Can you backup this quote, Higher disease rates for blacks (or African Americans) compared to whites are pervasive and persistent overtime, with the racial gap in morality widening in recent years for multiple causes of death.” With statistics that blake people are more likely to die than white people

Question for my people (African Americans) on this app. I'm not asking this to be offensive or anything I just want your honest opinion.

Do you see yourself as a stereotype? Are you subject to one? Or do you see yourself outside of stereotypes, free of the restrictions they bring?

Paragraph form if you don’t mind

Checkpoint 6

This Cornerstone project will introduce students to the concepts of cultural hegemony and narrative through the lenses of race and colonialism. Through these lenses, students will be able to articulate ways that people in power (particularly through the media) create narratives designed to influence the thoughts, actions, and beliefs of the public without us realizing they are doing so.

Students will learn about leaders and movements that challenged racist, hegemonic ideas that spread negative narratives about African American people. Students will participate in multiple close readings, view media clips, and consider provocative quotes as they begin to think about how these early leaders eventually informed Civil Rights leaders like Malcolm X.

After students have read closely about the leaders and movements, they will select two (2) to craft an essay that responds to the question, “Explain how these leaders and movements challenged racist, hegemonic ideas and negative narratives about African American people.” In your response, cite appropriate and effective textual evidence.

Students will be graded using the PARCC writing rubric.  

Name __________________________________       

Date ___________________________________

Cornerstone Readings: “Somebody Has to Pay: Audley Moore, Mother of the Reparations Movement”

Reading 1: “Somebody Has to Pay: Audley Moore, Mother of the Reparations Movement” Written by Ashley Farmer, Published by The African American Intellectual History Society (June 17, 2015)

This text provides background on “Queen Mother” Audley Moore, a prominent activist who fought for reparations for American citizens of African descent.  

With Ta-Nehisi Coates[’] celebrated article, “The Case for Reparations,” and the recent awarding of reparations to victims of police torture in Chicago, repayment for racism and racial violence is part of public debate again. While many know of the recent, mainstream efforts to secure reparations for African Americans, few know of the African American woman activist that jumpstarted reparations activism in the 20thcentury.“Queen Mother” Audley Moore’s activist life spanned eight decades; much of which she dedicated to fighting for reparations. Her reparations advocacy traversed multiple organizations, geographical locations, and ideological affiliations.

Moore was born in New Iberia, Louisiana in the 1890s and raised amid the rise of the Jim Crow South. Looking to escape the harsh life of the south, she migrated to Harlem in the 1920s. After joining several radical organizations including the Communist Party and Marcus Garvey’s Universal Negro Improvement Association (UNIA), Moore returned to her home state in 1955. 

In 1957, she founded the Universal Association of Ethiopian Women (UAEW) and started to research reparations. UAEW members, at Moore’s behest, began a campaign to encourage African Americans to file a formal reparations claim with the U.S. government before the end of 1963 (100 years after the signing of the Emancipation Proclamation). To advance this agenda, she moved to Philadelphia and led the National Emancipation Proclamation Observance Committee (NEPOC) in 1962. Tasked with planning the celebration of the centennial anniversary of the Emancipation Proclamation, Moore and her followers converted the commemoration into an opportunity to develop a national reparations campaign. The NEPOC developed a reparations claim for approximately 36 million dollars in back pay to be used for African American emigration to Africa, cultural and political development in black communities, and past wages for those who wanted to remain in America.[1]

Moore gained the most traction for her reparations activism among activists in Southern California. With a group of L.A.-based black organizers, she founded the Reparations Committee for the Descendants of American Slaves. As the leader of the Reparations Committee, Moore published an extensive analysis of reparations: Why Reparations? Reparations Is the Battle Cry for the Economic and Social Freedom of More than 25 Million Descendants of American Slaves.

In Why Reparations, Moore defined reparations, established a historical basis for restitution and laid out her program for payment distribution. For the Louisiana-born activist, reparations was a means for “amends or compensation” for the “loss or damage” of African American lives and labor. Moore claimed that her call for “money damages, for the loss of their ancestors’ fair share of property which accrued by reason of their skills and labors” was not “without apt precedents in the field of law and nations.” She cited payments from West Germany and Finland, as well as the United States’ compensation of Japanese Americans, as evidence that reparations were a standard practice.

Moore also offered her plan for how the funds should be distributed. “The Reparations payment,” Moore argued, would be used to end the poverty of “Americans citizens of African descent.” She proposed job quotas or “immediate hiring on a quota basis in every level of our industry, implemented with an intensified on the job training program.” Key to Moore’s vision was that repayment should come in the form of wholesale economic advancement for African Americans rather than the US government doling out “a few thousand dollars for one group” to control. She argued that calls for freedom and justice were “empty slogans” without forcing America to reckon with its racist past through reparations.[2]

During the 1960s and 1970s, Audley Moore convinced a new generation of activists of the need for reparations. She mentored many black power radicals including members of the Black Panther Party, the Republic of New Africa, and the Revolutionary Action Movement. Each of these groups incorporated reparations into their political program and many credit Moore with helping them develop their reparations framework.

Queen Mother Moore argued that reparations are “the most basic question before us” and that it was the “crux” of the problem of race relations in America. While she was serious about repayment for the atrocities of slavery and Jim Crow, Moore’s larger point was about the benefits of reparations activism and reparations as social movement. Justifying reparations requires a substantive engagement with the contours, layers, and intersections of white supremacy and patriarchy. Theorizing how reparations might be distributed reveals new points of convergence and community among people of African descent. In a world where we can’t go a week without another black person becoming a hashtag and the trauma of racial violence is continually on loop, Moore’s claim that reparative justice must accompany prosecutorial measures seems to be the “crux” of the solution.

What are reparations used for currently?

What is “Queen Mother” Audley Moore known for?

What were some of “Queen Mother” Audley Moore’s early influences?

Discuss the organizations in which “Queen Mother” Audley Moore had a leadership role. What were some of their accomplishments? Cite evidence in your response.

What are the reparations referenced in her article, “Why Reparations?” How did she support her request? Cite evidence in your response.

How did “Queen Mother” Audley Moore want to use and distribute the reparations? Cite evidence in your response.

Which groups did “Queen Mother” Audley Moore influence? Underline your response.

Discuss some of the underlying ideas behind the reparations movement.

Source: