Jacqueline Session Ausby 5/14/25 Jacqueline Session Ausby 5/14/25

demonstrating the Power of the Black Dollar: sinners

**Narrow is the gate—and there is only one Way!** *Matthew 7:14*

I’m writing this blog because of all the hype surrounding the movie Sinners by Ryan Coogler. Everywhere I went, people were asking, “Have you seen it yet?” After its release, social media was flooded with clips, commentary, and deep dives into the film’s symbolism. People were highlighting key scenes, analyzing the hidden meanings, and praising the cast.

Now, I’m not giving this film a standing ovation, but I do think it’s worth the price of admission. More importantly, I encourage everyone to see it for themselves, especially if you’re looking for something that’s a little political, a little spiritual, and still entertaining enough to enjoy with a bucket of popcorn. Whether you love it or leave confused like I did, Sinners is definitely worth joining the conversation.

So let me share my honest thoughts.

I walked out of the theater feeling conflicted. The movie had beautiful cinematography, rich costume design, and a powerful soundtrack. That part I loved. The visuals were excellent, and I especially appreciated the moment when the ancestors appeared. That scene had depth. It pulled me in spiritually, even though I had some issues with how it was handled.

But the storyline? That’s where the film lost me.

Some scenes felt disconnected or overly symbolic without clear meaning. The plot wove together themes of hoodoo, African spiritualism, and Christian theology—particularly Jesus Christ. I’ve heard others comment on how this blend was intentional, setting up a kind of spiritual battle between African ancestral practices and Western religious beliefs.

Forewarning: If you haven't seen Sinners yet, I’m about to give away the ending—so you may want to pause right here.

At first, the characters felt a little blurred together, but as I continued watching, I began to understand who was who. The preacher’s son was Sammie, and the twins in the movie were Smoke and Stack. The rhythm in those names is simply graceful—it flows, it goes, and it makes you think. Sammie was just a regular young man with a dream. Smoke was the one who connived and contrived. Stack was the slick-talking slickster. It’s gangster.

Sammie—the “chosen one”—was the only person who survived. But even if we accept him as chosen, I was left wondering: chosen for what? There wasn’t clarity around the purpose. What was missing were the pieces between Sammie on that road in the car and his arrival on the jazz scene. I suppose that’s what the sequel is for. Still, the fact that I want to know more—that’s the mark of true art.

But beyond the plot and symbolism, what really stood out to me was how the film portrayed love—especially through the women.

The love scenes in Sinners were layered and complex—some tender, some tragic, some deeply flawed. Each woman represented a different kind of love, or perhaps a different kind of sin.

Mary, the passing woman—Stack’s former lover—was torn between racial identity and personal longing. Her love came with resentment and regret. And of course, there was that lustful kind of love—a woman who wanted to be white and yet still clung to her Blackness. It felt like a play on School Daze, an unspoken nod to the way colorism and identity show up in desire. Her character embodied a yearning that was both racial and romantic, both tragic and sharp.

Pearline, the juke joint singer, was the Jezebel of the film—the married woman who takes away the innocence of a boy. Maybe that went too far, but the symbolism was hard to ignore. Pearline didn’t just seduce Sammie; she disrupted his path. Her allure was powerful, but her role felt like a test of Sammie’s spirit more than a romantic arc. She made his survival more complicated and morally charged.

And then there’s Grace Chow. I honestly don’t know what to say about her character in this movie. Another problem. But I’ll leave that right there.

Annie was the first woman we meet with a deep, enduring love. Her connection with Smoke wasn’t just romantic—it was spiritual, ancestral, and rooted in pain and survival. One of my favorite scenes in the entire film is at the end, when Smoke sees Annie holding who I imagine to be their daughter. That moment pulled me in. It was tender, haunting, and full of meaning. I only wish the film had made it clearer that Smoke was dead and transitioning from this life into the next. Maybe that’s the point, though—leaving us to sit in that space between knowing and feeling. Either way, it was a powerful way to close out his story, and it reminded me just how layered Black love can be, even in death.

“A slave who cannot assume his own revolt does not deserve to be pitied. We do not feel sorry for ourselves, we do not ask anyone to feel sorry for us.”

— — Captain Ibrahim Traoré, President of Burkina Faso.

If I have to be honest, the fact that everyone died but Sammie lived felt hollow. If everyone else dies and he lives, I questioned what the deeper reflection on redemption or purpose was. I wasn’t sure what his survival actually represented. The ending felt vain, almost meaningless. It made the movie feel futile, like a story set up to go nowhere.

The film boldly flirted with racial themes—oppression, slavery, Black and white tensions—but those threads were not fully explored. In the end, everyone was a sinner. Everyone had to die. So I was left questioning: who was the worse sinner—Black or white? Was the film saying we’re all equal in sin, or was it just leveling the playing field without making a real point?

There were also scenes that confused me cinematically. For example, when the Black characters became vampires and started dancing, I couldn’t tell if that was symbolic of slavery, spiritual bondage, or just a stylized moment. Were they free? Were they possessed? Or were they just part of the spectacle? Then the fight scene felt like too much—overly chaotic, with hard stops that made it feel like someone was slamming on the brakes. The film didn’t offer much clarity, and that ambiguity made it hard to fully connect.

I only say all that to make it clear: I’m not trying to glamorize this movie. There were significant flaws—gaps in the story, missed opportunities, and scenes that left more questions than answers.

Still, here’s what I absolutely loved: Black folks showed up for this movie. We packed theaters. We supported this film in ways that matter—financially, socially, and culturally. And that kind of unity made Sinners a box office success. That’s powerful, especially when you look at how major studios are struggling. Disney’s Snow White reboot flopped, but here we are, making Black films trend.

That’s the part that makes me proud. Even when the movie didn’t hit every mark, our presence showed what Black support can do. Black talent is magnetic. We don’t always realize the engines we’re capable of driving. Sinners wasn’t perfect, but it sparked a conversation, and more importantly, it reminded us of our power when we show up for each other.

And let me say this too: Ryan Coogler made a bold move. He struck a deal to keep ownership rights to the film. It was a risky decision, but one he made because of his belief in his work. In hopes of creating a franchise, he created something he knew would move the Black community.

So no, I didn’t love Sinners. But I loved what it represents. I loved the community around it. And I love that we, as a people, are pushing forward in spaces that weren’t built for us, yet we continue to leave our mark.

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© 2025 Jacqueline Session Ausby. All rights reserved. This post and all original content published under DahTruth are the intellectual property of Jacqueline Session Ausby. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means without the prior written permission of the author.

Jacqueline Session Ausby 4/24/25 Jacqueline Session Ausby 4/24/25

From Different Rooms, the Same Door

**“She is clothed with strength and dignity; she can laugh at the days to come. She speaks with wisdom, and faithful instruction is on her tongue.”**
— *Proverbs 31:25–26 (NIV)*

The other night, I was on a group Zoom call with a Christian group—a men’s and women’s fellowship. It’s the first few weeks of a 12-week training session, and while I don’t fully know what their broader mission is yet, it appears to be a fellowship focused on spiritual growth and leadership. Still, I’ve sat in enough rooms with strong leaders to recognize when people are organized around a single purpose. That’s how the best teams execute.

During the session, one of the facilitators—someone I imagine has been with the fellowship for a while—asked me to introduce myself. Many others had already been called on to share who they were and what they hoped to get out of these training sessions. When it was my turn, I said, “My name is Jacqueline Session Ausby.” Then I froze. I stopped to think.

As I sat there trying to figure out what to say, I thought about everything the others had shared. Most talked about their ministries and professions and included significant titles: pastor, minister, life coach, counselor, musician, mother, married. I am none of those things. Titles don’t define who we are. Introductions are not about accolades; they should focus on who you are. Anything else is just works—external roles and actions that don’t define the soul.

If I had to say who I am—not based on what I do, but on who I am in spirit—I would say, first, that I am a child of God. Second, I would say God has given me the spirit of a writer. That has always been my destiny. Writing is always on my mind. Even when I’m not writing, I’m shaping ideas in my head. When I imagine standing before Christ, I see myself as someone He hand-selected to write. This is important to me because Jesus is the Word, and there is nothing greater than Christ. To write—wise, knowing, shaped by truth—keeps me aligned with the Word.

Somehow, what I wanted to say felt like a check—not on me, but on them. As if by naming myself first as a child of God, I was unintentionally casting judgment. No one else had said that, and I didn’t want it to seem like I was trying to trump their introductions. Still, I am those things. I am a child of God, and writing has always been my destiny. In that moment, though, I chose silence. Not because the words weren’t true, but because I wasn’t sure how they would be received.

During the Zoom call, I didn’t say any of that. I just skipped the question and moved on.

It would have been easy to say that, at my core, I am a visionary. I build bridges and execute with force and focus. I could have added that I am a mother of two, a grandmother, a widow, and an Executive Assistant at a pharmaceutical company. I could have said I worked for one of the top consulting firms in the world and that I have sat in rooms with some of the most influential CEOs, mayors, and government officials. I could have said I have a master’s degree and that I live in New Jersey. In those few seconds, I understood none of those things define who I am.

I like to paint, though I am not a painter. That comes second nature. I enjoy painting, yet it’s not who I am. I am a writer. It’s in my very nature. I remember being young and writing my name over and over: Jacqueline Marie Session. I loved the shapes, the loops, the way a fancy J curved or how an S looked like a figure-eight. That was me unknowingly connecting with my calling.

In those moments on the call, I also noticed something else—not about the group, but about myself. The vibe was different. I am not a minister. I am not a pastor. I am not religious. For a second, I felt that difference in the room. Those words are just titles and don’t carry any weight. No one person can be all of them at once. Just because I am not those things does not mean I don’t belong.

Normally, I would walk away from that kind of energy. I would have shut down and closed the door on this experience. I would have thought, “I’m not like that, and I don’t want to be.” This time, I sat still. I told myself the vibe is different, yes, yet nobody is wrong or right. We all experience life differently. We all come to God from different rooms and yet arrive at the same Door.

So I made the decision in those few seconds not to walk away. I am going to stay with these 12 weeks of training, get to know people, learn from them, and listen to their stories. Because more than anything, I am a visionary. I am a bridge. I can help get people over troubled waters.

The older I get, the more I grapple with relationships. Some relationships matter deeply. They will last until the end of time, while others were meant to last only for a season—moments in time. Then there are new relationships—the ones that develop and can be cultivated even in situations I find nearly unbearable. Instead of casting things aside, I am learning to give them a chance. I am not certain how much I can stand, yet in this moment, I am willing to try.

Most importantly, I have learned there are so many moments in life when the vibe is different—at home, at work, in a parking lot or grocery store, even in small groups like this one.

Instead of shutting down or walking away, staying the course, being open, listening, and learning might just be the way to navigate those moments. That is how we continue to grow—even when we think we are already grown. That is how we meet each other across the distance of our differences.

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This post and all original content published under DahTruth are the intellectual property of Jacqueline Session Ausby. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means without the prior written permission of the author.

Jacqueline Session Ausby 4/17/25 Jacqueline Session Ausby 4/17/25

The Chains of Consumerism: How China Is Winning a War Without Firing a Shot

“But when a long train of abuses and usurpations... evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government...”

— Thomas Jefferson, Declaration of Independence (1776)

I declare—a revolution similar to the one that began in the 1700s is playing itself out today. But this time, it’s not about taxes on tea. It’s about influence and infiltration. Instead of redcoats storming Boston, we’ve got apps storming our phones. Instead of colonizers in uniforms, we’ve got algorithms dressed up in bargains, convincing us to surrender our values in exchange for convenience and cheap prices.

Violence was on the horizon last week. Not the kind that comes with bullets and bombs, but violence just the same. We saw it in the brutal attacks by far-right media on young Black boys. We saw it when someone set fire to Pennsylvania Governor Josh Shapiro’s home. But the most violent act wasn’t physical. It was digital. It came through the reaction to Trump’s tariffs and how Chinese companies are using platforms like TikTok to push back.

These companies, some of which have stolen American designs and branding ideas, are using our own airwaves to sell knockoffs directly to us. They aren’t doing it out of care or concern for the American consumer. They’re doing it because they need to save their economy, even if it means damaging ours.

And people are actually going along with it. Celebrating it. Justifying it.

They hate Trump that much. Saving a dollar means more than standing up for what’s right. I get it. I get that they hate Trump. But this isn’t about him. This is about us and what we’re willing to sacrifice just to get a cheap pair of leggings.

Let me tell you something. A few weeks ago, I ordered a few things from Shein. I got pulled in by a cute outfit I saw on TikTok. The prices were low, so after being mesmerized by the spinning discount wheel, I added a few more items to my cart. Six pairs of joggers in different colors—mauve, tan, jet black—for just $12.99. You just can’t beat that price; it’s cheaper than Ross.

When they finally arrived, I was excited. You know those packages you open carefully because you’re thinking about how you can reuse the bag? Unfortunately, once I opened them, I was disappointed. The leggings turned out to be tights. The outfit was so cheaply made, I couldn’t wear it in good conscience. The quality wasn’t just low. It was insulting.

I don’t share this to shame anyone shopping at Shein or Temu. Do you. Keep buying if that’s what works for you. I’m not trying to judge. I’m sharing this because we need to talk about what’s really happening with these tariffs and the global game behind them.

Trump’s not stupid when it comes to tariffs. In 2018, he hit China with a 30% tariff on solar panels. China responded by moving manufacturing to countries like Vietnam and Indonesia to dodge the tariffs. They’d build the panels in China, ship them to those countries, slap a new label on them, and send them here. All to avoid U.S. tariffs. Their low pricing was also influencing American businesses, which couldn’t compete with the speed and scale of Chinese manufacturing.

But when the U.S. caught on, it hit those countries with tariffs too. And what did China do? They packed up, shut down the plants, and left entire economies in shambles. People in Indonesia are still unemployed from those closures.

And while all of this is happening, American media outlets are fumbling the conversation. Take MSNBC, for example. The network recently made changes, and it shows. After canceling Joy Reid’s The ReidOut, MSNBC reshuffled its 7 p.m. hour. Joy’s replacements now include hosts like Alicia Menendez, Symone Sanders-Townsend, and Michael Steele as rotating voices on a new panel format. But these new hosts, right out the gate, embarrassed themselves. They took to the platform to argue against tariffs and even asked, “How do tariffs hurt economies?” The question alone was telling. It was as if Vietnam and Indonesia hadn’t already shown us what happens. These countries were hit with U.S. tariffs—46% on Vietnamese goods and 32% on Indonesian goods—after they allowed China to dump goods in their markets and relabel them for resale in America. The result was economic disruption in both regions. To ignore this is either a sign of ignorance or an unwillingness to connect the dots.

I know people are struggling. Rent is high, groceries cost more than ever, and sometimes a $5 shirt feels like a lifeline. But what feels like survival today may be setting us up for dependence tomorrow.

China is doing everything it can to maintain its grip on the U.S. consumer. Around 12% of China’s exports go to America. That may not sound like much, but for China, it’s a lifeline. Without American demand, China’s supply chain collapses. And TikTok is now their biggest weapon.

TikTok has turned into a global flea market. Anything and everything is for sale. Over here: games, furniture, cookware, bras. Over there: fake Louis Vuitton, knockoff Gucci, and Jordans without the swoosh. It’s their product, just without the name.

But let’s be honest. A pair of Nikes without the name is just sneakers. You can buy those anywhere. So what’s the point?

China is dumping low-quality goods into our economy because they know how we move. We are over-consumers. We buy, we hoard, we sell what we don’t use, and then we buy again. We send our secondhand clothes—many still with tags—to African nations just to make room for more. TikTok isn’t just an app. It is an open-air marketplace built to feed our appetite.

And what’s worse is that we’re helping them.

We talk a lot in this country about protecting intellectual property. We praise innovation and fight over who invented what. But then we turn around and buy knockoffs without shame. A copycat catsuit, a fake Birkin, or a bootleg movie might feel like a bargain. But it’s bad business. Not just for the original creators, but for our country.

