Recurring History: Banning of free and “alien” blacks and the Alabama Immigration Bill

The intersection of labor, politics, and race has always been messy. These forces are often driven by vehicles of different interests, and in America’s racial and labor history, have often collided unnecessarily. It is a classic battle of enterprise, political ideology and culture, and observing how these branches of civilization check and balance each other out can be quite the fascinating spectacle.

Enter Alabama. The state recently passed a bill in June 2011 giving permission to traffic officers to detain individuals whom they have “reasonable” belief to be illegal immigrants. Here is their resolution, as stated in the original draft of the bill AL HB 56

Section 2. The State of Alabama finds that illegal immigration is causing economic hardship and lawlessness in this state and that illegal immigration is encouraged when public agencies within this state provide public benefits without verifying immigration status. Because the costs incurred by school districts for the public elementary and secondary education of children who are aliens not lawfully present in the United States can adversely affect the availability of public education resources to students who are United States citizens or are aliens lawfully present in the United States, the State of Alabama determines that there is a compelling need for the State Board of Education to accurately measure and assess the population of students who are aliens not lawfully present in the United States, in order to forecast and plan for any impact that the presence such population may have on publicly funded education in this state. The State of Alabama further finds that certain practices currently allowed in this state impede and obstruct the enforcement of federal immigration law, undermine the security of our borders, and impermissibly restrict the privileges and immunities of the citizens of Alabama. Therefore, the people of the State of Alabama declare that it HB56 is a compelling public interest to discourage illegal immigration by requiring all agencies within this state to fully cooperate with federal immigration authorities in the enforcement of federal immigrants

Alabama would advertise the new policy as a “jobs” bill, promising that this policy would help create new jobs within the state that are the right of Alabama and American citizens. Farmers and other employers in Alabama vehemently opposed the bill. The new bill would have a primary impact on the employers, who were dependent upon immigrant labor to a large extent (which will be illustrated later). How would this new bill ensure that labor demands would be met? Also, how could the bill ensure that it would not prompt workers were legal workers, unwilling to be harassed by city officials, landlords, and policemen? Alabama officials attempted to quell the concerns of employers by pointing out that there were more than enough Americans who would be willing and available to mitigate the potential loss in labor.

A similar position was embraced by state officials in America’s antebellum years. While during this period white immigrant labor was welcomed by most industrialists because many of them brought industrial skill with them, state officials were more concerned with their American-bred black counterparts. Many southern states were alarmed with the increase in the free-black population as well as the increasingly mobile enslaved population. The prevalence of urbanization, industrialization, and slave-hiring made bondspersons more likely to roam around some southern American cities. As a result, many states embraced a policies that placed stronger restrictions on the mobility of enslaved and free blacks. Some states, like Virginia and Maryland, attempt to ban free blacks from their respective states altogether. Some cities such as New Orleans, forced registration of free blacks into the state, arrests and expulsed out-of-state or “alien” blacks from the city, many of whom were mainstays in the state as workers, helping the city and state with an intense labor shortage going on in the 1830s and 40s.

The profundity in this recurring history is the astonishingly predictable outcomes. The “under-class” are always a particular interest for those in politics and enterprise. As with our Antebellum history, the prospect of an underclass developing capital have always threatened right-wing politics, for they perceive immigrants' influence on the economy as a weakness in the country, something that reduces nationalism, and an overall undermining of the political structure. Similarly for free blacks in the American south, their independence had been perceived as factors that threatened the country’s safety, and it contradicted and undermined the rigid ideologies of race at its time. For our Alabama (and Arizona) immigrants, their independence and prevalence in the American economic fabric presents a threat to the American social structure and complicates the "moving-target-ideologies" of capitalism, nativity and “Americanity.” Ironically, what these officials neglected in both situations is that immigrants and free blacks have both played a profound role in American product production, and without their efforts, negative consequences are certain to come.

Employers have needed these men and women. They come with a work ethic and level of optimism that Americans lack now and have historically lacked. Their decision to see their glass as “half-full” and willingness to work jobs that most Americans find unfit is what has increased the prevalence of immigrants in the economy, as free blacks had been to southern industrial and agricultural economies.

Our outcomes? Well, in the case of those in Virginia and New Orleans, their decision to limit the use of free blacks in their economy largely attributed to the under-performance of most southern iron and industrial productions, attributing to a lacking railroad system and economic inconsistency featured by several panics and depressions. New Orleans, one of the major American cities by the 1840s, would lose out on the opportunity to become one of the most thriving American cities in part because of their restrictions of the free black population, prompting many to move West or North. As a result, the railroads that were intended to stretch along the Appalachians would be delayed by decades. However, other states would continue to deal with issues pertaining to white competition with “black labor.”

Alabama, in the midst of a global and national economy regression, is expected to lose $40 million as an effect of the new bill, which was federally permitted Sept. 28. These effects do not take into consideration losses in housing and the purchasing power of immigrants have through consumerism. It begs the question whether Alabama state legislators were fully aware of the impact their decision would have on the state.

The decision is up to you. Some will suggest that it is the correct to take jobs from foreigners in that it makes American citizens responsible for the upkeep of their economy as well. In addition, perhaps a forced deportation of illegal immigrants would lead to a substantial increase in American employment. However, before we even go to that conversation, we must consider whether the creation of jobs had really been the agenda of the Alabama officials in the first place, despite what the resolution of the bill states. Our history has shown us that our cultural and political ideologies can trump the economic needs of a nation, even while they are in the midst of intense economic hardship. The stigmas we place on the underclass is actually what defeats us the most. Fact is, while some may consider deeming a job to be “fit for Mexicans” a derogative statement, any groups’ willingness to take opportunities others spit at gives them the competitive edge, not those in the “in-crowd.” If recurring history tells us anything this time, it tells us that racism is a double-edged sword. It hurts to lose the game that you created.

Recurring History was created by Derrick Reed (Morehouse '12) to emphasize the ironies of our past. While it is reasonable to hope that humanity would learn from paralleled events from our past, we are almost helpless in ensuring such events do not happen again. Nothing is new under the sun, and almost every contemporary phenomenon has a historical precedent. While Recurring History does not attempt to influence the opinion of its readers, it urges us to continue to make connections to the present and future in order to make our history relevant.

We All Have Part In Making Flash Mobs

Blaming the issues on parents is always a complete political cop-out.

The recent increase in Philadelphia’s flash mobs has been frequent enough and disturbing enough to draw the ire of politicians in the area. The majority of these attacks have occurred in white business districts and late at night. The nature of these attacks has prompted many to speculate on whom should be the culprit in their random, late-night attacks.

Logically, the parents of the youngsters have been identified as a large source of the problem. However, that issue itself has never been a constructive one. Politicians placing “pressure” on the household has never been a method that gains results, and in the event that it did, politicians would then take credit for it. In other words, the urge for parents to do a “better job” becomes a political position that places much responsibility but very little resources on the parents themselves.

The city has, in many ways, created these flash mobs. These students are too young to operate beyond the social constructs placed in front of them. Their decision to head into Center City and antagonize people is as engendered a decision as their urge to wear the newest sneaker and freshest jeans. There are certain things the student themselves can only react to. The Philly flash mobs are a reaction to various things. They are a reaction to the funny looks, annoyed gestures, and caddy attitudes the students receive when riding downtown on the train to school during the school year. They are a reaction to four friends walking into an Armani Exchange and not being allowed into the store, even when they are ready to purchase something. In many ways, they are reacting the collective public fear we all have for young black people and young black men in particular.

What they have become, in turn, is everything we feared them to be from the beginning. Even before they started doing it, police officers, businesses, and everyday people expected these young people to get on train and attack you. When they walked into your store, you expected them to steal. And when you were walking down the street, you expected them to rob you, all before they even started. The youth felt this a long time ago. They know they don’t have to work hard at all to intimidate us. Unfortunately, there appears to be no one to articulate the needs of these groups adequately which makes these flash mobs directionless, and in many ways scary because it allows our imagination to believe the absolute worst will happen.

