Podcasts about black codes

This is Episode 63 – They were known as the “black Codes” . Remember now in the decade that followed the Civil War, Texas was in as much confusion and chaos as it had ever seen in its short history as a state. Not only were Texans faced with political, social, and economic issues that had been caused by the war but the issues that had caused the war in the first place were still around. It is true, that emancipation freed the slaves and that act actually dramatically altered the labor system that many of the wealthy landowners and economic power brokers had come to rely on. It also forced a new dynamic between the white and Black populations. Not only did these changes have the potential to wreak havoc on the plantation owners' economic power, but it also threatened both their social and political status. If we're being honest if you look around today, you'd swear there are people who want to take us back to those days, people who are still threatened by any and all minorities. Why do I say that, well, it's because of two things that took place in America after the civil war and actually weren't undone until the mid-1960s. And even though laws have been passed, the prejudice that existed before the mid-60s still exists today, because today's boomers were raised and lived under what was known as Black codes and many of them passed their old prejudices down to their children. So, what were Black Codes?  After the war, white southern leaders were in no mood to give their newly freed slaves any rights. Now they couldn't just re-enslave them, so they did what legislators do, they passed laws that severely restricted the rights of their black citizens. For example, here in Texas the Eleventh Legislature produced a series of laws in 1866 whose sole purpose was to reaffirm the inferior position that slaves and free blacks had held in the south and to regulate black labor. In Texas, the codes clearly reflected the unwillingness of White Texans to accept blacks as equals and also their fears that freedmen would not work unless coerced. To ensure this happened, the codes were written so that the state was able to continue legal discrimination between whites and blacks. One measure they took, was to amend the 1856 penal code in which they emphasized a definite line between whites and blacks by defining all individuals with one-eighth or more African blood as persons of color, subject to special provisions in the law. The basic cornerstone of the codes was an "Act to define and declare the rights of persons lately known as Slaves, and Free Persons of Color" passed in 1866. Which some did declare that it was a ‘civil rights' law, and while this law did give blacks, some basic property rights; for instance, they could make and enforce contracts; sue and be sued; make wills; and lease, hold, or dispose of real and personal property. The state further guaranteed blacks the rights of personal security and liberty and prohibited discrimination against them in criminal law. Some people then, and even some politicians today claim that what they passed was a civil rights bill, but was it? Actually, no it wasn't. Why? It specifically left in effect a multitude of legal restrictions that had been passed in earlier bills. For example, blacks were not allowed to vote or hold office, they could not serve on juries. Now they could testify in court, but only if the case involved another black person. Interracial marriage was specifically outlawed. In case, these restrictions weren't enough to ‘as the saying went' keep them in their place, other restrictions were added through different laws. Railroads were required to keep blacks separate from whites and that gave an opportunity to create segregated facilities in almost all public buildings. What about education, after all it is the cornerstone for a strong society. Texas created an education law that specifically excluded blacks from sharing in the public-school fund. Well,

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In a new episode of Everyday Injustice, sociologist and author Brittany Friedman discusses her new book Carceral Apartheid, exposing the racialized architecture of the U.S. prison system and its deep historical roots. Friedman coined the term “carceral apartheid” to describe how modern systems of incarceration enforce racial division and social control. Drawing parallels to South African apartheid, she argues that the U.S. relies on prisons, jails, detention centers, and policing not simply for punishment but to uphold a racial hierarchy. “Apartheid is alive and well,” she says, “and it's enforced through carceral systems.” Her journey to this research began with her family history—her grandmother participated in a protest of evicted sharecroppers in 1939 Missouri. That legacy of resistance led Friedman to study the roots of the prison movement in California and the formation of racially segregated prison gangs—developments she links directly to the state's own design and complicity. At the heart of Friedman's critique is the economic exploitation of incarcerated people and their families. She exposes how “carceral debt”—from pay-to-stay policies to overpriced commissary goods—traps families in cycles of poverty. “States force communities to pay for the consequences of mass incarceration,” she explains, detailing how attorney generals have even sued people for unpaid incarceration fees. Friedman also highlights the continuity between today's prison system and historic racial oppression, from Black Codes and convict leasing to Jim Crow and mass incarceration. “It's not a coincidence,” she says. “This is a system designed with racist intent—on purpose, not collateral.” Yet Carceral Apartheid isn't just a diagnosis; it's a call to action. Friedman ends her book with what she calls an “Invitation to Awaken,” encouraging readers to recognize their role in perpetuating or challenging carceral logics. “People survived,” she reminds us. “And they're still organizing. Still pillars in their communities. That's human resilience—and it gives us hope.” Carceral Apartheid is available now through independent booksellers.

This Day in Legal History: President Johnson Vetoes Civil Rights Act of 1866On March 27, 1866, President Andrew Johnson vetoed the Civil Rights Act of 1866, an extraordinary move that underscored his deep hostility to racial equality and his resistance to Reconstruction efforts. The bill, which Congress had passed in the wake of the Civil War, aimed to grant full citizenship to formerly enslaved people and guarantee their basic civil rights. Johnson, a Southern Democrat who remained loyal to the Union, used his veto power to block progress for freedmen, claiming the bill infringed on states' rights and unfairly favored Black Americans over whites. His justification was steeped in racism, couching white supremacy in the language of constitutional interpretation.Johnson's veto message argued that Black Americans were not yet qualified for citizenship and that extending such rights would “operate in favor of the colored and against the white race.” He blatantly ignored the atrocities of slavery and the urgent need for federal protections, given the widespread violence and oppression freedmen faced in the South. His opposition wasn't just a political miscalculation—it was a moral failure and a betrayal of the Union victory. Johnson actively emboldened white supremacist groups and Southern legislatures seeking to reassert control through Black Codes and racial terror.Fortunately, Congress overrode his veto—marking the first time in American history that a major piece of legislation was enacted over a presidential veto. This moment laid the groundwork for the 14th Amendment, which enshrined birthright citizenship and equal protection under the law. Johnson's veto, however, remains a stark example of how executive power can be wielded to delay justice and reinforce structural racism.The Consumer Financial Protection Bureau (CFPB) plans to revoke a controversial interpretive rule that applied certain credit card protections to “buy now, pay later” (BNPL) products. This move follows a lawsuit filed by the Financial Technology Association (FTA), which represents major BNPL providers like PayPal, Klarna, Block, and Zip. In a joint court filing, the CFPB and FTA asked a federal judge to pause litigation while the agency works on rolling back the rule.The rule, issued in May 2024, treated BNPL plans like credit cards under the Truth in Lending Act, requiring providers to offer billing statements, handle disputes, and process refunds. It officially took effect in July, but the CFPB allowed a grace period for compliance. The FTA argued the CFPB overstepped its authority by reclassifying pay-in-four products—short-term, no-interest loans—without formal rulemaking or understanding the distinct nature of BNPL.Despite some early industry cooperation and encouragement from the CFPB for other regulators to follow suit, fintech firms claimed the rule created regulatory confusion by misapplying standards meant for revolving credit. House Republicans tried to overturn the rule legislatively last year but failed.The case, Financial Technology Association v. CFPB, remains on hold while the CFPB prepares formal steps to rescind the rule.CFPB Plans to Revoke Buy Now, Pay Later Rule Fintechs Fought (1)A federal judge in Washington, Beryl Howell, denied the Justice Department's attempt to disqualify her from overseeing Perkins Coie v. U.S. Department of Justice, a case challenging a Trump executive order targeting the law firm. The DOJ accused Howell of bias, pointing to remarks she made in public settings that criticized Trump and referenced his ties to Fusion GPS. In their motion, DOJ officials claimed she showed “partiality” and “animus” toward the president, citing her characterization of Trump having a “bee in his bonnet” over past political investigations.Howell sharply rebuked the motion, calling it an “ad hominem” attack intended to undermine judicial integrity rather than engage with the legal merits. She emphasized that the parties would receive fair treatment and dismissed the disqualification effort as an attempt to preemptively discredit an unfavorable outcome.The case stems from a Trump executive order aimed at punishing law firms perceived as politically hostile, including Perkins Coie, by restricting their federal building access and terminating government contracts with their clients. Perkins Coie argued the order caused immediate and severe business harm, including the loss of a long-standing client. Trump has since issued similar orders against other firms, such as Jenner & Block.The DOJ's attempt to remove Howell reflects a broader pattern of politicized efforts to delegitimize judicial rulings unfavorable to Trump. Meanwhile, a prior ethics complaint against Howell, filed by Rep. Elise Stefanik over earlier comments she made about the erosion of truth in public discourse, is still pending.Judge Rejects Trump Bid to Oust Her From Perkins Coie Fight (2)A federal appeals court has refused to pause a lower court ruling requiring the Trump administration to reinstate over 17,000 federal workers fired during a mass purge of probationary employees across six government agencies. The 9th U.S. Circuit Court of Appeals ruled 2-1 that the administration had not shown that the district judge erred in finding the firings were likely unlawful. At issue is the role of the U.S. Office of Personnel Management (OPM), which Judge William Alsup said overstepped its authority by ordering the firings despite lacking the legal power to do so.The affected agencies include the Departments of Defense, Veterans Affairs, Agriculture, Energy, Interior, and Treasury. Some agencies claimed to have fired only a few hundred employees, while others—such as the Treasury and Agriculture Departments—terminated thousands. The fired employees were mostly probationary workers, often with less than two years in their roles, though some had longer federal service.The ruling doesn't prevent agencies from terminating probationary workers entirely, but it criticizes the centralized, OPM-directed method used. The Trump administration said it is working to reinstate the workers, placing them on paid leave for now, and has asked the Supreme Court to intervene.This case parallels another decision out of Maryland, where a judge ordered 25,000 similar reinstatements across 18 agencies, though on different legal grounds. That ruling has also been allowed to stand while under appeal.Appeals court won't pause ruling that forced US to reinstate federal workers | ReutersIn a piece I wrote for Forbes this week, Italy is attempting to tax the illusion of “free” on the internet—and I wrote about why that's a dangerous turn in VAT policy. In this piece, I walk through a recent move by Italian tax authorities to treat signing up for social media accounts as taxable barter transactions. The core claim is that when users hand over their personal data in exchange for access to a platform like Facebook or LinkedIn, a “supply for consideration” has occurred under EU VAT law. That would make the transaction taxable—even though no money changes hands.I argued that while user data undeniably has value, the theory stretches the purpose of VAT well beyond its policy design. VAT is supposed to be a consumption tax on goods and services, not a levy on intangible exchanges of attention or personal information. If this theory holds, Italy wouldn't just be taxing social media—it would be opening the door to taxing nearly every online interaction where data changes hands.I also pointed out that VAT requires a tax base, and valuing user data at the point of account creation is speculative at best. The market value of data depends on aggregation and use over time, not on the individual transaction. Plus, data isn't “consumed” in the way goods or traditional services are—it's copied, repurposed, and monetized indefinitely. That doesn't sit comfortably with the core logic of a consumption tax.Finally, I highlighted how this approach could ripple across the EU, creating regulatory chaos. If a cookie consent or an email sign-up becomes a taxable event, we risk converting the very architecture of the internet into a VAT trap. Italy's frustration with digital tax avoidance is understandable—but this isn't the right solution.​​Italy—Where Creating A Social Media Account May Be A Taxable Event 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

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This Day in Legal History: 13th Amendment PassedOn January 31, 1865, the U.S. Congress passed the 13th Amendment, formally abolishing slavery in the United States. The amendment declared that "neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction." While President Abraham Lincoln's Emancipation Proclamation had freed enslaved people in Confederate-held territories two years earlier, it lacked the permanence of a constitutional amendment. The House of Representatives passed the measure by a vote of 119 to 56, narrowly reaching the required two-thirds majority after intense political maneuvering. The Senate had already approved it in April 1864. Ratification by the states followed, culminating in its adoption on December 6, 1865. The amendment marked a legal end to slavery, but systemic racial discrimination persisted through Black Codes, Jim Crow laws, and other restrictive measures. Despite this, the 13th Amendment laid the foundation for future civil rights advancements. Its passage was a key victory for abolitionists and a defining moment of the Civil War's aftermath. The amendment's "punishment for crime" clause later became a subject of controversy, as it allowed convict leasing and forced labor in prisons, disproportionately affecting Black Americans. Even today, debates continue over its implications for the U.S. prison system.Fox Rothschild LLP has blocked its lawyers from using DeepSeek, a Chinese AI startup, due to concerns about client data security. While the firm allows AI tools like ChatGPT with restrictions, DeepSeek's data storage in China raises unique risks, according to Mark G. McCreary, the firm's chief AI and information security officer. A recent data breach involving DeepSeek further heightened security concerns. Other major law firms, including Wilson Sonsini and Polsinelli, are also implementing strict vetting processes for new AI models. Wilson Sonsini requires its chief information security officer and general counsel to approve AI tools before use, while Polsinelli enforces firm-wide restrictions on unapproved AI software. Law firms are also monitoring AI use by third-party vendors to ensure compliance with security protocols. McCreary emphasized that established legal tech companies prioritize data protection, reducing the risk of firms switching to less secure AI models.Fox Rothschild Blocks DeepSeek's AI Model for Attorney UseA federal appeals court has ruled that the U.S. government's ban on licensed firearms dealers selling handguns to adults under 21 is unconstitutional. The 5th U.S. Circuit Court of Appeals overturned a previous ruling, citing the Supreme Court's 2022 decision in New York State Rifle & Pistol Association v. Bruen, which requires modern gun laws to align with historical firearm regulations. The federal ban, enacted in 1968, was challenged by young adults and gun rights groups, who argued it violated the Second Amendment. Judge Edith Jones, writing for the court, found insufficient historical evidence to justify restricting gun sales for 18-to-20-year-olds. The ruling marks a major shift in gun policy, aligning with broader legal trends expanding Second Amendment protections. The Justice Department, which defended the ban under the Biden administration, has not yet commented on the decision. Gun rights advocates hailed the ruling as a victory against age-based firearm restrictions.US ban on gun sales to adults under age 21 is unconstitutional, court rules | ReutersIn a piece for Techdirt, Karl Bode critiques the Trump FCC's decision to roll back efforts to curb exclusive broadband deals between landlords and internet providers. The Biden FCC had attempted to update outdated rules that allowed ISPs to form monopolies within apartment buildings, driving up prices and reducing competition. However, due to delays caused by industry opposition and the failed nomination of reformer Gigi Sohn, key proposals—including a ban on bulk billing—were left unapproved. When Brendan Carr took over as FCC chair under Trump, he quickly scrapped these pending consumer protections. Bode argues that U.S. telecom policy is stuck in a cycle where Democrats make half-hearted attempts at reform, only for Republicans to dismantle them entirely under the guise of deregulation. The result is a landscape where telecom giants and landlords continue to collude, leaving consumers with fewer choices, higher costs, and poor service.The Trump FCC Makes It Easier For Your Landlord And Your ISP To Collude To Rip You Off | TechdirtBally's Chicago casino project is facing a legal challenge over its commitment to reserving 25% of its investment opportunities for women and people of color. Conservative activist Edward Blum, known for spearheading lawsuits against affirmative action, filed the suit on behalf of two white men who claim they were unfairly excluded from investing. The lawsuit argues that the policy violates federal civil rights law and should be open to all investors regardless of race. This case is part of a broader push against diversity, equity, and inclusion (DEI) initiatives, which gained momentum after a recent executive order from President Trump eliminating DEI programs in the federal government. Bally's maintains that its agreement with the city complies with legal requirements. The lawsuit references an 1866 civil rights law originally meant to protect Black Americans' economic rights and is similar to other cases challenging race-conscious corporate policies. Blum's organization has previously led legal battles against diversity-focused scholarships, grants, and hiring programs, including the Supreme Court case that struck down race-based college admissions in 2023.America's Battle Over DEI Strikes a Chicago Casino's Financing PlanThis week's closing theme is by Franz Schubert.Franz Schubert, one of the most beloved composers of the early Romantic era, was born on this day in 1797 in Vienna, Austria. Though he lived only 31 years, his vast output of music—ranging from symphonies and chamber works to piano music and over 600 songs—continues to inspire musicians and audiences alike. Schubert's music is often characterized by its lyricism, rich harmonies, and deep emotional expression, seamlessly bridging the clarity of the Classical era with the passion of Romanticism.Despite his immense talent, Schubert struggled with financial stability and never achieved widespread fame during his lifetime. He spent much of his career composing in relative obscurity, supported by a close-knit circle of friends and fellow artists. His songs, or lieder, are especially celebrated for their ability to capture both the beauty and melancholy of the human experience, with works like Erlkönig and Winterreise standing as some of the greatest achievements in the genre.His instrumental music, however, remained underappreciated until long after his death. Today, his symphonies, string quartets, and piano sonatas are recognized as masterpieces, filled with lyrical beauty and striking contrasts. Among his later works, the Piano Sonata No. 20 in A major, D. 959 showcases his mature style, blending elegance with deep introspection. The final movement, Rondo: Allegretto, serves as this week's closing theme, capturing both Schubert's charm and his poignant sense of longing.Though he died in 1828, just a year after Beethoven, Schubert's influence only grew in the decades that followed. Composers like Schumann, Brahms, and even Mahler admired his work, helping to cement his legacy as one of music's great geniuses. Today, on the anniversary of his birth, we celebrate the life and music of a composer who, despite facing struggles and setbacks, left behind an extraordinary body of work that continues to resonate across centuries.Without further ado, Franz Schubert's Piano Sonata No. 20 in A major, D. 959.  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

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Follow me here: https://linktr.ee/madiswan09In this podcast episode, I'm diving deep into the truth about Neo Slavery and how the purposeful censorship of history allows systemic oppression to repeat itself. I'll be exploring how the 13th Amendment, while abolishing slavery "except as punishment for a crime," laid the foundation for the mass incarceration crisis we see today. The lack of education around Neo Slavery has allowed modern systems of control to thrive, especially within the prison industrial complex.I'm breaking down how slavery never truly ended in America but transformed into a system that profits from Black bodies through forced prison labor, disenfranchisement, and economic exploitation. The failure to teach the full history of slavery in America leaves generations vulnerable to repeating patterns of racial injustice, economic oppression, and systemic racism.We'll explore how prison labor, disproportionately targeting Black and Brown communities, mirrors the same exploitation seen during chattel slavery. From the convict leasing system after the Civil War to modern for-profit prisons, the parallels are undeniable. This episode unpacks how structural racism was baked into the legal system and how policies like the Black Codes and Jim Crow laws ensured that Black people remained oppressed even after formal emancipation.Key points I'll cover:The historical roots of Neo Slavery in the U.S.How the 13th Amendment loophole perpetuates modern-day slaveryThe connection between mass incarceration and economic exploitationHow for-profit prisons and prison labor benefit corporationsThe lack of education about these truths in schoolsThis conversation matters because erasing history keeps people blind to ongoing oppression. When we don't learn about Neo Slavery, we risk ignoring the structural injustices still impacting Black communities today. It's essential to confront these uncomfortable truths, demand better education, and advocate for justice system reform.Join me as I break down how the purposeful censorship of history continues to shape modern racial inequality and how understanding the full scope of slavery's legacy can empower us to dismantle oppressive systems.If you're passionate about Black liberation, racial justice, and ending modern slavery, please follow this podcast on Apple Podcasts and Spotify, rate, review, and share this episode. Let's get this message out there and spark meaningful conversations about truth, justice, and equity.#NeoSlavery #ModernDaySlavery #13thAmendment #PrisonIndustrialComplex #MassIncarceration #BlackHistoryMatters #SlaveryInAmerica #RacialJustice #AbolishPrisons #SystemicRacism #EconomicOppression #ForProfitPrisons #CensorshipOfHistory #BlackLiberation #PrisonReform #TruthInEducation #BlackVoicesMatter #EndSlavery #PrisonAbolition #StructuralRacism #SocialJustice #HistoryMatters #EducateYourself #StopSystemicRacism #JusticeForAll #CivilRights #EndMassIncarceration #ConsciousContent #CriticalRaceTheory #BlackStruggles #ErasureOfHistory #FreedomFighters #JusticeMovement #CriminalJusticeReform #AbolitionNow #EqualityMatters #AntiRacism #UncoverTheTruth #LearnBlackHistory #IntersectionalJustice #EducateToLiberate #HumanRights #OppressionAwareness #RacialHealing #TruthTellers #FightTheSystem #HistoryReclaimed #RacismAwareness #JusticeForBlackLives Hosted on Acast. See acast.com/privacy for more information.

This Day in Legal History: 13th Amendment RatifiedOn December 6, 1865, the United States formally abolished slavery with the ratification of the 13th Amendment to the Constitution. This historic amendment declared that "neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction." Its passage marked the culmination of decades of abolitionist struggle and the bloody Civil War, which had torn the nation apart over the issue of human bondage. The amendment was first passed by Congress on January 31, 1865, but required ratification by three-fourths of the states to become law. This final step was achieved when Georgia, the 27th state needed for approval, ratified it. Although President Abraham Lincoln had issued the Emancipation Proclamation in 1863, freeing slaves in Confederate-held territories, the 13th Amendment went further by permanently outlawing slavery throughout the entire country, including states loyal to the Union.The amendment also laid the groundwork for subsequent constitutional changes aimed at achieving racial equality, including the 14th and 15th Amendments. However, it was not the end of systemic racial oppression. In the years that followed, practices like sharecropping and the rise of "Black Codes" sought to perpetuate the subjugation of African Americans. The amendment's exception clause—allowing involuntary servitude as punishment for crimes—also became a basis for exploitative practices in the penal system, with effects still debated today.Nevertheless, the ratification of the 13th Amendment remains a cornerstone of American history, symbolizing the nation's legal commitment to freedom and human dignity. It was a monumental step in the ongoing journey toward civil rights and justice in the United States.The U.S. Supreme Court is examining United States v. Miller, a case involving the IRS and a bankruptcy trustee, which centers on whether sovereign immunity allows the IRS to keep payments made by a company before bankruptcy. The dispute arose from All Resort Group Inc.'s payment of $145,000 to cover its directors' personal tax debts three years prior to its bankruptcy filing. The trustee argues these payments were fraudulent transfers since the company was insolvent at the time, and the IRS should return the funds like any other creditor.Justices across ideological lines expressed skepticism of the IRS's claim that state fraudulent transfer laws and extended lookback periods, typically used by bankruptcy trustees, are inapplicable due to sovereign immunity. Justice Kavanaugh warned that reversing lower court rulings in favor of the trustee could enable fraud by allowing debtors to misuse company funds while shielding the IRS from clawback actions.The IRS maintains that the trustee's actions exceed the two-year lookback period allowed under bankruptcy law and that sovereign immunity blocks state law-based extensions. Critics argue that siding with the IRS could undermine bankruptcy trustees' avoidance powers, giving the government an unfair advantage over other creditors.Justices, including Barrett, Kagan, and Jackson, questioned the IRS's reasoning, suggesting it contradicts bankruptcy law's intent to treat the government like other creditors in such cases. Legal experts noted that Utah's fraudulent transfer laws, used to extend the recovery period, align with federal principles, challenging the IRS's "peculiar" stance.IRS Climbing a Steep Hill in Bankruptcy Trustee Clawback DisputeOpenAI plans to request the centralization of eight copyright and Digital Millennium Copyright Act (DMCA) lawsuits into a multidistrict litigation (MDL) in New York and California, according to statements made to a federal judge. These lawsuits allege that OpenAI infringed on copyrights during the training of its large language models. Plaintiffs include prominent names like The New York Times, comedian Sarah Silverman, and author Ta-Nehisi Coates. OpenAI assured the court it will continue participating in discovery while the request is reviewed by the Judicial Panel on Multidistrict Litigation. Notably, one DMCA claim by Intercept Media Inc., alleging OpenAI removed copyright management information from its content, recently survived a motion to dismiss. However, OpenAI successfully defended against a similar suit from Raw Story Media Inc. and Alternet Media Inc.The company has also sought to merge suits filed by The New York Times and Daily News LP. OpenAI is represented by Morrison & Foerster LLP, Latham & Watkins LLP, and Keker Van Nest & Peters LLP, while the authors are represented by the Joseph Saveri Law Firm LLP and Cafferty Clobes Meriwether & Sprengel LLP. The case underlines ongoing legal challenges for AI companies related to copyright and content use.OpenAI to Seek to Centralize Eight Copyright Lawsuits Against ItHouse Democrats are divided on a Senate-passed bill to add 66 judgeships to federal district courts, with some wary of granting Donald Trump the opportunity to appoint new judges during his presidency. The JUDGES Act, which aims to address judicial shortages in heavily burdened districts, represents the first major expansion of the federal judiciary since 1990. While some Democrats, such as Reps. Doris Matsui and Eric Swalwell, emphasize the urgent need for additional judges in their states, others, like Rep. Jerrold Nadler, oppose the timing, accusing Republicans of strategically advancing the bill after Trump's election win.The legislation proposes phasing in new judgeships over the next three presidential terms, beginning with 11 appointments in 2025 and another 11 in 2027. Courts in states with Democratic senators would receive 37 permanent seats, while those in Republican states would gain 26 permanent and three temporary positions. Supporters argue that the measure addresses pressing judicial workloads, such as in California's Eastern District, where judges face one of the nation's highest case-to-population ratios. However, critics suspect political maneuvering, with Rep. Zoe Lofgren questioning why Republicans waited until after Trump's victory to advance the bill. House Judiciary Chairman Jim Jordan hopes to pass the measure quickly, and experts note Republicans may secure enough Democratic support despite objections. The judiciary's policymaking body and federal judges back the bill, though its timing and implications for Trump's influence over the judiciary remain contentious.House Democrats Split on Bill to Add Judges After Trump Win (1)Donald Trump announced David Sacks, venture capitalist and co-founder of Craft Ventures, as his pick for the newly created position of AI and Crypto Czar. This role will oversee federal policy on artificial intelligence and cryptocurrency, with a focus on boosting U.S. leadership in these sectors. Sacks, a prominent Trump supporter and Silicon Valley figure, has ties to Elon Musk and was a key fundraiser for Trump's campaign. He is also set to lead the Presidential Council of Advisors for Science and Technology.Sacks' responsibilities will include crafting a legal framework to provide clarity for the crypto industry, a sector Trump has pledged to support after previously criticizing it. He will also influence the regulation and adoption of AI, countering Biden-era executive orders on AI oversight, which Trump has criticized as stifling innovation. Despite holding investments in crypto and enterprise software, Sacks will not be required to divest his assets, though conflict-of-interest rules will limit his involvement in specific decisions. Known for advocating free speech and opposing "Big Tech bias," Sacks aligns with Trump's broader deregulatory agenda. His appointment, alongside crypto advocate Paul Atkins to lead the SEC, signals a strong focus on deregulation for digital assets and tech industries.Trump Names David Sacks as White House AI and Crypto Czar (2)This week's closing theme is by Ludwig van Beethoven – a composer of some note.Ludwig van Beethoven, one of the towering figures of classical music, revolutionized the art form with his innovative compositions and bold vision. Born in Bonn in 1770, Beethoven's life spanned the Classical and Romantic eras, and his works embodied the bridge between these two periods. Despite his struggles with hearing loss, he composed some of the most enduring and transformative music ever written. Among his celebrated symphonies, the Symphony No. 7 in A Major, Op. 92, stands out for its infectious energy, rhythmic innovation, and emotional depth. Premiered in 1813, the symphony's exuberance earned it a special place in audiences' hearts, with the second movement, Allegretto, becoming an instant favorite.This week, we spotlight Franz Liszt's masterful piano transcription of Beethoven's Symphony No. 7. Liszt, a virtuoso pianist and composer of the Romantic era, was renowned for his transcriptions, which brought orchestral works to the solo piano repertoire, allowing a wider audience to experience their brilliance. His transcription of the Seventh Symphony captures not only the rhythmic vitality and dramatic contrasts of Beethoven's original but also its delicate nuances and grandeur.The second movement, in particular, shines in Liszt's version, with its solemn, almost hymn-like theme resonating deeply on the piano. Its hypnotic pulse and poignant melody reveal the emotional core of Beethoven's vision, even in a solo performance. This piece embodies the interplay of intensity and elegance that defines Beethoven's work and showcases Liszt's genius as both interpreter and innovator.Without further ado, Ludwig van Beethoven's Symphony No. 7 in A Major, Op. 92. 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

Awarded Radio Show Specialised in Techno Music since 1992 with the best international Artists. Dj sets recorded in exclusive for one of the most prestigious shows in the Electronic Music Scene! ENJOY! No - Tracklist Not - Available For - Promotional- Reasons At - the - moment Thanks - In - Advance Apologies - for - the inconvenience This show is syndicated & distributed exclusively by Syndicast. If you are a radio station interested in airing the show or would like to distribute your podcast / radio show please register here: https://syndicast.co.uk/distribution/registration

Join me this week as I dive into how Black Americans entered the political arena in the years immediately after the Civil War. In this episode, I discuss the history of Union Leagues, Black Codes, and what role the Ku Klux Klan played in diminishing African American political participation. 

Awarded Radio Show Specialised in Techno Music since 1992 with the best international Artists. Dj sets recorded in exclusive for one of the most prestigious shows in the Electronic Music Scene! ENJOY! No - Tracklist Not - Available For - Promotional- Reasons At - the - moment Thanks - In - Advance Apologies - for - the inconvenience This show is syndicated & distributed exclusively by Syndicast. If you are a radio station interested in airing the show or would like to distribute your podcast / radio show please register here: https://syndicast.co.uk/distribution/registration

“B” is for Black Codes (1865-1866). In 1865 with little directions coming from Washington and with the South in economic and social chaos, the former states of the Confederacy drew up “Black Codes” to clarify the standing of African Americans.