And yet China has the audacity to use the American middle class to fund their empire.

We don’t see it. We see supposed savings. But they see strategy. They know that Americans, especially working-class ones, can’t resist a discount. So they bait us with $5 shirts and $20 speakers, all while continuing to steal, repackage, and resell the very culture we create.

And where are the American corporations in all this? Many of them are partnering with or profiting from these same supply chains, outsourcing ethics for the sake of quarterly profits.

China knows we are like hungry pigs. We eat, and eat, and eat, and then we throw up our own vomit and eat that too. No wonder the Bible says not to eat pork. This cycle is disgusting.

We are being used as pawns in Xi Jinping’s tariff game. While we swipe our cards and brag about deals, we’re funding a system that is using our own people against us.

And here’s where it really gets twisted.

When I hear Jasmine Crockett talking about picking cotton to condemn slavery, and she should, I can’t help but think of the Uyghurs in China who are forced to do that very thing today. Real slave labor. Cotton picked under surveillance, in camps, under threat. This is the same person defending Gaza but ignoring what’s happening in China. It’s either hypocritical or just plain stupid. Now it is okay for the Uyghurs to pick cotton, but it is clear, according to Crockett, blacks aren’t going to pick cotton anymore.

This is not speculation. The U.N. and multiple human rights groups have confirmed the use of Uyghur labor in Chinese cotton fields, under surveillance and threat.

Because here’s the truth. Chinese manufacturing is top-tier. It’s not a joke. It’s run by machines, AI, and a perfectly engineered class system. Their upper class runs the empire. Their middle class moves the warehouses. And their lower class, including the enslaved, fuels the production. It is communism dressed as capitalism. And we are the willing customers.

America was built on slavery. We know that. We have fought wars, both literal and cultural, to prove our humanity. We’ve battled racism, endured discrimination, and demanded to be seen. And while progress is still uneven, we are here. We are American.

And we are under attack.

Not with guns or tanks. We are under attack with algorithms and influencers. We are in a new kind of war. One that is not waged on battlefields but in digital carts. Not through invasions but through app notifications.

The American Revolution started over tea and taxes. People drew a line in the sand over sugar and stamps. And today, we are standing in a similar place. The weapon isn’t taxation this time. It is exploitation.

The first revolution began with a declaration. Maybe it’s time for another—one that defends not just our borders, but our minds, our markets, and our moral compass.

If we don’t wake up, we won’t have to worry about China invading America.

They will already own it.

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📢 Copyright Notice:

This article is my original work and may not be reproduced, copied, or distributed without my explicit permission. If you would like to reference or use any part of this content, please contact me at jmbeausby@aol.com for consent.

Jacqueline Session Ausby 4/7/25 Jacqueline Session Ausby 4/7/25

Stirring Beneath the Stage Lights

These last few weeks have truly been chaotic for Americans, from the tariffs to the crashing of the stock market. Not that I have a great deal invested. I must admit, my investments are very moderate and reserved in my 401(k) account. But I did experience a loss — nothing, at least for me, to cry about. I understand that the market can sometimes be volatile, and that does impact my investments. Still, I don’t need to run and close out my account just because Trump decided to make good on his promise of tariffs.

What amazed me last week were the fear tactics the Democrats and left-leaning media used to dramatize the tariff situation. They acted as if America was actually losing in a world where we consistently win by the grace of God — as if China won’t pay when it’s checked by its biggest importer of cheap goods, and as if Trump could truly isolate the largest economy in the world. I happen to believe it is God who raises world nations, not one man. I also think it’s better to lose all monetary and worldly belongings than to lose my soul. But the Democrats were acting as if we were all going straight to hell because Trump instituted tariffs.

Meanwhile, the Senate turned into a one-man stage play starring Cory Booker, who spoke for more than 25 hours. His speech was only interrupted by fellow senators who felt more like a cast of characters than serious legislators, dropping in to ask questions disguised as long soliloquies. Democratic senators — from Rankin to Klobuchar to Schumer — chimed in with questions meant to reinforce every campaign promise they claim Trump has failed to deliver. They leaned on their usual script, invoking a watered-down version of the civil rights movement, but left out one glaring truth. They forgot ADOS. Again.

Over the last several days, Cory Booker has been flooding the airwaves with campaign ads, invoking the spirit of the Civil Rights era. He name-drops Fannie Lou Hamer, Ida B. Wells, MLK, and Malcolm X — individuals who dedicated their lives to the fight for justice for Black Americans. But let’s be clear: he is not invoking their names to continue the ADOS fight. He is using them to bolster his own fight for the White House. During his 25-hour performance, he argued for immigrant rights, spoke about LGBTQ rights and climate change — but he left out prison reform, education, and reparations. The very issues that matter most to our communities.

It is a performance. A carefully crafted image meant to stir emotion and secure votes, but not to deliver substance. We have to say no to these recycled images of so-called Black leaders like Cory Booker, who only remember our communities when it suits them — when it is politically convenient. The rest of the time, they are silent, tucked away in Senate offices, collecting checks and cozying up to progressives who would not know an ADOS issue if it walked up and introduced itself.

Booker wants to be seen as a torchbearer for our community, but he never carries the flame when it is inconvenient or controversial. That is not leadership. That is opportunism.

But there is hope. Far away from the Senate floor. If you look at what just happened in Louisiana, you see it. You see the spark of something real, something grassroots, something deeply rooted in the ADOS experience.

In the recent off-year election, Black voters in Louisiana showed up. Organizers went out knocking on doors and partnered with community leaders to get people to the polls. They rejected the governor’s extreme policies, including an effort to prosecute juveniles as adults, something that disproportionately harms our children. They said no to building bigger prisons, no to harsher taxation, and no to criminalizing Black youth. Despite the odds, and despite decades of voter fatigue, they came out. And not because they trusted Democrats, but because they cared.

They were tired. Tired of the same cycle of neglect. Tired of being the bait and the catch. The Democrats have not taught us how to fish. They have made us the fish. They reel us in every election season with promises they have no intention of keeping.

According to the Public Affairs Research Council of Louisiana, only 36 percent of registered voters participated in the 2023 gubernatorial primary election. But among Black voters, turnout in certain parishes jumped by as much as 12 percent in response to criminal justice reform and education-related ballot measures. That is not apathy. That is strategy. That is community power being reclaimed by a spark.

It is proof that when we galvanize around issues that matter, when we organize from the ground up, we can make a difference. That is what happened in Louisiana. Not because of a party. Not because of a personality. But because of purpose.

There are other reasons to be optimistic. Black voters who had aligned with Kamala Harris are beginning to wake up. Slowly, but it’s happening surely. Even voices like Roland Martin are starting to shift. He hasn’t gone far enough to the center, but he’s beginning to admit the truth about the flaws in Harris’s run for the White House. We all need to wake up, open our eyes, and see the negative impact Democratic policies have had on our communities.

It is clear, we need leaders who will fight for ADOS. Not perform. Not pander. Not pacify. The kind of movement, rooted in economic justice, political independence, and cultural clarity, will take time.

Having seen the spark in Louisiana. Now we need the fire — a fire that burns bright through the midterms and blazes into 2028.

We need a sustained fire. A fire that fuels grassroots movements, empowers local leaders, and demands policies that invest in our communities.

Cory Booker is running about with such pride in having done absolutely nothing but solidified his own stamina. His 25-hour filibuster didn’t change hearts and minds. Didn’t open any eyes or enlighten or illuminate. His filibuster didn’t change policy or inspire new legislation. We watched 25 hours of the Harris campaign on steroids and made no difference.

If ADOS is going to win this election, then it’s going to come down to which party — Democrat or Republican — can raise up an ADOS candidate that supports our issues at the grassroots level.

Without that type of candidate, it’s clear nothing will change in a world where everything must change.

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Jacqueline Session Ausby 3/25/25 Jacqueline Session Ausby 3/25/25

When Representation Replaces Revolution

“If you’re not careful, the newspapers will have you hating the people who are being oppressed, and loving the people who are doing the oppressing.”

— — Malcolm X

*“The revolution didn’t die—it was bought, branded, and booked for speaking engagements.”*

I vividly remember turning on the television in 1991 and witnessing the brutal beating of Rodney King by the police. I was a grown woman with a son, and in that moment, I fully understood that boys with Black skin were in danger. It wasn’t just about police brutality. It was a declaration about who we were in this country. The protests, the outrage, the rebellion that followed all revealed something about power, justice, and how deeply rigged this system is against us. That moment shaped my understanding of America.

We had always heard about the violence inflicted by white Americans. From an early age, we were taught that an entire nation had classified us as animals, justifying their wickedness through law and tradition. We knew the stories—public lynchings dressed up as “picnics,” the branding of Black men as rapists, and Black women as Jezebels. To Kill a Mockingbird wasn’t fiction. It was an ongoing reality. From Emmett Till to Rodney King, the trauma was real, personal, and persistent.

We also knew the stories of resistance. We grew up on the legacy of Fred Hampton, Medgar Evers, Kwame Ture, and the Black Panther Party. They weren’t just heroes. They were blueprints. They taught us how to fight for liberation, how to organize, how to challenge injustice.

But the fire that once fueled revolution has faded into curated commentary and career-building.

The Rise of a Black Elite Without a Revolutionary Spirit

Instead of revolutionaries, we now have a class of Black professionals who speak the language of struggle while sidestepping the responsibility to fight. These are the Harvard grads, HBCU valedictorians, and rising media stars who understand the performance of activism but lack the courage or conviction to challenge power. Their role is often more about access and respectability than about change.

These modern “leaders” appear everywhere—at think tanks, on panels, and across cable news—but rarely in communities building coalitions or pushing policy that centers ADOS lives. For many, the struggle has become a talking point, not a mission.

A recent example of this transformation was on full display at Xavier University, where Joy Reid and Ta-Nehisi Coates shared the stage to discuss Coates’ latest book, The Message. Marketed as a conversation about Black culture and political direction, the event instead focused heavily on the crisis in Palestine. The needs of Black Americans were an afterthought, if they were mentioned at all.

Coates, once hailed for his powerful case for reparations and his willingness to speak hard truths, now seems more invested in being a global commentator. His priorities have shifted, and in doing so, he has distanced himself from the very struggle that gave his voice power.

Joy Reid: Platformed but Disconnected

Joy Reid’s disconnect has been even more visible. A well-known media figure, Reid has used her platform not to uplift the reparations movement, but to diminish it. She once suggested that many of the activists pushing for reparations—especially those associated with ADOS and FBA—were “Russian bots,” a dismissive and irresponsible remark that ignored the real and growing demand for economic justice.

Her background is layered. Reid is the daughter of immigrants from the Congo and Ghana. Her family lived in South Africa before coming to the United States. Despite this, her mother claimed that the racism she experienced in America was worse than apartheid—an assertion that reveals both a limited lens and a stark contrast with the lived reality of ADOS people whose ancestors endured centuries of American slavery and segregation.

Reid has at times acknowledged the cultural contributions of Black Americans, recognizing that ADOS communities have shaped Black identity globally. Yet she continues to remain silent on reparations and reluctant to advocate for policies that would address the unique harms ADOS descendants continue to face.

Her alignment with Coates during the Xavier event was not about liberation. It was about safeguarding elite status and staying within the boundaries of institutional comfort.

Cori Bush and Jamaal Bowman: Selling Out Through Zeteo

Another example of symbolic leadership without substance comes from Cori Bush and Jamaal Bowman, former members of the Squad who recently joined Mehdi Hasan’s new platform, Zeteo. Promoted as a space for Black thought and political dialogue, their first appearance instead centered on the Palestinian cause and their criticisms of AIPAC. Once again, Black leaders took the stage to speak about everything but the urgent needs of Black Americans.

What became clear was that Hasan, the host, was using Bush and Bowman to provide a veneer of Black legitimacy to a platform focused on international struggles. Meanwhile, issues like housing insecurity, wealth inequality, educational disparities, and reparations were entirely missing from the conversation.

This absence is especially troubling when you consider the baggage both figures bring to the table. Bowman lost his seat after drawing widespread criticism for pulling a fire alarm during a contentious House vote. Bush is reportedly under federal investigation involving her husband's role in alleged misuse of PPP funds and questionable payments for private security.

Instead of owning their records and reflecting on the shortcomings of their time in Congress, they have reemerged as talking heads—trading policy for performative solidarity. Their pivot to the Palestinian cause appears less like moral clarity and more like opportunism. They have failed to deliver for their communities, and now they hope to reinvent themselves through someone else’s struggle.

But voters remember. And the reason they lost their seats has everything to do with their failure to prioritize the people they were elected to serve.

Jasmine Crockett: A Starlet Without Substance

And speaking of the House of Representatives, we can’t forget Jasmine Crockett—the rising star many now hail as the future of the Democratic Party.

There’s no denying her beauty, charm, and presence. But based on her fiery rhetoric and online persona, I assumed she was a younger woman. I was surprised to learn she is in her early forties, unmarried, with no children, and from a well-off background. Crockett attended private schools, earned a law degree, and has served in prestigious legal roles. She did not come from the depths of the struggle she often emulates.

That does not mean she cannot advocate for the Black community. Many of us, regardless of class, carry the legacy of our people. But advocacy must be rooted in substance, not style.

Crockett often performs passion through soundbites, profanity, and made-for-viral quips. Yet when she sat down for a recent interview wearing a beautiful yellow suit, she said something that pulled back the curtain. She admitted that she has never passed any legislation and does not plan to propose any in this term. Her explanation was simple: with Trump possibly returning, it would be a waste of time.

That’s not strategy. That’s surrender.

It is disheartening to watch elected officials admit they plan to do nothing, while simultaneously occupying seats of power and praising DEI. Crockett herself has become an example of DEI gone performative—a Black woman elevated into political office, not for legislative merit, but for image and identity.

Some are already floating her name as a future presidential candidate. But what has she done to earn such a distinction? No bills, no wins, no record to run on. Her only qualification, it seems, is the color of her skin.

We must hold ourselves to a higher standard than that.

The Death of Revolutionary Thinking

We are living in a time when the loudest voices for Black America are more focused on Palestine, Elon Musk, and partisan theatrics than they are on the real issues affecting Black lives. They talk often but act rarely. They posture but do not push.

The legacy of Fred Hampton, who once said, “You can jail a revolutionary, but you can’t jail the revolution,” is fading. Today, the revolution hasn’t just been jailed—it has been replaced by branding deals, cable contracts, and curated activism.

If we are serious about building a new future, we must stop looking to media figures, social media influencers, and establishment politicians to save us. The revolution will not be televised, and it certainly won’t be hosted by MSNBC, The Atlantic, or Mehdi Hasan.

It will begin when we stop outsourcing our liberation and start demanding real accountability, bold legislation, and unapologetic advocacy for ADOS people. That means organizing at the grassroots level, supporting candidates who have the courage to act, and refusing to elevate those who merely look the part but refuse to do the work.

Because if they won’t fight for us, then we must fight for ourselves.

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📢 Copyright Notice:

Jacqueline Session Ausby 3/6/25 Jacqueline Session Ausby 3/6/25

Joy Reid, DEI, and the Illusion of Inclusion: How Black Voices Are Sidelined

“When I liberate myself, I liberate others. If you don’t speak out ain’t nobody going to speak out for you.”

— -Fannie Lou Hamer

Since 2020 and the death of George Floyd, America has undergone significant changes, particularly in how corporations and media approach diversity. Many organizations restructured to make room for DEI hires, and corporate boards suddenly saw an influx of women of color. I remember interviewing with a former Black leader at Deloitte who also served on a nonprofit board. She remarked, “It’s time for Black nonprofits to seize the moment.” At the time, it felt like a shift was happening—one that would finally create space for Black professionals and leaders.

In media, the trend was just as evident. CNN spotlighted figures like Don Lemon and Laura Coates, while MSNBC, in keeping with DEI incentives, elevated Joy Reid. Corporate America and media seemed to be moving in sync, pushing a new wave of Black representation. But over time, it became clear that much of this representation did not truly reflect the interests of Black Americans—specifically, those of us who are American Descendants of Slavery (ADOS).

DEI quickly transitioned from a promising initiative—diversity, equity, and inclusion—to an empty buzzword with no real substance or impact. While corporations and media celebrated their progress, ADOS professionals and communities remained at the margins. Instead of elevating voices that authentically represented the unique struggles of Black Americans, media and corporate structures continued to sideline us in favor of individuals whose views aligned with liberal white institutions.

The result was a manufactured version of Black leadership—one that looked diverse on the surface but ultimately failed to advocate for the issues that matter most to ADOS. This piece explores how media, corporate America, and politics have elevated non-ADOS voices at the expense of genuine Black representation and why this deliberate misrepresentation has had lasting consequences.

The Media’s Selective Representation

In the aftermath of George Floyd’s tragic death, many narratives emerged, each shaped by personal experiences and perspectives. Reflecting on my own encounters in South Philadelphia—where interactions with individuals battling addiction to heroin and crack cocaine were commonplace—I found my viewpoint diverging from mainstream portrayals.

Having lived in South Philadelphia for years, I frequently witnessed individuals struggling with addiction—nodding off in bars, occupying park benches, or displaying erratic behavior during binges in stores. These encounters were both significant and alarming, often leading me to exercise caution, especially in confined spaces.

When surveillance footage from Cup Foods surfaced, showing George Floyd inside the store before the fatal incident, I couldn’t help but draw parallels to my past experiences. In the video, Floyd appeared agitated and exhibited behaviors that, based on my observations, resembled those of individuals under the influence. Had I been in that store that day, I might have instinctively chosen to leave, anticipating potential unpredictability.

That said, it’s crucial to distinguish between recognizing concerning behavior and justifying excessive use of force. While Floyd’s alleged attempt to use a counterfeit $20 bill was unlawful, this act alone did not warrant the brutal police response that led to his death. The distinction between acknowledging societal issues and condoning disproportionate violence is vital.

The incident also underscores the broader societal challenge of addressing substance abuse and its intersection with law enforcement. Individuals battling addiction often find themselves in vulnerable situations, and without appropriate support systems, these scenarios can escalate tragically.

The Shift in Corporate Focus Post-2020

George Floyd’s death sparked extensive conversations in the United States. However, while corporations and media rushed to adopt Diversity, Equity, and Inclusion (DEI) initiatives, there was little to no discussion about the ongoing crisis of police brutality in the Black community, the rampant gun violence affecting Black neighborhoods, or the devastating impact of drug addiction. The discourse veered away from these pressing issues—such as systemic incarceration and educational disparities—and instead fixated on corporate-driven diversity efforts that did not address the root causes of injustice.

Corporations adjusted their policies, ostensibly to support the African American cause, yet these initiatives often ended up benefiting other marginalized groups while sidelining the very community they were meant to uplift: the ADOS community.

My Personal Account: Deloitte’s DEI Paradox

My tenure at Deloitte offers a microcosmic view of this paradox. In 2020, as part of the Chief Executive Program—an initiative designed to support CEOs transitioning into their roles—I was the sole Black individual embedded within the team. Despite multiple hires, the team remained predominantly white. When three Black professionals were finally brought on, two received unfavorable reviews and were rotated off. After years of commitment and loyalty, I was not let go, but sidelined under the pretense of being “integrated” into a different program.

There was only room for a single "person of color." All others—regardless of their performance, dedication, or tenure—were removed.

Furthermore, despite corporate America's highly publicized DEI initiatives, Black employment has continued to decline, while other groups have experienced employment growth. Reports indicate that:

As of December 2024, Black unemployment remained disproportionately high, standing at 5.6% for Black men and 5.4% for Black women, compared to 3.3% and 3.4% for white men and women, respectively.
Black employees continue to be underrepresented in leadership roles, with white men still overwhelmingly holding senior management positions despite DEI programs.

These statistics contradict corporate claims of "progress" and suggest that DEI initiatives have largely failed to create lasting structural change. While companies like Deloitte tout their DEI efforts, Black professionals continue to face stagnant employment rates, limited leadership opportunities, and higher layoffs relative to other groups.

The Media’s Role in Shaping Narratives

MSNBC’s programming decisions expose how DEI actually works—Black professionals are removed while white counterparts remain in place, regardless of their rhetoric or ratings.

If MSNBC truly wanted diversity, they would have kept both Joy Reid and Rachel Maddow or replaced them all, making room for new voices. Instead, they played Black professionals against one another by replacing Reid with a show featuring two Black faces—Michael Steele, Simone Sanders-Townsend, and Alicia Menendez—as a superficial attempt to appear diverse.

The Comcast Corp.-owned channel confirmed the departure of Joy Reid and the replacement by this trio, despite the fact that her show, The ReidOut, was the second most popular show on MSNBC, with 1,690,000 viewers as of February 24, 2025. MSNBC’s audience overall had dropped 46% compared to the first ten months of 2024, yet it was Reid—one of the few Black voices—who was removed.

Meanwhile, the ratings for "The Weekend," which replaced Reid, were significantly lower:

Total viewers: 631,000 (compared to Reid’s 1.69 million)
Saturday average: 799,000 / Sunday average: 669,000
MSNBC’s December programming saw a 43% increase in total viewership compared to the new show

This move highlights a common DEI tactic—instead of fostering true diversity, corporations and media entities use Black faces as interchangeable tokens while maintaining their existing power structures.

DAHTRUTH

I have been called out for expressing my opinions about what I experienced while working for one of the largest consulting firms in the world. At first, I feared how speaking out might impact my professional career. But I have learned not to carry that fear. My talent and capabilities should sustain me long enough to retire.

I honestly believe I am speaking out for my grandchildren and my community. My voice is strong, powerful, and necessary. To be silent and afraid doesn’t run in my blood—unfortunately.

Consulting firms, in particular—those that advise corporations on business strategy, leadership, and even DEI—should be held accountable for their racist practices instead of sweeping them under the rug. These firms influence corporate policies across industries, yet they fail to implement the very diversity and equity standards they recommend to others. If they cannot uphold fairness and inclusion within their own ranks, they shouldn’t be trusted to guide others.

Real change will only happen when these institutions are forced to acknowledge their failures—not just in reports, but in their hiring, retention, and leadership decisions. Until then, DEI will remain nothing more than a corporate illusion, benefiting those in power while leaving Black professionals behind.

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This article and its contents are the intellectual property of Jacqueline Session. Unauthorized reproduction, distribution, or modification is prohibited without explicit permission from the author. For inquiries regarding usage, please contact jmbeausby@aol.com

Jacqueline Session Ausby 2/25/25 Jacqueline Session Ausby 2/25/25

CEO FOR PRESIDENT

Whenever I write, I start with where I grew up. Our stories are the foundation of who we become, shaping our perspectives, our decisions, and ultimately our legacy. Most people know that I enjoy Cam Newton’s podcast, Funky Friday, and last week’s episode was a breath of fresh air with John Hope Bryant as his guest. I couldn’t help but recognize the essence of a CEO running through every word John Hope spoke. Listening to their conversation, I was reminded of the CEO Labs at Deloitte, where I sat in rooms with executives, hearing their strategies, their story and their vision for leadership. These weren’t just business discussions; they were blueprints for success, built on ownership, calculated risks, and long-term vision.

John Hope Bryant is the epitome of a successful CEO. He is the rainbow we find after a storm—a reminder that despite setbacks, resilience and strategy can lead to something greater. As I listened to John Hope Bryant speak I realized the same framework used in executive transitions labs at use as he told us his CEO story.

John Hope Bryant started the conversation by talking about how his family built generational wealth, and that resonated with me instantly. In my late twenties, I realized the importance of owning my own home. After my grandmother passed away, I watched as her children allowed the family property to be lost. I saw firsthand the tragedy of not securing what previous generations had built. That experience shaped me more than anything. It made me determined to own my own home. By the time I was 32, I had accomplished that goal, understanding that true economic freedom starts with ownership.

But what I’ve come to realize is that, for most of my life, I never truly had economic freedom. That realization didn’t hit me until after my husband passed. And even now, to say I am “free” wouldn’t be entirely true. But as Bryant alluded to in his conversation, freedom isn’t just about having money. It’s about understanding that life isn’t meant to be lived passively. You have to be intentional every day, preparing for the future and ensuring your legacy isn’t left in financial ruin. Before my husband’s death, I never fully thought about these things. Now, I see that true freedom isn’t about accumulating wealth or chasing status. It’s about laying a foundation that will outlive you.

Listening to Cam Newton’s podcast with John Hope Bryant, I kept thinking about what makes a leader. Bryant’s words had the cadence of a CEO, and when I heard him speak, it gave me goosebumps. I appreciated the way he articulated his plan and how he weaves it all together with his story. As I reflected on the way executives shaped their stories into movements, I noticed without a doubt Bryant was doing the same thing. The question is—how far will he take it?

Bryant was introspective as he reflected on his upbringing, speaking about the language of his community and the struggles of being an American Descendant of Slavery (ADOS). He acknowledged that wealth in America has historically been out of reach for Black people, yet his grandparents and ancestors still found ways to build businesses against all odds. His mother owned seven properties. Now, he owns 700. That is generational wealth in action, proof that economic power is built over time, not overnight.

After reflecting on his past, he shifted to his strengths and the opportunities that shaped his journey. He spoke about the risks of capitalism, the fear of failure, and the courage it takes to build wealth. He emphasized the importance of time, how Americans, especially in the Black community, often waste time instead of using it as a tool for growth. He framed wealth-building as a strategic use of time and resources, something many people fail to recognize.

Then he moved into priorities, not just for himself but for the Black community as a whole. He introduced his “Silver Plan,” which focuses on building Black wealth, supporting Black businesses, and creating economic opportunities within the community. He acknowledged how the illegal economy, particularly drug dealing, is a form of capitalism, but one that ultimately traps Black men in a system designed to break them. He challenged us to think about how to redirect that entrepreneurial talent toward legitimate business success.

He also spoke about racism, not as an obstacle, but as a reality that must be navigated. Racism exists, but it cannot be the excuse that stops us from building. Success comes from recognizing the system, finding ways around it, and capitalizing on opportunities despite it.

As I listened to him, I was struck by his clarity, his confidence, and his vision. He spoke about leadership, the relationships he’s built, and his commitment to changing the financial trajectory of Black America. And then I started to wonder. Was this man positioning himself to run for President? If he is, and if he runs, he has my vote.

Then I saw his interview with Roland Martin, and there he gave the same speech. That gave me even more hope because it means he is making the rounds. The same story with the same framework, but it was reshaped to fit Roland's liberal audience. While Cam’s audience is probably more mature and aware, able to digest some hard truths, namely, “You want to kill DEI, kill it. It has been made political and is dead. I love diversity and math. They don’t have opinions, and now, for the first time, the U.S. can't succeed without all of us.” Meaning, minorities nearly outnumber whites.

And isn’t that exactly what great leaders do? CEOs, politicians, and movement builders craft a message and take it on the road, ensuring it resonates with different audiences. And here you have John Hope Bryant delivering his stump speech, refining his vision with each appearance. If that’s the case, then what’s next? Is he laying the foundation for something bigger?

I thought about what leadership truly means. We don’t need entertainers or sports commentators making empty political promises. We need someone who understands business, strategy, and the American economy, someone who genuinely believes in elevating the Black community. John Hope Bryant articulated a vision that felt real, that felt possible. His words reignited something in me, a sense of urgency, a sense of purpose.

But then I questioned myself. Was this just a podcast moment? Was he selling a story, or was he making a proclamation? Because if he’s serious, he needs to say it loud and clear. Democrats have two years until the next election, and a potential strong presidential candidate in four years is critical before the midterms. There is no time to waste. If he’s ready to lead, he needs to declare it. Speak your truth, stand on your record, and make your intentions known.

Right now, we need leadership that understands business, legacy, and economic power. Leaders who are unafraid to challenge the status quo and create real, lasting change. Bryant speaks the language of wealth and opportunity, and his message is timely. But leadership isn’t just about having the right words. It’s about action, risk, and unwavering commitment to a cause greater than yourself.

The question isn’t whether he can lead. It’s whether he will. And if we are waiting for leadership, maybe it’s time we demand it.

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Jacqueline Session Ausby 2/18/25 Jacqueline Session Ausby 2/18/25

AMERICA AT THE CROSSROADS

Last week was symbolic for the Black community on many levels. It began with Kendrick Lamar’s powerful Super Bowl halftime performance and ended with JD Vance addressing the European Union in Munich on the dangers of multiculturalism. The reality is that when migrants invade any land and attempt to dismantle its traditions, culture, and foundational beliefs, they can tear the fabric of society apart. That is exactly what is happening in Europe, and to a lesser extent, it is occurring right here in America as well.

All one needs to do is listen to podcasts like IlmFeed to understand that Europe has been overrun with Islamic ideology—it has embedded itself and is attempting to change the culture to align with Muslim beliefs. It has festered and now deeply influences the UK in negative ways. The worst part is that those who believe in freedom of expression, the right to vote, and democracy itself are being overshadowed by Islamic interpretations of these very concepts. In Islam, followers adhere to Allah’s traditions, which include the oppression of women and children and the belief that those who do not subscribe to their religion are outsiders, if not enemies.

the Fragile State of WESTERN VALUES

When JD Vance stepped up to the podium in Munich, few expected much beyond typical political rhetoric. Instead, he made a bold move, declaring, “There’s a new sheriff in town,” making it clear that America’s priorities under the Trump administration’s influence would shift dramatically. His speech was a warning to Western nations, particularly those struggling with the consequences of mass immigration and cultural shifts. It resonated because it addressed a reality too many refuse to acknowledge: unchecked immigration and cultural shifts are reshaping nations at an alarming rate.

Europe, in particular, has become a cautionary tale. Migrants from various regions have arrived not to assimilate but to dismantle and reshape foundational traditions. While America maintains a constitutional separation of church and state, its foundations rest on Christian values. That’s what America was built on—Christian tradition. And now, the very fabric of that foundation is being disrupted by individuals coming from other nations to take advantage of the American system or bringing ideologies that threaten our way of life.

Yet, Democrats continue to ignore these warnings. They dismiss Vance’s speech as fearmongering while failing to recognize that cultural erosion leads to societal collapse. America was built on slavery, yet the nation has continually failed to acknowledge the full weight of Black contributions. Now, with new demographic shifts, the same government that refuses to honor its debt to ADOS is bending over backward to accommodate others.

the ADOS Legacy AS TOLD BY KENDRICK LAMAR

In contrast to Vance’s speech, Kendrick Lamar’s Super Bowl performance was a cultural event that centered on the Black experience. His set was filled with symbolism that resonated deeply with the ADOS community, highlighting our legacy of struggle, resilience, and cultural impact.

From music to sports to literature, American Black culture has been a global commodity since 1619. We have gone from being called animals and sold on butcher blocks to now gaining momentum on the topic of reparations for American Blacks—the descendants of slaves. We have always managed to overcome degradation and struggle. American Blacks have set the trends in music, art, literature, and sports. Recently, I read "The Message" by Ta-Nehisi Coates, and in his essay, he discusses a woman he met in Senegal—an ocean away from America—who had been studying his work. This indicates that American Black culture and intellect are global.

Music and rap are just a few of the industries where American Blacks have established trends that have gained global recognition. No other industry has evolved as extensively through pure, organic influence as the Black music industry. The same can be said for Black contributions to sports, fashion, and education. Black Americans have shaped this country in undeniable ways, yet we are still overlooked and treated as if we don’t matter. Just when Lamar made that message clear, Democrats swooped in, attempting to capitalize on the moment.

