the world also attended, including Dom Pedro, the emperor of Brazil. On display were inventions that signaled the changing landscape of American life, from the typewriter to the telephone to Heinz Tomato Ketchup. This celebration of America's first century came at a moment when its future seemed more precarious than ever, as big money threatened to overwhelm the government, underpaid workers waged the first national labor strike, feminists demanded rights for women, Native tribes went to war to repel the advancing settlement of the West, and Black Americans struggled to exercise their hard-won freedoms. And looming over the fair was the presidential race of 1876—a highly contested election that would determine the fate of Reconstruction and permanently reshape the Republican party. Fergus Bordewich animates these converging crises through the lives of four protagonists—Rutherford B. Hayes, Alexander Graham Bell, railroad magnate Tom Scott, and sculptor Edmonia Lewis—revealing an America striving to live up to the promise of its founders while bracing for the tidal wave of change on the horizon. Learn more about your ad choices. Visit megaphone.fm/adchoices

This is a preview of The Weekender. Sign up for our Patreon and get access to the full episode, our Tuesday show, and our Discord. Co-hosts Jared Yates Sexton and Nick Hauselman open on Abdul El-Sayed's razor-thin win over Haley Stevens in Michigan's Senate primary, tracing the Islamophobia baked into the attacks on him back through McCarthyism and the original Red Scare against Black Americans. They break down Trump's response and the DOJ's trip to Wayne County polling places, then go point by point through Tucker Carlson's new ten-point platform, one word per point, and land on what he conveniently leaves out. From there it's Rep. Chuck Edwards, the North Carolina Republican censured for showering young female staffers with jewelry, guns, guitar serenades, and thirty flavors of ice cream after a bad breakup, before Jared and Nick close out with what they're watching this week.

Vince Fakhoury Horn speakswith Rima Vesely-Flad about The Fire Inside: The Dharma of James Baldwin and Audre Lorde—the silence she found in her own Buddhist community when she began writing about Palestine, Baldwin and Lorde's distinction between hatred that corrodes and rage that comes from the examined life, and the question they keep returning to: how to feel it all without causing more harm.Vince Horn: So, Rima, great to see you.I've been really loving getting to know you as a person and also your work. I've been reading your book. Unfortunately, I also spilled water on my copy, so it is a little... If you see me struggling to flip through the pages, that's ‘cause we had a bit of an accident here. But I've really enjoyed reading your work. Can't wait to get into it with you. Thank you so much for your time.Rima Vesely-Flad: Yeah. Thank you, Vince. It's been great to get to know you, too. We're so close. Amazing. Amazing.Vince Horn: Yes, and it's amazing as adults, we can carve out the time to hang out. So that's sometimes the hardest part. I feel like being in middle age is, like, making time to spend with cool people, so appreciate your time.Rima Vesely-Flad: Me too.Vince Horn: So let's talk about your new book. This is The Fire Inside: The Dharma of James Baldwin and Audre Lorde. Of course, before reading this book, I was familiar with you and your work. But it really struck me that you were writing in this book, like from the very beginning, you're writing about Palestine and Israel, which is not something I see many Buddhists really writing about or talking about in America.So it stands out just the fact that you're even talking about this subject. And then on top of that, you're bringing to bear these beautiful Dharma teachings and wisdom teachings from the Black tradition of James Baldwin and Audre Lorde, bringing them to bear on this topic in the first chapter of the book, which I thought was quite courageous.And I really appreciate it, you know, as someone who has Palestinian family members and people in the West Bank I care about. So just on a personal level, really am grateful that you centered this in your writing. And I thought maybe we could start with that first chapter if you're up for it.Rima Vesely-Flad: Absolutely. It was actually the very last chapter I wrote. I wrote this book of course over several years, but as I was concluding in real time, the genocide was taking place, and I just found myself absolutely in a state of grief and rage and was really politically active around it in ways that I hadn't been in quite some time.Like feeling very pushed to speak out and to contact the Biden administration and representatives, people here in North Carolina who might or might not speak in Congress, and just found that I needed ways to speak out, and this is my community. The people who self-identify as Buddhist claim these traditions, these lineages, these practices, these schools of thought, and yet there was so much silence, and I felt really compelled to speak into that silence. And I know that's something that you feel and understand in a deep way. And then also, I'm not by any stretch the first Black activist or academic or thought leader to make the connections between oppression of people of African descent whose ancestors were enslaved and people who are in a state of survival as their land is being taken in real time. So all of those connections were very present, and yet in the Buddhist world, there was so much silence, so much evasion or even erasure of what's taking place. And it felt like it wasn't separate from my practice, and I had to speak.Even though at the time I hadn't even visited the West Bank. I since have, but at the time I was thinking and writing and observing and feeling from afar.Vince Horn: Yeah. Okay. I didn't realize you'd gone to the West Bank. Wow, we'll have to talk about that sometime. Yeah, there's early on in the book, there's a quote here that's really echoing what you just shared.I thought I'd share this ‘cause it really moved me quite a bit. You said, “I, like many Black Americans, like Southwest Asian and North African Buddhists, observe that violent oppression of Palestinians can never bring safety and security to Jewish Israelis. And as a Buddhist practitioner, it's important for me to speak out against the violence sanctioned by my government, my tax dollars.The policies of the US government do not represent my commitments. I'm horrified by the massacres in Gaza day after day, by the constant terrorizing of Palestinians in the West Bank. I think daily of Baldwin's words, ‘You don't know what's happening on the other side of the wall because you don't want to know.'”Rima Vesely-Flad: Wow. Even just hearing Baldwin's words in that context again, it really brings me chills. And so prescient, right? So prescient in terms of just anticipating how much more extensive... At the time actually that Baldwin visited, there wasn't a formal occupation, although there was theft of land. But this— that was 1961, and then the wall— right now the walls, the checkpoints, the just sheer magnitude of aggression and violence. Like Baldwin anticipated that, and then the myopia in Israel and in the United States.Vince Horn: Yeah. I think at the same time though as I read through your writing on this, I was really also struck that you're really trying to hold multiple realities here at once.You know, both holding the suffering of the Palestinians and the apartheid state that you're describing. At the same time, you have a lot of, as I do, Jewish friends and people that you care about who may not be able to hold that reality in the same way or who are struggling to in some cases. Who...and you treat that with real compassion I think in your writing and in your words. As I try to, you know, my best. And it's, of course, important to differentiate between Jewish identity and Israeli identity, which is often, you know, merged intentionally by the State of Israel.And for many people it's the way they're inculturated. It seems like that was kind of an unconscious merger in a lot of folks' identity. At least I've noticed that with close friends and even students in the last few years where we've had conversations around this. There's been real tension.And anyway, I appreciate that you're holding it with compassion, both realities here, not trying to sort of demonize Israelis or Jewish people. And really being aware of the antisemitism that this whole issue is also bringing about. Or it's... I'm not sure if it's bringing about or giving excuse to people to be bigoted.So I think it's cool the way that you're trying to weave those different things. And I guess I'm curious if you could say a bit about how you're taking that approach or why that's important to you.Rima Vesely-Flad: Yes. I start off the book talking about a relationship I had with a, I would say a mama bear, a mother figure who claimed herself, who self-identified as my godmother, and she was born in France to a very well-known filmmaker who had the opportunity for asylum in the United States, and he and his wife were granted this opportunity to flee, but were told they couldn't take their daughter, who was my godmother Via–Vince Horn: Wow.Rima Vesely-Flad: –was sent to a convent in France. So a Jewish girl sent to a Catholic institution, and she was blamed for the war and has suffered horrific antisemitic abuse. And it scarred her indefinitely. When she came to the United States, she took off the first part of her name, just called herself Via.She died of cancer many years later, and the wounds of that period were still quite evident at the time. I just remember, I have such extraordinary memories of her and what she suffered. And so part of my compassion and empathy, which is real, is that this nation state we call Israel was founded as ostensibly a refuge for people like Via and her parents.And this is a nation state founded upon theft of land. And what it meant practically is that 750,000 Palestinians were driven from their ancestral lands, and they and their descendants still to date live in refugee camps, which I was able to visit when I went to the West Bank. These are no longer tents.They're now concrete buildings, but stacked very high, very crowded, very narrow passages for walking, no play space for children. One of the refugee camps I visited in Bethlehem has an entryway that consists of keys welded into an arc, and these are the keys for return. People still possess the keys to their homes they were driven from 75 years ago. So to recognize the terror that took place during the Holocaust in Europe, and then to recognize the consequent suffering that was inflicted upon Palestinians, I think is not simple. Yes, safety, but one thing Baldwin says that stays with me over and over is that Palestinians should not pay for the sins of Europeans.Europeans committed the genocide, the Holocaust, and Palestinians should not have had to pay for that and should not have been driven from their lands to establish what is supposed to be a state of safety. And yet the atrocities being committed by this government and other governments, not saying that this very right-wing government is the only government that has committed atrocities against Palestinians. To say that this is a state of safety for people whose ancestors were exposed to the horrors of the Holocaust is, I think, to be very myopic, very limited. And part of what I'm trying to wrestle with is such deep confusion, like a deep state of confusion of how, if your ancestors have experienced the Holocaust, could you inflict this upon another peoples?So that's some of what I wrestle with in this first chapter is just like—Vince Horn: Yes.Rima Vesely-Flad: —what? And I'm not the only one. Like Ta-Nehisi Coates starts off his book talking about the— the book is called The Message. And he starts off his book saying like, “I just don't get it.” And I feel that too. I just don't get it. But then also, I don't understand this claim to sacred land, and that's part of what's happening with the atrocities in the West Bank in real time. And you know, all of us know it has escalated dramatically in the past few weeks.Vince Horn: Yes.Rima Vesely-Flad: Like even worse than when I was there. And when I was there, that's when the farmers during harvest, the Palestinian farmers during the olive harvest were being terrorized.Vince Horn: Yes.Rima Vesely-Flad: Including many Jewish activists, similarly from the United States and from Israel were being terrorized, all of them. Everyone who was in the fields trying to harvest the olives.Vince Horn: Right.Rima Vesely-Flad: That was happening in October, but now it has escalated dramatically in a city called Nablus and its surrounds.Vince Horn: Yes.Rima Vesely-Flad: I actually went to Nablus. That was one of the places we spent some time.Vince Horn: Yeah. That's where my cousin is based. So yes. Oh, yeah. And I've heard that as well from her. So that's, in recent, like week or two, her house was broken into by the IDF and they destroyed one of the walls and were calling out for someone who they have no idea who it is.Yeah. And just, you know, like that's becoming more just kind of more standard. Like that's just happening all over the place. Yeah.Rima Vesely-Flad: It's becoming normalized.Vince Horn: Normalized, yeah, exactly.Rima Vesely-Flad: That aggression. Yes, so much. And one of the things I just sat with when I went, you know, I was in Jerusalem initially.There is coexistence. It's, you know, people are not separate. They are coexisting in real time. And yet, when I went to the West Bank and, you know, it's like I just don't understand. Jewish refugees were given 51% of the land by initially Britain and the United Nations then in 1948, 1947, 1948.Drove out Palestinians from their ancestral villages into refugee camps. Why do they want more? And one of the things I realized is that the West Bank consists or has many holy sites, both for Palestinians who practice Islam and for Jewish peoples who see these sites also as their holy sites. So I was based in a city called Al-Halil, and there's a mosque there that's called the Tomb of the Patriarchs, and that is one of the holy sites also for Jewish practitioners, people who are adherents.They have built settlements on top of Palestinian buildings, especially in the old village. So I saw all of this actually arrive just as there was an incursion of young people from these settlements into the city of Al-Khalil, which is also called Hebron. In any case, that claim to holy space in the sense, the idea, the narrative that God gave it to a certain peoples who are chosen and therefore all of the land is theirs, something I don't understand. And I have some real hatred— with regards to the atrocities taking place. And I feel that part of my practice is to really own that and feel that in my body, and then to work with it in such a way that it doesn't come out and get directed towards people.But I can feel that. And so part of what it means for me to claim these practices, like you, I'm in the Insight Diaspora, so we likely know many of the same practices. But part of it is working effectively with the body so much so that it's not targeted, it doesn't come out in random ways and cause further harm.But it's a hard practice, and some of what you see in that chapter or read is that muscle being flexed of like, how do I feel without it coming out in a way that causes harm? That is part of the wrestling. That is part of the practice.Vince Horn: Yes. And it's one that I noticed, like in my own training, I didn't get a lot of tools for that in the insight tradition because hatred was sort of like something we're trying to transcend or, you know, like notice and then counteract.That was usually the frame around hatred. It wasn't something like you can actually feel this anger and really feel rage. Like although sometimes people would, I think, give lip service to that, it never felt to me like a culture where people were actually doing that.And so I was just sort of repressing all this rage and sort of like carrying on. And now I realize that the wisdom of what you're saying is like, if you repressed all that rage it goes inward, it goes outward. It is not constructive. It's not generative. It's not healing. It's just kind of like a time bomb ticking.Rima Vesely-Flad: Yeah I think that's so wise. It causes anxiety and depression. It needs a place to land, and part of what I think we're meant to do with this work is cultivate that place to land, but do it in a way that's skillful so that we're not creating more harm. And I don't think that... is harmful, but I think it, when it's not effectively worked with, it does come out sideways, and then it can inadvertently or maybe—Vince Horn: Intentionally even.Rima Vesely-Flad: —intentionally create that. But I think part of it also is recognizing it, giving it space to be named—Vince Horn: Yes.Rima Vesely-Flad: —and legitimizing it. Like, it is a just rage. And hatred— actually Baldwin and Lorde both talk about hatred as corrosive. They talk about how it does actually impact us in ways that are not useful, and it does need to be worked with skillfully.But rage, they both say, comes from the examined life. It comes from legitimate and clear observation of patterns of oppression taking place and experienced in real time. And so that's energy that can be used, that can be directed in fruitful ways. And I think that distinction is really important, and it did inform my own experience of hatred.Of like, “Oh, it's here. How do I work with it in a way that doesn't corrode my spirit or it doesn't corrode relationships that matter to me?”Vince Horn: Yeah. I love what you're saying there. It seems like conflating hatred and rage would be one mistake there, to think like, “Oh, I shouldn't be experiencing this anger or this rage because somehow it's a sign that I'm, like, in this corrosive state of hatred.”But like, oh, it's real, and it's arising in response to something real. Like, I had never seen this quote from James Baldwin about how being a Black American means living with rage all the time everywhere, and that hit me so hard. I'm like, yeah, that's what it feels like as a Palestinian right now. I feel that and have always felt that.I didn't know that's what I was feeling for so many decades. But now that it's out in the open and it's like, oh yeah, like it's just this constant sense of rage at being constantly policed. You know, having your tone of voice policed, your words. Not being able to be a certain kind of emotive or, you know, loud.Like, all these things that are culturally, like what I grew up with. This was like the way that our family was. Like, it's not okay in this larger kind of white culture to display these kinds of things. And so you just like, you gotta tamp it down.Rima Vesely-Flad: And, you know, Foucault would say we learn to police ourselves to discipline ourselves. And I think part of our work then, in terms of recovery, is to name the ways that we self-oppress.Vince Horn: Yes.Rima Vesely-Flad: I would say that's a huge, huge part of my practice, ongoing.Vince Horn: Yes. That makes so much sense because it is, like you're saying, it's internalized.Like, I— yeah, it's like I only need to get a few social signals before I start to realize, ‘cause I'm a socially intelligent being, like we all are. Like, oh, like, this is not okay. And if I continue to do this, there's gonna be kind of repercussions. And I think the bravery and the courage to do it anyway, and to deal with those repercussions, like, that seems to be where your work lives here, and it's a hard place to live.Rima Vesely-Flad: It is hard, yes. I mean, one of the things I also talk about in this book more broadly is that I grew up in a family where I wasn't wanted. My birth was not welcome, and that was something I knew from a very early age. So I learned to adapt. I learned all of these ways of trying to be wanted, trying to be claimed, being exceptional.Vince Horn: Yes.Rima Vesely-Flad: So the idea that I would self-exile is, like, anathema. And that's where I start talking. And part of the way I use Audre Lorde's work in this first chapter in particular is to say, she calls us out, saying, “We must speak remembering we were never meant to survive.” But for me to speak in ways that might be confrontational or perceived as offensive is a very hard edge.But to self-silence is also to betray myself and my people. And that's the edge, right? To speak and to risk exile for someone like me, who has been exiled just because of the way I appeared in the world with dark skin, dark eyes, dark hair, curly hair. And then also to adapt in so many ways that I recognize a level of self-betrayal or a betrayal of the people to whom I'm accountable.And I do consider my people are people of African descent who have been oppressed because of their embodiment in this particular context, which has shunned people of African descent as unworthy, as less intelligent. Has seen a kind of embodiment as inferior. We come up against that. I came up against that in my own family.Vince Horn: Yes.Rima Vesely-Flad: It's a hard edge, and I think part of the work is to actually not be so alone, to find our people, to find people with whom we feel mirrored. That's also hard work, but it has come over time. I have found community, and that matters. And I think part of this work of sangha, which I think in our lineage is not so prioritized—Vince Horn: Right.Rima Vesely-Flad: —but if we take it on intentionally, we can truly honor it as one of the three jewels. Part of our work is really investing in sangha, even when it feels scary or even when it feels like, wow, I have to be held accountable for things that I say that might actually really harm somebody else. But to keep doing that work and to ask for that feedback and that accountability.Vince Horn: Yeah, that strikes me as so true, and I understand why sangha isn't prioritized when you have such an individualistic kind of culture of, you know, meditative achievement and self-work. It's like, oh yeah, well, of course if we're all just focusing on ourselves together, we're not gonna be focused on the bonds that connect us.And yeah, I found that to be a limitation really for many years now in that community. And sort of what drove me to like explore relational practices and other things that felt like they kind of help soften those boundaries and begin to kind of get a felt sense for like what interbeing feels like in real time.It's like this is what it actually is like to be connected to someone or to disconnect or to lose myself in someone else's perspective. I guess I wanted to honor too that like you're talking about all the reasons that one could not speak out even if there's injustice and one wants to speak out on behalf of people they care about and are identified with.That on top of the racial dimension of this, there's also imagine the gendered dimension of this for you as well. Like I see with my wife and other women I know who are raised in a more kind of gendered female way. Like it's just speaking up in general is hard to do. Or it's not something that's encouraged or, you know, people don't have...they're not offered that same level of training often when they're in a female body. So I guess I'm curious like is that also part of what you've had to work with in addition to the racial dimension of this?Rima Vesely-Flad: That's a really good question. I think initially, yes.Like, I was raised to watch and serve and people please. And that's how I got my goods, as my therapist would say. Like, I felt wanted when I—Vince Horn: Right.Rima Vesely-Flad: —gave people what they wanted, and I think that is a very, very gendered experience. I cleaned the house at an early age. I took care of my younger brother.I was with a single mother who worked a lot, so I held things together in the family home. And yes, I think that is a highly gendered experience that I've carried into adulthood. I think I have patterns that I'm still trying to work with around serving and adapting, people pleasing and what have you.I do also feel like there's some corrective, if you will, by becoming an academic. I think in my line of work, having jumped through a thousand hoops, I did three master's degrees, I did a PhD, I learned how to cite research and ask questions and back up and demonstrate. You see it in this book, right?Actually, the book initially was an academic book where I just took on Baldwin and Lorde and tried to show how they illuminate these incredibly important and timeless teachings that we now associate with Buddhism or call Buddhist. And I had a friend and a mentor, Ruth King, say, “Actually, we need your practice in this book.We need this to not just be through the third person, but we actually need your voice in this book,” which was really important and also incredibly hard. But part of why I felt I could take it on is that I was in a world in which I was expected to speak and facilitate, and I think there was a training not necessarily in the broader environment to which you're pointing, but in an academic environment where standing up and giving a talk or a lecture or doing Q&A on the spot was something I learned how to do.So in that way, I think there's more of a sense of, oh, I have this. I can do this. And that feels more, I would say, naturalized, for lack of a better word, just because it's been two decades of doing this so explicitly. And I've loved the academy, you know, being with people who read thick books.And I'm the kind of person, I'll walk into a store and I'll look at the endnotes before I look at the introduction, just ‘cause I wanna know who's cited and, you know, what research are they relying on? And like, who has informed this work? That matters to me even more so than the title or even the introduction.I wanna just know who, what school of thought is this author drawing upon. And I love being with people who also operate in that way. And I have this funny story of being a consultant for a book project for a friend of mine, and we were all taken out to Portland. It was my first time in Portland, and you know, beautiful city.And we hung out and talked and conversed and worked through these chapters, and then we sat in the