Ironically, our biggest fears come true. Now at any time- while on a date, hanging with your grandmother, or just relaxing to have a drink- an anonymous, seemingly-careless group of youngsters can ruin your evening on a moments’ notice, unexpectedly. More ironic, is the fact that this type of fear toward random acts of violence on our person or businesses are exactly what African-Americans had feared for decades at the hands of angry white mobs.

This is not an attempt to justify their behavior. No one should have to be hurt, especially when they themselves have nothing to do with the issue. I am asserting however, the these students are strategically and intentionally instigating a collective fear they know that many white people have for large congregations of black people and using it against them. And there is absolutely nothing anyone can do about it but blame the parents. Figure out what “wrong” with the parents, and you might fix the problem. Until then, your businesses may suffer. The interesting part for you to consider is what would you give for them to stop?

-Derrick Reed

Father's Day Edition: Absentee Fatherhood

What would have to happen to make you leave your children?
When contemplating fatherlessness this is always a question that comes up. Then, I consider various responsibilities that I have accepted (directly or indirectly) and haven’t performed well in or marginally neglected. I consider the circumstances and my justifications for my lack of commitment to these responsibilities: They wanted too much from me; they weren’t paying me enough; I had more pressing and urgent things to do at the time; I didn’t like the people; I was going through things at the time. Excuses these may be; it does not negate the fact we have all been the point where we consider neglecting responsibility we sign up for or that is placed on us.

So before I throw damnations onto my absentee father I consider the excuses I have made.

We must consider and realize that no man plans to never be there for their children. Many of these men are outgrowths of absentee fatherhood as well, as the rest of the communities’ men (some who are absentee dads themselves) pick up the slack. In fact, growing up I knew of several men in the community who had been there for other people’s children but weren’t there for their own. Ironically, while we praise some of the men stepping up and mentoring young boys and girls, many of them could be the same people we loathe. It all depends upon one’s point of relativity. Anyways, we must consider what would make a man who loathes the father that wasn’t there for him become the same man he loathes? It is a mystery just as much as it is an epic tale of an Oedipus- like fate. Notions of Generational curses, slavery, and political and social forces all come to play when we consider to stigma of absentee fatherhood.

The fact is that every individual story is different, but let’s reconsider the various justifications that come up: I wasn’t man enough- they wanted too much from me; I wasn’t making enough money; I was going through too many changes; I never asked to be a father; I was young and ignorant; I didn’t like your mother’s family; I was being selfish. Excuses these may be; but it does not negative the reality that you CAN relate and make the connection, with respect to human lives (and in our society in general, there is not THAT much value in human life). And with respect to women, many of these justifications do not absolve women of responsibility- many of them are given the raw end of the deal, I concede this reality. However, I am not qualified to provide commentary on that matter. The fact that our humanity emanates from the woman’s body in many ways cause women to understand human life in ways I could never fathom, but I digress.

Why did they stay away? Why didn’t they come back? Think about successful people who never come back to where they’re from. Once you’re gone, and stay gone, it is much easier to forget from going back- the fear of eternal condemnation, begrudging judgments, and unforgiveable social sin consumes the heart and mind. Besides, what is the point for trying to redeem a mistake that is not redeemable? There must be a threshold we give our absentee fathers. We must make them feel like there is a chance at redemption, instead of placing all our social problems on their absence. Or should they come back, let you yell at them for a few years just to continue blaming them? I understand we are hurt, but as with everything with US, we must lick our wounds constructively to recover. Instead of telling him how he doesn’t fit the model, you can tell him where and when he can.