On today's episode, Jonathan and Sy are talking all about conspiracy theories with Matt Lumpkin, a former minister and software developer. They discuss:-        Asking what it is that conspiracy theories accomplish for the people who believe them-        Why White Evangelicals are so susceptible to conspiracy theories right now-        The importance of churches helping people develop critical thinking, rather than outsourcing belief systems to authority figures-        How we can help people let go of conspiracy theories-        And after the interview, a fascinating conversation about despair in the face of violence like that in Palestine, prioritizing the vulnerable, and Albert CamusMentioned in the Episode-            Our anthology, Keeping the Faith-            Matt's website, Mattlumpkin.com-            Matt's Instagram-            The podcast episode on Palestine and CamusCredits-            Follow KTF Press on Facebook, Instagram, and Threads. Subscribe to get our bonus episodes and other benefits at KTFPress.com.-        Follow host Jonathan Walton on Facebook Instagram, and Threads.-        Follow host Sy Hoekstra on Mastodon.-        Our theme song is “Citizens” by Jon Guerra – listen to the whole song on Spotify.-        Our podcast art is by Robyn Burgess – follow her and see her other work on Instagram.-        Editing by Multitude Productions-        Transcripts by Joyce Ambale and Sy Hoekstra.-        Production by Sy Hoekstra and our incredible subscribersTranscriptIntroduction[An acoustic guitar softly plays six notes, the first three ascending and the last three descending – F#, B#, E, D#, B – with a keyboard pad playing the note B in the background. Both fade out as Jonathan Walton says “This is a KTF Press podcast.”]Matt Lumpkin: You notice almost all of these conspiracy theories provide a way to stay in the old way of thinking and being. They want to make America great again. They want to go back to a time when things made sense, when White people were powerful, and no one questioned their gender. They want to go back, right? [laughs] And if you look at the prophets, the biblical prophets, yes, they're interested in what happened before, but they're more interested in saying, how do we move forward from this? As I try to sift through and make sense of who are the voices that are worth listening to, one of the litmus tests I use is, does it ask anything from me? If the story only makes me feel good, if it only affirms my existing Identity, then that's a red flag for me.[The song “Citizens” by Jon Guerra fades in. Lyrics: “I need to know there is justice/ That it will roll in abundance/ And that you're building a city/ Where we arrive as immigrants/ And you call us citizens/ And you welcome us as children home.” The song fades out.]Sy Hoekstra: Welcome to Shake the Dust, seeking Jesus, confronting injustice. I'm Sy Hoekstra.Jonathan Walton: And I'm Jonathan Walton. Get ready for an incredible interview from our series where we're bringing on authors from the anthology we published in 2020, Keeping the Faith: Reflection on Politics & Christianity in the Era of Trump & Beyond. Today, we're talking all about the world of right-wing conspiracy theories with Matt Lumpkin [laughs]. But don't worry, it's nowhere near as depressing as it sounds [Sy laughs]. Matt is really interested in figuring out how people make meaning out of their lives and circumstances, so we focus on what the benefits of believing in conspiracy theories are for the people who subscribe to them, why Conservative White Christians are so susceptible to conspiracy theories in this historical moment, and what we are learning from comparing conspiracy theories with biblical prophets and a whole lot more.Sy Hoekstra: It's a really good conversation. Matt actually does a pretty good job of taking us through his bio in the conversation, so I won't do that now, except to say he's a Fuller Seminary grad who worked as a hospital chaplain for a while and then actually made his way into the world of software development. So that is what he does now. His essay in our anthology was called “What Job Is a Conspiracy Theory Doing?” And you can find the anthology at www.keepingthefaithbook.com. After the interview with Matt, hear our thoughts on the interview, plus our segment Which Tab Is Still Open, diving a little bit deeper into one of the recommendations from our free weekly newsletter. Today, we're talking about a really interesting podcast episode comparing the French Algerian War to the violence in Palestine right now, all through the lens of the Algerian philosopher Albert Camus. You don't want to miss that one, it'll be a fascinating conversation.Before we dive in, like we've been saying, we need your support, and we need it now. If you like what you hear and read from KTF Press and you want it to continue beyond this election season, please become a paid subscriber at KTFPress.com that's our Substack, and share our work with anyone you think might be interested. If you're already a paying subscriber, consider upgrading to our founding member tier.And if the price to subscribe is too high and you want a discount, just write to us at info@ktfpress.com. We'll give you whatever discount you want, no questions asked. Every little bit helps. Subscribers get all the bonus episodes of this show, monthly Zoom discussions with the two of us and a lot more. So please go sign up at KTFPress.com and become a paid subscriber and join us in seeking Jesus and confronting injustice. Thank you so much.Jonathan Walton: All right, let's get into our interview with Matt Lumpkin.[the intro piano music from “Citizens” by Jon Guerra plays briefly and then fades out.]Sy Hoekstra: Matt Lumpkin, thank you so much for being with us on Shake the Dust today.Matt Lumpkin: I'm so glad to be here. It's great to meet both of you. I've been a fan of y'all's work since I learned about you and started following the publishing, but also some of Jonathan's work on Instagram. I learn things from almost every post, so really appreciate that.Jonathan Walton: I appreciate that. Thanks so much.Sy Hoekstra: It's very nice to talk to you not in emails and document comments on your essays or whatever [laughter].Matt Lumpkin: Yeah. Well, it was a lovely process working with you all on the book chapter, and I love asynchronous first working patterns, so that makes me very happy. But it's great to actually be chatting and get to learn a little bit more about you guys and talk a little bit more about some of the stuff that you want to get into.How Matt Started Thinking about the Ways People Make Meaning in Their LivesMatt Lumpkin: Just a bit about me up front. So raised very Evangelical, very fundamentalist, frankly Baptist, with a [laughs] very Pentecostal grandmother. So right out the gate, you have two frameworks [laughs] who don't agree on what's true, but are both family [laughter]. So that's my religious upbringing. And then I spent early years in my career working as a hospital chaplain. I also spent some time living outside the country, taught English in Indonesia and traveled around Southeast Asia and all of those things. When I actually did end up in grad school at Fuller Theological Seminary, I had a lot of questions [laughs]. I had a lot of big questions around, how does a religion work? How do people make meaning? How do people put their meaning-making frameworks together and this language of what job is this doing? These are questions I've been asking for a long time in the course of my time at Fuller. I was there for about a decade studying part time and then working, doing a lot of online course design, and a lot of building and experimenting with online spaces, building mobile apps to test out different psychological principles, and all the way into building products.There's a product now called Fuller Equip that's still alive and kicking that I designed and built with several colleagues. So in my early career, I brought all those questions to Fuller, which is a very Evangelical space, but also a pretty… Fuller is like a bridge.Sy Hoekstra: Yeah.Matt Lumpkin: It's a bridge from where you start to, usually somewhere different. And then a lot of people walk across that bridge, and they look back and they're like, “Man, why is this place so like still connected to that place I came from?” And it's like, because it's a bridge [laughter] and it needs to still be there so that other people can walk across. But so much goodness came from my time there, and just in terms of really expanding my understanding. I had a very narrow idea of what calling meant, a very narrow idea of what I meant to be faithful to God. And that in my mind [laughs], by the time I was 14 years old, that meant I need to be a pastor, preacher in a small church like the kind I grew up in.And it was at Fuller where I really… and my work in, all different kinds of work in early life, especially as a chaplain, was about finding a space to be faithful to that calling and that identity, while also being the person that I am who's endlessly curious about people, endlessly curious about how do things work, and what's really going on versus what people say is going on, and just how do people think about things in their own way. So in the course of doing that work, I found my way into designing software. All kinds of software, from websites and mobile apps to now in the last five or six years, I've been working on diabetes software and supporting people who live with type 1 as well as type 2 diabetes.And all those same skills I bring to bear of getting into the mindset of other people, really deeply trying to enter their world and understand what does it look like. What are the problems, what are the pain points, and then what might actually move the needle to change it? But this background in studying religion formally, studying psychology, studying cultural anthropology, these lenses are all things that I use in my work as a designer, but also [laughs] in my attempts to make meaning of this rapidly evolving landscape we live in.Jonathan Walton: Amen.Asking What Job a Conspiracy Theory Does for its BelieversSy Hoekstra: Yeah. Speaking of how things operate in people's minds versus how they say things are operating [laughter], let's jump right into your essay, which is all about conspiracy theories. And your kind of framework for understanding conspiracy theories is right there in the title, it's what job is a conspiracy theory doing? So I just want to start with, when you hear Trump talking about having the election stolen, or you hear someone talking about QAnon or whatever, why is the question, “What job is this theory doing?” the basis for how you understand what's going on with that person?Moving to Empathy and Curiosity Instead of AngerMatt Lumpkin: Yeah. So there's a few reasons. One is to move me to a space of empathy, because I don't know about you all, but I get real mad [laughs] at times about some of the just really hurtful and harmful ideas that get spread around that have no basis in fact very often, and actively harm people. It's one thing to make up a story that makes you feel good if that doesn't hurt anybody else, but a lot of these stories really create a lot of harm. So this is a step for, it's a pragmatic step for me to step out of anger, frustration, let me just push you away to get curious of what is going on here? Because so many of the stories, I think I talk about the lizard people [laughter].Jonathan Walton: Yes.Matt Lumpkin: That one takes me back to V. Did you guys watch V in the 80s? There was this lizard people, body snatchers, terrible, I don't recommend it. These people unzipping like masks and there are lizards underneath.Jonathan Walton: Yes! I do remember that. Yes [laughter].Matt Lumpkin: It terrified me as a kid. I walked in the living room one time and saw it. That's always where my mind goes when I hear those stories and I think, “Wow, how could you believe this?” So the question of, “What job is this doing?” is a way to get me out of my judgmental reactive and into getting curious about this person and what is it doing. It also connects to my work as a designer. There's a framework that we use in design called “jobs to be done” and thinking about digital products. And basically, you ask yourself, “If this piece of software were going to get hired to do this job, what would it need to do? What are the jobs to be done? And what would it get fired over?” Like if you don't do this thing, are you going to lose the job?So kind of a way of moving out of the emotional space and into the curiosity space. But also when I say the way that they say something is different from the way that they think it, we all do this. We all have cognitive biases we're unaware of, and it's not like anybody's a particular failure for having a bias that they don't see. So when I talk to people about the software that I've designed, I'm not just going to ask them, “Do you like it?” People will always tell you, “Yeah, yeah, I like it.” I have lots of strategies that I use to get behind that and understand on a more deeper level like, is this doing the job for you?What Do Conspiracy Theories Accomplish for People Who Believe Them?Matt Lumpkin: So when I came to these conspiracy theories and was just hearing these things I just couldn't fathom why or how someone come to that conclusion, what was the context? It was the pandemic. We were in the midst of the pandemic and a lot of this was happening. All the rules and the maps that people had to make sense of their world were not working anymore. And as a person who's lived outside the US and experienced culture shock directly, when your maps don't work, it is profoundly disorienting.Sy Hoekstra: Yeah.Matt Lumpkin: You feel like a child again.Jonathan Walton: Yeah.Matt Lumpkin: You feel really vulnerable because you don't know how to act in a way that makes sense. I believe that that sense of disorientation, cultural disorientation, social disorientation, religious disorientation, that is the driver. That's what makes people reach out and grab onto these ideas. And frankly, I think it's what makes con men and people who are aware of this dynamic pop up. These periods of time are ripe for cons because people are looking for a way to get their feet under them again, so to speak, in a world that feels confusing and uncertain. So that's a number of different things. It's empathy, it's about moving to curiosity and away from anger, and it's also just pragmatically, what's going on here?Sy Hoekstra: Yeah [laughs].Matt Lumpkin: What's the real value? What's the real driver here? Because it's doing something for you, whether you're conscious of it or not. People don't change their minds easily until the pain of changing your mind is more than the pain of holding on to the original ideas. So I think a lot of these conspiracy theories or strategies are ways of hanging on to old ideas that are unraveling, and they're ways of saying, we can discount this proof for this evidence here because the conspiracy supplies this idea of, “Well, the conspiracy is designed to hide things from here. It's designed not have evidence so it's okay if we don't have evidence.” Has all these logic loopholes that get people out of the normal social contract that we have when we talk in public [laughter] saying things that are true.Jonathan Walton: Yeah.Matt Lumpkin: Or saying things that can be checked or are credible. And I think the broader challenge that we're in is… You know, I got into working in technology after studying church history and understanding that the printing press is really a catalyst of the complete social and political upheaval of Europe.Jonathan Walton: Right.Matt Lumpkin: It's that moment that breaks the way people put meaning together, because it suddenly increases literacy and increases the speed in transmission of ideas. And I woke up and realized we are in the middle of a Gutenberg moment here. We are 25, 30 years into the internet, and we're just beginning to see the epistemic crisis, the crisis of how we know what we know really come to fruition.Jonathan Walton: Yeah.Matt Lumpkin: So I think that's the broader context of wanting to get curious about this, because that's the broad context. The narrow context is pandemic, the narrow context is like… there's lots of other things that push people to this feeling of disorientation.Jonathan Walton: Right.Just Providing Correct Facts Won't Change MindsMatt Lumpkin: And so I'm looking for, how is the thing that you believe that is obviously wrong or factually disprovable to me, what does it do for you? Because just pounding on people with facts has been scientifically shown to not change people's minds.Jonathan Walton: [laughs] Right. Yeah, yeah, yeah. That makes sense.Matt Lumpkin: It will not work.Jonathan Walton: Yeah. What you just said makes sense, yet we love to do it.Sy Hoekstra: Yeah.Jonathan Walton: Right? [laughs] We love to just pelt people with answers.Matt Lumpkin: Some of us do, some of us have minds that are more… and I'm guilty. I have this deep internal need that's probably related to ways in which my brain may not be 100 percent standard equipment[Sy laughs]. This internal need to make things consistent. Like if I encounter a new piece of information that doesn't match my map of the world, I've got to figure out how the information is wrong, or I've got to change my map. And I can't really rest until I've done it. But that's not most people. And there are parts of my life and thinking where I don't do that as rigorously, but there's a lot public space safety questions, questions of [laughs] science and medicine, those are ones in which I do need my model to be accurate, because those models have literally saved the lives of people that I love. Like the practice of science, the scientific methods saved my daughter's life when she was diagnosed with type 1 diabetes.We knew before the doctors did, because we gathered data, we gathered evidence, and then we were able to show that evidence. So it satisfied our way of knowing, like we measured it. It's not just family worries. It's not just parents being nervous. It's grounded in real observation that we can then hand you. But there's a lot of domains where people aren't used to doing that kind of rigor.Why Are White Evangelicals So Susceptible to Conspiracy Theories Right Now?Mat Lumpkin: As we think about the Evangelical context, one of the things I explore in the essay is why are Evangelicals particularly, do they seem to be particularly vulnerable to these kinds of erroneous claims or conspiratorial claims? I feel that that's true, and I started to pay more attention to it when I noticed other non-Christian journalists were noticing.Sy Hoekstra: Yeah.Matt Lumpkin: Like, “Hmm, the Evangelicals are really buying this QAnon to our surprise. Outside it doesn't seem it would match,” same with a lot of Trumpism.Jonathan Walton: Yeah.Matt Lumpkin: A lot of Trump's ideology and way of being in the world seems very antithetical to what popular conceptualization of Jesus followers would be, and yet, it's working. So why? What job is it doing?Jonathan Walton: I'd love for you to dive deeply into that. Why do you think White Evangelicals are particularly susceptible right now?Matt Lumpkin: Thank you for that correction as well. Because I do think that it is a specific challenge to White Evangelicals, and I don't see it spreading and being shared in the same way among Evangelicals that I know that are not White.Discouraging Critical Thinking about What Authority Figures SayMatt Lumpkin: So a couple of things. One, just a general lack of rigor in how you know what you know. And why would Evangelicals have a lack of rigor and how they know it? Why would they? It's a tradition that literally emerged from people, the deep Protestant move to want to read the Bible for yourself and, but what does that do? That centers the self and the individual in the private prayer time, in the quiet time, as the source of authority.If you want to go deeper into that space, and I say this as somebody who has many Pentecostal folks in my family who was raised in no small part by my Pentecostal grandmother, and my mom, her faith is deeply shaped by Pentecostalism. But that tradition really centers the individual experience of the deity and of their experience of God as a source of truth and authority. Well, you hang around with more than one Pentecostal and you're going to find you get differing accounts of what God might be saying in any given time.Jonathan Walton: Yes [laughs].Matt Lumpkin: So that kind of flexibility and fuzziness, and in folks that move in these spaces, they're really clever at saying, “Well, that didn't mean this, it meant this now, now that I know this other thing”Sy Hoekstra: Yeah [laughs].Matt Lumpkin: So it's very changeable in a way that's very coherent with the way that you see a lot of QAnon folks or a lot of other conspiracy theorists say, “Well, we got this piece of evidence, and so now what we said last week doesn't work anymore, but don't worry, I've got a new way to read Revelation that actually accounts for it” [Jonathan laughs]. And so that practice and that move being modeled by leaders and authority figures in these churches creates this receptivity to a kind of very, I want to use the word lazy, but that's maybe a bit harsh, but it's a lack of rigor in questioning, “What did you tell me last week [laughs], and what did you tell me this week, and why is it not the same?”Authoritarian Methods of Learning TruthMatt Lumpkin: And all of that stems from what I would say in many churches is an authoritarian epistemology.Sy Hoekstra: I was going to say it's kind of a lack of accountability, which goes along with authoritarianism.Matt Lumpkin: Yeah. I think I touched on this briefly in the essay that, when your foundation of what you know is because an authority told you, who that authority is claiming that it comes straight from God or it comes straight from the source who's deeply embedded in the deep state, those are both parallel claims. Like, “I've got a direct line, so you can trust me.” But that is a very brittle way of building a model of reality, because you're not doing it yourself. You've outsourced it to the authority, in spite of any claims you might be making to doing your own research. It's a way of saying, “Well, I can't read the text in its original Greek or Hebrew, so I'm just going to outsource that to somebody who can.” “Well, I can't understand necessarily these theological concepts, so I'm just going to trust my pastor to do that.”Well, once you get in the habit of outsourcing all these things that are at the root of your most deeply held beliefs about reality and truth, then that's a move that you're accustomed to making. And it's a dangerous move, because without a practice of critical thinking and of questioning for yourself, critical thinking is the immune system for your mind. If you don't have it, you won't notice that it's getting colonized or infected with bad ideas.Jonathan Walton: A thousand percent [laughter].Matt Lumpkin: And you won't be able to spot those infections as they make you sick and as they make your communities sick. I think what we're seeing right now is a time in which a lot of these ideas and these ways of… it's not just ideas, it's ways of thinking and ways of knowing that are very, very changeable and very flexible and fluid. They lack a certain rigor. That's happening because, why? Because people are reaching out for a way to hang on to the old map. You notice almost all of these conspiracy theories provide a way to stay in the old way of thinking and being. They want to make America great again. They want to go back to a time when things made sense, when White people were powerful and no one questioned their gender.They want to go back [laughs]. And if you look at the prophets, which is in the chapter that we're discussing here, the biblical prophets, yes, they're interested in what happened before, but they're more interested in saying, “How do we move forward from this?” As I try to sift through and make sense of who are the voices that are worth listening to, the people that are interested in trying to understand how we got where we are today, so that we can understand how we can get out of this mess, what actions we can take. Those are the voices that I think are more… One of the litmus tests I use is, does it ask anything from me? If the story only makes me feel good, if it only affirms my existing identity, then that's a red flag for me, because it's only flattering me.Now, on the flip side, if you read the book of Revelation, that book is written to a community that it's trying to encourage that community that's being marginalized, it's suffering. And it does ask some things of that community, but it's also trying to celebrate. So there aren't really easy and clean [laughs] answers on which voices you can trust, you have to do the work of doing your own critical thinking. But I think Evangelicals in general have been discouraged in many churches from doing any critical thinking at all, because it undermines the authority of the lead pastor or the leadership team or whomever…Sy Hoekstra: The denomination or whoever.Jonathan Walton: …that they've outsourced all of this work to.Matt Lumpkin: Yeah. And that might seem… I've been to seminary, I have a Master's of Divinity degree. I get frustrated when people don't listen to my authority [laughter]. You work in any number of church settings and you realize you don't want them to. What you really want is you want to teach people how to build their own faith and their own meaning using these tools, and do it in community, so that we can check each other's work.Sy Hoekstra: Yeah.Matt Lumpkin: In my early work as a hospital chaplain, I spent a year doing spirituality support groups with the folks that were in the lockdown unit in the psych ward.Sy Hoekstra: Oh wow.Matt Lumpkin: So we're talking about doing spirituality groups with people that have schizophrenia, that have bipolar disorder, that sometimes in their mind hear the voice of God telling them to do things. Now, how do you help a person like that connect with their faith, now that their very way of knowing or having that connection is now called into question? It's a hard problem, but that's really where I started to wake up to this reality of the problematic nature of, “God talks to me, and then I go do a thing.” There are lots of stories in the Bible where that happens, and some of them are terrifying, but it is always an interpretive choice that we make to say that, “I had an experience, and I believe it was God speaking to me,” best done in community with people that you trust.I kind of wish Abraham had talked to some of his community of faith before taking Isaac up on the hill. That's a terrifying story of somebody not raising questions about what they thought they heard from God.Conspiracy Theorists vs. Biblical Prophets; Blaming “Them” vs. Inviting IntrospectionSy Hoekstra: The community point is very well taken, and also you've said it, but I want to just highlight it for the audience, because I think that the point about profits versus conspiracy theorists being the people who require something of you versus the people who require nothing of you is so important. And you are right, it is so within the culture of Evangelicalism, definitely within the culture that I grew up in, to say that everything that is wrong with the world is because of those people out there, and has nothing to do with us, and we do not need to reflect, we do not need to change, they need to become like us. And that is that colonial type of faith that you were just talking about. Everyone else needs to become like me, and then the world would be fine.Matt Lumpkin: That's a litmus test.Sy Hoekstra: It's a litmus test, but I also want to highlight the prophets being the people who against what everybody else, not what everybody else, but what in many cases everybody else in their society wanted them to do, we're suggesting the problem here might actually be us [laughter], and we need to take some time and think about how it might be us, and have some real reflection as a community. And that is actually what God wants us to do. So having a faith that is oriented around that versus a faith that is oriented around blaming the world for everything, those are faiths that go in polar opposite directions. And I want that to be everyone's red flag [laughs] is what I'm saying, and I really appreciated when you made that point your essay.Matt Lumpkin: As a designer, we use “how might we” questions when we don't know the answer [laughs]. How might we encourage faith communities to develop a healthy critical thinking and awareness of religious abuse and manipulation? I mean, religion is powerful. It's how many, many of us, most humans, make sense of their reality and situate themselves in the cosmic story and understand who they are and what their life is about. And yet it is so often used to manipulate people, to sway people, to create specific emotional experiences for people, so that whoever's doing the manipulation can get something that they want. And how might we create communities of faith that are resilient against manipulation, resilient against co-option by, I like y'all's term “colonial power” or “colonized faith?”I think it's a great lens to think about the ways in which the Evangelical tradition, which when I teach my kids about where Evangelicals came from, because I've studied this church history, abolition, that was Evangelicals. So many of the really positive expressions, I think, of Christian faith have also been a part of this tradition. So how did we get co-opted by fear and a desire to go back in time to some imagined past? How did so many churches and church people get co-opted in that way? I talk a little bit about the first time I encountered it. I'm 42, dispensationalism was around, but it wasn't a part of my church community.Sy Hoekstra: Which is just, briefly, for people who don't know.Matt Lumpkin: Yeah. Dispensationalism is the idea that… oh boy. So it's pretty young as a theological movement, I think, around 100 years. And in fact, it's a really great propaganda strategy if you want to have your religious idea emerge from the grassroots, you just print up a Bible, a study Bible. Scofield Study Bible has a lot of these connections drawn for pastors. They gave them away, they printed them up and shipped them out to pastors all across the country. Twenty years later, lots of people came up with dispensationalism, simultaneously invented. It's a really great propaganda strategy, worthy of Dune [laughter]. It laid those foundations early. But it only took 20 years in America for this idea, and this idea being that Jesus is going to come back and take away the faithful, but then real bad stuff's going to happen on earth, trials and tribulations are going to happen.And then in some versions there's a showdown with Jesus and Satan, in other versions there's not. Then it gets pretty divergent, and you can find really cool maps of this in old bookstores where people try to map it out because it's impossible to explain.Jonathan Walton: Yeah [laughs].Matt Lumpkin: And then the churches that I was around in my early theological study were obsessed with arguing over whose version of dispensationalism was right. And then you dig into it and you're like, this is a novel idea [laughs], it doesn't even go back very far in church history. So it's a great example of a way a theological concept takes hold and then gives people a lot of busy work to do, to go home and read Scripture and try to mix and match and come up with a way that makes sense of it. So The Late Great Planet Earth was the antecedent to the Left Behind books, which were big time when I was in college. And all of that is based on this idea of dispensationalism, that there's going to be an antichrist arise and then all these switcheroos and people get taken away [laughs].Like the rapture, it literally comes from the same word that we get raptor, the birds of prey, because some people are snatched away, not a good image. I don't want to be taken like that actually. That doesn't seem a positive [laughter]. So all this to say, those ideas, when did they emerge? They emerged during the Cold War. They emerged when kids were having to duck and cover under the [laughs] idea that's going to save you from an atomic blast. Like real terrifying existential stuff going on that causes people to look around and say, “This is causing me anxiety. I am terrified all the time. How can I not be terrified?” And a lot of these moves, they go back, or they look for a scapegoat to blame.And that's really, I think, one of the most harmful and most important litmus tests to hang on to. I don't like the word litmus test. I would call these heuristics. They're strategies you can use to understand something, questions you can ask yourself, like who's paying for this? Who benefits from this? What does this demand of me? Who's at fault? Who's to blame here? If the persons to blame are somebody you already feel disgust or separation from, that should be a red flag. Because we know that the human mind feels emotions before it knows why it feels them, and then this narrative kicks in to try to make sense of why do I feel these emotions? And I think a lot of how the conspiracy theories work, particularly the really deeply dark ones around pedophilia, around…Sy Hoekstra: Cannibalism.Matt Lumpkin: …cannibalism.Jonathan Walton: Cabal.Matt Lumpkin: Yeah, and a lot of those, they draw on really, really deeply held old, long, deep human history social taboos. We don't eat other people. Children are off limits as sexual partners. These are deeply held boundaries on civilization, on humanity, on even having any kind of community at all. So once you say, my opponent, the enemies, once you make them into something so horrible…Jonathan Walton: Lizard drinking blood people [laughs].Matt Lumpkin: …then it justifies the disgust you already felt towards somebody that you didn't like. So that's another way of thinking about this, of not falling for this trap of somebody coming along and saying, “You know what, your life is messed up. You are disempowered. You don't have the same cultural power and influence you had before. You can't enjoy just talking to your grandkids without worrying about offending them, and it's because of those people and their secret agenda that you can't actually know about, but I'm going to tell you about because I know,” and then what job does that do? It makes you feel justified in the things you already felt and thought. It makes you feel angry, and it makes you feel you were right all along.Feeling like you were right all along almost never [laughs] results in good actions. [laughter] When it turns out, everything I already thought was right, that's not a great place from which to get closer to truth.Jonathan Walton: Yeah, and there's a lot of gold in what you're saying, but something standing out for me is I can feel strongly about something without thinking deeply about it.Matt Lumpkin: Oh, yeah.Jonathan Walton: So Hillary Clinton can be a lizard person who drinks the blood of children to stay alive. That's much easier than saying she's actually just somebody who benefits from systems of powers and structures that have put her in place her the majority of her life, and she's responsible for the deaths of a lot of people. But not drinking the blood of children, but like drone attacks. You know what I mean? But one requires thoughtfulness and doesn't engender those same feelings, because we don't have compassion for folks in the Middle East. I have compassion for folks in South America, but I can feel strongly about this 500 year old cabal that she's a part of and that Obama and Oprah and all them are.Matt Lumpkin: You've been reading more of that than I have. I don't know all that [laughs].Jonathan Walton: Hey man, hey man, you know, some of us got to do it so other people don't [laughter].Matt Lumpkin: Yeah.How Can We Help People Let Go of Conspiracy Theories?Jonathan Walton: But as we're engaging with these things, and I'm sure you're going to get to it, but what are some ways that you've actually seen people let go of this stuff, and how can we move towards those people in love instead of judgment, the way that you've been sharing about being empathetic?Maintaining Relationships with Conspiracy Theorists Is KeyMatt Lumpkin: I have to tell you guys, I don't think I'm particularly good at this. I have learned from some other people that I think are better at it than me. One is the thing we've talked about, about getting curious. This is just a good, this is Matt's unsolicited advice for all humans, whenever you're getting mad, pause and get curious. That's a good move to make. Getting out of the deep emotion space and into the curiosity space of what's going on here? What's really happening? Why am I feeling this?Jonathan Walton: Right.Matt Lumpkin: Why are you feeling this? What's really motivating this? But the second one is, it may feel good to want to dunk on people with facts, because it's so easy [laughs] with so many of these things, but it doesn't actually result, dunking on people rarely results in closer relationships. There are times where I think it's important to push back against direct untruths that if spread can actively harm people. But the way you want to think about it is how can I say this and keep our relationship? Because what has been shown to work to get people to move out of some of these terrible ideas is relationships with people who don't share them. Because once all of your relationships are comprised of people who share this shared reality, that's an intersubjective reality that is mutually reinforcing.All those people are thinking the same things and talking the same things and thinking under the same reality, and it will make that reality more real. So just being in someone's life and existing and being the sort of person that isn't dismissible. For your listeners that are good Bible readers, go read the Gospels again. Watch how Jesus stays uncondemnable by the rules of phariseeism, so that he can transgress the rules of phariseeism in a way that upends them, in a way that challenges them. If he was just like, “Well, this is all terrible. None of this is true,” and just lived a way that, they would say, “Well, we can't take this man seriously. This person's not a person of faith. He's not even following the law.”But no, he carefully stays comprehensible to them as a participant in their community, so that when he does transgress on purpose with intention, a thing that needs to be challenged, he can't be dismissed. So staying in the lives of these people, and this is hard work, because some of the rules and the ways in which they put their world together are nonsensical. They don't match, they don't fit together.Jonathan Walton: Right.Matt Lumpkin: So you can't do it perfectly, but staying a person that has not rejected them, and staying in relationship with them while holding on to your reality and talking about it. It's not enough that the reality just lives in your mind. You have to bring it out into the world and make it real for them, so that you become a problem [laughs] for them that they have to resolve.Sy Hoekstra: Well, I had two quick things to say about that. One is the point about throwing facts at people. If you have asked the question of what job is this conspiracy theory doing, and you have answered that question, then you will realize that throwing facts at people is not going to address that problem.Matt Lumpkin: You've just taken away the thing that was fixing something for them, and now they're not going to let go of it easily because you've not offered anything better.Jonathan Walton: Yes.Sy Hoekstra: Yeah, and the problem is still there. Their problem wasn't insufficient facts.Matt Lumpkin: [laughs] Right.Sy Hoekstra: So that's one thing. And the other thing is talking about having close relationship with people and being credible and all that, I think that just emphasizes a point that we made before in this show, which is that if you are in a dominant group on a hierarchy, it's easier for you to do that. It is easier for White people to talk to other White people about racism and to remain credible and to maintain your close relationships, and to be able to talk about things that maybe your racist cousin would never talk about with Jonathan. You know what I mean? And that goes for anything. Able-bodied people talking about disabled people or whatever, checking people who use ableist language. So I just wanted to draw those two points for our listeners out of what you were saying.Matt Lumpkin: I think that's really important. And I think that any advice that I'm offering here is offered from the perspective of somebody who enjoys a lot of power and privilege. As a White, cis het man in America, in my middle age, I am at the height of my power and privilege. So the question that I ask myself is, I learned early on in life, I can't give the power that these corrupt cultural institutions have given me away. I can try, but they just give it back [Sy laughs].Jonathan Walton: Yes.Matt Lumpkin: So how might I use that power to amplify the voices of people that don't have it, that don't enjoy it? Those are questions that I come back to and need to come back to more and more. And frankly, the less risk I take, I take less risk for me to challenge those ideas. But I think again, the challenging… and I get it. I get mad and I want to shatter these false realities. When I get in a space of anger, I want to burn it down. I want to reveal the falsity of it. But burning down a shelter someone has made for their psyche is rarely a gateway to a continued relationship [laughter]. So instead, the metaphor that I like to use, and I use this even when I was working in churches and doing adult Bible study, it's a metaphor of renovation.We all have rotten boards in our faith house and in our own psychological house, the shelter that we use to face the challenges of reality. We all have things that could be improved, and it's easier to take somebody walks through and says, “Oh, I think you've got little bit of dry rot over here. I got some time this week, you want me to help you work on that? I think we could fix it.” There's a really, really great passage over in Jeremiah that could really help us shore this up. That's a better way than saying, “You know what, I came over and you're living in a house full of rotten garbage, and I just burned it down for you.” That's less helpful.Jonathan Walton: Right.Asking What Evidence Would Prove the Conspiracy Theory Is False?Matt Lumpkin: Finally, I think the thing that, and I looked for the source on this, I couldn't find it. And if I find it, I'll let you know.Sy Hoekstra: Yeah.Matt Lumpkin: But I heard a guy being interviewed, and he had done a lot of work scientifically in this area. If you can't tell I care a lot about science. I care a lot about how you know what you know. Scientific method is important to me. But he had said that basically, there aren't a lot of good strategies for getting people to let go of these ideas, but one that has been shown to be successful is to ask more questions. And to ask questions about, “Okay, well, why do you think that? How did you come to this conclusion?” To get curious with the person of how they came to these conclusions. And then when you hear things that are factually untrue, ask like, “Okay, well, what evidence would you accept?”So the move is this, you get curious, you ask questions, you get more data on why they think what they think. You offer some counter evidence that challenges some of the false foundations. When they don't accept it and they won't, then the move is, if you don't accept that evidence, what evidence would you accept that would actually change your mind? And that question can become the seed of doubt in the conspiracy theory thinking. Why? Because conspiracy theories are self-authenticating. There is no evidence that can show them to be false. And so telling somebody that isn't the same as them coming to that conclusion on their own and then feeling a little bit conned.At least for what I understood from this gentleman, the most successful paths are not making the leap for them, but leading them up to the leap to understand that they're locked in.Jonathan Walton: Right.Matt Lumpkin: And a lot of folks that really these theories appeal to, they appeal to them because they feel empowering. “I'm choosing this, I'm believing against the mainstream.” So once they start to realize that they're locked in a system that they can't actually ever get out of, because no evidence would convert them out of it, that's a bad feeling.Where to Find Matt's WorkSy Hoekstra: Interesting. Matt, before we let you go, can you tell people where they can find you on the internet, or what work of yours you would want them to check out?Matt Lumpkin: I do a lot of stuff at www.mattlumpkin.com, that's where most of some of the stuff that I write goes. If you want to see pictures of the paintings that I'm working on or the furniture that I'm designing [laughs], which is unrelated to our conversation, that's on, mostly on Instagram. But I don't have any way for people to subscribe, I don't have a Substack or anything like that. So I do post on Instagram when I have a new piece up, so that's one way you can sort of keep up.Sy Hoekstra: Awesome.Jonathan Walton: Nice.Sy Hoekstra: Matt is a jack of all trades [laughs].Jonathan Walton: Nice.Matt Lumpkin: Life's too short to do one thing.Sy Hoekstra: [laughs] Matt, thank you so much. This has been a wonderful conversation. We really appreciate you coming on and for being a part of the anthology.Jonathan Walton: Yeah, man.Matt Lumpkin: Thank you so much. And I just want to say again, thank you for the work that you're doing in decentering us White guys and centering the voices of people of color, of women. I saw your recent episode you were highlighting the challenges around birth and women of color. I'm so inspired by the way that you guys are bringing together these real deep awareness and understanding of the hard problems that we face, and also keeping that connected to communities of faith and people who are striving to be faithful to the life and teachings of Jesus.Sy Hoekstra: Thank you so much, Matt. We really appreciate that.Jonathan Walton: I appreciate that, man. Thanks so much.[the intro piano music from “Citizens” by Jon Guerra plays briefly and then fades out.]Jonathan Walton: att's handle on Instagram is @mattlumpkin, and we'll have that link plus his website in the show notes.Sy's and Jonathan's Thoughts on the InterviewJonathan Walton: All right Sy, what are you thinking about that interview?Sy Hoekstra: Too much [Jonathan laughs].Conspiracies vs. Prophecies Is a Crucial DistinctionSy Hoekstra: Well, okay, I have two main thoughts that I would like to highlight. One of them, I just once again, I would like everybody in the world to be making the distinction between prophets and conspiracy theorists [laughter] in terms of what people are asking you to do with the stories they're telling you. If they're asking you to do nothing except oppose all of the evil that is out there in the world, versus asking you to examine yourself and see how you can change and make the world a better place. If everybody in the world was on the lookout for that, man, we would be in a better place [laughs] in our society.Addressing How Conservatives Would Process This ConversationBut second, I just wanted to address some tension that I sometimes feel when we're having conversations like this that I'm sure other people feel as well.In conversations like these and a lot, we're talking about conservatives or White Evangelicals or people who believe in conspiracy theories or whatever. It's conversations about these people. These people over here, who we are not a part of. And we're trying to be humane by understanding what it is that, what makes them tick, what it is that puts them into the places where they are. But it's always from our perspective, how did they get into the position where they are so wrong. That's really what we're asking. And we're not just asking that about people who are involved in QAnon, we're asking that about just kind of everyday conservative White Evangelicals or White Christians of any kind, or lots [laughs] of people who just subscribe to whiteness, who may or may not actually be White.But the people who actually hold those positions would not really see this conversation as humane. They would mostly see it as condescending. They would mostly see it as, “You trying to understand how I got to the place where I'm so wrong, is not you being generous or kind, it's you being kind of a jerk.” [laughs]How to  Think about the Narratives We Have about People We Disagree withSy Hoekstra: And the thing that I always have to remember, and I just wanted to kind of flag this for our listeners, is that really that is kind of just the nature of disagreeing. Anybody who disagrees about anything has some story, conscious or not about why the other person is wrong. That's just the nature of the diversity of thought, just having people who disagree about stuff. That's going to be what happens in a society, you're going to be making up stories about the other people and why they disagree with you.But what you get the choice of doing is trying to understand people the best you can, or dehumanizing them and attributing bad faith to them. Or saying, “Oh, the reason you think that is because of, I don't know, you're just those people.” I'm not trying to come up with any coherent psychological framework that makes sense of where you are. I'm just saying, “Ah, you're just a bunch of racists.” Or it could be, “Oh, you're just Black people. You're just inferior.” Anything like that. Anything that's dehumanizing, whatever, you can choose to do that, or you can choose to understand people as best you can, given the reality that you disagree with them and think that they're wildly wrong and that their views are harmful. So I just want everyone to remember that. Everyone's doing this, it's just about how you go about it. I don't know. I hope other people also sometimes feel that tension and I'm not just addressing no one, but that was a thought that I thought it might be worth sharing. What do you think, Jonathan?Jonathan Walton: Well, I mean, it is very possible to disagree with someone without disrespecting or dehumanizing them.Sy Hoekstra: Yeah.Jonathan Walton: That is possible, but the amount of work that that takes, most of us are unwilling to do at this point in time. And what's sad about that is, and I think a couple of things that stood out to me, is that the main point of what he said in the essay he wrote for the anthology, and this is like, what am I going to gain if I hang out with this conspiracy theory? What am I going to keep, what am I going to get? What am I going to maintain if I believe this, and then if I not just think it, but believe it, and then act like it's true, and then enforce that reality on other people, what do I gain? And that to me, I think stands out to me because humanity, particularly though anyone upstream of a power dynamic has shown just an incredible capacity to enforce things that are not true to maintain power, authority, privilege and resources.Our Ability to Lie to Ourselves to Maintain OppressionOur capacity to innovate, to maintain lies, is fascinating. So when he talked about the Pentecostal who says Jesus is coming back in 1988 on January 13, and then Jesus doesn't show up, they got another revelation, and they don't lose any followers.Sy Hoekstra: This is in the essay, not in the interview.Jonathan Walton: Oh, so sorry.Sy Hoekstra: No, it's fine.Jonathan Walton: Yeah, but just that constant innovation and the individualization of your relationship with God, to the point that there's this entire reality that's constructed, and to deconstruct that reality would be so disorienting that we would rather just function as though it is true. So that confirmation bias where we then go seek out information then it sounds true, and so we add it to our toolkit to maintain our reality, that to me feels, and I need to think about this more, but feels at the root of a lot of injustices.Sy Hoekstra: Oh, yeah.Jonathan Walton: So it's like, I won't change this, because it would change everything about my life, and I'd rather just not change. So I'm going to keep it this way. So whether it's men and patriarchy, able-bodied folks and disabled folks, Black folks and everybody else, wealthy people and poor people, we'd just rather not change. So I'm just, I'm not going to do that. And then Newt Gingrich said, “Well, it doesn't feel true, so the facts don't matter.”Sy Hoekstra: [laughs] Yeah.Jonathan Walton: And that to me stood out. And then Kellyanne Conway, an iteration of him just coming back and saying, that just saying “alternative facts.” Like what are we talking about? [laughs] In some world that feels plausible, and because it feels plausible, it must be true. And then their entire apparatuses, religious, political, social, familial, built around protecting these realities. And if we could just shake ourselves away from that, that would be wonderful. But it is... [laughs] I mean, when Jesus says, “You shall learn the truth, and the truth shall set you free,” there is just freedom in living in the truth, like what is actually there. So the last thing I'll say is I appreciated his emphasis on the reality that truth and knowing happens in community.It does not happen like me going to the mountain, getting it, then coming down and living unaccountable to anyone. This is not how it works. I say this in every single prayer workshop I do, the Lord's Prayer starts off “Our Father,” not “My daddy” [Sy laughs]. It just doesn't start like that [laughs]. So how can we have a more collective, communal relationship with God and one another?Sy Hoekstra: The thing you just said about the skill of being able to maintain falsehood, it feels particularly important to me in maintaining systems of oppression after they've been built. Because they're usually built on a lie, and then at some point that lie can get exposed and that can threaten the whole system, but the system can survive by evolving. We've talked about this before. You can get rid of slavery, but the essential lie behind slavery stays and justifies every Jim Crow and segregation and the Black Codes and sharecropping and all that. So there's a refining almost of how good you can get at lying to people until you have a not insignificant number of people talking about lizard people [laughs].And it's just I'm almost sometimes impressed by how skilled evil is at understanding humanity. Does that make sense? [laughter]Jonathan Walton: Well, I mean, not to quote myself. In Twelve Lies I talked about how whiteness, White American folk religion, race-based, class-based, gender-based hierarchy is forever innovating. And the current container is in the United States of America, and it's being perfected.Sy Hoekstra: Yeah, it's forever innovating, and it's good at it. That's what I'm saying. Which is why we spend so much time emphasizing how much you have to keep learning and being alert and praying. I'm going to say everything except “stay woke” [laughter]. Any other thoughts or should we get to our segment?Jonathan Walton: The only other thing I would say, and I almost started a whole thing about this, was just the importance of critical thinking. Just basic being willing to ask, why? Like, hey, Hillary Clinton is actually part of a race of lizard people that drink children's blood to get this chemical that's going to make them eternal. Why do you believe that [Sy laughs]? Like a person, a real human person went to a pizza place with a gun. That is a real thing that happened. Folks show up and ask questions. Like we cited this resource in a newsletter probably three years ago where the New York Times did this amazing podcast called Rabbit Hole. And this young man who worked an overnight job stocking shelves in one of the Midwestern states listened to podcasts every single night. Podcast and YouTube videos that drove him to become an extremist. And then he changed his podcast diet, he changed his YouTube diet, and then he realized, you know what, maybe I don't have to be afraid of everybody. He just started asking, why.There are people around him that said, “Hey, why do you believe the things that you do? Why are you becoming more afraid? Why do you feel the need to arm yourself? What do you think is going to happen?” Just people asking him questions, and he was willing to engage. So friends, just to love the Lord with all your heart, soul, mind, and strength. We can think. And that would be just a wonderful thing to push back against the anti academy thing that exists within modern Evangelicalism and most patterns of dominant religious thought.Sy Hoekstra: We can think, and that would be a wonderful thing. That's the pull quote.Jonathan Walton: [laughs] Right.Sy Hoekstra: That's the t-shirt [laughs].Jonathan Walton: That's true.Which Tab Is Still Open?Sy Hoekstra: All right. Jonathan, let's get into our segment, Which Tab Is Still Open, where we dive a little bit deeper. We're really shifting gears here from conspiracy theories [laughs] to Albert Camus, where we dive a little bit deeper into one of our recommendations from our newsletter. That newsletter is free at KTFPress.com. Get recommendations from us on discipleship and political education each week, along with resources to help you stay grounded and hopeful, news about KTF Press, all kinds of other great stuff at www.ktfpress.com. Jonathan, for you, out of all the stuff we've been writing about in the newsletter, Which Tab is Still Open, can you tell us about it?Jonathan Walton: Okay, friends, we are going from not thinking at all to thinking very deeply. Okay?Sy Hoekstra: Yes [laughter].Jonathan Walton: So this episode of a podcast called The Gray Area, where the host Sean Illing talks with a historian and philosopher, Robert Zaretsky about the politics and the ethics of Algerian philosopher Albert Camus. Again, we're going to think really hard, so go with me. Camus lived through the colonial occupation and the French annexation of Algeria. And he also lived through the violent struggle between Algerian rebel forces and the French army. He opposed France's policies of discrimination and oppression of the Algerian people, but never fully endorsed Algerian independence. So leftists thought of him as a moderate. Keep going with me, okay?He also believed that killing was wrong no matter who was doing it, and that neither the rebels nor the French had a monopoly on truth. But he was not abstract. He thought that violence was inevitable. He just couldn't justify it being used against innocent people, even in the name of freedom. He was not at all abstract or a systemic thinker. Like a lot of European philosophers, he was grounded in reality of day to day suffering that he had lived, and his conviction was that it was simply wrong.Prioritizing Vulnerable People in the Halls of PowerSo as I listened to this episode, the thing that just fascinated me about Camus is that it is possible to hang out in the biggest halls of academic power, to win awards, as he did for his literature and novels and essays, but to stay grounded in the village, to stay grounded in the community, to stay grounded in reality.Because I think something that struck me, my daughter does gymnastics and she got the chance to go to a state competition, and I was walking with her through a college campus, it was her first time on a college university campus. And I thought to myself, the distance between where my daughter is right now and the quote- unquote, grandeur of this university is all false. The reality is, these are just kids. This is the same kid that was in the neighborhood an hour ago that drove to this place to do flips and tricks in this new gym. The walls might be shinier, the mats might be cleaner, it may be a bigger stage, but the reality is we are just people doing the same things together in a different venue.So Camus, even though he was at a university, held the village with him, even though he was at a newspaper, held the village with him. Even though people were pushing back against him, held the village with him. So how can I Jonathan Walton, Ivy League educated person, or you listening with whatever background you have, hold fast to the reality that the things we say and do impact vulnerable people? I can't just say that there's an invasion at the southern border and not think that there are implications to that. I can't just say, grab women by their genitals. I can't just say that and not think that something's going to happen. The reality of the things that I say and the things that I do impacts people downstream of me is something I have to hold fast to.And just what Camus said, violence is inevitable and totally unjustifiable. I think that felt to me as one of the truest things I've heard in a very long time, is that, do I think that all of a sudden, on this side of heaven, violence is going to stop? No. At the same time, could I ever justify in the name of Jesus, violating the image of God in someone else for whatever cause? No, I cannot, because Jesus didn't do it. If violence was justifiable, then Jesus absolutely would have joined Peter and started the revolution, or did it beforehand, which I wrote about. If I was Jesus, I would have slapped Zacchaeus so hard in the moment.Sy Hoekstra: [laughs] Wait, Zacchaeus?Jonathan Walton: Yeah, I wrote a piece called “Jesus Didn't Slap Zacchaeus” [Sy laughs]. Just that reality of even before Pilate, because, you know, there's other things happening with Pilate. But it's like if I was Jesus and Zacchaeus is standing right there. He stole money from my family for years and years and years and years. He betrayed our people. He did all that. And he's short, he's standing there, I'm stronger than him, the crowd is behind me. Pow! I would have done it and felt totally justified. But Jesus doesn't do that, just like he doesn't throw himself off the cross and start the revolution. Just like he doesn't call angels to intercede and do things on his behalf. He stays in line with his vision and mission and calling because he knows the cup that he has to drink. And so Camus messed me up.Sy Hoekstra: The thing that I wanted to highlight from the podcast was a story that I think the guests, I think Zaretsky told about Camus being confronted by a student from Algeria saying, “Why aren't you supporting the rebel forces who are fighting the French? Why haven't you, in an outspoken way, said that what they're doing is good?” And he says, “Look, at this very moment they are placing bombs under tram cars in Algiers, and my mother could be on one of those tram cars. And if what they are doing is justice, then I prefer my mother.”Jonathan Walton: Yes.Sy Hoekstra: And I think that's kind of what you're talking about. Just this, he just had this wall in his mind where he's like, “You cannot, you can't kill my people and call it justice, and call it goodness. I will not let you do that.” And that's, I'll talk about this in a minute, the place that he leaves you in politically and morally and whatever, is very difficult, but you got to respect the integrity [laughs].Jonathan Walton: Yes, absolutely. A thousand percent. The other thing that I really appreciate about this podcast is that Sean Illing, when he opens the podcast, addresses a reader or a listener who sent him a handwritten letter asking him why he had not addressed Israel, Palestine. And I respect him, and I respect his answer. And I suspect that other journalists and politicians are being confronted, whether on Instagram or not like, “Why aren't you doing x, y and z?” So I just appreciated Sean's, I'm talking about him like I know him, Sean Illing's candor and honesty to open the podcast. I think it just set the tone, really, really well.Sy Hoekstra: Yeah, I totally agree with that.Jonathan Walton: So Sean, I mean, Sean, what do you think? So Sy, what do you think about the podcast? [laughs]Sy Hoekstra: I, Sean Illing, believe… [Jonathan laughs] Yeah, no, this podcast had me deep in my feelings is what I'm saying.Despair about Violence and Hope without Answers are Both BiblicalSy Hoekstra: First of all, I don't say this a lot, but I think French existentialism might actually be a decent way to respond to Pale