Ayanna Pressley and Summer Lee, both left-leaning Democrats, held a press conference the following day to push the same tired, useless reparations bill that was tossed to Pressley from Sheryl Lee Jackson after her death. H.R. 40 was officially introduced in 1989. The bill, titled the Commission to Study and Develop Reparation Proposals for African Americans Act, is the same legislation that has baited ADOS communities for nearly 30 years.

With tears flowing from her eyes, Pressley discussed her heartfelt commitment to pushing forward the same tired bill—to study reparations. Knowing how badly the Democrats lost in the last election, they took this moment to gaslight the Black community: We can’t promise much, but we promise you, African Americans—which is not specific to ADOS—that we will continue to push forward the bill to study reparations.

As if there is anything left to study when it comes to slavery, Jim Crow, the Civil Rights Movement, prison reform, or any other government policy that has held the ADOS community back. The oppression of American Blacks is well-documented. America never paid what was owed to the descendants of slavery. We don’t need a study—we need action.

Matt Walsh & the Whitewashing of History

Last week also saw the voices of individuals like, Matt Walsh who took to his Podcast podium to make the claim that America was not built on slavery, but was built solely by white men, conveniently erasing the labor, ingenuity, and suffering of Black Americans. This type of revisionist history is not just misleading—it’s dangerous. It allows those in power to justify denying reparations, refusing economic redress, and dismissing the centuries of forced labor that made America the global superpower it is today.

In 1860, just five years before the Civil War ended, there were 4 million enslaved Africans in America, contributing directly to the nation's agricultural and industrial wealth. Their labor created generational wealth for white families while Black Americans were left with nothing. Even after slavery, policies like Jim Crow laws, redlining, and mass incarceration ensured that Black Americans remained systematically disenfranchised.

Yet, people like Walsh continue to push a sanitized version of history, where Black labor, Black pain, and Black contributions are mere footnotes. His refusal to acknowledge this reality isn’t just ignorance—it’s an intentional effort to maintain racial and economic inequality. Meanwhile, as ADOS calls for reparations, the same government that built its wealth on Black labor is now prioritizing new groups, offering resources, opportunities, and protections that were never extended to the descendants of slavery.

The Absence of an ADOS Champion

The biggest issue facing the Black community isn’t just systemic racism—it’s the lack of authentic leadership. The so-called Black leaders propped up by the Democratic Party—Jamal Bryant, Al Sharpton, Ayanna Pressley, Hakeem Jeffries—have repeatedly failed ADOS.

Jamal Bryant preaches a prosperity gospel while using his pulpit to push leftist politics, often aligning with movements that do not prioritize the specific needs of ADOS. Instead of fostering genuine progress, he operates his ministry as a business, profiting off his congregation while failing to deliver meaningful change. Bryant frequently uses out-of-context scripture to support his political stances, whether on the Harris campaign, abortion rights, or his attempts to apologize to the LGBTQ+ community for the Black church’s past positions. However, his actions often appear performative rather than rooted in genuine conviction, casting doubt on his authenticity as a leader.

Al Sharpton has built an entire career on performative activism, accepting political donations and backroom deals while delivering nothing tangible for the Black community. His recent failed attempt to promote a 'buy-in' at Costco in response to a diversity scandal proved how out of touch he really is. The $25 gift cards, promised to those who participated in a 'buy-in' rather than a boycott, weren’t enough—Black customers left without buying anything. And when they refused to return and make purchases, Sharpton and his team tried to guilt them into going back, revealing how little real influence he has over Black consumer power.

Sharpton also seems to believe that the Black community has forgotten about Tawana Brawley and the controversy that exposed his willingness to exploit racial tensions for personal gain. The truth is, many in the Black community do not trust him. He is no leader to our community, yet he continuously inserts himself into every cultural event that impacts us, as though he still holds the moral authority to speak on our behalf.

Then there’s Hakeem Jeffries, the supposed “head” of the Democratic Party. Once a Pan-Africanist, he now prioritizes his allegiance to AIPAC over the Black voters who put him in office. Rather than advocating for reparations or pushing meaningful economic policies that could empower ADOS, he aligns himself with mainstream Democratic talking points, sidestepping the pressing need for Black economic advancement.

He, along with others, has mastered the art of political theater—showing up for photo ops, making empty promises, and delivering little in return. Jeffries wants the Black community to believe he is their advocate, but his actions suggest otherwise. His loyalty lies with corporate donors and political elites, not the ADOS community. He is quick to lecture on democracy and equity but slow to act when it comes to meaningful policies that would close the racial wealth gap.

Jeffries' record reflects a pattern of appeasement and political convenience rather than bold leadership, proving that his political survival outweighs the interests of those who elected him. Circling back to what happened in Munich, JD Vance delivered a message to majority-white nations—one that resonated deeply with the Republican base. Meanwhile, Kendrick Lamar took the stage at the Super Bowl, amplifying a message that spoke directly to the American Black community, highlighting the struggle, resilience, and impact of ADOS. The difference? One side has leaders willing to act. The other relies on symbolism and empty gestures.

While Vance and Trump continue to solidify their support, the Democratic Party remains leaderless, unable to craft a message or policy that aligns with ADOS interests. The problem isn’t just poor messaging—it’s the absence of leadership with the will to act. Without a true advocate for ADOS, Black voters are left questioning their political home. If Democrats do not step up and deliver for the Black community, they will lose more than just an election—they will lose the very people who built this nation.

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Jacqueline Session Ausby 12/31/24 Jacqueline Session Ausby 12/31/24

WOMEN AT THE WELL

Recently, I watched an episode of Freaky Fridays, a podcast featuring Cam Newton. Cam hosted two Atlanta adult entertainers, India and Diamond. Both women were prominent dancers at the iconic Magic City nightclub, making substantial money without, as they put it, “selling their souls.” There names were featured in prominent Rappers lyrics and their shared stories navigated a space steeped in judgment while maintaining boundaries, even as others around them crossed lines. Listening to them, I was struck by the complexities of their experiences and found myself grappling with what it truly means to be a woman in a world that defines us so narrowly—by our choices, our bodies, and our perceived morality.

Their stories lingered in my mind, stirring reflections that reached far deeper than the surface. What does it mean to be seen? To be valued? Since the days of Adam and Eve, womanhood has often been framed through the lenses of sin and sexuality. Biblical narratives have repeatedly painted women as bearers of both temptation and redemption, creating a tension that has shaped societal expectations for generations.

The story of the Samaritan woman at the well embodies this tension. Standing before Jesus, she brings with her all the weight of her past, her troubles, and her sacrifices. And yet, Jesus sees her. Not just her sin, but her humanity. He acknowledges her pain, her longing, and offers her the ultimate gift of redemption. Isn’t that who we all are? Women, carrying our stories, our burdens, and our hopes, longing to be fully seen and understood.

India and Diamond’s stories remind me of the Samaritan woman in many ways. They too navigate the complexities of judgment and redemption. They’ve carved out freedom for themselves in a system that often exploits the very essence of who they are. And yet, even as they’ve stepped away from dancing, they still hire women to perform at their parties—a nod to their past, but also a reinforcement of the very system they once sought to escape. Is this empowerment, or is it another layer of entrapment?

There’s a paradox in breaking free from something and yet continuing to contribute to it. It’s as if, in escaping the cage, you still find yourself drawn back to its bars. For India and Diamond, this complicity feels like both a reflection of their journey and a reminder of how hard it is to leave certain systems behind.

Cam Newton’s perspective added another layer to this complexity. As he spoke about strip clubs—his money thrown around, the naked women dancing before him—there was a hint of glorification in his tone. For him, these spaces are arenas for power and performance, a place to display wealth and indulge in the spectacle. But for the women in those spaces, it is something far more intimate. It’s their essence, the sacredness of their bodies on display, reduced to a transaction. This tension—between what women give and what men take—remains at the heart of the conversation.

In moments like these, I think about the blood. Between women and men, between exploitation and liberation, there is always the blood. Biblically, blood signifies life, the ultimate symbol of humanity and sacrifice. For women, it is deeply tied to identity—the blood of creation, the blood of pain, the blood that sustains life itself.

When men like Cam get so close to the essence of who women are, it is the blood that still separates them. It is the unbridgeable gap between seeing a woman as a whole being and reducing her to an object of desire. The blood demands reverence, but too often, it is ignored in favor of the spectacle.

India and Diamond’s stories resonate deeply with me because they are part of my generation—the Hip Hop generation. We were shaped by the beats, the lyrics, and the culture that celebrated both triumph and struggle. It was a world where survival meant finding your voice, your hustle, and your way forward, even when the odds were stacked against you.

Their paths and mine are vastly different, but what strikes me is how, in the end, our roads often cross and recross. No matter where we started or how far we’ve come, we all find ourselves in the same place: searching for redemption, for love, and for the assurance that we are seen. We carry our baggage—some visible, some buried deep—and yet, like the Samaritan woman, we stand before God, hoping He sees beyond our mistakes and choices. We pray that He sees our hearts, our sacrifices, and our humanity.

What I see in India and Diamond’s stories is a reflection of this generation’s longing. We all want to be seen, not for what we’ve done but for who we are. Their stories remind me that the road to freedom and redemption is not a straight path. It loops back on itself, weaving through moments of empowerment, complicity, and, sometimes, painful realizations about the systems we thought we had escaped.

But through it all, we keep praying. We keep hoping. And we keep trying to find our way back to ourselves, back to love, and back to the God who has seen us all along.

Jacqueline Session Ausby 12/12/24 Jacqueline Session Ausby 12/12/24

The Shades of Exploitation: Lessons from Jay-Z, P. Diddy, and Our Cultural Conditioning

No more Black monsters—no more narratives that vilify our men without cause. Our stories are powerful, and they deserve to be told on our own terms, in our own voices, for the future we want to build—not the one handed to us.

Lessons from the Kaleidoscope of Black and White

Growing up, my world was a kaleidoscope of black and white—a moral dichotomy where right was right, and wrong was wrong, with no room for shades in between. My mother raised us to embrace the light and shun the darkness. She worked tirelessly—three jobs at times—as a warehouse worker during the week and a house cleaner on weekends. She provided food, shelter, and even the small luxuries of television, books, and games, ensuring her children could walk the “right” path. Her lessons, though steeped in love, were shaped by a world that dictated “appropriate” behavior through the narrow lens of movies, media, and societal expectations.

I learned early on that the lighter hues—metaphorically and literally—were deemed more acceptable, while the darker ones were cast as inappropriate, even dangerous. The cultural conditioning was relentless, teaching us to strive for the “right” side of things as defined by forces outside our community. My mother reinforced these lessons not out of malice but out of survival—understanding that stepping out of line could mean dire consequences.

And yet, as I reflect on those lessons, I see the contradictions we’ve been fed. Stories of success, especially for Black men like Jay-Z and P. Diddy, tell us to celebrate the climb. But the reality is much more complicated. These men climbed through the cracks of a system that both enabled and scrutinized them. For decades, they symbolized success, breaking through spaces that historically shut Black men out. But as they climbed, they entered a world that demanded something in return—a world where scrutiny is masked as praise, and the same people who build you up are just as quick to tear you down.

Take P. Diddy. He’s now at the center of sprawling allegations—allegations so wild they feel more like a spectacle than reality. I don’t know if he’s guilty. I’m not here to judge. But it’s hard not to notice how the system plays its game. Build someone up. Strip them of value. Repeat. It’s an endless cycle, and every time it happens, I can’t help but see the reflection of a long history of exploitation in America.

The Exploitation of Black Success

Growing up, my community was taught to question ourselves and place our trust in American systems—systems that dangled visions of success before our eyes, fully aware they never intended to include us. I’ll be the first to admit: I prefer living low. I see beauty in the struggle, in the way families once helped one another. Back then, one community shared a common goal—freedom. But at some point, we were sold a lie: “Moving on up” meant leaving behind those who couldn’t.

This mindset of “every man for himself” has fractured our communities. We’ve been told that eating with plastic spoons and paper plates is for barbecues, not everyday life. That pig feet are out of style and corn cakes should be swapped for scones. We’re told to escape liquor stores and failing schools by moving to the other side of the tracks—as if success is found in distance, not in our roots.

The same systems that gave us these messages haven’t stopped there. Nonprofits swoop into Black communities, scouting for talent with promises of bright futures. But their bright futures often come at a cost—removing young people from the only places they’ve ever known and planting them in spaces they barely recognize. Add in the distractions—groupies, easy access to drugs, and money that feels like it’ll never stop flowing—and it’s no wonder many find themselves trapped. These setups aren’t accidents; they’re calculated moves designed to keep Black men in the guise of success, all while under control.

I think of O.J. Simpson as a cautionary example. He left his roots, trying to be something the world deemed better, only to find himself lost in a system that used him as much as it praised him. His name became synonymous with scandal, and while his choices were his own, they were made within a world that seemed ready to pounce at the first sign of weakness. It’s a story that’s replayed over and over, from sports to music to Hollywood. The higher they climb, the sharper the knives waiting to cut them down.

The Responsibility to Reclaim Our Narrative

Over the last several years, Jay-Z and Beyoncé have become more than artists—they’ve become symbols. A Black family, polished and pristine, like a modern-day Adam and Eve. Of course, no one can rise that high without whispers. Illuminati this. Dark magic that. I’ve heard it all. Do I believe it? Not really. But what I do know is that their perfection seems to invite something darker—this unrelenting hunger to expose them, to dig up dirt that doesn’t exist.

Jay-Z’s name is now being dragged into lawsuits dating back decades. Executives and lawyers with reputations to build know that blood in the water will draw the vultures. Allegations swirl with no proof, and suddenly, the whispers become louder. It’s not new. We’ve seen this with others, from P. Diddy to Michael Jackson. The stories start small and grow until the court of public opinion has already decided guilt.

I don’t know if Jay-Z is innocent. That’s not for me to say. But what I do respect is when someone stands tall, refuses to bow to the chaos, and shifts the narrative. Not every Black man fits the stereotypes imposed on him. Some fight for truth, even when the odds are stacked against them. Jay-Z’s case may prove him foolish or fearless, but what matters is the responsibility that comes with his platform.

As a community, we must reclaim our stories. For too long, success has been defined by how far we move away from our roots. It’s time to reverse that thinking. Our brilliance doesn’t need validation from a system that wasn’t built for us. We can support one another, create spaces for our stories, and celebrate our culture without apology. Jay-Z’s truth, whether it stands or falls, reminds us of the stakes—and the cost of silence.

We need to come together and learn from the mistakes of our African ancestors, who sold their futures to possess what white men owned. History has shown us the cost of division and complacency. Let’s demand accountability—not just for Jay-Z or P. Diddy, but for all of us. If Jay-Z is guilty, let the evidence speak—show the DNA and prove it. But if not, we cannot sit back and watch as another Black man is cast as a monster without proof, scapegoated by a system that thrives on tearing us apart.

It’s time to break free from these cycles of exploitation and destruction. No more Black monsters—no more narratives that vilify our men without cause. We must reclaim our stories, support one another, and reject the narratives designed to diminish us. Our stories are powerful. They deserve to be told on our own terms, in our own voices, for the future we want to build—not the one handed to us.

Jacqueline Session Ausby 12/4/24 Jacqueline Session Ausby 12/4/24

Beyond the Rap Battle: Navigating the Divide in Black Identity

Growing up, I never knew I was anything different from my cousins, family, and neighborhood friends. We were all Black. We shared the same stories: descendants of slaves who managed to escape the legacy of oppression. Though we were poor, we held a dignity that could not be denied. This was the sound of the American Black story, one of resilience. Figures like Billie Holiday, who fell victim to heroin, and others like Mary J. Blige and Lauryn Hill, who rose to prominence, were a testament to our collective journey.