Broadcast

Live streaming video by Ustream

You Can Tell by the Way I Walk: A Qualitative Study of Males in the Penn State Harrisburg Fashion Show Production

By Marcellus C. Taylor


Abstract

This study looks at the role of masculinity in the practices of the Black Student Union Fashion Show at Penn State Harrisburg. The study critically examines the way the male character perform their masculinity in light of the feminine stereotypes of typical fashion shows. Also it engages male participants in their personal accounts and experiences in the fashion show. Finally, because of the exotic nature of modeling within the show, this study will engage the male participants in their feelings of masculine expressions such as gender and sexual orientation. The study is a combination of in depth interviews and observations. There were five interviews and three observations conducted over three months. The initial findings suggest that the male models felt that they had to “switch up” there masculinity to fit the modeling world. Also there performance of masculinity included feminine qualities, dominance and control.

Keywords: masculinity, fashion show, performance



Introduction
Modeling is distinguished from other types of public performance, such as an acting, dancing or mime artist, although the boundary is not well defined. Appearing in a movie or a play is not considered modeling. However, models may be considered to express emotion in their photographs or video. (Williams at el 1999) The culture of modeling is one that is fierce, innovative and often a difficult atmosphere to individuals who are considered outsiders of this social world. A few of those outsiders include males, plus size females and people of color.

Male models are seen as the outsiders because the world of modeling has been dominated by females who have transformed the field. My study examines the nature and culture of such models. I have studied analyzed and discovered patterns and trends that are created when males participate in this unique culture. The male models in this study were all part of the Black Student Union Fashion Show at Penn State Harrisburg located in Middletown, Pennsylvania.

The Black Student Union Fashion Show, cast of members was in total twenty-four students. I had the privilege of engaging the male models in the production which in total was ten of the twenty-four. There were many social structures to this fashion show that led to a few different themes of the subculture of the male models. I notice that performance; sexuality and masculine identity were all important themes that were birth out of the performance of fashion modeling for the male models.

METHODS

My study is a combination of interviews and observations. I wanted to get a group and individual perspective on their view of the social world of fashion modeling and the role of masculinity with the entire social setting. The settings for the interviews and the observations vary on the location of the fashion show rehearsal, availability of empty rooms and the director’s demands of the models. Overall these two methods proved to be essential in the development of this entire project.

One of the greatest experiences of this entire research project was the interviews. I was able to engage five of the male models in an honest dialogue about masculinity, sexuality and performance. I was able to gain a high level of entrée because I had developed relationship with these models prior to my research. My first interview was with a model that will be referred to as Cruzie. This interview took place on February 16th, in W-213 in the Olmstead Building of Penn State Harrisburg. Cruzie was a vibrant, energetic and open model who loved to dance and model. The second interview was with Rex the director of the entire Black Student Union Fashion Show. Rex and I met in W-213 in the Olmsted Building of Penn State Harrisburg and had a great dialogue about his design and implantation of the show.

The next set of interviews took place the following week on February 23rd. Both interviews were held in the Gallery Lounge located at Penn State Harrisburg. The third model that I interview wanted to be address as Fresh Prince. He was a comical individual who liked to in his own words “keep it real” about the entire fashion show. Next was Ace, who had a few interesting sentiments about sexuality. My final interview was conducted a little over a month from the last interview. I interviewed Pop, a novice to the whole modeling culture. We interviewed in the Kunkle Auditorium of Penn State Harrisburg while the rehearsal was taking place.

The interviews were another essential component to the overall effectiveness of this paper. I conducted three interviews which gave me tremendous insight into the social world of modeling. Each observation was intriguing and I learned something new from every experience. The first observation was on February 9th, at 9 pm in the Kunkle Auditorium at Penn State Harrisburg. At this observation I discovered that there was a system of stratification within the male models. There were individuals who were talented and skilled male models, jokesters and people who tried hard but could not complete choreographic task.

The seconded observation occurred on February 16th, at 7:15 pm in the Gallery Lounge at Penn State Harrisburg. This observation was fascinating because for the first time I saw the male models try to prove that they could model. When an individual would do well I notice that the called that person a “Diva”. This term made me think internally about how they view themselves as male models. The third observation was on February 23rd, in the Kunkle Auditorium at Penn State Harrisburg. For this observation I gained a greater level of awareness of the conflict of femininity and masculinity.