hot tub and discussed Foucault. And, you know, it's just so, for me, natural to be in an environment where something like that is really fun. And that is, I think, a part of learning how to speak. I think the harder part, and this goes back to the gender question, is having been a Black girl in a white family and trying to figure out how to survive in such hostility.So yes, I do think that's both racialized and gendered kind of experience.Vince Horn: Yeah. Okay. Yeah, makes sense. I hadn't considered the training in academia would be such a sharp training. But it makes sense, yeah, that you'd sort of be expected to be able to receive critique and offer it and speak and debate.Yeah, that... I could see that both being kind of traumatizing and a very good training at the same time.Yeah. I appreciate it so much that you did bring your story into this book as well, because I feel like at least for me as a reader, it gives me something personally to connect with where I can sort of see, like, how the universal becomes personal, you know, in a way. Where it's like all these things that you're describing, and Baldwin and Lorde are describing, like, they make sense to me and I understand it.But then when you describe, you know, your experience of coming up with your grandparents and the specific ways, like not having your picture hanging up with the rest of your cousins, for instance. Like, that specific experience and the way that you shared it just made... It made all of the abstract universal stuff real for me in a way, you know, that I think it sticks with me, and it's like it lands in my heart, you know, in a way that is transformative.So I suspect that's probably true for others as well. So thank you for sharing that.Rima Vesely-Flad: Yeah, I would say that was hard in a way that academic citations and reading for ideas, making arguments is not so hard. Like, it actually comes very naturally. But the harder work of communicating the harm that was done and how I received it, and certainly because I was raised knowing them, my grandparents' rejection of me based on my skin color in particular was, it was deeply traumatizing, and I still work with some of my patterns of adapting, ways that still do not serve me.And then too, and this is something I'm more present with, is my experience of being abandoned by my father. Actually, yesterday was his birthday, August 2nd, also James Baldwin's birthday, and I found myself honoring James Baldwin, and having a really hard time honoring my father, who I had not seen at the time that he passed away for more than 40 years. And I also feel that, and the disconnection not just from him, but also my lineage. And a big part of this book is actually not attempting to reconcile with my grandparents or the members of my family that are still very overtly racist, and there are many, but actually to find my father's people and to cultivate a sense of lineage and belonging through my father's people who came from the Mississippi Delta.My grandmother moved north during the Great Migration, and I am in touch with those family members who descended from her. She's now deceased, but, and my father is also deceased. But to have some sense of connection and being claimed, to have visited the graves of my great-grandparents, in a certain way it's not full circle, but it is a sense of return, and by that I mean return to ancestors, biological ancestors who I now know the names of and have a place to go and now developing relationships with in terms of a broader family system. And those are folks who have claimed me.I, about a month ago, maybe just about three weeks ago, got to talk to the matriarch of my father's family, one of, uh, his youngest... Uh, not my father, I'm sorry. My great-grandparents, their lineage. I was able to speak to one of their youngest daughters, my great-aunt who turned 100 last December.Vince Horn: Wow.Rima Vesely-Flad: Who's now about 100 and a half, and I just think, wow, how amazing to have met her. That she knows my name, that I had some time with her, that she still wants to speak to me on the phone. That she sees me as a way to connect to her sister, my grandmother, who's, as mentioned, deceased. Sometimes I think that healing process is not attempting to reconcile with the people who have denied or rejected your existence, but to find people who claim you and who want to be part of you.I think that also speaks to this broader political environment. It's not about getting accepted by the people who have ideas of your inferiority. It's not about proving that you are, in fact, worthy of X, Y, and Z, but it's actually about claiming and developing and cultivating your own spaces. And I'll say this in a personal way, not so much about being accepted by a dominant white culture community, as much as cultivating the spaces that do feel supportive, in which I am mirrored.And I feel like both Audre Lorde and James Baldwin were oriented that way as well. Like Audre Lorde was part of the second generation women's movement, and they weren't, like, trying to fit into some stereotype of women. They created their own communities, and they had relationships with one another. She was a self-defined lesbian, and was with a community of women who honored their own sexuality and their gender, and who sought a kind of alternative to the broader dominant culture. I think that is so important. And Baldwin, as a gay man too, was oriented towards honoring his own sexuality and creating communities that essentially I don't want to use the word affirmed in, like, a tidy way, but just said, like, all of you, every part of you is welcome here.Vince Horn: Yes.Rima Vesely-Flad: And so I do think that is incumbent upon us as well, not to look for acceptance, not to be claimed, but rather to invest in communities that we want to be part of.Vince Horn: Yeah. So it's like you're getting your belonging needs met by creating or finding the kind of community that you can be yourself there and not have to be constantly seeking external validation from a culture that's not going to validate you, or probably not for the next few decades at least. Rima Vesely-Flad: We could even say that within our insight lineages.Vince Horn: Yeah, absolutely. I guess that's the need for diasporas is rooted there. You know, finding... I remember the early community of people I hung out with were mostly people that were unabashedly interested in, like, mastering the states and stages of the path, which is a weird thing to say now ‘cause that's not where I am at all.But yeah, it was like a subculture of people who were like, “Yeah, we're really interested in hardcore meditation.” And that wasn't the scene in the insight tradition. It was more like healing and kind of long-term retreat. So yeah, I can absolutely relate to what you're saying. I'm curious to go back a little to the part of the book where you talk about karma.Because this is, I think this is an area where I've always struggled with early Buddhist teachings. And I remember the first class I took at Naropa on the first turning with Judith Simmer-Brown. We really explored karma in depth there, and it became clear to me, like the early Buddhist vision of karma was very individualistic.It was like you are the cause of— it was primarily putting everything back onto the individual. So I thought it was interesting when you're trying to bridge that with collective understanding of karma as well, and seemed like you're trying to hold both the individual and collective perspectives together, like not kind of falling into one or the other.But I always found early Buddhism was like collapsed straight into the individual perspective. So I'm curious, like how do you work with... Is that true from your point of view and from, you know, your scholarship? And like how do you then work with a tradition that seems to be, I don't know, hyper individualistic when there are also deep teachings on interdependence and interbeing you can find in the tradition as well, though I haven't found them as prominently in the early Buddhist tradition.Rima Vesely-Flad: I think that's true. I mean, the sutta that I rely on at the beginning of the chapter, which I can put into the chat if that's helpful, is one of the few that explicitly says, oh, and there are other causes and conditions for suffering, and I actually, I'll read that.Vince Horn: That's cool. So it is there.Rima Vesely-Flad: Yeah. It's, so it's an early Buddhist teaching or sutta, the Moliyasivaka Sutta, and it says, “Bile, phlegm, and also wind.” So our bodies, what's around us, “imbalance and climate too—”Vince Horn: Wow.Rima Vesely-Flad: —”carelessness and assault, with karma result as the eighth.”And it's saying these are all reasons for suffering. But it's true. It's one of the few suttas that explicitly acknowledges causes and conditions as sources of suffering. Where I delve into collective karma is, it's true, I found it less in early Buddhism, more in Mahayana Buddhism, the focus on language actually.The fact that we come of age as very small beings and learn language, and our language is collective. We are learning certain meanings along with certain phrases, and that is collectively formed, and that is a part of our thoughts. That is something that a number of scholars within the Mahayana Buddhist lineage talk about in many very complex texts over actually several centuries.So it is to say that we find that less in early Buddhism, but we do find that, and it's with that analysis in mind that I talk about the fact that we are shaped by the collective, and also that we have agency.Some of the gleanings I have towards how we might employ karma in a very constructive way come from postmodern thinkers who claim Buddhism, but who are also broadly read with thinkers such as Marx, thinkers such as Foucault, and, you know, people who are making connections in ways that, of course, are very far removed from early Buddhism.But one of the things that is drawn out by now a wide range of postmodern Buddhist scholars, so people who both practice Buddhism and are scholars of Buddhist teachings, is that we have agency. We're not simply beholden to actions of the past or even the collective, that we actually can practice and cultivate our thoughts, cultivate our words, cultivate our actions in a way that allows us to break free of patterns that are harmful or do not serve us. So that's where I go with that chapter on karma.Vince Horn: Yeah.Rima Vesely-Flad: Wanting to say we inherit so much, and we do. We inherit language. We also inherit culture. We inherit ways of thinking, and it's hard to see that because we swim in the waters even as we are inheriting them, yet there is some capacity for agency.Vince Horn: Yes.Rima Vesely-Flad: And that is what we can do. And maybe that's the emphasis in early Buddhism, is that we can work on our minds. We can free our minds from these oppressive patterns.Vince Horn: Yes. Yeah, and that makes so much sense in the context of, like, Indian caste system and the emergence of this, like, other way of living that's kind of outside of that caste system.I mean, it seems like such a powerful move to claim agency when you're in a culture that's, like, so determined by birth and status.Rima Vesely-Flad: Yes.Vince Horn: And then now, but in 21st century America, it feels like in some ways that view prevents moving forward to me with some of the deep learnings that the postmodern theorists have offered us over the last decades, you know, around the way that power gets calcified and ossified in systems, you know, that we're embedded in, in cultures that we are raised in.You know, having grown up here in the rural South, you know, this is a lot of what I've reflected on when it's come to reading works like yours and looking at racialization. Is like how I can't separate myself out from the place that I came up in. And I can see even with a Palestinian mixed racial household, like I was in a sea of white Southern Baptist Christians mostly.And, like, it had a huge effect on the way I talked and the things I thought were acceptable to say or to think. And, you know, I can even see the ways that I was always... I was trying to bridge the gaps with folks who are different because my grandfather moved into the part of town where the only Black folks in the entire county lived.There were two students in my high school who were Black. They were both... We rode on the bus together. I was quite close friends with one person. And it's like growing up in the small little mini minority space I remember trying to make connections with folks and sometimes just like really messing up and not because of that inculturation.I remember one time I wanted to share this story, which I've never shared before. Which I think it... I want to meet you in your vulnerability here because you shared so much in the book. But I remember a friend of mine had a friend over, young Black girl, and she was, I forget her name, but she came over.We were hanging out and getting to know each other. And I remember this thing that I said to her as a... Really, my intention was to try to connect. And I said, sometimes me and my family, we're also called “sand,” and then I used the N word. And this was my— and I said it totally smiling, you know, like really assuming this would bridge some gap between us, and that she would see, like, I'm like her.But the impact that it had was totally the opposite. You know, it's like, it really bothered her. She was crying later. My friends were like, “What the heck is wrong with you? Why did you say that?” And I was like, oh my gosh. And it was just such a rude awakening to the reality of race, and I could see that even as an older adult, you know, asking people where they're from to try to connect, when I appear as white, has this impact of really causing people to feel paranoid or feel like I'm coming at them in a way that's racially biased.You know, where I'm trying to, like, figure out where they're from ‘cause they're not from around here, you know, and stuff like that. And I could see how even being well-intentioned when you're trying to connect across difference, it's very easy to, because of ignorance, to really harm people. And I can see that in the community of white Buddhist practitioners, you know, where a lot of very smart and well-intentioned people, as they engage with this work, like, we struggle to figure out how to do that in a way that's not perpetuating harm on a racial basis.It seems safer to just not talk about it sometimes. And I can see that this is a real problem. Like, it prevents learning and it prevents people from being able to kind of see their own conditioning and kind of acknowledge like, oh, this is really ugly. You know, it's really ugly that I thought it was okay to just, like, use that language and that it wouldn't have that kind of impact.Like, I thought for some reason it was neutral.Rima Vesely-Flad: Yeah. Yeah, that, I think that does speak to what we were just talking about with regards to karma and language and how we are socialized, how we inherit so much, and how even a word that has been weaponized with such vitriol and hatred over centuries in real time is still like a brick at the body.Like, it can land and it's almost... Yeah, I could even feel, like your reference to it, just how it landed, ‘cause it's still such a powerful word, and it does point to the fact that we do exist in conditions of such hatred and violence, that we are landed upon all the time, and we have to figure out, like, how to acknowledge that in ways that don't take us under or, frankly, if this is wanted on all sides, create rupture so that there can't be a way forward to acknowledge the weight of what's taken place.And I think for people who have had that hatred— and again, I'm thinking of both Baldwin and Lorde speaking to this with such clarity and self-empathy. For that hatred to be received over and over, especially in early years, but not exclusively in early years, and to have ways to acknowledge it and to come out of it, I think is something that we are all called to do.And to maybe to, and I say this with real tenderness, ‘cause I am still learning and asking for feedback all the time. With some tenderness to, if you notice that something has been, that some harm has taken place, that something has caused rupture, or if you're told that by other people to go in, not with some sense of defensiveness or a sense of needing to explain yourself, or even needing to clarify your intention, but to come in and to say with real humility, “I'm sorry, and I want to know what this is for you, and it matters to me that your inner being, that your wellbeing is cared for.”That's what matters. And actually, I had a moment a couple of weeks ago, not even quite that long, where I said something quite offensive to a friend of mine, and I noticed. I just— you know, noticed by reading facial expressions, and this is part of our work too, right? To observe. And so I asked, and was able to receive some feedback and to really hear it.And I think something that I struggle with, and I imagine for you, Vince, this is real as well, is we both are parenting young kiddos. You have an 11-year-old, I have a 10-year-old, about to be 11. We are really busy. We're running households, and I think some of what I come up against in my own work is, where is the time to do that inner work of reflecting, processing, synthesizing how we might have created harm, returning to the relationship?Like, where is the time to really do that? And that is something I'm sitting with, is if I have said something or not said something and it has created harm, where is the space to process that? And so this practice of sitting every day, of taking refuge, creating a kind of consistent place to land every day, I think that is some of the work as well, is to have a place where we can receive ourselves and how we are working with that harm that we have imputed upon someone else.And that's a big part of the practice as well for me, is just to create that level of consistency. And to feel into that remorse, to feel into that regret, to feel how it lands with us, and to hope that we might be able to convey that and to be received. And we don't always know. We can put ourselves out there.We may not be received, but just to have that sincerity of approach and to not make it about us, but to really focus on how it has landed for the other person, and then in our own practice to do our work. I think that, for me anyway, has been a way forward. Not that I could write a rule book or some set of instructions. I would not say that. But, you know, I take real guidance from Audre Lorde who said, like, “It's on me to see my heel print on another woman's face.” I have to do my own work even if I do self-identify as someone who has had that level of systemic and interpersonal harm coming at me.I'm also in a place where I can oppress other people. I'm doing real harm for other people. And it's not one or the other. It's not simplistic, but it involves a level, I think, of spiritual and emotional maturity to really see that for ourselves and to be open to whatever has arisen and whatever harm has been done, and then to be accountable, to put ourselves in a position of being accountable to a group or to another person it is really hard work. Really very hard work.Vince Horn: Yeah. Yeah. At the same time, I mean, I can see that's the only way to gain in wisdom is to be able to do that work and then be like, “Oh, yeah, now I know better. You know, I know a little better how to engage or be with folks in a way that's not gonna cause as much harm.It's going to, you know, support others.” So yeah, thank you for talking to me today and for exploring this with us here in the Insight Diaspora. I wanted to mention, too, that you're very generously offering up sort of in-depth content around this for sanghas and other communities and leaders that are kind of interested in bringing this work into their communities.I don't know if you wanted to mention that for those that are listening and might want to reach out to you and explore that.Rima Vesely-Flad: Oh, yes. And I can put... I have a couple of things I want to put in the chat, but I can put my website in, and the bottom of the page are these offerings. Yeah, so—Vince Horn: Please.Rima Vesely-Flad: I have recorded a number of Dharma talks, eight Dharma talks with two practices based on the book. And the hope is that this is a self-guided course, but the hope is that people can both listen and then practice. And the hope is in community that actually that can happen. And still trying to figure out exactly how to essentially package all of that.But at the moment, people can register for a self-guided course and listen to Dharma talks, some of which come from the book and are somewhat expanded, and some of which come from other work I've done. So there's one called The Dharma of James Baldwin and Audre Lorde, and then there are three that will be offered live with a good friend of mine, Rashid Hughes, who has put together a practice he refers to as rest.He is a lovely human. He's done restorative justice work for a long time. He also has a Master of Divinity degree and leads a sangha in DC. And so Rashid will offer practice spaces live, and I will record Dharma talks. The next one is called Buddhism and Black Liberation. That comes from a book I published in 2022.And then there will be one offered in January called The Discipline of Liberation, and I think that's my next project. I'm just starting to get my head around it, but it's informed and guided by the writings of bell hooks.And then there will be one that actually points to exactly what we were just talking about with regards to harm and conflict and how to work with it internally and how to be in community, and I think a lot of us don't have that training, and I'm still someone, even now, who if I receive something in a hard way, I will go to my cushion before I'll go to another person.And maybe that's okay, except if I don't ever get off the cushion and go to that person, that's not okay. So really trying to, this is in real time, also trying to learn, like, how to have these harder conversations and do repair. That's really what I'm pointing to, how to do repair effectively so that there isn't only rupture, but there's a relationship that's sustained. So there will be one self-guided course. It will open in about a month on Tuesday, September 1st, and then three live classes with my friend Rashid, and starting in October, and then in 2027, two classes. And my hope is that we start to create some spaces that are trainings and also collective spaces where we can be guided, especially by, in my case, I'm thinking of Black thinkers, although always in conversation with other lineages, but really wanting to bring the wisdom of Black thinkers to the center of Dharma practice.Vince Horn: Yeah.Rima Vesely-Flad: Palestinian voices as well. I am really invested in that, too. And a friend, Kareem Gandoor, refers to Palestinian dharma, and I think, yes, that really resonates with me.Vince Horn: So yeah, Kareem. I know Kareem. Good stuff. Yeah, I've recently just connected with Mohsen Mawdawi, who is the president of Buddhist Association at Columbia.I think— didn't you do your grad work at Columbia?Rima Vesely-Flad: I did one of those degrees there. Uh-huh. In the same program he was in, yeah.Vince Horn: Uh-huh. Yeah. And it's been so nice to connect with fellow Palestinian Buddhists. All five of us are now connected. So I feel a lot of solidarity with the work that you're doing, and the way that you're centering the wisdom of Black teachers in the Buddhist lineage, bringing that to bear.So thank you so much for that work. I hope you continue doing it for a long time.Rima Vesely-Flad: Well, thank you. It does feel like the right work, and I feel so grateful to be able to do it long term. I mean, that's I think where I'm going here. Actually, being able to work... I'm gonna put my website into the chat.Being able to organize some of these classes is an attempt to make this work more sustainable, in addition to being like it both informs the next project and is an outgrowth of the current project. Get full access to Buddhist Geeks at www.buddhistgeeks.org/subscribe

Marc Morial, President and CEO of the National Urban League, talks special report on black consumer spending and America's priorities. He talks to Bloomberg's Carol Massar and Tim Stenovec.See omnystudio.com/listener for privacy information.

How structural racism shapes health outcomes for Black Americans, experts discuss In a healthcare hub like Cleveland, home to several major hospital systems including one of the top ranked in the country, it's hard to imagine that there are residents who struggle with access to healthcare. For a large portion of the population, this issue has historical ties to systemic racism and disenfranchisement that continue to effect people of color today, in Cleveland and beyond. Research shows that Black Americans are more likely to see higher rates of infant and maternal mortality, but less likely to seek and receive mental health support or treatment. They're also subject to greater discrimination in medical education. These kinds of disparities date back to and directly stem from the eras of slavery and Jim Crow laws, and a history of medical violence that has led to a distrust in the system. Thursday on the "Sound of Ideas" hosted by Stephanie Haney, we discuss what health equity means, what Cleveland is doing to support its residents of color, and a new book by a Cleveland-born sociologist. Guests:- Dr. Timothy Goler, Associate Professor and Sociology Department Chair, Norfolk State University- Stacey Easterling, Executive Director, National Institute for African American Health- Lita Wills, Commissioner, City of Cleveland's Division of Health Equity and Social Justice The Menu Areas of Cleveland like Tremont, Ohio City, and the Downtown are often the first thought when considering where to go out for a bite to eat, spend an evening or recommend to an out-of-town visitor. But what about lesser known areas, just a short drive away? Bringing the outskirts of Greater Cleveland to the forefront is the mission of a new series from Cleveland Magazine, where writers there are diving into the gems in places like Canton, Oberlin, and Geauga County. In this week's installment of "The Menu," where we dig into the region's food scene with the writers at Cleveland Magazine we look at their new "A Clevelander's Guide To..." write ups. Guests:- Annie Nickoloff, Senior Editor, Cleveland Magazine- Julia Lombardo, Editor, Cleveland Magazine