01 No Tracklist 02 Not Available 03 For Promotional Reasons 04 At the moment 05 Thanks In Advance 06 Apologies for the inconvenience Cristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01 No Tracklist 02 Not Available 03 For Promotional Reasons 04 At the moment 05 Thanks In Advance 06 Apologies for the inconvenienceCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

Rules were a major part of Lee's household growing up. But it wasn't until he started to dig into his family's history that he began to realize that the rules that he was expected to follow had a long, dark history. In this episode, Lee speaks with historian Dr. Daina Ramey Berry to better understand the life of Lee's great-great-grandmother Charity, an enslaved woman, and learn about how the slave codes and Black codes shaped her life, and the lives of her descendants. Later Lee speaks with Professor Sally Hadden to learn about the origins of the slave codes, and how they've influenced the rules that govern our modern society.TranscriptWe wanted to give a heads up that this episode includes talk of abuse, and acts of violence. You can find resources on our website, WhatHappenedInAlabama.org - listener discretion is advised.Hi - this is Lee Hawkins and thanks for joining me for episode six of What Happened In Alabama. In this episode we dive into the slave codes and Black codes - what they were, and how they show up in our current day to day. If you haven't already, I encourage you to go back and listen to the prologue first. That'll give you some context for putting the whole series in perspective. Do that, and then join us back here. Thank you so much. INTROEven when we don't realize it, life is governed by rules. We often say we “should” do things a certain way without knowing why. The truth is, many actions have root causes that trace back to how we were raised and what we were socialized to believe – both by our families and the societies we live in.In dictionaries, rules are described as explicit or understood regulations governing conduct. We see these guidelines in everything from the order and cadence of the written and spoken word, to how we move from A to B on the roads, or the ways different sports are played - the “rules of the game.”But “rule” also means to have control or dominion over people or places.This was the way of colonialism around the world for centuries. And this control manifests as laws and codes that yes, create order, but can also have the power to suppress freedoms - and instill fear to ensure compliance. In past episodes you've heard me talk about the rules of my household growing up in Maplewood, Minnesota, and the many layers of history that get to the root of those rules. Talking with my father and other family members who lived under Jim Crow apartheid provided one piece of understanding. Learning of my white ancestry from Wales dating back to the 1600s offered another. But we have to revisit my ancestors on both sides of enslavement, white and Black – back to the physical AND mental trauma that was experienced to really connect the dots to the tough rules that governed the household, and why my parents and some other relatives felt they needed to whip their children. Also, why so many other racial stereotypes were both imposed on us by society, and often internalized by some within our Black families and communities. For that, we have to dig deeper into the story of my Grandma Charity, her experiences as a Black girl born enslaved and kept in bondage well into adulthood, and the rules that governed her life, both during her time of captivity and after that, under Jim Crow apartheid. This is What Happened in Alabama: The Slave Codes. [music up, and a beat]I can't tell you how many thousands of hours I've spent digging through genealogy reports, archives and police records looking for documentation about my family. Sometimes I can do the work from my computer at home, other times, for the really specific details around my dad's family, I've had to make the trip back to Alabama, to gather oral history, go to courthouses, walk through cemeteries, and drive around. [sifting through papers] It can be slow and tedious work. Sometimes you think you've found a lead that's going to take you somewhere that you could have never imagined - but then you realize it's a dead end. Sometimes, you get a huge rush of endorphins when you make a discovery that blows open the doors that once seemed forever closed.One night, in 2015, I'd recently received my DNA results showing a strong connection to the white side of the Pugh family. I was sitting in my dark living room, looking into the illuminated screen of my computer at two in the morning. I'd just found the last will and testament of Jesse Pugh, a white ancestor who genealogists surmise is my great great great grandfather, from Pike County, Alabama. We met Jesse Pugh in the last episode. The will was dated March 24, 1852. Jesse Pugh died two years later. To his wife and children, he left hundreds of acres of land, household furnitures, plantation tools, farming animals, bushels of corn, and a number of enslaved people – all listed as “Negroes.”As I pored over the details of the will, I came across a name I'd heard before: Charity. I read it over again. “Second, I give and bequeath to my son Mastin B. a Negro Girl, Charity…” Fixating on those words,“a Negro girl, Charity” my eyes welled up. She was left to Jesse Pugh's son, Mastin B. Pugh. Charity was the grandmother Uncle Ike told me and my father about on our trip to Alabama back in 1991. I remember Uncle Ike telling us about how, when Charity's son, his own father Isaac Pugh Sr., acquired his own farm, mean ol' Grandma Charity would constantly beat Uncle Ike, my Grandma Opie, and their other siblings, right there in the field, usually because she thought they weren't working fast enough. Rosa: Now I'll tell you the exact word he told me, he said "that was the meanest old heifer I ever seen." That's my cousin, Rosa Lee Pugh-Moore, Uncle Ike's daughter. She has few memories of her father talking about his grandmother Charity. But she says whenever he did talk about her, he always had one thing to say. Rosa: He hated his grandma, said she was just really mean. And that's all he talked about. How mean she was and how people tried to get over on her doing things she didn't like them to do, and she would fight.I'd heard so much about Cousin Rosa - a real Pugh matriarch. In 2018 I headed to Birmingham, Alabama to meet my sweet cousin for what I thought would be a conversation with just the two of us. I didn't realize it was her birthday, and when I arrived, it was cousin Rosa, plus about 30 other relatives - her grandchildren, great grandchildren and even a newly born great-great grandchild. Stepping into the home, I was surrounded by generations of family members - and they were just as excited as I was to hear what Cousin Rosa had to say. There was so much they hadn't heard about her life - from walking for miles as part of the Montgomery bus boycott, to leaving the country in Georgiana for the big city in Birmingham, all the way back to the stories she'd heard about Grandma Charity.Before I settled in, I kissed her cheek and sat in a chair next to her to hear as many of the stories of her life and our family as I could. That's what some of the elders who weren't reluctant to share stories used to do, she told me. Rosa: And at night sit up and they tell us about the families and stuff like that. Pots of peanuts and sweet potatoes, stuff like that.With the rest of the family close by, still celebrating her birthday, I can feel those stories passing through her childhood memories into my recorder. I feel so blessed to be here. And I realize she's my gateway to the family in Alabama, because she's called family members all over the country, and pushed them to talk with me. She was brave, never afraid to talk about Alabama, the good and the bad. And her knowledge went all the way back to Grandma Charity. Lee Hawkins:So when, how old were you when you learned when you first learned about Grandma Charity? Rosa: I guess. Oh, good gracious. I was about nine or ten like that. Something like that.Cousin Rosa and I remember Uncle Ike saying that she hated white peopleUncle Ike: She hated white folk... And uh, and uh one time my daddy was fifteen and one of them told them get out or something and someone knocked them down and Grandma kicked them and she did all three of them yeah. This is a recording of Uncle Ike from 1991, when my Dad and I sat down with him at his home in Georgiana, Alabama. It's hard to hear, but he's telling us about how a group of white men showed up at their house one day and tried to pull Grandma Charity out of the house to whip her, until she came out fighting. Rosa: Yeah, that kind of stuff he told us. I don't know that whole story. I don't remember the whole story. Rosa: So then she had that boy. That boy is Isaac Pugh Sr. Uncle Ike's father, Rosa's grandfather, and my great grandfatherRosa: And daddy say he was too light for Black people like him, and he was too dark for white people to like him. So he's kind of a loner.As I listen to Cousin Rosa talk about Grandma Charity, I can't help but think about the most obvious fact about her that eluded me for so much of my life – Grandma Charity was born enslaved. No one had ever told me that! No one had mentioned it. I only learned this that early morning in 2015, when I found Jesse Pugh's will.As Cousin Rosa said, Uncle Ike hated his grandmother. But understanding that she was enslaved for the early part of her life - around 20 years - added a dimension to this supposedly “mean ol” woman. Just how learning more about my father's experiences under Jim Crow added nuance to him as a man in my eyes. They both went through Alabama's version of hell on earth. We model what we see and many of us adopt the rules and customs of the country we're born into. America, before anything else, was founded on violence.Knowing that, I felt skeptical about the way Grandma Charity was characterized for all those years in the family history. And once I discovered Jesse Pugh's will I realized that she'd been simply pathologized – even by her own family– and that, like me with my father, my ancestors and elders didn't know enough about the atrocities she'd experienced to be able to explain why she sometimes thought the way she did, and was the way she was. For the benefit of this project, for my family, and most of all, for Grandma Charity, I knew I had to learn more about what life was like for an enslaved Black woman in the mid-1800s, to add meaningful context to her story. So, what did Grandma Charity endure? What laws and codes governed her life? To learn more, I started with a conversation with Daina Ramey Berry.Dr.Berry: I am the Michael Douglas Dean of Humanities and Fine Arts and a professor of history at the University of California, Santa Barbara. I call myself a scholar of the enslaved. Most of my time in the academy has been in archives, conducting research, and trying to find and tell stories like people like your Great Great Grandmother Charity.Dr.Berry: A number of historians are skeptical about making connections between the past and the present. But if we trace the past decade by decade, year by year, we can see connections to contemporary America, and if you look at history as a foundation, the foundations that were laid are still what have built our houses, and we need to, we need to dismantle the parts of our history that need to be rewritten to be more inclusive, right?I reached out to Daina Ramey Berry after I found records and research on Grandma Charity and her mother Laner. It was all words and numbers on a page and I needed more context. I don't remember how I found her - I was knee deep in books and papers and articles at the time. But I wanted to understand more about what life was like for enslaved Black women. LEE: What don't we know about Black women during history? What haven't people been able to pay attention to or, as I would believe, haven't always wanted to pay attention to? Dr.Berry: I think the latter is really where I'd like to start because there are conferences over the years that I've attended with historians, my colleagues, and oftentimes scholars will say, well, Yes, Black women were exploited during slavery, but not that much.Dr.Berry: And my question always is, have you tried to calculate it? How do you know it's not that much? What is not that much? When I look at narratives, I've looked at court records, I've looked at letters and diaries and all kinds of different documents, where enslaved girls and women are talking about sexual exploitation and abuse, physical and sexual abuse.Dr.Berry: Mothers were teaching their daughters how to quote unquote protect their principal at a very young age. Young girls did not want their enslavers to know that they had their first menstrual cycle. And on the flip side, some women even bound their breasts up so that they didn't look like they were developing and they were maturing, um, into adulthood.Dr.Berry: So there's a number of things that enslaved women and girls did to try to protect themselves from puberty and from signs of showing evidence of puberty, because they knew what that meant. On the flip side, enslavers were often hyper focused on women's menstrual cycle, and you might ask, well, why something so personal would they be so concerned with?Dr.Berry: That often was because enslaved people were expensive to purchase. To purchase in the auction, you had to be quite wealthy, and the values of enslaved people were high. So if you could quote unquote grow your own enslaved people, or if natural reproduction, forced reproduction, i. e. rape, then you're gonna, you're gonna grow your plantation workforce without having to purchase somebody.This practice of growing your own free labor is in my bloodline - and repeated for generations. Grandma Laner - Charity's mother - was raped while enslaved. Grandma Charity - who was described as a light skinned woman - is the product. Grandma Charity was also raped by a white man while she was held captive under enslavement, and Isaac Pugh Sr is the result. This is the so-called “white man” I saw as an image on Uncle Ike's mantle when I visited in 1991. If I had just seen his picture without the history, I would never have known his mother was Black. Dr.Berry: So enslaved women's bodies, their reproductive capabilities, their fertility was one of the most important aspects of what maintained and grew through the 19th century the institution of chattel slavery in the United States. LEE: Which is inextricably tied to capitalism. Dr.Berry: Yes. LEE: Yes, and one of the most painful things that I've experienced in the course of doing this research was a conversation that I had with a genealogist who said, well, you know, um, how do we know that she was raped?LEE: Maybe she was a mistress? Dr.Berry: No. Like other enslaved women, Grandmas Laner and Charity had no legal right to refuse sexual advances from their male enslavers - because they were property, nowhere near a relationship of equals. They were also often young girls.The sexual abuse of young girls is shocking, yet this is a key part of maintaining the power dynamic during slavery. Ripping enslaved families apart made it easier for white slave owners and other men to prey on young girls. When she was about 14 years old, Grandma Charity was separated from her mother, Laner. Just a child, she had to adjust to a different plantation and community, and a new enslaver, alone. Dr.Berry: Family separation was one of the most traumatic experiences that enslaved people went through. And it's something that they lived in day to day fear of, of being separated from their, from their parents, from their siblings, from any, any kin that they had, um, on their, in their proximity.Dr.Berry: We've seen it from the perspective of a child remembering the wailing of their mother as they were pulled off and put on a wagon and the child is remaining and they hear their wailing cries of their mothers up until like a mile later or just until they can't hear it anymore.Dr.Berry: There's extreme examples of, babies, infants being ripped from the mother's breast and being sold, literally, uh, breastfeeding mothers. There are also examples of fathers and sons standing on the auction block holding hands, you know, and just silently tears coming down their face because they know that after that day, after that moment, they won't, they most likely won't ever see each other again.Dr.Berry: Um, there's other stories of mothers knowing that this, this stranger that's come to the, the property has asked me to put my son in his Sunday best and I, I've said this before, it's like that child was a child and didn't have really any clothes but a smock and their first set of clothings that they received was the clothing that they were going to put for the auction.Dr.Berry: Another mother talked about braiding her daughter's hair for the last time and putting a ribbon in it, knowing. that she was preparing her for the auction and that she would no longer see her again. These were traumatic experiences and we find that the closeness of the families and the desire to be connected to a family was a survival mechanism for Black people.Dr.Berry: And that even if you look at the evidence we have now in information wanted ads,and these advertisements are powerful testimony to Black genealogy from the perspective of the enslaved and formerly enslaved people searching for, I haven't seen my mother since I was two. I'm 40 years old now. You know, I remember her name was Laura. Her hair was shoulder length. She was wearing an apron and a, and a, and a long dress.Dr.Berry: You know, those kinds of testimonies just show the strength and the impact of the desire to connect to your family, but the impact of separation still did not push them away from trying to locate and connect with their blood relatives or kin. In trying to connect my family tree, I found so many sources of loss. There's the parental loss Grandma Laner experienced with Charity, knowing almost certainly the physical brutality her daughter would face once separated from her. Two generations later, Charity's granddaughter, and my grandmother Opie, experienced the loss of her father at age nine, after seeing him blood splattered and slumped over his horse. And then my father - Opie's son and Charity's great grandson - lost his mother to health inequality when he was just 12 years old. These are the building blocks of a cycle of generational loss. So when I hear Daina Ramey Berry talk about the desire to connect to your family and the impact of separation, I get it. Genealogy is like a giant DNA puzzle that stretches across time. Until you dig, you don't learn these things. Geneticists have data that shows that Black Americans have on average 24 percent European blood in their veins. Yet, there's a denial or an unwillingness to acknowledge how prevalent and pervasive rape was. And some of this is embedded in the laws and the codes of slavery…Dr.Berry: We need context to understand, like you said, the contemporary connections to our current bloodlines.Dr.Berry: And that we are, that slavery was an intimate institution. We are interlaced. We are connected whether we want to be or not, but we are connected. LEE: Thank you so much. Thank you for this magnificent work you're doing.Dr.Berry: Thank you. Thank you. Appreciate it.[MUSIC BEAT]Learning more about what enslaved Black women lived through deepened my love for my strong, brave matriarch, Grandma Charity. And to think she then had to live through Jim Crow apartheid.But I wanted to drill down even more into the specific rules that she – in Greenville in the 1800s - had to live under and follow. For that, I dug up the Alabama Slave Codes of 1852, which governed every facet of Black lives. Under the slave codes, enslaved people were property, not people. The codes were used to regulate the behavior of enslaved people and ensure their subjugation by curtailing many aspects of their lives. Note that I didn't say that these codes only restricted the enslaved, but ALL Black people. I discovered that one widespread myth is that the Black people who weren't in bondage were FREE. Under the slave codes, enslaved people were property, not people. After the abolition of slavery the Black codes picked up where the slave codes ended, and restricted the freedoms of the “free”And then there were the restrictions of Jim Crow policies. In states like Alabama– and the many states in the North that had their own Jim Crow rules – ALL Black people lived under laws and codes, at the country, state or national level, that curtailed their physical and emotional freedom in the United States. As Daina Ramey Berry mentioned in our conversation some of these rules still hold us in invisible bondage and shape how we live and how for some - we parent. For more on “the rules” I spoke with Sally Hadden, a professor at Western Michigan University…Prof.Hadden: I'm a specialist in legal and constitutional history, particularly of early America. My first book was entitled, “Slave Patrols, Law and Violence in Virginia and the Carolinas”. And that book tracked the development of slave patrols as a legal institution from the 1600s to the 1870s.I told Professor Hadden about my family, my white European ancestry, and the enslavement of Grandma Charity and other family members. By then, I'd studied the Slave Codes, the Black Codes, and Jim Crow, and realized that the slave codes that governed Grandma Charity's life informed how she raised her children and grandchildren. And in many ways, the rules my dad learned while growing up under Jim Crow apartheid governed the way my parents raised me.The whip used to punish Slave Code and Black Code violations, became the belt I often faced in the living room. But it was more than the physical. The fear of disobeying the rules added to the mental toll. Those codes also helped shape how many others– both in my family and beyond– expected me to act..it shaped the idea that I needed to stay in my place, or be punished. Prof.Hadden: People parent the way that they experienced being a child with their own parents. It's very hard to break that cycle of parent to child. And I, I'm not a parent myself, I don't have kids. But I see this with my brother's children, and my sister's children, who are all now in their 40s and have kids of their own. And it's remarkable how, to use an old phrase, how close the apple drops from the tree. LEE: So you get it. And, and the academic term is intergenerational trauma. But I like the way you put it because, um, this is my, this was my way to show some level of graciousness to my dad when I got this history. And then for him to show me the grace of being able to go through the journey and study it with me and to say, Hey, you know what?LEE: This should stop in our bloodline.LEE: But one way to heal is certainly, the best way to heal, I think, is to confront it. And that's why the work that you've done is so important, because history just holds so many powerful clues, um, into how, you know, how we got to the way we are. But very few people understand the role of violence and, but the necessity in the context of the capitalism and the, you know, the system of capitalism and what we were trying to accomplish as a nation.Prof.Hadden: A lot of people think that when they discuss slavery, what they think of is, they think of a two party relationship, a master and an enslaved person. And what I was trying to write about was, there's always a third party, and the third party is always government. It's always the state, and whether it's the, uh, at the national level, the state level, or the county level, there's this, third party.Prof.Hadden: And the state is always the backer up of this because the state creates the laws that make it, that, that within the society of that time, legitimated the institution of slavery. Prof.Hadden: So for the purposes of our discussion about the law, we're interested in the common law and how slave patrols were developed as legal institutions. South Carolina had the first laws on the books about, um, slave patrols and, uh, attempts by the state to control enslaved people.LEE: So what did patrols do? Prof.Hadden: Patrols were required by their government, either the, the local or state government or the militia, to perform surveillance and to use violence towards enslaved people. That was their job. They were responsible for going into slave cabins, to see who was there, to make sure there were no runaways.Prof.Hadden: They looked for uh, goods that they thought slaves shouldn't have, they hunted, uh, nighttime music to its source, uh, to look for, uh, dancing groups or for religious meetings where African Americans might be in attendance.Prof.Hadden: Their job was to effectively enforce a curfew. that would have kept every enslaved person on the farm of the master who owned them. They were effectively the government's backstop to a master to make sure that the slaves were where they were supposed to be. So they were a type of government group that used white on Black violence to achieve their ends.The slave patrols enforced the slave codes - created by a colonial or state legislature. Walking into the interview with Professor Hadden, I knew the Slave Codes restricted Black people's movement, requiring written passes for travel. They forbade assembly without a white person present. It was often illegal for Black people to read or write, or for a white person to teach them to do so. Marriage and family rights were non-existent, allowing enslavers to separate families at will. Enslaved people could not testify in court against white people; their testimonies were generally inadmissible. They were also barred from owning property, entering into contracts, or earning wages, with any income typically claimed by their enslavers. Whipping was often the punishment. In Greenville, it was usually 39 to 100 lashes for an offense. And in the case of a rebellion or insurrection, the penalty could be death.And what was most devastating, was that I knew that some of our white family members – mainly Mastin Pugh, the man who inherited Grandma Charity from his father, Jesse – was also in charge of the enforcement of the Alabama Slave Code across Butler County. Him holding that power would have been brutal for Grandma Charity. And eventually, generations later, for me. It made sense that my parents would be overly cautious about us kids not doing anything wrong. They policed us so the law - or those who felt empowered to police us, even without authority - wouldn't. It all goes back to the codes and patrols. Prof.Hadden: The very earliest laws put a requirement on ordinary individuals, uh, to have them be responsible for enforcing slave laws. The idea here was that all whites theoretically would understand that it was in their best interest to keep slaves controlled.Prof.Hadden: Now, this kind of enforcement didn't necessarily work terribly well to ask just everybody walking around in society who's white to keep an eye on everybody who's, um, enslaved. And so, gradually, colonial legislatures switched to other systems of using patrols to say, you people are designated as individuals.Prof.Hadden: Uh, to control slave behavior and so legislatures, um, either required the militia to carve out groups of patrollers and have them do the work or county courts turned to their tax lists and used tax lists to nominate people to serve as patrollers for three months or six months. And, and Alabama's solution was to use the militia, to have the militia be the substitute and say the militia will choose patrollers to work in rotation.Prof.Hadden: So, the militia were ordinary people who were supposed to be self arming. That is to say, you're supposed to show up with your own, uh, rifle, your own gun, uh, with ammunition and enough shot to, um, uh, carry out orders issued by a superior commander. Um, and to do what was necessary to protect your community. Something to highlight here: Patrolling and policing was EVERYWHERE. There was no option for Black people to escape the patroller's whip and gun, and white men were EXPECTED to patrol - they were governmentally required to do so. There was a financial consequence if they didn't. This was the culture and the law. And while it may not be explicit now, we see the ways this culture of being policed versus feeling empowered to patrol plays out along racial lines. There are countless news reports of white people calling the police on gatherings of Black people at cookouts or for watering a neighbor's lawn. Or questioning a Black person's right to be in a gated community - when they live there. That's patrolling - the power of oversight. And then you have some Black parents who continue to have “the talk” with their children, warning them of the ways to address police officers if stopped. Or telling them not to stay out after dark. Or not to gather in large groups in case it draws the wrong kind of attention. That's self policing for preservation and to avoid white oversight. Even though slave patrols came to an end - in theory - with the abolition of slavery, the culture remained.Prof.Hadden: After the Civil War ends, white Southerners are afraid. There's a lot of fear about, um, the African Americans who live around them, who live in their communities, and if patrols no longer exist, um, just like slavery no longer exists, then from the perspective of white lawmakers, Who is supposed to keep African Americans in line? Who is supposed to supervise them if there are no more slave masters? What would be done to stop crime, what would be done to control African Americans?Prof.Hadden: Southern whites in the 1860s were terrified of the possibility of race war, and they lived with that. They talked about that race war was likely to happen, and without patrols, they were sure that they would they had no way to prevent one. So the work done by patrols was divided, you could say. The work that they had done that was about surveillance, that was about stopping crime, became part of the work of police forces. Some southern cities had had police forces, but others had not, in the world when slavery still existed.Prof.Hadden: But the other thing that happens with patrol work after 1865 is that some of the work that patrollers had done, intimidation work, becomes, uh, the, the central feature of the Ku Klux Klan, that, that's, um, that their legacy of intimidation, of, uh, race based violence, uh, very much becomes, um, part and parcel of the Klan's, um, operating uh daily operational activities. Um, the Ku Klux Klan wanted to scare African Americans in the Reconstruction South into doing what the white community wanted. They wanted African Americans to only do agricultural work, not to have schools, not to have guns, not to vote, not to organize, not to demand um, appropriate wages, and the Klan used violence or the threat of violence to get African Americans to do what they want, what they wanted, which was all of those things.This form of control remains, but as we've talked about throughout the series, it's fear based. The whip controlled the enslaved. Scare tactics and violence were used by the Ku Klux Klan. And today, corporal punishment - the threat and the practice - is still perceived by some as a way to keep children safe. LEE: Can you tell us about the differences and similarities between the violence of the slave patrols and corporal punishment that we see in modern times in homes and schools? Prof.Hadden: Well, the, the use of violence usually has one object in mind to get obedience, to get control. And so there's, there's the root of the similarity is if, if corporal punishment or violence has an objective of to get to control, then they spring from the same kinds of beginnings. Now, there are some key differences, obviously. Um, control as a parent might be for an immediate and a transient reason.Prof.Hadden: Um, you know, a mother spanks a child to reinforce the idea in the child's mind that it's a bad idea to go out and chase a ball onto a road where there are lots of cars. Um, I speak on, from personal experience on that one, Lee. Um, having been on the receiving end of my mother's hand when I chased a ball out into the street.Prof.Hadden: I think she probably lost a few years off of her life watching that happen, but she wanted to make sure that I got the message as a preschooler that I shouldn't do that again. Believe me, I remember it firmly. But control can also be about long term domination. And that's different. Um, an abusive parent that beats a child every weekend for no reason, just to reinforce the idea that the parent is bigger, um, badder, a bully, an abuser.Prof.Hadden: Um, you know, the very threat of violence can almost be as intimidating as the actual use of violence in that sort of situation. Um, an abusive father. puts his hand on his belt and the child doesn't have to see anything more because the connection between the belt and its use on them is there. as an instrument of corporal punishment is very live.Prof.Hadden: It's nearly as terrifying that the belt itself is almost as terrifying as, as seeing it in use. Now, of course, there are several large differences between what patrols did and the kind of, corporal punishment or violence one might experience in a home or in a school. One of the biggest is that when a patroller used, um, a rod or a whip against an enslaved person, they could be strangers to each other.Prof.Hadden: That is to say, they might be, the patrol member might not know who the enslaved person was. The enslaved person might never have laid eyes on that patroller before that night. Um, uh, a second difference obviously is, is the racial one. That is to say, patroller is white and the enslaved person is Black. And within the family or within a school, that sort of distinction, both of those distinctions are missing.Prof.Hadden: They're not strangers to each other. They're maybe share the same race as each other. And there are also differences of expectation. Um, we expect, or at least society teaches us to expect, kindness from our family members, from our teachers, that we're going to be nurtured or supported by them. But that may or may not be the case.Prof.Hadden: Whereas, I don't think enslaved people ever thought that they'd see the milk of human kindness coming from a patroller. So they're bearing those differences in mind. There are some similarities, and one of the similarities is the use of an instrument of violence. whether it be a belt or a whip or a rod, um, certainly the instrument by which punishment is inflicted might look very much the same.LEE: Yeah. And you touched on kindness and the expectation of kindness. When I was a kid, I didn't expect kindness from my parents, and the reason was, I did receive kindness from my parents, but I also received the brutality of violence, and in my community, it was stressed to me that violence was kindness, because we're protecting you from the evils of the world, we're protecting you, we're scaring you so that when you go out, you know how to act right, When you're at the mall with your friends so you don't get killed by the police or accused of stealing something you didn't steal or decide to steal something and get arrested and in the process of getting arrested, get killed or join a gang because you're, you're not being disciplined and then get killed on the streets. LEE: And so we're doing this because we have to do this, because the society will kill you if we don't do this, if we don't instill this fear in you. And so it was a very mentally, it was a very, um, hard thing to process as a kid, because I just fundamentally did have that understanding that as a Black kid, there were a different set of rules for me.We talked alot about how concepts and ideas are handed down through generations. Prof.Hadden: But I can tell you that in the early 20th century, um, there was tremendous fear. Again, we're back to a period of fear in American society and fear motivates people to do very strange and dangerous things. And one of the things they were afraid of was the massive influx of immigrants that were coming to America from Southern Europe.Prof.Hadden: Um, this was a time when, um, immigration numbers were going through the roof, nationally, and there's a backlash to that. And for some people, that backlash takes the form of joining, um, uh, political organizations, and sometimes it takes the form of joining a group like the Klan, uh, to demonstrate white supremacy against these perceived outsiders. But it's also just as much about in the 20s, you begin to see the migration, the out migration, of a large number of African Americans from the South to other parts of the country. Um, this is something that had, obviously started in the 1860s and 70s, but it accelerates in the early 20th century, and, um, people moving to Detroit, people moving to Cleveland, people moving to, um, uh, St. Louis, moving to loads of cities where there were industrial opportunities. Prof.Hadden: Um, many of those individuals, African American individuals, moved during, uh, World War I in the late 19 teens. And what this did, it changed the, uh, population complexion of a lot of previous cities that had previously had, um, very large, uh, white, um, populations to being ones that were more racially mixed, where before more than three quarters of the African American population lived in the American South.Prof.Hadden: When you move into the 20th century, this outward migration of African Americans to other parts of the United States meant that, in other communities, a lot of whites begin to experience fear, fear of the unknown. And that concept – the fear of the unknown – also applied to my family and my own community. My father's family moved from Alabama to Minnesota, but those fears of Jim Crow remained. I thought back to my interview with my mother, in which she told me, “we didn't know if something could happen to you, because things have happened.” For Black parents who used the belt to keep their children in their perceived place – or even for Black people who called other Black people “acting white” for excelling in school or having friends of other races – they were paralyzed by that generational fear, which, if you really sit down and read them, are the same attitudes that the Slave Code is rooted in. Prof.Hadden: Um, you know, violence. is something that is passed down just like a family name. And it starts with knowing our history, but then it takes action. And that kind of action, I think, is up to each individual. It can't, you can't wait around for government to do it.It's up to the individual to act and to try to make a change. That's my own personal view. LEE: Okay. Incredible. Thank you, Professor Hadden. Prof.Hadden: You're so welcome, Lee. My research into Grandma Charity's life under the brutal rule of Mastin Pugh and the Alabama Slave Code of 1852, led me to confront a painful question: When my father whipped me with that belt, hoping to mold me into an exceptionally productive Black boy who had to grow up too fast, who was really whipping me? Was it Lee Roy Hawkins Sr., the strong, omnipresent Black father who, drawing on the power of our irrepressible Black village, wanted me to achieve our wildest dreams?Or was it Lee Roy Hawkins Sr., the great-grandson of a Black woman enslaved by Mastin Pugh, driven by the white supremacist DNA in his veins, believing he had no other choice?For me, one of the biggest challenges was accepting that both could be true. As Americans, the same complexity that inspires and haunts the American family hung over my father and our family for generations.To confront this generational tragedy, I had to peel back the layers of truth about the origins of this country and our family's place in it. For only then did I truly understand why so much of my upbringing was defined by rules enforced by the whip, which, for generations, was meant to keep us enslaved. In facing this undeniable American history, I hope that I helped position us to reclaim my family's power and to rewrite our narrative, transforming the pain inherited from “mean ol' Grandma Charity” into a legacy of resilience, and, most importantly, liberation.[outro music]CREDITSWhat Happened In Alabama is a production of American Public Media. It's written, produced and hosted by me, Lee Hawkins.Our executive producer is Erica Kraus. Our senior producer is Kyana Moghadam.Our story editor is Martina Abrahams Ilunga. Our lead writer is Jessica Kariisa.Our producers are Marcel Malekebu and Jessica Kariisa. This episode was sound designed and mixed by Marcel Malekebu. Our technical director is Derek Ramirez. Our soundtrack was composed by Ronen Lando. Our fact checker is Erika Janik.And Nick Ryan is our director of operations.Special thanks to the O'Brien Fellowship for Public Service Journalism at Marquette University; Dave Umhoefer, John Leuzzi, Andrew Amouzou and Ziyang Fu. And also thanks to our producer in Alabama, Cody Short. The executives in charge at APM are Joanne Griffith and Chandra Kavati.You can follow us on our website, whathappenedinalabama.org or on Instagram at APM Studios.Thank you for listening.