In both the interviews and observations I gained valuable information. In the interviews the way I discovered themes was I asked questions that specifically dealt with the topic at hand. This was critical because the wrong questions could of hid important information from this project. In the observations I had to totally remove my bias and see the situation as a new and intriguing setting. The issues I ran into were the demands of the director. The director was demanding and often didn’t allow models to interview during practice. I had to either meet before or after the practice was over to secure enough time to interview.

In essence the methods used in this study allowed me to explore a subculture that is compacted with countless patterns and themes. Also this methodological approach allowed me to discover the true feeling of male models in the Black Student Union Fashion Show at Penn State Harrisburg. The respondents gave me tremendous insight into the attitude and nature of the male models in the show. They were my extra set of eyes and ears that enabled me to paint a masterpiece of male modeling and the themes and characteristics that are associated with this culture.

Analysis
Three major themes emerged from the critical analysis of the male models that participated in the Black Student Union Fashion show. The first was the performance of modeling in a feminine environment. Performance for the sake of this study is defined as the “carrying out” of a particular task or role. The second theme is sexuality. Sexuality is understood in this study as the condition of being characterized and distinguished by sex. The final theme is masculine identity. This theme is the most prevalent in the observations and interviews conducted with the male models.

Performance
Performance is the “carrying out” of a particular task or role. Before we can analyze any other theme we have to closely look at the situation itself. First it is critical to note that in the words of author Ervin Goffman, “that part of the individual’s performance which regularly functions in a general and fixed fashion to define the situation for those who observe the performance… is the
expressive equipment of a standard kind intentionally or unwittingly employed by the
individual during his performance.” ( Goffman 1969). This quote refers to the concept of performance and the characters that carry out various roles. In every social situations performance is critical to the process of engagement and completion of any production.

Sexuality
Sexuality is the condition of being characterized and distinguished by sex. In this study sexuality is critical in the performance of modeling. Men in female-dominated occupations do encounter questions regarding their sexuality. This questioning, however, does little to impede their progress in the organization. To reaffirm their masculinity, these men seek out male identified specialties, emphasize masculine aspects of the job, and pursue administrative positions. (Williams 1989, 1995)

“Feminine” Activity
In the case of one interviewed male models he notes these following sentiments about modeling being a feminine activity:
I don't believe that modeling is a "feminine activity". I think the notion of modeling being a "feminine activity" has been established between majority of the models are females, and there aren't many opportunities in modeling to show much masculinity. Being concerned with how you walk, how you dress, and maintaining your posture while 'twisting, turning, and spinning' are associated more with feminine attributes versus male attributes. I believe modeling is much like nursing, in that aspect.

In the examining of this above statement we see the concept of sexuality rest heavily on the difference between actual and perceived gender occupations. When I critically read and examined the text, “Men Who Cheer”, I discovered that the concept of a “feminine activity” was a major stigma that made the male cheerleaders uncertain of their place in cheer-leading. Another male model uses these words to express his feeling about modeling being a “feminine activity”:
At first I did think it was a feminine activity. On shows like “America’s Next Top Model” they are pretty sexist since they are only looking for women, so it helps mold that stereotype that modeling would only be for girls.

Perception of Homosexuality
Another concept under the theme of sexuality is homosexuality. Since modeling is often seen as a “feminine” activity, those males who perform are often labeled as feminine and homosexual. In “Men Who Cheer”, the author mentions that “Men who cheer are perceived and labeled as homosexual”. (Bemiller 2005) So true is this study, many of the male models initially believed that modeling was for women and secondly for gay men. The director of the show expressed this belief heads on in the following statements when asked “how did the fashion change you?
” It changed how I viewed fashion and modeling. It's not just for women or gay males".

