How to Reduce Black Unemployment

In an ideal America, our president would have told us Tuesday night about his plan not only for fixing the jobs crisis but also for making it so that the crisis wasn't twice as bad for black people (15.8 percent unemployment versus 8.5 percent for whites).
But this isn't an ideal America, and he didn't. But then, who thought he would? The good news is that there is a way to make serious headway with the black unemployment problem, and it's getting more attention by the year.
The problem is that it doesn't sound very sexy in terms of name. "Prisoner re-entry programs" sounds pretty dull compared with "black agenda" and such. But much of the disproportion in black unemployment is because of how hard it is for ex-cons to get or keep work -- when, as we all know, a grievous disproportion of ex-cons are black.
Newark, N.J., is an example of what feeds into the kind of statistic that we dream of Obama addressing in a speech. Each year about 1,500 unmarried, semiliterate drug addicts with no job skills come home from prison to Newark.
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Republican school board in N.C. backed by tea party abolishes integration policy

RALEIGH, N.C. - The sprawling Wake County School District has long been a rarity. Some of its best, most diverse schools are in the poorest sections of this capital city. And its suburban schools, rather than being exclusive enclaves, include children whose parents cannot afford a house in the neighborhood. But over the past year, a new majority-Republican school board backed by national tea party conservatives has set the district on a strikingly different course. Pledging to "say no to the social engineers!" it has abolished the policy behind one of the nation's most celebrated integration efforts.
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African in America or African American?

"You do not know what it means to be black in this country," an American-born son told his African father. He was right. White America differentiates between Africans and African Americans, and Africans in the United States have generally accepted this differentiation. This differentiation, in turn, creates a divide between Africans and African Americans, with Africans acting as a buffer between black and white America.
It is with relief that some whites meet an African. And it is with equal relief that some Africans shake the hand proffered in a patronising friendship. Kofi Annan, the Ghanaian former UN secretary general, while a student in the United States, visited the South at the height of the civil rights movement. He was in need of a haircut, but this being the Jim Crow era, a white barber told him "I do not cut nigger hair." To which Kofi Annan promptly replied "I am not a nigger, I am an African." The anecdote, as narrated in Stanley Meisler's Kofi Annan: A Man of Peace in a World of War, ends with him getting his hair cut.
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Teen pregnancy epidemic hits Memphis high school - WMC-TV 5 - Memphis, TN

Teen pregnancy epidemic hits Memphis high school - WMC-TV 5 - Memphis, TN

Poor Reason: Culture still doesn’t explain poverty

“‘Culture of Poverty’ Makes a Comeback.” So read the headline of Patricia Cohen’s front-page article in the October 17, 2010 edition of The New York Times.
The article was prompted by a recent issue of the Annals of the American Academy of Political and Social Science under the title, “Reconsidering Culture and Poverty.” In their introductory essay, the editors, Mario Luis Small, David J. Harding, and Michèle Lamont, strike a triumphant note:

Culture is back on the poverty research agenda. Over the past decade, sociologists, demographers, and even economists have begun asking questions about the role of culture in many aspects of poverty and even explicitly explaining the behavior of the low-income population in reference to cultural factors.

Cohen begins with a similar refrain:

For more than 40 years, social scientists investigating the causes of poverty have tended to treat cultural explanations like Lord Voldemort: That Which Must Not Be Named. The reticence was a legacy of the ugly battles that erupted after Daniel Patrick Moynihan, then an assistant labor secretary in the Johnson administration, introduced the idea of a ‘culture of poverty’ to the public in his 1965 report on ‘The Negro Family.’

Cohen uncritically accepts two myths woven by William Julius Wilson, the prominent Harvard sociologist, and repeated by his acolytes: first, Moynihan was clobbered for bringing to light compromising facts about black families, and second, that this torrent of criticism constrained a generation of social scientists from investigating the relation between culture and poverty, for fear that it would be pilloried for “blaming the victim.” Thus, a third, patently self-serving myth: thanks to some intrepid scholars who reject political correctness, it is now permissible to consider the role that culture plays in the production and reproduction of racial inequalities.
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In Black America, The Depression Rolls On