Ned Bennett - Carnival Revival (Original Mix) Dj Dextro - Just Not Enough (Original Mix) Red Rooms – Konichiwa(Original Mix) Oscar Escapa, Joanna Dark - Evel(Original Mix) Axel Karakasis - Bounced Back (Original Mix) Red Rooms - No Turning Back(Original Mix) Drumsauw - Critical (Oscar Escapa Remix) Oscar Escapa, Linear Phase - Slave Of Groove(Original Mix) Red Rooms – Domain(Original Mix) Axel Karakasis - Social Nightmare (Original Mix) Oscar Escapa, Horacio Cruz - Mafia in the Hell(Original Mix) Dj Dextro - Eon (Original Mix) Joanna Dark – The Face(Original Mix) MarAxe – Crate(Original Mix) MarAxe – Dreaming(Original Mix) Oscar Escapa – Cricket(Original Mix) Oscar Escapa, Joanna Dark – Itania(Original Mix) Oscar Escapa – Are you Ready(Original Mix) Oscar Escapa, Joanna Dark – Sugar(Original Mix) Oscar Escapa, Linear Phase – Irrupcion Beligerante(Original Mix) Oscar Escapa, Lostrego – Sensation of Raw(Original Mix) Oscar Escapa, Joanna Dark – Slope(Original MIx) Oscar Escapa, Seba Ruiz – Life is Simple(Original Mix) Oscar Escapa, Linear Phase – Recoded(Original Mix) Oscar Escapa, Linear Phase – Controlled Damage(Original Mix) Marcal – Steady(Original Mix)Cristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01 Track List 02 Unavailable 03 Resrved 04 By The ARtist 05 Thanks 06 x your understanding 07 Regards 09 Black COdes ExperimentsCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

This Day in Legal History: Andrew Johnson is a Scoundrel On this day in legal history, March 27, 1866, President Andrew Johnson enacted one of the most consequential vetoes in American history. Johnson vetoed the Civil Rights Bill, a pivotal piece of legislation intended to extend full U.S. citizenship to all former slaves and to fundamentally reshape the landscape of civil rights in the aftermath of the Civil War. This bill was a direct response to the Black Codes, laws passed by Southern states that severely restricted the rights of newly freed African Americans.Johnson, a Southern Democrat who ascended to the presidency after Lincoln's assassination, argued that the bill encroached upon states' rights and would lead to federal overreach. His veto underscored a profound political and ideological rift between the President and the Radical Republicans in Congress, who advocated for more stringent Reconstruction policies and greater protections for former slaves.The veto of the Civil Rights Bill did not mark the end of the struggle for equality; rather, it galvanized Congress to action. In a rare and historic move, Congress overrode Johnson's veto in April 1866, marking the first time in U.S. history that a major piece of legislation became law over a presidential veto. This event signaled a shift in the balance of power between the executive and legislative branches and underscored the growing commitment of the federal government to civil rights.The passage of the Civil Rights Bill set the stage for the 14th Amendment, which would be ratified two years later in 1868. The amendment enshrined in the Constitution the principles of birthright citizenship and equal protection under the law, fundamentally transforming the nature of American citizenship and laying the groundwork for future civil rights advancements. Johnson's veto, and the legislative response it provoked, remain a testament to the turbulent and transformative nature of the Reconstruction era, highlighting the enduring struggle for justice and equality in the United States.The U.S. Justice Department strategically filed its significant antitrust lawsuit against Apple Inc. in New Jersey, aiming to leverage the Third Circuit Court's history of plaintiff-friendly rulings in monopoly cases. This move is part of the broader Biden administration effort to regulate the dominance of Big Tech through antitrust law, targeting practices Apple uses to maintain its smartphone market monopoly. The Third Circuit, known for its openness to cracking down on monopolistic behavior, contrasts with other circuits perceived as more defendant-friendly in antitrust matters.Legal experts point out the Third Circuit's precedents in supporting the government's stance against monopolistic practices, citing past rulings against companies like Dentsply and 3M Co. for violating the Sherman Act. These precedents underline the court's stricter standards for monopolists, relevant to the DOJ's allegations against Apple for Section 2 violations of the same act. The choice of New Jersey also reflects tactical considerations regarding subpoena power and the desire for a court that might approach the case with fresh eyes, avoiding circuits like the Ninth, where Apple has previously secured favorable rulings.The DOJ's lawsuit, joined by New Jersey and other states, underscores the strategic legal and geographic considerations at play in selecting a venue. This reflects a deliberate effort to position the case advantageously within the U.S. legal landscape, aiming for a fresh judicial examination of Apple's business practices and their impact on competition and consumers.DOJ's Apple Suit Filed in New Jersey for Friendly Third CircuitThe 5th US Circuit Court of Appeals has temporarily halted a Texas law, SB4, which authorizes state officials to arrest, detain, and deport individuals entering the U.S. illegally, pending an appeal. This decision represents a temporary victory for the Biden administration in a legal battle with significant ramifications for U.S. immigration policy. The court's 2-1 ruling maintains the suspension of the law, following a lower court judge's determination that it conflicts with federal immigration statutes.Chief Judge Priscilla Richman, writing for the court, underscored that immigration enforcement predominantly falls within federal jurisdiction, despite Texas' efforts to address what it perceives as a failure by Congress to fund adequate responses to increased illegal entries into the United States. She emphasized that Texas cannot assume the federal government's role in immigration matters according to the Constitution and laws.The contested law has caused considerable confusion and uncertainty in Texas, especially regarding its potential enforcement mechanisms. Texas officials argue that SB4 is necessary to mitigate the border crossing influx, criticizing federal inaction. Conversely, the Biden administration contends that the law unlawfully encroaches on federal authority to manage immigration policy and could hinder border management efforts.The appeals court noted that the Texas statute would likely disrupt the federal government's established processes for managing the removal of individuals in the country illegally, pointing out the federal system's complexity and national scope. The 5th Circuit is set to further review the state's appeal of a February ruling by US District Judge David Ezra, who blocked the law on grounds that it would effectively nullify federal law and authority. Oral arguments for the appeal are slated for April 3, as the broader legal challenge to SB4's enforceability continues, with the federal government, a Texas border county, and immigrant rights organizations seeking its permanent injunction.Texas Deportation Law Stays Blocked Until Appeal Is Resolved (1)Disney has settled a lawsuit with the state of Florida, marking the end of its dispute with Governor Ron DeSantis. This resolution came about after a board, appointed by DeSantis to manage the Central Florida Tourism Oversight District which oversees Disney's operations in the region, accepted Disney's settlement offer. The conflict, lasting nearly a year, stemmed from Disney's implementation of certain changes that diminished the municipal authority's powers, specifically limiting the new board's oversight on theme park expansions and billboard advertising.These changes were enacted just before the takeover by the DeSantis-appointed board, leading to a significant legal and public relations battle between the state and Disney, one of Florida's largest employers. Under the terms of the settlement, Disney has agreed to withdraw these controversial changes, thereby restoring the authority of the municipal board.Jeff Vahle, president of Walt Disney World Resort, expressed satisfaction with the settlement, highlighting that it not only concludes the ongoing litigation in Florida's state court but also initiates a period of positive engagement with the district's new leadership. He emphasized that this agreement facilitates further investments and job creation in Florida, benefiting both the state's economy and its workforce. This settlement represents a significant step towards resolving the tensions between Disney and the Florida government, opening the door to future cooperation and development.Disney Ends Fight With Ron DeSantis by Settling Florida LawsuitFlorida governor, Disney reach settlement | ReutersA consumer lawsuit accusing Apple of anti-competitive practices related to cryptocurrency transactions in its App Store was dismissed by a federal judge in San Francisco. The lawsuit, filed in November 2023, claimed Apple's restrictions on cryptocurrency technology stifled competition and increased transaction fees for services like Venmo and Cash App. U.S. District Judge Vince Chhabria criticized the lawsuit as "speculative," identifying several critical flaws, but allowed the plaintiffs 21 days to amend their complaint. Apple, which has faced various antitrust challenges, including a notable lawsuit from the U.S. Justice Department over smartphone market monopolization, denied any wrongdoing. This dismissal adds to the ongoing debate about Apple's influence on app market competition and its regulatory compliance amidst growing legal scrutiny.Apple defeats consumers' crypto-payment antitrust case for now | ReutersHunter Biden is set to request the dismissal of tax evasion charges against him, claiming the case is politically motivated. His legal team will argue before a Los Angeles federal court that the prosecution was influenced by Republican scrutiny of his father, President Joe Biden. Hunter has pleaded not guilty to charges of evading $1.4 million in taxes from 2016 to 2019, despite having repaid the amount. His trial is scheduled for June, ahead of the contentious November presidential election. Additionally, Hunter faces separate charges in Delaware related to the alleged purchase of a handgun while using illegal drugs, to which he has also pleaded not guilty. His defense includes claims of selective prosecution and challenges the appointment of Special Counsel David Weiss, asserting the case should be dismissed due to an earlier plea deal that fell through.Hunter Biden to ask judge to dismiss tax charges as politically motivated | Reuters Get full access to Minimum Competence - Daily Legal News Podcast at www.minimumcomp.com/subscribe