The Selling of Sex
All throughout the rehearsals I noticed that the concept of sex was intertwined in every scene. During my second visit I notice this type of behavior. After a critical analysis I noticed that the male models in the show responded more efficiently when the concept of sex was involved. In “Men Who Cheer” a few males actuality were more inclined to participate in cheer-leading because the females were “hot”. I recorded some descriptions in my field notes:
"During this scene I saw for the first time the strong influence of sex and sexuality. The female model that was playing the role of Rihanna blew kisses, rubbed her body in a sexual manner and did an occasional wink. Such behavior is a classical representation of sex. The male modes seemed poise to participate in this scene. Three of them were chosen to have major roles. The male with tightest abs got the leading role. Additionally the males were covered with oil to add to the sexiness of the scene. The female models truly embraced their role and turned into sexy, luring and passionate performers'.

Throughout the entire scene I notice that the male models seemed extremely comfortable interacting with the females. The male models I interviewed also believed that sex was a major part in the culture of modeling. One male gives this great summery of the selling of sex:
"It was a way to appeal to the audience as well as a way for the models to feel more secure with their own sexuality".

Masculine Identity
In this study I also discovered a theme of the male models trying to hold on to their concept of a masculine identity. Masculine, for this study was defined as anything traditionally considered being characteristic of a male. This concept can be analyzed from two different prospective, dominance and aggression.
Dominance
Dominance was a critical factor in the performance in the rehearsals of the fashion show for the male models. Rex, the director used this to encourage the other male models to aim for perfection. In this study dominance wasn’t about vocal control but rather chorographical skills. A male model I interviewed used these words to explain the role of dominance in the fashion show rehearsals:
Dominance at the fashion show rehearsals came into play when it came to whose going to be in the front for choreography scenes and who had the best model walk/pose. I think the goal for males in modeling is not only showing off what they're wearing, but to also have a walk/pose that shows power, personality, sex appeal, and how "suave" you are.

Aggression
The use of violence and aggression are common characteristics utilized in maintaining masculinity for men. ( Connell 1995,2002; Messner 2005). This this sub-concept was made evident in the “Fight Club” scene of the fashion show. The males seemed to embrace aggressive characteristics to assert their masculine identity. I noticed the following:
"The next scene was a replica of an actually fight. There were two male models in the centered of the huddle of male models appearing to be fighting one another. The male models came really close to actually hitting each other. They rolled on the floor and pushed each other with such malice and passion. After the scene I asked one of the male models who was engaged in the fighting segment of the scene, “how was he able to perform that well during his part”? He said, “I use to fight a lot when I was younger, and actually it seems pretty normal to be”. His sentiments helped me realize that aggression, control and authority too many of the modes was normal behavior".


Conclusion
The aim of this study was to explore and the sub-culture of male modeling. The findings suggest that the male models that participated in the Black Student Union Fashion Show were transformed by the modeling and also that they redefine modeling to fit their personal identity. The themes of performance, sexuality and masculine identity served as a set of lenses to view the male models within the show. In this study we also discovered that the male models had an initial fear of modeling because of the “feminine” and homosexual connotation that is associate with modeling. Another critical finding is that the male models related to feeling of dominance and aggression to help them perform as models.

The study also points out that a central idea surrounding the entire fashion show was sex. Sex was used to engage the audience and to lure the male models into participating and interacting with the females in the show. Homosexuality came off as a phobia of many of the male models. They initially thought that only gay men participated in modeling. This fear caused many of the men to hesitate performing certain scene and being a part of the entire production.

In the future a study of this nature must dive deeper into the felling of the women who watch the male models perform this craft. This study did not engage the female models on their view of male models and the stereotypes that they associate with them. Future researchers should also be advised that a study of this nature is about catching the models in the act of modeling. This is a study of individuals practicing a particular art form; it’s not about the personal lives of models.