This Day in Legal History: The Voting Rights Act of 1965On August 6, 1965, President Lyndon B. Johnson signed the Voting Rights Act, arguably the most effective civil-rights statute in American history. Johnson signed it at the Capitol, and after a ceremony in the Rotunda, he moved to the President's Room near the Senate Chamber—the same room where Abraham Lincoln had signed a bill freeing enslaved people pressed into Confederate service—flanked by congressional leaders, Martin Luther King Jr., Rosa Parks, and others who had fought and bled for this moment.The Act was a direct response to the machinery of disenfranchisement that Southern states had built after Reconstruction. For nearly a century, literacy tests, poll taxes, and outright intimidation had kept Black Americans from the ballot box despite the Fifteenth Amendment's guarantee. The Voting Rights Act attacked that machinery head-on: it banned literacy tests, and—crucially—in Section 5, it required jurisdictions with the worst histories of discrimination to “preclear” any change to their voting rules with the federal government before those changes could take effect. It also authorized federal examiners to register voters directly. The impact was immediate and staggering: over a quarter-million new Black voters registered by the end of 1965 alone.The significance of August 6, 1965 is that it transformed American democracy by finally making the promise of the Fifteenth Amendment real. But it's also a living, contested statute, which is why it belongs in the news and not just the history books. In 2013, in Shelby County v. Holder, the Supreme Court effectively disabled the Section 5 preclearance requirement, holding that the formula for deciding which jurisdictions were covered was outdated. In the years since, fights over voting rules, voter rolls, and ballot access—many of which we've covered on this show—have unfolded on the terrain the Voting Rights Act created and that Shelby County reshaped. Sixty years on, the argument the Act tried to settle is still very much open.A court filing has revealed the striking scale of the aftermath of one of the biggest separation-of-powers rulings in years: the U.S. government has already refunded about $100 billion in tariffs that the Supreme Court struck down. According to the filing in the U.S. Court of International Trade, roughly $100 billion in refunds—duties plus interest—had been completed as of the end of July, representing more than half of the $166 billion the government had collected under the invalidated tariffs. Here's the backstory. After returning to office, President Trump used the International Emergency Economic Powers Act—a law meant for genuine national emergencies—to impose sweeping tariffs on trading partners. This February, the Supreme Court ruled he had exceeded his authority, holding that IEEPA doesn't hand the president that kind of open-ended tariff power. Now the bill is coming due, and the refunds go to the importers who paid the duties in the first place. There's a direct line from this to a story we covered last week: after losing the IEEPA tariffs at the Supreme Court, the administration reached for Section 338, a dormant 1930s trade statute, to hit Canada—a workaround that itself invites fresh legal challenge. The significance is a vivid, hundred-billion-dollar lesson in the cost of executive overreach. When a president stretches a statute past its limits and the courts say no, the consequences aren't abstract—they're measured in massive refunds and a scramble for new legal authority. It's the separation of powers with a price tag attached. US refunds $100 billion in tariffs struck down by Supreme Court, filing shows | ReutersNBC News · US NewsNew data shows that entry-level hiring at the country's largest law firms has fallen—and the reasons say a lot about where the profession is heading. According to the National Association for Law Placement, firms with more than 500 lawyers pulled back on hiring associates straight out of law school, and for the first time in memory, those firms brought in more lateral associates—attorneys with prior experience—than fresh graduates. Laterals made up about 49% of associate hires, while entry-level grads fell to roughly 38%, a sharp drop from the 46% share they'd held. Three forces are driving this, and the middle one should get your attention. First, clients increasingly want sophisticated, autonomous counsel who can hit the ground running. Second—and this is the newsy part—artificial intelligence is absorbing exactly the kind of tasks that used to be assigned to first-year associates: document review, initial research, first drafts. Third, there's a deep pool of experienced lateral talent available to poach. The significance is both immediate and long-term. In the short run, it's a harder market for new graduates entering six-figure debt into a profession that's hiring fewer of them. But there's a real structural risk the report flags: the junior-associate years are how firms train the next generation of partners. If AI hollows out entry-level work and firms stop hiring and mentoring juniors, they may find themselves, a decade from now, with no mid-level talent to promote—having automated away the bottom of the pipeline that feeds the top. It's a preview of a question every knowledge profession is about to face. Entry-level hiring at large US law firms declined for first time in a decade, data shows | ReutersLaw.com (American Lawyer) · NALPNew Mexico has sued the U.S. Justice Department for access to the unredacted files on Jeffrey Epstein, accusing the federal government of stonewalling the state's own investigation. New Mexico's attorney general, Raúl Torrez, reopened the state's Epstein investigation earlier this year and requested the unredacted federal files to identify people—visitors and staff at Epstein's Zorro Ranch property in New Mexico—who allegedly participated in or witnessed crimes. The state says the DOJ reneged on a 2019 arrangement under which New Mexico paused its own probe and turned evidence over to federal authorities in exchange for continued information-sharing. The Justice Department counters that under the Epstein Files Transparency Act and protective court orders, it is neither required nor permitted to disclose victim-identifying information, and that New Mexico has offered “no lawful basis” for such sweeping disclosures. Torrez put the stakes plainly: the state says it needs to see those files before it can decide whether to charge anyone. The significance is a genuine legal collision between two legitimate interests. On one side is a state prosecutor who says he can't do justice—can't bring charges—without evidence the federal government is holding. On the other are real statutory and court-ordered protections for the privacy of victims, which exist for good reason in a case defined by the sexual abuse of young women and girls. It's also another chapter in the long-running, politically charged fight over transparency in the Epstein files, an issue that has repeatedly surfaced around this administration. A court will now have to weigh a state's investigative need against federal victim-protection rules. New Mexico sues US government for access to Epstein files | ReutersAl Jazeera· UPIAnd finally, OpenAI has asked a federal judge to throw out Apple's lawsuit accusing it of stealing trade secrets—a case we covered when Apple filed it back in July. To recap, Apple alleged that OpenAI misappropriated its confidential information to jump-start its own push into consumer hardware, using former Apple employees, aggressive recruiting, and supply-chain connections. In its motion to dismiss, OpenAI calls the allegations “baseless” and makes a pointed argument: “OpenAI has no use, need, or desire for Apple's trade secrets,” its lawyers wrote, insisting it's “building something entirely new and different from anything at Apple.” OpenAI's core defense is to reframe the story—not as theft of secrets, but as ordinary competition for talent. It says its real interest is in recruiting top engineers, many of whom simply chose to leave Apple for more exciting work. And that reframing goes right to the heart of trade-secret law. Hiring a competitor's employees is completely legal—people are free to change jobs and use the general skills and knowledge they've built. What's illegal is taking or using the former employer's specific, protected confidential information. So the whole case turns on which side of that line the conduct falls: lawful talent raid, or unlawful secret-grab. The judge is set to hear arguments on October 1, and OpenAI faces an August 17 deadline to respond to Apple's request for a preliminary injunction. The significance is that this is shaping up to be a marquee test of where the law draws the line between competing for people and stealing their knowledge—a question that will define a lot of fights in the AI talent wars.OpenAI asks US judge to dismiss Apple's trade secrets case | ReutersBloomberg · Axios This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.minimumcomp.com/subscribe

The Voting Rights Act turns 61 amid renewed concern over voting protections for Black Americans. Advocates point to Supreme Court decisions, redistricting battles and restrictive state laws as ongoing threats while highlighting signs of increased voter engagement. Subscribe to our newsletter to stay informed with the latest news from a leading Black-owned & controlled media company: https://aurn.com/newsletter Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