Rap music became the heartbeat of our culture, the fuel that powered the Hip Hop Generation. MTV and shows like The Cosby Show and Living Single educated us on the value of hard work, perseverance, and education. Rappers like Rakim and Tupac told the stories of our struggle: the harsh realities of drugs, crime, and violence, and how we tried to overcome them. These stories resonated deeply with us, showing a path forward despite adversity. By 2008, the narrative shifted, and suddenly, Blackness was inflated to include everyone who wasn’t white. As our struggles were subsumed under the broader banner of “people of color,” the issues uniquely affecting American Blacks began to get lost. The same trend became evident in corporate and political spaces, where Diversity, Equity, and Inclusion (DEI) efforts often overlooked the lived experiences of ADOS (American Descendants of Slavery) Black Americans in favor of a more generalized approach to “diversity.”

This shift has been especially noticeable in our entertainment industry, where the depiction of Blackness has been commodified and altered to fit mainstream, global tastes. The recent Drake-Kendrick Lamar rap battle is a microcosm of this larger issue. On the surface, it may seem like just another rap beef, but in reality, it highlights the growing divide between ADOS Blacks and immigrant Blacks in the public sphere.

The Cultural Divide: Rap as a Reflection of Black Identity

The Kendrick Lamar-Drake debate is more than just two artists vying for supremacy; it’s about contrasting visions of Black identity. Kendrick Lamar, with his deep lyrical introspection and social commentary, represents the lived experience of American Black life. His lyrics are a window into the struggles and triumphs of ADOS Black Americans—resilient, proud, and shaped by a history that cannot be ignored.

Drake, though half-Black, was raised in a very different cultural context. Growing up in Canada, he doesn’t share the same generational struggle that American Blacks face. Despite his Black heritage, his upbringing in a predominantly white, middle-class setting places him in a position more akin to an immigrant, disconnected from the historical depth of American Black identity. His music, often more aligned with mainstream pop culture, lacks the rawness and authenticity that Kendrick Lamar’s does. This distinction—between the commercial appeal of Drake’s music and the deep, often painful truths in Kendrick’s—is what sets them apart. While both are successful, their version of Blackness reflects very different narratives: one shaped by a specific, localized struggle in America, the other by a more globalized, palatable version of Blackness.

The Problem With the “All Blackness Is the Same” Narrative

The unfortunate reality is that, while ADOS Black Americans fight to reclaim their narrative, immigrant Blacks often align themselves with white social norms, distancing themselves from the authentic experiences of those who’ve built the culture they now thrive in. Take figures like Denzel Washington, who, despite his significant credibility in the Black community, is increasingly being pushed into roles that feel disconnected from the true essence of Black identity. Denzel, known for avoiding trite roles and instead taking on powerful, meaningful characters in films like Fences, has been a beacon of Black excellence. But lately, there’s a shift, and it raises the question: Is he being molded into something he’s not, or is the industry now dictating what it means to be Black in America?

What’s happening with Denzel is part of a broader trend that the entertainment industry is pushing forward: the erasure of the nuances of Black identity. The problem lies in the insistence that all Black experiences are the same, even when they are not. Figures like Joy Reid, an immigrant Black woman, continue to represent this narrative by suggesting that figures like Kamala Harris are authentically Black, despite their disconnection from the struggles that define American Black identity. This narrative distorts the real experiences of ADOS Blacks, creating confusion about what it means to be Black in America.

A New Paradigm: Understanding the Different Struggles

The question now becomes: when will we, as ADOS Blacks, begin to confront this myth that all Black people are the same? This idea needs to be challenged, because it’s ultimately harming the fight for our own justice. We must acknowledge that the wounds we carry as ADOS Blacks are deep, stemming from the brutal legacy of slavery, systemic racism, and centuries of disenfranchisement. Immigrant Blacks may share some experiences of marginalization, but their wounds are less visible, often subtler, as they don’t bear the same history that ADOS Blacks do.

This divide between ADOS and immigrant Blacks is becoming more pronounced, and it’s time to recognize it. Until we can address the complexities of our respective struggles, we will continue to be divided. The rap battle between Kendrick and Drake is just one example of how this divide plays out in the public sphere. The entertainment industry—and society as a whole—must recognize that the Black experience in America is not a monolith. Only then can we move forward together as a unified bloc, advocating for change in a way that genuinely reflects our distinct histories, struggles, and identities.

Conclusion

As ADOS Blacks, we must reclaim the narrative that has been stolen from us for far too long. Our story is one of resilience, defiance, and strength, and it deserves to be told authentically. We cannot afford to let our struggles be subsumed under a false, universal version of Blackness that erases the real experiences of those who have lived through slavery, Jim Crow, and the ongoing fight for equality. If we are to build a future that truly honors our past, we must first confront the uncomfortable truths about how Blackness is represented in our culture, both in entertainment and beyond. The battle is not just about who’s winning in the rap game—it’s about who gets to define what it means to be Black in America.

Jacqueline Session Ausby 11/25/24 Jacqueline Session Ausby 11/25/24

Lost Foundations: Reclaiming the Soul of the Black Church

The Black church has always been a place of safety. For me, it was where I could hear the voice of God most clearly—where the community gathered in reverence and worship, finding solace and strength. But it is becoming painfully obvious that many of today’s mega Black churches are not established for the Gospel. Pastors sing "Wade in the Water" from wooden pulpits, exploiting the Black struggle while collecting inflated offerings. These churches, built as monuments to personal grandeur, fail to reflect the humility of the Gospel they claim to preach.

The Black church was once a place where the voice of the oppressed could cry out for justice, where the powerless could find the strength to stand tall. Now, it seems the church itself has been swallowed by the very things it once sought to fight—greed, selfishness, and exploitation.

*Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. Matthew 25:1*

I am just one woman—but I am a Black woman who feels compelled to offer a rebuke to the Black church. I use the term "Black" intentionally, acknowledging its universal application to those of us with more melanin than others within the human race. More specifically, I write for and to the American Black church—an institution whose influence is renowned, not merely because of race but due to its unique role in the history of the American Black community. The Black church, seen globally as a moral compass, carries a legacy shaped by struggle, resilience, and spiritual power. But these days, I have to question: where is the power of the Black church?

Pastors without a foundation in faith masquerade as men of God, yet their actions betray them. They continually exploit the flock, promising blessings in exchange for financial contributions, showing little concern for the spiritual well-being of their congregants. Take Pastor Jamal Bryant, for example—after marrying on November 14, he stood before his congregation on Sunday, asking for $50,000 while his child’s mother fought for financial support in court. Bryant, who pretends to be upright and moral, skipped out on court to honeymoon in Israel, exposing the tragic irony of his actions. His public persona as a preacher of righteousness stands in stark contrast to his personal life, where his choices undermine the very moral compass he claims to uphold.

This issue of exploitation is not limited to male pastors—women leaders in the church also contribute to this erosion of faith. Women pastors and self-proclaimed prophets like Juanita Bynum and Tiphani Montgomery sell false hope for a price. They promise blessings—finding a husband, a home, financial abundance—in exchange for "blessed" prayer shawls and offerings. Like their male counterparts, they distort the truth, focusing on personal gain instead of faith. These pastors don’t believe the Gospel they preach. They don’t believe that Jesus Christ is the Head of the Church. It’s heartbreaking to see Black men and women twist the Word of God for selfish purposes. "Give, and you will get," they say, promising material wealth while diverting attention from spiritual salvation. The church should not be a place to build personal empires—it should be a place to uplift the soul.

Historically, Black women have been the prophets and teachers of our community, praying for the enslaved who fled under the cover of darkness, seeking freedom and refuge. These women carried the weight of a true calling from God, unlike the women we see today who have traded that calling for fame and fortune. The Black church was once a place where the voice of the oppressed could cry out for justice, where the powerless could find the strength to stand tall. Now, it seems the church itself has been swallowed by the very things it once sought to fight—greed, selfishness, and exploitation.

The tragic irony is that these pastors hold tremendous influence in our communities. Many entertainers in the Black community are lost and in need of deliverance, but when they reach out, they find themselves tied to powerless leaders. P. Diddy reached out to T.D. Jakes for support, only to find biblical advice replaced by worldly performances. Kamala Harris tried to sway Black voters by highlighting Rev. Amos C. Brown of Third Baptist Church. Yet none of these efforts shifted the deep, systemic challenges that persist.

This erosion of the Black church’s power is perhaps best illustrated by figures like Bryant, whose actions—abandoning his child’s mother while begging for money from his congregation—highlight the abandonment of true faith. It’s a clear example of how easily we can be led astray when the pursuit of wealth overshadows the calling of righteousness.

The Black church’s decline mirrors the tragic downfall of Mike Tyson—a metaphor for how far we’ve strayed. Tyson, who grew up Catholic, was once an icon of strength and determination. He achieved fame and fortune through raw power, only to see his life unravel in a series of poor decisions. Like Tyson, the Black church was once a pillar of strength and purpose, but now it is increasingly defined by empty promises and self-interest. Tyson’s fall symbolizes a life sold to the highest bidder—just as the church’s integrity has been sold out in exchange for personal gain. Both serve as cautionary tales of how power and influence can be corrupted when unmoored from foundational values.

Where do we go from here? It’s time for a reckoning. We must ask ourselves if we’ve lost our way, blinded by the glitter of false prophets and material wealth. Are we truly serving God—or have we become willing participants in a system that values vanity, power, and greed over truth and salvation?

To reclaim what was lost, we must rebuild the church on a foundation of true faith and justice. Communities must demand accountability from their leaders and seek out those who align with the Gospel’s message of humility and service. The Black church must return to its roots—where the voice of God is heard clearly, where the oppressed find refuge, and where salvation is not a business but a calling. Only then can we restore the integrity and power of an institution that has shaped the soul of our community for generations.

Jacqueline Session Ausby 11/14/24 Jacqueline Session Ausby 11/14/24

ELECTION 2024 | DECIPHERING THE RED Writing on the Wall

Maybe now, they’ll read the handwriting on the wall. Next time, let’s hope they select an actual ADOS candidate who stands for reparations, restricts abortion, and protects children from ideological experimentation

A Call for Real Change After Election Night

The Wake-Up Call We Didn’t See Coming

Last Tuesday’s election went surprisingly smoothly, and for a moment, I thought we might finally be able to move forward with Donald Trump as the President-elect of the United States. I hoped we could put the 2024 election behind us and focus on the future. But it’s becoming increasingly clear that, for the next four years, liberal elites and pundits will continue to direct their frustration toward the establishment out of dissatisfaction with the outcome.

In many ways, this election served as a wake-up call—a rejection of policies that, under the guise of progress and inclusivity, seem to undermine common sense and longstanding societal norms. The results reflect a public unwilling to accept extreme positions that compromise parental rights, distort biological reality, and involve children in ideological experiments. This shift sends a powerful message to leaders who have ignored or dismissed these concerns: Americans are no longer willing to watch fundamental values erode under an agenda that wealthy elites view as “enlightened.”

A Long-Simmering Frustration

This election wasn’t just about one candidate or party; it was about years of frustration boiling over. The middle-class response to this election is deeply rooted in policies that date back to the 2008 financial crisis, the economic impact of COVID-19, and the constant push for social changes that feel disconnected from their realities. Many middle-class Americans feel disproportionately burdened by rising inflation, shifting energy policies, and foreign conflicts—all while being excluded from the discussions shaping these policies.

The frustration spans across communities, including those of us who have faced racial tensions, economic instability, and shifting cultural landscapes. For many, this election was a chance to push back against an agenda that felt imposed by elites more focused on ideology than the everyday struggles of working people.

The Disconnect of the Elite

Election night only made this divide more apparent. Watching CNN and the Native Land Pod—where Black elites streamed live from Howard University in anticipation of Kamala Harris’s victory speech—was surreal. Both groups seemed out of touch with the realities of working-class Americans. While CNN’s anchors tried to maintain an air of objectivity, their shock was palpable as state after state reported results that spelled trouble for Harris. Meanwhile, the Native Land Pod panel, featuring Angela Rye, Tiffany Cross, Andrew Gillum, and Charlemagne tha god, kept hyping Kamala Harris’s historic potential even as the numbers painted a grim picture.

The panel’s commentary felt disconnected from the concerns of everyday Black Americans. These figures, who rose from humble beginnings, seemed to have forgotten what it’s like to live paycheck to paycheck. Their focus on progressive ideals and policies doesn’t resonate with those of us still grappling with systemic issues like inflation and resource scarcity.

As the results rolled in, the gap between reality and rhetoric grew wider. Jake Tapper, standing at CNN’s “magic wall,” visibly struggled to identify any states where Kamala Harris was leading. When Iowa, a state Democrats had briefly hoped to flip, went to Trump with 56% of the vote, it became clear: this wasn’t just a loss—it was a repudiation.

A Call for Authentic Leadership

The results of this election are a wake-up call for both parties, but especially for the Democrats. Americans have had enough of policies that cater to elite sensibilities while ignoring the struggles of the middle class. They’re tired of being dismissed or labeled as unenlightened for holding to values that prioritize family, community, and individual responsibility.

What angers me most is the hypocrisy of so-called Christians who criticize me for supporting Trump. They argue, “A woman has a right to control her body,” without acknowledging the deeper ethical concerns tied to policies they champion. Leaders like Pastor Jamal Bryant, who allowed Kamala Harris to campaign from their pulpits, remind me of biblical figures who flaunted their sins in defiance of God. We forget that God is not only loving but also just—and judgment will come for those who lead others astray.

This election sent a clear message: Americans are drawing a line. They’re rejecting policies that prioritize ideological experiments over protecting children and preserving innocence. There’s a growing demand for leadership that doesn’t just talk about inclusivity but also respects the voices and values of the people it claims to serve.

Looking Ahead

Tuesday’s results may have shocked the elites, but for many of us, it was a long time coming. America has finally said, “Enough is enough.” The question now is whether political leaders will heed the message or continue down a path that alienates the very people they’re supposed to represent.

If there’s one takeaway from this election, it’s this: Americans want authentic leadership—leaders who respect family, faith, and freedom. It’s time for the parties to wake up and listen. Maybe next time, they’ll nominate a candidate who truly represents the people, not just the agendas of the elite.

Jacqueline Session Ausby 11/7/24 Jacqueline Session Ausby 11/7/24

Winds of Change: Riding the 2024 Election Train

"This election wasn’t just about Trump or Harris; it was about stepping back and recognizing that sometimes, the ‘elite’ voices don’t speak for the whole country."

The recent election has brought to light an essential conversation America has yet to fully engage in: What does it mean to be “Black” in this country, and who defines that identity? This election underscored a misalignment in our understanding of Black identity and highlighted the need to unify around a clear and authentic definition. Kamala Harris’s campaign appeared to align with African American communities, but in practice, it felt like an attempt to secure votes rather than genuine engagement. Her role in shaping our current economic and geopolitical landscape has furthered the perception of America as weakened and disorganized, a nation influenced by corporate elites who see themselves as righteous visionaries fulfilling a self-imagined legacy. Yet this vision is often disconnected from the actual needs and values of everyday Americans.

In this post, I reflect on these themes and my own journey through this election cycle, exploring the implications of identity, leadership, and accountability in a country facing pivotal questions about its future.

As the 2024 election cycle finally came to a close, I was startled to find Trump had won so decisively. I had expected a wave of drama and riots, eagerly hyped by media pundits desperate for a headline. But as Trump’s numbers steadily grew in the Electoral College, I had to confront what I’d suspected for months: People weren’t truly voting for Kamala Harris.

Kamala’s campaign leaned into her identity, presenting her as a candidate aligned with African Americans in hopes of securing our vote. She positioned herself as a moderate Democrat—supportive of Israel, a believer in fracking and American ingenuity, with policies designed to keep a careful balance. Yet this alignment felt insincere, more like a calculated move than a genuine connection. The shift in the media atmosphere was so abrupt, it was like the wind had suddenly changed direction. One moment, Abby Phillips was broadcasting from Howard University, capturing the enthusiasm there; hours later, she reappeared, visibly stunned, struggling to put a positive spin on what was unfolding. The Harris campaign’s path had veered sharply from the Sunbelt to the Rust Belt, a last-minute scramble for support in places they hadn’t counted on.

Watching this all unfold, I thought, isn’t it interesting how, today, people can be “lynched” not only by words on paper but by words on video? A video acts like a time capsule, capturing one’s likeness, voice, and stance in a single moment. Kamala’s strong support for the Green New Deal and her stance on energy policies and “Medicare for All”, had once helped define her progressive appeal but were now seen as threats to the very people she needed to win over. In real-time, I was witnessing the train wreck of her campaign, her approval plummeting faster than the wind could keep up.

The night before Election Day, I sat with my ballot in hand, staring at the names: Trump, Harris, Stein, Kennedy, DeLaCruz. I felt the weight of my options. I could follow the usual Democratic narrative and align myself with what was expected of me, or I could go another way. After much reflection, I made my choice. I marked my vote for Trump and filled in the rest of the ticket as I saw fit, satisfying my own sense of history and agency. For the first time, I felt that my vote wasn’t just a reflex but a conscious decision shaped by my economic reality and my beliefs.

When the results started to come in, I felt oddly satisfied, even relieved, as Trump gained momentum across the map. This was the first election I had deeply grappled with. In the past, I’d voted Democrat without much thought, trusting the familiar line. But now, the stakes felt different. My economic situation demanded I consider the facts over feelings, the policies over platitudes.

Since the election, I’ve faced backlash from friends and others online, who question my choice as if it’s some sort of betrayal. The irony isn’t lost on me: liberals, who profess to champion free thought, often act as though we’re only free to think as long as we align with their views. Comments like, “They’ll put us back in chains,” or warnings that my grandchildren might suffer under future Republican policies—these are the responses I’m hearing from people who are supposed to support democracy and respect different perspectives. To them, it’s as if voting anything but Democratic means I deserve whatever consequences come.m

Yet, this reaction highlights a divide not just between political ideologies but between those who claim to represent the middle and working class and those who truly understand it. Teachers, professors, and activists—many from comfortable backgrounds—flooded social media, condemning those of us who dared to think differently. It felt like they were shouting from a distance, far removed from the concerns of people actually living with the policies they advocate.

In my own household, filled with both liberals and conspiracy theorists, everyone has an opinion—even my grandkids. As the election approached, my grandchildren came home from school talking about it. My grandsons were mostly blasé, too absorbed with football practice and Xbox. But my granddaughters soaked up liberal teachings like sponges. One of them proudly declared she was “voting for God,” while another said, “I’m voting for Kamala Harris.”

On election night, when it became clear that Trump had prevailed, we waited for Kamala to make her concession speech, but it didn’t come. Finally, on Wednesday night, my granddaughter lay across my bed as we watched Kamala’s speech together. I could see her struggling to process the loss, her admiration for this woman evident in the way she listened intently. Watching her look so overwhelmed, I felt torn. Part of me wanted to embrace her and acknowledge her feelings, yet I knew I couldn’t have cast my own vote for Kamala. In that moment, I was struck by the strength of her conviction and the pride she felt in this candidate.

As I listened to Kamala’s speech, I felt a pang of conflict but also reassurance that I’d made the right decision. This election wasn’t just about Trump or Harris; it was about stepping back and recognizing that sometimes, the “elite” voices don’t speak for the whole country. Watching the campaign unravel, like a train derailed from its tracks, I realized that maybe, just maybe, America isn’t as fractured as I once thought.

Jacqueline Session Ausby 10/23/24 Jacqueline Session Ausby 10/23/24

From Sacred to Secular: The Hijacking of the Black Church

New Birth Missionary Baptist Church in Atlanta, currently led by Pastor Jamal Bryant, has long been surrounded by controversy. Before Bryant took over, the church was under the pastoral leadership of Eddie Long, a man who presented himself as a moral authority while secretly concealing his true identity. Though condemning homosexuality from the pulpit, Long was privately engaging in sexual relationships with young Black men. This duplicity eventually came to light, and though he was shunned by many, he remained in the pulpit at New Birth until his death from cancer.

Jamal Bryant’s personal life is no less scandalous. Known for his extramarital affairs and fathering children out of wedlock, Bryant still managed to land the leadership position at New Birth after Long’s departure. Despite his flawed character, Bryant became the face of a church that had already suffered through scandal. What’s troubling is not just Bryant’s past, but his doctrine—at one point, Bryant claimed that half of Jesus’s life was spent outside of God’s will. Such statements directly conflict with core Christian teachings and verge on blasphemy. How can anyone claim that God, who knows no sin and hates sin, would take on the form of man and then sin? That would nullify His entire purpose for coming to Earth. Yet, Bryant continues to hold influence over many in the Black church.

Bryant’s influence becomes even more troubling when his actions and beliefs reflect deeper contradictions. Most recently, Bryant reached out to apologize to LGBTQ Black pastors on behalf of the Black church, condemning what he called homophobia among those who follow biblical teachings. He is the same pastor who endorses abortion, making headlines when he performed a baby dedication ceremony shortly after Roe v. Wade was overturned. These contradictions raise a critical question: What responsibility does the Black church have when its leaders stray so far from scripture and endorse tradition and culture?

As I get older, I’ve noticed how much more liberal America has become, especially in its moral compass. There’s nothing wrong with a culture recognizing gay rights or defending personal freedoms, but when pastors like Bryant mix secular liberalism with sacred doctrine, we must question where the church stands. The Bible calls us to love our neighbor, yes, but the first commandment is that we love God with all our heart, soul, and mind. When the teachings of the church bend to fit the culture, there will inevitably be a divide.

This tension between politics and religion came to a head this past Sunday when Kamala Harris made an appearance at New Birth. To say she is exploiting the Black church for political purposes is an understatement. I felt like asking her, "Harris, have you no shame?" Harris stood in the pulpit, attempting to galvanize the Black vote by aligning herself with faith.

Her hypocrisy is staggering, especially after calling out two students the day before for being at “the wrong rally.” After her overplayed spiel on women’s rights and access to healthcare (read: abortion), two kids in the crowd shouted, “Jesus is Lord,” to which she dismissed them, claiming, “You’re at the wrong rally,” and laughed. The implication was clear: Jesus had no place at her rally. But what does politics have to do with Jesus? Jesus is King—He has nothing to do with abortion, LGBTQ rights, or Kamala Harris. These issues belong to the government.

To think that Jesus would have said to the woman at the well, or the woman with the issue of blood, “You have a right to do what you want with your body,” is blasphemous. To think Jesus would have no connection with the unborn is sacrilegious. Yet, not long after this incident, Harris walked into New Birth and delivered a distorted version of the Good Samaritan parable. In her narrative, Harris cast herself and the Democratic Party as the Good Samaritans. They are the compassionate figures, the ones who help the downtrodden. "You who are uneducated, unknowing—you Black parishioners will get us there." In the name of Jesus, Harris is selling abortions to Black women and marijuana to Black men, while others receive tax breaks and purchasing power.

The real lesson of the Good Samaritan isn’t about political parties or social programs; it’s about God’s love for humanity. In the parable, we should see ourselves in one of two roles: either we are the ones who pass by the beaten man on the road, indifferent to his suffering, or we are the man lying on the ground, broken and in need of healing. The Good Samaritan, in this case, is God Himself—He lifts us up, pays our debt, and sets us on the path to recovery. No politician or preacher has the power to do that.

The strength of the Black church has always been spiritual liberation and moral clarity. But we have drifted so far off course. Pastors justify gay marriage as if it will bring life, but it only sets up further moral and illicit behavior. When pastors like Jamal Bryant and politicians like Kamala Harris use the church as a stage to promote the killing of babies for votes, it betrays the true purpose of the faith. Those teachings oppose the Bible and even distort the story of the Good Samaritan. The Samaritan saved someone living in sin but cleansed him—meaning he was clean and repentant. At the end of the day, no earthly leader can save us—only Christ can.

There’s something deeply immoral about our nation, and it is manifesting itself in many ways. Evil and wickedness are spreading around the world, and we pretend not to see it. Yet we continuously use the Bible as a weapon for our own agendas. From the United Nations to little churches in America, we try to twist the Word to fit our cultural beliefs. Harris walks into the pulpit unafraid, as if God doesn’t see her heart and intentions, as if God has no right or reason to judge. It is indeed sickening.

I am not saying Donald Trump is blameless. Trump has used the Christian message and the Bible to solidify his evangelical base. Who could forget when he walked across the park outside the White House and stood in front of a church with a Bible in hand? Trump is no savior, and if you truly believe in God, you understand that. However, Trump has not dared to step into a church and pollute the pulpit. President Obama and Harris, on the other hand, have no such boundaries. They are willing to stand in the pulpit and declare the Dobbs decision unfortunate, calling for the reinstatement of Roe v. Wade, without a single thought for the countless unborn children who have never seen the light of day.

Harris proclaims herself to be the “Good” Samaritan—a woman who has never birthed a life—telling other women, “If you conceive and it interferes in any way with your ambitions, it’s okay to terminate the pregnancy.” It doesn’t matter to that Samaritan where you’ve been or what you’ve done. It is as if humanity has missed something when they speak about love and justice: God is the Judge—not Kamala, not Jamal, and not the Democratic Party. No Good Samaritan would ever tell a healthy woman to get rid of her child because she made an unfortunate mistake that may impact her success in this world. It is sick to believe otherwise.

In the end, the true message of Christianity has nothing to do with political parties or policies. It is about God’s unwavering love for us, His call for repentance, and His offer of salvation through Jesus Christ. No pastor, politician, or social program can provide the healing and redemption that only God can give. As a nation, we must return to these core truths. The church must once again stand as a beacon of moral clarity, pointing to Christ, not bending to the whims of culture. If we continue to blur the lines between sacred and secular, we risk losing not only the church but our very souls.

Jacqueline Session Ausby 10/18/24 Jacqueline Session Ausby 10/18/24

Breaking the Mirage: Obama, Kamala, and the ADOS Community

“the arrogance of Harris and Obama, who continue to play identity politics...” JA

President Barack Obama is hitting the trail in hopes of saving the Harris campaign from its seemingly impending demise. When I first heard he would be jumping back into the arena to rescue the Democratic Party, I thought maybe Donald Trump would be in trouble. Superman had flown onto the scene to save the day. Democrats were excited—the big dog was coming out. They saved the best for last: the October surprise, strategically placed to accelerate Harris straight to victory.

But as Obama steps back into the spotlight to support Harris, I can’t help but reflect on the earlier days of his own campaigns, when I, like many, had been swept up in the hope and inspiration he brought. Back in 2008 and 2012, when he was running for office, he was more than just a politician—he was a symbol of possibility for people like me. Each one of his campaign speeches was exactly the same, but it didn’t matter; I loved listening to him. Hearing a Black man speaking about something other than "bitches," "hoes," and "lean" was exhilarating. When Michelle joined him, there you had it—a complete American Black family. I was giddy with delight. I honestly believed back then that President Obama was like me—it took me a long time to realize the stark differences in how Obama had been raised compared to the way I had been raised.

Obama’s Return and the Reflection on His Legacy

The senseless murder of Trayvon Martin brought President Obama to the front lawn of the White House. I remember the sunny day and how the backdrop of the White House was pristine and white. President Obama stood on the lawn and proclaimed that Trayvon could have been his son. It made me feel proud, like one of our own was speaking on behalf of our sons and daughters. But it was all just rhetoric. Barry had no more allegiance to the Black community than he did to the Indonesian community that raised him.

Now, Obama wasn’t all bad. Of course, it was his leadership that got Osama Bin Laden. Additionally, there is something to be said about the free cell phones. Many people I knew couldn’t afford to keep a phone, but with Obama phones, even though their numbers changed every few months, they always seemed to have a phone. Even today, people still have those phones, and they’re starting to look more and more up to date.

However, despite these accomplishments, it wasn’t long after Obama’s second term began that I realized he was not truly an American Black man in the way I had originally thought. For Obama to gain political power, he had to step on the necks of ADOS (American Descendants of Slavery) Blacks to secure a seat in government. This realization shifted my entire perspective on him.

My views continued to change after I watched a documentary about his rise in politics. He went to Chicago, aligned himself with ADOS Blacks, pretended to be one of us, and flaunted his Black wife. He fit the script perfectly, and the Black community bought into the idea that Obama shared the struggles of an American Black person. But that wasn’t the case.

Unfortunately, once Obama took office, he served every group except the ADOS community. I had hoped he would at least open the discussion on reparations, but he remained silent. By the end of his term, it became clear to the ADOS community that Obama was just another Democrat focused on keeping the party in line, not a game changer like many had hoped.

What surprises me the most about Obama is his either complete lack of awareness or willful blindness to the reality that many in the ADOS community don’t consider him one of us. Perhaps he doesn’t realize this, or maybe he’s intentionally perpetuating the idea that he’s a savior to the Black community. Sadly, many of us have long understood that his involvement is primarily about mobilizing votes, not addressing the real issues we face. We’ve seen through the facade—the mask is off. Just because you call me ‘sister’ doesn’t mean I believe I am your sister.

This brings me to the arrogance of Harris and Obama, who continue to play identity politics and attempt to shame Black men into voting for them. But as Americans, we should vote according to our conscience, not based on racial appeals. I refuse to support a party that systematically uses my community while offering little in return.

There’s an assumption that Black people should vote for Kamala because she’s offering handouts and promoting abortion access. Seventy percent of Black women may support her, but she’s steadily losing ground with Black men. It’s clear that she recognizes this and is trying to regain their support, yet she has no substantial ideas to tackle the real challenges facing Black men in our community. Legalizing marijuana is an easy move, one already comparable to alcohol in its widespread acceptance. In my town, dispensaries have become common, but what else is she bringing to the table?

Kamala Harris and the Disconnect with Black Men

Kamala wants to legalize marijuana because she believes Black men are disproportionately impacted by its usage, but she has done nothing to bolster prison reform. She’s merely continued existing legislation, without attempting anything of her own. Donald Trump, on the other hand, signed the First Step Act into law, which saw 7,000 inmates released from prison. Can Kamala make the same claim?

Her $20,000 grants to Black entrepreneurs, and others, are camouflaged behind the reality that this initiative isn’t specific to Black men. Meanwhile, she avoids addressing critical issues like restoring the Black family, unemployment, and hunger.

Kamala claimed on a podcast that child hunger dropped by 50% during her first year in office, but she left out important context. One key point is that this reduction was due to the influx of COVID relief funds provided by Trump’s administration. Now, under Biden/Harris policies, hunger in America has risen again, standing around 12% higher than it had been during Trump’s term—reaching the highest levels since 1920. Last I checked, Black men want to go to work and feed their kids, not rely on temporary relief.

Kamala’s presidency could also confront the racial discrimination embedded in corporate practices that keep Black people out of the workforce, but she sidesteps these issues. Why are Black men incarcerated and working for corporations while in prison, only to be denied jobs at those same companies once released? Does Kamala think Black men don’t realize that having a criminal record severely limits their employment opportunities? What about expanding "Ban the Box" to the federal level?

Since she’s taken office, corporations continue to employ immigrants at lower wages, leaving Black men locked out of economic mobility in what is supposed to be a free-market society.

While corporations exploit immigrant labor for lower wages, systemic barriers such as racial discrimination, mass incarceration, and limited access to education and job training continue to block Black men from climbing the economic ladder. This cycle persists, trapping them in a system that claims to be free but operates very differently.

Despite all of Kamala’s promises, none of her policies directly impact Black men in America. Reparations for the ADOS community would make a tangible difference to Black men today and their future legacies tomorrow. American Blacks are tired of endless discussions. It’s time for implementation and action. Let’s be real—America owes a debt, and the only remaining question is how it will be paid. To this, Kamala offers nothing but empty promises.