References

Connell, R. W. 2005 Masculinities / R.W. Connell Allen & Unwin, Crows Nest, N.S.W. :
Connell, R. W. 1987 Gender and power : society, the person, and sexual politics / R.W. Connell Polity Press in association with B. Blackwell, Cambridge, UK :
Goffman, E. (1959). The presentation of self in everyday life. Garden City, NY: Doubleday/Anchor Books.
Michael A. Messner (2005) “Still A Man’s World?: Studying Masculinities and Sport,” pp. 313-325 in Michael S. Kimmel, Jeff Hearn & R. W. Connell, eds. The Handbook of Studies on Men and Masculinities. Sage Publications.
Williams, Roshumba; Anne Marie O'Connor (1999). The Complete Idiot's Guide to Being A Model. Penguin. pp. 159–160. ISBN 9781592575923
Williams, Christine L., 1995 Still a man's world : men who do "women's work" / Christine L. Williams University of California Press, Berkeley :
Williams, Christine L., 1989 Gender differences at work : women and men in nontraditional occupations / Christine L. Williams University of California Press, Berkeley :

King Day Blog: 'It Aint Dead', but its dying: black church influence in the black communituy

The reality may not be that the black church is dead. Rather, it is coming to an end of its relevance. I need not to glance over the astounding impact that the black church has traditionally held socially and politically. However, today the church is now in need of the same revival that it has provided many men and women over the world. The church cannot save anyone. Someone needs to save the church.

The loss of influence the black church has is affected by other factors, of course. Stronger socio-economic stratification amongst blacks has certainly made the church less divisive and less unifying. While middle-upper class blacks begin to further exclude themselves from lower class and povertised blacks, the unity that the church possessed- as far as creating a space where a waiter and councilman could workshop together- has gone as well. The problems that black people have today are not the same forces that placed black people together in the past. Formerly confronted by the constant pressure of racial animosity and fear against whites, today our fears are very different. While animosities toward whites may persist in some areas, I assert that blacks are under more pressure internally. Instead of tensions held toward other races; a familiar, yet, distinct fear is held by blacks against other blacks. A middle class parent does not want their child playing with a povertised black, for various reasons- one of them is the assumptions about the upbringing and character of those "less fortunate." In fact, partial reasoning for blacks electing to move out to suburbs is to shake away from potential trouble apparently inherent in urban areas that challenge the rearing of their children. In addition to assumed child-rearing deficiencies, our views about opportunity have changed the way that we embrace each other. While previously, a waiter and business owner could bond with the reality that their contributions are likely to become squandered or marginally disrupted by superordinate, racially-discriminate forces, that is not likely to be the case today. The business owner, likely enamored with his successful business he believes he cultivated with hard work and discipline, will likely feel that a poorer man is not trying hard enough and that he lacks the ambition and drive to achieve. By contrast, the poorer man may feel that he has not been afforded the opportunity at the right time and that the more successful man is fortunate. The economic boom and expansion of the black middle class- where many black men and women were attaining great jobs and wealth- has created the illusion that success is attainable as long as you try hard, stay focused, and disciplined (and it is assumed that this is easy to do). Thus, it becomes assumed by those who have made it that those who have not experienced success have not tried hard enough, lack focus and lack discipline. Many people expect the church to maintain the ability to unify all types of African Americans. The reality that people tend to live and associate with those from similar economic backgrounds minimizes the churches potential to play a similar role that it traditionally had.

These convoluted realities make worshipping and unity quite difficult for blacks. The successful black man is certainly weary of the possibility of being asked for an opportunity by a gentlemen he is unsure will operate successfully. The potential for someone to ask for donations, time, and responsibility that this man may not desire can be the consequence for being successful. Confronted with challenges of his own- whether they are other organizations, jobs, or family- living and operating with those of less “fortune” appear to be unwanted work for the successful black man, and a burden he is certain to avoid. Black Americans who are actually from Africa are experienced with a similar dilemma. But, many of those who are successful welcome the opportunity to help, and those who look forward to the opportunity are willing to listen, learn, and take whatever the ones who made it are willing to give. The American reality- where people want everything they want for themselves- it is certainly difficult to create unity with a prideful poor man who wants for his own and wants to create for his own, and a rich man who doesn’t mind helping but doesn’t mind not-helping if arrogance gets in the way, which is certainly common amongst Americans. Americans feel entitled to opportunity, making an even exchange between "haves" and "have-nots" an event of conflict and discomfort.