A new Movement Advancement Project report finds that voting access has become increasingly divided across the country since 2021. Nearly half of Black Americans now live in states with some of the most restrictive voting laws, including tougher ID rules, fewer ballot drop boxes and shorter early voting periods. Subscribe to our newsletter to stay informed with the latest news from a leading Black-owned & controlled media company: https://aurn.com/newsletter Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Welcome back to Talk My Credo Podcast EP218!This week, the crew tackles the controversy surrounding Tuskegee University's restrictions on bonnets and durags—and the much larger debate hiding underneath it:Is this community accountability, or is it respectability politics?Should historically Black institutions establish standards for how students present themselves, or do these policies unfairly police Black expression and place too much emphasis on gaining outside approval?The crew examines the difference between encouraging excellence and reinforcing respectability politics, the exhaustion many Black Americans feel from constant criticism, and whether some conversations about “protecting Black culture” remain too centered on white acceptance.We also explore enclothed cognition—the psychological idea that what we wear can influence how we think, behave, and perceive ourselves. Can dress standards positively shape an academic environment, or does that argument ignore the cultural meaning behind certain styles?After responding to Tuskegee University's explanation and the public backlash, the crew moves into The Shenanigan Report to discuss racist criticism directed at Lupita over her portrayal of Helen of Troy, debates over race-conscious casting, the controversy surrounding Children of Blood and Bone, the future of Black Panther, and whether Black celebrities should be expected to guide the community.In this episode:

For the twenty-eighth installment of “50 Weeks That Shaped America” we go to 1948 and the moment that Harry Truman issued an executive order to — finally, formally — desegregate the armed forces. We talk about the long history of Black Americans in the armed services, and how the “double V” campaign of WWII put pressure on segregation. We also discuss how the military has served as a vehicle for growth for many Black families, including Kellie's.Join our America250 newsletter community! Subscribe for free to get the latest news and analysis of how America250 is playing out. Paying subscribers get access to early, ad-free versions of the show. Plus bonus features throughout the year. To support our work and get access to everything, subscribe now.This Day is a proud member of Radiotopia from PRX.Your support helps foster independent, artist-owned podcasts and award-winning stories.If you want to support the show directly, you can do so on our website: ThisDayPod.comGet in touch if you have any ideas for future topics, or just want to say hello. Follow us on social @thisdaypodOur team: Jacob Feldman, Researcher/Producer; Khawla Nakua, Transcripts; music by Teen Daze and Blue Dot Sessions; Audrey Mardavich is our Executive Producer at Radiotopia. Learn about your ad choices: dovetail.prx.org/ad-choices

If you don't know Dawoud Bey's name, chances are you've seen his work. One of the most influential photographers working today, Dawoud rose to prominence through his powerful portraits of Black Americans and young people. In 2017, he shifted his focus from portraiture to landscape photography, exploring the history and legacy of African Americans in the Southern United States. Ahead of his new solo exhibit at the Art Gallery of Ontario, Dawoud joins Q guest host Garvia Bailey to talk about his artistic practice, his fascination with history, and the stories embedded in the landscapes he photographs.

A Muslim caller joins Marquett to challenge his criticism of Islam's historical connection to slavery—but what begins as a respectful disagreement quickly becomes an intense debate over religion, evidence, identity, and accountability.Marquett questions whether atrocities committed for centuries by people who identified as Muslim can simply be dismissed by saying, “They weren't real Muslims.” The conversation expands into the trans-Saharan slave trade, the Quran, Arabic translations, religious certainty, terrorism, African history, monotheism, and why some Black Americans adopt belief systems rooted outside their ancestral cultures.Can someone claim complete knowledge of a sacred text without reading its original language? Should a religion be judged by its scripture, its followers, or its historical outcomes? And what happens when faith is challenged by evidence and logic?Watch the full exchange and decide for yourself who presented the stronger argument.Topics discussed:Islam and the trans-Saharan slave tradeBlack identity and Arab cultural influenceThe Quran, translation, and religious authorityFaith versus logic and historical evidenceWhether extremists can be dismissed as “not real Muslims”African spirituality and monotheismMarquettism and independent Black thoughtJoin the conversation respectfully in the comments⸻

The Katherine Massey Book Club @ The C.O.W.S. hosts Session 4 on The Memoirs of Robert & Mabel Williams: African American Freedom, Armed Resistance, & International Solidarity. Moving forward from last week's analysis of his early military environment, we continue digging directly into the primary-source reality of Chapter 22. Recap & Deconstruction of Military Incarceration & Surveillance: Last week, we were struck by Williams' strategic request to obtain his own Military Intelligence Records, uncovering the vast, extensive surveillance grid white power state actors deployed against him for years. We interrogated Williams' visceral commentary during his time in the stockade military prison, where he documented that captured German Nazi POWs were granted superior treatment, diet, and freedoms compared to Black American troops. Upon a thorough counter-racist investigation, we deconstructed the psychological warfare of this environment, noting how Black troops pathologically internalized Nazi POWs leaving behind a few loose cigarettes as proof of their German "friends." We apply counter-racist logic to show how the system engineered this stark caste contrast to humiliate Black soldiers and maintain White Domination even within military confinement. The California Disillusionment & Broken Promises: Furthermore, we investigate Robert's detailed accounts of his sincere optimism and hopes for structural advancement when he was shipped to California. Williams expected to finally secure a pathway to journalism training and professional elevation within the Marines. Instead, he was abruptly and systematically stripped of all promotional opportunities. We break down the absolute malice of these military gatekeepers, analyzing how the white power structure intentionally dangled progress to extract Black labor, only to enforce a rigid racial ceiling to prevent non-white autonomy and literacy. Call-In Number: 720.716.7300 Code: 564943#

The Katherine Massey Book Club @ The C.O.W.S. hosts Session 4 on The Memoirs of Robert & Mabel Williams: African American Freedom, Armed Resistance, & International Solidarity. Moving forward from last week's analysis of his early military environment, we continue digging directly into the primary-source reality of Chapter 22. Recap & Deconstruction of Military Incarceration & Surveillance: Last week, we were struck by Williams' strategic request to obtain his own Military Intelligence Records, uncovering the vast, extensive surveillance grid white power state actors deployed against him for years. We interrogated Williams' visceral commentary during his time in the stockade military prison, where he documented that captured German Nazi POWs were granted superior treatment, diet, and freedoms compared to Black American troops. Upon a thorough counter-racist investigation, we deconstructed the psychological warfare of this environment, noting how Black troops pathologically internalized Nazi POWs leaving behind a few loose cigarettes as proof of their German "friends." We apply counter-racist logic to show how the system engineered this stark caste contrast to humiliate Black soldiers and maintain White Domination even within military confinement. The California Disillusionment & Broken Promises: Furthermore, we investigate Robert's detailed accounts of his sincere optimism and hopes for structural advancement when he was shipped to California. Williams expected to finally secure a pathway to journalism training and professional elevation within the Marines. Instead, he was abruptly and systematically stripped of all promotional opportunities. We break down the Racist malice of these military gatekeepers, analyzing how the White power structure intentionally dangled progress to extract Black labor, only to enforce a rigid racial ceiling to prevent non-white autonomy and literacy. Call-In Number: 720.716.7300 Code: 564943#

The Katherine Massey Book Club @ The C.O.W.S. hosts Session 4 on The Memoirs of Robert & Mabel Williams: African American Freedom, Armed Resistance, & International Solidarity. Moving forward from last week's analysis of his early military environment, we continue digging directly into the primary-source reality of Chapter 22. Recap & Deconstruction of Military Incarceration & Surveillance: Last week, we were struck by Williams' strategic request to obtain his own Military Intelligence Records, uncovering the vast, extensive surveillance grid white power state actors deployed against him for years. We interrogated Williams' visceral commentary during his time in the stockade military prison, where he documented that captured German Nazi POWs were granted superior treatment, diet, and freedoms compared to Black American troops. Upon a thorough counter-racist investigation, we deconstructed the psychological warfare of this environment, noting how Black troops pathologically internalized Nazi POWs leaving behind a few loose cigarettes as proof of their German "friends." We apply counter-racist logic to show how the system engineered this stark caste contrast to humiliate Black soldiers and maintain White Domination even within military confinement. The California Disillusionment & Broken Promises: Furthermore, we investigate Robert's detailed accounts of his sincere optimism and hopes for structural advancement when he was shipped to California. Williams expected to finally secure a pathway to journalism training and professional elevation within the Marines. Instead, he was abruptly and systematically stripped of all promotional opportunities. We break down the Racist malice of these military gatekeepers, analyzing how the White power structure intentionally dangled progress to extract Black labor, only to enforce a rigid racial ceiling to prevent non-white autonomy and literacy. Call-In Number: 720.716.7300 Code: 564943#

Hear more from Julia Halperin, arts and culture journalist, on why structural progress is so slow to manifest in the art world, the sobering realities about representation of female-identifying and Black American artists with new data to back it up from the Burns Halperin Report, how to actually create change from the inside out within museums, using data collection to shape decisions in our own personal lives, how frustratingly arbitrary legacy-defining moments in the arts can seem, and why she's interested in telling stories that haven't been told yet.      Find links to resources mentioned throughout the episode here in our show notes:    beyondthe.studio   Submit to our Listener Spotlight: Listener Spotlight  Follow us on Instagram at: @beyondthestudio 

The National Urban League is blaming the Trump administration for the American dream slipping away for many Black Americans.

Ben Crump knew Nolan Wells had been drinking before he drowned off Horn Island near Ocean Springs, Mississippi — a July 5 government document said so. This week, ABC News and TMZ confirmed it. So why did Crump fly to Chicago and manufacture a race crime? Jason Whitlock exposes the Ben Crump playbook, from Trayvon Martin and Rachel Jeantel in 2012 to "hands up, don't shoot" in Ferguson and the Nolan Wells autopsy today. Crump is the Pusherman — selling racial grievance for profit. Booker T. Washington named him in 1911. ➢ Show Outline 00:00 Ben Crump Knew the Truth About Nolan Wells 01:20 Crump as the Pusher Man of Racial Grievance 03:28 The Product He Sells: Destruction of Trust 06:15 Trayvon Martin, Michael Brown, and the Hands Up Lie 09:35 Crump Can't Even Read the Autopsy Report 11:39 Who Pays the Real Price for the Pusher Man 13:21 Booker T. Washington Predicted Ben Crump 15:17 The Nolan Wells Racial Hoax 20:17 Is Ben Crump a Plant? ➢ Follow Our GUESTS https://www.youtube.com/@TheShemekaMichelle  ➢ Subscribe to Jason's other channel https://www.youtube.com/JasonWhitlock?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockHarmony?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockBYOG?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockClips?sub_confirmation=1 ➢ Connect with Jason on Social Media:  https://x.com/JasonWhitlock  https://www.instagram.com/realjasonwhitlock/ https://www.facebook.com/jasonwhitlock ➢ Send Jason an Email FearlessBlazeShow@gmail.com ➢ Support The Blaze Visit https://TheBlaze.com. Explore the all-new ad-free experience and see for yourself how we're standing up against suppression and prioritizing independent journalism. Support Conservative Voices! Subscribe to BlazeTV at https://www.fearlessmission.com and get $20 off your yearly subscription. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr. Joy sits down with neuropsychologist Dr. Tanisha Hill-Jarrett, assistant professor at UCSF's Memory and Aging Center, to talk through what brain health means, why it's broader than mental health alone, and the daily habits that support it: cardiovascular exercise, a heart-healthy diet, stress management, social connection, and quality sleep. They dig into what our phones are doing to us. Dr. Hill-Jarrett breaks down how short-form video triggers a bigger dopamine response than a typical reward, why the unpredictability of a feed keeps us scrolling, and what that means for sleep, attention span, and memory. She shares her own strategies, including separate personal and professional Instagram accounts and the Pomodoro method for resetting focus without reaching for a screen. The conversation turns to her research on Black women and Alzheimer's disease. Black Americans face 1.5 to 2 times the risk of white Americans, and Black women carry the highest projected prevalence of any group, a gap that shows up even among women who are upwardly mobile, largely tied to the neighborhoods they live in. Dr. Hill-Jarrett also unpacks weathering, the term coined by Arlene Geronimus for the accelerated biological aging that Black women experience, and points to research showing Black women's telomeres suggest they are roughly seven and a half years biologically older than white women at the same age. She closes with her current work on Afrofuturism and hopefulness, including a 10-week workshop where participants imagined a future free of time scarcity and reported feeling more hopeful about shaping what comes next. Her advice for anyone worried it's too late to protect their brain: it never is. About the Podcast The Therapy for Black Girls Podcast is a weekly conversation with Dr. Joy Harden Bradford, a licensed Psychologist in Atlanta, Georgia, about all things mental health, personal development, and all the small decisions we can make to become the best possible versions of ourselves. Resources & Announcements Want to reflect on this conversation in community? Join us inside our Patreon community where we’re unpacking this episode together. You can now catch episodes of the Therapy for Black Girls podcast on YouTube. Be sure to subscribe to get new episodes every week. Did you know you can leave us a voice note with your questions for the podcast? If you have a question you'd like some feedback on, topics you'd like to hear covered, or want to suggest movies or books for us to review, drop us a message at memo.fm/therapyforblackgirls and let us know what’s on your mind. We just might share it on the podcast. Grab your copy of Sisterhood Heals. Where to Find Our Guest Website Instagram LinkedIn Stay Connected​ Is there a topic you'd like covered on the podcast? Submit it at therapyforblackgirls.com/mailbox. If you're looking for a therapist in your area, check out the directory at https://www.therapyforblackgirls.com/directory. Grab your copy of our guided affirmation and other TBG Merch at therapyforblackgirls.com/shop. The hashtag for the podcast is #TBGinSession. Make sure to follow us on social media: Instagram: @therapyforblackgirls Facebook: @therapyforblackgirls Our Production Team Executive Producers: Dennison Bradford & Gabrielle Collins Director of Podcast & Digital Content: Ellice Ellis Producer: Ndeye Thioubou Production Assistant: Bria MosleySee omnystudio.com/listener for privacy information.

Margaret finishes her talk with Cristen Conger about an organizer who was the first Black American woman to own a newspaper and once scared off the Klan Sources: https://www.latimes.com/archives/la-xpm-2007-may-20-op-anderson20-story.html https://www.npr.org/2021/05/04/993605428/beneath-the-santa-monica-freeway-lies-the-erasure-of-sugar-hill https://americacomesalive.com/california-eagle-newspaper-black-readership-ahead-time/ https://www.pbs.org/blackpress/news_bios/ca_eagle.html https://oac.cdlib.org/findaid/ark:/13030/tf6c60052d The Untold Story of Charlotta Spears Bass, Groundbreaking Politician, Nicole A. Mansfieldhttps://www.history.com/articles/nat-turner-rebellion-literacy-slavery https://www.browndailyherald.com/article/2021/02/brown-s-first-black-female-graduate-ethel-robinson-s-legacy-on-college-hill https://ncph.org/wp-content/uploads/2025/07/Redlining-and-Racial-Covenants_pdfversion.pdf https://www.segregationbydesign.com/los-angeles/sugar-hill https://www.presidency.ucsb.edu/documents/progressive-party-platform-1948 https://mutterhood.com/charlotta-bass/ https://www.blackwomenradicals.com/blog-feed/charlotta-spears-bass https://lamag.com/lahistory/charlotta-bass-kkk/ https://web.archive.org/web/20090819013517/http://www.socallib.org/SCLWebsite/hiseagle.htm https://www.myblackhistory.net/Charlotta_Bass.htm https://www.aaihs.org/charlotta-bass-and-the-cold-war-peace-movement/ See omnystudio.com/listener for privacy information.

Margaret talks to Cristen Conger about an organizer who was the first Black American woman to own a newspaper and once scared off the Klan. Source: https://www.latimes.com/archives/la-xpm-2007-may-20-op-anderson20-story.html https://www.npr.org/2021/05/04/993605428/beneath-the-santa-monica-freeway-lies-the-erasure-of-sugar-hill https://americacomesalive.com/california-eagle-newspaper-black-readership-ahead-time/ https://www.pbs.org/blackpress/news_bios/ca_eagle.html https://oac.cdlib.org/findaid/ark:/13030/tf6c60052d The Untold Story of Charlotta Spears Bass, Groundbreaking Politician, Nicole A. Mansfield https://www.history.com/articles/nat-turner-rebellion-literacy-slavery https://www.browndailyherald.com/article/2021/02/brown-s-first-black-female-graduate-ethel-robinson-s-legacy-on-college-hill https://ncph.org/wp-content/uploads/2025/07/Redlining-and-Racial-Covenants_pdfversion.pdf https://www.segregationbydesign.com/los-angeles/sugar-hill https://www.presidency.ucsb.edu/documents/progressive-party-platform-1948 https://mutterhood.com/charlotta-bass/ https://www.blackwomenradicals.com/blog-feed/charlotta-spears-bass https://lamag.com/lahistory/charlotta-bass-kkk/ https://web.archive.org/web/20090819013517/http://www.socallib.org/SCLWebsite/hiseagle.htm https://www.myblackhistory.net/Charlotta_Bass.htm https://www.aaihs.org/charlotta-bass-and-the-cold-war-peace-movement/ See omnystudio.com/listener for privacy information.

What if the biggest barrier to Black men's mental health isn't toughness — it's the absence of touch? In this episode of Inner Voice, a heartfelt chat with Dr. Foojan Zeine, Dr. Foojan sit down with Aaron Johnson — public speaker, filmmaker, and touch activist — founder of The Chronically UnderTouched (CUT) Project, to unpack the “Black Brute” archetype, touch starvation, and the emotional healing Black men were never taught. Aaron opens up about losing his father in 2010, spending three years unable to cry, and the personal journey that led him to platonic touch, nervous system regulation, and healing through connection. Together, Aaron and Dr. Foojan trace how the hypersexualization of Black male identity was manufactured through Blaxploitation films and hip-hop culture — funded largely by non-Black systems — and internalized across generations as the “Black Brute” and “black buck” archetypes. We go deep into vulnerability, tears, grief, family systems, puberty and boundaries, and Aaron's therapeutic “body story” method, which uses singing, nature, and slow, consent-based touch practices to help Black men reclaim tenderness. Aaron also discusses his documentary “Dark and Tender” — a rare on-screen portrait of Black men of every age, class, and orientation holding hands and listening to one another — and why investing in Black male tenderness could reduce violence, consent violations, and mental health crises nationwide. This conversation is for anyone exploring emotional healing, toxic masculinity, touch deprivation, racial trauma, grief processing, and what true connection and vulnerability can look like for Black men in America. ⏱️ TIMESTAMPS: 00:00 – Intro: Inner Voice with Dr. Foojan Zeine 08:06 – Welcome Aaron Johnson to the show 08:52 – Losing his father in 2010 & the tragedy that changed everything 09:38 – Unable to cry for 3 years: reclaiming emotional expression 11:02 – Discovering the need for platonic touch 11:46 – What is the “Black Brute” archetype? 12:26 – Mentoring a young man through touch healing 13:22 – Gender vs. race: who has access to platonic touch? 15:13 – Origins of hypersexualization: Blaxploitation & hip-hop culture 17:19 – Who funds the “Black Brute” narrative? 19:21 – Vulnerability & tears in Black family systems 20:47 – The hidden labor of Black mothers preserving tenderness 23:45 – Puberty, boundaries & the shift in family touch 26:52 – The “body story” therapeutic method explained 29:14 – Singing, nature & building safety before touch 30:34 – Slow, consent-based touch practices in action 32:41 – The documentary “Dark and Tender” 34:29 – Why Black men are missing from healing retreats 35:11 – Investing in Black men's tenderness to reduce violence 36:24 – The prototype we were given — and bought into 38:14 – Has the film's impact reached Black American men nationally? 39:02 – Touch, culture & capitalism around the world 42:44 – A message to parents raising Black male children 44:40 – Where to find Aaron Johnson & the CUT Project 45:09 – Closing: Follow, share, and leave a review About Aaron Johnson: Aaron Johnson (he/him) is a public speaker, facilitator, filmmaker, and touch activist focused on the emotional and relational lives of Black men, founder of The Chronically UnderTouched (CUT) Project, and co-founder of Holistic Resistance and Grief to Action. Learn more: www.cutproject.org About Dr. Foojan Zeine: Dr. Foojan Zeine is a psychotherapist, life and business coach, author, speaker, and founder of the International Awareness Integration Institute (IAII), a virtual wellness clinic offering psychotherapy, coaching, and mind-body practices grounded in Awareness Integration Theory (AIT).