My question is, why do the voices of immigrants seem to carry more weight than the voices of those with a longer, lived experience in America? The audacity of hope indeed—President Obama has the audacity to hope that the ADOS community is still the same one that supported him in 2008. Docile and unaware, they continue to offer our community nothing more than the illusion of hope, yet have the audacity to exploit our votes.

Challenging the Illusion of Blackness

Of all the things Barack Obama did while campaigning for Harris, the most troubling was the flat-out lie he managed to slip in during his criticism of Black men for not going to the polls and his condemnation of Black men who vote for Trump. He wanted to make the point that they would rather vote against their own interests than support a woman. I wish I could have asked him: What has Kamala specifically done for Black men in America? But what bothered me even more was when he repeatedly referred to Kamala as African American. He made this claim more than once while speaking at an impromptu meeting with her campaign staff.

The fact that people assert with such conviction that Kamala Harris is African American is truly troubling. If we are to believe Kamala is Black, it requires accepting the one-drop rule—a racist concept created to maintain segregation and reinforce the idea that any Black ancestry "taints" a person’s identity, forever categorizing them as Black. This assumption ties back to the deeply problematic one-drop rule: the idea that one drop of Black blood, even if diluted by generations of non-Black ancestry, makes someone Black. Harris’s claim to Blackness hinges on the notion that somewhere in her Jamaican lineage, one of her ancestors was African, though she conveniently leaves out key details about who this African ancestor was.

Kamala’s father, Donald Harris, admits to being of Irish descent, yet he never claims that his mother or grandmother was African. In fact, he has said he doesn’t know what his grandmother’s ancestry was. And now, we’re supposed to simply assume that there’s African lineage there, even though no clear evidence of African ancestry on that side of the family has been provided. Oh, and because her father is Jamaican—as if white folks have no lineage in Jamaica.

It’s not enough to vaguely trace one’s lineage back to Africa through Jamaica and then claim to represent the Black community in America. The cultural disconnect is too vast. Blackness is not just about lineage—it’s about culture, community, and lived experience. Kamala was primarily raised by her Indian mother, and her upbringing was shaped far more by her Indian heritage than by any connection to African American or ADOS culture.

To claim Kamala as "Black" in the ADOS sense—as someone with roots in the struggles of Black Americans descended from slavery—is to stretch the truth in ways that undermine the depth and meaning of Black identity. President Obama, acting as if he has the authority to speak on such matters, explicitly claimed that Harris is African American, intentionally conflating Blackness with ADOS. Together, they create a mirage of this truth. They blend in details of the Black struggle and attempt to capture Black culture. Lately, Kamala has been running around claiming to have grown up in the Black church, as if that alone would make her Black, or as if Black churches are 100% Black all the time.

Democrats have played this card before. This is an attempt to erase the distinct struggles of ADOS people, whose heritage is defined by the trauma of slavery, segregation, and ongoing systemic racism—experiences that neither Obama nor Kamala, despite their varied and complex backgrounds, have lived.

Obama continues to perpetuate this narrative, as if we are too naive to discern the difference. In 2008, we weren’t having these conversations, and we accepted the idea that every person with dark skin was "Black" like me because that was the lie we had been told for generations.

Growing up, my aunts and uncles had mixed-race children. They were raised in our neighborhoods, attended our schools, and ate collard greens and cornbread at Mama’s house. Though they may have white faces and their mothers came from different racial backgrounds, they share both the ADOS lineage and the cultural experiences of our community. Today, they may be more closely tied to their white families, but their identity as American Descendants of Slavery is undeniable. Neither Obama nor Harris can claim such ties, as their backgrounds are not rooted in the legacy of ADOS.

One moment, she’s sitting on a couch with Charlamagne tha God, and the next, she’s standing in the pulpit at the House of God. This week, Kamala stood on a stage in a Black church and quoted from Galatians. The devil is so slick, he can shape an individual whose strongest appeal to Americans is the promotion of abortions. What is becoming increasingly distressing is the way entertainers and political figures are using the pulpit to perpetuate their lies. How can you stand before God, knowing you’re telling women to "save your life," it’s okay to get rid of the unwanted lives you’ve created? Even more disturbing, some preachers agree with her.

Kamala and her allies are playing a dangerous game, exploiting both cultural identity and faith to push their agendas. But what they fail to realize is that many of us are no longer buying into their rhetoric. The ADOS community is waking up to the empty promises and hollow gestures. It’s time to hold our leaders accountable, not for their words but for their actions. The future of our community depends on us demanding more—more truth, more action, and more respect for the legacy of those who fought before us.

“...it took me a long time to realize the stark differences in how Obama had been raised compared to the way I had been raised.”

— Jacqueline Session Ausby

Jacqueline Session Ausby 10/12/24 Jacqueline Session Ausby 10/12/24

The System of Systematic Racism

On December 4, 1969, the FBI, with the assistance of the Chicago Police Department, entered the home of a 21-year-old Black man and shot him to death while he slept. That man was Fred Hampton, a Black Panther who dared to stand against violence and injustice in America. The officers who killed Hampton were acquitted of all charges, despite overwhelming evidence confirming that they entered his apartment and fired 99 shots without cause, executing the young man in cold blood.

The actions of the FBI and Chicago police were praised by Nixon and J. Edgar Hoover, who saw individuals like Black Panther members, Malcolm X, and even Martin Luther King Jr. as the greatest threats to democracy in America. Black men who rebelled against the system of racial injustice, violence, and hatred have always been met with violence and hate. Black people—stolen from their homeland, stripped of their identity, treated like cattle, and bought and sold for profit—had to be ‘checked’ with violence. They were the commodity necessary to build a nation, and today, they continue to be viewed as such, albeit in a different form.

The prison system has become the next iteration of slavery and sharecropping. The history of using Black people for labor has been replaced by mass incarceration. Whether by design or unconscious bias, Black Americans continue to be systemically abused by a nation that touts freedom. Masters and foremen have transformed into prison wardens and guards; police officers, once slave catchers, now pursue Black individuals, subjecting them to violence or killing those they see as ‘resistors’ in cold blood. What’s tragic is that nothing has ever been done to truly address the systemic racism that keeps Black people enslaved.

Some corporations have shamelessly invested in this system of mass incarceration for cheap labor. Companies like Starbucks, Verizon, and State Farm use prison labor, yet would never consider hiring these same individuals in the open market, using their criminal records as a barrier to employment once they are released. Other corporations quietly distance themselves once exposed, never investing a dime in restitution for exploiting prisoners.

To placate Black Americans, solutions to racial injustice are almost always reduced to promises of funding for housing, healthcare, and the gold standard: education. These promises have been made repeatedly for decades, yet they remain ineffective at bridging the gap of racism. In reality, government housing is often inadequate, and healthcare in urban communities is substandard. Education or STEM programs, though well-intentioned, are designed to handpick the brightest of our children while leaving others behind, perpetuating a system where Black individuals, unable to ‘assimilate’ because of the color of our skin, become obvious targets in corporate America.

After the deaths of George Floyd and Rayshard Brooks, corporations made promises for change, and some states even offered to defund the police or reallocate funds to mental health and social programs. Promises that will never be met. Yet, they continue to avoid addressing mass incarceration.

I believe that solving the problem of racism in America requires radical change, starting with the restoration of the American Black family. It must go beyond prison reform and address the deeper issues. Funds should be dedicated to real rehabilitation. Corporations that use prison labor should be required to pay prisoners fair wages and give them equal employment opportunities once they have paid their debt to society. Prisoners should be offered the chance to earn a diploma, pursue a college degree, or, for young offenders, join the military.

This is not the 1960s; we are no longer fighting segregation. Our fight now is even more essential: it is a fight to restore our families amid the destruction of our community by gun violence, drugs, and the police. I am tired of hearing apologies from white people—apologies that don’t lead to meaningful change. Instead of promising to fund or defund yet another program designed to help the sick and poor, or another education initiative that lifts up only a token few, how about making strategic investments to restore to a nation of Black people everything that has been stolen?

Jacqueline Session Ausby 10/9/24 Jacqueline Session Ausby 10/9/24

EVEN THIS WEEK

This week, I’m not sure where to begin—there’s just so much in the news. The biggest topic on my mind is Israel. The Middle East is in turmoil, with Israel defending itself amid rising tensions with surrounding Arab nations. This conflict runs deeper than politics; it is rooted in complex religious and historical divisions.

In his recent address to the United Nations, Benjamin Netanyahu invoked the Bible, framing Israel’s struggle as one of biblical proportions, referencing blessings and curses. Unfortunately, his words were met with rebuke from various world leaders, including Barbados’ Prime Minister Mia Mottley, who quoted, “Vengeance is mine, says the Lord.” It felt as if the very God Netanyahu called upon—the God of both the Old and New Testaments—was being made a mockery. The significance of Jesus as a Jew, bridging both the Old and New Testaments, was notably overlooked. Israel stands as a testament to the power of the Most High, a reality often ignored in these discussions.

It seems that Arab nations are intent on eradicating an ethno-religious state simply because of its Jewish identity, all while holding firmly to their own religious beliefs. This is not merely a battle over borders or land; it’s an ideological and spiritual conflict that has raged for generations.

Sometimes, I feel like I’m watching a movie as the world spins out of control. While the Middle East burns, our televisions, phones, and other digital gadgets keep us preoccupied with materialism. America’s consumerism is like a feign for crack—we’re all addicted.

Exploitation and Hypocrisy

A recent example is Ta-Nehisi Coates, who, after spending just two weeks in Israel and Gaza, has been presenting himself as an expert while promoting his new book, The Message. I haven’t read the book yet; it’s in my Amazon cart, and I plan on purchasing it. However, from what I’ve gathered, it seems Coates conflates the struggle for reparations for Black Americans with the Palestinian plight, seemingly exploiting it for personal gain. He’s been making the media rounds, including appearances on CNN, pushing the narrative that Israel is an ethnocentric, racist, apartheid state that must be dismantled to make way for a new Arab nation called Palestine.

Coates should be ashamed of himself. He has abandoned his advocacy for reparations to capitalize on the plight of Palestinians—all in the name of selling another book. His claims of a deep-seated desire to dismantle Israel’s so-called apartheid state ring hollow, particularly when considering Israel’s minuscule land area compared to the vast expanse of the more than 20 Arab nations surrounding it. Coates’s portrayal of Israel as a giant oppressor obscures the reality: it is a small nation surrounded by far larger Arab states.

Despite being perceived as a credible voice, particularly because he is an elite Black man, Coates’s recent narrative is troubling. The most credible voices today are often those who can sell a story—even if it’s not their own. But what happens when a Black man supports a narrative defending Israel? Or endorses Donald Trump? Suddenly, he is marginalized for not aligning with the prevailing ideology in America.

Meanwhile, Israel has decided to respond decisively against Hezbollah and Hamas, who are backed by Iran and have been bombarding them with impunity. Israel is no longer holding back, and it stands firm against Iran’s provocations. While many in the U.S. acknowledge Israel’s right and responsibility to defend itself, there are those who feign concern for the so-called innocents caught in the crossfire, conveniently ignoring the complexities of cause and effect and portraying Israel as acting unprovoked.

As Coates takes advantage of the prevailing narrative to promote his book, our President and Vice President appear indecisive. One moment, they call for the release of hostages and a ceasefire; the next, their stance shifts to a ceasefire followed by the release of hostages. These shifting positions seem more like convenient talking points than genuine expressions of concern, all while the Middle East remains engulfed in turmoil.

For The Love of the Game

Now for my sisters and brothers, we seem to have a myriad of distractions to divert our attention from such profound issues. From crazy Jaguar Write to YSL and contraband. But let’s focus on Black politics. The Breakfast Club, this week featured a debate in Black politics between Angela Rye and Byron Donalds. Once again, Angela attempted to wield her so-called “Black girl magic” to transform a Republican’s stance as she argued fervently for Kamala Harris. But the debate didn’t go too well for her.

I tend to agree with Byron on most issues, but both Donalds and Harris often come across as little more than talking heads. Angela Rye, however, is different—she’s sharp, undeniably beautiful, but tends to view the world through rose-colored glasses. She sees things in shades of pale pink and denim, as if she’s moving through fields of poppies. In that mindset, she wasn’t prepared to take on Byron. Despite her effort, her arguments were more like talking points, lacking real substance.

Still, I can’t help but think—and mark my words—if Kamala Harris makes it to the White House, Angela will likely be her Press Secretary. And I’ll watch her take on the media with glee, picturing the neck rolls and eye-popping moments. Of course, I’m speculating, but there’s a reason Angela goes so hard for Kamala. She’s aiming for a White House job, and honestly, I can’t knock her hustle—she plays the role well.

In that debate, Byron kept hitting Angela upside the head with facts until it became literally uncomfortable. Everything Angela said was disputed; all she could do was regurgitate the same Democratic talking points we’ve been hearing ever since Kamala was given the green light.

While I like Byron Donalds’ way of thinking, I completely disagree with him on the issue of reparations. He doesn’t support them, and as I listened to his reasoning, it clicked—he’s the son of immigrants. He has no real allegiance to the American Black community except when it suits his public image. That’s why he can sit on The Breakfast Club and switch between being a first-generation Jamaican immigrant and identifying as a ADOS man.

Byron’s argument is that since no one alive today was a slave, and no slave owners remain, reparations aren’t necessary. But he’s missing a key point—America was built on the backs of enslaved people. My ancestors fought, worked, and bled for the freedom he now enjoys. They were never compensated for their labor, nor were their descendants. Despite the laws of the land, they were given nothing. America owes a debt that still remains unpaid and immigrants that come to America have no right to tell us anything different. But here’s a greater fact: he has done nothing for America himself. He works in financing and has a bad record; he is currently under investigation because of his investments, and he is a representative for a state—meaning he gets paid by the American government. He fits a certain narrative of the shrewd and fast-talking Black man. Nevertheless, one fact is true regarding Byron Donalds: reparations are not owed to him or his legacy.

Donalds represents a certain pan-African mindset—one that seeks to utilize the ADOS community without addressing the debt remains unpaid. Honestly, he’s just as bad as Kamala Harris in that regard, but his policies align more with my own, so I give him some grace.

Meanwhile, Israel bombed Lebanon.

Another Debate

Despite concerns, Americans took its eyes off Israel last week for at least 90-minutes, to watch the Vice Presidential debate that demanded more than a modicum of our attention. Now, I will say the debate felt boring and redundant. Then again, I’m sick of text messages and emails asking for donations and I am ready to vote. Yet, there’s no denying that JD Vance stole the show. He’s sharp and clean-cut, complete with a beard that slightly defies the norms—a touch of ruggedness that works for him and a nice politeness that reads consultant all day.

Walz is just comedic. He was talking, but nothing he said made any sense. Perhaps he was sending a message to his blue-collar supporters that he is really not like Kamala Harris. There were times when Walz agreed with Vance so much that I thought he could have been Vance’s running mate. His usual loud-mouthed, middle-class American jargon he kept hid behind politeness. Instead, Walz was much more compromising.

All these things happened last week as the war in the Middle East escalated to the point where the word “nuclear” is being whispered under breath.

Conflict of compassion

But the thing I really want to focus on is what I witnessed this past weekend in America. It sort of culminated in me questioning American values. It reminded me of the story of the old poor widow who gave her last. Not because the woman gave her last, but because the woman was being exploited, and Jesus saw the exploitation and pointed it out. I witnessed something along that same line that reminded me of that story.

I volunteered for a nonprofit, giving out free food at a park filled with homeless people, and it felt like I’d stepped into another movie and I was suddenly one of the characters in the film. what was odd is, I felt as if I was on the wrong side. I handed out the lettuce and I can’t tell you the guilt I felt as some asked for two knowing the rule was one only—with the caveat they could get right back in the line.

I understand to maintain order there are rules that should be followed but there’s something in the eyes of each of the people that wanted me to give them as much as they wanted. Or more than that I could see how they wished they didn’t have to be in a line. They wished for their own resources to purchase their own fruit. As I handed out the lettuce I kept a smile on my face but inside my heart wrecked in agony. I couldn’t imagine being on the opposite side of that lettuce and yet none of us are really exempt.

