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There's an African proverb that goes,
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"The lion's story will never be known
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as long as the hunter
is the one to tell it."
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More than a racial conversation,
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we need a racial literacy
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to decode the racial politics
of racial threat in America.
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The key to this literacy
is a forgotten truth,
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that the more that we understand
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that our cultural diffences
represent the power to heal
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the centuries of racial discrimination,
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dehumanization and illness.
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Both of my parents were African-American.
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My father was born in southern Delaware,
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my mother, north Philadelphia,
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and these two places are as different
from each other as east is from west,
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as New York City is
from Montgomery, Alabama.
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My father's way of dealing
with racial conflict
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was to have my brother Brian,
my sister Christie and I in church
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would seem like 24 hours a day,
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seven days a week.
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If anybody bothered us because
of the color of our skin,
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he believed that you should pray for them
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knowing that God
would get them back in the end.
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You could say that his racial
coping approach was spiritual --
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for later one,
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one day,
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like Martin Luther King.
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My mother's coping approach
was a little different.
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She was a --
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you could say,
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more relational.
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Right now, like in your face --
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right now.
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More like Malcolm X.
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She was raised from neighborhoods
in which there was racial violence
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and segregation
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where she was chased out of neighborhoods
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and she exacted violence
to chase others out of hers.
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When she came to southern Delaware,
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she thought she had come
to a foreign country.
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She didn't understand anybody.
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Particularly the few black and brown folks
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who were physically deferential
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and verbally deferential
in the presence of whites.
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Now my mother,
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when she wanted to go somewhere,
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we walked.
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She didn't care what you thought.
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And she pissed a lot of people off
with her cultural style.
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Before we get into the supermarket,
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she would give us "the talk."
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"Don't ask for nothing,
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don't touch nothing.
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Do you understand what I'm saying to you?
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I don't care if all the other children
are climbing the walls.
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They're not my children.
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Do you understand what I'm saying to you?"
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In three-part harmony:
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"Yes, Mom."
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Before we'd get into the supermarket,
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that talk was all we needed.
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Now, how many of you ever got that talk?
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How many of you ever give that talk?
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(Laughter)
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How many of you ever give that talk today?
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My mother didn't give us the talk
because she was worried about money
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or reputation
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or us misbehaving.
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We never misbehaved.
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We were too scared.
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We were in church 24 hours a day,
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seven days a week.
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(Laughter)
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She gave us that talk to remind us
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that some people in the world
would interpret us as misbehaving
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just by being black.
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Not every parent has to worry
about their children being misjudged
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because of the color of their skin
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just by breathing.
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So we get into the supermarket,
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and people look at us --
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stare at us as if we just stole something.
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Every now and then,
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a salesperson would do something
or say something
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because they were pissed
with our cultural style,
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and it would usually happen
at the conveyor belt.
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And the worst thing they could do
was to throw our food into the bag.
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And when that happened,
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it was on.
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My mother began
to tell them who they were,
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who their family was,
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where to go,
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how fast to get there.
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(Laughter)
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If you haven't been
cursed out by my mother,
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you haven't lived.
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(Laughter)
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The person would be on the floor,
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writhing in utter decay and decomposition,
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whimpering in a pool of racial shame.
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(Laughter)
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Now, both my parents were Christians.
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The difference is my father prayed
before a racial conflict
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and my mother prayed after.
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(Laughter)
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There is a time,
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if you use both of their strategies,
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if you use them in the right time
and the right way,
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but it's never a time,
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right?
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There's a time for conciliation,
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there's a time for confrontation,
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but it's never a time to freeze up
like a deer in the headlights,
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and it's never a time to lash out
in heedless, thoughtless anger.
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The lesson in this is
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that when it comes to racial relations,
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sometimes we've got to know
how to pray, think through,
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process, prepare,
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and other times we've got to know
how to push, how to do something,
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and I'm afraid that neither
of these two skills --
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preparing,
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pushing --
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are prevalent in our society today.
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If you look at the neuroscience research
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which says that when
we are racially threatened,
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our brains go on lockdown
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and we de-humanize black
and brown people,
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our brains imagine that children
and adults are older than they really are,
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larger than they really are,
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and closer than they really are.
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When we're at our worst,
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we convince themselves that they don't
deserve affection or protection.
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At the Racial Empowerment Collaborative,
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we know that some of the most
scariest moments are racial encounters.
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Some of the most scariest moments
that people will ever face.
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If you look at the police enounters
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that have led to some wrongful deaths
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of mostly Native Americans
and African-Americans in this country,
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they've lasted about two minutes.
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Within 60 seconds,
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our brains go on lockdown.
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And when we're unprepared,
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we overreact.
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At best, we shut down.
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At worst, we shoot first
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and ask no questions.
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Imagine if we could reduce
the intensity of threat
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within those 60 seconds,
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and keep our brains
from going on lockdown.
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Imagine how many children
would get to come home from school,
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of 7-11,
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without getting expelled or shot.
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Imagine how many mothers
and fathers wouldn't have to cry.
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Racial socialization can help young people
negotiate 60-second encounters,
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but it's going to take more than a chat.
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It requires a racial literacy.
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Now how do parents
have these conversations,
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and what is a racial literacy?
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Thank you for asking.
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(Laughter)
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A racial literacy involves
the ability to read,
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recast
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and resolve a racially
stressful encounter.
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Reading involves recognizing
when a racial moment happens
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and noticing our stress reactions to it.
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Recasting involves taking mindfulness
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and reducing my tsunami
interpretation of this moment
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and reducing it to a mountain
climbing experience --
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one that is from impossible situation
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to one that is much more
doable and challenging.
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Resolving a racially stressful
encounter involves
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being able to make a healthy decision
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that is not and underreaction
where I pretend that didn't bother me,
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or an overreaction where
I exaggerate the moment.
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Now we can teach parents and children
how to read, recast and resolve
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using a minfulness strategy we call
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calculate, locate, communicate,
breath and exhale.
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Stay with me.
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Calculate asks,
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"What feeling am I having right now
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and how intense is it
on a scale of one to 10?"
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Locate asks, "Where
in my body do I feel it?"
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And be specific,
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like the Native American girl at a Chicago
fifth grade school said to me,
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"I feel angry at a 9 because
I'm the only Native American,
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and I can feel it in my stomach,
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like a bunch of butterflies
are fighting with each other,
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so much so that they fly up
into my throat and choke me."
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The more detailed you can be,
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the easier it is to reduce that spot.
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Communicate asks,
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"What self-talk and what images
are coming in my mind?"
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And if you really want help,
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try breathing in and exhaling slowly.
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And with the help of my many colleagues
at the Racial Empowerment Collaborative,
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we use in the moment,
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stress-reduction in several
research and therapy projects.
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One project is when we use basketball
to help youth manage their emotions
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during 60-second eruptions on the court.
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Another project,
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with the help of my colleagues
Loretta and John Jumont,
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we leverage the cultural style
of African-American barbershops,
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where we train black barbers
to be health educators in two areas:
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one, to safely reduce the sexual risk
in their partner relationships,
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and the other,
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to stop retaliation violence.
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The cool part is the barbers use
their cultural style
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to deliver this health education
to 18-24-year-old men
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while they're cutting their hair.
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Another project is where
we teach teachers
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how to read, recast and resolve
stressful moments in the classroom.
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And a final project in which we teach
parents and their children separately
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to understand their racial traumas
before we bring them together
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to problem-solve daily microaggressions.
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Now, racially literate conversations
with our children can be healing,
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but it takes practice.
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And I know some of you are saying,
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"Practice?
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Practice?
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We're talking about practice?"
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Yes, we are talking about practice.
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I have two sons.
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My oldest, Brian, is 26,
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and my youngest, Julian, is 12.
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And we do not have time
to talk about how that happened.
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(Laughter)
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But ...
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when I think of them,
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they are still babies to me,
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and I worry every day
that the world will misjudge them.
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In August of 2013,
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Julian, who was eight at the time,
were folding laundry,
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which in and of itself
is such a rare occurrence,
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I should have known something
strange was going to happen.
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On the TV were Trayvon Martin's parents,
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and they were crying
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because of the acquittal
of George Zimmerman,
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and Julian was glued to the TV.
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He had a thousand questions
and I was not prepared.
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He wanted to know why.
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"Why would a grown man
stalk and hunt down and kill
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and unarmed 17-year-old boy?"
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And I did not know what to say.
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The best thing that could
come out of my mouth was,
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"Julian,
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sometimes in this world
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there are people who look down
on black and brown people
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and do not treat them --
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and children, too --
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do not treat them as human."
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He interpreted the whole situation as sad.
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(Recording) It's sad.
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We don't care.
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You're not our kind.
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(Howard) Yes.
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It's like ..
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we're .. we're ..
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We're better than you ...
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(Howard) Yes.
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And there's nothing
you can do about that.
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And if you scare me,
or something like that,
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I will shoot you
because I'm scared of you.
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(Howard) Exactly.
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But if somebody's stalking you --
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(Julian) It's not the same
for everyone else --
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(Howard) It's not always the same, no.
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You gotta be careful --
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(Julian) Yeah because people
can disrespect you.
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(Howard) Exactly.
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(Julian) And thank that you're,
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eh,
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You don't --
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you don't look --
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you don't look like you're --
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it's like they're saying
that 'You don't look right,
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so I guess I have the right
to disrespect you.'
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(Howard) Yeah, and that's what we call,
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we call that racism.
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And we call that racism, Julian,
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and yes, some people --
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other people can wear a hoodie
and nothing happens to them,
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but you and Trayvon might,
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and that's why --
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that's why Daddy wants you to be safe,
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(Recording) And that's why --
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(Julian) So you mean like --
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when you said 'other people' --
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you mean, like if Trayvon was a white,
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umm, that he wouldn't be
disrespected like that.
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Yes, Julian, Daddy meant white people
when I said, 'other people,' all right?
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But there was a way in which
I was so awkard in the beginning,
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but once I started getting
my rhythm and my groove,
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I started talking about stereotypes
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and issued o f discrimination,
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and just when I was getting my groove on,
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Julian interrupted me.
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(HS)...that you're dangerous
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or that you're criminal
because you're black,
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and you're a child or a boy,
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that is wrong.
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It doesn't matter who does it.
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(Julian) And, Dad,
I need to stop you there.
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(HS) What?
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(Julian) Remember when ...
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(HS) So he interrupts me
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to tell me a story about
when he was raciall threatened
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at a swimming pool with a friend
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by two grown white men,
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which his mother confirmed.
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And I felt happy that he
was able to talk about it.
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It felt like he was getting it.
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We moved from the sadness
of Trayvon's parents,
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and started talking about
George Zimmerman's parents
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which I read in a magazine,
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condoned the stalking of Trayvon.
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And Julian's reaction to me was priceless.
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It made me feel like he was getting it.