The latest snapshot of the American job market, released by the Labor Department on Friday, confirms what most ordinary people already knew without need of a government report: Little is improving quickly or broadly enough to dislodge the anxiety that has taken up long-term residence in many communities.
The unemployment rate fell to 9.4 percent in December, from 9.8 percent the month prior. But that had little to do with people actually finding work, and much to do with the jobless simply giving up and halting their searches, dropping out of the statistical pool known as the labor force.
A deeper dive past the headline numbers reveals a reality that ought to trigger national alarm but hasn't for the simple reason that it is already embedded in the country we have unfortunately become: the Divided States of America.
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Call for Essays-Hip Hop Spirituality

If you are interested in submitting a chapter for this book, tentatively titled, "Hip Hop Spirituality and Urban God Talk," please send me a response before the deadline.


As framed and constructed by the media and even some practitioners, hip hop culture is considered a hyper-violent, misogynistic, and materialistic culture devoid of anything holy, sacred and good. Indeed, many spiritual leaders of all faiths indict the entire culture of hip hop and promote it as the work of the devil (or Evil One). However, we suggest that a different reading of hip hop culture will allow one to discover a profound; yet diverse spirituality emanating throughout the culture. While not orthodox by typical religious standards and traditions, hip hop culture, like any other culture, finds hope, joy, comfort, relief, and understanding, through the practice(s) of its worship and spirituality.

Therefore, I am interested in compiling and editing a book of original essays on hip hop's spirituality. Essayists in this volume hope not only to contribute to the lack of scholarship that focuses on hip hop's spirituality, but we are also interested in examining how discourses concerning hip hop could change if a reading of hip hop included its spirituality and theological outlook. In addition, we hope this book begins an interdisciplinary dialogue that provides a rigorous, creative, and critical examination that encourages others to take up this exciting field of study. Scholars in all disciplines are encouraged to submit.

Please submit a 300-500 word proposal and CV to me at aejohnson762@bellsouth.net by February 28, 2011.

Dr. Andre E. Johnson is pleased to announce the publication of "An African American Pastor Before and During the American Civil War: The Literary Archive of Henry McNeal Turner, Vol 1" (Edwin Mellen Press, 2010). This is the first of a proposed 12 volume series that aims at collecting the  letters, speeches, sermons and essays of Turner.  Volume 1 consists of 63 writings from 1859-1865. Volume 2, "An African American Chaplain During the American Civil War" is forthcoming later this year. It will consist of 75 writings from 1863-1865. Volumes 3 and 4 will consist of Turner's writings from 1866-1879. 

Praise for the Book:

Dr. Andre E. Johnson’s scholarship on the life, work, and writings of The Henry McNeal Turner recovers an incredibly important aspect of African American history.  It is always an important occasion when a scholar goes beyond the study of well known historical figures to re-introduce a leader who lived beyond the limits of current life memories, and whose efforts paved the way for current benefits. The volumes that will follow, document Turner’s contributions to history through his copious writings. Dr Johnson, a rhetorician, theologian, professor and pastor, is uniquely suited to edit volumes that will enhance our understanding of Turner’s work and the political, theological, and legal issues of the antebellum and reconstruction period.-Barbara A. Holmes, Professor of Ethics and African American Studies, Memphis Theological Seminary

In this collection of writings and speeches Dr. Andre E. Johnson opens up an aspect of American history that has been unavailable to scholars and general readers, the history of African Americans during the last half of the 19th-century and early 20th-century revealed through the mind of a southern black man.  Johnson characterizes Henry McNeal Turner as a public intellectual of his time given the range of topics he addresses and the vast quantity of his published and unpublished writing. A sample of what this collection has to offer is provided in Volume I, which covers the American Civil War period, 1859-1865.  In this first volume, we experience some of Turner’s personal life through his Journal writings; we share his reflections on language, politics and theology among other topics in his Essays and Sermons; and we read his first-hand accounts of war and politics in Washington, DC during Lincoln’s Presidency in Turner’s writing as a newspaper correspondent.  Furthermore, the problem of slavery and its resolution are interwoven through all Turner’s writings on whatever topic.  This is what truly distinguishes these writings.  We see American history from an uncommon angle, from the point of view of a black man striving to find freedom and equality for all people of color in a society that condoned racism and racist practices.-Sandra Sarkela, Associate Professor and Interim Chair of Communications, University of Memphis