The Black Church faces a much larger and complicated issue. While the church traditionally bore the load for those disgruntled by racial injustice, intra-racial tensions is not a specialty of the church. In fact, the church prides itself on the ability for them to side-step such distractions. The idea of the church doors being “open to everyone” and that “no one is judging”(which is a statement for fools) is an attempt that the church makes to suggest that they are bigger than social backgrounds. Though traditionally they may have been because everyone had been preoccupied with the larger beast in the room (racism), today it remains the elephant in the room. The church must ask: “How can I unify the poor and the wealthy without placing a burden on the wealthy and charity on the poor?” “How can we be honest about these issues in a healing way?” Though Chris Rock talks about this conflict in a humorous way in his classic tirade about 'black people vs. niggaz war', he understood that this was a big issue. Yet laughter always softens the blow. The church is dead because it’s torn apart socio-economically. However, the tear is not exclusive to economics.

Generational gaps will also contribute to the death of the church. As generation after generation get more liberal and more liberal, the church stays conservative and conservative. The generational effect, in juxtaposition with religious doctrine and catechism, is the black communities’ greatest flaw- domestically and internationally. Perhaps what has stifled Africans and those in its’ diaspora is its emphasis to follow tradition which can stifle change. Unfortunately, the traditional religious prescriptions that black people have are rare to change with the times to better-fit needs of its people. This can have unfortunate results-- the inability to make decisions that benefit the people in its’ particular situation, stifle them competitively, and creates tension between generations who grudgingly “suffered” through and those who desire to change tradition. The church’s generational issues occur through doctrine. As youth are developing physically earlier, encountering sexual behavior earlier, and exposed to more at an earlier age, the church doctrine still strongly remains against such issues. Secularity is something that the church desire to have no parts in. Instead of hosting secular parties as a way to bring members in, they stand against them. Instead, ministries attempt to bring youth together through gospel rap—something that reminds many youth of white people trying to rap in children's shows to appeal to black people because rap is “hip.” The majority of youth disregard it as disingenuous or unrealistic. And for the young men and women who are genuinely in to doing the “Lord’s Work”, they are hoarded and shown off to the older crowd; and unfortunately, groomed to become a traditional pastor. While this may still appeal to older men and women, those other than the young pastors’ friends and those in his immediate peer circle are likely to be unaffected by his desire for ministry. Once again, creating a separated circle, where those like-minded stay in the church, and others like-minded are secluded and partake in other activities. Evangelizing doesn’t work because it appears in the same vein as the men who sell hats and gloves- it appears that you are selling something, and today’s youth do not like to be sold ideas directly (which is what makes rap so subtly effective). It is certainly a task for the church. In a generation where things are only effective when passed through informally, how will the church get young men and women interested in listening (church service) and how do they maintain credibility? Black people have a very low tolerance for hypocrisy, how does the church rebuild its reputation in the eyes of the youth? Until someone comes up with an answer and saves the church, in addition to repairing the assumptions that elders have about youth, the church will continue to die just as it dies with Americans in general. Does the church detest mainstream hip-hop so much that they will disassociate themselves with the hip-hop generation? If the status quo persists, the hip-hop generation will disassociate themselves, thus, leading to the demise of the black church.

The black church simply has too many social problems amongst black people internally for them to have any answers to the problems that churches face. While mega-churches seem to have no problem because of its attractiveness, the smaller churches appear to have larger hurdles to jump because they are located within the heart of the community. If the church has no desire to address these issues, or change the methodologies of the church to fix and fit the needs and problems in the church, then it will die.

Additionally, I am not oblivious to other factors that contribute to the churches' loss in influence. The fact that many parents have lost control of their household also contribute to the general loss influence. As parents lose control- as those responsible for taking children to church- children are likely to carry on the disinterest they have in the church and are not likely to develop an interest as they get older. Though there are many more issues that contribute to this particular issue, economics, opportunity, and generational disconnect are factors that are the largest contributors to the predicament that the church faces when their relevance is questioned.