I see homeless people all the time working in Center City, but I rarely engage with them. Sometime I may give out change to homeless people, but Handing out food forced me to confront homelessness, poverty, mental illness, drug addiction and immigration. What shocked me most was the sheer number of people who are homeless and hungry in this country. It transcended race, culture, and background. There were whites, ADOS Blacks, Blacks—from Africa and the Caribbean—Hispanics and Asians all waiting in line, hoping to get more than one or two green bananas. They’d come through once and looped back around to get more.

One little Asian lady stood out to me. She kept coming through the line, over and over, until finally, the leader of the group told her no more. She walked away but lingered, passing by me with her little wheeled cart, repeating softly, “I am hungry.” She tried to re-enter the line again, and eventually, the leader had to ask her to move along.

The nonprofit leader, a man who appeared to be of Asian descent, was firm—almost harsh—with an elderly woman who repeatedly asked for more food. Watching their interaction, I couldn’t help but notice how much he looked like he could have been her grandson. There was something unspoken in his demeanor, a conflict between duty and empathy, as though the weight of maintaining order restrained him from showing compassion. His sternness masked a deeper, conflicted emotion, as if he was holding back from giving more than the rules allowed.

At one point, the woman lifted her cart to show that it was empty, but the leader remained resolute in his belief that she had received enough. I was struck by the irony—he wouldn’t have been there if not for people like her, yet here he was, denying her. Nonprofits, while necessary, often feel like a double-edged sword. They thrive on donations, but the people they claim to serve remain stuck in a cycle of dependence. It’s as if their struggles have become a business model, with nonprofits built on the backs of the vulnerable.

The scene in the park was a grim reminder of this uncomfortable truth. We offer food, but the system allows those we serve to be perpetually dependent on handouts. As I watched the desperate faces, I couldn’t help but recall the story of the poor widow who gave her last coin. Jesus highlighted her sacrifice to show the exploitation of the rich, who focused on the gift rather than the individual. In that park, I saw something similar. Many were not just seeking food; they were seeking recognition of their humanity.

In that moment, as I watched him hold back food, I realized that the leader wasn’t just trying to ration supplies. He, like me, was caught in the tension between doing what seems fair and what feels right. Nonprofits walk that line every day—caught between helping people in need and maintaining order in a system that often falls short. It’s this contradiction that challenges both their mission and my view of what charity should be.

Jesus said, “The poor will always be with you.” He wasn’t telling us to accept their plight as inevitable but rather urging us to pay attention. As long as humanity exists, there will be exploitation of the weak. The homeless, hungry, displaced, addicted, and mentally ill are prime material for nonprofits. That’s why organizations like UNRWA thrive—they’re like bottom feeders in a broken system.

To be clear, I’m not suggesting that American nonprofits are as wicked as UNRWA, but without proper caution and oversight, there’s a danger they could become something similar—a new version of organizations that keep women and children trapped in camps for generation in places like Sudan and Jordan.

Volunteering that day reminded me that God’s command to love our neighbor goes deeper than just doing good. It’s about giving of ourselves fully, even to the point of sacrifice. And yet, as I reflect on my own actions, I realize how far I am from truly embodying that kind of love.

In truth, that nonprofit leader was a lot like me—caught between duty and compassion, balancing the need for order with the desire to help. He was doing what he believed was right, just as I was trying to do good in my own way. But in the end, both of us held something back, afraid to give more than what was asked. That tension is something we all face: knowing we could do more, yet unsure how far we’re willing to go.

Saturday, after volunteering, I went home to a house filled with my grandkids and their parents, rushing around getting ready for a football game. The house was warm and smelled of baked chicken that had been in the oven ready for dinner when they returned. I can’t express how this simple scene filled my heart with warmth—how easy it is to take such things for granted, yet how priceless they are. That sense of happiness and satisfaction grounded me, offering a momentary reprieve from the harsh realities that exists outside. As the world continues to turn—Israel under siege, the Middle East at war, people homeless and hungry, mentally ill and addicted—I’m reminded that, just like last week, God is still in control...

Jacqueline Session Ausby 10/3/24 Jacqueline Session Ausby 10/3/24

KAMALA HARRIS: The Oprah Event That Fell Flat

Kamala Harris’ recent appearance at an event hosted by Oprah Winfrey in Michigan was intended to rally support ahead of the 2024 elections, but it turned out to be a complete mess. While the format of the event was modeled after Oprah’s iconic talk show, it felt more like a staged campaign effort that missed the mark. The event featured a mix of personal testimonies from activists and celebrities and was supposed to be a conversation between Oprah and Harris discussing major issues like abortion rights, gun control, and the economy.

Although Harris took the stage alongside Oprah, the conversation wasn’t a critical exploration of her policies. Instead, it was a controlled environment designed to polish her public image. Oprah acted more like a facilitator than an interviewer, allowing Harris to deliver her talking points without much pushback. The tone was emotional, meant to connect with the audience, and framed largely around personal stories shared by the activists present.

A few months ago, I watched a documentary about Richard Nixon’s presidential campaign. One of the things that helped lead to his victory, after several campaign losses, was his decision to bring cameras into the homes of middle-class Americans. His message about ending the Vietnam War was broadcast directly into people’s living rooms, helping him secure victory in 1968—the same year I was born.

Donald Trump seems to have borrowed from that playbook. Instead of appearing in homes via television, he’s now showing up on podcasts and collaborating with influential streamers. It’s a savvy move, especially in today’s media landscape, and one that Kamala Harris has tried to replicate. However, her attempt to engage the younger generation didn’t go as smoothly. When her team reached out to popular streamer Kai Cenat, he took to social media to express his frustration, making it clear he had no interest in working with her or her campaign.

While I wouldn’t be drawn to Cenat’s style—his content doesn’t resonate with me—millions of young people follow him. Kamala likely saw his platform as a way to connect with that demographic, but her approach backfired, with Cenat publicly rejecting her overtures. Meanwhile, Trump has been successfully breaking the mold, appearing on podcasts and even attending events like the National Association of Black Journalists convention in Chicago this past August.

It’s becoming increasingly evident that Kamala Harris is struggling to stay relevant. Her recent appearance with Oprah felt like a last-ditch effort to salvage her campaign, but it fell flat. Celebrities like Chris Rock and Ben Stiller have also struggled to shine in Oprah’s orbit, and Harris was no different. Oprah’s natural charisma overshadowed Kamala, who seemed small and unpresidential next to her. Oprah’s over-the-top excitement, especially when calling out celebrities, reminded me of Effie Trinket from The Hunger Games, and the event started to feel like a real-life Reaping ceremony.

The entire thing came across as overly staged—celebrities dialed in via Zoom, and virtual attendees filled the screens. Harris’ answers felt rehearsed and shallow, and even Oprah had to frown and follow up, searching for something more substantive.

The emotional highlight of the event revolved around two tragic abortion stories from Georgia, used to underscore arguments against restrictive abortion laws. These stories involved two Black women who took abortion pills, experienced complications, and tragically passed away. However, what was glaringly absent from the conversation was the accountability of the medical providers who prescribed these pills. They gave the women medication but failed to offer the necessary follow-up care. It’s like handing someone a loaded gun and hoping they won’t shoot—but if they do, you’re quick to raise your hands, claiming no responsibility.

The narrative implied that these women had taken the pills in dangerous or unsafe conditions, but that wasn’t the case. They took them in the safety of their own homes. The issue wasn’t where they took the pills—it was the failure of their medical providers to offer proper support when complications arose. Fear of legal repercussions due to abortion restrictions drove these women to the ER, leaving them without adequate care.

This lack of accountability raises ethical questions. If agencies are willing to provide medication for a procedure restricted or illegal in certain states, they should also ensure the safety and well-being of the women who take it. Without proper safeguards, these women are left vulnerable and unsupported.

The most unsettling part of this segment was when the mother of one of the women tearfully recounted the loss of her daughter, without mentioning the twins her daughter had aborted. This wasn’t just one life lost—there were three. The absence of any acknowledgment of the twins felt disturbing. Every decision carries consequences, and there must be accountability for our actions. I cried for those women and their families, and I pray for them. I believe those babies are in a better place, but the weight of these losses cannot be ignored.

Kamala’s only strong moment came when she answered a question from a young couple about the economy. They had recently bought a home and had a baby. Like many middle-class Americans, they asked, “What will you do to help us?” Kamala mentioned her $25,000 first-time homebuyer program and her childcare tax credit for the first year of a child’s life. However, this couple wouldn’t qualify for either—by the time she might take office, they would already own a home, and their child would be too old for the credit. Oprah quickly shifted the conversation to gun violence, but the awkwardness lingered.

Kamala then mentioned that she owns a gun, which only added to the unease. The conversation again shifted back to emotional appeals about children, which felt like political exploitation. It’s disturbing how often children are used as tools in these discussions.

On immigration, Kamala’s responses were similarly vague. Immigration is a significant issue in cities like Springfield, Ohio, and across the country, but often, the legitimate concerns of local communities are dismissed as racist or irrelevant. The complexity of the issue deserves more thoughtful engagement, but the current administration has yet to offer any real solutions.

By the end of the event, I left with one thought—America is in trouble if Kamala Harris is elected president.

Jacqueline Session Ausby 9/30/24 Jacqueline Session Ausby 9/30/24

MORE THAN A STEREOTYPE: Navigating Corporate America while Black

Over the last couple of years, our culture has begun to collide with our corporate and business experiences in ways more divisive than anyone could have imagined. I often wonder if things will improve or if we will remain stuck in these patterns. Speaking from my experience of over 30 years in the corporate arena, I’ve faced the assumption that little could be expected of my capabilities. Yet, I have consistently exceeded expectations, outperforming my peers through countless late nights and taking on more than required.

Interestingly, I have never felt held back because of my race. The real challenge has been learning to navigate a world where behavior is paramount. Growing up in a dysfunctional community marked by violence and poverty, the adults around me were often too preoccupied with survival to teach their children how to behave in an America they only knew from afar. I’ve had to defy the low expectations placed on me as a Black woman, mastering everything from formal dining etiquette to corporate appearance standards, like wearing straight hair or braids.

The biggest difference between the 20-year-old me and the 56-year-old me is that I now understand how to be authentically myself in a world designed to create copycats and imposters—images of what “they,” whoever they are, perceive to be real. It’s a fallacy to believe that perception is reality when, in fact, reality is what is truly real.

In corporate America, the term “authentic” is overused and often misunderstood by many leaders. Authenticity is typically presented as the image of a man in a blue suit with a sharp haircut or a woman in a tailored suit with the ‘right’ heels and perfect posture. To be successful, you’re expected to learn the language, dress the part, and adhere to arbitrary rules. In other words, you have to go along to get along.

I have come to realize that if you can play these parts well—dressing the part, speaking the right language, and following the unspoken rules—then you can achieve success without merit or hard work. We live in a world where imposters are programmed and encouraged. Unfortunately, in many cases, that success becomes how people define their authentic selves. Their image of authenticity is shaped by the corporate definition of success: adhering to rigid standards of appearance, behavior, and achievement.

This flawed idea of what it means to be “real” has far-reaching consequences. It spills over into our communities, where people feel pressure to conform to certain images of success imposed by corporations whose primary goal is profit. In schools, we teach our children they can be anything they want to be, knowing full well that this isn’t always true—especially when it comes to staying true to who they authentically are. In churches, faith in God is often measured by how much you give rather than the condition of your heart. Even in our justice system, bias against those who fit a certain mold affects how individuals are treated. Now, in corporate America, we are told we must conform to societal norms because this is the direction the world is moving toward.

As a result, many of us struggle to find and embrace our true selves because we’ve been conditioned to measure our worth against these artificial standards. True authenticity, then, requires breaking free from worldly molds and redefining what success and self-expression look like on our own terms. We must do this in our communities, our schools, and our churches, as well as in corporations.

I have learned that authenticity has nothing to do with my success in Corporate America. My authentic self is rooted in the innate qualities I was naturally born with. I am a strategic thinker; I know this because I always have a plan. I am a dreamer, always looking beyond the horizon. I am wise enough to recognize that I can’t go it alone; relationships matter, not because of what they give you, but because of the wisdom you can share.

This wisdom comes from my experiences in two very different worlds. I have sat at kitchen tables, playing spades with individuals who had fed some ungodly habit, in some sinister basement or who had just shot up or smoked crack in a dark alley. Having grown up in the urban city of New Brunswick and spending over twenty years in the Grays Ferry section of Philadelphia, I have frequented dark bars and witnessed drug deals. Yet, I understand that the reality of that life never belonged to me, even though I lived in that world.

The other world I’ve encountered isn’t necessarily anti-Black; it’s simply distinct. While the food, the people, and the ideas may vary, we are all fundamentally the same at our core. The same demons dwell in high-class restaurants and hotels as those that linger in back alleys and whorehouses. Although individuals in one world may speak eloquently and engage in deep conversations, the underlying struggles and aspirations often reflect a shared humanity that transcends class and culture.

Whether I’m on a business trip in New York, visiting a play with family and friends, or exploring a museum, or dining at a restaurant, the experience is markedly different. The restaurants and hotels reflect a different atmosphere and clientele. I have also sat in meetings with high-level executives and politicians, completely aware that I am in spaces that do not reflect the world where I live and love. I have learned to adjust in both worlds, not preferring one over the other.

To be honest, there was a time when I desperately tried to shape my executive presence to fit prescribed molds, but I realized I don’t fit those clothes. To be authentic and real means embracing who I am, how I dress, where I came from, and what seats I occupy. It all manifests in my commitment to continued faith, growth, and transformation—but I move forward knowing full well that my legacy is watching me.

With this in mind, I show up with braided hair, big glasses, and dark skin, consistently affirming that many more can take these same seats. I remain true to my moral standards while navigating arbitrary rules and succeeding. ADOS Black women are intellectually capable and able to articulate effectively, even in a community designed to hold us back.

To be authentic is to reject cultural norms established by government or corporate standards. As Martin Luther King Jr. once said, to be excellent means breaking molds and not conforming to stereotypes imposed by community, culture, and, more recently, corporate ideology regarding what is right and wrong. Be ye a nonconformist.

Let me ask you: how often have you felt the pressure to conform to someone else’s standards? I remember being told that a black dress I wore to the office, with a sheer top, was inappropriate. I was twenty and working for a major bank. While that may have been true, I was a struggling single parent at the time and didn’t have many clothes. I was insulted and angry but received the comment with a smile. I went home and threw that dress in the trash, never to wear it again. Yet, I performed well—even without a college degree, I competed so effectively against those with advanced education that they were forced to recognize my capabilities. I don’t regret that precarious situation; it prompted me at twenty-eight to pursue my degree. I often reflect on this experience when I consider how I show up in corporate America. People are quick to judge based on appearances, rarely considering the circumstances of others—often because they haven’t been taught to do so.

Many corporations pretend to be woke and tout their commitment to Diversity, Equity, and Inclusion (DEI). They make promises they have no intention of keeping—commitments that are often unmeasurable yet sound appealing. Have you noticed how often corporate agendas align with superficial ideals? They present images of what it means to be “real” while treating their employees like pawns who must conform to societal moral standards or face consequences. Meanwhile, in the office, racism persists as usual. While some can navigate through, there are bottlenecks in place that effectively hinder people like me, a Black woman. I literally have three strikes against me: I am not just a Black woman, but I also disagree with the prevailing ideology that Blacks are so oppressed that we are victims. I cannot support that narrative.

As a result, we find ourselves listening to the government when it shut down America, impacting the world with a single word, while corporations demanded their employees comply. It is imperative that we challenge this status quo and redefine success on our own terms. We must forge a path that values our authentic selves over imposed standards, creating spaces where everyone can thrive without sacrificing who they truly are.