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

SEGMENTS | Carpenter Gothic Churches | The ERA in Florida | 1865 Black Codes

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not Available 03, At the moment 04, Sorry For The Unconvenience 05, Thanks In AdvanceCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not Available 03, At the moment 04, Sorry For The Unconvenience 05, Thanks In AdvanceCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not Available 03, At the moment 04, Sorry For The Unconvenience 05, Thanks In AdvanceCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not Available 03, At the moment 04, Sorry For The Unconvenience 05, Thanks In AdvanceCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not Available 03, At the moment 04, Sorry For The Unconvenience 05, Thanks In AdvanceCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank YouCristian Varela has maintained for more than 20 years an excellent reputation within the international electronic music scene. One of the friendliest characters you´ll meet, his experience and inna... Download

Der Amerikanische Bürgerkrieg endete im Frühjahr 1865 und mit ihm auch die Sklaverei in den USA. Oder zumindest hätte sie das sollen ... So hatte Präsident Abraham Lincoln doch schon in seiner Emancipation Declaration drei Jahre zuvor allen Sklaven und Sklavinnen des Südens die Freiheit versprochen. Diese wurde nun nach Kriegsende im 13. Zusatz auch in die US-Verfassung aufgenommen. Und dennoch: Schon nach kurzer Zeit fanden die alten weißen Machthaber des Südens wieder neue Möglichkeiten, ihre Vormacht zu zementieren. Mithilfe von Black Codes stellten sie sicher, dass Schwarze nach wie vor Menschen zweiter Klasse blieben. Durch Praktiken wie das Convict Leasing und Sharecropping kam sogar die Sklaverei selbst irgendwie zurück ...Déjà-vu Geschichte ist Mitglied des Netzwerks #Historytelling. Diese Episode findest du auch auf ralfgrabuschnig.com. Hinterlasse mir dort gerne einen Kommentar mit deinen Gedanken. Und wenn dir der Déjà-vu Geschichte Podcast gefällt, abonniere ihn doch bitte, wo auch immer du ihn hörst.Links zur EpisodeZu den Fotos der ReiseFolge 1 zur Geschichte der Sklaverei in den USADie verstörende Postkarte vom Lynching in GadsdenZum Déjà-vu NewsletterZum Club auf SteadyAlle Infos aus der WerbungQuellenCody Marrs: Not Even Past. The Stories We Keep Telling about the Civil WarEdward H. Bonekemper: The Myth of the Lost Cause. Why the South Fought the Civil War and Why the North WonKnowing Better: The part of history you've always skipped (Neoslavery) (YouTube)Tags: USA, Amerika, Nordamerika, Späte Neuzeit Hosted on Acast. See acast.com/privacy for more information.

Introducing the last episode in our summer “Staff Picks” series! Last fall, Carl sat down with Nicole Triplett, Envision Freedom's consultant on criminal legal strategy, to dive deep into the history and evolution of surveillance — from convict leasing and FBI watch lists to data scraping of our social media profiles today. The thread tying the past to the present? The desire to control certain bodies and separate them from their rights and liberties. --- Support this podcast: https://podcasters.spotify.com/pod/show/dismantlinginjustice/support

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Specialized Techno- Radio Show with the most relevant Guest artists around the world and a great selection of news and releases from the best underground labels! READY? 01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank You This show is syndicated & distributed exclusively by […] Subscribe to listen to Techno music, Tech House music, Deep House, Acid Techno, and Minimal Techno for FREE.

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This week on Gun For Hire Radio... Black Codes are back, but only for gun owners! Join us and Joe L for a historic lesson. Bonus, want to upset the Assembly? Listen up and click the link: https://tinyurl.com/RunForAssembly We can all make a difference. The post The Gun For Hire Radio Broadcast: Episode 616 appeared first on Best Gun Range NYC and NJ Area | Gun Range Near Me.

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Specialized Techno- Radio Show with the most relevant Guest artists around the world and a great selection of news and releases from the best underground labels! READY? 01, No Track List 02, Not AVailable 03, Not At the moment 04, Sorry for the inconvenience 05, Thank You This show is syndicated & distributed exclusively by […] Subscribe to listen to Techno music, Tech House music, Deep House, Acid Techno, and Minimal Techno for FREE.