Jessie Daniels: There’s still a lot missing from our understanding of race, racism and SNS. One area that I expect will yield a lot of interesting research has to do with race, racism and Twitter.
David Love: Reading 12 Angry Men: True Stories of Being a Black Man in America Today made me angry, not because the subject matter was brand new to me, but because it was far too familiar – not only as a black man, but also as a human rights advocate who worked with police brutality victims and their families back in the 1990s, and decided to go to law school as a result.
Rev. Irene Monroe: The secular use of “womanist” is by African-American women who have either left the Black Church because of its gender bias and homophobia, or who do not come from the Black Church religious experience. These women use the term to identify a culturally specific form of women-centered politics and theory.
Rev. Irene Monroe: For many African Americans of younger generations, who are now the beneficiaries of the racial gains from the Movement, feeling the Movement’s’ slow death is like a welcoming boulder gradually being lifted from their shoulders, especially for those who are lesbian, gay, bisexual, transgender and queer.
Berry Craig: My town — and many more like it across the South and in border states like Kentucky — was deeply divided by the color bar. I didn’t see it because it didn’t affect me. Before meeting Cecil Horton, black people were invisible to me, as in the title of Ralph Ellison’s famous novel.
Rev. Irene Monroe: This Kwanzaa holiday, I’ll head out to the neighborhood store to purchase my red, black and green candles for the kinara, because I know that the strength of the U.S. economy is found in its multicultural small community owned businesses that reflect our nation’s diversity. And in so doing, I would also be honoring the fourth principle of Kwanzaa which is cooperative economics.