Shiloh Hendrix guilty verdict — and why the Shiloh Hendrix case should terrify every American, especially black Americans. Jason Whitlock breaks down how Minnesota convicted Shiloh Hendrix of disorderly conduct over a racial slur, turning a free-speech argument between two adults into a crime. Was this justice — or the criminalization of words? Jason traces black Christian resilience from Frederick Douglass and Booker T. Washington to the 1862 "sticks and stones" creed, exposes the double standard around the N-word in rap culture, and asks why we now run to Caesar instead of God. ➢ Show Outline 00:00 - ➢ Follow Our GUESTS https://www.youtube.com/@TheShemekaMichelle  https://x.com/VirgilWalker ➢ Subscribe to Jason's other channel https://www.youtube.com/JasonWhitlock?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockHarmony?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockBYOG?sub_confirmation=1 https://www.youtube.com/@JasonWhitlockClips?sub_confirmation=1 ➢ Connect with Jason on Social Media:  https://x.com/JasonWhitlock  https://www.instagram.com/realjasonwhitlock/ https://www.facebook.com/jasonwhitlock ➢ Send Jason an Email FearlessBlazeShow@gmail.com ➢ Support The Blaze Visit https://TheBlaze.com. Explore the all-new ad-free experience and see for yourself how we're standing up against suppression and prioritizing independent journalism. Support Conservative Voices! Subscribe to BlazeTV at https://www.fearlessmission.com and get $20 off your yearly subscription. Learn more about your ad choices. Visit megaphone.fm/adchoices

John McWhorter returns as Glenn and John reflect on the nation's 250th birthday and the state of Black America. Both express disappointment — not at racism's persistence, but at cultural attitudes that continue to hold Black Americans back. Using the Karmelo Anthony case as a touchstone, they push back hard against victimhood narratives that treat […]

July 17, 2026Trump and his team are throwing the weight of the government behind a far right conspiracy, The preoccupation with communism leads to a claim that all political positions designed to regulate business and provide a basic social safety net reflect a left wing radicalism, cost tax dollars, redistribute wealth, and are a slippery slope to socialism, Reactionaries have demonized Black Americans, people of color, and women, But the modern government has broad support, Trump and his loyalists are trying to push a fantastical vision of current conditions in the US that has been debunked, Trump pointed to documents to say that China had created an election security nightmare that was downplayed by the “deep state,” but the documents Trump released showed nothing of the sort, just evidence that Russia tried to influence the election on Trump's behalf, Demands that states run voter rolls through a federal digital tool have been blocked repeatedly, Steve Bannon called for immediate action against “communists,” Stephen Miller resorted to claims that protestors were ugly and deformed.Watch today's recording here: https://www.youtube.com/live/g9TUa1Rwd6U?si=T8_KKcHQZElhpnZ-Get full, free access to Letters from an American here: https://heathercoxrichardson.substack.com/subscribeYou can also find me:Bluesky: https://bsky.app/profile/hcrichardson.bsky.socialInstagram: https://www.instagram.com/heathercoxrichardson/?hl=enFacebook: https://www.facebook.com/heathercoxrichardson/YouTube: https://www.youtube.com/@heathercoxrichardson  Get full access to Letters from an American at heathercoxrichardson.substack.com/subscribe

The Clay Travis and Buck Sexton Show delivers a wide-ranging, politically charged discussion centered on a major Supreme Court decision on birthright citizenship, which dominates the hour and drives broader debates on immigration policy, constitutional law, and American identity. Hosting solo, Buck Sexton frames the 6–3 ruling as one of the most consequential—and controversial—judicial decisions in modern history, emphasizing that the Court upheld the interpretation that anyone born on U.S. soil is a citizen (with limited exceptions such as diplomats), including children of undocumented immigrants and so-called “birth tourism.” The conversation repeatedly highlights concerns about immigration loopholes, anchor babies, and national security risks, arguing that the ruling could incentivize foreign nationals to exploit U.S. laws, particularly citing China as a geopolitical rival. Congressman Jim Jordan of Ohio calls in and analyzes dissenting opinions from Justices Alito, Thomas, and Gorsuch, portraying the ruling as an example of judicial overreach versus originalist constitutional interpretation, while also drawing comparisons to historically controversial Supreme Court cases like Dred Scott and Roe v. Wade. The discussion expands into immigration enforcement policy, including critiques of sanctuary cities, catch-and-release practices, and the broader political divide between Republicans and Democrats on border security. There is also a significant focus on how birthright citizenship could influence future political eligibility, chain migration, and even hypothetical national security threats, such as foreign-born individuals returning to the U.S. as citizens after being raised abroad. Buck welcomes guest Rafael Mangual, author of Criminal Injustice. This third hour emphasizes a deep dive into crime policy, policing debates, and the real-world consequences of progressive reforms, alongside culturally charged conversations about gender identity issues, free speech, and American political identity. Mangual’s expert analysis of criminal justice reform and the push for decarceration and depolicing, arguing that these policies—widely supported after the 2020 protests—have had harmful effects, particularly in urban communities and among Black Americans. The discussion frames rising crime trends and the subsequent reversal of some reforms as evidence that reduced policing and leniency in prosecution increased violence, with hosts emphasizing that effective policing historically correlates with lower homicide rates and improved public safety outcomes. Mangual underscores that incarceration serves a critical role in crime prevention through incapacitation, challenging progressive narratives that prioritize rehabilitation over deterrence. A major legal and political focus of Hour 3 is the Supreme Court ruling on birthright citizenship, sparking a detailed constitutional debate. Mangual aligns more closely with the dissenting justices, questioning whether the 14th Amendment’s original intent supports granting automatic citizenship to children of non-citizens or temporary visitors, including so-called “birth tourism” cases. The conversation highlights competing interpretations among justices such as Thomas, Alito, Gorsuch, and Kavanaugh, and critiques the use of executive action instead of legislative authority. The hosts and guest ultimately argue that any meaningful change would require congressional action or a constitutional amendment—an extremely unlikely outcome, reinforcing the political stalemate around immigration reform. Make sure you never miss a second of the show by subscribing to the Clay Travis & Buck Sexton show podcast wherever you get your podcasts! ihr.fm/3InlkL8 For the latest updates from Clay & Buck, visit our website https://www.clayandbuck.com/ Connect with Clay Travis and Buck Sexton: X - https://x.com/clayandbuck FB - https://www.facebook.com/ClayandBuck/ IG - https://www.instagram.com/clayandbuck/ YouTube - https://www.youtube.com/c/clayandbuck Rumble - https://rumble.com/c/ClayandBuck TikTok - https://www.tiktok.com/@clayandbuckYouTube: https://www.youtube.com/@VerdictwithTedCruzSee omnystudio.com/listener for privacy information.

On Tuesday's Mark Levin Show, Chief Justice Roberts improperly relied on English common law as a basis for birthright citizenship, despite the framers using it only as a guide and rejecting elements that conflicted with the U.S. system. The 14th Amendment and the preceding Civil Rights Act of 1866 were narrowly intended to grant full citizenship rights to freed Black slaves and their children amid post-Civil War resistance—not to address immigration or confer citizenship on children of illegal aliens. The opinion wrongly equates "jurisdiction" with mere physical presence, leading to illogical results like automatic citizenship for babies of illegal immigrants (who retain foreign allegiance) while creating unaddressed exceptions for diplomats, revealing a result-oriented, activist approach that rewrites history. Roberts and his Majority twisted the history of the 14th amendment and just constitutionalized birthright citizenship, knowing full well that our nation, like Europe, is facing a grave threat from within as a result, in part, of the intentional refusal of our government, when the Democrats are in power, to enforce immigration laws and, oppositely, facilitating the importation of aliens from all over the world without proper vetting. Also, the constitutional amendment process is rarely used. It requires two-thirds approval in both houses of Congress to propose language, followed by ratification by three-fourths (38) of the states—neither of which is feasible for issues like changing birthright citizenship. The Supreme Court has constitutionalized elements not originally in the Constitution, making reversal through amendments impractical. Instead, the effective path is filling Court vacancies with constitutionalists, as achieved in overturning Roe, without resorting to court packing. Later, Hans von Spakovsky calls in and explains that Roberts' opinion was appalling and a complete rewrite of American history, particularly regarding the 14th Amendment. He notes that Justices Alito and Thomas eviscerated it in separate dissents, highlighting that Roberts' historical account was inaccurate. He criticized Roberts' selective and distorting use of sources like Thomas Paine and Frederick Douglass, pointing out Thomas's observation that Douglass viewed Black Americans as citizens due to their equal allegiance to the U.S., unlike illegal aliens who owe allegiance to their native countries. Finally, Thomas Jefferson and James Madison favored limited central government, while Alexander Hamilton preferred a powerful, activist federal government with implied powers. Modern nationalist populists share this Hamilton big-government outlook with the left, which lacks clear constitutional principles and risks abuse, in contrast to true constitutional conservatism. Learn more about your ad choices. Visit podcastchoices.com/adchoices